seamus dubhghaill

Promoting Irish Culture and History from Little Rock, Arkansas, USA

Tag Archives: Sectarianism


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Death of Austin Currie, Northern Irish Civil Rights Activist & Politician

Joseph Austin Currie, a prominent Northern Irish civil rights activist and politician, dies on November 9, 2021, at his residence in Derrymullen, County Kildare. He is the co-founder of the Social Democratic and Labour Party (SDLP), and later a Fine Gael Teachta Dála (TD) in the Republic of Ireland, known for his advocacy against discrimination and for children’s rights.

Currie is born on October 11, 1939, in Coalisland, County Tyrone, Northern Ireland, the eldest of eleven children in a Catholic family. He attends St. Patrick’s Academy, Dungannon and later graduates in modern history and politics from Queen’s University Belfast (QUB). His upbringing in a working class Catholic family amidst systemic discrimination deeply influences his later activism.

Currie becomes a key figure in Northern Ireland’s civil rights movement. On June 20, 1968, he famously occupies a council house in Caledon, County Tyrone, in protest of housing discrimination that favors Protestants over Catholic families. This act of civil disobedience helps catalyze the first major civil rights marches in Northern Ireland, including the August 24, 1968, Dungannon march, and highlights systemic inequalities in housing and public services.

At age 24, Currie was elected as a Nationalist Party MP for East Tyrone in the Parliament of Northern Ireland in 1964, becoming one of its youngest members. He retains this seat in subsequent elections until the suspension of the Parliament in 1972. In 1970, he co-founds the Social Democratic and Labour Party (SDLP) with figures like John Hume and Gerry Fitt, promoting constitutional nationalism, social democracy, and cross-community cooperation. He serves as SDLP Chief Whip and briefly as Minister for Housing, Local Government, and Planning in the short-lived 1974 Northern Ireland Executive, which collapses amid unionist opposition and a strike by the Ulster Workers’ Council. Despite numerous attacks on his home and assaults on his family during the Troubles, he maintains a commitment to non-violent politics and cross-community dialogue.

After relocating to County Kildare due to the threats and violence in Northern Ireland, Currie joins the Fine Gael party in 1989. He is elected as Teachta Dála (TD) for Dublin West, serving from 1989 to 2002. In 1990, he runs for the Irish presidency, receiving approximately 17% of first-preference votes and being eliminated in the first count, leading to Mary Robinson winning as Ireland’s first female president. From 1994 to 1997, he is appointed Minister of State responsible for Children’s Rights, becoming the first Irish government minister with dedicated responsibilities for children.

Currie marries Annita Lynch in 1968, with whom he has five children, including Emer Currie, who is elected to the Dáil in the same constituency in 2024. He endures multiple threats and attacks during the Troubles, reflecting his dedication to confronting sectarian violence and discrimination. He continues to campaign for civil rights and justice for victims of the Troubles even after retiring from electoral politics in 2002. He publishes an autobiography, All Hell Will Break Loose, in 2004, detailing his political life and experiences.

Currie dies on November 9, 2021, at his residence in Derrymullen, County Kildare, at the age of 82. He is buried at St. Malachy Church Graveyard in Dungannon, County Tyrone, Northern Ireland. He is remembered as a courageous advocate for civil rights, a co-founder of the SDLP, and a pioneering politician in both Northern Ireland and the Republic of Ireland.


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Lloyd George Proposes a Boundary Commission During Anglo-Irish Treaty Negotiations

On November 8, 1920, during the Anglo-Irish Treaty negotiations of late 1920 and early 1921, British Prime Minister David Lloyd George proposes the creation of a Boundary Commission to determine the precise border between Northern Ireland and the Irish Free State. This idea is part of a broader set of compromises aimed at resolving the “Irish Question” after the Irish War of Independence.

The Government of Ireland Act 1920 has partitioned Ireland into Northern Ireland (a United Kingdom home rule territory) and Southern Ireland (a separate home rule entity). The 1921 Treaty, signed on December 6, 1921, allows Northern Ireland to opt out of the Irish Free State after a one-month period. On December 6, 1922, the unionist-dominated Parliament of Northern Ireland exercises that right, triggering the formation of the Boundary Commission.

The Treaty’s Article 12 provides for the commission if Northern Ireland chooses to secede. Its role is to review the provisional border set by the 1920 Act, recommend adjustments based on political majorities in border areas and produce a final, legally binding boundary between the Free State and Northern Ireland.

