1 Introduction – in Scottish Football

In recent years, football worldwide has undergone several dramatic changes. Television has made the sport one of the most popular in the world, with viewers able to tune in to watch players from different countries compete for honours. These changes have also affected Scottish Football, with a great deal of money flooding in from television rights. However, has not benefited as greatly as countries such as England, Spain and Italy. One key problem that some argue holds Scottish football back from developing is the issue of sectarianism and religious hatred. While the problem is not as great as in countries such as Bosnia or , it remains an important issue, one that society as a whole and football in particular, is attempting to rid itself of. Some feel that sectarianism is a particular problem for Scotland because the two main protagonists in the saga are the two biggest clubs, Rangers and Glasgow Celtic. Throughout their respective histories, each club has come to represent the two sides of the sectarian divide. Celtic, wearing green and white, represent the Irish Catholic group, stereotypically supporting and displaying allegiance to the Republic of Ireland. Rangers, wearing red, white and blue have come to represent the British Protestant group, supporting Unionist causes and often displaying more allegiance to England than Scotland. A proposed visit to Carfin Grotto by Irish Taoiseach, Bertie Ahern, had to be cancelled amid fears that the previous days Rangers vs. Celtic clash could spark sectarian violence. MSP Donald Gorrie felt that the issue was of such significance that he proposed a bill, outlawing sectarian behaviour. In recent times, Rangers and Celtic have both intimated their desire to play in the English Premiership, one of the most lucrative leagues in the world. Both clubs recognise the need to shed their sectarian images in order to be accepted into this league and have recently made dramatic inroads into eradicating the problem. However, the cloud of sectarianism still hangs over their heads and it is important that one examines the social and historical factors that contribute to sectarianism in Scottish football in order to firstly understand it and then contribute to the potential resolution of the problem. 2 Literature Review

The issue of Sectarianism in Scottish Football is a very broad topic with wide ranging views. Many writers divide the issue into three parts: the immigration of around the time of the potato famine; the years post 1888 after Celtic football club was formed; and the modern day, since Rangers abandoned their Protestant only signing policy in 1989.

A great deal of work on the subject has been done by Bill Murray. He has written two books on the issue, the first of which is simply called ‘The .’1 In this book, Murray looks at the interaction of sport, politics and society beginning with the formation of the football teams of Glasgow Rangers and Glasgow Celtic, commonly referred to as ‘The Old Firm,’ in the late 19th century. He examines the initial interactions between the two clubs after the formation of Celtic, although he does also mention the formation of Rangers, who preceded their rivals by some sixteen years. He considers the wider social tensions between the native Protestant population and the immigrant Catholic population and compares these to the tensions between the clubs, as he feels each came to represent opposing sides of the sectarian divide. While this book was first published in 1984, Murray updated it in 2000 to include significant events such as the signing of Rangers first Catholic, Maurice Johnston and the incident involving ex-vice Chairman of Rangers, Donald Findlay QC, where he was videotaped singing sectarian songs. In this book, Murray is perhaps guilty of laying blame solely at the feet of Rangers and their supporters. Despite their maintenance of a sectarian employment policy for some 116 years, Murray fails to evaluate the reasons for this, as there may have been several significant internal factors that led to there being no Catholics employed at Ibrox until 1989, and merely dismissed it as blatant sectarianism. It is far too simplistic to entirely apportion the blame to Rangers and Murray is guilty of following popular opinion and doing so, without paying sufficient attention to significant events at Celtic.

1 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 3 In a second book, ‘The Old Firm in the New Age,’2 Murray attempts to examine the changing relationship between the clubs in the years following the abolition of the sectarian policy at Ibrox. In this book, he discusses the effect of money and European football and how these factors have contributed to changed relations between the two clubs. He argues that sectarianism is still prevalent in Scottish football and this makes the clubs appear unattractive to outside investors. In spite of this argument, Murray fails to recognise that the two clubs are among the most successful in Britain and indeed Europe and he does not consider the possible reasons for this success. Relative failings in European competition are touched upon, but all too briefly as Murray again lays siege to Rangers, still blaming them for the presence of sectarianism in Scotland. He fails to see that only joint efforts can lead to any possible resolution to the problem and is far too lenient on Celtic and their efforts to counter sectarianism.

