Longley is renowned for the quiet beauty of his compact, meditative lyrics. Known for using classical allusions to cast provocative light on contemporary concerns, including Northern Ireland’s “Troubles,” his poetry is also marked by sharp observation of the natural world, deft use of technique, and deeply felt emotion. His debut volume, No Continuing City (1969), heralds the arrival of a new talent from a region which has already produced recognized talents like Seamus Heaney and Derek Mahon. However, his early influences are English poets like Philip Larkin, Louis MacNeice, and the First World War poets, as well as masters from the classical tradition. The critic Langdon Hammer describes Longley’s poems as masterpieces of “lucidity, economy, sincerity…by means of meticulous, unpretentious technique.”
Longley’s work engages diverse subjects, including Homeric literature, the landscape of Carrigskeewaun, jazz, Walter Mitty, and the politics of Northern Ireland. On the public and political responsibilities of being a Northern Irish poet, he says, “Though the poet’s first duty must be to his imagination, he has other obligations, and not just as a citizen. He would be inhuman if he did not respond to tragic events in his own community, and a poor artist if he did not seek to endorse that response imaginatively.” Reviewing his Selected Poems (1993), critic Fran Brearton praises in particular Longley’s more political poems, noting his “use of a compassionate yet unsentimental voice, and an attention to detail which restores specificity at a point in history when it is most in danger of being lost in abstraction – numbers, dates, death-tolls counted beyond comprehension.”
The Quinn family, consisting of mother Chrissie and sons Richard, Mark and Jason, live in the Carnany estate in the predominantly Protestant town of Ballymoney. The family is of a mixed religious background. Mother Chrissie is Roman Catholic from a mixed background and the boys’ father Jim Dillon is Catholic. After separating from her estranged husband, Chrissie rears the boys as Protestant “to avoid the hassle.” Chrissie lives with her Protestant partner Raymond Craig in Carnany which is predominately Protestant, reflecting the religious make-up of Ballymoney itself. The boys, aged 9, 10 and 11, attend a local state school and on the evening before their deaths had been helping to build the estate’s Eleventh Night loyalist bonfire. A fourth brother, Lee, is staying with his grandmother in Rasharkin at the time of the attack.
The killings take place at the height of the stand-off over the Orange Order march at Drumcree, which creates a tense atmosphere in various towns across Northern Ireland. In the weeks leading up to the fatal attack, the children’s mother expresses fear that she is not welcome in the area and that there is a possibility the family home might be attacked by loyalists. The Ballymoney Times reports a story the week of the deaths, stating that a resident of the Carnany estate had called in and was concerned about tension in the area adding something serious might happen “unless Catholic residents were left alone.”
The attack occurs at approximately 4:30 in the morning as the inhabitants of the house sleep. A car containing members of the Ulster Volunteer Force (UVF), a loyalist paramilitary organisation, arrive at the house and throw a petrol bomb through a window at the rear of the house. The petrol bomb is made from a whiskey bottle. The sounds of the boys’ shouting awake their mother, who finds her bedroom full of smoke. Chrissie Quinn, Raymond Craig and family friend Christina Archibald escape the resulting fire with minor injuries. Chrissie believes the boys have escaped the fire as she is unable to locate them in the dense smoke before she jumps to safety from a first-floor window. Two of the brother’s bodies are found in their mother’s bedroom and the other in another bedroom. Chrissie is taken to the hospital and released the next day after receiving minor injuries and shock in the attack.
One man, Garfield Gilmour, is found guilty of murdering the three brothers fifteen months later and is sentenced to life imprisonment after admitting that he had driven three other men to the house to commit the fatal petrol-bombing. Although Gilmour names the three alleged killers, they are never charged due to a lack of concrete evidence. Gilmour’s conviction for murder is reduced to manslaughter on appeal on June 5, 2000, and he is released six years later. Nine days after his release, his life sentence is replaced by a fixed prison sentence of 14 years.
