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Church redress deal needs rethink

by admin 17 July, 2023 0 Comments

The State, which has been reimbursed only €242m of the €1.5bn it has paid out, should now take only lands and buildings for Community purposes; not paltry cash By Carolin Zaniewicz and Michael Smith The Commission to Inquire into Child Abuse, also known as the Ryan Commission, was established in 1999. Its goal was to investigate the extent of physical, sexual and emotional abuse of children in institutions such as children’s homes, schools, foster care and hospitals run by Catholic Orders in Ireland from 1936 onwards. The results of this investigation were published on 20 May 2009 in the Ryan Report. The report detailed “significant levels of abuse” suffered by children, who were placed by the Irish State in residential institutions run by Catholic religious orders. It found that thousands of boys and girls were subject to chronic beatings, sexual abuse and humiliation at the hands of Catholic priests and nuns. The investigations also brought to light that the government had been aware of those abuses happening, yet the “deferential and submissive attitude of the Department of Education towards the Congregations compromised its ability to carry out its statutory duty of inspection and monitoring of the schools”. First, Indemnity, Deal The outcomes of the report shocked the nation; and further controversy followed an indemnity deal signed on 5 June 2002 between then Minister for Education, Michael Woods, and 18 religious orders. It was decided that the contributions of the religious institutions to the bill for the abuse would be capped at a value of €128 million Euro, including originally 64 properties. An indemnity was given by the State against further liability, forcing the remainder of the bill onto the Irish State. Woods seemed animated by the fact that the congregations estimated their legal liability at under €60 million if forced into court, as they believed nine out of ten cases would fail— mainly because of the statute of limitations. Woods was determined to believe them though 20 years later it is clear that many religious orders including Spiritans, Jesuits and Carmelites are now reportedly paying pupils for abuse in their schools because they cannot sustain technical defences, morally, and want to continue to act in positions of authority. Crucially too, the cost of the estimated redress portion of the liability rose fivefold to €1.25 billion as a result of the numbers and severity of claims. The State has long estimated the total cost of the inquiry bill, a survivor redress scheme and related survivor supports at €1.5 billion. This has proved accurate and includes payments of nearly 15,000 claims, at an average award of €62,250; and €193 million in legal costs. The State thinks the religious should in principle pay 50%, but the religious demur. The agreement was infamously signed just before the 2002 general election, and consequently was not laid before the cabinet for its approval. It then remained unpublished for several months. Woods said that his strong Catholic faith made him the most suitable person to negotiate the deal. When asked to give a statement about the exclusion of then Attorney-General, Michael McDowell, and his officials from two meetings, Woods said: “The legal people simply couldn’t have attended – it was a no-go area for them – they had fallen out with the religious”. Woods also tried to shift the blame for the institutionalised child abuse onto the State and made the untrue statement that it was the Department of Education that “had control, management role, organisation” and that the State knew all the details when making the deal. Of course, exaggerating the culpability of the State minimised the liability of the Catholic Church. However, the reality was that management was exclusively a matter for the religious orders. Journalist and campaigner Mary Raftery criticised his remarks, pointing out that some of them contradicted statements made by Woods himself. While Woods said his Catholicism was an asset that had helped to break a deadlock in negotiations, he denied he was a member of Opus Dei, the Knights of St. Columbanus or any other lay Catholic organisation. Second, Voluntary, Deal In 2015, there was a second, this time voluntary, deal which agreed to an additional €352 million, given the findings of fault. However, according to an April 2017 report from the Comptroller and Auditor General, the voluntary sum was reduced to €193 million (a press release from the same body a month earlier said €226 million), after the Christian Brothers reduced their voluntary commitment to surrender playing fields by €127 million. There were also other extraordinary adjustments and re-evaluations. The government was aware of the abuses yet the “deferential and submissive attitude of the Department of Education towards the Congregations compromised its ability to carry out its statutory duty of inspection and monitoring of the schools” The value of the indemnity and voluntary deals was a combined €321 million (€128 million plus €193 million) coming, according to the Irish Times, in part from a portfolio of 49 school playing fields from the Christian Brothers valued at €127 million and 48 Sisters of Mercy properties valued, though not independently, at some €107 million. Then Education Minister Richard Bruton noted in 2017 that if the religious orders paid up on all the offers it would come to only 21% of the €1.5 billion paid by the State up to then. As if all that was not scandalous enough, it seems that nearly all of the religious congregations have fallen short of their commitments, especially the voluntary ones. Payments under first Indemnity Deal Some €125 million of the €128 million provided for under the 2002 Indemnity Agreement has indeed creditably been contributed, with the transfer of two properties remaining to be fully completed. The cash and counselling contributions received under the Agreement, amounting to some €65 million, were made on a collective basis which is why it is not possible to identify the amounts paid by individual congregations. Payments under Voluntary Deal The voluntary contributions made in the aftermath of the publication of

