TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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following order; Addington Band, District Master of No.4, with standard bearers, then 67 followed all of the lodges according to their respective numbers, preceding the District Grand Master, four Past Grand Masters, Chaplain of the Royal Black Preceptory, sword bearers and finally the Sir Knights No. 438 Encampment of the Royal Black Chapter of Ireland in their various degrees up to Red Cross. In this very regimented procession the marchers moved from their hall along Manchester, Armagh, Colombo and Cashel streets to St Paul 's Presbyterian Church. The Marchers attracted the attention of locals who lined the main streets as spectators. Once the parade reached the church they halted to salute the Lady President and Sisters of No. 1 No Surrender Lodge who did not take part in the parade. When the service finished they went back to their hall and gave a vote of thanks to the preacher and his sermon that consisted of "urging his hearers to be loyal to Jesus Christ and to the Queen, and to take advantage of the religious liberty won for them by their fathers." The whole proceedings concluded with the National Anthem, which again stressed the Orange Lodge's loyalty to the Crown as did the sermon and once the singing finished everyone dispersed. 9 This parade is but one of many Orange parades that were reported around New Zealand. I 0 Only the lodge names and geographical locations tended to change in the format of these parades. This description of the Orange parade only offers a narrative of what happened but does not explain the symbolic meaning of the regalia, banners and emblems that the participants wore or used. The central symbol of the Orange Institution apart from William HI on a white charger, was the orange sash, with a picture of a crown, representative of the British monarchy, a picture of William III and of orange lilies. I I The colour orange was predominant in the parade. Each participant had an orange sash draped across his dark suit. This colour was associated with William III who belonged to the Dutch House of 9Lyttelton Times. 13 July 1891, Press, 13 July 1891. lOA uckland and Wellington were the other major centres notable for their Orange parades. llSee M.W Dewar, John Brown and S.E. Long, Orangeism: A New Historical Appreciation, Belfast, Grand Orange Lodge of Ireland, 1969, p. 43. They note that William IIJ is depicted on Orange banners as riding a white horse. The Protestants who supported William transferred their loyalty to the House of Hanover and its emblem was a white horse. This emblem became the badge of Protestant Succession.
68 Orange-Nassau. Orange was a principality in Proven~, France but was passed to the House of Nassau in the 16th century. The association of the colour with William III points in a symbolic way to his maintenance of Protestantism both in Britain and Ireland. The colour orange and its associated symbolism were a source of pride to the Orange Institution but the reverse was true for Catholics especially Irish Catholics as Orangeism was established In Ireland. Displays of orange emblems and colours were, states Reverend Henry Cleary, later Roman Catholic Bishop of Auckland, "regarded as a studied insult by the Roman Catholics, and as a triumph by the Orangemen, and a declaration of their superiority over their Roman Catholic brethren. "12 While the symbolic nature of the colour orange had a special meaning for the Orange Institution, it was viewed in quite a different manner by their Catholic counterparts. The symbolic use of the colour orange when used in a parade had different connotations, depending on who was watching. An Orange sympathizer would realize that 'orange' stood for civil and religious liberty while a Catholic may believe that it stood for oppression and bigotry. Alternatively another spectator may simply associate the colour orange with the marchers and may not understand its underlying meanings. A story that has been used in various forms aptly illustrates this last point. An Englishman was in Belfast on 12 July and while watching the Orange parade was curious to know what it all meant. He asked another spectator- "Excuse me could you tell me what's going on?" The other man simply replied "It's the Twelfth." The Englishman persisted and said, "I'm afraid you must think me very stupid, but I'm afraid I still don't understand." The spectator answered "It's the Twelfth of July." The Englishman replied "Oh, I know that's the date alright, but what's all this about?" With disgust the man said "Ach, away home and read your Bible, man."13 According to David Kertzer "ritual helps give meaning to our world in part by linking the past to the present and the present to the future." 14 In the example of the 12H. W. Cleary, The Orange Society. Melbourne, Bernard King and Sons, 1897. ninth edition, p. 216. 13Tony Gray, The Orange Order, London, Sydney, Toronto, The Bodley Head, 1972, pp. 14-15. 140p. ci t. , Kertzer, pp. 9- 10.
