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Title: Torture, Murder & Exclusion Author: Fin Dwyer Date: 2012 Language: en Topics: Ireland, nationalism, Irish Republican Army, repression, history, 1920s, Irish Anarchist Review, authoritarianism, sex Source: Retrieved on 1st January 2021 from http://www.wsm.ie/c/torture-murder-exclusion-ireland-independence][www.wsm.ie]] and [[http://www.wsm.ie/c/authoritarianism-women-early-irish-state-catholic-sex Notes: Published in the Irish Anarchist Review Issues 5 and 6.
The 1916 proclamation, the manifesto of the 1916 rebels, states: “The
Republic guarantees religious and civil liberty, equal rights and equal
opportunities to all its citizens, and declares its resolve to pursue
the happiness and prosperity of the whole nation and of all its parts,
cherishing all the children of the nation equally, and oblivious of the
differences carefully fostered by an alien government, which have
divided a minority from the majority in the past.”
These noble aspirations would become almost a bible of Irish Republican
ideals and within six years, after the end of the War of Independence in
1922, a section of that movement had a chance to implement these ideals.
However the society established after the war of independence “The Irish
Free State” was a pale shadow of even the most modest interpretation of
this document. Civil liberties were almost non existent, citizens were
not equal, with women becoming second class while the poor were plunged
further into destitution.
The early story of the Irish Free State is one of a dark authoritarian
regime based on repression, discrimination and censorship where the
elite of nationalist Ireland re-established control over a society that
had teetered on the verge of revolution for years. Their deeply
authoritarian attitude to politics was underscored by severe catholic
morality which stifled culture and allowed no political debate or
opposition of any kind. By 1937 the “The Irish Free State” had created a
society that had betrayed the ideals of what many had set out to achieve
two decades earlier.
Over two articles Fin Dwyer will examine the path which saw
revolutionary Ireland descend into conservative authoritarianism, first
looking at the establishment of the state through the civil war and its
aftermath and then, in the next issue, looking at its social programme
in the later 20’s and 1930’s.
Within a few years of the 1916 rebellion the Irish Republican movement
found itself transformed from a relatively marginal group to being one
of the key political forces in early 20^(th) century Ireland. In 1917
when the British Army faced a manpower crisis in World War I
conscription was threatened in Ireland. This was deeply unpopular and
the Republican movement grew quickly as they had consistently and
militantly opposed World War I since its outbreak in 1914.
The movement grew from strength to strength and by 1919 a full-scale war
of Independence was under way. Over the following two years the basis of
British power in Ireland collapsed and groups traditionally frozen out
of society began to assert their power, most notably women and workers.
In the decade before independence women had made great strides in their
struggle for equality. After years of struggle, albeit with opposition,
women were forcing their way into politics best symbolised by the
republican socialist Constance Markievicz, who was the first woman
elected to the house of Commons in the 1918 election. Markievicz’s
formal role as a military leader during the 1916 rebellion would have
been unthinkable in the previous century. This surge of activity from
women was reflected through the ranks of the republican movement with
women’s organisations like Cumann na mBan and Inghinidhe na hÉireann.
Although not feminist in any sense of the word their very existence
showed a marked change from the last period of radicalism in Ireland in
the 1880′s when women had struggled to get any acknowledgement for their
participation in the Land War of 1879 -1882. The Ladies Land League was
castigated by nearly all sections of society and only received limited
acknowledgement when the Land League itself was proscribed. While
women’s liberation had a long way to go through the second decade of the
20^(th) century, change seemed imminent. This mood was reflected by the
fact that equality of the sexes was enshrined in both the 1919
democratic programme of the first Dáil and the 1922 constitution.
The other group in society to surge forward was Ireland’s organised
Labour Movement. Although resoundingly defeated in 1913 during the
Dublin Lock Out, by 1919 the Trade Union movement in Ireland had been
reorganised and was immensely powerful. Aside from IRA activity,
organised labour had played a prominent role during the war of
Independence. Along with numerous general strikes including one in
support of IRA hunger strikes in 1920, there were 233 other strikes that
same year and even the establishment of an albeit brief workers’ soviet
in Limerick in 1919. They also played a crucial role in the war itself
when transport unions refused to transport war supplies or soldiers for
the British Army.
After years of conflict, strikes and assassinations a temporary truce
was called in 1921 between the IRA and the British Government. This was
followed by negotiations which produced the famous Anglo Irish Treaty.
It clearly fell short of the aims of the Republican movement. The six
counties that today form Northern Ireland were to remain part of the
United Kingdom while Ireland was not to become a Republic but a“Free
State” within the British Empire.
When the document was debated in Ireland it created huge division. The
Dáil (the Irish Parliament) eventually narrowly passed the treaty 56–48.
After independence both women and workers had high hopes that the
society being forged in Ireland would protect their new found power but
over the following decade these groups were harshly suppressed by the
new Irish government. Ireland’s new political elite would effectively
hope to turn the clock back and enforce the status quo that had existed
in Ireland years if not decades before the war of Independence.
However, first to learn the authoritarian nature of the new state were
the former comrades of the new government who opposed the treaty. A few
months after Independence a civil war broke out between the pro and
anti-treaty sides which the new government fought in the most ferocious
manner. Often seen as an internal fight within the Republican Movement
the civil war had immense ramifications for the wider society. The basic
attitudes of how the new Irish elite would rule the Irish Free State
were laid bare in what was a brutal struggle.