Yes to history, no to commemoration

by Ivana Bacik 3 April, 2016 0 Comments

Commemorations for the centenary of the 1916 Rising are well underway. This anniversary is being marked in a much less sanitised way than previous significant Easter Week commemorations. This is very welcome. For far too long, ceremonies celebrating the 1916 Rising were based on a highly simplified, monochrome account of history: Rebels good, Brits bad, civilians ignored. We did not see pictures of dead bodies. Few official accounts mentioned the deaths of women and children caught in the crossfire. This time around, things are different. The vital research work of many historians and others has contributed greatly to the generation of this more complex understanding of the 1916 Rising. We now know that approximately 488 people were killed during Easter Week. Of these, 40 were children, and over 200 were civilians. There were about 120 British soldiers killed, and 60 rebels. These numbers are as significant as the numbers we have traditionally associated with commemorations marking Easter Week: the seven signatories of the Proclamation, and the 16 men executed. It is timely to reflect on four key themes which should shape, and to some extent are shaping, the centenary commemoration process: de-militarisation; contextualisation; inclusivity; and humanisation. Commemorations should not be over-militaristic, nor should any death or killing be ‘celebrated’. This is even more necessary in the wake of the recent Brussels atrocity which showed the immense human tragedy of mixing religion, politics and violence. The events organised throughout Dublin for Easter Monday under the ‘Reflecting the Rising’ banner were far more in keeping with an inclusive spirit of commemoration, than the military parade that took place on Easter Sunday. In a similar spirit, commemorations should reflect the context of the time. The rise of important social movements, in particular the trade union and suffragette movements, as well the Irish cultural revival, should be marked alongside the nationalist struggle. The commemorations must be inclusive. Where official ceremonies include religious services, these must be carried out with respect for humanists, atheists and people of minority religions. Similarly, commemorations must be inclusive of both women and men. We now know, from the great work of feminist historians, that 77 women involved in the 1916 Rising were arrested along with their male colleagues at the end of Easter Week. Inclusivity also means remembering the many thousands of Irishmen who fought and died in World War I, but whose lives and deaths were not officially commemorated for many decades after independence. Commemorations must become humanised. It is welcome to see this happening in this centenary year. Many official and unofficial events have incorporated the telling of individual eye-witness accounts: some noble, some tragic, some humorous, and some poignant. These include stories like that of Catherine Byrne, who jumped through a side window of the GPO to join the male Volunteers inside. They include that of two-year old Sean Foster, who was shot dead in crossfire while being wheeled in a pram by his mother Katie on Church Street, and whose father had died on the Western Front the year before. In bringing these stories to the fore, we come closer to realising the past and to remembering the dead in a respectful and inclusive way. It is very welcome to see these four themes informing the 2016 commemoration process. Yet it appears that they are not embraced universally. The Glasnevin Cemetery Trust has carried out hugely important work in compiling accurate data on all the 488 people killed during the 1916 Rising. It is constructing a Necrology wall to mark all of their deaths in a non-judgemental fashion. It is unfortunate that some of the 1916 Relatives Association do not support this approach to commemoration. And that there was some scuffling at the recent unveiling. It seems that, for them, even 100 years on, there is still a hierarchy of grief. Those who still seek to elevate some deaths over others are themselves harking back to the old monochrome view of Easter Week. Their view should not prevail. The reality is that the concept of ‘commemoration’ is always problematic. Ultimately, we should not seek to replace ‘history’ with ‘commemoration’. Commemoration is a largely artificial concept, itself tending towards sanitisation. History is messy, complex, ambiguous and contradictory. The history of the 1916 Rising should be marked and remembered in a way that is appropriate to that reality. Accurate historical research, inclusive contextualised events, and vivid eye-witness accounts should replace empty commemorative ceremonies. Our process of marking the 1916 Rising should be de-sanitised, to reflect the real complexity of the history of the struggle for Irish independence. Ivana Bacik

Re-Ligion!