(Pictured: The Quinn brothers. Left to right: Jason, Mark, Richard)
Belfast sees almost 500 people die in political violence between 1920 and 1922. Violence in the city breaks out in the summer of 1920 in response to the Irish Republican Army (IRA) killing of Royal Irish Constabulary Detective Oswald Swanzy after Sunday services outside a Protestant church in nearby Lisburn. Seven thousand Catholics and some Protestant trade unionists are driven from their jobs in the Belfast shipyards and over 50 people are killed in rioting between Catholics and Protestants.
Violence in Belfast wanes until the following summer of 1921. At the time, Irish republican and British authorities are negotiating a truce to end the war but fighting flares up in Belfast. On June 10, an IRA gunman, Jack Donaghy, ambushes three RIC constables on the Falls Road, fatally wounding one, Thomas Conlon, a Roman Catholic from County Roscommon, who, ironically, is viewed as “sympathetic” to the local nationalists. Over the following three days, at least 14 people lose their lives and 14 are wounded in fighting in the city, including three Catholics who are taken from their homes and killed by uniformed police.
Low-level attacks continue in the city over the next month until another major outbreak of violence that leads to “Bloody Sunday.” On July 8, the RIC attempt to carry out searches in the mainly Catholic and republican enclave around Union Street and Stanhope Street. However, they are confronted by about fifteen IRA volunteers in an hour-long firefight.
On July 9, a truce to suspend the war is agreed in Dublin between representatives of the Irish Republic and the British government, to come into effect at noon on July 11. Many Protestants/unionists condemn the truce as a “sell-out” to republicans.
On the night of July 9/10, hours after the truce is announced, the RIC attempt to launch a raid in the Lower Falls district of west Belfast. Scouts alert the IRA of the raid by blowing whistles, banging dustbin lids and flashing a red light. On Raglan Street, a unit of about fourteen IRA volunteers ambush an armoured police truck, killing one officer and wounding at least two others.
This sparks an outbreak of ferocious fighting between Catholics and Protestants in west Belfast the following day, Sunday July 10, in which 16 civilians lose their lives and up to 200 houses are destroyed. Of the houses destroyed, 150 are owned by Catholics. Most of the dead are civilians and at least four of the Catholic victims are ex-World War I servicemen.
Protestants, fearful of absorption into a Catholic Ireland and blindly angered by the presence of heresy and treason in their midst, strike at the Catholic community while vengeful Catholics strike back with counter-terror. Gun battles rage all day along the sectarian “boundary” between the Catholic Falls and Protestant Shankill districts and rival gunmen use rifles, machine guns and grenades in the clashes. Gunmen are seen firing from windows, rooftops and street corners. A loyalist mob, several thousand strong, attempt to storm the Falls district, carrying petrol and other flammable materials.
A tram travelling from the Falls into the city centre is struck by snipers’ bullets, and the service has to be suspended. Catholics and republicans claim that police, mostly from the Ulster Special Constabulary (USC), drive through Catholic enclaves in armoured cars firing indiscriminately at houses and bystanders. The police return to their barracks late on Sunday night, allegedly after a ceasefire has been agreed by telephone between a senior RIC officer and the commander of the IRA’s Belfast Brigade, Roger McCorley.
The truce is due to come into effect at midday on Monday, July 11, but violence resumes that morning. Three people are shot dead that day, including an IRA volunteer who is shot minutes before midday. In the north the official truce does not end the fighting. While the IRA is involved in the violence, it does not control the actions of the Catholic community. Tuesday July 12 sees the Orange Order‘s annual Twelfth marches pass off peacefully and there are no serious disturbances in the city. However, sporadic violence resumes on Wednesday, and by the end of the week 28 people in all have been killed or fatally wounded in Belfast.
The violence of the period in Belfast is cyclical, and the events of July 1921 are followed by a lull until a three-day period beginning on August 29, when another 20 lives are lost in the west and north of the city. The conflict in Belfast between the IRA and Crown forces and between Catholics and Protestants continues until the following summer, when the northern IRA is left isolated by the outbreak of the Irish Civil War in the south and weakened by the rigorous enforcement of internment in Northern Ireland.