As soon as the Dáil ratified the treaty the President Eamon de Valera
resigned and walked out uttering the words “I am not going to connive at
setting up in Ireland another Government for England”. He was soon
joined by many other republican TDs who opposed the Treaty including
Harry Boland, Constance Markievicz and Cathal Brugha. In their absence
those republicans who supported the treaty set about establishing a
government. Among the key figures were WT Cosgrave, Kevin O Higgins,
Richard Mulcahy, Arthur Griffith and Michael Collins.
The first major challenge of the new government was how they would deal
with opponents of the Treaty. These opponents, while in a minority,
significantly had a majority of support within the army – the IRA. When
senior anti-treaty members of the IRA called a convention on March
26^(th) 1922, in spite of a government ban, 52 out of 73 brigades
attended and rejected the Treaty, proclaiming the parliament had
betrayed the republican ideal by ratifying the treaty.
Over the next few months the Free State reacted by establishing a new
army – the National Army — to break its dependence on an organisation
who it could not control and which clearly did not support it. In June
an election was held in which the anti treaty side received 21% while
the pro treaty side received almost 40% of the vote. While this was
interpreted as a mandate by those in favour of the treaty, those opposed
to the treaty were unmoved. Liam Mellows, an opponent of the treaty,
remarked it was not the “will of the people” but “the fear of the
people” in reference to the British threat to wreak a terrible war if
the treaty was rejected.
For reasons beyond the scope of this article, which are highly debated
among historians, the opposing sides ended up in conflict within a few
days of the election, precipitated by the Free State’s “National Army”
shelling a 3 month IRA occupation of the Four courts on June 26^(th)
1922. This was after 3 months of effort by groups within both camps to
avoid conflict. Understanding the nature of this conflict is key to
understanding the origins of the nature of Authoritarianism in Ireland
after Independence.
It became evident very quickly that the Pro Treaty forces were going to
emerge victorious. The Anti Treaty IRA’s sole point of unity was that
they opposed the Treaty. Identifying other goals which unified them is
impossible as they encompassed republicans of both the left and right.
This lack of unity hamstrung their ability to act. While the pro-Treaty
side were also politically very diverse they had unity originating not
the least from the fact that they could claim a mandate from the 1922
election.
Within a few weeks the I.R.A. forces were decisively defeated in Dublin
and Cork city was captured on August 10^(th). By early August the
overall threat being posed by the Anti-Treaty I.R.A. was diminishing
given they had already lost every urban area and Liam Lynch the Chief of
Staff of the IRA gave the order to resort to guerilla warfare on August
10^(th).
A few days later, Michael Collins, the key figure in the Free State
Government, now a general in the National Army, was killed in an ambush
in West Cork at Béal na mBláth on August 22^(nd) 1922. His death
unleashed and unmasked the true authoritarianism that lay behind the
Free State government. Instead of trying to de-escalate a conflict they
were clearly winning the authoritarianism of the government politicians
demanded an absolute annihilation of the I.R.A.
Following Collins’ death nearly a year of terrifying brutality saw the
Free State National Army breach several articles of The Hague convention
of 1907, the era’s equivalent of the Geneva Convention. Far from the
lofty heights of ensuring civil liberties for the people of Ireland they
engaged in a campaign of brutal repression.
At Oriel house in Dublin, the Free State set up the Criminal
Investigation Department where ex IRA members waged a campaign of
torture and killings against anti-treaty republicans. After the killing
of Collins they killed four republicans in Dublin and dumped their
bodies. This would result in 21 deaths in Dublin alone by the end of the
war. These activities were not just those of a few men who had gone off
the edge, but that of a 250 strong force operating in Dublin city
centre.
During the second half of 1922 the National Army made several naval
landings into Munster where the IRA remained strongest. In a ruthless
campaign prisoners were frequently executed. Again this cannot be
explained away as just the activities of soldiers hardened by war,
indeed far from it. By September 18^(th) 1922 reports of the executions
of prisoners were forwarded to cabinet but nothing was done save Richard
Mulcahy agreeing to help remove soldiers who had a problem with such
activity. The activity was in effect condoned by Patrick Hogan Minister
for Land and Agriculture when he said that the “national army are a
little too ready to take prisoners”.
Further to this the government itself passed legislation which
effectively legalised similar executions. On 28^(th) September the
sitting members of the Dáil had overwhelming (48–18) endorsed
legislation that removed jury trials for numerous activities and allowed
military courts to try civilians with death sentences being handed down
to those carrying weapons. On October 3^(rd) they offered an amnesty
lasting only two weeks before the military courts began a killing spree
endorsed by cabinet which saw dozens of people executed.
On November 10^(th) Erskine Childers, who had signed the treaty but
opposed its recommendations, was arrested, tried and executed for being
in possession of an ornamental gun given to him as a wedding present by
Michael Collins himself. Worse was yet to come. The IRA responded in
kind and on November 27^(th) Liam Lynch issued an order that any TD who
voted for this legislation, which was dubbed the “Murder Bill”, was to
be executed on sight. Two weeks later two government T.D.’s Sean Hales
and Padraig O Máille were shot. Hales died of his wounds.
