The 100th anniversary of the Easter Rising, which triggered a series of events leading to Ireland’s war of independence, is bringing hundreds of thousands onto the streets of Dublin for a largely romantic and apolitical commemoration. But for many years the commemorations were low key, and the 26 County bourgeoisie was embarrassed to even acknowledge the insurrection that, indirectly, brought present day Ireland into existence.
Sean Matgamna commented in Socialist Organiser (a forerunner of Solidarity) in April 1991, on the 75th anniversary:
By their heroes shall ye know them
This year’s markedly muted celebrations in Dublin to mark the 75th anniversary of the Easter Rising, and of the martyrdom before the British firing squads in Dublin and on the gallows in Pentonville Jail of the founders of the Catholic Irish state, reminded me how starkly people, classes and nations may change their heroes.
From Lenin to Yeltsin is a long way down. The descent from Wolfe Tone to Ian Paisley is even longer and steeper. In Britain it isn’t “mainstream” any more to think much of the World War Two heroes whose very stiff-upper-lip exploits held the attention of the generation after the war, filling the movie screens, books of memoirs, novels and boys’ comics. In part this change is the natural result of the distance that comes with the passing of time and of generations.
Of a different order is the changing public attitude in the Twenty Six Counties to “the names that stilled their childish play” — the heroes of Catholic Ireland’s struggles for independence in the first quarter of the 20th century. This is icon-smashing with a vengeance! The blind, panicky vengeance of Ireland’s huckster bourgeoisie, to be exact.
For many decades they endorsed and propagated a version of the story of Ireland’s unequal contest with England, burnished into a splendid epic legend. The long half-forgotten myths of ancient pre-Christian Ireland — such as the story of the young champion Cuchullainn — were rediscovered, refurbished, and woven into the fabric of living history by men like Padraig Pearse. They took heroes like Cuchulainn, the great warrior who died on his feet, having tied himself to a tree to face his foes, his wounds staunched with moss, and Jesus Christ in Gethsemane and on the cross, as their inspiration for the lives they expended in political action.
Pagan myth. and Christian myth were merged and fused with ancient and modem history — and with the history of Christianity, in which the Irish have played and play a big part — to create a powerful messianic Catholic Irish nationalism. And, naturally, Irish nationalism also drew into itself much from the currents of romantic nationalism with which Europe was saturated for the first half of this century.
And whose history was this? What had all this struggle led to? To the rule of the miserable Twenty Six Counties’ own pocket bourgeoisie — who lived on after their apotheosis as exporters of farm produce, and exporters, too, of generation after generation of Ireland’s young!
As we used to say, arguing for socialism, anything less than the Workers’ Republic was a grim mockery of the long struggle of the common people of Ireland embodied in our history, and represented even in the mythological version of it. The Ireland of the bourgeoisie was a grim mockery indeed.
In fact, it was never their history. All that should be said about the true worth of the bourgeoisie and of their ancestors in the struggle of the great mass of the disinherited Irish people was said by one of the Jacobin “United Irishmen” leaders, Henry Joy McCracken, 200 years ago: “The rich always betray the poor.”
So they did. So they do. Immediately after the 1916 Rising, which was to become the keystone of the Irish bourgeoisie’s myth of its own origin, the Dublin Chamber of Commerce passed a “loyal” resolution denouncing the Rising and branding it as a form of “Larkinism” (the name then of Irish working-class militancy, which had fought the bosses to a standstill in an eight month industrial conflict in 1913-14).
The Ennis Chamber of Commerce, on the other side the country, passed a similar resolution — and many other such bodies across Catholic nationalist Ireland will have responded in the same vein.
After most of the 1916 leaders had already been shot, the Irish Independent — today the organ of Fine Gael, one of two main parties, only encouraged the British military authorities to go ahead and shoot the badly wounded “Larkinite”, James Connolly (pictured above). They had scores to settle from the great Dublin Labour War of 1913-14.
It was never really their history: only the myths were theirs, and they gloried in them, preening themselves, dressing up like baboons who have broken into a theatrical prop room.
The disgusted pseudo-aristocrat Yeats, believing in noblesse oblige, had got their measure during the 1913 lock-out and strike, when they starved the workers and their children in an attempt to break their union.
In his youth he had spent three years in William Morris’s Hammersmith Socialist Society, and he had actively sided with the workers in 1913, writing in the Irish Worker and speaking at at least one public meeting in support of the workers.
What need you, being come to sense
But fumble in a greasy till
And add the halfpence to the pence
And prayer to shivering prayer until
You have dried the marrow from the bone?
