Shannon is the eldest child of solicitor George William Shannon and Emily Shannon (née Goodman). She has two sisters and two brothers. She attends Alexandra College, and later lectures for women at Trinity College Dublin (TCD). On July 27, 1875, she marries Maurice Dockrell, eldest son of Thomas Dockrell, a well known Dublin merchant, and Anne Morgan Dockrell (née Brooks). The couple has seven children, one daughter and six sons. She goes on to become a director and member of the board of her husband’s family company: Messrs Thomas Dockrell & Sons & Co. Ltd.[1]
Dockrell is an active member of the committee of the Dublin Women’s Suffrage and Local Government Association, later known as the Irish Women’s Suffrage and Local Government Association (IWSLGA), founded in 1876 to promote women’s suffrage by democratic methods. She attends international women’s suffrage conferences in Stockholm in 1911 and Budapest in 1913. She is also a committee member of the London Women’s Suffrage Society, speaking on the role of women in local government at the International Congress of Women in London in 1899. The Irish Citizen lists her as a suitable woman candidate to run for the senate seat proposed by the Home rule bill in 1912.
Dockell is a member of the National Union of Women Workers, sitting as a member of its public services committee. Like many of her contemporaries, she believes that women are best placed to address issues around health, societal moral well-being, and housing. From 1898, the Local Government (Ireland) Act, allows women to be candidates for local government elections. Dockrell first runs as a candidate in the Urban District Council (UDC) of the Monkstown ward of Blackrock, Dublin in the 1898 local elections, where she is returned as the third of nine elected, becoming one of only four women councillors elected in Ireland.
Dockrell describes herself as a unionist and a Protestant, sitting as a council on the Blackrock UDC until her death. She is the only woman councillor on that UDC until 1925 and the election of Ellen O’Neill. She is also the first woman chair of a UDC when she is elected to the position in 1906.
Despite the political and societal turmoil of the early 20th century in Ireland and the establishment of the Irish Free State, Dockrell continues in her commitment to local politics. This includes being the first woman to be elected to a Dublin county council in 1920. Despite remaining a committed unionist, she works with the Free State government. Following her husband’s knighthood, she is also known as Lady Dockrell.
Boycott is the eldest surviving son of William Boycatt (1798–1877), rector of Wheatacrebury, Norfolk, and Elizabeth Georgiana Boycatt (née Beevor). The family name is changed to Boycott by his father in 1862. Educated at a boarding school in Blackheath, London, and the Royal Military Academy, Woolwich, he is commissioned ensign in the 39th (Dorsetshire) Regiment of Foot on February 15, 1850, and serves briefly in Ireland. He sells his commission on December 17, 1852, having attained the rank of captain, marries Annie Dunne of Queen’s County (County Laois) in 1852, and leases a farm in south County Tipperary.
In 1855, Boycott leaves for Achill Island, County Mayo, where he sub-leases 2,000 acres and acts as land agent for a friend, Murray McGregor Blacker, a local magistrate. He settles initially near Keem Strand but after some years builds a fine house near Dooagh overlooking Clew Bay. He clashes with local landowners and agents and is regularly involved in litigation. Twice summonsed unsuccessfully for assault (1856, 1859), he is involved (1859–60) in a bitter dispute with a land agent over salvage rights for shipwrecks, one of the few lucrative activities on the island. Achill’s remoteness and the difficulties of wresting a living from its harsh environment adds a roughness to the island’s social relations and probably aggravates Boycott’s tendency to high-handedness.
In 1873, Boycott inherits money and moves to mainland County Mayo, leasing Lough Mask House near Ballinrobe and its surrounding 300 acres. He also becomes agent for John Crichton, 3rd Earl Erne‘s neighbouring estate of 1,500 acres, home to thirty-eight tenant farmers paying rents of £500 a year, of which he receives 10 per cent as agent. He also serves as a magistrate and is unpopular because of his brusque and authoritarian manner, and for denying locals such traditional indulgences as collecting wood from the Lough Mask estate or taking short cuts across his farm. In April 1879, he purchases the 95-acre Kildarra estate between Claremorris and Ballinlough and an adjoining wood for £1,125, taking out a mortgage of £600 which stretches his finances.
Boycott is no brutal tyrant, but he is aloof, stubborn, and pugnacious, and believes that the Irish peasantry is prone to idleness and require firm handling. Such qualities and beliefs are unremarkable enough, but in the peculiar circumstances of the land war in County Mayo, they are enough to catapult this rather ordinary man to worldwide notoriety.
In autumn 1879, concerted land agitation begins in County Mayo, and on August 1, 1879, Boycott receives a notice threatening his life unless he reduces rents. He ignores it and evicts three tenants, which embitter relations on the estate. Lough Mask House is placed under Royal Irish Constabulary (RIC) surveillance beginning in November 1879. In August 1880, his farm labourers, encouraged by the Irish National Land League, strike successfully for a wage increase from 7s. –11s. to 9s. –15s. Since the harvest is poor, Lord Erne allows a 10 per cent rent abatement. But in September 1880, when Boycott demands the rent, most tenants seek a 25 per cent abatement. Lord Erne refuses, and on September 22, Boycott attempts to serve processes against eleven defaulters. Servers and police are attacked by an angry crowd of local women and forced to take refuge in Boycott’s house. Almost immediately he is subjected to the ostracism against land grabbers advocated by Charles Stewart Parnell in his September 19 speech at Ennis, County Clare. This weapon proves as devastating against an English land agent as an Irish land-grabber. His servants leave him, labourers refuse to work his land, his walls and fences are destroyed, and local traders refuse to do business with him. He is jeered on the roads, is hissed and hustled by hostile crowds in Ballinrobe, and requires police protection.