At the time the day is referred to as “Belfast’s Bloody Sunday.” However, the title of “Bloody Sunday” is now more commonly given in Ireland to events in Dublin in November 1920 or Derry in January 1972.
The mid-1970s is one of the deadliest periods of the Troubles. From February 1975 until February 1976, the Provisional Irish Republican Army (IRA) and British Government observe a truce. This, however, marks a rise in sectarian tit-for-tat killings. Ulster loyalist paramilitaries, fearing they are about to be forsaken by the British Government and forced into a united Ireland, increase their attacks on Irish Catholics and nationalists. Under orders not to engage British forces, some IRA units concentrate on tackling the loyalists. The fall-off of regular operations causes serious problems of internal discipline and some IRA members also engage in revenge attacks. The tit-for-tat killings continue after the truce ends. On June 5, 1976, the UVF shoots dead three Catholics and two Protestants in an attack on the Chlorane Bar. This is claimed as revenge for the killing of two Protestants in a pub earlier that day.
On June 25, 1976, gunmen open fire inside a Protestant-owned pub in Templepatrick, County Antrim. Three Protestant civilians die. The attack is claimed by the “Republican Action Force“, which is believed to be a cover name used by some members of the IRA.
The Ramble Inn lies just outside Antrim, on the main A26 Antrim to Ballymena dual carriageway, near the village of Kells. The pub is owned by Catholics but in a rural area of County Antrim which is mostly Protestant. Most of its customers are Protestants from the surrounding area.
On the night of Friday July 2, 1976, a three-man UVF unit consisting of a driver and two gunmen steal a car from a couple parked in nearby Tardree Forest. The couple are gagged and bound before the men make off in the car. At about 11:00 PM, just before closing time, two masked gunmen in boilersuits enter the pub and open fire with machine guns, hitting nine people. Three die at the scene and a further three die later. The victims are Frank Scott (75), Ernest Moore (40), James McCallion (35), Joseph Ellis (27) and James Francey (50), all Protestants, and Oliver Woulahan (20), a Catholic.
On July 3 at 12:30 PM, an anonymous caller to theNews Letter claims the attack is in retaliation for the earlier attack in Templepatrick. It is widely believed that the UVF are responsible for the Ramble Inn attack. In the weeks that follow, a number of people are interviewed by police in relation to the shooting but are subsequently released without charge. To date, no one has been convicted of the attack.
In 2012 the Historical Enquiries Team (HET), a body which has been set up in Northern Ireland to re-investigate unsolved murders of the Troubles, meets with the family of James McCallion to deliver their findings. The probe concludes that the then Northern Ireland police force, the Royal Ulster Constabulary (RUC), had conducted a thorough investigation and the detectives working on the case did their best to bring the killers to justice.
Mary Patricia McAleese, Irish Independent politician who serves as the 8th President of Ireland from November 1997 to November 2011, is born in Belfast, Northern Ireland on June 27, 1951. She is the second female president and is first elected in 1997 succeeding Mary Robinson, making McAleese the world’s first woman to succeed another as president. She is re-elected unopposed for a second term in office in 2004 and is the first President of Ireland to have come from either Northern Ireland or Ulster.
In 1975, McAleese is appointed Professor of Criminal Law, Criminology and Penology at Trinity College, Dublin and in 1987, she returns to her Alma Mater, Queen’s, to become Director of the Institute of Professional Legal Studies. In 1994, she becomes the first female Pro-Vice-Chancellor of Queen’s University. She works as a barrister and also works as a journalist with RTÉ.
McAleese uses her time in office to address issues concerning justice, social equality, social inclusion, anti-sectarianism and reconciliation. She describes the theme of her Presidency as “Building Bridges.” This bridge-building materialises in her attempts to reach out to the unionist community in Northern Ireland. These steps include celebrating The Twelfth at Áras an Uachtaráin and she even incurs criticism from some of the Irish Catholic hierarchy by taking communion in a Church of Ireland cathedral in Dublin. Despite being a practising Roman Catholic, she holds liberal views regarding homosexuality and women priests. She is a member of the Council of Women World Leaders and is ranked the 64th most powerful woman in the world by Forbes. In spite of some minor controversies, McAleese remains popular, and her Presidency is regarded as successful.