In response the government decided to execute four prominent republicans
being held in Mountjoy jail in Dublin– Liam Mellows (IRA quarter
master), Joe McKelvey (former IRA Chief of Staff) , Rory O’Connor (IRA
director of Engineering) and Dick Barrett. The sentiment behind the
government policy was outlined by WT Cosgrave in the statement “Terror
will be met with Terror”. Indeed nothing else could explain killing four
men who could not possibly have had any involvement given they were in
prison since the first weeks of the war. It has been argued that the
time provoked desperate measures but even contemporaries thought it was
unjustifiable. Thomas Johnson, leader of the Labour Party which was
neutral in the civil war, described the enormity of what had happened:
“Murder most foul as in the best it is — but this most foul, bloody and
unnatural. The four men in Mountjoy have been in your charge for five
months…….. the Government of this country—the Government of Saorstát
Eireann, announces apparently with pride that they have taken out four
men, who were in their charge as prisoners, and as a reprisal for that
assassination murdered them.…..I wonder whether any member of the
Government who has any regard for the honour of Ireland, or has any
regard for the good name of the State, or has any regard for the safety
of the State, will stand over an act of this kind.”
By March 1923 as the Free State was unquestionably on the verge of
victory they began to commit atrocities on an unprecedented scale in
reaction to anti-treaty assassinations and attacks on property. In Kerry
at Cahirciveen, Killarney and Countess Bridge horrific massacres of IRA
prisoners were committed. The most notorious atrocity was that committed
at Ballyseedy, Co. Kerry where the National Army tied 9 IRA prisoners to
a bridge before detonating a landmine killing all except one — Stephen
Fuller — who testified to the events later.
The Civil war drew to a close in the early summer of 1923 and it was
clear the Irish Free State had fallen far short of the aims of the 1916
proclamation or even far more timid aspirations. It has been argued that
exceptional times called for exceptional measures, however it is hard to
see how such measures could ever be justifiable or excusable. Even if it
was justifiable it is difficult to see how the IRA posed such a threat
to the state after Michael Collins’ death (the period that saw the worst
persecution) that warranted such a brutal response.
The Anti Treaty forces had always been seriously disunited and poorly
armed with an arguably non existent strategy. One of the events that
heightened tensions in the run up to war illustrated this. When an IRA
unit occupied the Four Courts they were so disunited that when the IRA
chief of staff Liam Lynch attempted to gain entry on the 19^(th) of June
he was locked out. Although Lynch eventually was able to repair the
links with the four courts garrison it was indicative of wider problems
that such squabbling was ongoing within days of the civil war breaking
out.
Their disunity through the following months stopped them utilising their
numerical strength. This was compounded by the fact several key figures
within the anti Treaty movement including Rory O Connor, Liam Mellows,
Joe McKelvey, Cathal Brugha and Paddy O Brien were captured or killed
within a few days of the conflict starting. In essence they were
strategically reactionary. Their sole innovative move was the Four
Courts occupation in Spring 1922 after which they largely reacted to
Free State activity: when the war started when the Free State attacked
the Four Courts garrison, they reverted to guerilla warfare only after
they had lost all urban centres and logically enough in this pattern
they responded to state terror with terror.
In this situation the Free State dictated the pace and course of the
war. Using state terror was clearly the worst path as the I.R.A. would
respond in kind, illustrated by Liam Lynch issuing assassination orders
on all T.D.s who had voted for what they called “The Murder Bill” or the
the ferocious brutality illustrated when the IRA killed Kevin O Higgins’
elderly father on February 10^(th) 1923 in reprisal for the execution of
33 prisoners in January.
Indeed arguably it was this repression and brutality that allowed what
was a disunited factious movement hold men as disparate as the communist
Peader O Donnell and the conservative catholic Liam Lynch together. Had
the Free State executed the war in a less authoritarian manner they
could have surely undermined the basis of the IRA leadership. Aside from
two brief amnesties in late 1922 and February 1923, which seem to have
been more tokenistic than a real gesture to end the war, they fought in
a manner which backed the anti treaty side into a corner. The brutality
if anything played into the hands of militarists like Liam Lynch who
argued for carrying on the war until they were utterly annihilated.
While the majority resented the civil war, the manner in which the new
state had exacted the war should have alarmed people. When Thomas
Johnson the Labour leader vented his fury over the execution of
Mellowes, Barret, O Connor and McKelvey in December 1922, he said “I am
almost forced to say you have killed the new State at its birth” but he
missed the point. They had not killed the state, quite the opposite.
They knew how weak the Anti Treaty forces were, indeed the secretary of
the Free State Government Diarmuid O Hegarty said “The Government was,
however, satisfied, that those forces contained within themselves
elements of disruption that given time would accomplish their own
disintegration”. Yet they still ruthlessly crushed them. The Free State
were well aware of what they were doing. The next ten years would show
they had successfully laid the groundwork for a deeply authoritarian
state in the civil war, one they would use to break all opposition
regardless of its nature.
In this light their execution of the war did not augur well for the
future, far from being the concern of Anti-treaty republicans it should
have alarmed wider society. Over the following ten years they would
apply an equally authoritarian outlook in enforcing their view of
society. Far from creating a stable society they forced well over half
the population into an oppressive existence.
By early 1923 victory was inevitable and the Pro Treaty forces began to
look to the future. Since December the formation of a new party had been
discussed and in April they reorganised themselves into a new political
party – Cumann na nGaedheal. This new party was supposedly formed to
transcend War of Independence politics, appealing to all sections of
society including those who had been opposed to Independence. Whilst
theoretically a nice idea it was in reality a rallying point for the
conservative elite in Irish society who had been divided between
loyalist and nationalist, now effectively a redundant divide. United in
Cumann na nGaedheal they would set about re-establishing their authority
after a decade of social radicalism. In office they would introduce a
plethora of authoritarian reforms based on excluding various groups from
society.
