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CASE STUDY: Politics and Society in Northern Ireland, 1949-1993

CASE STUDY: Politics and Society in Northern Ireland, 1949-1993. The Apprentice Boys of Derry. Key Concepts. Bigotry Civil Rights Cultural identity Cultural traditions Ecumenism Gerrymandering Sectarianism Tolerance/Intolerance. Key Personalities. Terence O’Neill Ian Paisley

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CASE STUDY: Politics and Society in Northern Ireland, 1949-1993

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  1. CASE STUDY: Politics and Society in Northern Ireland, 1949-1993 The Apprentice Boys of Derry

  2. Key Concepts • Bigotry • Civil Rights • Cultural identity • Cultural traditions • Ecumenism • Gerrymandering • Sectarianism • Tolerance/Intolerance

  3. Key Personalities • Terence O’Neill • Ian Paisley • John Hume • Brian Faulkner

  4. Historical Background The ABOD owe their historical origins to the great battles of the 17th Century between the Protestant William of Orange and the Catholic James II. In December 1688, Lord Antrim’s Catholic forces besieged the walled city of Derry (which had grown enormously due to Protestant refugees from provincial fighting).

  5. The siege of Derry lasted for 105 days from December 1688 until August 1689 when three armed ships commanded by the Dutch Protestant Marshal Frederic Schomberg broke through the boom across the river Foyle. The city was relieved on 28 July 1689. Because of the blockade, almost 4000 people had starved to death or died of injuries.

  6. 13 apprentice boys shut the gates of Derry (the Ferryquay Gate) against James’ army. When the Catholic invaders demanded that they "Surrender or die" , they received the famous reply,"No Surrender!” The Apprentice Boys of Derry, one of the Protestant Orders, were founded as a result of this deed.

  7. Celebrations The Apprentice Boys have two main celebrationseach year. The 'closing of the gates'near December 18, when it is an ABOD tradition to burn or hang an effigy ofRobert Lundy, the Scottish Governor who wanted to surrender during the siege. Even today, those regarded as traitors to the unionist cause are referred to as'Lundies.'

  8. The main celebration is theRelief of Derry, held on the Saturday closest to August 12. The Relief parade, which celebrates the lifting of the siege, is the biggest marching parade in Northern Ireland, with over 12,000 marchersturning out annually. The Apprentice Boys hold, on average, over 200 parades each year.

  9. GovernorWalker Crimson flag Crest of Derry Significant Date Crimson Sash & Cuffs

  10. Document A The Commissioner in Belfast had learned the lesson that without the aid of the Army, order could not be ensured on the streets of Belfast. It is clear from the advice given to the Minister for Home Affairs in Northern Ireland, not to ban the Apprentice Boys’ parade in Londonderry on 15 August, that the Inspector General did not share this view. It was not until he was confronted with the physical exhaustion of the police in Londonderry on 15 August that he was brought to the decision to call in the aid of the Army. Had he correctly appreciated the situation before the outbreak of the mid-August disturbances, it is likely that the Apprentice Boys’ parade would not have taken place, and the police would have been reinforced to prevent disorder in the city. Source: Report of the Scarman Tribunal, 1972, Belfast HMSO, cmnd 566

  11. Document B It happened in 1969 when I was 20. I had…become an Apprentice Boy- a thing all young men in Ulster are encouraged to perform. Although I wasn’t particularly religious or patriotic, I felt proud to take the solemn oath of allegiance to God, the order or my country. It was during the mass parade in Derry…that I’d noticed an unusually heavy police presence throughout the day, but I took no special notice until after the ceremony when we were parading through the Diamond in Derry. Suddenly a mob of teenage boys pressed in close, cursing and laughing at us. A police cordon [chain of police]was formed to keep us apart. Within seconds, all of us lads were being pelted by stones and missiles launched by a gang the police said had come from the Roman Catholic Bogside. I remembered a lad in our own parade broke rank, and charged through the crowd trying to get his hands on one of the troublemakers…a police sergeant reached out a Massive hand and grabbed him by the collar and shouted, ‘Hey, where are you going?’ The newly made Apprentice Boy replied that he was going after the retreating Catholics. . ‘Aye, that’s just what they want you to do. Don’t you know that if you go down there you’ll not be coming back?’ I was shocked by his words. Source: Billy McFetridge, ‘An Apprentice Boy in 1969’ in S.H King and S. McMahon (eds), Hope and History: Eyewitness Accounts of Life in 20th Century Ulster, 1996)