At the University of Glasgow, he does important work in the mathematical analysis of electricity and formulation of the first and second laws of thermodynamics and does much to unify the emerging discipline of physics in its modern form. He works closely with mathematics professor Hugh Blackburn in his work. He also has a career as an electrical telegraph engineer and inventor, which propels him into the public eye and ensures his wealth, fame and honour. For his work on the transatlantic telegraph project, he is knighted in 1866 by Queen Victoria, becoming Sir William Thomson. He has extensive maritime interests and is most noted for his work on the mariner’s compass, which had previously been limited in reliability.
Absolute temperatures are stated in units of kelvin in his honour. While the existence of a lower limit to temperature (absolute zero) is known prior to his work, Thomson is widely known for determining its correct value as approximately −273.15 degree Celsius or −459.67-degree Fahrenheit.
Thomson is ennobled in 1892 in recognition of his achievements in thermodynamics, and of his opposition to Irish Home Rule, becoming Baron Kelvin, of Largs in the County of Ayr. He is the first British scientist to be elevated to the House of Lords. The title refers to the River Kelvin, which flows close by his laboratory at the University of Glasgow. His home is the imposing red sandstone mansion Netherhall, in Largs. Despite offers of elevated posts from several world-renowned universities, Thomson refuses to leave Glasgow, remaining Professor of Natural Philosophy for over 50 years, until his eventual retirement from that post. The Hunterian Museum at the University of Glasgow has a permanent exhibition on the work of Thomson including many of his original papers, instruments and other artifacts such as his smoking pipe.
Always active in industrial research and development, he is recruited around 1899 by George Eastman to serve as vice-chairman of the board of the British company Kodak Limited, affiliated with Eastman Kodak.
In November 1907 he catches a chill, and his condition deteriorates until he dies at his Scottish residence, Netherhall, in Largs on December 17.
Lord Kelvin is an elder of St. Columba’s Parish Church (Church of Scotland) in Largs for many years. It is to that church that his remains are taken after his death. Following the funeral service, his body is taken to Bute Hall in his beloved University of Glasgow for a service of remembrance before being taken to London for interment at Westminster Abbey, near the final resting place of Sir Isaac Newton.
Shiels is born to Robert Shiels and Eileen (née MacSweeney). He emigrates to Canada as a young man. While working on the building of the Canadian Pacific Railway in 1913, he is involved in a serious accident that leaves him in a wheelchair for the rest of his life. He returns to Ballymoney and starts a shipping company with his brother and also begins writing. Starting with poems and short stories, he soon progresses to plays, which he provides to the Ulster Literary Theatre under the pen name of George S. Morsheils.
Starting with Bedmates (1921), his plays begin to be regularly accepted by the Abbey Theatre for production. His 1930 work The New Gossoon is so well-received that the Abbey’s touring company, The Abbey Theatre Irish Players, bring the play to Broadway for limited runs three times, in 1932, 1934, and 1937. In 1940, a production of Shiels’ The Rugged Path sets an Abbey record by attracting a total audience of 25,000 people over eight weeks.
When his success as a playwright allows him, he leaves the shipping business and moves to Carnlough on the coast of County Antrim, where he lives from 1932 until his death on September 19, 1949.
Wood is the fifth child and third son of Charles Wood, Sr. and Jemima Wood. He is a treble chorister in the choir of the nearby St. Patrick’s Cathedral. His father sings tenor as a stipendiary “Gentleman” or “Lay Vicar Choral” in the Cathedral choir and is also the Diocesan Registrar of the church. He is a cousin of Irish composer Ina Boyle.