The campaign against Boycott is largely orchestrated by Fr. John O’Malley, a local parish priest and president of the Neale branch of the Irish National Land League. It is probably O’Malley who coins the term “boycott” as an alternative to the word “ostracise,” which he believes would mean little to the local peasantry. Propagated by O’Malley’s friend, the American journalist, James Redpath, it is adopted by advocates and opponents alike.
On October 22, 1880, before his story breaks on the world, Boycott gives evidence of his treatment to the Bessborough Commission in Galway. He publicises his plight in an October 18, 1880, letter to The Times, and in a long interview with The Daily News on October 24, which is reprinted in Irish unionist newspapers and arouses considerable sympathy for him. Although he rarely uses his former military rank, he becomes universally known as “Captain Boycott,” since it suits both sides to portray him as someone of social standing. Letters of support appear in unionist papers and the Belfast News Letter sets up a “Boycott Relief Fund” and proposes a relief expedition, portraying Boycott as a peaceable English gentleman unjustly subjected to intimidation.
The prospect of hundreds of armed loyalists descending on County Mayo alarms the government, who announce on November 8 that they will provide protection for a small group of labourers to harvest Boycott’s crops. On November 12, fifty-seven loyalists from counties Cavan and Monaghan, “the Boycott Relief Expedition,” arrive at Lough Mask with an escort of almost a thousand troops. After harvesting Boycott’s crops, they leave on November 26. The entire operation costs £10,000 – about thirty times the value of the crops. Although the expedition passes off largely without incident, it focuses international media attention on the affair and establishes the word “boycott” in English and several other languages as a standard term for communal ostracism.
On November 27, Boycott and his wife go to the Hammam Hotel, Dublin, where he receives death threats. On December 1, he travels to London and then to the United States (March–May 1881) to see Murray McGregor Blacker, the friend from his time on Achill Island who has since settled in Virginia. In an interview with the New York Herald, he criticises the liberal government’s weakness toward the Land League and claims that the Irish land question is an intractable problem that can only be solved in the long term by emigration and industrialisation.
Boycott returns to Lough Mask on September 19, 1881, and at an auction in Westport is mobbed and burned in effigy. This, however, is the last outburst of hostility against him, and as the land agitation wanes so does his unpopularity. Although unsuccessful in efforts to win compensation from the government, he receives a public subscription of £2,000. He remains in County Mayo as Lord Erne’s agent until February 1886, when he obtains the post of land agent for Sir Hugh Adair in Flixton, Suffolk, but he keeps the small Kildarra estate, where he continues to holiday. On December 12, 1888, he gives evidence of his treatment to the parliamentary commission on “Parnellism and crime.”
After suffering from ill-health for some years, Boycott dies at Flixton on June 19, 1897, and is buried in the churchyard of Burgh St. Peter. A British-made film, Captain Boycott (1947), stars Cecil Parker in the title role.
The Abercorn Restaurant bombing is a bomb attack that takes place in a crowded city centre restaurant and bar in Belfast, Northern Ireland, on March 4, 1972. The bomb explosion claims the lives of two young women and injures over 130 people. Many of the injuries are severe and include the loss of limbs and eyes. The Provisional Irish Republican Army is blamed, although no organisation ever claims responsibility and nobody is ever charged in connection with the bombing. According to Ed Moloney, an Irish journalist who has written extensively about the IRA, republican sources have unofficially confirmed the group’s involvement.
The Abercorn is on 7-11 Castle Lane in central Belfast and houses a ground-floor restaurant and upstairs bar. It is owned by 45-year-old Bill O’Hara, a Catholic businessman. On Saturday, March 4 1972, it is packed with late afternoon shoppers when an anonymous caller issues a bomb warning to 999 at 4:28 p.m. The caller does not give a precise location, but advises that a bomb will go off in Castle Lane in five minutes’ time. The street, located in the busy Cornmarket area, mills with crowds of people shopping and browsing as is typical on a Saturday in Belfast.
Two minutes later, at 4:30 p.m., a handbag containing a five-pound gelignite bomb explodes under a table inside the ground-floor restaurant. Two young Catholic friends are killed outright: Anne Owens (22), who is employed at the Electricity Board, and Janet Bereen (21), a hospital radiographer. The young women have been out shopping together and have stopped at the Abercorn to have coffee. They are seated at the table nearest the bomb and take the full force of the blast. Owens had survived a previous bombing at her workplace. More than 130 are injured in the explosion, which overturns tables and chairs, and brings the ceiling crashing down onto the ground floor restaurant. Many people are severely maimed. Some have their limbs blown off while others suffer terrible head and facial injuries, burns, deep cuts and perforated eardrums. Three have eyes destroyed by shards of flying glass. Two sisters, Jennifer and Rosaleen McNern (one of whom is due to be married), are both horrifically mutilated. Jennifer loses both legs and Rosaleen, the bride-to-be, loses her legs, right arm and one eye.
