Duffy is born on April 12, 1816, in Dublin Street, Monaghan, County Monaghan. Both of his parents die while he is still a child and his uncle, Fr. James Duffy, who is the Catholic parish priest of Castleblayney, becomes his guardian for a number of years. He is educated at St. Malachy’s College in Belfast and is admitted to the Irish Bar in 1845. He becomes a leading figure in Irish literary circles.
In August 1850, Duffy forms the Tenant Right League to bring about reforms in the Irish land system and protect tenants’ rights, and in 1852 is elected to the House of Commons for New Ross. By 1855, the cause of Irish tenants seems more hopeless than ever. Broken in health and spirit, Duffy publishes a farewell address to his constituency, declaring that he has resolved to retire from parliament, as it is no longer possible to accomplish the task for which he has solicited their votes.
In 1871, Duffy leads the opposition to Premier Sir James McCulloch‘s plan to introduce a land tax, on the grounds that it unfairly penalised small farmers. When McCulloch’s government is defeated on this issue, he becomes Premier and Chief Secretary. The majority of the colony is Protestant, and he is accused of favouring Catholics in government appointments. In June 1872, his government is defeated in the Assembly on a confidence motion allegedly motivated by sectarianism.
When Graham Berry becomes Premier in 1877, he makes Duffy Speaker of the Legislative Assembly, a post he holds without much enthusiasm until 1880, when he quits politics and retires to the south of France. Duffy remains interested in both the politics of his adoptive country and of Ireland. He is knighted in 1873 and is made KCMG in 1877.
Duffy spends his last years in Nice and dies at the age of 86 on February 9, 1903, at his home there, 12 Boulevard Victor Hugo. He is buried at Glasnevin Cemetery, Glasnevin, Dublin on March 8. 1903. The length of his career, the breadth of his experience, and his voluminous labours as a chronicler make him an important figure in the history of Ireland and the Irish diaspora in the nineteenth century. He also deserves attention as the most prominent and articulate Ulster catholic nationalist of his time. There are Duffy papers in the Royal Irish Academy and National Library of Ireland.
Mac Liammóir is born Alfred Willmore on October 25, 1899. He is born to a Protestant family living in the Kensal Green district of London.
As Alfred Willmore, he is one of the leading child actors on the English stage, in the company of Noël Coward. He appears for several seasons in Peter Pan. He studies painting at London’s Slade School of Fine Art, continuing to paint throughout his lifetime. In the 1920s he travels all over Europe. He is captivated by Irish culture and learns the Irish language which he speaks and writes fluently. He changes his name to an Irish version, presenting himself in Ireland as a descendant of Irish Catholics from Cork. Later in his life, he writes three autobiographies in Irish and translates them into English.
While acting in Ireland with the touring company of his brother-in-law Anew MacMaster, Mac Liammóir meets the man who becomes his partner and lover, Hilton Edwards. Their first meeting takes place in the Athenaeum, Enniscorthy, County Wexford. Deciding to remain in Dublin, where they live at Harcourt Terrace, the pair assists with the inaugural production of Galway‘s Irish language theatre, An Taibhdhearc. The play is Mac Liammóir’s version of the mythical story Diarmuid agus Gráinne, in which Mac Liammóir plays the lead role as Diarmuid.
Mac Liammóir and Edwards then throw themselves into their own venture, co-founding the Gate Theatre in Dublin in 1928. The Gate becomes a showcase for modern plays and design. Mac Liammóir’s set and costume designs are key elements of the Gate’s success. His many notable acting roles include Robert Emmet/The Speaker in Denis Johnston‘s The Old Lady Says “No!” and the title role in Hamlet.
In 1948, Mac Liammóir appears in the NBC television production of Great Catherine with Gertrude Lawrence. In 1951, during a break in the making of Othello, he produces Orson Welles‘s ghost-story Return to Glennascaul which is directed by Hilton Edwards. He plays Iago in Welles’s film version of Othello (1951). The following year, he goes on to play ‘Poor Tom’ in another Welles project, the TV film of King Lear (1953) for CBS.
Mac Liammóir claims when talking to Irish playwright Mary Manning, to have had a homosexual relationship with General Eoin O’Duffy, former Garda Síochána Commissioner and head of the paramilitary Blueshirts in Ireland, during the 1930s. The claim is revealed publicly by RTÉ in a documentary, The Odd Couple, broadcast in 1999. However, Mac Liammóir’s claims have not been substantiated.
Mac Liammóir’s life and artistic development are the subject of a major study by Tom Madden, The Making of an Artist. Edwards and Mac Liammóir are the subject of a biography, titled The Boys by Christopher Fitz-Simon.
Micheál Mac Liammóir dies at his and Edwards’s Dublin home, 4 Harcourt Terrace, at the age of 78 on March 6, 1978. Edwards and Mac Liammóir are buried alongside each other at St. Fintan’s Cemetery, Sutton, Dublin.
Eamonn Casey, Irish Catholicprelate who serves as bishop of Galway and Kilmacduagh from 1976 until his resignation 1992, returns to Ireland on February 5, 2006, following fourteen years in exile. He fled Ireland after he admitted to fathering his son, Peter.
Casey holds this position until 1976, when he is appointed Bishop of Galway and Kilmacduagh and apostolic administrator of Kilfenora. While in Galway, he is seen as a progressive. It is a significant change in a diocese that had been led for nearly forty years by the very conservative Michael Browne, bishop from 1937 to 1976. He is highly influential in the Irish Catholic hierarchy and a friend and colleague of another highly prominent Irish priest, Father Michael Cleary.
