TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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75 exclusion this did not preclude other interested parties in the wider total community from taking part in the festivities. The subsequent banquets, concerts and sometimes dances gave an opportunity for other members of the local community to join in the festivities. These opportunities for the public to take part in a banquet or concert obviously had their limitations since a Catholic would generally not feel inclined to partake in an Orange soiree. There were exceptions such as the St Patrick's Day banquet in Christchurch in 1885 in which the correspondent stated- "if anyone were to ask me what was the feature of the evening, I should say it was the fact that Catholics and Orangemen sat down comfortably to dinner together on St Patrick's Day."29 Celebrations of the various anniversaries of these Irish groups in New Zealand as already seen did not always take the form of a parade. The Orange soiree and concert were an important component in the Orange celebrations especially in years when there were no parades. These forms of celebration gave ample opportunity for grandiose speeches, recitals and a celebration of music that generally had an Irish flavour. The Orange soiree gave opportunities for speakers to air topics that ranged across the religious and political spectrum. An array of subject headings included "The need of Orangeism Today", which stated that "Wherever Papacy existed, there also were Orangemen needed. Take Papacy out of New Zealand and then the Orange Order could disband. Orangeism is synonymous with protest, and so long as there is any need to protest, so long would he and others be Orangemen and the flag of liberty and truth. "30 The parade and the speeches afterwards all expressed a protest by the Orange Institution against Roman Catholicism and affirmed the upholding of Protestantism. These speeches were a part of the 'symbolic power' that the Orange Institution displayed on their anniversary celebrations. This 'symbolic power' existed in the speeches, which could only have legitimacy if the hearers believed in the words uttered. As the only ones who went to an Orange soiree were Orange members or sympathizers, the speeches were very 2~ew Zealand Tablet, 3 April 1885. This may indicate some harmony among these two groups of Irish but this was hardly the norm, and why this occurred is difficult to establish since the local papers did not even refer to this point when reporting the banquet. 3~ew Zealand Methodist, 28 July l888.
76 effective. 31 The Orange Institution, as a result of this symbolic power, was able to influence a certain portion of the population who shared their form of popular Protestantism with its inherent anti-Catholic rhetoric. The concerts that the local Irish Catholic community attended had another component other than affirming their belief in Irish Catholicism. This was the social aspect that cannot be underestimated. It was a good opportunity to socialize as a cohesive unit and the Hibernians helped to play an integral role in this sense of community. One Christchurch concert in 1895 had a Hibernian Comedy and Dramatic Club on display. This indicates that the Hibernians had more diverse social interests than those outlined in their aims.3 2 The social and cultural aspects involved in a St Patrick's Day concert all combined to provide an entertaining evening that helped to consolidate the Irish Catholic community. The celebration of St Patrick's Day with a concert was probably the nearest comparison to the Orange soiree and concert. The use of a concert on St Patrick's Day had many advantages to the Irish Catholic community in that it promoted 'Irish culture' and it was also non-confrontational, as opposed to the parades. Dunedin is an example of a New Zealand city that had a long history of celebrating St Patrick's Day with a concert. The concerts generally consisted of poetry, recitals and songs that had an Irish influence. A development that added to this Irish influence was the Gaelic Revival of the nineteenth century which among its many complexities promoted the revival of the Irish language. An example of this influence occurred in Dunedin in 1895 when there were songs and recitals in Irish Gaelic. There was also a prize for an essay on the Irish language and literature. This occasion coincided with the establishment of an Irish Gaelic Society that held its meetings at the Tablet Office. This attempt to carry the revival of the Irish language to New 31Pierre Bourdieu, Language and Symbolic Power, edited and introduced by John B. Thompson, translated by Gino Raymond and Matthew Adamson, Cambridge, Massachusetts, Harvard University Press, 1991, p. 170. 32Lyttleton Times. 16 March 1895.
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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
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Chapter 2. 16 "WE WILL MAINTAIN": O
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18 organizations. The corporate sen
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20 Even though the Peep O'Day Boys
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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 and 74: 66 North Island which developed the
Page 75 and 76: 68 Orange-Nassau. Orange was a prin
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: 74 march through main streets, besi
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
Page 131 and 132: ! 124 CHINIQUY, Charles, Forty Year
Page 133 and 134:
126 CRONIN, Sean, Irish Nationalism
Page 135 and 136:
128 KEALEY, Gregory S., Toronto Wor
Page 137 and 138:
130 B Articles. ANON., 'Hibernian C
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133 MOORES, Harold S., 'The Rise of
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