Joseph Bradley has examined the issue of Gaelic Sports in Scotland and how the immigrant Irish brought their native sports with them to their newly adopted country in ‘Sport, Culture, Politics and Society: Irish Immigrants and the Gaelic Athletic Association.’3 Although the book would appear to be about any Gaelic sporting teams in Scotland, it is Celtic Football Club who gain the most references. While he attempts to discuss the popularity of Gaelic sports in Scotland, he fails to recognise that the immigrant Irish took more to the sports of their new homeland, perhaps in an attempt to assimilate themselves into society more successfully. While the book does provide an interesting history of Gaelic games in Scotland, it does not properly consider why these games did not continue to be part of the lives of the immigrant Irish and as such is based on a fundamental misconception.

Ronnie Esplin, in his book ‘Down the Copland Road,’4 discusses the role of Rangers Football Club in society and devotes a chapter to the issue of sectarianism. He merges his own work with quotes from a group of Rangers supporters on a

2 Murray, B ‘The Old Firm in the New Age: Celtic and Rangers since the Souness Revolution’ Mainstream Publishing 1998 3 Bradley, JM ‘Sport, Culture, Politics and Scottish Society: Irish Immigrants and the Gaelic Athletic Association’ John Donald Publishing 1998 4 Esplin, R ‘Down The Copland Road’ Argyll Publishing 2000 4 variety of topics. While the views of the supporters are often extreme and occasionally contradictory, they provide an interesting insight into the thought of the average fan on the terraces at Ibrox, the home ground of Rangers. His accounts of significant events are often basic and offer no real analysis, but this work provides important contrasting viewpoints from otherwise difficult to reach sources.

The work of Finn5 considers the consequences of the Irish Diaspora, with particular reference to the world of football. He compares the Irish immigrants with their Scottish counterparts in other countries and discusses how the two were able to establish football teams, yet only the Irish were to suffer from any form of social prejudices. He also talks of the influence of the Church in football and how, although the Church had a significant part to play in the early days of football in England, this is never given as evidence of sectarianism. For Finn, political and nationalist symbolism has always been evident in football, citing the names of many football teams that include names such as Caledonian, Thistle and Victoria. Another significant event for Finn was the attempts by the Irish teams of Dundee Harp, Hibernian and Glasgow Celtic amongst others, to diminish their Irish roots6. For Finn such events were significant as they represented some form of ideological threat to the Irish immigrants, as a part of their heritage was being taken away from them. Finn tends to look at events from a more sociological perspective, but as such, provides interesting theories on the development of Scottish football and sectarianism within this area. He tends to digress somewhat on discussion of teams history, dwelling a little on the changes that went on at Dundee Harp in their transition to Dundee United, but nonetheless provides some useful work on the topic.

5 Finn, GPT ‘Racism, and Social Prejudice: Irish Catholic Clubs, Soccer and Scottish Society –I The Historical Roots of Prejudice’ International Journal of the History of Sport Vol. 8 No 2 September 1991 6 Finn, GPT ‘Racism, Religion and Social Prejudice: Irish Catholic Clubs, Soccer and Scottish Society – II Social Identities and Conspiracy Theories’ International Journal of the History of Sport Vol. 8 No 3 December 1991 5 Alan Lugton focuses entirely on the formation and early years of Hibernian Football club in ‘The Making of Hibernian.’7 As the pioneers of Irish football teams, from their base in the ‘Little Ireland’ area of Edinburgh, Lugton discusses the factors affecting the decision to form the club out of the Catholic Young Mens Society in 1875 as well as the influence the club had over the immigrant Irish population generally from their conception. He examines the subculture of ‘Little Ireland’ where the immigrant Irish settled and discusses the hardships and prejudices encountered by the Irish people as they attempted to integrate themselves into wider society, observing that the formation of a football team was part of this process of integration. While Lugton’s work is much more a factual and statistical history of Hibernian, he does make several interesting assertions regarding the Catholic community in Edinburgh and the role that the club went on to play in Scottish society for over 100 years.

