DOCSLIB.ORG

The Marists in Post-Federation Australia, 1892-1938

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

NOT ANGELS, NOR MEN CONFIRMED IN GRACE: The Marists in Post-Federation Australia, 1892-1938 Peter McMurrich S.M. 2 ...is it not a fact that one should expect this mixture of good and bad when one has responsibility for administering a Religious congregation the members of which are not angels nor men confirmed in grace. - John Claude Raffin, 4th Superior General of the Society of Mary, 10 June, 1920. Our history, like that of every family or nation, is an interplay of lights and shadows. As we celebrate our past we must avoid the temptation to idealise it. We must accept its low ground as well as its high, for we know that without valleys there can be no hills, and without the Cross there is no Resurrection. - John Jago, 10th Superior General of the Society of Mary, 24 September, 1986. 3 CONTENTS Page Foreword 4 Chapter 1: For Those Who Came in Late (1845-1892) 5-9 Chapter 2: A Brief Flowering (1892-1900) 10-51 Chapter 3: Marking Time (1901-1904) 52-65 Chapter 4: Diffidence and Dispute (1905-1910) 66-100 Chapter 5: A System in Crisis (1911-1918) 101-151 Chapter 6: From Obstruction to Change (1919-1924) 152-185 Chapter 7: A New Beginning (1925-1937) 186-228 Chapter 8: Australia: A New Province (1938) 229-238 Chapter 9: Conclusion 239-243 Appendix: St. Patrick's Baptismal Records 1890-1938 244-246 Bibliography Index 4 FOREWORD This work follows on from John Hosie’s Challenge: The Marists in Colonial Australia, which tells the story of the Marist Fathers in Australia from their arrival in 1845, until the eighteen nineties. Beginning with the death of Fr Claude Joly sm in 1892, Not Angels Nor Men Confirmed in Grace outlines the history of the Society of Mary in Australia until 1938, when a separate Australian Province was established. Prior to that date, Marists working in Australia had been initially part of the Pacific Missions Province, and then after 1926 were part of the numerically strong New Zealand Province. As the title suggests, this is a story with contains a considerable degree of human weakness and failure. Based mainly on internal Marist correspondence and governance records, it outlines an alarming cavalcade of administrative incompetence, financial mismanagement, deviation from professional standards, and the tragedy of some patently unsuitable individuals who found themselves trapped in a life commitment to the priesthood and religious life. At the same time, side by side with the sad, misguided, and tragic elements in this story, there is much that is inspiring and deeply moving. Above all else, this is a profoundly human story. Because of the wealth of the source material and its quality and richness, it has been possible to come to know and understand in an almost privileged way the personal struggles, qualities, hopes and dreams of the Marists who walk, run, stumble or soar throughout these pages. The subjects of this work are mainly Frenchmen who travelled to the other side of the world to live out a dream of religious commitment. For reasons which will be explained, they lived in a situation of some isolation and distance from the mainstream of the Catholic Church in Australia. As John Hosie explained in Challenge, this sometimes allowed them to present to their superiors in Europe a unique and valuable perspective on aspects of the Australian Church. This book therefore contains some fascinating glimpses of the inner workings of the Sydney Church in particular, under Cardinal Moran and Archbishop Kelly. My thanks to the many people who have helped me in researching and writing this book, which is substantially based on an MA thesis I completed in 1988. Peter McMurrich sm September, 2008. 5 ABBREVIATIONS ACR Australasian Catholic Record ADB Australian Dictionary of Biography AMPA Australian Marist Provincial Archives, Sydney APM Marist Fathers Archives, Rome CP Catholic Press FJ Freeman’s Journal GMA Marist Seminary Archives, New Zealand JA Josephite Archives, North Sydney ML Mitchell Library, Sydney MPV Minutes des Proces Verbaux des Conseils (Marist General Council Minutes, Rome) NSWSA New South Wales State Archives, Sydney NZMPA New Zealand Marist Provincial Archives, Wellington OMPA Oceania Marist Provincial Archives, Suva RCA Roman Catholic Archives of Fiji, Suva SAA Sydney Archdiocesan Archives SPPA St Patrick’s Parish Archives, Sydney 6 CHAPTER 1 FOR THOSE WHO CAME IN LATE (1845-1892) On the evening of Friday, 4 March, 1892, Claude Mary Joly, a Frenchman and a Marist priest, died peacefully at Villa Maria monastery, Hunters Hill, Sydney, in the 62nd year of his life.1 Joly had first passed through Sydney in 1856 as a young missionary bound for Samoa: he was recalled from there in 1858, and spent the remaining 34 years of his life based in Sydney and engaged in support activities for the Marist Pacific Missions.2 The story of the Marist Fathers in Sydney from the time of