In May the I.R.A. all but accepted defeat when chief of staff Frank
Aiken (Liam Lynch was killed in April) issued the order to dump arms on
May 24^(th). Over the next few months state executions and torture
tailed off – although Noel Lemass was executed and dumped by Free State
forces in Dublin as late as the summer of 1923. Comfortable in their
power, having annihilated and terrified the opposition, elections were
held in August 1923.
The results were only mediocre for Cumann na nGaedhael. Given that many
Anti Treaty republican candidates were in prison, on the run or, in the
case of Eamon de Valera, arrested when trying to electioneer, the fact
that Cumann na nGaedhael only returned with 39% was a poor showing.
Lacking a majority they could only rule because the Anti-Treaty
republicans refused to sit in the parliament they saw as lacking
legitimacy.
Although the president of the administration was W.T. Cosgrave, the
Cumann na nGaedheal government was increasingly under the influence of
the highly conservative faction centred around the authoritarian Kevin O
Higgins who famously quipped that Cumann na nGaedheal were the “most
conservative-minded revolutionaries that ever put through a successful
revolution”. If anyone had any hope they would fulfil the 1916 ideal to
“pursue the happiness and prosperity of the whole nation and of all its
parts” they were about to be sorely disappointed. The authoritarianism
that governed their policy in the Civil War was now to be turned on
society at large.
Their willingness to use authoritarian measures on the civilian
population had been displayed as early as November 1922. When the
anti-treaty activist Mary McSwiney was interned this caused public
anger. The 50 year old McSwiney, was one of the most famous female
republican activists hailing from the same family as the republican
martyr, former Lord Mayor of Cork Terence McSwiney, who had died on
hunger strike during the war of Independence in 1920. When McSwiney went
on hunger strike in prison on November 4^(th), a demonstration was
called to protest against her incarceration. On November 9^(th) a large
demonstration of women gathered in Dublin city centre. With no apparent
provocation the National Army arrived and fired shots at the
demonstration. Although no one was killed, 14 were injured in the
ensuing stampede.
The state’s use of authoritarian measures was increasingly evident not
just through its prosecution of the civil war but also the way it dealt
with internal dissent. In September 1922 , 10,000 postal workers went on
strike provoked by a government wage cut. The reaction of the government
was all too predictable as the army were sent in to break the strike,
with armed guards threatening strikers on picket lines.
The rural poor were also an early victim of Cumann na nGaedhael in
power. Hoping to cultivate a support base with larger farmers in
Ireland, they supported these farmers in their ongoing attempts to drive
down the wages of landless agricultural labourers. These labourers
formed around 23% of the rural workforce. As a class they had been the
big losers during the land war of the 1880′s as they could not benefit
from reforms that allowed farmers buy land given they had none. Their
attempts to gain a stake in Irish rural society through organising
themselves in the ITGWU (The Irish Transport and General Workers Union)
in the early 20^(th) century was fiercely resisted by farmers.
In 1923 farmers, emboldened by the knowledge that the Free State would
support them, locked out thousands of unionised labourers in attempts to
drive down wages. In Athy, Co. Kildare when farmers locked out 350
labourers the National Army arrested the ITGWU branch secretary in the
area. When a farmer was attacked and a threshing machine damaged 8 trade
unionists were arrested and held for 3 months without trial or charge.
Later in the year when 1500 labourers were locked out in Waterford the
response was similar. The state sent in 600 Soldiers and the entire of
East Waterford was put under a curfew between 11p.m. and 5:30 am.
Meanwhile nothing was done to stop vigilantes organised by farmers
called “White Guards” attacking union organisers across the county. The
Farmers, backed by the state, emerged victorious and crushed the union.
This, accompanied by high unemployment, broke the power of organised
rural labour. The ITGWU’s membership halved in the following three
years. This was reflected by the fact that within 5 years days lost to
strike action were reduced by 95%. In the absence of Unions, the
government clearly had no interest in their welfare and the labourers
had no one to argue their corner. This saw their living standards
plummet. There was a 10% fall in agricultural labourers’ wages between
1922 and 1926 and a further 10% in the following 5 years. These policies
saw a whole section of the rural population – the labourers — disappear
through emigration, little wonder given their income had fallen by 20%
between 1923 and 31.
If their despicable attitude toward the rural poor was devastating their
ambivalence to the urban poor proved fatal. The desperate living
standards of the urban poor was the greatest single social issue facing
“The Free State” in 1923. The tenement population in Dublin lived in
crushing poverty. However instead of helping the poorest of the poor the
government focused on building houses for the middle classes, which saw
the expansion of the suburbs on the fringes of Dublin. Little was done
to alleviate the conditions among the urban poor in Dublin. Housing
construction was largely privatised and thus little was done to
alleviate the desperate squalor in which people lived as they could
never afford housing.