For man was born to pray and save;
Romantic Ireland’s dead and gone,
It’s with O’Leary in the grave
It was a sort of warning to them. And then, when the war of independence was over, and the bourgeoisie had seized control over the popular mass movement, divided and suppressed it, and assured their own rule behind the legal and ethical walls of the Catholic state they built — then, in safety, they could indulge themselves, not noticing the incongruities Yeats pointed to so bitterly.
Fifty years or so it lasted. And then the North blew up. The official Catholic-Irish myth had it that “the North” was just a matter of British imperialism and “British-occupied” Ireland, nothing to do with the other Irish bourgeoisie, the one enmeshed in the collapsing myths of the British Empire, and the Northern farmers and workers who followed them.
It had no grip on reality. Neither had the Irish bourgeoisie. Their interest in Northern Ireland collapsed, and so did their myths.
Perhaps the moment of sobering up came in 1970 when Prime Minister Jack Lynch put two of his Cabinet ministers (one of them the present Prime Minister, Charles J Haughey) and an Army officer, Captain Kelly, on trial for “gun-running” to the beleaguered Northern Catholics! (They were acquitted).
According to the Constitution Lynch was pledged to defend, the Six Counties was part of his government’s “national territory”
But Lynch didn’t believe it. They bourgeoisie didn’t either. Like the sobered adolescent whose day-dreaming has brought him close to disaster, they turned tail and extravagantly repudiated their former view of themselves. Now Romantic Ireland really was dead and gone. It has been succeeded by an age of the cold revision of history. Like pikes and guns, in the old song mocking British pretensions in Ireland, heroes such as Pearse and Connolly had been found to be dangerous things. They were cut down to size.
The Irish bourgeoisie has finally adapted to reality!
From Pearse and Connolly to the grasping millionaire C Haughey — a son of Catholic refugees driven south by pogromists in the early 20s — and his rival, Fine Gael understudy blue-shirt John Bruton, that is the history of the modern Irish bourgeoisie in the nutshell! It is a long, long way down. This Easter’s commemoration service sums it up nicely.
Like the Irish bourgeoisie for so long, many socialists have lived for decades in a world of inappropriate myth and misunderstood reality. That too has collapsed.
In Ireland, those who know what Pearse and Connolly and the Fenians and their predecessors really stood for will disentangle it from the bourgeois collapse, as they disentangled it from the grotesque parodies of it the bourgeoisie used to brandish.
And in the world of international socialism, the serious revolutionaries will disentangle the true socialism — working class liberation — from the Stalinist and other myths, fantasies and alien ideological encrustations. We will continue to do now, when so much has collapsed, what we did in the days when all sorts of freaks and horrors paraded around the world eagerly proclaiming their own horrible deeds to be the essence of socialism.
In both cases the collapse of the debilitating and imprisoning myths and fantasies is good because the way is thereby cleared for the truth.
From Workers Liberty (who know a thing or two about Irish politics):
Northern Irish power-sharing institutions look close to collapse, following a crisis sparked by the murder of former IRA member Kevin McGuigan on 12 August in the Short Strand area of East Belfast.
McGuigan’s murder is widely seen as a revenge killing for the murder in May of Gerard “Jock” Davison, at one point one of the IRA’s most senior commanders in Belfast and allegedly responsible, along with McGuigan, for much of the IRA’s vigilante violence against drug dealers in the mid-to-late 1990s.
After the two men fell, an internal IRA disciplinary unit “sentenced” McGuigan to a “six-pack” — republican parlance for gunshot wounds to each of the elbows, kneecaps and ankles.
For years, McGuigan blamed Davison for the punishment shooting, and last May decided to get revenge. Davison was shot outside his home in the Markets area, near Belfast City Centre.
With a police investigation stalling, the IRA placed their own surveillance team on McGuigan and decided to avenge Davison’s death. McGuigan was ambushed by two men in dark clothing as he was walking with his wife, and killed in a volley of shots.
A number of factors explain why these killings have sparked such an intense political crisis at Stormont.
In a press conference following the McGuigan murder, Police Service of Northern Ireland chief George Hamilton made it clear that the police blamed individual members of the Provisional IRA for the murder.
He did not believe that the IRA leadership ordered the killing but did admit that “some of the PIRA structure from the 1990s remains broadly in place, although its purpose has radically changed since this period.”
No one should have been surprised by the admission of the Provisional IRA’s continuing existence.
Indeed, the Secretary of State for Northern Ireland Theresa Villiers commented afterwards that: “It didn’t come as a surprise to me… that a number of the organisational structures of the Provisional IRA still exist but that there is no evidence it’s involved in terrorism or paramilitary activity.”
Even though Sinn Fein say publicly that the IRA has “left the stage”, no movement of this type could have moved from armed struggle to politics without maintaining a military structure with sufficient authority to rein in “hardliners”.
Without this, the movement would have descended even more than it already has into a collection of local fiefdoms motivated by apolitical criminality or, worse, a continuation of sectarian warfare.