their arrival in 1845 until the eighteen nineties is told by John Hosie in Challenge: the Marists in Colonial Australia.3 Reaching Sydney only ten years after the first Catholic bishop,4 they came to set up an administrative headquarters and supply base for the rapidly developing Marist Missions in the South Pacific. Despite their limited numbers, their French nationality, and their preoccupation with the Pacific Missions, the first Marists made a humble but effective contribution within the Catholic community of Sydney and beyond during their first 50 years in Australia. At the time of Joly's death there were nine Marist priests in Australia and nine coadjutor brothers.5 At Hunters Hill, a harbour-side suburb with a strong French character about eight kilometres from the centre of Sydney, the Marists had completed a two-storey sandstone monastery in 1865. They called it "Villa Maria", surrounded it with acres of reassuring European parkland, planted a vineyard, grew vegetables and grazed cows. It was "home" for the Marists in Sydney. It functioned as administrative centre for the Marist Mission areas in the Pacific, provided a rest facility for missionaries recovering from the sea voyage from Europe prior to embarking for their Mission posting, and served as a sanatorium for sick missionaries who had to be sent to Sydney for medical treatment. Priests from the monastery also cared for the parish of Hunters Hill, celebrating Mass for the faithful in a pretty, tiny, French-style church adjoining the monastery, and in a partially completed church of more pretentious proportions in the Woolwich-peninsula section of the parish. Permanently residing at Villa Maria in 1892 were four priests and eight coadjutor brothers.6 The community was elderly, bordering on geriatric: Zephirin Muraire, at Villa Maria since 1864, superior of the community and parish priest of Hunters Hill, in his 62nd year; Louis Hurlin, business manager for the Marist Missions, newly arrived from the Fiji Mission, 34 years old, but with a heart condition; John Baptist Coue, assistant priest in the parish of Hunters Hill, retired from work in the Missions, in his 46th year; Maurice Tresallet, 63 years old, chaplain to nearby St. Joseph's Marist brothers college, retired from Mission work in New Zealand because of poor health; and coadjutor brothers Florentin, Gennade, Andrew, John, Louis, Augule, Patrick and Matthew - all, with the exception of the last one named, elderly and beyond heavy work. A small community of sisters of the Third Order of Mary Regular lived in a sandstone cottage about 50 metres from the main monastery building. They assisted with domestic chores at the monastery, and provided accommodation for Third Order of Mary sisters passing through Sydney on their way to the Pacific Missions, or returning there for medical attention. A small group of Pacific islanders also lived at Villa Maria, the outcome of some benevolent blackbirding on the part of Claude Joly; they helped with kitchen and laundry tasks, and with gardening. In the city of Sydney the Marist fathers had been caring for St. Patrick's church and parish since 1868. The parish was centred on Sydney's Rocks area; the Catholic population there was 7 predominantly Irish and predominantly poor. St. Patrick's was a success story for the Marists; the three French priests who were working there, Peter Le Rennetel, Augustin Ginisty, and Peter Piquet, were popular, dedicated, and competent. While serving the residents of The Rocks, St. Patrick's was also a church frequented by people from the suburbs of Sydney.7 In the Dawes Point section of the parish, the Marists had bought an old colonial mansion, Cumberland House, in May, 1872,8 and began using it from 1879 as a procure office, and warehouse and despatch centre for their Pacific Mission areas. Close to the wharves, it was conveniently situated for supervising the unloading of stores from Europe, and for redirecting them to the various Mission stations in the Pacific. In 1882 a church was built on an adjoining property belonging to the Josephite sisters, and both the church and the procure residence were called "St. Michael's".9 Two Marist priests lived there: Michael O'Dwyer, an Irishman, whose indolence and profligacy had alienated him from his diminishing congregation; and Charles Murlay, an aloof, crusty Frenchman, former pioneer priest of the Rockhampton district in Queensland, who had joined the Marists in 1883.10 Louis Hurlin, business manager or procurator for the Missions and resident at Hunters Hill, journeyed to St. Michael's each day to carry out the work of the procure, which was crucial to the Marist missionaries in the field. The role was well summarised by one of Hurlin's successors in 1945; it had changed little in 50 years: The procurator's business is to receive missionaries: fathers, brothers, sisters, as they arrive in Sydney ..
Recommended publications
  • Archbishop Sir James Duhig Memorial Lecture 7 August 2018