7 Lugton, A ‘The Making of Hibernian’ John Donald Publishing 1995 6 The Origins of Sectarianism in Scottish Football

The 16th century reformation of the Church of Scotland, reinforced by the 1603 Union of the Crowns and the 1707 Treaty of Union, ensured that the once Catholic country of Scotland held a Protestant majority. Murray8 feels that the culture of Catholic Scotland was cleansed out and replaced by the austere Calvinism of John Knox. 1790’s Glasgow was estimated to have 39 Catholic people compared to 43 anti-Catholic organisations. Immigration due to the great potato famine increased the number of Irish Catholics in Scotland, but also increased the bitter feelings on the part of Scottish Protestants. Relations between the Protestant and Catholic communities at the end of the 18th century amounted to a virtual state of apartheid. Murray feels this was culturally expressed through football, in the form of Rangers and Celtic. Esplin 9concurs with this view, arguing that the most public and durable examples of exclusivity for either community, particularly for the Catholic population, were in football. The Catholic community found itself failing to meet the respectability standards laid down by the Scottish Protestant community. Protestants frowned upon Catholic policies on divorce, contraception, mixed marriages and what they saw as the desecration of the Sabbath. Rangers’ Protestant heritage would not permit them to play matches on Sundays.

Inter-war unemployment compounded the hostility between the two communities. Protestants found themselves competing directly with Catholics for jobs, often losing out, as Irish Catholics were willing to work for longer, harder and for lower wages. The Glasgow shipyards were a focal point for religious tensions as Catholics tried to get work in an industry that had traditionally been a Protestant stronghold. While some industries took on Catholics in order to obtain cheaper labour, some remained loyal to their Protestant only policies, a policy adopted by Rangers Football Club. Unlike many other companies, however, Rangers were to

8 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 9 Esplin, R ‘Down The Copland Road’ Argyll Publishing 2000 7 maintain this policy for 116 years, although isolationist policies are not the exclusive property of Rangers. In Spain, Athletic Bilbao from the Basque region of the country retain a Basques-only policy. In the past, players had to be born within 50 miles of the club, as did their parents and grandparents, in order for them to play for the club, thus ensuring a pure, Basque bloodline. Nowadays, although this policy still exists, it has been relaxed somewhat to allow French Basques to represent the team.

Irish Catholics, finding themselves removed from wider society, sought the companionship of their compatriots, even if it meant they had to form a ghetto in order to do so. Substantial Irish communities settled in Glasgow, as well as Liverpool, Manchester and Birmingham. Each of these cities spawned football teams, but the Irish roots of sides such as Liverpool and Manchester United are rarely mentioned during discussion of these teams. Hibernian from the ‘Little Ireland’ area in Edinburgh’s Cowgate, were the first Catholic team in Scotland, formed from one of the most famous Catholic ‘ghettos’ in the land. It was in Glasgow, however, where sectarian tensions manifested themselves most. Celtic and Rangers did not create sectarian tensions, rather were among the consequences of them, but were also a compounding factor that helped ensure that these tensions would sustain themselves for well over a century.

Murray10 argues that the formation of Celtic occurred with the meeting of deep historical currents and an energetic group of football enthusiasts. Contrary historical currents determined that there should be a reaction to the success of Celtic and this took the form of Rangers. Although Rangers preceded Celtic by some 16 years, the competition between the two at the summit of Scottish football ensured their rivalry would become very significant for Scottish society. Murray argues that both clubs could have maintained their respective religious affiliations without becoming sectarian, but determined individuals on either side allied to significant historical forces ensured that this would not be so.

10 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 8 Rangers and Celtic supporters became polarised, in terms of football, politics, religion and culture. One side came to represent the Irish Catholics; wearing green and white, waving the Irish tricolour, singing rebel songs from the Republic and the other characterizing the British Protestants; wearing red, white and blue, waving the flags of Great Britain and Northern Ireland and singing songs from and Unionist songbooks. For Tom Gallagher:

“The enmity and hysteria sometimes on display at Old Firm matches can serve as a timely reminder of just how thin the crust of civilisation is. Here, regular battles have been fought between the supporters of a dead Dutch Protestant king and a live continental Priest for generations.”11

Patrick Reilly is very critical of the double standards running through Scottish society. He feels it is not appropriate for a country to host Orange marches throughout the year as well as ceaselessly campaign for the closure of Catholic schools. He feels that this gives the Scottish people “small cause to bridle indignantly at any suggestion of religious discrimination.” He is also highly critical of Rangers.

“Every second week at Ibrox, many thousands of voices raucously remind the watching scum that they, Scotland’s Catholic haters, are the people, born to walk the Glasgow equivalent of Garvaghy, and that, consequently, Catholics are merely imitation Scots, here on sufferance and lucky to be here at all.”12

Such views indicate that feelings on the topic of sectarianism in Scottish society are particularly strong. However, it would be impossible to conduct an adequate study of sectarianism in wider society within the confines of a mere dissertation. Therefore, I have decided to limit my topic of study to sectarianism within Scottish football and the social and historical issues at work within this area.