It is remarkable that there has not been more internecine republican violence during the Provisional’s transition to politics. The anti-Good Friday Agreement groups, though deadly, remain little more than an irritant.
In truth, the significance of the McGuigan murder lies ultimately in political rivalries within Unionism.
In the last decade, the IRA has been involved in two high-profile murders (those of Robert McCartney in 2005 and Paul Quinn in 2007), both a testament to its capacity for sheer gangsterism and violence. Both victims were thrown under the juggernaut of the “peace process” by republicans, Unionists and the British government, to ensure power-sharing between Sinn Fein and the DUP.
So what has changed? The Northern Ireland Executive has failed to deliver on any of the promises made to people about a “peace dividend”, instead locking itself in sectarian wrangles over parading, flags and other issues of identity, as well as attempting to implement Tory austerity.
This has largely sapped any enthusiasm that once existed for Stormont across both communities. Added to this is a reasonable fear among Nationalists that many Unionists continue to be hostile to power-sharing.
Sensing this, the smaller Unionist party, the Ulster Unionist Party (UUP), opportunistically seized the chance to reverse its political fortunes after a decade of marginalisation, and piled the pressure on the dominant Democratic Unionist Party (DUP).
With one eye on the 2016 elections it pulled its one minister out of the Northern Ireland Executive — a move highly popular with over 80% of Unionist voters.
Stunned, and after failing to suspend Stormont pending crisis talks, the DUP felt in turn reluctantly obliged to pull its ministers out of the Executive, effectively shutting down the working of the devolved government which has provided such material benefits to the party in the form of ministerial salaries, expenses and other privileges of office.
This clownish play-acting, which has always been implicit in the very structures of Stormont, risks the return of Tory direct rule, the implementation of savage welfare cuts and an intensification of sectarian tension.
A political system based on institutionalising sectarian identities within the existing boundaries of the six counties has become unable to provide adequate governance of any sort, let alone a space in which workers can elaborate a socialist politics capable of a democratic resolution to the national question.
“What I tried to do for both sides is to give them a way out with some form of dignity otherwise they wouldn’t lay their arms down.
“And can I just say this, because this has been raised with me time and time again – I accept it was a mistake to use those words, but actually if it contributed towards saving one life, or preventing someone else being maimed it was worth doing, because we did hold on to the peace process.
“There was a real risk of the republican movement splitting and some of them continuing the armed process. If I gave offence, and I clearly have, from the bottom of my heart I apologise, I apologise.”
McDonnell was honest, straightforward and (I thought) convincing on last night’s Question Time. In stark contrast to his boss in July, when asked perfectly reasonable questions about his warm words towards Hamas and Hezbollah:
Somehow, this seems entirely appropriate:
Apologies to all (and especially Irish comrades) for failing to mark St Pat’s Day.
To make up for this, here’s Ben Webster (and his performance is beautiful):
Ben Webster (tenor sax), Kenny Drew (piano), Niels-Henning Ørsted Pedersen (bass), Alex Riel (drums). Denmark, 1965.
Forty years ago tonight, two bombs exploded inside busy pubs in the centre of Birmingham, killing 21 people and injuring another 182. In the light of atrocities that have happened since, this may not seem such a shocking incident, but at the time it was traumatic – we in mainland Britain had not experienced such an attack upon civilians since the Second World War. There never was any serious doubt that (with or without the knowledge of the Army Council) members of the Provisional IRA were responsible, though to this day Sinn Fein and their now-mainstream representatives have failed to acknowledge it.
An additional six people can be added to the tally of victims: the innocent men who were each deprived of 16 years of their liberty for a crime they didn’t commit.
I was living in Birmingham at the time, a young student member of the International Socialists. The bombings made a major and permanent impression upon me, but I’ll come to that later. First, I’ll deal with what happened within the working class in Birmingham, then with the response on the left.
There was a massive and vicious backlash against all Irish people in Birmingham. Anyone of Irish extraction or with any known Irish connection, was immediately put in fear of their life. A worker who was known to have played the pipes at an IRA funeral was strung up at Rover Solihull (he survived, but only by luck). Johnny Bryant, a member of ‘Workers Fight’ (forerunner of the AWL) was driven out of his job at Lucas, never able to return. In shops, offices and factories throughout Birmingham, people of Irish extraction or with Irish names were terrified and quite a few went into hiding. A massive march took place from the Longbridge car plant to the City Centre. Socialist activists at Longbridge had to make a quick decision as to how to react. The Communist Party who dominated the Longbridge Joint Shop Stewards Committee simply went to ground. The International Socialists, who had a few shop stewards and supporters in the plant, decided to join the march in order to argue against any anti-Irish backlash and to prevent the National Front taking the lead. They were surely right to do so. Immediately after the march, IS students (including myself) joined Frank Henderson and others in leafleting the city centre against any backlash.