Witnesses describe a scene of panic and chaos as the bloodied survivors stumble through the smoke, broken glass, blood, and rubble, crawling over one another to get away, while firemen attempt to bring out the injured, many of whom lay with their bodies mangled, unable to move. A Royal Ulster Constabulary (RUC) officer is one of the first people to arrive on the scene. He describes the carnage that greets him as something he will never forget. “All you could hear was the moaning and squealing and the people with limbs torn from their bodies.”
A woman who had been inside the restaurant before the blast later tells an inquest that she had seen two teenaged girls walk out of the Abercorn leaving a handbag behind shortly before the explosion. This same woman was waiting at a bus stop when the bomb went off. A detective-sergeant establishes that the explosion’s epicentre is to the right of the table where the two girls had been sitting. The bomb is reportedly left behind inside a handbag.
Nobody is ever charged in connection with the bombing and no paramilitary organisation ever claims responsibility for it. Both wings of the IRA deny involvement and condemn the bombing. However, the RUC and British Military Intelligence blame the Provisional IRA First Battalion Belfast Brigade and it is now widely accepted that it was responsible. There is a public backlash against the organisation in Irish nationalist and Catholic areas such as West Belfast. The two dead women were both Catholic, along with many of the injured including the McNern sisters, and the Abercorn Bar was a popular venue with many young Catholics and nationalists.
Provisional IRA Chief of StaffSeán Mac Stíofáin claims the bombing is the work of loyalist paramilitaries. According to Mac Stíofáin, the Woodvale Defence Association (WDA) had made threats against the Abercorn in its weekly newsletter after the Abercorn management refused to play the British national anthem. The WDA denies the allegations, adding that one of its members had a friend who was badly injured in the blast. The day after the bombing, a leaflet allegedly circulated by the loyalist Vanguard Unionist Progressive Party (VUPP) declares: “We make no apologies for Abercorn. No apologies were made for Aldershot […] These premises were being used extensively by Southern Irish shoppers for the transmission of information vital to the terrorist campaign…” Vanguard leader Rev. Martin Smyth dismisses the statement as fake.
According to Ed Moloney in his book Voices from the Grave, IRA sources have since confirmed, albeit unofficially, that the Provisional IRA was responsible. Moloney suggests that, based on eyewitness accounts, two teenaged IRA girls were probably the bombers. Unnamed republican sources suggest that the Abercorn was targeted because the upstairs bar was frequented by off-duty British Army soldiers.
The detonation of a bomb in a city centre restaurant on a Saturday afternoon packed with shoppers, and the severity of the injuries—inflicted on mostly women and children—ensures that the attack causes much revulsion and leaves a lasting impression on the people of Belfast. It is condemned by both unionist and Irish nationalist politicians and also by church leaders. Ian Paisley calls on the government “to mobilise and arm every able-bodied volunteer to meet the enemy.” The extent of the injuries the blast inflicts results in the Royal Victoria Hospital implementing a “disaster plan” for the first time.
The sculptor F. E. McWilliam produces a series of bronzes (1972–73) known as Women of Belfast in response to the Abercorn bombing.
Unrelated to the bombing, the Abercorn features in a sectarian attack in July 1972, when Michael McGuigan, a Catholic working in the bar, is abducted by loyalist paramilitaries, shot and left for dead, but survives. He had been dating a Protestant waitress who also worked in the Abercorn, which is why the loyalist group targets him.
The Abercorn is demolished in 2007.
(Pictured: A victim’s body being removed from the scene by members of the security forces following the bomb explosion)
McGuckian is the youngest of six children to Brian McGuckian and his wife Pauline (née McKenna). He is named after his uncle, also Alexander Aloysius McGuckian, who dies five month before he is born. Yet another uncle, Daniel McGuckian, is a priest of the Diocese of Down and Connor and serves as parish priest of Cushendun and then Randalstown until his death in 1980. His father is a successful pig farmer who, alongside his brothers, develops the world’s biggest pig farm.
Two of McGuckian’s brothers are also Jesuit priests, while another brother is a businessman. Both of his sisters predecease him.
McGuckian is ordained to the priesthood on June 22, 1984, and makes his final profession on February 15, 1997.
Following ordination, McGuckian spends four years as a teacher in Clongowes Wood College and vocations director for the Jesuits, before undertaking a six month period of spiritual renewal in southern India and serving in a shanty town in Quezon City, Philippines.
McGuckian returns to Ireland in 1992, where he is appointed director of the Jesuit Communication Centre, during which he develops Sacred Space, a website which allows people to pray at their computer, in 1999, and Catholic news service CatholicIreland.net in 2004.
McGuckian also serves as editor of both An Timire and Foilseacháin Ábhair Spioradálta, later translating the autobiography of Ignatius of Loyola into Irish under the title Scéal an Oilithrigh. He also co-authors the drama 1912 – A Hundred Years On with Presbyterian historian Philip Orr in 2011, which looks at the experiences of the Ulster Covenant and the wider Home Rule movement from both nationalist and unionist perspectives.
McGuckian also serves as chaplain to many of the Gaelscoileanna in the Diocese of Down and Connor, and subsequently as chaplain to Ulster University campuses in Belfast and Jordanstown. Following the publication of the Living Church Report, which outlines the findings of a synodal process within the diocese, he is appointed by Noël Treanor in 2012 to set up and lead the Living Church Office, whose aim is to realise the hopes and aspirations expressed in the report and subsequently in the upcoming diocesan pastoral plan.