In 1992 it is reported that, despite the vow of chastity undertaken by Catholic clergy, Casey has a sexual relationship in the early 1970s with American woman Annie Murphy. When Murphy becomes pregnant, he is determined that the child should be given up for adoption in order to avoid any scandal for himself or the Catholic church. By contrast, Murphy is determined to accept responsibility for her child, and she returns to the United States with their son, Peter, who is born in 1974 in Dublin. He makes covert payments for the boy’s maintenance, fraudulently made from diocesan funds and channeled through intermediaries. In order to continue the cover up of his affair with Murphy and his fraudulent activities, he refuses to develop a relationship with his son, or acknowledge him. Murphy is very disappointed by this, and in the early 1990s contacts The Irish Times to tell the truth about Casey’s hypocrisy and deception. Having been exposed, he reluctantly admits that he had “sinned” and wronged the boy, his mother and “God, his church and the clergy and people of the dioceses of Galway and Kerry,” and his embezzlement of church funds. He is forced to resign as bishop and flees the country under a cloud of scandal. He is succeeded by his secretary, James McLoughlin, who serves in the post until his own retirement on July 3, 2005.
Murphy publishes a book, Forbidden Fruit, in 1993 revealing the truth of their relationship and the son she bore by Casey, exposing the institutional level of hypocrisy, moral corruption and misogyny within the Irish Catholic Church.
Casey is ordered by the Vatican to leave Ireland and become a missionary alongside members of the Missionary Society of St. James in a rural parish in Ecuador, whose language, Spanish, he does not speak. During this time, he travels long distances to reach the widely scattered members of his parish but does not travel to meet his own son. After his missionary position is completed, he takes a position in the parish of St. Pauls, Haywards Heath, West Sussex, England.
In 2005, Casey is investigated in conjunction with the sexual abuse scandal in Galway, Kilmacduagh and Kilfenora diocese, and cleared of any wrongdoing. In 2019, it emerges that he had faced at least three accusations of sexual abuse before his death, with two High Court cases being settled. The Kerry diocese confirms that it had received allegations against him, that Gardaí and health authorities had been informed and that the person concerned was offered support by the diocese.
Casey returns to Ireland on February 5, 2006, with his reputation in tatters, and is not permitted to say Mass in public.
In August 2011, Casey, in poor health, is admitted to a nursing home in County Clare. He dies on March 13, 2017, a month before his 90th birthday. He is interred in Galway cathedral’s crypt.
Casey is the subject of Martin Egan’s song “Casey,” sung by Christy Moore. He is also the subject of The Saw Doctors‘ song “Howya Julia.”
Hume does not complete his clerical studies but does obtain an M.A. degree in French and history from the college in 1958. He then returns home to his native Derry, where he becomes a teacher at his alma mater, St. Columb’s College. He is a founding member of the Credit Union movement in the city and is chair of the University for Derry Committee in 1965, an unsuccessful fight to have Northern Ireland’s second university established in Derry in the mid-1960s.
Hume becomes the youngest ever President of the Irish League of Credit Unions at age 27. He serves in the role from 1964 to 1968. He once says that “all the things I’ve been doing, it’s the thing I’m proudest of because no movement has done more good for the people of Ireland, north and south, than the credit union movement.”
Hume becomes a leading figure in the civil rights movement in the late 1960s along with people such as Hugh Logue. He is a prominent figure in the Derry Citizens’ Action Committee. The DCAC is set up in the wake of the October 5, 1968, march through Derry which had caused much attention to be drawn towards the situation in Northern Ireland. The purpose of the DCAC is to make use of the publicity surrounding recent events to bring to light grievances in Derry that had been suppressed by the Unionist Government for years. The DCAC, unlike the Northern Ireland Civil Rights Association (NICRA), is aimed specifically at a local campaign, improving the situation in Derry for everyone, and maintaining a peaceful stance. The committee also has a Stewards Association that is there to prevent any violence at marches or sit-downs.
In October 1971, Hume joins four Westminster MPs in a 48-hour hunger strike to protest at the internment without trial of hundreds of suspected Irish republicans. State papers that have been released under the 30-year rule that an Irish diplomat eight years later in 1979 believes Hume supported the return of internment.
Hume is directly involved in secret talks with the British government and Sinn Féin, in an effort to bring Sinn Féin to the discussion table openly. The talks are speculated to lead directly to the Anglo-Irish Agreement in 1985.
The vast majority of unionists reject the agreement and stage a massive and peaceful public rally in Belfast City Centre to demonstrate their distaste. Many Republicans and nationalists also reject it, as they see it as not going far enough. Hume, however, continues dialogue with both governments and Sinn Féin. The “Hume–Adams process” eventually delivers the 1994 Irish Republican Army (IRA) ceasefire which ultimately provides the relatively peaceful backdrop against which the Good Friday agreement is brokered.
In 2015, Hume is diagnosed with Alzheimer’s disease, of which he had first displayed symptoms in the late 1990s. He dies in the early hours of August 3, 2020, at a nursing home in Derry, at the age of 83. On his death, former Labour Party leader and prime ministerTony Blair says, “John Hume was a political titan; a visionary who refused to believe the future had to be the same as the past.” The Dalai Lama says on Twitter, “John Hume’s deep conviction in the power of dialogue and negotiations to resolve conflict was unwavering… It was his leadership and his faith in the power of negotiations that enabled the 1998 Good Friday Agreement to be reached. His steady persistence set an example for us all to follow.”
(Pictured: John Hume with U.S. President Bill Clinton in 1995)
Joyce is born on April 24, 1906, in Brooklyn, New York, the eldest of three sons of Michael Joyce, an Irish Catholic from a family of tenant farmers in Ballinrobe, County Mayo, and his wife, Gertrude (née Brooke), who although born in Shaw and Crompton, Lancashire, is from a well-off AnglicanAnglo-Irish family of physicians associated with County Roscommon. The Joyces return to Ireland in 1909. William, a precocious child, attends Coláiste Iognáid SJ, a Jesuit school in County Galway, from 1915 to 1921. At the age of fourteen, he abandons Catholicism for Anglicanism, apparently after being told that all non-Catholics, including his mother, would be damned. In adult life he is nominally anglican, though his adherence to Christianity is tenuous.