To the best of my knowledge, no-one actually died as a result of the backlash in Birmingham, but that was purely a matter of luck. The atmosphere was murderous and Irish people, and those of Irish extraction, were living in real fear for their lives.
The left was in a state of shock, just like everyone else. The Communist Party and their Irish-in-Britain front, the ‘Connolly Association’, simply waited for things to blow over. The IS, which had shop stewards in major factories like Longbridge and Lucas, was in political disarray, though individual IS militants (notably Frank Henderson at Longbridge), often played principled and even heroic roles. As stated above, Frank and the other IS shop stewards and activists at Longbridge joined the protest march and argued against the anti-Irish backlash. IS members with Irish names simply went into hiding – and who can blame them?
But despite the brave and principled role of IS industrial militants like Frank, the organisation as a whole was disorientated and incoherent. No-one knew what the “line” was – whether we continued to give “critical but unconditional” support to the Provos or not. The following week’s Socialist Worker didn’t help: the headline was “STOP THE BOMBINGS – troops out now”, which didn’t really clarify matters. Was “STOP THE BOMBINGS” a demand on the Provos? Were we suggesting that the bombings were, in reality, a just and/or inevitable consequence of the presence of the troops? What the hell were we saying?
About a week after the bombings IS held an emergency meeting for all Birmingham members in the upstairs room of a city centre pub. Duncan Hallas did the lead-off, and quoted extensively from the Official IRA paper, denouncing the bombings. Inevitably, several comrades responded by asking why, therefore, we supported the Provos, instead of the Officials, whose ‘line’ on individual terrorism seemed much closer to ours. My recollection is that Hallas didn’t really have an answer to that, and the meeting ended in a sullen and resentful atmosphere of dissatisfaction. We all knew that Hallas had been talking bollocks, but we didn’t know what the answer was. The reaction of many IS industrial militants was that it was best to steer clear of any involvment with “difficult” issues like Ireland, and to stick to “pure” industrial work.
For myself, the bombing was a sort of political coming of age. It taught me that the IS was incoherent and unprincipled on the question of Ireland, and nationalism more generally. It taught me that international issues cannot be divorced from industrial work. Most importantly, it taught me that politics is not a game or a pass-time: working class people had died and we had to have something to say. Ultimately, it taught me that simplistic “anti-imperialism” that costs working class lives is no way forward. It helped me to grow up politically – but at a terrible price.
PS: an untold story: The role of the firefighters and cabbies.
Fire engine driver Alan Hill was on duty at Birmingham Highgate station that night, and was called to the scene of the first bomb, at the Mulberry Bush pub. He told Birmingham historian Carl Chinn (in the Birmingham Mail five years ago) the following:
“There was now complete gridlock in the city. The only option I had was to do a reverse run down the full length of Corporation Street against the one way traffic pouring out of the city centre. It was totally against brigade policy but I really had no alternative.
“When I reached the bottom of Corporation Street, I turned left into New Street.
“Talk about out of the frying pan into the fire. Seconds before, another bomb had expolded at the Tavern in the Town basement pub in New Street..
“The street was a scene of utter devastation.
“We sent a radio message to Fire Control explaining the position and requesting another four fire engines and forty ambulances to assist us. There was only the four of us. There were around 150 casualties. Many were trapped inside the dark basement.
“The officer in charge of the fire engine, John Frayne, who at the age of 28 was the oldest member of the crew realised it would be ages before assistance arrived.
“John explained our position to the crowd and asked for volunteers. Twelve brave men stepped forward to assist us.
“The other two firemen, Nigel Brown and Martin Checkley, were already down in the basement.
“Although I had requested 40 ambulances I realised we would be lucky to get any. It was a case of first come first served and I knew the firemen at the Mulberry Bush had already requested every available ambulance in the city. My stomach sank to my fire boots.
“With every alarm bell in the street ringing, it was difficult to hear yourself think, but about 12 minutes into the incident someone behind me was clearly shouting ‘Alan.’ I turned around. It was George Kyte.
“George was a taxi owner driver who lived in Corisande Road, Selly Oak. I knew George well I had worked with him in the past as his night driver.
“With typical understatement George said ‘I know you’re busy. I am on a rank in Stephenson Place. A couple have asked me to take them to hospital. Can I do that and will you need their details?’
“I could have kissed him.
“I told George, ‘Get on your radio. Make an emergency call. I need every available cab in the city here at this address now URGENT.’ Within seconds the message was sent via the TOA radio system.
“Access into New Street had been blocked by a cordon set up in St Martins Circus so the street was claer of passing traffic. Within a matter of moments the glow of an orange taxi sign became clearly visible in the darkness at the end of the street. It looked like a stretch limo. It turned out to be 25 black cabs nose to tail moving slowly towards us.