McGuckian is also appointed diocesan director of formation for the permanent diaconate in 2014, and also works during his directorship of the Living Church Office to establish pastoral communities across the diocese, through fostering a culture of co-responsibility for the mission of the Church between clergy and lay people.
McGuckian is appointed Bishop-elect of Raphoe by Pope Francis on June 9, 2017. His appointment makes him the first member of the Jesuits to be appointed a bishop in Ireland.
In an interview with The Irish Catholic in September 2019, McGuckian says that having a home is as fundamental as the right to life and education, and that the Government must be “pushed” to enshrine a right to housing in the Constitution of Ireland. He also joins a number of church leaders in the West of Ireland on September 16, 2021, in calling on the Irish government to offer reparations to homeowners whose properties are affected by defective concrete blocks.
In an interview with The Irish Catholic in February 2021, McGuckian takes issue with the view held by political leaders that public worship is deemed to be “non-essential” during the COVID-19 pandemic in the Republic of Ireland. Quoting Pope Francis, who states that “the right to worship must be respected, protected and defended by civil authorities like the right to bodily and physical health,” he expresses a need to let political leaders know that public worship is not only central, but also “utterly essential.”
Following a fatal explosion in Creeslough, County Donegal, on October 7, 2022, McGuckian refers to the explosion as “the darkest day in Donegal,” adding that the local community is “living through a nightmare of shock and horror.” He also concelebrates at the Funeral Masses of each of the victims, describing the fact that the parish church would be holding two funerals in the space of three hours as “surreal.”
McGuckian is appointed Bishop of Down and Connor by Pope Francis on February 2, 2024. In his first address following his appointment, he expresses his hope that the restoring of the Northern Ireland Executive will help the most vulnerable in society.
The Irish Catholic Hierarchy formally endorses Home Rule on February 16, 1886, a significant moment in the Irish political landscape.
The Home Rule movement, led by Charles Stewart Parnell (pictured) and the Irish Parliamentary Party (IPP), seeks to establish a separate Irish parliament to handle domestic affairs while remaining within the British Empire. The campaign gains significant momentum throughout the late 19th century, but opposition from the British government and Irish unionists make progress difficult. Up to this point, the Catholic Church in Ireland had largely remained cautious about taking an overtly political stance on Home Rule. However, their endorsement on this day in 1886 changes the dynamic of the movement, giving it an unprecedented boost in legitimacy and support among the Irish people.
The Catholic Church plays a central role in Irish society, wielding immense influence over the daily lives of the majority Catholic population. Many of the clergy are already sympathetic to nationalist aspirations, but an official endorsement from the hierarchy signals a unified front that cannot be ignored. By formally backing Home Rule, the bishops strengthen nationalist demands and provide moral authority to the movement, reinforcing the argument that Home Rule is not just a political necessity but also a just and rightful cause.
This endorsement comes at a critical time. British Prime MinisterWilliam Ewart Gladstone is preparing to introduce the Government of Ireland Bill 1886, commonly known as the First Home Rule Bill, in April 1886, a legislative measure that, if passed, would grant Ireland limited self-government. The backing of the Catholic hierarchy is instrumental in rallying public support and reinforcing Parnell’s leadership. While the bill ultimately fails in the House of Commons on June 8, 1886, due to strong opposition from Conservative and Unionist factions, the Catholic Church’s stance ensures that Home Rule remains a dominant political issue for decades to come.
Despite the failure of the 1886 bill, the endorsement by the Catholic bishops has long-term implications. It solidifies a powerful alliance between Irish nationalism and the Church, an influence that persists well into the 20th century. The endorsement also helps to counteract Protestant unionist claims that Home Rule is merely a radical or sectarian endeavor, presenting it instead as a moderate and just political cause with widespread backing.
Over the following years, Home Rule remains a contentious issue, with subsequent attempts to pass similar legislation met with resistance. The Government of Ireland Bill 1893, commonly known as the Second Home Rule Bill, is again defeated in the House of Lords, and it is not until the Government of Ireland Act 1914, commonly referred to as the Third Home Rule Bill, that significant progress is made. Even then, implementation is delayed by World War I and ultimately overshadowed by the 1916 Easter Rising and the Irish War of Independence.
Looking back, the Catholic Church’s endorsement of Home Rule on February 16, 1886, is a defining moment in Ireland’s political history. It reinforces the nationalist cause, legitimizes the demand for self-governance, and plays a crucial role in shaping Ireland’s path toward eventual independence. While Home Rule itself is never fully realized in the form originally envisioned, its legacy influences the Irish Free State’s establishment in 1922 and Ireland’s eventual emergence as a fully independent republic.
(From: “February 16, 1886 – The Catholic Church Embraces Home Rule,” by Bagtown Clans, This Day in Irish History Substack, http://www.thisdayinirishhistory.substack.com, February 2025)
The DSWA is formally founded at a meeting on January 26, 1876, in the Exhibition Palace, Earlsfort Terrace (now the National Concert Hall). After the Poor Law Guardians (Ireland) (Women) Act 1896 allows women to be elected to the boards of guardians of poor law unions, it renames itself the Dublin Women’s Suffrage and Poor Law Guardians’ Association. After the Local Government (Ireland) Act 1898 allows women to serve on local councils, it becomes the Dublin Women’s Suffrage and Local Government Association. It establishes branches outside Dublin in the 1890s and becomes the IWSLGA in 1901.