  12. SECTION 1: COMPREHENSION (20 MARKS) • In this section, your answers should be accurate but above all CONCISE. • There is no need to respond to these 5- or 6-MARK QUESTIONS with 10 or 11-line paragraphs! • A maximum ofTHREE OR FOUR LINES is more than adequate. Bear in mind that the answers are contained WITHIN THE SOURCES. • Remember that you are being tested on your BASIC UNDERSTANDING of the relevant information. Please note that you have only8 minutesto complete this section.

  13. 1(a) In Document A, what lesson had the Commissioner in Belfast learned? (6) The Commissioner learned that without the aid of the Army, order could not be restored to Belfast. 1(b) According to Document B, why did the police form a cordon? (7) A police cordon[chain of police]was formed to keep the Apprentice Boys of Derry and the Catholics protesters apart. 1(c) In Document B, why was the Apprentice Boy shocked by the words of the police sergeant? (7) He was shocked when the sergeant told him he would be killed by the Catholics if he went ‘down there.’ He found it incredible that the opposing group were willing to kill him for marching.

  14. HINTS FOR COMPREHENSION • These questions will test your BASIC UNDERSTANDINGof the document. All of the information you need is in the document. • Relating the information CLEARLYand ACCURATELY, even quoting directly from the document, is essential. • However, direct quotes may NOTin all cases be sufficient for full marks and a BRIEFsentence or two of explanation may be required from you.

  15. SECTION 2: COMPARISON (20 MARKS) • It is essential in this section to COMPARE BOTH DOCUMENTS in your answer. • Rememberthat when a question refers to the ‘effectiveness’ of a document, it relates solely to the evidence WITHIN THE DOCUMENT. • Answers in this section will be LONGER than the Comprehension section as two comparative questions will – usually – be 10 marks each. Remember that you have only8 minutesto complete this section.

  16. 2(a) Which document, A or B, is more objective? (10) I think Document A is more objective than Document B. Firstly, it is taken from the Scarman Tribunal which was an official enquiry into the events surrounding the Battle of the Bogside in August 1969. Document A presents only information which is accurate and does not claim to be definitive: ‘it is likely that the Apprentice Boys’ parade would not have taken place…’ In contrast, Document B lacks objectivity as it does not make any reference to the taunting between the ABOD and the Catholic protestors beforestones were thrown. Instead, McFetridge blames the Bogsiders alone for starting the riot unprovoked: ‘all of us lads were being pelted by stones and missiles launched by a gang …from the Roman Catholic Bogside.’ Also, Document A bases its claims on official records which add to its objectivity: ‘It is clear from the advice given to the Minister for Home Affairs …that the Inspector General did not share this view.’ In contrast, the date of publication of Document B – 1996 – is some twenty-seven years after the events took place. This places an obvious doubt over its level of objectivity, as it is so long after the events described. Therefore, Document A is more objective than Document B.

  17. HINTS FOR COMPARISON • It is ESSENTIAL that you refer to the excellent notes included in the Case Study The Apprentice Boys of Derry, (Later Modern Ireland, Topic 5, Politics and society in Northern Ireland, 1949-1993), written by the HIST team (see www.hist.ie). Some of these documents may be on your exam. • While you are not required to answer with reference to information OUTSIDE the sources, knowing relevant information or the POINTS OF VIEW of key personalities will be helpful in interpreting the evidence within the documents. • Use COMPARATIVE TERMS such as ‘also’, ‘both’, ‘similarly’, ‘in contrast’, ‘on the other hand’, etc. when you are comparing or contrasting the documents, as this helps you to structure your answer on comparative lines.