    Archbishop Sir James Duhig Memorial Lecture 7 August 2018

    2981 THE UNIVERSITY OF QUEENSLAND ST LEO’S COLLEGE ARCHBISHOP SIR JAMES DUHIG MEMORIAL LECTURE 7 AUGUST 2018 ARCHBISHOP DUHIG, POPE FRANCIS AND THE LGBT FAITHFUL – A PROTESTANT ACKNOWLEDGMENT The Hon. Michael Kirby AC CMG THE UNIVERSITY OF QUEENSLAND ST LEO’S COLLEGE ARCHBISHOP SIR JAMES DUHIG MEMORIAL LECTURE 7 AUGUST 2018 ARCHBISHOP DUHIG, POPE FRANCIS AND THE LGBT FAITHFUL – A PROTESTANT ACKNOWLEDGMENT* The Hon. Michael Kirby AC CMG** INTRODUCTION It is a privilege to be asked to deliver the thirty ninth memorial lecture that honours the memory of Archbishop Sir James Duhig KCMG, the third Roman Catholic Archbishop of Brisbane (1917-1965). Most of my predecessors in the series have been Australians raised as Catholics, although John Howard, as Prime Minister, was, like me, a Protestant exception. Most of us derive our religious allegiance from our parents. We absorb its traditions, become aware of its liturgy and recognise its strengths and human failings. If we adhere to it, this Faith becomes a part of us, especially cherished because it reminds us of the precious years of childhood, our families and our educational experiences. Not only was I * Text for the author’s thirty ninth Duhig Lecture, delivered at St Leo’s College Brisbane, 7 August 2018. ** Justice of the High Court of Australia (1996-2009); Co-Chair of the International Bar Association’s Human Rights Institute (2018-). 1 not raised in the doctrines and traditions of the Catholic Church, I must confess that my upbringing contained elements of the hostile denominationalism that was still common in Australia in the middle of the last century.
  • University of Florida Thesis Or Dissertation Formatting

    University of Florida Thesis Or Dissertation Formatting

    IRISH MUSIC AND HOME-RULE POLITICS, 1800-1922 By AARON C. KEEBAUGH A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2011 1 © 2011 Aaron C. Keebaugh 2 ―I received a letter from the American Quarter Horse Association saying that I was the only member on their list who actually doesn‘t own a horse.‖—Jim Logg to Ernest the Sincere from Love Never Dies in Punxsutawney To James E. Schoenfelder 3 ACKNOWLEDGMENTS A project such as this one could easily go on forever. That said, I wish to thank many people for their assistance and support during the four years it took to complete this dissertation. First, I thank the members of my committee—Dr. Larry Crook, Dr. Paul Richards, Dr. Joyce Davis, and Dr. Jessica Harland-Jacobs—for their comments and pointers on the written draft of this work. I especially thank my committee chair, Dr. David Z. Kushner, for his guidance and friendship during my graduate studies at the University of Florida the past decade. I have learned much from the fine example he embodies as a scholar and teacher for his students in the musicology program. I also thank the University of Florida Center for European Studies and Office of Research, both of which provided funding for my travel to London to conduct research at the British Library. I owe gratitude to the staff at the Library of Congress in Washington, D.C. for their assistance in locating some of the materials in the Victor Herbert Collection.
  • Downloaded from Brill.Com09/27/2021 02:37:42PM Via Free Access