In 1919, after the Representation of the People Act 1918 provides full franchise at local elections and partial franchise at parliamentary elections, the IWSLGA merges with the Irish Women’s Association of Citizenship to become the Irish Women Citizens’ and Local Government Association, later renamed the Irish Women’s Citizens Association, which in 1949 merges into the Irish Housewives Association.
The association confines itself to constitutional, nonsectarian and peaceful methods, and attracts support from both unionist and nationalist suffragists. Its tactics include making friends in parliament, hosting meetings with important speakers, and issuing pamphlets and periodicals. Its first secretaries are Anna Haslam and Miss McDowell. Haslam serves as secretary until 1913. In regards to membership, Haslam suggests an annual subscription of one shilling per annum as membership in the association. Other goals include appointing women to positions “such as rate collectors and sanitary inspectors, while always pursuing the association’s main objective of the parliamentary vote.” Prominent members of the association in the 20th century are Lady Margaret Dockrell, Mary Hayden, and Bridget Dudley Edwards (mother of Robert Dudley Edwards). Prominent supporters include Charles Cameron, Sir Andrew Reed, Willie RedmondMP, and William Field MP. Following the Sex Disqualification (Removal) Act 1919, Lady Dockrell is one of the first women appointed Justice of the Peace.
(Pictured: Anna Haslam, co-founder of the DWSA along with her husband, Thomas)
In June 1846, Sir Robert Peel‘s Tory Ministry falls, and the Whigs under Lord John Russell comes to power. Daniel O’Connell, founder of the Repeal Association which campaigns for a repeal of the Acts of Union 1800 between Great Britain and Ireland, simultaneously attempts to move the Association into supporting the Russell administration and English Liberalism.
The intention is that Repeal agitation is to be damped down in return for a profuse distribution of patronage through Conciliation Hall, home of the Repeal Association. On June 15, 1846, Thomas Francis Meagher denounces English Liberalism in Ireland saying that there is a suspicion that the national cause of Repeal will be sacrificed to the Whig government and that the people who are striving for freedom will be “purchased back into factious vassalage.” Meagher and the other “Young Irelanders” (an epithet of opprobrium used by O’Connell to describe the young men of The Nation newspaper), as active Repealers, vehemently denounce in Conciliation Hall any movement toward English political parties, be they Whig or Tory, so long as Repeal is denied.
The “Tail” as the “corrupt gang of politicians who fawned on O’Connell” are named, and who hope to gain from the government places decide that the Young Irelanders must be driven from the Repeal Association. The Young Irelanders are to be presented as revolutionaries, factionists, infidels and secret enemies of the Church. For this purpose, resolutions are introduced to the Repeal Association on July 13 which declare that under no circumstances is a nation justified in asserting its liberties by force of arms. The Young Irelanders, as members of the association, have never advocated the use of physical force to advance the cause of repeal and oppose any such policy. Known as the “Peace Resolutions,” they declare that physical force is immoral under any circumstances to obtain national rights. Meagher agrees that only moral and peaceful means should be adopted by the Association, but if it is determined that Repeal cannot be carried by those means, a no less honourable one he would adopt though it be more perilous. The resolutions are again raised on July 28 in the Association and Meagher then delivers his famous “Sword Speech.”
Addressing the Peace Resolutions, Meagher holds that there is no necessity for them. Under the existing circumstances of the country, any provocation to arms will be senseless and wicked. He dissents from the Resolutions because by assenting to them he would pledge himself to the unqualified repudiation of physical force “in all countries, at all times, and in every circumstance.” There are times when arms will suffice, and when political amelioration calls for “a drop of blood, and many thousand drops of blood.” He then “eloquently defended physical force as an agency in securing national freedom.” Having been at first semi-hostile, Meagher carries the audience to his side and the plot against the Young Irelanders is placed in peril of defeat. Observing this he is interrupted by O’Connell’s son, John, who declares that either he or Meagher must leave the hall. William Smith O’Brien then protests against John O’Connell’s attempt to suppress a legitimate expression of opinion, and leaves with other prominent Young Irelanders, and never returns.
After negotiations for a reunion have failed, the seceders decide to establish a new organisation which is to be called the Irish Confederation. Its founders determine to revive the uncompromising demand for a national Parliament with full legislative and executive powers. They are resolute on a complete prohibition of place-hunting or acceptance of office under the existing Government. They wish to return to the honest policy of the earlier years of the Repeal Association, and are supported by the young men, who have shown their repugnance for the corruption and insincerity of Conciliation Hall by their active sympathy with the seceders. There are extensive indications that many of the previously Unionist class, in both the cities and among land owners, are resentful of the neglect of Irish needs by the British Parliament since the famine began. What they demand is vital legislative action to provide both employment and food, and to prevent all further export of the corn, cattle, pigs and butter which are still leaving the country. On this there is a general consensus of Irish opinion according to Dennis Gwynn, “such as had not been known since before the Act of Union.”