by Frank Armstrong 3 April, 2016 0 Comments

Michel A aq (1910-1989) was the principal ideologue of the pan-Arabist Ba’ath Socialist party which still rules Syria, as it previously did Iraq under Saddam Hussein. Although born Christian, he believed Islam to be proof of Arab genius and allegedly converted before his death in Baghdad. The Arabs were a motley collection of illiterate warring tribes inhabiting the Arabian Peninsula until the Prophet Muhammed (570-632 CE) and his successors built an enduring empire with extraordinary speed. The early Muslims were not only successful warriors conquering territory from Spain to Persia but also projected a ‘soft’ power allowing them to convert subjugated peoples. The era brought great advances in philosophy, art and mathematics and was marked by a tolerance unknown in Christendom. The Qu’ran itself was the first book written in Arabic, and according to the historian Albert Hourani Muslims believe Arabic is revealed in it; it certainly ushered in a great era of literacy. It is perhaps unsurprising that contemporary Arabic political movements have expressed themselves in the idiom of Islam however diverse that inheritance is. Furthermore the failures of Arab nationalism especially under Egypt’s Gamal Abdel Nasser (1918-70) appeared to make Political Islam the answer to the project of throwing off the economic and cultural shackles of imperialism, and confronting Israel. The brutalisation of the Middle East through internal repression and outside intervention has shaped the emergence of ISIS, but its unsophisticated ideology has an historical trajectory. Likewise Christianity has had a lasting influence on the idea of Irishness: first because Christianity’s arrival in Ireland brought with it literacy (Ogham script hardly qualifies) that generated a seismic cultural awakening; second, and another source of pride, Irish Christians performed vital missions in restoring Christianity to Britain and other parts of Europe; third, the Reformation in Britain occurred simultaneously with its second wave of colonisation of Ireland, creating an effective method of creating a ruling caste; fourth, the decline of the Gaelic language left Catholicism as the most obvious point of cultural differentiation between the Irish and English. Thus in George Moore’s novel ‘The Lake’ Father Moran opines: “Religion in Ireland was another form of love of country and if Catholics were intolerant to every form of heresy, it was because they instinctively felt that the questioning of any dogma would mean some slight subsidence from the idea of nationality that held the people together”. He continues: “Like the ancient Jews, the Irish believed that the faith of their forefathers could bring them into their ultimate inheritance”. Moore himself eventually renounced Catholicism, just like the main character in the novel Father Gogarty who says: “my moral ideas were not my own. They were borrowed from others and badly assimilated”. Gogarty bemoans the Church’s attitude to women, recalling how “at Maynooth the tradition was always to despise women”. Well before Irish independence in 1922 the Catholic Church held a firm hold over Irish society especially in the crucial sphere of education. Maynooth was estab- lished in 1795 and Irish primary education had become increasingly denominational by the end of the nineteenth century. To some extent this suited the British administration as it recognised the Church as a force of conservatism that would protect private property against social revolutionaries. James Joyce also violently repudiated Catholicism. He wrote to Nora Barnacle in 1904: “Six years ago I left the Catholic Church, hating it most fervently … Now I make war upon it by what I write and say and do. I cannot enter the social order except as a vagabond”. In ‘Portrait’ he resolves: “I will not serve that in which I no longer believe, whether it calls itself my home, my fatherland, or my church: and I will try to express myself in some mode of life or art as freely as I can and as wholly as I can, using for my defence the only arms I allow myself to use – silence, exile and cunning”. It took artists of the stature of Joyce and Moore to escape their Catholic upbringings. Unfortunately most of the revolutionary generation rapidly conformed and thereby stamped out the pluralism, feminism and even vegetarianism that animated the more free-thinking period before hostilities began. One of the most powerful ministers in the first government, Kevin O’Higgins, remarked: “we were probably the most conservative-minded revolutionaries that ever put through a revolution”. That it should have been an ‘Easter Rising’ that kicked off the affair is revealing. There was an obtuse connection drawn between the crucifixion and resurrection of Jesus and the blood sacrifice and emergence of an Irish nation state. Remarkably, in the wake of the Rising such illustrious revolutionaries as Roger Casement, Countess Marckievicz and James Connolly converted to Catholicism. The Civil War between two children squabbling over the spoils of a new state imported no relevance for the relationship with the Church. Observers were already noting the “sombre bodyguard of priests” surrounding de Valera as he ascended political platforms in the early 1920s; and the first Cumann na nGaedheal administration (1922-32) alienated many erst- while progressive supporters, including WB Yeats, by bringing in a ban against divorce in 1925. We now know that the Catholic Church was virtually untouchable in its position of power in Ireland until the 1990s when the staggering effect of sexual repression and a culture of impunity became apparent. The same-sex marriage referendum last year affirmed that the once vice-like grip was no more: only Roscommon voted against the proposal, despite the Church’s opposition. It remains firmly entrenched in education but such is the prevailing distrust for priests in particular that this situation is unlikely to endure much longer. Moreover, Irish people are no longer drawn to the priest’s house or convent as they were in droves. The Church simply does not have the personnel to project its message any longer. Of course there are residual defenders of Catholic conservatism in the Iona Institute and the broader Pro-Life movement. But the abuse scandals seem to have changed most Irish people’s outlook and the Pro-Life movement now looks