Shockingly Dublin Corporation only built an average of 483 houses a year
between 1923 and 1933. This led to the deterioration of housing
conditions. In 1926, when a census was conducted, over a third of the
population of Dublin lived in housing conditions with an average of 4
people per room. This disregard for overcrowding was worsened by their
tax approach. Appealing to the rich in society the Free State, short of
money, unbelievably reduced income tax from what was 27% to 15% and
instead turned to levying finances indirectly, which had a greater
impact on the poor. The outcome of theses policies was revealed in 1926
when the shocking statistic of an infant mortality rate of 12% among
children younger than one in urban areas was revealed. The
authoritarian, callous attitude of Free State politicians and their
indifference would allow this to continue unaddressed with its
devastating consequences.
By the mid 20’s Cumann na nGaedheal had eliminated all organised
political opposition. This had begun in their vicious conflict with
their former comrades in the republican movement but was expanded to
wider opposition once torture and repression had broken the
Anti-treatyites. The labour movement had next faced similar annihilation
by ferocious attacks which in turn exposed the entire working class to
direct attack. Satisfied at having suppressed all economic radicalism,
from the mid 1920’s they would increasingly focus on social issues and
far from resting on their laurels the Cumann na nGaedhael Government
would go on to enforce its narrow catholic doctrines on women in a
conflict that would have some of the furthest reaching consequences for
Irish society. This will be covered in the next issue of IAR…
Fin Dwyer looks at the latter years of Ireland’s first post independence
government, which having successfully suppressed political opposition
and the workers’ movement, went on to “attack women and enforce their
moral and ethical values on wider society”. From the clearing of
prostitutes from the Monto and the filling of the Magdalene laundries to
the institutionalisation of child abuse, he describes how the state’s
close association with the Catholic Church played a decisive role in
forming attitudes to women and sex that have had a devastating effect on
Irish society that can still be felt today.
In the first part of this article, carried in the the previous edition
of IAR, Fin Dwyer looked at the foundation of the Free State, the
suppression of political opposition and the workers movement. In this
article, he looks at the period of Ireland’s first post-independence
government, Cumann na nGaedhael, as state and church moved on to attack
and discipline women and any other groups seen to deviate from their
vision of Catholic-Irish morality.
In the mid 1920’s, the Minister for External Affairs, Kevin O’Higgins,
had become the Cumann na nGaedhael government’s key political influence.
At the time, the Catholic Church effectively formed the social policy of
the Free State.
This had little to do specifically with Cumann na nGaedhael and more to
do with the fact that the Catholic Church was arguably the most powerful
institution in Ireland in 1923, even more powerful than the state
itself. Cumann na nGaedhael were in no position to stand up to the
church, but had little inclination to do so either. Indeed, the Catholic
Church had been the key influence on Irish society since before the
famine and the entire nationalist movement of all sides had been
inculcated with its moral and cultural attitudes, as were large sections
of the population.
In this context, the social values of the church were effectively the
values of Cumann na nGaedhael, highlighted best by W.T. Cosgrave, the
president, who suggested that the upper house in the Free State could be
a “theological board which would decide whether any enactments of the
Dáil were contrary to [Roman Catholic] faith and morals or not” Indeed,
Kevin O’Higgins him- self had failed in an attempt to become a priest.
Rather than one influencing the other, both church and state became
almost inseparable and at times indistinguishable on social policy.
Once in power, Cumann na nGaedhael soon set about trying to implement as
policy what were Catholic social values. There was no debate on these
issues, they were enforced regardless of their impact. This was to have
disastrous consequences particularly for women as, when fused with
Cumann na nGaedhael’s authoritarianism, Catholic views of women would
see them slowly but surely excluded and denuded of power. Usually this
was due to legislative change, but also on some occasions more forceful
methods were used when they deemed it neccessary.
The Catholic Church had a deeply sexist view of women in society. As the
sociologist Tom Inglis (1998) points out, they portrayed women as
“fragile, weak beings” and “for women to attain and maintain moral power
it was necessary that they retain their virtue and chastity.” In order
to enforce these attitudes, the church portrayed sex as unclean and
immoral and ultimately, women’s bodies were something to be ashamed of.
This helped generate a deep embarrassment and guilt over sex. Where the
church had substantial influence they could effectively control women’s
knowledge of sex, as the only place they could talk about it was in
confession, where they were berated over the topic by their priest.
Outside of this, the Catholic point of view on women’s role in society
was that they were to rear children, take care of the family and do
little else.
The Nationalist movement in Ireland had been heavily influenced by these
ideas and attitudes, and its formula of an ideal Irish woman was almost
identical. Arthur Griffith, who had died in 1922, had stated that in any
Irish house, “you will meet the ideal mother, modest, hospitable,
religious, absorbed in her children and motherly duties,” clearly
reflecting the ethos of the church.
In spite of the significant influence of the church, the reality of life
in Ireland in 1922 was quite different. Prior to independence, the
church had used its not inconsiderable social and cultural weight to
enforce these ideas. However, Ireland like many countries across Europe
in the period between 1914–23, witnessed great social change, which
undermined the church’s control and authority. While women were by no
means equal citizens, significant progress had been made.
However, after independence, the church did not only have to rely on its
moral, social and cultural influence. Now, in unison with the
authoritarian Cumann na nGaedhael government, it could use the apparatus
of state to enforce its authority over women, particularly when it came
to sex.
It was around the issue of sex that the church were most vocal and
outraged. They viewed sex as a dirty subject and a sphere where women
were largely a corrupting influence. However, in relation to sex, by
1923, Irish women may not have been as ashamed and prudish as the church
believed they should have been (or as many today assume them to have
been).