The Joyces are unionists and teach their children fervent imperialism. During the Irish War of Independence, Joyce openly associates with the Black and Tans and acts as a scout for them. An acquaintance claims that his views are so extreme even loyalists dislike him. On December 9, 1921, he flees to England to join the Worcestershire Regiment and is followed to England in 1923 by the rest of the family. When he enlists, he claims to be eighteen, but after he contracts rheumatic fever, his age is discovered, and he is discharged in March 1922. For a time, he studies mathematics and chemistry at Battersea Polytechnic Institute as a pre-medical student (1922–23), but he leaves of his own accord, with a reputation for laziness and violent political views. His studies in English and history at Birkbeck College are more successful. He is a brilliant linguist and mathematician and graduates BA with first-class honours in 1927. He publishes an academic article on philology and considers progressing to an MA. He later falsely claims that his research had been plagiarised by a Jewish academic. In 1932, he enrolls at King’s College, London, for a Ph.D. in educational psychology.
Joyce is disturbed by the difference between depressed post-war Britain and the imperial ideal that he had imbibed in Galway and is mocked for his outspoken patriotism and obvious Irishness. He identifies strongly with Thomas Carlyle, an earlier angry anti-liberal from the provinces. His life is marked by repeated episodes of hero worship, followed by disillusion and bitter denunciation. In 1923, he joins the British Fascists, an organisation that has a significant Irish loyalist membership, and in 1924 he allies himself with a militant splinter group, the National Fascists. Most British fascists see themselves as Tory auxiliaries, and they often provide a security presence at conservative meetings. On October 22, 1924, while stewarding a meeting addressed by a Jewish conservative candidate, he has his face slashed and is left with a prominent scar across his right cheek. He joins the Conservative Party in 1928 and is active in the Chelsea constituency until 1930, when he is forced out because of his eccentricities and sexual misbehaviour. On April 30, 1927, he marries Hazel Kathleen Barr. They have two daughters but separate in 1935, largely because of his infidelities, heavy drinking, and temper. The marriage is dissolved in 1937.
In November 1933, Joyce abandons his Ph.D. studies to work for Sir Oswald Mosley‘s British Union of Fascists (BUF). By early 1934 he has become its paid publicity director, traveling throughout Britain to organise meetings. He is a powerful, rabble-rousing speaker, driven by an instinctive awareness that vitriolic verbal abuse gives speaker and audience a sense of power and solidarity. MI5 sees him as a compelling, though deranged, personality. On February 8, 1937, he marries Margaret Cairns White, a BUF activist from Lancashire, with whom he had cohabited since 1936.
Joyce leads a BUF faction that favours a recruitment strategy based on uncompromising ideological assertion. This is challenged by populists who prioritise marches and displays and hold that indoctrination should follow membership. In February 1937, he is BUF candidate for the London County Council in Shoreditch. The party wins 14 per cent of the vote. In March 1937, he, along with many full-time BUF staff, are sacked when the BUF cuts expenses. But his dismissal also reflects Mosley’s awareness that his obsessive rhetoric repels “respectable” recruits and that he is no longer a biddable, slavish admirer of “the Leader.” He later falsely claims near-exclusive credit for the BUF’s escalating antisemitism, a view that Mosley eventually finds it convenient to adopt in order to evade his own responsibility.
In April 1937, Joyce founds the National Socialist League, helped by a wealthy patron. He supports himself as a private tutor, refusing to take Jewish pupils. He is active in various antisemitic and pro-Nazi groups such as the Right Club and engages in “peace” campaigns based on the view that British interests lay with Germany against Russia. Political marginalisation intensifies his admiration for Nazi Germany and hero worship of Adolf Hitler. By the time of the Munich crisis in 1938, he has decided that if war comes, he will go to Germany, though he also considers moving to Ireland. He renews his British passport for one-year terms in August 1938 and August 1939.
On August 26, 1939, Joyce and his wife leave London for Berlin. He is allegedly tipped off about his impending arrest and internment by an MI5 officer, to whom he had supplied information on communists. His siblings, whom he recruited into his fascist organisations, are variously penalised for his activities. At a loose end in Berlin, he is persuaded by a British associate to become a radio announcer with the English-language service of the Reichs-Rundfunk-Gesellschaft (RRG). He makes his first broadcast on September 6, 1939, and receives a contract in October. He finds in radio an outlet for his forceful style and delight in saying the unsayable, and in the early years of the war takes an exultant pride in recounting Nazi victories. His performances are admired by Joseph Goebbels, whom Joyce, to his regret, never meets. On September 26, 1940, he acquires German citizenship.
The novel experience of hearing the enemy in one’s own living room attracts wide audiences in Britain. Joyce’s practice of naming newly captured prisoners of war in his broadcasts is also a compelling motive for listening. In fact, he tries to recruit British prisoners of war as collaborators. The name “Lord Haw-Haw,” invented by the Daily Express radio critic in September 1939, initially applies to several English-language broadcasters but in time becomes associated with Joyce. He is initially a figure of fun, imitated by comedians, but there are sinister undercurrents of terrifying omnipotence, intensified by his sneering, gloating delivery and his delighted deployment of the “big lie” technique. It is widely believed that British-based fifth columnists supply him with information, that he predicts air raids, and shows minute local knowledge. In time, fear and his growing notoriety feed popular hatred of him in Britain, though his anti-British taunts allegedly win appreciative Irish audiences. He exults that he is daily committing treason and rendering himself liable to the death penalty.
In 1940, Joyce publishes a commissioned self-justifying propaganda work, Twilight over England. His representation of himself echoes that of Hitler in Mein Kampf – the provincial patriot, whose martial sacrifices are betrayed by corrupt elites, learning through poverty the hollowness of bourgeois patriotism and the need to synthesise socialism with nationalism. He shares with his hero a paranoid belief in his own ability to create an alternative reality through language and obstinacy. He dreams of becoming the English Führer.