The first meeting of the Irish Confederation takes place in the Rotunda, Dublin, on January 13, 1847. The chairperson for the first meeting is John Shine Lawlor, the honorary secretaries being John Blake Dillon and Charles Gavan Duffy. Duffy is later replaced by Meagher. Ten thousand members are enrolled, but of the gentry there are very few, the middle class stand apart and the Catholic clergy are unfriendly. In view of the poverty of the people, subscriptions are purely voluntary, the founders of the new movement bearing the cost themselves if necessary.
Following mass emigration by Irish people to England, the Irish Confederation then organises there also. There are more than a dozen Confederate Clubs in Liverpool and over 700 members of 16 clubs located in Manchester and Salford.
The official statement at the end of the four-hour meeting states that progress has been made in “areas of consultation and co-operation.” The Taoiseach says they discussed industry, tourism, electricity supply, and trade, as well as tariff concessions, and “measures taken by both governments to prevent the spread of foot-and-mouth disease from Britain.”
Afterward, O’Neill returns to Northern Ireland by a different route in order to avoid any possible demonstration. Paisley has been developing a high profile for himself with his attacks on O’Neill in recent months. But he misses the opportunity to protest on this occasion. The next day he issues a statement regretting O’Neill’s return home. “I would advise Mr. Lynch to keep him,” Paisley announces.
Five years earlier, in 1963, O’Neill becomes Prime Minister of Northern Ireland. From very early on, he tries to break down sectarian barriers between the two Northern communities. He also seeks to improve relations with the Republic of Ireland by eradicating the impasse in relations that has existed since the 1920s. He invites then-Taoiseach Seán Lemass to meet him at Stormont on January 14, 1965. Lemass courageously accepts the invitation. At their initial meeting, when they are briefly alone, Lemass says to O’Neill, ”I shall get into terrible trouble for this!” The Northern premier replies, ”No, Mr. Lemass, it is I who will get into terrible trouble.”
O’Neill makes his return visit to Dublin on February 9, 1965, and the two leaders agree to co-operate on tourism and electricity. It is Lemass who makes the most significant concessions, because the Constitution of Ireland does not recognise the existence of the North. Article 2 of the Constitution actually claims sovereignty over the whole island. Thus, by formally meeting the Prime Minister of Northern Ireland, O’Neill claims that Lemass accorded him “a de facto recognition.”
The Taoiseach then bolsters this at their follow-up meeting in Iveagh House, Dublin, three weeks later. ”The place card in front of me at Iveagh House bore the inscription, Prime Minister of Northern Ireland,” O’Neill proudly explains. Surely this is tantamount to formal recognition. But many Unionists still have grave reservations about dealing with the Republic of Ireland.
In 1966, Ian Paisley establishes the Protestant Unionist Party (PUP) to oppose O’Neill. He rouses sectarian tension by holding mass demonstrations at which he brands O’Neill as the “Ally of Popery.” Nevertheless, public opinion polls indicate support for O’Neill’s leadership from both communities in the North.
After Jack Lynch replaced Lemass as Taoiseach in late 1966, O’Neill continues with his efforts to improve relations with the Dublin government by inviting Lynch to Stormont Castle. The Taoiseach travels to Belfast by car on December 11, 1967. There is no formal announcement of his visit, but word is leaked to Paisley after the Taoiseach’s car crosses the border.
Paisley arrives at Stormont with his wife and a handful of supporters, just minutes before the Taoiseach. With snow on the ground, two of Paisley’s church ministers, Rev. Ivan Foster and Rev. William McCrea, begin throwing snowballs at Lynch’s car. The Royal Ulster Constabulary (RUC) promptly grabs the two ministers. While they are being bundled into a police car, Paisley is bellowing, “No Pope here!” Lynch asks his traveling companion, T. K. Whitaker, “Which one of us does he think is the Pope?”
Paisley demands to be arrested by the RUC, and actually tries to get into the police car with his two colleagues, but he is pulled away. The two clergymen are taken to an RUC station and quickly released. Lynch ridicules the protest. “It was a seasonal touch,” he says. “It reminds me of what happens when I go through a village at home and the boys come and throw snowballs.”
Paisley says he had come to protest against “the smuggling” of Lynch into Stormont. If he had known about the visit earlier, he says that he would have brought along 10,000 people to protest. Denouncing O’Neill, as a “snake in the grass,” he goes on to accuse Lynch of being “a murderer of our kith and kin.” In an editorial, the Unionist Newsletter proclaims that ”there is no doubt that Capt. O’Neill has the full support of his colleagues and of the country.”
O’Neill’s four formal meetings with Lynch and his predecessor contribute to a thaw in relations at the summit between Belfast and Dublin, but the whole process is exploited by others to fan the flames of Northern sectarianism.
People do not realise it in early 1968, but Northern Ireland is about to explode. On October 5, 1968, people gather in Derry for a civil rights march that has been banned by Stormont. When the march begins, it is viciously attacked by the RUC. This ignites a series of further protests, which ultimately leads to Bloody Sunday, and the eruption of the Troubles for the next quarter of a century.