11 Gallagher, T ‘Glasgow; The Uneasy Peace’ Manchester University Press 1987 12 Reilly, P ‘Kicking With the Left Foot: Being Catholic in Scotland’ contained in ‘Scotland’s Shame: Bigotry and Sectarianism in Modern Scotland’ ed Devine, T Mainstream Publishing 2000 9 Glasgow Rangers Football Club and Sectarianism in Scottish Football

Glasgow Rangers Football Club was formed in 1872. Their name came from an English rugby club and is devoid of political and religious connotations. For Esplin, the team was Protestant but only in the sense that, like many Scottish clubs of the time, they were made up of Protestant players, as well as having strong links to the world of shipbuilding. As Bill Murray13 points out, the geographical proximity to the shipyards of the Clyde makes it a reasonable assumption that the club attracted a large number of shipyard workers as supporters. This adds to the Protestant ethic at the club as Protestant workers mainly occupied the docks at that time. After the formation of their great rivals, Glasgow Celtic, in 1888, Rangers found themselves lagging behind the new side as Celtic took the Scottish footballing world by storm and for Esplin:

“Given the anti-Catholic feeling at the time, it is no surprise that Celtic’s success was not well received. Scottish society demanded a Protestant team to redress the balance and it was Rangers who emerged as suitable candidates.”14

At the time, the local nature of Rangers was supplemented by wider religious tension that increasingly permeated Scottish society. The issue of Irish Home Rule across the Irish Sea brought many Scottish-based to the streets to protest, the Irish Catholic community leading counter protests. The arrival of the shipbuilders, and their notoriously sectarian employment policy in Glasgow, compounded political agendas.

1912 was to prove to be a very significant year for Protestants both in Scotland and Ulster. In 1912 James Craig and Edward Carson established the Ulster Volunteer Force in Ulster15. Willie Malley, in ‘The Story of Celtic,’ reports of there

13 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 14 Esplin, R ‘Down The Copland Road’ Argyll Publishing 2000 15 The Ulster Volunteer Force Official Website www.uvf-online.co.uk 05/02/02 10 being no serious trouble between Rangers and Celtic prior to 1912, suggesting that the arrival of the shipbuilders had a significant effect on social relations in Glasgow. It was also the year John Ure Primrose became president of Rangers. Primrose was an outspoken anti-Catholic and publicly pledged Rangers to the Masonic cause. His predecessor, James Henderson, had been respected in the Catholic communities, but Primrose became an active West of Scotland Unionist, publicly voicing anti-Catholic sentiments. He recognised that a rivalry with Celtic would bring financial returns and through clearer religious lines, that rivalry could be sharpened and all this could be done under significant moral justification. For Finn16, the Unionist sympathies of Rangers did not begin with the formation of Celtic, citing the involvement of Rangers in the formation of Clydebank as support for this point. As Rangers were formed at a time when anti-Catholic feelings were strong in Scotland, it is a reasonable assumption that they were indeed a Protestant club, but it is a little unfair to label them Unionist at this early stage.

It was not until the 1960’s that the burning issue of sectarianism reared its ugly head at Ibrox. A former player, , made the sectarian policy at Rangers public knowledge and around this time the behaviour of Rangers fans was a real problem for the club. In 1963, Rangers fans jeered during the minute’s silence for assassinated Catholic U.S. President John F. Kennedy. Then, in 1967, then vice Chairman Matt Taylor was questioned about Rangers no Catholics policy and he stated that he felt that they policy was

“part of our tradition....we were formed in 1873 as a Protestant boys club. To change now would lose us considerable support.”17

In 1972 during the European Cup Winners Cup Final in Barcelona, Spain, Rangers fans were to shame themselves publicly. Murray18 feels that the Spanish police were perhaps not prepared for the antics of the Glaswegian crowd, however in

16 Finn, GPT ‘Racism, Religion and Social Prejudice: Irish Catholic Clubs, Soccer and Scottish Society – II Social Identities and Conspiracy Theories’ International Journal of the History of Sport Vol 8 No 3 December 1991 17 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 18 Ibid 11 his opinion, the combination of cheap wine and the knowledge that they were in a Catholic country added venom to the situation. Ian Archer in the Glasgow Herald, issued a damnation of Rangers:

“As a Scottish football club, they [Rangers] are a permanent embarrassment and an occasional disgrace. This country would be a better place if Rangers did not exist.”19

In late 1978, Rangers fans were involved in troubles with Aston Villa fans during a friendly match in Birmingham. Birmingham is a city noted for its Irish population and such was the behaviour of the supporters, the match had to be abandoned after only 53 minutes of the game. said that “these louts are ruining a great club.”20 This brought more pressure on Rangers to sort out the problems caused by their supporters.