In 1924, an Inter-Departmental Committee of Inquiry regarding Venereal
Disease was tasked to ‘make inquiries as to the steps necessary, if any,
which are desirable to secure that the extent of venereal disease may be
diminished’. In its unpublished report, they concluded that ‘venereal
disease was widespread throughout the country, and that it was
disseminated largely by a class of girl who could not be regarded as a
prostitute.” The report also illustrated that the spread of disease was
relatively evenly distributed across the country, and not limited, as
anticipated, to former garrison towns and cities.
Aside from the blatant sexism of the report, which attributed the spread
of venereal disease to women, it clearly indicated a higher level of
sexual activity at the time than is often imagined. For the state and
its moral watchdog, the Catholic Church, this was seen as a great danger
to the church’s authority and control, and to the nationalist vision of
what womanhood was, i.e., a home-maker.
To combat this, the authoritarianism of the state went into overdrive to
suppress sexual activity. In 1923, strict censorship in film was
introduced and films which were deemed ‘indecent, obscene or blasphemous
or contrary to ... or subversive of public morality’ were banned. 1924
saw the restrictions placed on the sale of alcohol, not least as it was
seen as one of the causes of slipping morality.
By 1929, censorship bills enabled the government to ban even the
dissemination of material on birth control. Aside from their moral view
on birth control, it was clearly something that allowed women to gain
greater control over sex, while society in general would have a greater
understanding of the sexual process. This was anathema to the Catholic
Church’s teaching and practice. The attitude toward contraception
articulated just how domineering the Free State was – even discussion on
the topic was not going to be tolerated. The Minister for Justice, James
FitzGerald-Kenney (Kevin O’Higgins was assassinated in 1927), stated in
1928, when the censorship bill was debated in the Dáil:
“In our [the government’s] views on [contraception] we are perfectly
clear and perfectly definite. We will not allow ... the free discussion
of this question ... We have made up our minds that it is wrong. That
conclusion is for us unalterable ... We consider it to be a matter of
grave importance. We have decided, call it dogmatically if you like —
and I believe almost all persons in this country are in agreement with
us — that that question shall not be freely and openly discussed. That
question shall not be advocated in any book or in any periodical which
circulates in this country.”
This attitude towards sex and the setting of unattainable standards for
women was also to lead to horrific abuse of women on a level that is
only becoming really understood in the last decade. This culture allowed
women who had children outside of marriage, who were raped and spoke of
their experience, or even just assertive women, to be committed into
what were effectively prisons run by Catholic nuns. These were the
brutal Magdalene Laundries. The state’s attitude to this was more than
supportive. In 1927, The State Commission on the Destitute Poor referred
to women who had children outside of marriage as either “first time
offenders” or those “who had fallen more than once.” For single mothers
who managed to hold on to their children (often they were forced to give
them up for adoption), they mostly did so under conditions of exclusion
and impoverishment. This lead to a shameful infant mortality rate of 33%
for children of single mothers.
Perhaps the most direct attack on women over the issue of sex came in
1925, when the state cracked down on prostitution. The prostitute
embodied the polar opposite to both the Catholic Church’s and the
nationalist view of women. Before independence, Dublin had had a world
famous red light district in the North Inner city, known as the “Monto”,
based around Montgomery street. Although it went into decline after the
withdrawal of the British Army, hundreds of women still worked as
prostitutes. Everything about the Monto horrified the church, not only
was it “immoral” but they had little or no control over the sex lives of
the women working there.
The Monto was also to a certain extent outside the patriarchal structure
of Irish society, given many of the brothels were run by women.
Nonetheless, for the women working there, it was a very tough life,
where they were controlled by madams or pimps. Unfortunately, when the
church and state attacked the area in the 1920′s, they did not have
these women’s interests at heart. They were concerned with ridding
Dublin of a moral scourge as they saw it, rather than helping people who
were being exploited.
Campaigning against the Monto had begun in the early 1920′s, firstly by
church organisations. Lead by a group who would form the Legion of Mary
in 1925, Catholic activists targeted the area, attempting to literally
force the prostitutes to convert from prostitution to home-makers. They
operated hostels where former prostitutes could stay, although they were
operated under strict moral guidelines, including the issue that “every
entrant is made the object of a special and individual attention,
directed in the first place to the creation of moral fibre.” Once a
brothel was closed, they moved a family into the building, effectively
ensuring that the prostitutes would be made homeless unless they stayed
with the church-run hostels.
It was clear that the interests of these women were not being taken into
account, but rather more abstract notions of Catholic moral fibre. Frank
Duff, who was most synonymous with this campaign against prostitution,
and is often lauded as a great social reformer, illustrated the thinking
behind this deeply sexist “moral fibre”. For Duff, “the only cause of
Syphilis ... is the prostitute lying in wait in cities to tempt men.” In
light of the findings of the 1926 Committee of Inquiry regarding
Venereal Disease Ireland, such statements were completely unfounded, but
were indicative of Duff’s prejudices and disregard for these women.
To “save” these women, they were inculcated with the state and church’s
idea of what they should be – essentially wives and mothers. The move
from prostitution gave these women no more power, as it was a simple
process of replacing the brothel madam with a husband; through the
hostels, the Catholic activists married off the women off as quickly as
possible. Between 1922–23, sixty-one women were married off.