  18. SECTION 3: CRITICISM (20 MARKS) • This is the most technical of the three opening questions, as it requires you to know KEY HISTORICAL TERMS related to sources. To this end, you will be expected to: • IDENTIFYSTRENGTHS and WEAKNESSES of documents AS HISTORICAL SOURCES • EVALUATEtheRELIABILITYof documentsAS HISTORICAL SOURCES • RECOGNISEexamples ofBIASandPROPAGANDA • When looking at strengths and weaknesses, examine the documents in their HISTORICAL CONTEXT. You should focus on how accurate the writer was about events AT THE TIME the document was written. Remember that you have only8 minutesto complete this section.

  19. EXAMPLEMention the advantagesand disadvantagesof using an autobiography (like document B) as a historical source. (10) POSSIBLE ANSWER • Document B is an autobiography which can be a useful historical source as an eye-witness report. For example, Document B is a first-hand account, which details the events that occurred at the Derry riot on 12 August, 1969. • Autobiographies also contain a wealth of social, political or economic information for the historian. For example, McFetridge gives us an insight into the social and political relationships that were fostered by being a member of a loyal order and how commonplace it was for the Protestant community: ‘I had…become an Apprentice Boy- a thing all young men in Ulster are encouraged to perform.’ Therefore, autobiographies such as Document B have many advantagesas an historical source.

  20. However, there are also disadvantages in using autobiographies such as Document B. As they are personal memoirs, authors may get their facts wrongwhen recollecting past events. For example, McFetridge contradicts himself by claiming that he’d ‘noticed an unusually heavy police presence throughout the day’ yet, later on, he ‘took no special notice until after the ceremony.’ It is unclear to the reader from the above sentence whether McFetridge found this ‘presence’ noteworthy or not. • Secondly, autobiographical authors may be biasedin favour of any organisation or group to which they belonged. For instance, after the turbulent events of 1968 and January 1969, it seems highly unlikely that a 20 year old man would be ‘shocked’ by the claim that a Nationalist group of protestors would have murderous intentions towards Unionist marchers. This view, of course, has the benefit of portraying McFetridge and the ABOD as wholly innocent parties during the rioting while the ‘retreating Catholics’ are generalised as ‘troublemakers.’ • Finally, autobiographies are highly personal and can reflect the author’s own prejudices. For instance, when McFetridge writes, ‘I had…become an Apprentice Boy- a thing all young men in Ulster are encouraged to perform,’ it is obvious that he is only referring to young men who support the Unionist cause. These are some reasons why autobiographies such as Document B have certain disadvantages as historical sources.

  21. HINTS FOR CRITICISM • This section tests your knowledge of documents as historical sources so you must be familiar with the strengths and weaknesses ofall types of sources. See www.hist.ie for a useful glossary of the terms used in the documents-based question. • For the best analysis of the various written, visual or oral sources on which you will be asked, consult Dermot Lucey’s Modern Europe and the Wider World (Gill and MacMillan, pp. 484-9).

  22. SECTION 4: CONTEXTUALISATION (40) • This section requires a wider understanding of the background, events and issues associated with the ABOD between 1949 and 1993 by placing the sources in their historical context. • This section is marked according to the marking schemes for individual paragraphs. At Higher Level, 40 marks are divided according to: • Cumulative Marks(out of 24) for accurate and relevant HISTORICAL CONTENT • Overall Evaluation (16 marks) for how well the student dealt with the question in terms of ANALYSIS, EVIDENCE, ARGUMENT andCONCLUSION. • Answers should be approx. one-and-a-half to two A4 pages. Each year, many students do not write enough so write AT LEAST THREE TO FOUR PARAGRAPHS!Remember that you have16 minutesto complete this section.

  23. HINTS FOR CONTEXTUALISATIONPossible Questions on the Apprentice Boys of Derry This section may focus on one of the following: • KEY PERSONALITIESassociated with the ABOD’s history such as Terence O’Neill, Brian Faulkner, Ian Paisley. • KEY EVENTSsuch as the Civil Rights March in October 1968, the Battle of the Bogside1969, etc. • CULTURAL/SOCIAL IMPACTof the ABOD on Derry life/on the Protestant community/etc.

