TRANSPLANTED IRISH INSTITUTIONS - University of Canterbury

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85 which, besides withdrawing subsidies from schools, allowed state education only in secular subjects. 24 This secularization outraged both Catholic and Protestant alike. The Catholics. with Bishop Moran at the forefront, decried these 'godless schools' and reproduced an identical editorial in the New Zealand Tablet for fourteen years between 31 August 1883 to 2 July 1897: The Catholics of New Zealand provide at their sole expense, an excellent education for their own children. Yet such is the sense of justice and policy in the New Zealand Legislature that it compels these Catholics, after having manfully provided for their own children, to contribute largely towards the free and godless education of other people's children!!! This is tyranny, oppression, and plunder. 25 The Catholics objected to subsidising secular education while the Protestants deplored the exclusion of any religious content. As a result there were 42 unsuccessful bills between 1877 and 1935 which sought to modify the secular clause in the Act. 'Bible in Schools' was the primary way in which Protestants tried to include religious instruction in their children's education, which they saw as an intrinsically important part of their heritage. 26 The Catholics wanted their own schools with state aid to help their funding while Protestants objected to state aid to private schools but wanted Bible-in-Schools in a state education system. The latter was rejected by Catholics who saw this as introducing Protestantism to the Catholic children who were in the state education system. The other controversial issue was prohibition which was a major issue between 1880 and 1920. This saw the flourishing of Temperance and Total Abstinence Societies such as the Independent Order of Rechabites and the Women's Christian Temperance Union. 27 Some Catholics agreed with prohibition but as the debate developed, rivalry between Catholics and Protestants became more pronounced as Catholics tended to take a liberal stance on the use of a1cohol. 28 24Allan K. Davidson & Peter J. Lineham, (eds.), Transplanted Christianity. Documents Illustrating Aspects of New Zealand Church History, Palmerston North, Dunmore Press, 1989, p. 218. 25Ibid., p. 222. 26Allan K. Davidson, Christianity in Aotearoa A History of Church and Society in New Zealand, Wellington, The New Zealand Education for Ministry Board, 1990, p. 66. 27The difference was that temperance meant moderation in drinking while total abstinence meant exactly that. 280p. cit., Davidson, Christianity in Aotearoa, pp. 69-70.
86 A common theme in these two issues is one of identity. The Irish who came to New Zealand attempted to maintain their religious affiliation whether it was Catholic or Protestant. If these two groups already misunderstood each other in their native homelands then in a new country with changed demographics the confusion was heightened. What made anti-Catholicism in New Zealand different was that the Catholics were marginalized by their Irish nationality and their Roman Catholic religion, both of which were minorities. (See Table 7 for Irish Figures). Table 7: The Irish Catholic Population of New Zealand, 1861-1911. % of N.Z. wp. 1861 1871 1881 1891 1901 1911 10,870 35,608 68,984 87,272 109,822 140,523 11.0 13.9 14.1 13 .9 14.2 13.9 Source: New Zealand censuses, 1861-1911. What made the tours of anti-Catholic lecturers a bitter pill to swallow was that unlike in Ireland where they were the majority, in New Zealand as a minority group they had to tread carefully with a Protestant majority who could readily believe the anti-Catholic propaganda. It was understood that if the Irish Catholic population could show that they were not 'rabble rousers' or 'seditious subjects' but instead law-abiding citizens who were no different from their fellow colonists, apart from their religion, then the litmus test of anti- Catholic lecturers would soon become superfluous. At the beginning of the 1870s, New Zealand sought to attract immigrants to New Zealand, and took overseas loans to finance their travel. The immigrant came, farming was prosperous and the railways were developed. Even the churches in New Zealand prospered and numerous churches and schools were built. The situation in New Zealand changed in the 1880s as a crisis in world trade affected the repayment of the loans and in tum endangered New Zealand's prosperity.29 Attempts by the government to remedy the economic slump met with little success and due to financial hardship social tensions 29 Allen K. Davidson and Peter J. Lineham (eds), Transplanted Christianity: Document Illustrating Aspects of New Zealand Church History, Palmerston North, Dunmore Press, 1989, p. 178.
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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
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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
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26 Further changes to the clarity o
Page 35 and 36:
28 The Black lodges were founded in
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30 manner. .,59 The lodge referred
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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 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: 84 and priestly life. The L.O.I. in
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
Page 139: 133 MOORES, Harold S., 'The Rise of
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