    Downloaded from Brill.Com09/27/2021 02:37:42PM Via Free Access

    journal of jesuit studies 3 (2016) 259-278 brill.com/jjs The Correspondence of Johann Georg Hagen, First Jesuit Director of the Vatican Observatory, with Directors of Jesuit Observatories Agustín Udías, S.J. Universidad Complutense, Madrid [email protected] Abstract Johann Georg Hagen, the first Jesuit director of the Vatican Observatory, carried out an abundant correspondence with other directors of Jesuit observatories between 1906 and 1930. Letters of his correspondents preserved at the Vatican Observatory and a few of his letters at other observatories provide interesting information about the work and problems of Jesuit astronomical observatories at that time. Letters survive from observatories in Europe, North America, Asia, and Australia. A short presentation is given concerning the relationship between Hagen and the other directors and the con- tents of the correspondence. Keywords John G. Hagen – Jesuit observatories – Vatican Observatory – Stonyhurst – Valkenburg – Kalocsa – Ebro – Georgetown – Creighton – Manila – Zikawei – Riverview Introduction After the restoration of the Society of Jesus in 1814, Jesuits began to establish observatories in their universities, faculties of philosophy, and colleges.1 This is 1 Agustín Udías, Searching the Heavens and the Earth: The History of Jesuit Observatories (Dordrecht: Kluwer Academic Publishers, 2005) and Udías, Jesuit Contribution to Science: A History (Dordrecht: Springer, 2015), chap. 7. © Udías, 2016 | doi 10.1163/22141332-00302005 This is an open access article distributed under the terms of the Creative Commons Attribution- Noncommercial 4.0 Unported (CC-BY-NC 4.0) License. http://creativecommons.org/licenses/by-nc/4.0/Downloaded from Brill.com09/27/2021 02:37:42PM via free access <UN> 260 Udías an interesting phenomenon in the Jesuit contribution to science that has not received sufficient attention.
  • Catholic Archives 1987

    Catholic Archives 1987

    Catholic Archives 1987 Number 7 THE JOURNAL OF The Catholic Archives Society CATHOLIC ARCHIVES No.7 1987 CONTENTS Editorial Notes 2 The Archives of the Venerable English C. BRIGGS and College in Rome B. W HELAN 3 Locating Catholic Archives: A Personal Quest J.D. HICKS 6 The Archives of the Anglo-Hibernian Province of La Sainte Union M. DE SALES W ARD 10 The Generalate Archives of the Sisters Servants of Mary : A Personal Account A. H YPH ER 15 Reflections of the Archives of the Sisters of Our Lady of the Missions M.A. MOLLOY 22 The Lancashire Record Office and Roman Catholic Records B.C. FOLEY 28 The Diaries of Laura de Lisle B. ELLIOTT 39 Digging a Biography from the Archival Mines T. BOLAND 43 My Road to Portsmouth Archivedom F. ISHERWOOD 49 From the Archives of The Retreat House at Harborne Hall, Birmingham E-A. LLEWELLIN 55 Boys Country Work Society M-A KUHN-REGNIER 61 The Small Archives Companion 61 Illustrations The Ragged School, Dunne’s Passage 21 Mother Philomena Morel 16 Ambrose Phillipps de Lisle 40 Laura de Lisle 40 James Duhig, Archbishop of Brisbane 44 Retreats at Harborne Hall, 1936 59 Harborne Hall today 60 EDITORIAL NOTES One sometimes wonders who reads editorial notes and what purpose they serve. Regular subscribers will surely find the familiar message repeated each year in different words a little tedious. It cannot be helped. The notes are not intended to say anything new; nor do they chronicle the Society’s activities (the Newsletter does that); still less do they advance personal views, which would be presumptuous.
  • James Quinn First Catholic Bishop of Brisbane