  24. How important was the role of ABOD in asserting Unionist cultural identity in Northern Ireland? • In what ways were the parades of the Apprentice Boys of Derry an expression of Protestant history and culture? • What was the contribution to the Apprentice Boys of Derry to the celebration of religious and cultural identity among that city’s unionist minority? • Why did the parades of the Apprentice Boys of Derry cause so much offence to nationalists?

  25. Why were the parades of the Apprentice Boys of Derry a cause of tension during the period, 1949-1993?

  26. 1.The parades of the Apprentice Boys of Derry (ABOD) caused much tension during the period, 1949-1993. Nationalist grievances against the Stormont government found greater expression through the Northern Ireland Civil Rights Association (NICRA) established in 1967. The Catholic population at this time were unlike previous generations. They were willing to protest en masse against the discrimination evident in employment, local authorities, national government and education since the foundation of the state in 1920. To the nationalist community, the unionist marching tradition in particular was offensive and provocative– an assertion of self-proclaimed religious, social and historical superiority over Catholics. Furthermore, it appeared to nationalists that groups such as the ABOD were not interested in the proposed reforms set out by the NICRA. For example, ‘one man, one vote’ was seen as a threat to the status quo of unionist electoral supremacy in Northern Ireland. Therefore, traditional marches such as those of the ABOD were seen by the nationalist community as a reinforcement of this inequality.

  27. 2. While nationalists claimed that ABOD marches during this period were provocative, unionists in return felt that their culture was being threatened. As Jonathan Bardon has observed, ‘[they] refused to see the civil rights movement as non-sectarian; the protestors, they believed, were nationalists and republicans intent on invading Protestant territory.’ However, ABOD parades did little to lessen tensions. In late September 1968, NICRA announced their intention to march in Derry on 5 October on a ‘non-sectarian route.’ In response, the ABOD proposed a march on the same day. The Cameron Commission Report into the riots which followed found that ‘this proposed [ABOD] procession was not a genuine ‘annual’ event and we regard the proposal to hold it at the precise time indicated as merely a threat to counter demonstrate.’ The Minister for Home Affairs William Craig banned all marches but the NICRA march went ahead, as they stressed it was a non-violent protest. However, in full view of RTE cameras, the RUC baton-charged unarmed demonstrators, as Cameron noted, ‘without any justification or excuse.’ To nationalists, this was further evidence of how the unionist community and the police had no regard for their claims to equal rights.

  28. 3. Joseph Lee has written that‘The Protestant Apprentice Boys sustained a particularly vigorous master race mentality through their parading propensities in Derry.’ In the heightened atmosphere of 1969, such entrenched attitudes were bound to cause tension. On Tuesday, 12 August, 15,000 ABOD marched in their annual parade. The march was trouble-free until it reached the Bogside. At this point, supporters of the march threw down pennies on the Catholics below the old city walls. (This also occurred before the march began). This had been an old form of loyalist insult since the mid-19th Century, mocking the deprivation and lower social class of Catholics in the city. The Catholic crowds reacted violently by throwing stones and bottles at the marchers and the police. Several hundred RUC men were called in to respond to the escalating violence. The NI Prime Minister James Chichester-Clark asked the army relieve them two days later on 14 August. This ‘Battle of the Bogside’, as the international media soon dubbed it, is taken as the starting point of the Troubles in Northern Ireland.

  29. Such tensions resulted in widespread clashes over the next 20 years. For instance, on Easter Monday, 31 March 1986, nationalist sensibilities were offendedby what they saw as a further example of ABOD provocation. 2,000 ABOD marched through the Catholic Garvaghy district in Portadown, even though the march had been banned by the Secretary of State, Tom King. RUC Chief Constable John Hermon had recently stated that his force had to be impartial in their duties:‘…our business is policing.’ When confronted by the RUC, the ABOD and their supporters began a riot which lasted for two days. Lee has made the point that ‘Parades in Ulster are therefore not like parades in more normal societies…They were directed against the self-respect of the other tribe. Right or wrong were irrelevant issues. The only real point at issue was us or them…’ In this context,it is not surprising that the ABOD marches during this period caused tension between the two communities in Northern Ireland.

  30. What was the contribution of the Apprentice Boys of Derry to the celebration of religious and cultural identity among Derry’s unionist minority?

