Catholics and Sport in Northern Ireland Exclusiveness Or Inclusiveness? Mike Cronin
2 Catholics and sport in Northern Ireland Exclusiveness or inclusiveness? Mike Cronin Of all the trouble spots in the world in the post-1945 period, the Northern Ireland problem has been one of the most enduring, yet the resulting loss of life, over 3,000 killed since 1968, is by no means the highest when compared to other more violent clashes, such as those in the former Yugoslavian states. What distinguishes the conflict in Northern Ireland is that it is fought out under the jurisdiction of one of the world’s most stable liberal democracies, that of Britain. The religious identities involved, namely those of Catholicism (represented by the forces of nationalism) and of Protestantism (represented by unionism), are not fundamentalist, misun- derstood or demonised in the way that Islam, for example, has been by politicians in the West. The struggle mirrors the religious identities found across the Western world, and this familiarity with the competing religions in the context of Northern Ireland makes the conflict all the more difficult to understand.1 On 19 October 1996, an Irish League match in Northern Ireland between Portadown and Cliftonville was abandoned after Cliftonville supporters and their buses were attacked by a stone-throwing mob before kick-off. The fans did not make it into the ground, and once the team had been made aware of the incident, Cliftonville refused to play the second half. In response to the violence, one supporter, Gary Arthurs, vowed never to watch his beloved Cliftonville again. He said: ‘It’s only a matter of time before somebody is killed and no football match is worth that.’2 The problem for Arthurs and his fellow Cliftonville supporters is that they are identified by their Protestant/unionist opponents as Catholics and nationalists.
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