In Berlin, the Joyces’ marriage comes under increasing strain, marked by drunken rows, domestic violence, and infidelity on both sides, though they retain a fierce mutual fascination. They divorce on August 12, 1941, but remarry on February 11, 1942, while continuing their previous behaviour. As the Axis powers begin to fail, his broadcasts become more defensive, focusing on the Soviet threat. On October 14, 1944, he is awarded the German War Merit Cross, first class. On October 22, he is sworn into the Volkssturm (territorial army) and begins drilling. The Joyces are evacuated from Berlin in March 1945, initially to Apen near the Dutch border and then to Hamburg, where he makes a last, drunken, defiant broadcast on April 30, 1945, the day of Hitler’s death. After an unsuccessful attempt to escape to Sweden, the Joyces hide at Flensburg near the Danish border. On May 28, 1945, he is shot and captured while gathering firewood.
Joyce is brought back to Britain on June 16 after Parliament passed legislation simplifying treason trial procedures. At his September 17-20 trial, he proves his American citizenship, but the court holds that his illegally acquired British passport incurred duties of allegiance. His appeals are rejected by the Court of Appeal and the House of Lords. His fate is influenced by British public opinion, and possibly by a desire to avoid antagonising the Soviet Union. In his death cell he blames the defeat of national socialism on German limitations. He also fantasises that he could have saved Hitler from his incompetent subordinates.
Joyce is hanged at Wandsworth Prison on January 3, 1946. Unlike most of his fellow Nazis, he proclaims to the end his allegiance to national socialism and hatred of Jews. He corresponds cheerfully with Margaret, joking evasively about the death camps and expressing a belief that his spirit will survive, watch over her, and continue his work. To neo-Nazis he becomes a martyr. Even among those to whom his activities had been repellent, a significant body of opinion holds he should not have been condemned on a questionable and innovative technicality. The historian A. J. P. Taylor maintains that Joyce was executed for making a false declaration to obtain a passport, a misdemeanour that normally incurs a £2 fine.
In 1976, Joyce is reinterred in Galway as it is feared that a grave in England might become a fascist shrine. Thomas Kilroy‘s play Double Cross (1986) juxtaposes Joyce and Brendan Bracken as Irishmen who reinvented themselves through fantasies of Britishness. The BBC Sound Archive has recordings of some of Joyce’s broadcasts and transcripts of others, collected during the war as evidence for a future treason trial.
(From: “Joyce, William Brooke (‘Lord Haw-Haw’)” by Patrick Maume, Dictionary of Irish Biography, http://www.dib.ie, October 2009)
Browne is an important and outspoken member of the Irish hierarchy. His time as Bishop has been described by the historian James S. Donnelly Jr. as “far-reaching and … controversial,” while the historian of Irish CatholicismJohn Henry Whyte claims that Browne’s “readiness to put forward his views bluntly is welcome at least to the historian.”
On August 6, 1937, at the relatively young age of 41, Browne is appointed Bishop of Galway and Kilmacduagh by Pope Pius XI, receiving his episcopal consecration from Archbishop Thomas Gilmartin on the following August 10. He supports TaoiseachÉamon de Valera‘s defence of arrests and police searches for cached Irish Republican Army (IRA) arms, declaring, “Any Irishman who assists any foreign power to attack the legitimate authority of his own land is guilty of the most terrible crime against God’s law, and there can be no excuse for that crime – not even the pretext of solving partition or of securing unity.”
In 1939, Browne is selected by Éamon de Valera to chair the Commission on Vocational Organisation.
Browne is attentive to the state of public morality in the diocese, and James S. Donnelly Jr. has noted his role in directing episcopal and clerical censorship of newsagents and county librarians. He is also concerned about public intoxication and other misconduct at the Galway Races, controversies over dancing and the commercial dance halls, as well as immodesty in dress and the closely related issue of so-called “mixed bathing” in Galway and Salthill.
In 1957, in response to a growing tension between Catholics and Protestants at Fethard-on-Sea, including the Fethard-on-Sea boycott, Browne says, “non-Catholics do not protest against the crime of conspiring to steal the children of a Catholic father, but they try to make political capital when a Catholic people make a peaceful and moderate protest.”
The most enduring monument or physical legacy of Browne’s time as Bishop is the Cathedral of Our Lady Assumed into Heaven and St Nicholas, commonly known as Galway Cathedral, which is dedicated in 1965 by CardinalRichard James Cushing of Boston, Massachusetts. The site of the old jail had come into the possession of the diocese in 1941 and Browne leads the campaign to construct a new Cathedral. This includes a 1957 audience with Pope Pius XII where the plans are approved.
Browne attends the Second Vatican Council from 1962 to 1965 and retires in 1976. He dies four years later, at the age of 84, on February 24, 1980.
Browne is parodied in Breandán Ó hÉithir`s novel Lig Sinn i gCathu, which fictionalises late 1940s Galway as “Baile an Chaisil” and Browne as “An tEaspag Ó Maoláin.”
The Irish cabinet minister Noël Browne (no known relation) in his 1986 memoir Against the Tide describes the physical attributes of his episcopal namesake:
“The bishop had a round soft baby face with shimmering clear cornflower-blue eyes, but his mouth was small and mean. Around his great neck was an elegant glinting gold episcopal chain with a simple pectoral gold cross. He wore a ruby ring on his plump finger and wore a slightly ridiculous tiny scullcap on his noble head. The well-filled semi-circular scarlet silk cummerbund and sash neatly divided the lordly prince into two.”
A rally of twelve to fifteen thousand Peace People from both north and south takes place at the new bridge over the River Boyne at Drogheda, County Louth, on December 5, 1976. In general, the Peace People’s goals are the dissolution of the Irish Republican Army (IRA) and an end to violence in Northern Ireland. The implicit goals of the Peace People rallies are delegitimization of violence, increasing solidarity, and gaining momentum for peace.