This campaign, where these supposedly “saved” women were bystanders in
their “liberation“ from prostitution, was heavily supported by the
state. The first hostel was opened at 76 Harcourt Street, a building
given to them in 1922 by future president and then Minister for Local
Government, W.T. Cosgrave.
After campaigning for a few years in 1925, the campaign against the
prostitutes in the Monto was stepped up a notch. Several arms of the
church, including the Jesuits and the Legion of Mary, worked with the
police in driving prostitutes out of the Monto. After the church
organisations’ moderate success early in the year, the police launched a
series of raids on the Monto. In March, over one hundred people were
arrested and one woman was imprisoned for 6 weeks for allowing a house
to be used as a brothel. Needless to say, while the church and state
succeeded in closing the Monto, they did not end prostitution. This was
a secondary concern; the campaign was mainly about moral aesthetics, no
doubt prompted by the fact that as the Catholics left the Pro-Cathedral
on Marlborough Street in Dublin, they were on the fringe of a red light
district.
The long-term ramifications of authoritarian attitudes fused with the
church’s morality, which created an environment where sex was something
unspeakable, had horrendous consequences. When a report was carried out
into sexual crimes in Ireland — The Carrigan Report (1930) — it
uncovered widespread sexual abuse of children.
In the report, Eoin O’Duffy, the chief of police, stated there had been
thousands of cases of abuse of people under 18 (some under 11) between
1927 and 1929, for which only 15% of the cases had been prosecuted.
Immediately one is reminded of the 1916 proclamation’s most modest of
demands of “cherishing all children of the nation equally”. These
notions were long dead by 1930 – the report was never published or acted
upon. When it was circulated to politicians on December 2^(nd) 1931, the
Department of Justice attached a cover note arguing against publication
because “it might not be wise to give currency to the damaging
allegations made in Carrigan regarding the standard of morality in the
country.”
This policy was continued when Fianna Fail came to power the following
year, and the report was buried. The long-term implications of this are
really only being understood today, as the true extent of child sex
abuse emerges. As Fiona Kennedy (2000) pointed out, had this report been
published it may not have stopped all sex abuse, but certainly the
culture of silence that allowed perpetrators abuse children for decades
would have been lessened.
Accompanying the campaigning around the issue of sex, the church and
state through the 1920′s brought in several pieces of legislation
designed to force women from the workplace into the home and keep them
there.
In 1925, divorce — something that was already something very difficult
to attain — was banned for women. Technically, it was possible for men
if they moved to a country where divorce was legal, but this provision
was not open to women. The only option available was legal separation,
but no remarriage. When debated in the Senate, the Countess of Desart
noted the implications of this bill for women, who could be legally
separated but not able to remarry:
“You condemn her to a life of misery or isolation, for a woman in so
false a position must be ten times more circumspect than any other, if
she would safeguard her good name. If guilty, she must spend the rest of
her days as an example of the wicked, flourishing like a bay tree or as
an eyesore in a land hitherto famed for its high ideals of purity.”
Countess Desart was right, but unfortunately this was one of the
intentions of the bill; in order to preserve the family, women would be
pre- vented from taking independent action in terms of divorce or
separation. This legislation, reflect- ing the desire to control women
as home makers, was reinforced in the provision in the bill which
legally made a woman’s legal residence that of her husband, even if he
lived in a different continent.
Another crucial aspect of controlling women and enforcing the catholic
view of the family was the exclusion of women from public life. In 1924,
Kevin O’Higgins first attempted to exclude women totally from jury duty.
This was clearly unconstitutional, as the 1922 constitution enshrined
the idea that all citizens were equal. When it was finally brought in
1927, O’Higgins, a few months from his assassination, had found a way
around equality: women would have to register for jury duty.
In the course of the debate in the Seanad, O’Higgins outlined how he saw
women: “I think we take the line that it was proper to confer on women
citizens all the privileges of citizenship and such of the duties of
citizenship as we thought it reasonable to impose upon them.” This idea,
that women had limited capabilities and were unable to bear the weight
of citizenship, was very much to the fore of their thinking and directed
policy. This shaped the overriding aim: the removal of women from the
public sphere.
Women working outside the home was something the Catholic Church
loathed. In 1925, the government attempted to limit posts in the Senior
Civil Service to men, but this was rejected in the Senate. A few years
later, the bill was forced through, as the Senate could only reject
legislation for a certain time period. Women were thus banned from
progressing past a certain grade, thereby making a successful career in
the civil service impossible. In time, a marraige bar would be
introduced, forcing women to retire from the civil service when they
married.
By the late twenties, the Catholic Church and the Free State alliance
had almost total control over the social life of the vast majority of
people. Any threat to this, no matter how inconsequential, was treated
in the harshest of terms. The level of authoritarianism ruling Irish
society was illustrated in Leitrim in the early 1930′s.
Leitrim in the early 1920′s had been like a lot of the country. It was
the site of much republican activity and class struggle. In 1921, an
Irish emigrant, Jimmy Gralton, returned from New York and got involved
in local organising of tenants taking over landlords’ farms. In the
1920′s, he was very much seen to the left of the political spectrum,
making enemies amongst the establishment in the area. In 1922, Gralton
lead the building of a local community Hall – the Pearse- Connolly Hall
— where educational classes and dances were held. This immediately irked
the local Catholic Church as Gralton was challenging their control over
social activities normally held in a church-run parish hall.