(From: “Meetings helped thaw relations before the North exploded,” Irish Examiner, http://www.irishexaminer.com, January 8, 2018)
Macardle is born in Dundalk, County Louth, on March 7, 1889, into a wealthy brewing family famous for producing Macardle’s Ale. Her father, Sir Thomas Callan Macardle, is a Catholic who supports John Redmond and the Irish Home Rule movement, while her mother, Lucy “Minnie” Macardle, comes from an English Anglican background and is politically a unionist. Lucy converts to Catholicism upon her marriage to Thomas. Macardle and her siblings are raised as Catholics, but Lucy, who is politically isolated in Ireland, “inculcated in her children an idealised view of England and an enthusiasm for the British empire“. She receives her secondary education in Alexandra College, Dublin—a school under the management of the Church of Ireland—and later attends University College Dublin (UCD). Upon graduating, she returns to teach English at Alexandra where she had first encountered Irish nationalism as a student. This is further developed by her first experiences of Dublin’s slums, which “convinced her that an autonomous Ireland might be better able to look after its own affairs” than the Dublin Castle administration could.
Between 1914 and 1916, Macardle lives and works in Stratford-upon-Avon in Warwickshire, England. There, her encounters with upper-class English people who express anti-Irish sentiment and support keeping Ireland in the British Empire by force further weakens her Anglophilia. Upon the outbreak of World War I, she supports the Allies, as does the rest of her family. Her father leads the County Louth recruiting committee while two of her brothers volunteer for the British Army. Her brother, Lieutenant Kenneth Callan Macardle, is killed at the Battle of the Somme, while another brother, Major John Ross Macardle, survives the war and earns the Military Cross. While Macardle is a student, the Easter Rising occurs, an experience credited for a further divergence of her views regarding republicanism and her family.
On January 19, 1919, Macardle is in the public gallery for the inaugural meeting of the First Dáil and witnesses it declare unilateral independence from the United Kingdom, which is ultimately the catalyst for the Irish War of Independence.
By 1919 Macardle has befriended Maud Gonne MacBride, the widow of the 1916 Easter Rising participant John MacBride, and together the two work at the Irish White Cross, attending to those injured in the war. It is during this period she also becomes a propagandist for the nationalist side.
Following the signing of the Anglo-Irish Treaty in December 1921, Macardle takes the anti-treaty side in the ensuing Irish Civil War. Alongside Gonne MacBride and Despard, she helps found the Women Prisoners’ Defence League, which campaigns and advocates for republicans imprisoned by the newly established Irish Free State government. It is also during this same time that she begins working alongside Erskine Childers in writing for anti-treaty publications An Phoblacht and Irish Freedom.
In October 1922, Despard, Gonne MacBride and Macardle are speaking at a protest on O’Connell Street, Dublin against the arrest of Mary MacSwiney, a sitting Teachta Dála, by the Free State when Free State authorities move to break it up. Rioting follows and Free State forces open fire, resulting in 14 people being seriously wounded while hundreds of others are harmed in the subsequent stampede to flee. Following the event, Macardle announces she is going to pursue support of the Anti-treaty side full-time in a letter to Alexandra College, which ultimately leads to her dismissal on November 15, 1922. In the following days Macardle is captured and imprisoned by the Free State government and subsequently serves time in both Mountjoy Prison and Kilmainham Gaol, with Rosamond Jacob as her cellmate. During one point at her time in Kilmainham, Macardle is beaten unconscious by male wardens. She becomes close friends with Jacob and shares a flat with her in Rathmines later in the 1920s.
The Irish Civil War concludes in the spring of 1923, and Macardle is released from prison on May 9.
Following the Irish Civil War, Macardle remains active in Sinn Féin and is drawn into the camp of its leader Éamon de Valera and his wife Sinéad. She travels alongside the de Valeras as they tour the country and she is a frequent visitor to their home. As the trust between Macardle and de Valera develops, de Valera asks her to travel to County Kerry to investigate and document what later becomes known as the Ballyseedy massacre of March 1923, in which a number of unarmed republican prisoners are reportedly killed in reprisals. She obliges, and by May 1924 she has compiled a report that is released under the title of The Tragedies of Kerry.” Immediately upon the release of the report, the Minister for DefenceRichard Mulcahy sets up an inquiry in June 1924 to carry out a separate investigation by the government. However, the government’s inquiry comes to the conclusion there had been no wrongdoing committed. Her book The Tragedies of Kerry remains in print and is the first journalistic historical account of the Irish Civil War from those on the republican side detailing Ballyseedy, Countess Bridge and various other incidents that occur in Kerry during this time.
In 1926, Éamon de Valera resigns as President of Sinn Féin and walks out of the party following a vote against his motion that members of the party should end their policy of abstentionism against Dáil Éireann. De Valera and his supporters, including Macardle, form the new political party Fianna Fáil in May 1926, with Macardle immediately elected to the party’s National Executive|Ard Chomhairle, one of six female members out of twelve on the original party National Executive, the others being Hanna Sheehy-Skeffington, Kathleen Clarke, Countess Constance Markievicz and Linda Kearns. Macardle is made the party’s director of publicity. However, she resigns from Fianna Fáil in 1927 when the new party endorses taking their seats in Dáil Eireann. Nevertheless, her views remain relatively pro-Fianna Fáil and pro-de Valera.