  31. 1. Because of the widespread violence during the Troubles, the unionist community in Northern Ireland (and especially in Derry) felt that their way of life, both religious and cultural, was threatened. As a result, organisations such as the ABOD played a significant role in reviving and celebrating aspects of unionist culture in Derry. Above all, the historical heritage of the ABOD stresses the quality of loyalty. The ‘siege mentality’ of the original ‘Boys’ is often criticised by the nationalist community. However, it has positive attributes for the marching orders and, as the HIST/SLSS booklet on the ABOD describes it, ‘can instead be viewed as the expression of the particular culture of certain tight-knit communities.’ The cry of ‘No Surrender!’ symbolises the ABOD’s loyalty to their faith, to their community and to their history. On their website, the ABOD state that they are ‘…an historical organisation…We are not a political partyand have steadfastly remained outside party politics in Northern Ireland.’ Instead, the ABOD sees itself as a commemorative cultural organisation, which is dedicated to ‘keeping alive the memory of the Brave 13 and the heroic sacrifices of the besieged within the Walls.’

  32. 2. The religious identity of the ABOD is closely linked to the ideals of unionism. While Ulster unionism draws support from all the Protestant denominations, the vast majority of Apprentice Boys are Presbyterian in faith. Their focus is on the community rather than the individual. This is crucial to any understanding of what the ABOD represent. For instance, the Presbyterian Moderator of the General Assembly is appointed annually. The local parish is supervised by a committee of ‘Elders’, who in turn are elected by the whole congregation.. In the same way, the ABOD expect individual members and leaders to be accountable to the organisation. For example, both Brian Faulkner and Ian Paisley were thrown out of the ABOD when they were seen to have been ‘disloyal’ (Faulkner in 1971 for banning ABOD marches and Paisley in 1990 for accusing the ABOD of ‘selling out’ for European funding). This merging of the religious and the political accounts for the ABOD’s commitment to the central idea of loyalty underpinning the Siege of Derry. Membership of the Association is open to anyone who professes Christ through the reformed Protestant faith. Therefore, the religious and political identity of the ABOD is one and the same.

  33. 3. The ABOD are the smallest of the Loyal Marching Orders but play a central role in the cultural life of Derry. There are approximately 10,000 members at present and they are affiliated to the eight Parent Clubs (six named after the original 13 ‘boys’) and another 200 Branch Clubs spread throughout the world. The various symbols of the ABOD– the city crest of Derry; the various club banners; the firing of the siege cannons– are powerful reminders of their cultural past. Most importantly, members wearcrimson collarettes to commemorate the crimson flag flown from St Columb’s Cathedral, the world’s first purpose-built Protestant cathedral, during the siege.

  34. The first Apprentice Boys club was founded in 1714 and new members can only join during the August and December ceremonies. They must be initiated inside the city walls and most join within the Apprentice Boys’Memorial Hall (‘the Mem’), opened in 1877 and dedicated to the memory of the original ‘Boys.’

  35. 4. Recently, the Apprentice Boys Association has contributed greatly to cross-community cultural initiatives They aim to educate non-members about their traditions and culture. The association has taken notice of the concerns expressed by other traditions. They have insisted on historical accuracy in their literature and in their use of flags, posters, etc. The ABOD have helped to organise the Maiden City Festival to promote greater involvement by all communities in feeling proud of Derry’s shared past. The “Daily Heritage” Projectfor Schools is open to all schools in the Greater Foyle area. The ABOD aims to inform all non-members about their parades, exhibitions, festivals and educational lectures. Therefore, the ABOD has made anenormous contributionto the celebration ofreligious and cultural identityamong Derry’s unionist minority.

  36. RECAP • COMPREHENSION– Be ACCURATE and CONCISE. • COMPARISON– CompareBOTHdocuments. • CRITICISM – Know HISTORICAL TERMS related to sources, IDENTIFYSTRENGTHS and WEAKNESSES, EVALUATEthe RELIABILITY of documents, and RECOGNISEexamples of BIAS andPROPAGANDA. • CONTEXTUALISATION– Write AT LEASTTHREE TO FOUR PARAGRAPHS.

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