In the 1960s, Northern Ireland begins a period of ethno-political conflict called the Troubles. Through a series of social and political injustices, Northern Ireland has become a religiously divided society between historically mainland Protestants and Irish Catholics. Furthermore, the Irish people have become a fragmented body over a range of issues, identities, circumstances and loyalties. The conflict between Protestants and Catholics spills over into violence, marked by riots and targeted killings between the groups beginning in 1968. In addition, paramilitary groups, including the prominent IRA, launch attacks to advance their political agendas.
The violence continues to escalate. On August 10, 1976, Anne Maguire and her children are walking along Finaghy Road North in Belfast. Suddenly, a Ford Cortina slams into them. The car is being driven by Danny Lennon, who moments before had been shot dead by pursuing soldiers. The mother is the only survivor. The collision kills three of her four children, Joanne (8), John (2), and Andrew (6 months). Joanne and Andrew die instantly while John is injured critically.
The next day, immediately following John’s death, fifty women from the Republican neighborhoods of Andersonstown and Stewartstown protest Republican violence by marching with baby carriages. That evening, Mairead Corrigan, Anne Maguire’s sister, appears on television pleading for an end to the violence. She becomes the first leader of the Peace People to speak publicly.
However, she was not the only one to initiate action. As soon as she hears Mairead speak on the television, Betty Williams begins petitioning door-to-door for an end to sectarian violence. She garners 6,000 signatures of support within a few days. This support leads directly into the first unofficial action of the Peace People. On 14 August, only four days after the incident, 10,000 women, both Protestant and Catholic, march with banners along Finaghy Road North, the place of the children’s death, to Milltown Cemetery, their burial site. This march mostly includes women along with a few public figures and men. The marchers proceed in almost utter silence, only broken by short bouts of singing from the nuns in the crowd and verbal and physical attacks by Republican opposition.
The following day, the three who become leaders of the Peace People – Mairead Corrigan, Betty Williams, and journalist Ciaran McKeown – come together for their first official meeting. During these initial meetings they establish the ideological basis of nonviolence and goals for the campaign. The essential goals for the movement are the dissolution of the IRA and an end to the violence in Northern Ireland. The goals of the campaign implicit in their declaration are awareness, solidarity, and momentum. Peace People’s declaration:
“We have a simple message to the world from this movement for Peace. We want to live and love and build a just and peaceful society. We want for our children, as we want for ourselves, our lives at home, at work, and at play to be lives of joy and peace. We recognise that to build such a society demands dedication, hard work, and courage. We recognise that there are many problems in our society which are a source of conflict and violence. We recognise that every bullet fired, and every exploding bomb make that work more difficult. We reject the use of the bomb and the bullet and all the techniques of violence. We dedicate ourselves to working with our neighbours, near and far, day in and day out, to build that peaceful society in which the tragedies we have known are a bad memory and a continuing warning.”
During the four-month campaign, Peace People and partners organize and participate in 26 marches in Northern Ireland, Britain, and the Republic of Ireland. In order to organize these marches effectively they establish their main headquarters in Belfast.
After the initial Finaghy Road March, the Peace People, both Protestants and Catholics, rally in Ormeau Park on August 21. The official Declaration of the Peace People is first read at this rally, the largest rally of the entire campaign. The group numbers over 50,000. The rally even includes some activists from the Republic of Ireland, most notably Judy Hayes from the Glencree Centre of Reconciliation near Dublin. After the rally, she and her colleagues return to the south to organize solidarity demonstrations.
In the few days before the next march, the organization “Women Together” request Peace People to call off the march, disapproving of Catholics and Protestants participating in a joint march. The Peace People are not dissuaded. The next Saturday, 27,000 people march along Shankill Road, the loyalist/Protestant neighborhood.
In the next three months, Peace People organize and participate in a rally every Saturday; some weeks even have two. Some of the most notable marches include the Derry/Londonderry double-march, the Falls march, the London march, and the Boyne march.
The Saturday following the Shankill march marks the Derry/Londonderry double-march. At this march, Catholics march on one side of the River Foyle and Protestants on the other. The groups meet on the Craigavon Bridge. Simultaneously, 50,000 people march in solidarity in Dublin.
On October 23, marchers meet in the Falls, Belfast, in the pouring rain on the same Northumberland street corner where the Shankill March had started. The Falls Road rally is memorable for the fear and violence that ensues. During this rally Sinn Féin supporters throw stones and bottles at the marchers. The attackers escalate the violence as the marchers near Falls Park. The marchers are informed by others that more attackers await them at the entrance to the park, inciting fear within the body of the rally. The leaders decide that this is an important moment of conflict in the rally and that they must push on. They continue verbally encouraging the marchers through the cloud of bottles, bricks, and stones.
The leaders plan to escalate the campaign momentum for the last two major symbolic rallies in London and Boyne, Drogheda. A week before the rallies, on November 20-21, they plan a membership drive. Over 105,000 people sign within two days.
The symbolic week of the culminating rallies begins on November 27 at the glamorous London Rally. They begin to march at Hyde Park, cut through Westminster Abbey, and end at Trafalgar Square. Some groups sing “Troops Out,” and others resound with civil rights songs.
On December 5, Peace People holds its final march of the campaign, along the River Boyne. The Northern and Southern Ireland contingents met at the Peace Bridge. This is an important point in the legacy of the Peace People movement. Now that the enthusiastic rallies are over, the people are responsible for the tedious local work and continuing the momentum and solidarity that the rallies have inspired. The shape of the Peace People is changing.
After the planned marches are over, the rally portion of the campaign fades and the Peace People take a new shape. Corrigan, Williams, and McKeown stop planning marches, but continue to be involved in action that takes the form of conferences and traveling overseas. However, the leaders begin doing more separated work. Ciaran McKeown increases his focus on radical political restructuring.