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TRANSPLANTED IRISH INSTITUTIONS: OR
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CONTENTS Page Tables Abbreviations
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ii ABBREVIATIONS A.1.H.R. Appendice
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iv ABSTRACT This thesis is a social
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2 Ulster was greatly influenced by
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Cullen had so assiduously nurtured,
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6 family. To further his argument h
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8 migrants. 24 As there was no long
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disruption, and political frustrati
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12 The Irish Protestants as a group
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14 In Chapters 2 and 3 the L.O.I. a
Page 23 and 24: Chapter 2. 16 "WE WILL MAINTAIN": O
Page 25 and 26: 18 organizations. The corporate sen
Page 27 and 28: 20 Even though the Peep O'Day Boys
Page 29 and 30: 22 lodges were responsible to one I
Page 31 and 32: 24 environment and his homeland. Fe
Page 33 and 34: 26 Further changes to the clarity o
Page 35 and 36: 28 The Black lodges were founded in
Page 37 and 38: 30 manner. .,59 The lodge referred
Page 39 and 40: 32 The Orange cause is booming stro
Page 41 and 42: 34 achieved in the United States of
Page 43 and 44: 36 A sense of the numerical presenc
Page 45 and 46: 38 supporters. 85 This episode illu
Page 47 and 48: 40 The Orangemen did indeed assert
Page 49 and 50: 42 required. IOI There was also a D
Page 51 and 52: 44 The L.O.I. and the H.A.C.B.S. we
Page 53 and 54: "Robin Hood and his merrie men."9 T
Page 55 and 56: 48 the avowed aims of the Defenders
Page 57 and 58: 50 have any secret passwords or sig
Page 59 and 60: 52 deputies elected by District Boa
Page 61 and 62: Friend, having exprcssed your willi
Page 63 and 64: 56 New Zealand Tablet in 1873 the H
Page 65 and 66: 58 reinforced the importance of the
Page 67 and 68: 60 The Catholic Church interfered i
Page 69 and 70: 62 march alone, (they marched with
Page 71 and 72: 64 importance.3 The ritual parade e
Page 73: 66 North Island which developed the
Page 77 and 78: 70 In Auckland on St Patrick's Day,
Page 79 and 80: 72 such as these were part of the a
Page 81 and 82: 74 march through main streets, besi
Page 83 and 84: 76 effective. 31 The Orange Institu
Page 85 and 86: increased sectarian tension between
Page 87 and 88: 80 flow. The Irish were only 3.5% o
Page 89 and 90: again, nativism was prevalent and a
Page 91 and 92: 84 and priestly life. The L.O.I. in
Page 93 and 94: 86 A common theme in these two issu
Page 95 and 96: 88 situation and the married men on
Page 97 and 98: 90 enduring attachment to their pri
Page 99 and 100: total abstinence pledge. Also among
Page 101 and 102: the Presbyterian Church."60 This wa
Page 103 and 104: 96 Master of the Orange Lodge. 69 T
Page 105 and 106: like 'helpless victims adorned for
Page 107 and 108: 100 that he had never been there. C
Page 109 and 110: who managed to gather sizeable audi
Page 111 and 112: 104 1900, 200 pamphlets expOSIng th
Page 113 and 114: 106 of the running sores of bigotry
Page 115 and 116: Protestantism. 108 Shepherd's main
Page 117 and 118: 110 many Protestants who had Cathol
Page 119 and 120: 112 was given full attention by the
Page 121 and 122: New Zealand also had its own instit
Page 123 and 124: 116 The L.O.1. did not have much su
Page 125 and 126:
118 Anti-Catholicism was transporte
Page 127 and 128:
120 the pursuit of solidarity withi
Page 129 and 130:
C Rituals and Laws of the L.O.I. an
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! 124 CHINIQUY, Charles, Forty Year
Page 133 and 134:
126 CRONIN, Sean, Irish Nationalism
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128 KEALEY, Gregory S., Toronto Wor
Page 137 and 138:
130 B Articles. ANON., 'Hibernian C
Page 139:
133 MOORES, Harold S., 'The Rise of
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