“It was the start of the ‘scoop and run’ method. As many casualties and carers as possible were packed into each cab and taken immediately to the Accident and General hospitals. Almost 100 casualties were removed from the scene outside the Tavern on the first taxi run.
“Other cabs appeared on the scene soon afterwards and were joined by cabs returning from the first run. Even two ‘black and white’ cars that shared the TOA radio scheme turned up.
“Considering that there would have been no more than 50 black cabs working the entire city at that time of a Thursday night, the reponse was overwhelming… without any shadow of a doubt there would have been far more fatalities that night from trauma and blood loss had the taxi drivers not responded in such a magnificent and selfless manner.”
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No country for young women: Honour crimes and infanticide in Ireland
When I was in first year in secondary school in 1997, a girl in the year above me was pregnant. She was 14. The only people who I ever heard say anything negative about her were a group of older girls who wore their tiny feet “pro-life” pins on their uniforms with pride. They slagged her behind her back, and said she would be a bad mother. They positioned themselves as the morally superior ones who cared for the baby, but not the unmarried mother. They are the remnants of an Ireland, a quasi-clerical fascist state, that we’d like to believe is in the past, but still lingers on.
The news broke last week of a septic tank filled with the remains of 796 children and babies in Galway. The remains were accumulated from the years 1925 to 1961 and a common cause of death was malnutrition and preventable disease. The Bon Secours “Home” had housed thousands of unmarried mothers and their children down through the years. These women had violated the honour of their communities, by bringing shame on their families through “illegitimate” pregnancy and therefore had to be hidden at all costs, and punished for their transgressions. The children died as they lived, discarded like the refuse of society that the Church considered them and the mothers that gave birth to them to be. Most of the children who survived were put to work in industrial schools under the supervision of perverts and sadists.
Thousands of the healthy ones were sold abroad – mostly to the US – for “adoption.” For the ones who remained, the outlook was poor. Mortality rates of 50% or 60% were common in these homes. In the case of the ones that died, either the Church did not feel they were valuable enough to feed and care for, or they actively worked towards their death. The risk they posed to the social order by virtue of the circumstances of their conception and birth was too great to let go unchecked. These children certainly did not die for lack of money or resources on the Church’s part (they had an income from the children they sold), and the fewer children of this kind there were, the less threat there was to the church’s control over society.
If the Church had allowed them to grow up to be functioning adults in Irish society it would have ran the risk of demonstrating that the institution of marriage was not absolutely integral to the moral well-being of a person. Women were not allowed keep their babies because the shame that their existence brought upon the community would be far too great. They were imprisoned within Magdalene Laundries to atone for their sins of honour, and their babies were removed from them as part of their punishment – women who dishonoured the community were deemed to unfit to parent.
Contemporary Ireland feigned shock when stories of the Laundries and residential institutions emerged. Perhaps the shock of those who were too young to be threatened with being put in one for “acting up” was genuine, because the institutions started to close as the years went on. But people in their fifties and sixties now, will remember how the “Home Babies” sometimes came to schools, and were isolated by other (legitimate) children, and then sometimes never came back. While those school-children may not have comprehended fully the extent of what happened, their parents and teachers, and the community of adults surrounding them knew.
Ireland as a whole was complicit in the deaths of these children, and in the honour crimes against the women. They were the “illegitimate babies” born to the “fallen women” who literally disappeared from villages and towns across Ireland in to Magdalene Laundries. Everybody knew, but nobody said, “Honour must be restored. We must keep the family’s good name.”
The women themselves served a dual purpose in the Laundries. They were a warning to others what happened when you violated the rule of the Church, and they were financial assets engaged in hard labour on behalf of the Church. They were not waged workers; they did not receive payment. They could not leave of their own free will, and their families, for the most part, did not come for them; the shame on the family would be too great. Ireland had a structure it used to imprison women for being sexual beings, for being rape victims, for not being the pure idolised incubator for patriarchy, for not having enough feminine integrity, or for being simply too pretty for the local priest’s liking. Ireland has a long tradition of pathologising difference.
People did know what went on in those institutions. Their threat loomed large over the women of Ireland for decades. On rare occasions when people attempted to speak out, they were silenced, because the restoration of honour requires the complicity of the community. Fear of what other people will think of the family is embedded in Irish culture.
The concept of honour means different things in different cultures but a common thread is that it can be broken but restored through punishing those who break it. We are familiar with the hegemonic concepts of “honour killing” and “honour crimes” as a named form of violence against women in cultures other than ours. The papers tell us it is not something that people do in the West. Honour killings, and honour crimes are perpetually drawn along racialised lines and Irish and UK media happily present them within the context of a myth of moral superiority.