Through the 1920′s, the Catholic Church vented much of its moral
indignation at such dance halls and accused them of being sites of
debauchery which caused alcoholism and sex outside marriage. In 1930,
the local priest began a sustained campaign against Gralton’s
Pearse-Connolly Hall. This lead to physical attacks on the hall which
was eventually burned down in December 1932 most likely by the local
IRA.
Not happy with this, the church, just like in the attack on the Monto in
1925, was able to rely on the state for support, but their reaction was
almost incredulous. For what was comparatively low-level activity, Jimmy
Gralton, a man born in rural Leitrim, was deported to America and exiled
from Ireland. There’s little doubt that Gralton could have been
dispensed in more brutal ways — for example in 1931 the republican James
Vaugh died in very mysterious circumstances in a police cell in
Ballinamore, Co. Leitrim — but there can be little doubt that the
deportation of Gralton was to serve as a lesson to others.
Indeed, Gralton’s case highlighted just how much control the
church-state alliance had over all aspects of society, including the
media. The Irish Times reporting on Gralton’s extradition emphasised the
fact that Gralton was an “Irish American”, which he was not – he had
spent some time in America as an emigrant, where he also became a US
citizen. This masked the fact that the Irish State was deporting someone
who was born in the state.
This lie was repeated in the several articles in the Irish Times during
March, when Gralton’s deportation order was delivered. Finally, in
August 1933, when Gralton was deported to the USA, he was called “a
returned American”, and the only crime cited was that he supposedly held
“extreme communistic views”. No article in the Irish Times raises any
issue about the right to deport him, indeed it clearly shirked from
challenging the state by frequently and erroneously saying that Gralton
was an Irish-American.
It reflects the authoritarian nature of the Free State which was
increasingly identifying what it was to be Irish with the moral, ethical
and social values of its political and religious elite. As Gralton’s
case illustrated, they would ruthlessly persecute anyone who questioned
this.
The authoritarianism that shaped the first ten years deeply shaped
Ireland far into the future. In 1932, a faction of the Republican
movement defeated in the Civil War, Fianna Fail, won the election and
replaced Cumann na nGaedheal as government. (5 years earlier, lead by
Eamon de Valera, they had broken with the IRA and had formed a new
party). The transition was largely seamless, with Fianna Fail largely
continuing in a similar vein to Cumann na nGaedhael.
It is hard to tell how much they naturally shared the authoritarian
views of Cumann na nGaedhael, or whether they replicated what they saw
as a successful model of taking and keeping power, but they proved more
than able to build on Cumann na nGaedhael’s authoritarian foundation.
Indeed, it was Fianna Fail who ensured the Carrigan report detailing
child abuse was not published or acted upon. It was they who would
deported Jimmy Gralton at the behest of the Catholic Church, and most
all, it was they who delivered a coup de grace of 15 years of
conservative laws, formally incorporating the attacks on women in a
deeply chauvinistic document that was supposed to outline what it meant
to be Irish – the 1937 constitution.
The culture created by the all-encompassing authoritarianism became
endemic in Irish politics for decades, leading many Irish people into
self-imposed exile. Publishing anything that disagreed with the Catholic
Nationalist ethos was next to impossible. This produced what can only be
described as a stifling monolithic culture, where nothing in any way
challenging was tolerated. By 1923, after W.B. Yeats was awarded the
Nobel Prize for Literature, the award received the following stinging
criticism from “The Catholic Bulletin” as “...a substantial sum provided
by a deceased anti-christian manufacturer of dynamite.”
It is little surprise then that the more creative- minded followed the
urban and rural poor into what was often miserable emigration. This
would prompt Samuel Beckett in his 1956 play, “All that Fall”, to
reflect: “It is suicide to be abroad but what is it to be at home? [...]
A lingering dissolution”
Over 40 years later, in his emigration song, “Thousands are Sailing”,
Philip Chevron could still write:
When looking at The Free State there is little to take from its first
ten years, or indeed, subsequent governments. Most praise comes when
historians use “the litmus test” of “the survival of the state”, as
Thomas Bartlett did, as recently as 2010. While they were successful
ensuring the state survived (whatever that actually means, given they
simply replicated the administrative practices of the British Empire),
for the vast majority – women, the rural and urban poor, and political
opponents — this meant effective removal from an active role in society,
a role that they had fought hard to achieve between 1913–22.
From legislation making public life for women impossible, to the
deportation of Jimmy Gralton, the achievements of “The Free State” were
limited to the restoration of the pre-World War I social and economic
order. They succeeded in preserving a state for the rich and powerful,
in a symbiotic relationship with the Catholic Church. In this context,
those who laud the “achievements” of the founders of the Irish State as
great men, for no obvious reason other than the preservation of this
state, should reflect on the words of Mikhail Bakunin, the 19^(th)
century Russian anarchist.
“Thus, to offend, to oppress, to despoil, to plunder, to assassinate or
enslave one’s fellow man is ordinarily regarded as a crime. In public
life, on the other hand, from the standpoint of patriotism, when these
things are done for the greater glory of the State, for the preservation
or the extension of its power, it is all transformed into duty and
virtue. [...] There is no horror, no cruelty, sacrilege, or perjury, no
imposture, no infamous transaction, no cynical robbery, no bold plunder
or shabby betrayal that has not been or is not daily being perpetrated
by the representatives of the states, under no other pretext than those
elastic words, so convenient and yet so terrible: “for reasons of
state.””