Thanks for the links & information. Always more to learn about. Lou ----- Original Message ----- From: "C.Joudrey" <cjjoud@rogers.com> To: <SCOTS-IN-CANADA-L@rootsweb.com> Sent: Thursday, October 30, 2003 1:25 PM Subject: Re: [SCTCDN] Orange Lodge Certificate > Hi Lou, > > Personally I have heard of both, but I don't know if they go hand in > hand.... > > Automatically when I hear Orange or Orangmen I think Ireland, and the > parades of July 12th that are held in Ireland that can be quite volatile, > ie...Protestant vs. Catholic......something to do with King William 3rd. > also known as William of Orange! > > I don't know much about either so perhaps someone who is more in the know of > the two can answer your question, I found this online and am cutting and > pasting for you to read..... > > Christine > > > ____________________________________________________________________________ > ______________ > > IRISH JOURNAL OF ANTHROPOLOGY, VOL 3 1998, pp. 97-102 > > > > Reviews > > Neil Jarman. Material Conflicts: Parades and Visual Displays in Northern > Ireland. Oxford and New York: Berg 1997. Pp x + 290 photographs, > bibliography and index. ISBN 1 85973 124 4 Cloth; 1 85973 129 5 paper. > > In a year when parades have been the focus for major controversy, Neil > Jarman could scarcely have chosen a better moment to publish a study of > parades. His book gives an account of parades for the last 300 years, drawn > mainly from the Belfast and Dublin newspapers. He buttresses this with > ethnographic field research, mainly in Belfast, and he looks at the visual > accoutrements of parades, the banners, arches and murals. > > In the eighteenth century, he argues, processions by the great and the good > were intended to impress the lower classes with their might and majesty. > Both the state and the city corporations held regular processions, as did, > from the 1720s, the Order of Freemasons. In the later eighteenth century, > parades became a major feature of the Volunteer militias, and more generally > they became part of popular culture. > > Important to this evolving picture was the figure of King William. From soon > after the victory at the Boyne, Williamite anniversaries provided occasions > for stately perambulation. By the mid-eighteenth century, King William was a > popular figure, for example, giving the title "Orange" to Belfast"s Masonic > lodge. This symbolism was unfortunately dogged by a deadly ambiguity. For > the Establishment, and no doubt for Belfast"s Freemasons, King William was > the opponent of Catholic absolutism, champion of constitutional, almost > republican freedoms. But for many in Ireland, William symbolised defeat and > repression. Despairing of William"s capacity symbolically to unify the > population, Dublin Castle eventually tried to divert the population towards > celebrating St Patrick on 17 March. By 1822, therefore, processions on St > Patrick"s Day, were a well-established custom, and King William had become > simply a Protestant hero. > > With the foundation of the Orange Order in 1795, processions commemorating > King William became more popular, especially among the rural Protestant > poor. As the nineteenth century progressed, however, not only Orangemen, but > also Ribbonmen and Freemasons held processions, each of them trying, > sometimes with violence, to discourage the processions of their rivals. For > long periods in the nineteenth century, parading was declared illegal, and > it was not until 1872 that the right to process was finally established. > > >From 1872, Orange Order processions lost at least some of their casual > violence and became a more formalised and stolid expression of Protestant > solidarity against the threat of Home Rule. They were popular not only among > the working classes but also among the middle class and gentry. Such was the > appeal of the Orange Order that after partition in 1921, the Twelfth of July > became virtually a state occasion celebrating the dominance of a Protestant > people in a Protestant state. Protestant opposition to the Twelfth, found > not among only sections of the middle class and gentry but also importantly > among fundamentalists, remained muted. After a heyday between the wars, the > popularity of the loyal orders sank somewhat, and it took the Troubles of > the late 1960s to revive their fortunes. > > The book also considers the parades of Catholic and nationalists, from those > of the Ribbonmen in the early nineteenth century, through the more > conservative Ancient Order of Hibernians and the Irish National Foresters at > the end of the century, to the Republican parades of the present day. These > processions, he says, were