In 1977, Betty Williams and Mairead Corrigan receive the Nobel Peace Prize. Issues regarding the use of the monetary award impact the two leaders’ relationships in an irreconcilable manner.
Due to the fact that many people, unlike McKeown, are less interested in the political side of the equation, the People continue actions along the lines of rallies and social work. Actions continue through the People’s initiative in the form of Peace Committees that each does separate work in local areas.
The Peace People makes a substantial impact. They help to de-legitimize violence, increase solidarity across sectarian lines, and develop momentum for peace. Although the violence does not fully subside until 1998 with the negotiation of political change, Ireland sees in 1976 one of its most dramatic decreases in political violence, accompanying the Peace People’s marches and rallies. The campaign dramatizes how tired the people are of bloodshed, their desperate desire for peace, and the clear possibility of alternatives.
(From: “Peace People march against violence in Northern Ireland, 1976” by Hannah Lehmann, Global Nonviolent Action Database, https://nvdatabase.swarthmore.edu/, 2011 | Pictured: The Peace People organisation rally in Drogheda, County Louth, December 5, 1976)
In 1973, the Provisional Irish Republican Army (IRA) extends its campaign to mainland Britain, attacking military and symbolically important targets to both increase pressure on the British government, via popular British opinion, to withdraw from Northern Ireland and to maintain morale amongst their supporters. By 1974, mainland Britain sees an average of one attack — successful or otherwise — every three days.
In the early evening hours of November 21, at least three bombs connected to timing devices are planted inside two separate public houses and outside a bank located in and around central Birmingham. It is unknown precisely when these bombs were planted. If official IRA protocol of preceding attacks upon non-military installations with a 30-minute advance warning to security services is followed, and subsequent eyewitness accounts are accurate, the bombs would have been planted at these locations after 7:30 p.m. and before 7:47 p.m.
According to testimony delivered at the 1975 trial of the six men wrongly convicted of the bombings, the bomb planted inside the Mulberry Bush pub is concealed inside either a duffel bag or briefcase, whereas the bomb planted inside the Tavern in the Town is concealed inside a briefcase or duffel bag (possibly concealed within a large, sealed plastic bag) and Christmas cracker boxes. The remnants of two alarm clocks recovered from the site of each explosion leaves the possibility that two bombs had been planted at each public house. The explosion crater at each location indicates that if two bombs had been planted at each public house, they would each have been placed in the same location and likely the same container.
Reportedly, those who plant the bombs then walk to a preselected phone box to telephone the advance warning to security services. However, the phone box has been vandalised, forcing the caller to find an alternative phone box and thus shortening the amount of time police have to clear the locations.
At 8:11 p.m., an unknown man with a distinct Irish accent telephones the Birmingham Post newspaper. The call is answered by operator Ian Cropper. The caller says, “There is a bomb planted in the Rotunda and there is a bomb in New Street at the tax office. This is Double X,” before terminating the call. (“Double X” is an IRA code word given to authenticate any warning call.) A similar warning is also sent to the Birmingham Evening Mail newspaper, with the anonymous caller again giving the code word, but again failing to name the public houses in which the bombs had been planted.
The Rotunda is a 25-story office block, built in the 1960s, that houses the Mulberry Bush pub on its lower two floors. Within minutes of the warning, police arrive and begin checking the upper floors of the Rotunda, but they do not have sufficient time to clear the crowded pub at street level. At 8:17 p.m., six minutes after the first telephone warning had been delivered to the Birmingham Post, the bomb, which had been concealed inside either a duffel bag or briefcase located ner the rear entrance to the premises, explodes, devastating the pub. The explosion blows a 40-inch crater in the concrete floor, collapsing part of the roof and trapping many casualties beneath girders and concrete blocks. Many buildings near the Rotunda are also damaged, and pedestrians in the street are struck by flying glass from shattered windows. Several of the victims die at the scene, including two youths who had been walking past the premises at the moment of the explosion.
Ten people are killed in this explosion and dozens are injured, including many who lose limbs. Several casualties are impaled by sections of wooden furniture while others have their clothes burned from their bodies. A paramedic called to the scene of this explosion later describes the carnage as being reminiscent of a slaughterhouse. One fireman says that, upon seeing a writhing, “screaming torso,” he begs police to allow a television crew inside the premises to film the dead and dying at the scene, in the hope the IRA would see the consequences of their actions. However, the police refuse this request, fearing the reprisals would be extreme.
The Tavern in the Town is a basement pub on New Street located a short distance from the Rotunda and directly beneath the New Street Tax Office. Patrons there hear the explosion at the Mulberry Bush, but do not believe that the sound, described by one survivor as a “muffled thump,” is an explosion.
Police have begun attempting to clear the Tavern in the Town when, at 8:27 p.m., a second bomb explodes there. The blast is so powerful that several victims are blown through a brick wall. Their remains are wedged between the rubble and live underground electric cables that supply the city centre. One of the first police officers on the scene, Brian Yates, later testifies that the scene which greeted his eyes was “absolutely dreadful,” with several of the dead stacked upon one another, others strewn about the ruined pub, and several screaming survivors staggering aimlessly amongst the debris, rubble, and severed limbs. A survivor says the sound of the explosion is replaced by a “deafening silence” and the smell of burned flesh.
Rescue efforts at the Tavern in the Town are initially hampered as the bomb had been placed at the base of a set of stairs descending from the street, the sole entrance to the premises, had been destroyed in the explosion. The victims whose bodies are blown through a brick wall and wedged between the rubble and underground electric cables take up to three hours to recover, as recovery operations are delayed until the power can be isolated. A passing West Midlands bus is also destroyed in the blast.