Macardle recounts her civil war experiences in Earthbound: Nine Stories of Ireland (1924). She continues as a playwright for the next two decades. In her dramatic writing, she uses the pseudonymMargaret Callan. In many of her plays a domineering female character is always present. This is thought to be symbolic of her own relationship with her own mother. Her parents’ marriage had broken up as her mother returned to England and her father raised the children with servants in Cambrickville and they were sent away for school. This female character holds back the growth and development of the younger female character in Dorothy’s plays and writings.
By 1931, Macardle takes up work as a writer for The Irish Press, which is owned by de Valera and leans heavily toward supporting Fianna Fáil and Irish republicanism in general. In addition to being a theatre and literary critic for the paper, she also occasionally writes pieces of investigative journalism such as reports on Dublin’s slums. In the mid-1930s she also becomes a broadcaster for the newly created national radio station Radio Éireann.
In 1937, Macardle writes and publishes the work by which she is best known, The Irish Republic, an in-depth account of the history of Ireland between 1919 until 1923. Because of the book, political opponents and some modern historians consider her to have been a hagiographer toward de Valera’s political views. In 1939 she admits, “I am a propagandist, unrepentant and unashamed.” Overall, however, the book is well-received, with reviews ranging from “glowing” to measured praise. She is widely praised for her research, thorough documentation, range of sources and narration of dramatic events, alongside reservations about the book’s political slant. The book is reprinted several times, most recently in 2005. Éamon de Valera considers The Irish Republic the only authoritative account of the period from 1916 to 1926, and the book is widely used by de Valera and Fianna Fáil over the years and by history and political students. She spends seven years writing the book in a cottage in Delgany, County Wicklow, and it is a day-by-day account of the history of the events in Ireland from 1919 to 1923 recorded in painstaking detail together with voluminous source material.
In 1937, de Valera’s Fianna Fáil government is able to create a new Constitution of Ireland following a successful referendum. However, there is widespread criticism of the new Constitution from women, particularly republican women, as the language of the new Constitution emphasises that a woman’s place should be in the home. Macardle is among them, deploring what she sees as the reduced status of women in this new Constitution. Furthermore, she notes that the new Constitution drops the commitment of the 1916 Proclamation of the Irish Republic to guarantee equal rights and opportunities “without distinction of sex” and writes to de Valera questioning how anyone “with advanced views on the rights of women” can support it. DeValera also finds her criticising compulsory Irish language teaching in schools.
While working as a journalist with the League of Nations in the late 1930s, Macardle acquires a considerable affinity with the plight of Czechoslovakia being pressed to make territorial concessions to Nazi Germany. Believing that “Hitler‘s war should be everybody’s war,” she disagrees with de Valera’s policy of neutrality. She goes to work for the BBC in London, develops her fiction and, in the war’s aftermath, campaigns for refugee children – a crisis described in her book Children of Europe (1949). In 1951, she becomes the first president of the Irish Society of Civil Liberties.
Macardle dies of cancer on December 23, 1958, in a hospital in Drogheda, at the age of 69. Though she is somewhat disillusioned with the new Irish State, she leaves the royalties from The Irish Republic to her close friend Éamon de Valera, who had written the foreword to the book. De Valera visits her when she is dying. She is accorded a state funeral, with de Valera giving the oration. She is buried in Sutton, Dublin.
The Traditional Unionist Voice (TUV), a unionistpolitical party in Northern Ireland, is founded on December 7, 2007, by Jim Allister after he and others had resigned from the Democratic Unionist Party (DUP) in March of that year. In common with all other Northern Irish unionist parties, the TUV’s political programme has as its sine qua non the preservation of Northern Ireland’s place within the United Kingdom. A founding precept of the party is that “nothing which is morally wrong can be politically right.”
Prior to the St. Andrews Agreement, the DUP presents itself as an “anti-Agreement” unionist party opposed to numerous aspects of the Good Friday Agreement, e.g., the release of paramilitary prisoners before the end of their jail sentences, and the participation of Sinn Féin in the Northern Ireland government without complete decommissioning of Provisional Irish Republican Army (IRA) weapons and cessation of all IRA activity. The TUV has been an exception among Northern Irish unionist parties in consistently opposing the presence of Sinn Féin in the Northern Ireland government. After Allister’s resignation from the DUP, he continues to occupy his European Parliament seat, sitting as an Independent MEP until the 2009 European Parliament election in the United Kingdom, when he is not re-elected.
In terms of electoral success and financial income, Traditional Unionist Voice is the third largest unionist party in Northern Ireland, behind the Democratic Unionist Party and the Ulster Unionist Party (UUP). It is usually considered by political commentators to be a small party and characterised as being more hardline than other Northern Irish unionist parties.
Since 2011, the TUV has occupied one seat in the Northern Ireland Assembly. In 2024, they win their first seat in the United Kingdom House of Commons. The party also holds some seats on local councils in Northern Ireland. Its most prominent elected representative and best-known figure remains Jim Allister whose North Antrim constituency is the heartland of the party.
In March 2024, the party forms an electoral pact with Reform UK, stating that the two parties will stand mutually agreed candidates in Northern Ireland constituencies in the 2024 United Kingdom general election. In this election, the party wins its first Westminster Member of Parliament (MP), electing Jim Allister as MP for North Antrim.
An opinion poll, released by LucidTalk in August 2025, shows the TUV as the third most popular party for the first time, coming ahead of both the Alliance Party and Ulster Unionists, with 13%.
seamus dubhghaill 