    James Quinn First Catholic Bishop of Brisbane

    LATE RIGHT REV. JAMES O'QUINN, V .t FIRST BISHOP OF BRISBANE Taken faom CaAdinctf. Motion’6 Hl&to/uj oX the CcuthotLc. Chwmh ST. STEPHEN'S CATHEDRAL 'in AuA&ialaAjji. ' ’ JAMES QUINN FIRST CATHOLIC BISHOP OF BRISBANE Yvonne Margaret (Anne) Mc La y , B.A., M.Ed . A THESIS SUBMITTED AS PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF Doctor of Philosophy of the University of Queensland Department of History University of Queensland Br i s b a n e . December, 197A To My Mottvlk and Vathun and to St&tin. M. Xav2,ntuJ> 0 ' Vonogkue [teacher, i^tznd, and ^zllow-hlktonian) ABSTRACT OF THESIS Title: "James Quinn, First Catholic Bishop of Brisbane". Y.M. (Anne) McLay. Now - as in his lifetime - Bishop James Quinn is a controversial, and to many an unattractive, though highly significant figure of the foundation years of the Catholic Church in Queensland. My interest was aroused in discovering his true personality through my work in the history of Catholic education in this State, especially that of Mother Vincent Whitty and the first Sisters of Mercy. After several years of research I am still ambivalent towards him. I feel, however, this ambivalence is due to the paradoxes inherent in his personality rather than to any deficiency in my research. I have tried to show in this thesis the complexity of his character that these paradoxes caused. Bishop Quinn died in 1881, but the foundations of his work in Queensland were laid by 1875. To appreciate the shape of the Church that soared grandly from these foundations, to understand the conflict and the turmoil that surrounded the man and his creation, the bishop must be first seen in his original environment, Ireland and Rome.
  • The Beginning of Our Parish

    The Beginning of Our Parish

    The Beginning of our Parish The First Australians Our Parish area, like other areas of Australia, has been populated by Aboriginal people for an amazingly long time. Aboriginal culture forms one the world’s oldest continuous surviving societies. There is clear archaeological evidence that humans have been present in Australia as far back as 40,000 years and there are scientific finds suggesting that people were using fire to clear land as long as 120,000 years ago. Before the arrival of the Europeans local Aboriginal people lived in extended family groups, which formed part of larger communities of people who spoke the same language. Eileen Williams at St Patrick’s on Aboriginal The Logan City area was at the intersection of Sunday and Naidoc Week 2001 two major language groups, the Yugambeh and In the background quilt made during the Jaggera. To the south and east of the Logan Children’s Liturgy River were the people who spoke the Yugambeh language. There were eight family groups within the Yugambeh. Of these, the one which lived closest to our present‐day parish was the Gugingin. Descendants of the first Australians live in our area and members of the Williams and Grahams families to name a few, have played a part in our parish life by participating in our celebrations and providing training. The Yugambeh Museum, Language and Heritage Research Centre is promoting the traditional knowledge of our region, especially the Yugambeh language. It is open to the public (Wed 10am‐2pm) and is well worth a visit for those who are interested in Aboriginal culture, present and past.
  • Archivum Historicum Societatis Iesu Vol.Lx)(X,Fasc

    Archivum Historicum Societatis Iesu Vol.Lx)(X,Fasc

    ARCHIVUM HISTORICUM SOCIETATIS IESU VOL.LX)(X,FASC. 160 2011/11 Articles Hilmar M. Pabel, Paraphrase and Plagiarism. Peter Ca- nisius' Exposition of Psalm 51. 371 Antonio Astorgano Abajo, Vicente Requeno S.J. ( 1743- 1811). Un obsesionado por el mito de la perfección clásica (incl. Apéndice Bibliográfico). 407 Michiel van Groesen, A Brazilian Jesuit in Amsterdam. Anti-Spanish and Anti-Catholic rhetoric in the early Dutch Golden Age. 445 Margherita Belli, Ni colas Caussin S.J., Boezio ed il te- atro gesuitico. 4 71 370 Miscellanea Heinz Sproll, Intellektuelle Performanz und kulturelle Reprasentanz aus dem Geist der Exerzitien. Die Ta­ gungsakten zur Konferenz "Bohemia Jesuítica 1556- 2006", Prag 2006. 515 David Martín López, Congreso Internacional "Los Jesu­ itas. Religión, Política y Educación (siglos XVI-XVIII)", Madrid, 20-22 de junio de 2011, Universidad Pontifi- cia de Comillas. 540 Guillermo Wilde, Tradiciones Indígenas y Culturas Mi­ sionales en las Fronteras de Sudamérica. Coloquio Internacional, Casa de la provincia de Salta, Buenos Aires, Argentina, 16 y 17 de agosto de 2011. 554 Bibliography (Paul Begheyn S.J.) 561 Book Reviews 713 Congresses 760 lnstitutum Historicum Societatis lesu 769 Archivum Romanum Societatis Iesu 772 Scientific activity of the members of ARSI from July to November 2011 774 Index Volume LXXX 777 Bibliography on the History of the Society of Jesus 2011 Paul Begheyn S.J. 1 am grateful to the following persons who have helped me in putting together this bibliography: Nicoletta Basilotta (Rome), Andreas Batlogg S.J. (Munich), Jürgen Beyer (Tar­ tu, Estonia), Paul van den Biggelaar (Amsterdam), Clemens Brodkorb (Munich), Thomas Busch (Munich), Bemard De­ prez (Louvain), Theo van Drunen S.J.
  • St Mary's South Brisbane History the Current Church at St Mary's Was