This bomb kills nine people outright, and injures everyone in the pub, many severely. Two later die of their injuries. After the second explosion, police evacuate all pubs and businesses in Birmingham city centre and commandeer all available rooms in the nearby City Centre Hotel as an impromptu first-aid post. All bus services into the city centre are halted, and taxi drivers are encouraged to transport those lightly injured in the explosions to hospital. Prior to the arrival of ambulances, rescue workers remove critically injured casualties from each scene upon makeshift stretchers constructed from devices such as tabletops and wooden planks. These severely injured casualties are placed on the pavement and given first aid prior to the arrival of ambulance services.
At 9:15 p.m., a third bomb, concealed inside two plastic bags, is found in the doorway of a Barclays Bank on Hagley Road, approximately two miles from the site of the first two explosions. This device consists of 13.5 pounds of Frangex connected to a timer and is set to detonate at 11:00 p.m. The detonator to the device activates when a policeman prods the bags with his truncheon, but the bomb does not explode. The device is destroyed in a controlled explosion early the following morning.
The bombings stoke considerable anti-Irish sentiment in Birmingham, which then has an Irish community of 100,000. Irish people are ostracised from public places and subjected to physical assaults, verbal abuse and death threats. Both in Birmingham and across England, Irish homes, pubs, businesses and community centres are attacked, in some cases with firebombs. Staff at thirty factories across the Midlands go on strike in protest of the bombings, while workers at airports across England refuse to handle flights bound for Ireland. Bridget Reilly, the mother of the two Irish brothers killed in the Tavern in the Town explosion, is herself refused service in local shops.
The bombings are immediately blamed on the IRA, despite the organisation not having claimed responsibility. Due to anger against Irish people in Birmingham after the bombings, the IRA Army Council places the city “strictly off-limits” to IRA active service units. In Northern Ireland, loyalist paramilitaries launch a wave of revenge attacks on Irish Catholics and within two days of the bombings, five Catholic civilians have been shot dead by loyalists. The Provisional IRA never officially admits responsibility for the Birmingham pub bombings.
Six Irishmen are arrested within hours of the blasts and in 1975 are sentenced to life imprisonment for the bombings. The men, who become known as the Birmingham Six, maintain their innocence and insist police had coerced them into signing false confessions through severe physical and psychological abuse. After 16 years in prison, and a lengthy campaign, their convictions are declared unsafe and unsatisfactory, and quashed by the Court of Appeal in 1991. The episode is seen as one of the worst miscarriages of justice in British legal history.
In 2001, each of the Birmingham Six is subsequently paid between £840,000 and £1.2 million in compensation.
(Pictured: The Mulberry Bush pub after the November 21, 1974, bombing)
The Darkley killings or Darkley massacre is a gun attack carried out on November 20, 1983, near the village of Darkley, County Armagh, Northern Ireland. Three gunmen attack worshippers attending a church service at Mountain Lodge Pentecostal Church, killing three Protestant civilians and wounding seven. The attackers are rogue members of the Irish National Liberation Army (INLA). They claim responsibility using the cover name “Catholic Reaction Force,” saying it is retaliation for recent sectarian attacks on Catholics by the loyalist Protestant Action Force (PAF). The attack is condemned by INLA leadership.
In the months before the Darkley killings, several Catholic civilians are killed by loyalists. On October 29, 1983, a Catholic civilian member of the Workers’ Party, David Nocher (26), is shot dead in Belfast. On November 8, Catholic civilian Adrian Carroll (24) is shot dead in Armagh. Ulster Defence Regiment (UDR) personnel are later convicted but the convictions are cleared on appeal for three of them (see UDR Four case). Carroll is the brother of an INLA member who was killed a year earlier. These attacks are claimed by the Protestant Action Force, a cover name used mostly by members of the Ulster Volunteer Force (UVF). It is believed the Darkley killings are primarily a retaliation for the killing of Carroll.
On the evening of Sunday, November 20, about sixty people are attending a church service at Mountain Lodge Pentecostal Church. The small, isolated wooden church is outside the village of Darkley, near the border with the Republic of Ireland and several miles from Armagh. As the service begins, three masked gunmen arrive, at least one of whom is armed with a Ruger semi-automatic rifle, and open fire on those standing in the entrance. Three church elders are killed: Harold Browne (59), Victor Cunningham (39) and David Wilson (44). The fatally wounded Wilson staggers into the service, where he collapses and dies. The gunmen then stand outside the building and spray it with bullets, wounding an additional seven people before fleeing in a car. The service is being tape-recorded when the attack takes place. On the tape, the congregation can be heard singing the hymn “Are You Washed in the Blood of the Lamb,” followed by the sound of gunfire. All of the victims are Protestant civilians.
In a telephone call to a journalist, a caller claims responsibility for the attack on behalf of the “Catholic Reaction Force.” He says it is “retaliation for the murderous sectarian campaign carried out by the Protestant Action Force” and adds, “By this token retaliation we could easily have taken the lives of at least 20 more innocent Protestants. We serve notice on the PAF to call an immediate halt to their vicious indiscriminate campaign against innocent Catholics, or we will make the Darkley killings look like a picnic.” The caller names nine Catholics who had been attacked.
The name “Catholic Reaction Force” had never been used before and police say they believe the attack is carried out by members of the INLA. The INLA condemn the attack and deny direct involvement, but say it is investigating the involvement of INLA members or weapons. A week later, INLA leader Dominic McGlinchey admits that one of the gunmen had been an INLA member and admits supplying him with the gun but says there is no justification for the attack. The INLA member’s brother had been killed by loyalists. McGlinchey explains that the INLA member had asked him for a gun to shoot a known loyalist who had been involved in sectarian killings. However, “clearly deranged by the death of his brother,” he “used it instead to attack the Darkley Gospel Hall.” McGlinchey says, “he must have been unbalanced or something to have gone and organised this killing. We are conducting an inquiry.”
There are reprisal sectarian attacks on Catholics in North Belfast, Lisburn, and Portadown within 24 hours of the Darkley massacre. On December 5, fifteen days after the Darkley attack, the PAF shoot dead INLA member Joseph Craven (26) in Newtownabbey.