Honour crimes are acts of domestic violence, acts of punishment, by other individuals – sometimes family, sometimes authorities – for either real or perceived transgressions against the community code of honour. However, it is only when there is a woman wearing a hijaab or a the woman is a person of colour, or ethnicised, that “honour” is actually named as a motivation for the act of violence. It is a term that has been exoticised, but it is not the act itself or the location it occurs, but the motivation behind it that is important in defining it.
Women of colour, and Muslim women, are constructed as the “other;” we are told these women are given in marriage at a young age by controlling fathers who pass on the responsibility for controlling them to husbands. “Protection” of women is maintained through a rigid sytem of controlling their sexuality in a framework of honour and shame. When these women transgress the boundaries of acceptable femininity they are abused and shunned by their community. Punishments range from lashing to death, but include physical beatings, kidnappings and imprisonment.
Imprisoning women in the Magdalene Laundries deserves to be named as an honour crime because of a cultural obsession that believed the family’s good name rested upon a woman’s (perceived) sexual activity that either her father or husband or oldest brother was the caretaker of. Her sentence to the Laundry was to restore the family honour. Read the rest of this entry »
From Waterford Whispers News
Bodies of 800 Children “Were Just Resting” In Mass Grave Claims Catholic Church
THE Catholic Church has responded to the grim discovery of the remains of up to 800 unidentified children buried in an unmarked plot beside a notorious “Mother and Baby Home” in Galway, claiming that the mass grave was a temporary solution and the infants remains are “just resting” there.
The Tuam workhouse for unmarried mothers and their babies was run by the Sisters of Bon Secours (French for “safe harbour”) between the years 1925 and 1961, during which time the bodies of at least 796 children aged from 2 days to 9 years were placed one by one in an unused septic tank, following deaths from TB, malnourishment, pneumonia, and good old-fashioned neglect.
Meanwhile the entire nation has reacted with shock and an unquantifiable disgust at the discovery made by Catherine Corless, a local historian and private citizen, as she carried out research about a church run institution known locally as ‘The Home’. The events that transpired there are a lesson in abject misery and unending sorrow that would even make a Nazi war criminal blush and this was reflected in the word on the street from many Irish people.
“Well, I’m 55 so a bit before my time but when we used to visit my aunt up in Donegal, she would tell us to stay away from the fields down the road because there were babies buried there but if only someone knew about it,” John Drummond, a Dublin native explained, “It’s all changed now though in fairness,” John said of a country that saw 196 children in state care die between the years 2000 and 2010.
“I can’t believe it. What vile creatures must have worked there?” shared a visibly upset Ciaran Giles, from Tipperary,”like there was a Magdalene laundry down the road from my house or so my father tells me but like no one knew, well they knew but they didn’t, you know?”
Others on the streets tried to find some solace at the discovery of the mass grave. “Well, obviously those in the laundries have been compensated, Ireland’s moved on,” shared student Lauren Greene of a country that has yet to pay compensation in full to Magdalene laundry survivors.
“It was a different time, so arguments and the like create a false dichotomy,” shared 24-year-old Sean Cullen, who was told as a child to avoid to walking home by the priest’s house for some reason, “ha yeah, that’s weird isn’t it? Because obviously my parents didn’t know the priest raped children or else they would have done something about it,” he added.
The Catholic church, who were limited to just €128 million in compensation to sexual abuse victims in a 2002 deal, meanwhile sought to explain their stance on the mass grave in Tuam.
“There’s a lot of speculation as to what went on in The Home following these recent revelations” said Monsignor Sean Green, spokesperson for the Irish branch of the Catholic Church Scandal Containment Unit, “people seem to believe that because these children were born to unmarried mothers the church at the time considered them sinful and unworthy of a decent Catholic burial, so basically threw their little remains into the nearest hole they could find”.
“But trust me, that wasn’t the case; I assure you, those bodies are just resting in that mass grave. Cover up the mistreatment of children? Not at all. We’ve always planned to exhume them and bury them properly, and we’re going to get right on it really soon”.
When WWN asked the Government for comment absolutely no one was available for comment.
To donate to the memorial fund which will see a plaque erected with all 796 names written on it contact firstname.lastname@example.org To see a list of the people who can demand justice and bring about accountability in this case please consult the nearest phone book or the latest census.