    St Mary's South Brisbane History the Current Church at St Mary's Was

    St Mary’s South Brisbane History The current church at St Mary's was blessed and opened on 2nd July 1893. It replaced the first St Mary’s - a small wooden church built on the site of the present car park around 1864. The land on which it was built was a grant of land from the NSW government in 1859 (before news of the declaration of the state of Queensland became known). The chapel was expanded in 1868 when two aisles were added almost doubling its size. Sparsely inhabited in 1861, the population was only 1080, South Brisbane was a small but growing residential suburb. By 1871 the number of inhabitants had increased to 4222. In the 1880s, Brisbane experienced an economic and building boom and South Brisbane's population trebled, reaching 22,849 in 1891. South Brisbane was proclaimed a town, and many fine buildings were built, including a town hall and a library which still stand today. The expansion of the population meant that the chapel was no longer adequate to the needs of the South Brisbane congregation and a meeting was held in August 1889 to discuss the construction of a new and larger church. The Catholic Church had begun acquiring allotments adjoining the original church reserve in 1884 and by 1889 it had amassed considerable land at the northwest end of the block bounded by Cordelia, Peel and Merivale Streets. Fundraising for the construction of a new church commenced in 1890 and by the end of 1891 half the cost of the building had been collected.
  • ON Consecrated Life

    ON Consecrated Life

    on consecrated life | 1 Archbishop Anthony as a child with his Growing up in 1960s andgreat aunt70s SrSydney, Mary Carmel I Fisherthe rsmvariety of vocationsThis in helpedthe Church me discerncalled and the embracewhole Church my own to celebratevocation aas knew many heroes – generous, sometimes exercised generously in service of God and Year of Consecrated Life1 during which we quirky, always giving people: they were his people. a religious and a priest.are toAfter look atstudying, the past ofworking, religious travelling life with religious women and men and they and engaging in an activegratitude, social live life,the I presentjoined thewith Order passion, of This helped me discern and embrace my made me want to be a hero too. I fondly and embrace the future with hope.2 In early DEAR own vocation as a religiousPreachers, and a whichpriest. St Dominic founded 800 years ago this remember visiting my great-aunt, Sr Mary November as we celebrate the journey of After studying, working,coming travelling year. Iand received my priestly and religious formation BROTHERSCarmel Fisher, a Sister AND of SISTERSMercy at the IN CHRIST, the Christian soul to God – ‘All Saints’ engaging in an active social life, I joined Mater Hospital in Crows Nest. She was a from them, while alsoand at ‘All various Souls’ –times it is livinga good ortime working for us Growing up in 1960s and 70s Sydney, I knewthe Order many of heroes Preachers, which St Dominic major figure in our family, giving us the with those of other religiousto join Pope congregations. Francis in recognising the – generous, sometimes quirky, always givingfounded people: 800 yearsthey ago this coming year.
  • ICTM Ireland Annual Conference 27Ú Feabhra — 1Ú Márta 2015 Ceol Oirghialla Section of Music Institiúid Teicneolaíochta Dhún Dealgan

    ICTM Ireland Annual Conference 27Ú Feabhra — 1Ú Márta 2015 Ceol Oirghialla Section of Music Institiúid Teicneolaíochta Dhún Dealgan