The commission is to be jointly nominated by the United Kingdom, the Irish Free State, and Northern Ireland governments. When Northern Ireland refuses to cooperate, the British government appoints a Belfast Unionist newspaper editor, Joseph R. Fisher, to represent Northern interests.

The commission’s 1924–25 report recommends relatively small territorial transfers in both directions, contrary to nationalist expectations. The findings are leaked in 1925, causing protests from both unionists and nationalists. To avoid further disputes, the three governments agree to suppress the report and instead confirm the existing 1920 border on December 3, 1925, with the border fixed in law.

Lloyd George’s proposal reflects a pragmatic British approach: using a neutral commission to manage the sensitive issue of partition and prevent further conflict. While the commission’s recommendations are not implemented, the process helps formalize the border that remains in place until the 1960s, shaping the political and sectarian divide in Ireland for decades.


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Irish Parliament Passes Act Ordering Annual Day of Thanksgiving

On October 23, 1662, the Parliament of Ireland passes an act ordering that October 23 be observed annually as a day of thanksgiving for what it describes as deliverance from the Irish Rebellion of 1641. This rebellion, which began on the same date in 1641, was led by Irish Catholics against English and Protestant rule, and it triggered widespread violence, massacres, and deepened sectarian divisions.

The 1641 Rising started with a planned coup by Irish gentry and military officers to end English domination, restore confiscated Catholic lands, and secure Irish self-government. It quickly escalated into the Irish Confederate Wars (1641–1653), part of the wider Wars of the Three Kingdoms. The conflict saw large-scale expulsions and killings of Protestant settlers, especially in Ulster, and the creation of an alternative Catholic-led government in Kilkenny.

By 1662, the Parliament of Ireland’s act institutionalizes the memory of the uprising in a way that reinforces Protestant identity. For over a century, Protestant churches across Ireland hold annual services on October 23 to commemorate their survival and to frame the rebellion as evidence of Catholic disloyalty. This state-sponsored remembrance becomes a symbolic cornerstone of Protestant identity in Ireland throughout the 18th century.

The observance is formalized with a form of divine service to be used on the day, and notices are issued for congregations to gather for thanksgiving services. The act thus not only commemorates a historical event but also serves as a political and religious statement, embedding the memory of the 1641 Rising into the Protestant cultural and political consciousness of Ireland.


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Francis Annesley Expelled from the Irish House of Commons

Francis Annesley, an Irish lawyer and politician of Ulster Protestant descent, is expelled from the Irish House of Commons on September 28, 1703, following his role in the “Report of the Commissioners,” a parliamentary inquiry into the state of Ireland and its affairs. This expulsion marks the end of his first term as MP for Downpatrick, a position he has held since 1695.

Annesley is a prominent figure in Irish politics during the late 1690s. Initially aligned with the Whig faction, he later moves closer to Tory interests, particularly in his opposition to Catholic influence and the growing presence of Scottish Presbyterians in Ulster. His political stance and actions in the Irish Parliament draw criticism from certain factions.

The “Report of the Commissioners” is a formal parliamentary document produced by a committee tasked with examining Ireland’s governance, economic conditions, and political tensions. Annesley’s involvement in drafting or presenting parts of this report is seen by some as politically damaging or controversial. The exact nature of his contribution is not fully detailed in surviving records, but it is sufficient to trigger his expulsion.

The early 1700s in Ireland are marked by ongoing sectarian tensions between Protestants and Catholics, political maneuvering between Whig and Tory factions in the Irish Parliament and economic hardship and poor governance conditions, which are themes in the commissioners’ report.

Annesley’s expulsion reflects the sensitivity of political discourse in Ireland at the time, where even well-intentioned inquiries can be used to target opponents.

Following his expulsion, Annesley continues his political career in England, being returned as MP for Preston in 1705 and later for Westbury. He remains active in Parliament until 1734, when he does not stand for re-election in the 1734 British general election.

In summary, on September 28, 1703, Francis Annesley is expelled from the Irish House of Commons for his part in the “Report of the Commissioners,” a move that underscores the political risks of engaging in sensitive parliamentary inquiries during a volatile period in Irish history.


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Civil Rights Marchers Defy Ban Imposed By Belfast City Council

On September 25, 1999, a group of Protestant civil rights marchers in Belfast deliberately defy a ban imposed by the Belfast City Council to participate in an event during the so-called “Long March.” The march is organized as part of a series of demonstrations by Protestant and Unionist groups in Northern Ireland, following the signing of the Good Friday Agreement in 1998.