confined by Protestant mobs and authorities alike > to geographical areas of Catholic preponderance. He also examines in > tantalizing brevity the parades of the Freemasons whom he sees as a fading > but worthy beacon of non-sectarianism. And he looks at the Civil Rights > marches of the late 1960s. > > The book looks rather exclusively at controversial parades, especially those > of nationalists and loyalists, and one wonders if this does not somewhat > distort the picture. In the late 1840s, at a temporary restoration of the > legality of parading, he gives a glimpse of the processions of the > "Freemasons, Ribbonmen, Thrashers or Repealers," the Belfast Teetotal > Societies, the Independent Tent of Rechabites, Dr Spratt's Teetotalers and > Father Mathew's Benevolent Society." By the Great War, however, this trickle > of parading bodies had become a river. Now there were Shepherds, Good > Templars, Boys Brigade, Catch My Pal, Catholic sodalities, trade unions and > countless others. One would like to have seen more of a mention of these > groups. Why, for example, is there no mention of the great Corpus Christi > processions which annually halted the traffic in Belfast"s Falls Road? > Orange processions may have been the most conspicuous of Ulster"s parades, > but they were also the least typical. > > Jarman considers how processions, arches and murals are used to define > territory. Arches­­early ones were floral and sometimes consisted of little > more than a string of flowers across a road­­were widely used at both > official and non-official demonstrations in Ireland from at least the > eighteenth century. Interestingly, he sees the painting of murals­­which > began in Belfast in the early twentieth century­­as an extension of that of > building arches. Both arches and murals, he says, define a territory > ethnically, and in some cases, therefore, the raising of an arch or the > painting of a mural has been an occasion for riot. > > Looking at the territorial significance of the parades themselves, he relies > on ethnographic observation especially on Belfast's Sandy Row. Not only do > parades give definition to contentious areas, but also they create a > symbolic unification of the "county" as the diverse lodges and districts > come together in a single unified parade. He suggests that the cycle of > Orange parades over a period of years symbolically defines the whole > province as both united and Protestant, since scarcely a town or village is > excluded from at least an occasional Orange procession. Perhaps this > analysis makes an over-simple assumption that to parade through an area > implies that the area "belongs" to the people who parade. Processions of Boy > Scouts, for example, have taken place annually in most Ulster towns and > villages for much of this century. But if an Orange procession defines a > territory as "belonging" to the Protestants, why does not a procession of > Boy Scouts define an area as "belonging" to the Scouts? Another aspect of > the processions is religion. This is discussed most closely in a very > thorough analysis of different kinds of banner. It might have been good to > see more mention of the rituals which gives so much meaning to what is > displayed on banners, arches and murals. It would have been good too to have > seen a fuller description of the qualitative difference between the Twelfth > of July processions and the more sober "church parades." At least some of > the heat generated over disputed parades in 1996-97 arose from attempts to > stop church parades which Orangemen have seldom seen as triumphalist or > territory-defining. It is easy, however, to quibble over a topic so familiar > and controversial. Jarman"s book gives an excellent account of the > controversial parades of Ireland, showing how the pattern of parading has > changed quite drastically over three hundred years. His study is important > for it shows how parades are not an immutable part of "Ulster tradition," > but that they have been subject to change. > > Anthony D Buckley > Ulster Folk and Transport Museum > > > > > > > > > > > > > > > ==== SCOTS-IN-CANADA Mailing List ==== > > Whoever said "seek and ye shall find" was not a genealogist! > > > > ============================== > > To join Ancestry.com and access our 1.2 billion online genealogy records, > go to: > > http://www.ancestry.com/rd/redir.asp?targetid=571&sourceid=1237 > > > > > > ==== SCOTS-IN-CANADA Mailing List ==== > Find your ancestors, before they find you! > > ============================== > To join Ancestry.com and access our 1.2 billion online genealogy records, go to: > http://www.ancestry.com/rd/redir.asp?targetid=571&sourceid=1237 > >