Shiraz Socialist is not in a position to express any opinion on the alleged involvement of Gerry Adams in the 1972 murder by the Provisional IRA of Jean McConville. Adams denies any involvement. Certainly, the timing of his arrest raises the possibility that it was politically motivated. However, this 2002 article by Sean Matgamna casts a useful light on Adams’ relationship with the Provos and the “physical-force” tradition within Irish republicanism:
I once knew a man who was shot by a Provisional IRA gang which included Adams
“Ireland occupies a position among the nations of the earth unique in… the possession of what is known as a ‘physical force party’ – a party, that is to say, whose members are united upon no one point, and agree upon no single principle, except upon the use of physical force as the sole means of settling the dispute between the people of this country and the governing power of Great Britain…
“[They] exalt into a principle that which the revolutionists of other countries have looked upon as a weapon… Socialists believe that the question of force is of very minor importance; the really important question is of the principles upon which is based the movement that may or may not need the use of force to realise its object…”
James Connolly, 22 July 1899
Seeing pictures of Gerry Adams grinning his Cheshire-cat-who-has-eaten-six-mice grin in triumph at SF/PIRA’s latest success reminded me that I once knew a man who was shot by a Provisional IRA gang which included Adams.
His name was John Magennis. Who was he? A British soldier? A member of the Royal Ulster Constabulary? A member of an Orange paramilitary group? One of the Northern Ireland workers shot by the Provisional IRA in the early 1990s for doing repair work on RUC stations?
No, John Magennis was a Republican. He belonged to the then mainstream Republican movement from which the Provisionals split away in December 1969. Those who remained were thereafter called the “Officials”. They seemed to be the left wing of the Republican movement. They talked about class and about socialism. But in fact their leaders were Stalinists.
The Provisionals were traditionalist Catholic right wing Republicans. They recoiled from the Officials for a number of reasons – their leftism, their Stalinism, their feebleness in responding to the communal fighting in Northern Ireland in August 1969, but, most of all, their turn to politics in general. The split was triggered by the decision of the IRA leaders that Sinn Fein would henceforth take any Dail seats which they might win in an election.
The split led to conflict between the two Republican groups over control of weapons and to a shooting war in which people on both sides died.
John Magennis, a member of the Official IRA, refused to surrender his gun to the gang of Provisional IRA men. They shot him, leaving him paralysed. He survived in that condition for some years and then died.
I met John Magennis only once or twice, about the time the IRA split was taking place. John Magennis was not yet an IRA member. He had come to Manchester to visit his uncle, John-John, a one-time Belfast Republican and later a prominent trade union militant on the Manchester docks, where he worked closely with a small group of Trotskyists, of whom I was one.
A big debate on Ireland had been going on in the IS group (now SWP), at that stage a democratic organisation in which such issues could be debated and of which we were members, since the deployment of British troops on the streets of Northern Ireland in August 1969, when serious sectarian fighting broke out in Derry and Belfast. Were we for or against British troops in Northern Ireland?
The discussion was very heated. Those of us who rejected the IS majority’s tacit support to the British state in Northern Ireland were denounced as bloodthirsty “fascists” at the September 1969 IS conference.
John Magennis came with one of his uncles to one of the debates in Manchester. He said he couldn’t see any acceptable alternative to “troops in”.
I remember something he said which later took on a special meaning. He expressed it in the jargon of Catholic nationalism, which idealises patriotic self-sacrifice “for Ireland”, the so-called “blood sacrifice”: “I don’t want to die for Ireland”.
Back in Belfast, he joined the “left-wing” Republicans. I heard he had been shot and paralysed, and later that he had died. It was many years before I saw him again – on TV on a home video, filmed in a nursing home, trying to learn to walk again – staggering painfully, spastically, a poor wreck of the vigorous young man he had been.
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Not very much attention has been paid to the centenary of the Dublin lock-out, which was reaching its tragic denouement this time in 1913, as near-starvation, together with the TUC’s failure to organise solidarity strike action, began to drive the trade unionists back to work, which often also involved having to sign pledges renouncing union membership.
Thanks to Terry Glavin (via Facebook) for drawing my attention to Des Geraghty’s splendid documentary. Terry writes, “To the blessed memory of Big Jim Larkin and the centenary of the 1913 Frithdhúnadh Mór Baile-Átha-Cliath, the 1913 workers’ uprising in Dublin. An hour well spent, splendid documentary film-making here”:
Below: Sean Matgamna describes events, with particular emphasis on the role of the Catholic church in sabotaging efforts to move the starving children of the locked-out workers to England where they would be fed:
Dublin 1913: Against the priests and the bosses
By Sean Matgamna
In the years before the First World War, the great Jim Larkin organised the savagely oppressed workers of Ireland’s capital city and made them a power in Ireland.
Organisation, labour solidarity, the sympathetic strike by workers not directly in dispute—these were their weapons. These weapons began to mark them out as no longer a driven rabble but a class, women and men increasingly conscious of a common interest, a common identity and common goals.
The bosses organised a ‘union’ too and fought back.
Their leader was WM Murphy, one of Ireland’s biggest capitalists, and a prominent Home Rule nationalist politician. In August1913, they locked out their employees, intent on using starvation to get them to submit and foreswear “Larkinism”. The British state in Ireland backed them, sending hordes of police to attack strikers, some of whom were beaten to death. It turned into a war of attrition.