The name “Catholic Reaction Force” is used several other times. In August 1984, it is used to issue a threat to newspapers against the families of Royal Ulster Constabulary (RUC) officers, after Sean Downes, a Catholic man, dies after the RUC shot him with a plastic bullet during an anti-internment march on the Andersontown Road, Belfast. In May 1986, it is used to claim the killing of Protestant civilian David Wilson (39), who is shot while driving his firm’s van in Donaghmore. The Irish Republican Army (IRA) also claims responsibility, saying Wilson was a member of the UDR. The “Catholic Reaction Force” declares a ceasefire on October 28, 1994. In 2001, the name is used to claim two attacks on homes in which there are no injuries, and in 2002 is used to issue a threat to hospital workers suspected of links to the security forces.
(Pictured: The Mountain Lodge Pentecostal Church at Aughnagurgan outside Darkley, County Armagh, Northern Ireland)
Rice is born on June 1, 1766, at Westcourt, Callan, County Kilkenny, the fourth of seven sons of Robert Rice, a farmer, and his wife, Margaret Tierney. His education begins at a local hedge school. He subsequently transfers to a school in Kilkenny before being apprenticed in 1779 to his uncle, a prosperous merchant at Waterford. He amasses a fortune in the lucrative provisioning trade of the city, and in 1785 he marries Mary Elliott, the daughter of a local tanner. Their only child, Mary, has intellectual disabilities and Rice suffers additional heartbreak with the death of his wife in 1789 following an accident, possibly by a fever that set in afterwards.
The death of his wife clearly affects Rice’s life. While he continues in trade and is an active member of the Catholic committee in the city, his priorities are radically changed. From this point he becomes increasingly involved in pious and charitable pursuits. He assists in the foundation of the Trinitarian Orphan Society in 1793 and the Society for the Relief of Distressed Roomkeepers in 1794. He joins religious confraternities and devotes considerable attention to the plight of prisoners. His endeavours become more focused in 1797 when, in response to a controversial pastoral of BishopThomas Hussey of Waterford and Lismore, he embraces the cause of Catholic education. In 1802, he establishes a religious community of laymen who set out to do for the neglected poor boys of Waterford what Nano Nagle had done for poor girls in Cork. His community is the genesis of both the Presentation Brothers and the Irish Congregation of Christian Brothers. Rice’s “monks” follow a variation of the Presentation rule, and his school curriculum is a pragmatic combination of best practice of the time overlaid by an uncompromisingly Catholic emphasis. By the time of his death in 1844, the Christian Brothers run forty-three schools, including six in England.
Rice is pivotal in the revival of Irish Catholicism following the severe dislocation of the penal era. Among the urban poor the Brothers make a landmark contribution in widening the social base of the institutional church. Through their teaching and catechetical instruction, they introduce the poor to the new forms of devotion which become the hallmark of nineteenth-century Catholicism. This effort brings a previously marginalised class within the ranks of the institutional church, which in time becomes the backbone of the emerging Catholic Ireland. The Brothers also play a determined role in the Catholic response to the proselytising efforts of the protestant Second Reformation in the country. Rice’s Brothers assist in the moulding of a distinctively Catholic urban working class, by promoting literacy alongside piety and instilling in their pupils the middle-class virtues of personal discipline, hard work, and sobriety.
Rice collaborates closely with other Catholic leaders of his age. His congregation is central to the success of Theobald Mathew‘s temperance movement. In 1828, at the height of the emancipation campaign, he invites Daniel O’Connell to lay the foundation stone of the Brothers’ model school at North Richmond Street, Dublin. This “monster meeting” attracts an attendance of 100,000, before which O’Connell hails Rice as the “patriarch of the monks of the west.” During the Repeal campaign, too, the Brothers frequently host the Liberator. Reflecting on their efforts, O’Connell declares that “education to be suited to this country must be Catholic and Irish in its tone, having as its motto Faith and Fatherland.”
Rice’s uncompromising adherence to these principles is not without difficulty. It leads to a predictably acrimonious relationship with the secular national board and his eventual withdrawal of the Brothers’ schools from the system in 1836. Rejection of the national board imposes serious financial burdens on the Christian Brothers which are relieved only by the bounties provided by the Intermediate Education Act (1878). Withdrawal also serves to alienate many friends and benefactors, including Daniel Murray, Archbishop of Dublin, who is a commissioner of national education. But the bishops gradually adopt Rice’s stance. After 1838 they become increasingly hostile to the national board, and the Brothers’ schools, with their acclaimed textbooks, are recognised as a bulwark against non-denominational education. For similar reasons, the Brothers become closely associated with Irish nationalism. In 1892, the MPWilliam O’Brien observes that “the Christian Brothers system was regarded in Ireland as the really national system.”
The 1830s bring a rapid deterioration in Rice’s health. Financial difficulties frustrate his plans, and the plight of the three Dublin foundations is particularly acute. Rice resigns as superior general of his congregation in 1838, but fraught relations with his successor, Br. Michael Paul Riordan, blights his later years.
From this time on, Rice spends an increasing proportion of his time at Mount Sion and the adjoining school, showing a continued interest in the pupils and their teachers. He also takes a short walk each day on the slope of Mount Sion, but his increasingly painful arthritis leads the community superior, Joseph Murphy, to purchase a wheelchair for his benefit. At Christmas time in 1841, his health takes a turn for the worse and even though expectations of his imminent death do not turn out to be justified, he is increasingly confined to his room.
After living in a near-comatose state for more than two years and in the constant care of a nurse since May 1842, Rice dies on August 29, 1844, at Mount Sion, Waterford, where his remains lie in a casket to this day. Large crowds fill the streets around his house in Dublin to honour him. He is beatified by Pope John Paul II in 1996.
(From: “Rice, Edmund Ignatius” by Dáire Keogh, Dictionary of Irish Biography, http://www.dib.ie, October 2009)
seamus dubhghaill 