The march is orchestrated by networks of Ulster Unionist victims’ groups, Protestant clergy, parties, and cultural organizations. The mobilization draws from what scholars term the Unionist Victims Movement, which seeks to highlight perceived mistreatment of Protestant Unionists in the post-agreement political settlement. Groups involved include the Northern Irish Victims of Terrorism Association (NIVTA) and affiliated organizations. They frame the protest in terms of civil rights for Protestants, drawing analogies with global civil rights movements to legitimize their cause.

The September 25 march aims to lay a wreath at the cenotaph in Belfast to commemorate victims of the Troubles. This act is symbolic, emphasizing that Protestant victims of the conflict feel ignored or marginalized in the ongoing peace process. The march is also referred to as “The Long March,” which is structured to traverse central areas of Belfast, culminating in a rally at the grounds of Stormont Parliament. Organizers promote messages such as “pride, not prejudice” and “heritage, not hatred” to frame the march as a civic, rights-based demonstration rather than sectarian agitation.

Belfast City Council issues a ban on the march, restricting access to certain areas. Nevertheless, the Protestant marchers blatantly defy this prohibition. This act of defiance is deliberate, signaling a protest against perceived institutional bias and asserting the visibility of the Protestant community’s grievances.

The march reflects ongoing tensions within Northern Irish society during a period of post-conflict transition, where newly established power sharing mechanisms are perceived by some Unionist factions as disadvantaging Protestant communities. The event is emblematic of a strategy used by the Unionist Victims Movement to mobilize public attention and articulate a collective identity rooted in historical victimhood, despite being part of a locally dominant ethno-national group.

Contemporary news accounts note the boldness of defying official restrictions and the wider sociopolitical implications for the peace process. The Long March serves as both a commemorative act and a political statement, uniting a range of Protestant organizations in a conflictual social movement for civil rights recognition.

In summary, the September 25, 1999 Protestant civil rights march in Belfast is a strategically organized demonstration by Protestant and Unionist groups that deliberately defies a municipal ban to assert the civil rights of their community. The event combines symbolic commemoration of the Troubles’ victims with a broader protest against perceived post-Good Friday Agreement injustices, highlighting the complex dynamics of post-conflict mobilization and identity politics in Northern Ireland.


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March Marks First Major Civil Rights Demonstration in Northern Ireland

A nonviolent three‑mile march takes place in County Tyrone on August 24, 1968, marking the first major civil rights demonstration in Northern Ireland. Organised by the Northern Ireland Civil Rights Association (NICRA) and supported by the Campaign for Social Justice, the march begins in Coalisland and ends in Dungannon.

The protest is a direct response to the Caledon Protest just two months earlier, when Member of the Parliament of Northern Ireland Austin Currie “squats” in a house allocated by the Dungannon Rural District Council to a single, childless Protestant woman employed by a Unionist politician. The house has been given ahead of older married Catholic families with children, highlighting systemic housing discrimination. NICRA’s broader goals include ending gerrymandering, securing a universal franchise, and repealing discriminatory laws.

Around 2,000 people participate in the march, including men, women, and children, carrying banners and holding signs. The march is modeled on civil rights marches in the United States, using nonviolent direct action such as marches and sit‑ins. The atmosphere is initially described as a “holiday” by some participants, with a festive mood until police intervention.

As the march approaches Dungannon’s Market Square, the Royal Ulster Constabulary (RUC) orders a ban on entry and a meeting there. Behind the RUC line are 1,500 loyalists armed with cudgels and staves. The anti-civil rights countermarch has been organized by the Ulster Protestant Volunteers (UPV) with the help of the Rev. Ian Paisley. Confronted with this massive force, the civil rights marchers merely sit down and listen to a number of speeches, while Paisley and his followers sing sectarian songs and shout abuse from behind the RUC barricades. Police separate the two groups, preventing direct confrontation. On this day, the civil rights marchers escape harm but very soon all that would change.

Paisley rapidly makes a name for himself among hard-line loyalist groups. He later helps form a loyalist paramilitary group, the Ulster Defense Association (UDA). In the near future, his followers use their cudgels and staves in the streets of the six counties in an attempt to physically beat back the rising tide of the civil rights movement. The cycle of violence in the six counties rapidly spins out of control, and Paisley is one of the individuals driving the surge of violence.