    ICTM Ireland Annual Conference 27ú Feabhra — 1ú Márta 2015 Ceol Oirghialla Section of Music Institiúid Teicneolaíochta Dhún Dealgan Fáilte Ba mhaith liom Fáilte Uí Cheallaigh a chur róimh go léir anseo inniu go hInstitiúid Teicneolaíochta Dhún Dealgan. Is cúis mór áthais dúinn go bhfuil an tOllamh Christopher J. Smith in ár dteannta le haghaidh an ócáid speisialta seo. On behalf of Dundalk Institute of Technology may I extend a warm welcome to members of the International Council for Traditional Music. We are honoured also to welcome our distinguished guest speaker Professor Christopher J. Smith of Texas Tech University. The discipline of music through Ceol Oirghialla plays a major role in the life and work of the Institute, and music is a primary focus of our ongoing DkIT Research Strategy. It is therefore a great pleasure to host the 2015 ICTM Ireland Annual Conference here in DkIT. The Conference is a celebration of the excellence and diversity of research in traditional musics in Ireland and around the world, and it is through occasions such as this that we have an opportunity to share knowledge and ideas among the wider community. I thank the Institute’s ICTM Ireland Conference 2015 organising committee, under the convenorship of Dr Daithí Kearney, for the excellent organisation and planning of this special occasion. I also thank all our presenters and session chairs, and I congratulate everyone involved in contributing to the success of the Conference. Comhghairdeas libh go léir. Denis Cummins Uachtarán Institiúid Teicneolaíochta Dhún Dealgan 2 Fáilte I extend a very warm welcome to you all to this annual international music conference of ICTM Ireland, being held for the first time in Dundalk Institute of Technology.
  • Finding Something Decent to Do: Memoirs of a Brisbane Activist for Aboriginal Rights, 1956-1971

    Finding Something Decent to Do: Memoirs of a Brisbane Activist for Aboriginal Rights, 1956-1971

    Finding something decent to do: Memoirs of a Brisbane activist for Aboriginal rights, 1956-1971 Transcribed from original hand-written notes, organised and annotated by Dr Cathy Day, Australian National University 20 June 2020 1 Table of Contents Editor’s note ............................................................................................................................................ 6 Dedication ............................................................................................................................................... 9 Preface .................................................................................................................................................... 9 Bank Street ............................................................................................................................................ 10 Melbourne Street .................................................................................................................................. 15 Origins ............................................................................................................................................... 16 Cases ................................................................................................................................................. 21 Mary, a young lady ........................................................................................................................ 21 Abandoned baby ..........................................................................................................................
  • A Church on Every Hill Religion in Brisbane in the 1950S

    A Church on Every Hill Religion in Brisbane in the 1950S

    242 A Church on Every Hill Religion in Brisbane in the 1950s by David HiUiard The religious culture of Brisbane in the post-war years had characteristics which distinguished it from other Australian capital cities.' Each of the four main branches of British Christianity — Anglican, Roman Catholic, Presbyterian and Methodist — coexisted in a position of some strength, which almost exactly mirrored the national average. In Sydney, Hobart and Perth, by contrast, the Church of England was, in nominal adherents, by far the largest religious body. In Adelaide the proportion of Methodists was much higher and the proportions of Roman CathoUcs and Presbyterians were lower than elsewhere. The pattern of religious adherence in Brisbane did not differ significantly from most other regions in Queensland. The adherents of the major denominations, with the exception of the Lutherans, were urbanised in approximately the same proportion as the state's total population (Table 1). After the Second World War Brisbane received a much smaUer number of migrants from Europe than other Australian capital cities and the proportion of overseas-born people in the city's population was much lower than the national average. Its growth was mainly a result of natural increase and the inward migration of Australian-born people from rural Queensland and other parts of Australia.^ It was a culturally homogeneous environment which favoured religious stabiUty, in which religious bodies retained their traditional ethos and predominant social composition. The shape of organised religion in Brisbane in the 1950s and early 1960s had altered very little since the 1890s. Unlike Adelaide, Brisbane made no particular claim to being a 'city of churches', but it provided a hospitable atmosphere for churches and religious organisations.