- Anti-Irish racism
Anti-Irish racism includes
persecution, discrimination, hatredor fearof the Irish as an ethnic or national group, whether directed against Irelandin general or against Irish immigrants and their descendants in the diaspora particularly in the early days. It is traditionally rooted in the Irish and English relationship and their views of each other and is also evidenced in Irish immigration to other countries like the United Statesin the early days.
The term also applies to the
religious persecutionof Irish Roman Catholics.
Negative English attitudes to Irish culture and habits date as far back as the reign of Henry II and the
Norman conquest of Ireland. In 1155the Papacyissued the papal bull Laudabiliterwhich granted Henry II's request to subdue Ireland and the Irish Church.:
"(we) do hereby declare our will and pleasure, that, for the purpose of enlarging the borders of the Church, setting bounds to the progress of wickedness, reforming evil manners, planting virtue, and increasing the Christian religion"
An early example is the chronicler
Gerald of Wales, who visited the island in the company of Prince John. As a result of this he wrote "Topographia Hibernia" ("Topography of Ireland") and "Expugnatio Hibernia" ("Conquest of Ireland"), both of which remained in circulation for centuries afterwards. Ireland, in his view, was rich; but the Irish were backward and lazy;
"They use their fields mostly for pasture. Little is cultivated and even less is sown. The problem here is not the quality of the soil but rather the lack of industry on the part of those who should cultivate it. This laziness means that the different types of minerals with which hidden veins of the earth are full are neither mined nor exploited in any way. They do not devote themselves to the manufacture of flax or wool, nor to the practice of any mechanical or mercantile act. Dedicated only to leisure and laziness, this is a truly barbarous people. They depend on their livelihood for animals and they live like animals." [Gerald of Wales, Giraldus, John Joseph O'Meara. "The History and Topography of Ireland". Penguin Classics, 1982. Page 102.]
Gerald was not atypical, and similar views may be found in the writings of
William of Malmesburyand William of Newburgh. When it comes to Irish marital and sexual customs Gerald is even more biting, "This is a filthy people, wallowing in vice. They indulge in incest, for example in marrying - or rather debauching - the wives of their dead brothers." Even earlier than this Archbishop Anselmaccused the Irish of "wife swapping", "...exchanging their wives as freely as other men exchange their horses."
One will find these views echoed centuries later in the words of
Sir Henry Sidney, twice Lord Deputy during the reign of Elizabeth I, and in those of Edmund Tremayne, his secretary. In Tremayne's view the Irish "commit whoredom, hold no wedlock, ravish, steal and commit all abomination without scruple of conscience." [James West Davidson. "Nation of Nations: A Concise Narrative of the American Republic". McGraw-Hill, 1996. Page 27.] In "A View of the Present State of Ireland", published in 1596, Edmund Spencerwrote "They are all papists by profession but in the same so blindingly and brutishly informed that you would rather think them atheists or infidels."
This vision of the barbarous Irish, largely born out of a form of imperialist condescension, made its way into
Laudabiliter, one of the most infamous documents in all of Irish History, by which Adrian IV, the only English Pope, granted Ireland to Henry II, "...to the end that the foul customs of that country may be abolished and the barbarous nation, Christian in name only, may through your care assume the beauty of good morals."
All and every method was to be used in this 'civilizing mission' over time. In 1305 when Piers Bermingham cut off the heads of thirty members of the
O'Connor clanand sent them to Dublin he was awarded with a financial bonus. His action was also celebrated in verse. In 1317 one Irish chronicler was of the view that it was just as easy for an Englishman to kill an Irishman as he would a dog. Later when the English control of Ireland shrunk back for a time to The Palearound Dublin, hence the expression 'Beyond the Pale'.
Anti-Irish racism in Victorian Britain and 19th century United States included the stereotyping of the Irish as alcoholics, and implications that they monopolized certain (usually low-paying) job markets. Similar to other immigrant populations, they were sometimes accused of
cronyism, and subjected to misrepresentations of their religious and cultural beliefs. Catholics were particularly singled out, and indigenous folkloric and mythological beliefs and customs were ridiculed.Wohl, Anthony S. (1990) " [http://www.victorianweb.org/history/race/Racism.html Racism and Anti-Irish Prejudice in Victorian England] ". "The Victorian Web"] Nineteenth century Protestant American "Nativist" prejudice against Irish Catholics reached a peak in the mid-1850s with the Know Nothing Movement, which tried to oust Catholics from public office. Much of the opposition came from Irish Protestants, as in the 1831 riots in Philadelphia, Pennsylvania. [Hoeber, Francis W. (2001) "Drama in the Courtroom, Theater in the Streets: Philadelphia's Irish Riot of 1831" "Pennsylvania Magazine of History and Biography" 125(3): 191-232. ISSN 0031-4587 ] In rural areas in the 1830s riots broke out among rival labour teams from different parts of Ireland, and between Irish and "native" American work teams competing for construction jobs. [Prince, Carl E. (1985) "The Great 'Riot Year': Jacksonian Democracy and Patterns of Violence in 1834." "Journal of the Early Republic" 5(1): 1-19. ISSN 0275-1275 examines 24 episodes including the January labor riot at the Chesapeake & Ohio Canal, the New York City election riot in April, the Philadelphia race riot in August, and the Baltimore & Washington Railroad riot in November.]
It was common for Irish people to be discriminated against in social situations, and intermarriage between Catholics and Protestants was uncommon (and strongly discouraged by both ministers and priests). One response to this prejudice was the creation of a parochial school system, in addition to numerous colleges, that isolated about half the Irish youth from the public schools.Fact|date=April 2007 After 1860 many Irish sang songs about signs reading "HELP WANTED - NO IRISH NEED APPLY"; these signs came to be known as "NINA signs." (This is sometimes written as "IRISH NEED NOT APPLY" and referred to as "INNA signs"). These songs had a deep impact on the Irish sense of discrimination.Jensen, Richard (2002, revised for web 2004) " [http://tigger.uic.edu/~rjensen/no-irish.htm 'No Irish Need Apply': A Myth of Victimization] ". "Journal of Social History" issn.36.2 pp.405-429]
The 1862 song, "No Irish Need Apply", was inspired by NINA signs in London. Later the song was adapted by
Irish Americans to include their experiences as well. The issue of job discrimination against Irish immigrants to America is a hotly debated issue among historians, with some insisting that the "No Irish need apply" signs so familiar to the Irish in memory were myths, and others arguing that not only did the signs exist, but that the phrase was also seen in print ads and that the Irish continued to be discriminated against in various professions into the 20th century.
Whether or not the signs ever existed in large numbers, many New Yorkers and other Americans harboured Nativist sentiment against the Irish Catholic poor in the post-Civil war period. Irish Americans were effectively barred from certain occupations. While the Irish dominated such occupations as domestic service, building, and factory work, they were not present in large numbers in the professions, finance, and other "white collar" businesses. Irish people are stereotyped for violence. Since many of the earliest late 19th century immigrant population was Irish, they received the first attacks and discrimination by Nativists and Protestants.Fact|date=April 2007
Philadelphia Nativist Riots
* [http://www.nde.state.ne.us/SS/irish/unit_2.html Irish Famine Unit II: Racism]
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