While the march is peaceful and well‑attended, it does not immediately lead to policy changes. It, however, is a pivotal moment in the Northern Ireland civil rights movement, raising national attention to housing discrimination and galvanising further protests, including a later demonstration at Derry Guildhall.

This event is remembered as a symbol of early, nonviolent resistance in Northern Ireland’s struggle for civil and political equality.

(Pictured: The first civil rights procession from Coalisland to Dungannon on August 24, 1968. Photo credit: Belfast Telegraph)


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John Redmond’s Speech at the Irish National Convention in Chicago

Delivered at the Irish National Convention in Chicago on August 18, 1886, John E. Redmond’s address is a defining moment in his political career and in the broader Irish nationalist movement. The convention, organized by the Irish National League of America, brings together Irish Americans to rally support for Irish self-government and to affirm their loyalty to the United States while maintaining ties to Ireland.

The key themes of Redmond’s speech include:

Irish Americans’ Commitment to Ireland: Redmond emphasizes that regardless of their economic status—soldier, businessman, or laborer—Irish Americans have never forgotten their homeland. He notes that even in prosperity, they set aside time to “tell her story” and work toward Ireland’s “redemption.”

The Principle of the Irish Movement: Redmond frames the Irish struggle as rooted in the principle of rebellion against the rule of strangers, a principle upheld for centuries by figures like Owen Roe O’Neill, Thomas Emmet, and Robert Emmet. He stresses that this is not “race hatred” but a call for justice for the future, not revenge for past wrongs.

Brotherhood of Nations: Despite the bitterness of past injustices, Redmond affirms belief in the brotherhood of nations. He argues that the Irish movement’s core is not hatred of England, but a demand for fair treatment and self-determination.

The Role of the Convention: Standing as “ambassadors sent here to represent the Irish nation at home,” Redmond calls the convention a “supreme honour” and a vital link between Ireland and its diaspora. He urges Americans to recognize the Irish people’s enduring connection to their heritage and to support their cause.

The 1886 convention is part of a wave of Irish American activism during the Home Rule movement. Redmond, then a rising figure in Irish politics, is positioning himself as a unifying voice for both Irish Americans and the Irish Parliamentary Party (IPP). His speech helps solidify his reputation as a skilled orator and a moderate yet principled leader.

Lord Russell of Killowen later cites this speech as evidence that the Irish Parliamentary Party is not aligned with the more radical physical force movement, highlighting its emphasis on justice and unity over sectarianism. The address remains a key example of Redmond’s ability to balance nationalist sentiment with appeals to shared human values.


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Irish Nationalists Protest Across Northern Ireland

On August 14, 1969, in response to the escalating violence in Derry, County Londonderry, Irish nationalists hold protests across Northern Ireland, marking a turning point in the region’s political and sectarian conflict.

The unrest begins on August 12 with the Battle of the Bogside in Derry’s predominantly Catholic Bogside district. Tensions have been building for over a year due to long-standing nationalist grievances, including political discrimination and gerrymandering that has kept the city under Unionist control since 1925. The violence erupts during the annual Apprentice Boys’ march, when Protestant marchers pass through the Catholic area, provoking clashes with residents.

Thousands of Catholic/nationalist residents, organised under the Derry Citizens’ Defence Association, resist the Royal Ulster Constabulary (RUC) and loyalist attacks. They build barricades, set up first aid posts, and even petrol bomb workshops. The RUC uses tear gas for the first time in United Kingdom police history, and residents fear the arrival of the armed Ulster Special Constabulary (B-Specials). The Bogside becomes a no-go area known as “Free Derry.”

On August 13, nationalist protests spread to other towns, including Belfast, Armagh, Dungannon, and Newry. In Belfast, seven people are killed and hundreds wounded, with many Catholic civilians shot by police. Loyalists attack Catholic homes, and both republican and loyalist paramilitaries are involved. Over 150 homes are destroyed, and 1,800 families are displaced.

By August 14, the British government deploys 300 troops from the 1st Battalion, Prince of Wales’s Own Regiment of Yorkshire to County Londonderry, replacing the exhausted RUC. The move is initially welcomed by some residents, but it remains clear that the violence has not been contained. The deployment marks the start of Operation Banner, the British Army’s long-term presence in Northern Ireland.

The riots and protests are widely regarded as the beginning of the Troubles, a 30-year conflict. The British Army’s presence, the establishment of peace lines to separate Catholic and Protestant areas, and the Republic of Ireland’s call for a United Nations peacekeeping force reflect the deepening crisis.