Wood receives his early education at the Cathedral Choir School and also studies organ with two Organists and Masters of the Boys of Armagh Cathedral, Robert Turle and his successor Dr. Thomas Marks. In 1883 he becomes one of fifty inaugural class members of the Royal College of Music, studying composition with Charles Villiers Stanford and Charles Hubert Hastings Parry primarily, and horn and piano secondarily. Following four years of training, he continues his studies at Selwyn College, Cambridge through 1889, where he begins teaching harmony and counterpoint.
In 1889 he attains a teaching position at Gonville and Caius College, Cambridge, first as organ scholar and then as fellow in 1894, becoming the first Director of Music and Organist. He is instrumental in the reflowering of music at the college, though more as a teacher and organiser of musical events than as composer. After Stanford dies in 1924, Wood assumes his mentor’s vacant role as Professor of Music in the University of Cambridge.
Like his better-known colleague Stanford, Wood is chiefly remembered for his Anglican church music. As well as his Communion Service in the Phrygian mode, his settings of the Magnificat and Nunc dimittis are still popular with cathedral and parish church choirs, particularly the services in F, D, and G, and the two settings in E flat. During Passiontide his St. Mark Passion is sometimes performed, and demonstrates Wood’s interest in modal composition, in contrast to the late romantic harmonic style he more usually employs.
Wood’s anthems with organ, Expectans expectavi, and O Thou, the Central Orb are both frequently performed and recorded, as are his unaccompanied anthems Tis the day of Resurrection, Glory and Honour and, most popular of all, Hail, gladdening light and its lesser-known equivalent for men’s voices, Great Lord of Lords. All of Wood’s a cappella music demonstrates fastidious craftsmanship and a supreme mastery of the genre, and he is no less resourceful in his accompanied choral works which sometimes include unison sections and have stirring organ accompaniments, conveying a satisfying warmth and richness of emotional expression appropriate to his carefully chosen texts.
Wood collaborates with priest and poet George Ratcliffe Woodward in the revival and popularisation of renaissance tunes to new English religious texts, notably co-editing three books of carols. He also writes eight string quartets, and is co-founder of the Irish Folk Song Society in 1904.
He marries Charlotte Georgina Wills-Sandford, daughter of W. R. Wills-Sandford, of Castlerea, County Roscommon on March 17, 1898. Their son is killed in World War I.
Actor Liam John Neeson is born on June 7, 1952, in Ballymena, County Antrim. Raised as a Roman Catholic, Neeson is named Liam after the local priest. He says growing up as a Catholic in a predominately Protestant town made him cautious. At age nine, he begins boxing lessons at the All-Saints Youth Club and later becomes Ulster’s amateur senior boxing champion.
Neeson first steps on stage at age eleven after his English teacher offers him the lead role in a school play, which he accepts because the girl he is attracted to is starring in it. He continues to act in school productions over the following years.
Neeson’s interest in acting and decision to become an actor is also influenced by minister Ian Paisley, into whose Free Presbyterian church Neeson would sneak. Neeson says of Paisley, “He had a magnificent presence, and it was incredible to watch him just Bible-thumping away… it was acting, but it was also great acting and stirring too.”
Thomson is born to tea merchant John Thomson (1822–1894) and shopkeeper Catherine (née Andrews). He is the eldest of their three surviving children. Although he has no formal artistic training, as a young boy he often fills his schoolbooks with drawings of horses, dogs, and ships. He attends Coleraine Model School, but leaves at the age of fourteen to work as a clerk at E. Gribbon & Sons, Linen Manufacturers. Several years later his artistic talents are discovered, and in 1877 he is hired by printing and publishing company Marcus Ward & Co.
On December 29, 1884 Thomson marries Jessie Naismith Miller in Belfast. Soon afterwards they move back to London for Thomson’s career. They have one son together, John, born in 1886.
In 1911, he and his family move to Sidcup, hoping to improve their “ever delicate health.” Thomson’s correspondence reflects the fact that he misses being close to the National Gallery and the museums where he usually compiles research for his illustrations. During World War I, demand for Thomson’s work decreases to a few propaganda pamphlets and some commissions from friends. By 1917, Thomson has fallen on financial hardship and he has to take a job with the Board of Trade, where he works until 1919.
seamus dubhghaill 