Here, fighting impoverished workers with no reserves, all the advantages were with the employers. The workers’ chance of victory depended on two things: on an adequate supply of food or money from sympathisers, and on an industrial solidarity that would tie up the whole trade of Dublin. It was to the British labour movement that Dublin’s workers had to look for help.
Magnificent help came. Ships full of food for the strikers came up the Liffey, and all over Britain the labour movement rallied, collecting money and food. But industrial action did not come, and that was decisive: money and food would keep Dublin’s workers in the fight, but only industrial action in Britain —by the NUR and the Seamen’s Union, for example—would allow them to win.
In Britain, militants argued for industrial action, even for a general strike, in support of Dublin. But the trade union leaders—who held a special conference in December 1913 on Dublin—would not agree to take action.
The strike dragged on 8 months, and then, beaten but not crushed, the union, whose destruction had been the bosses’ prime aim still intact, the last workers went back to work, or accepted that they had been sacked.
What follows is the story of an episode in this struggle, the attempt to move starving Dublin children to homes in Britain where they would be fed. It is told as much as possible in the words of Dora B Montefiore, who—62 years-old and in frail health—organised it.
In mid October 19l3, two months into the strike, Dora Montefiore spoke in the Memorial Hall, London—one of many enormous meetings being held all over Britain to build support for the Transport Workers’ Union. As she sat on the platform listening to Larkin talk of Dublin, Montefiore remembered what had been done to save the children of strikers during bitter battles in Belgium and in the USA.
When Larkin sat down she passed a note along the table suggesting that the starving children of working-class Dublin should be evacuated from the labour-war zone, to be looked after by the British labour movement for the duration of the strike. Would he, she asked, back such a scheme?
Larkin passed a reply back along the table: yes, he would. He thought it was a fine idea.
Montefiore then passed a note to another of the speakers, the Countess of Warwick — an unlikely but genuine socialist — asking if she would be the Treasurer. Warwick replied: Yes. So a committee was set up.
Next day, Dora Montefiore explained her plan in the Daily Herald. Soon they had offers of 350 places for children, and more were coming all the time. Labour movement bodies, trade union branches and trades councils offered to take the responsibility for one or more children. So did sections of the militant suffragettes, the WSPU. It was not as critics said and the Stalinist historian Desmond Greaves repeats in the official history of the ITGWU, an irresponsible stunt by busy-bodies, but a properly organised part of the effort of British labour to help Dublin. Dora Montefiore reported to the readers of the Daily Herald on 14 October:
“From Glasgow, Liverpool, London and a dozen other places, come the welcome offers, and I know that if the Dublin mothers could read some of the letters, it would do their hearts good to know the sort of mothers and fathers who are planning these temporary homes for their little ones.
“Several Roman Catholics have written and one friend offers ‘travelling, lodging and board expenses for two Dublin children while the strike lasts’, and suggests ‘boarding them for a time in a convent in Liverpool or London”‘.
And on 17 October she wrote:
“…Plymouth friends offered to house 40 children and 5 mothers, and they wired later that they were in communication with the Catholic parish priest and Catholic medical officer re the care of the ‘kiddies”‘.
On 17 October, Dora Montefiore, Lucille Rand and Grace Neal, a TU organiser who acted as secretary, went to Dublin to organise the migration of the children.
They were given a room at Liberty Hall, the Transport Union HQ and a meeting of wives of strikers was called. These mothers of hungry children eagerly grasped at this offer of help.
“Meetings of wives of the locked-out workers were then called, and we three delegates from the English and Scottish workers gave our message and laid the scheme before them. As a result Grace Neal was kept busy Tuesday and Wednesday registering the names of mothers who were anxious to take advantage of our offer. The passage leading to our room was blocked ’til evening with women and children. We tried to let them in only one at a time, but each time the door opened the crush was so great that often two or three mothers forced their way in….
“When the work of registration was over, 50 children were selected to meet Lucille Rand at the Baths, where a trained woman had been engaged to clean their heads and bodies [of lice, which were endemic]… Grace Neal presided over a batch of volunteer workers at our room in Liberty Hall, who were sewing on to the children’s new clothing labels bearing their names and addresses, and small rosettes of green and red ribbon.”
But if the strikers saw Montefiore’s plan as the rescue it was, so too did the bosses and their friends. They resented this attempt to deprive them of one of their traditional weapons—the power to weaken and break the spirit of strikers and their wives by forcing them to watch while their children starved and wasted. More: they saw the chance to whip up a political and sectarian scandal as a weapon to undermine “Larkin” by lining up Catholic lreland against him. Read the rest of this entry »
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