In short, August 14, 1969, is the day British troops enter Northern Ireland to restore order after days of nationalist-led protests and riots, events that define the region’s political landscape for decades.


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The Ursuline Convent Riots in Massachusetts

Shortly after midnight on August 12, 1834, a Protestant mob attacks and burns the Ursuline Convent School in Charlestown, Massachusetts (now part of Somerville), an act that becomes a flashpoint in the region’s anti-Catholic tensions.

The Ursuline Convent, founded in 1820 by Bishop Jean-Louis Lefebvre de Cheverus, is a Catholic school for girls established to educate the poor. It is built on a 24-acre estate with brick structures, gardens, and a chapel, attracting both Catholic and Protestant students. By the early 1830s, about 50–60 Protestant girls from wealthy families attend, alongside Catholic students.

Rev. Lyman Beecher helps to incite the mob hours earlier, giving three anti-Catholic diatribes at three different churches in Boston. Beecher, whose children include educator Catharine and abolitionist and author of Uncle Tom’s Cabin, Harriet Beecher Stowe, later expresses regret over the arson but, as is often the case, violent speech leads to violent action.

The riots are sparked by rumors and gossip about a nun, Elizabeth Harrison (Sister Mary St. John), who had left the convent for 24 hours on July 28 to visit a student’s family and then returned. Her decision to leave and return is framed by anti-Catholic sympathizers as evidence of instability or even “insanity,” feeding existing prejudices. These rumors are amplified by the “Know Nothing” nativist movement, which is gaining traction in Massachusetts.

In the early morning hours of August 12, 1834, a Protestant mob—largely poor Yankee laborers hostile to Irish Catholic immigrants—sack the convent. The nuns and their students flee for their lives, and the convent is set ablaze. The destruction is swift and complete, leaving only the ruins.

The burning reflects deep-seated anti-Catholic sentiment in New England, rooted in colonial-era restrictions on Catholic worship and reinforced by Irish immigration and Protestant revivalism. It foreshadows the more violent nativist uprisings of the 1850s, such as the Know Nothing Party’s later attacks on Catholic institutions.

Those arrested for the outrage are quickly found not guilty and become heroes in Boston. After failed attempts to get the Commonwealth of Massachusetts to pay for the damages, and amid threats of further violence, the nuns eventually move to Canada, driven from the country by bigotry and hate.

The convent is never rebuilt, and the event becomes a symbol of sectarian violence. Survivors and the community face legal and social challenges, and the incident is widely reported in newspapers, fueling further anti-Catholic rhetoric.

In short, the 1834 Charlestown convent burning is both a localized mob attack and a harbinger of the intense anti-Catholic nativism that defines much of antebellum America.


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The Belfast Shipyard Expulsions

On July 21, 1920, the Belfast Shipyard Expulsions take place as thousands of Catholic workers and socialists in Belfast’s shipyards are attacked and driven from their jobs following Edward Carson’s speech on the Twelfth at Finaghy during the annual industrial holiday. This day marks the first day back at work after the holiday, and the violence erupts in the shipyards, particularly in the Harland & Wolff yards.

The disturbances are part of a wider Belfast pogrom in 1920, rooted in sectarian tensions between unionist and nationalist communities. The Twelfth of July celebrations in Finaghy have been a focal point for nationalist and socialist mobilisation, and Carson’s speech is seen by many Catholic workers as inflammatory, stoking fears of reprisals.

The targeted groups of the expulsions include Catholic workers, trade unionists, and socialist activists, many of whom are from the working class “plebeian” strata. Reports describe beatings, assaults, and intimidation in the shipyards, with workers being pushed out of their posts or forced to leave premises. The expulsions disrupt shipbuilding operations, as skilled labour is removed from the workforce overnight. The events reinforce sectarian divisions, with unionist groups and some employers using the violence to assert control over the workforce.

By July 1920, newspapers are the main source of news, with current affairs often appearing on later pages. Coverage in papers such as the Belfast News Letter, Belfast Telegraph, The Irish Times, and Freeman’s Journal describe the expulsions as part of a broader outbreak of violence, but without the front-page headlines typical of later conflicts. The absence of radio broadcasts means that news is spread through print, handbills, and word of mouth.

The July 21, 1920, expulsions are a turning point in the sectarian conflict in Belfast, marking a shift from political mobilisation to direct, violent confrontation in the industrial heart of the city. They reflect the deep entrenchment of sectarianism in the shipbuilding industry and foreshadow further violence in the years leading up to the Irish Civil War.