In 1983, the resignation of manager produced fresh calls for the club to end its sectarian employment policy. Chairman at the time, Rae Simpson argued that the club had never been a sectarian club21. Perhaps his view would have held more water were it not for the words of the vice chairman 16 years previously. Equally, the presence of supporters’ organisations such as the ‘John Greig Loyal Rangers Supporters Club,’ who picked members up from locations including Orange and Masonic lodges, have not aided their anti-sectarian cause. At the time, Rangers managers had always held strong links with the club, therefore to break with any tradition would have been difficult for them. John Greig was a former player and a member of many fans all time greatest Rangers teams. Each manager knew of the history of the club and so were conditioned by, and refused to break with it. Greig’s predecessor and successor, Jock Wallace, is alleged to have encouraged his players to yell the Protestant battle cry ‘No Surrender’ [See appendix 3] as they entered the field of play.

19 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 20 Ibid 21 Ibid 12 The Orange Order have long been connected to Rangers, a link supported by the fact that the Order held the annual divine service at Ibrox from the 1950’s until 1997, when Rangers claimed it was no longer financially viable for them to do so. Jack Ramsay admits that

“no doubt there were undertones attached to that, they really did not want to be associated with the Orange Order. We knew and understood that, the ethos of Rangers has changed.”22

In the past, Rangers players have been members of the Orange Order, with names such as Eric Caldow and Bobby Shearer being associated with the Order, but Ramsay is adamant that there has never “ever been an official link between the Loyal Orange Institution of Scotland and Glasgow Rangers.”23 Murray also recognises the fact that

“The Order itself has been at pains to distance itself from its more extreme members (who often wear Rangers tops under their regalia)”24

Ramsay echoes this sentiment, pointing out that it is this element of the Orders followers that the media tend to pick up on, thereby portraying the Order inaccurately. Ramsay admits that

“there is no doubt we attract a great deal of idiots to our parades, who drape themselves in Ulster flags, Rangers scarves, the obligatory bottle of buckfast and shout obscenities...the media define them as supporters.”25

He is adamant, however, that such people are certainly not recognised by the Orange Order as being part of the parades.

22 Interview with Jack Ramsay, former Grand Secretary of the Loyal Orange Institution of Scotland. Olympia House, Glasgow 11/12/01 23 Ibid 24 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 25 Interview with Jack Ramsay, former Grand Secretary of the Loyal Orange Institution of Scotland. Olympia House, Glasgow 11/12/01 13 “If they were on a march, they would not be on one of our marches with football shirts on, there is a defined code of dress and a football shirt is not part of that.”26

However, some people tend to pigeonhole the Orange Order and Esplin is one who is guilty of this, referring to them as:

“A secret group of closed minded ignorants who hide behind a cloak of religious order, to ensure that five hundred years of sectarian conflict will go on for five hundred more.”27

Such views only isolate the Order and as such are part of the problem of sectarianism, rather than part of the solution. The Orange Order do not hide behind a “cloak of religious order,” Orangemen and women are required to have an active faith within a reformist faith, with a Church of Scotland association the most common amongst Scottish members. Perhaps Esplin has become caught up in the popular opinion of the Order.

As Ramsay points out, the “ethos of Rangers has changed” over time as the club moved into a more competitive market and became aware that its’ sectarian signing policies were holding the team back from its potential successes. The arrival of as manager saw the end of the sectarian employment policy at Rangers. Souness arrived among a flurry of publicity and quickly set about re- establishing Rangers as a force in European football. The key event of Souness’ reign at Ibrox was the signing of Catholic, Maurice Johnston. As Rangers ended their sectarian policy, it met with a great deal of consternation. The move did, however, pave the way for more Catholics to join the team, recent examples being former captain, , fans favourite, Jorg Albertz and Scottish Catholic, Neil McCann. In spite of such signings, Gerry McNee still maintains, “Rangers are rotten to their sectarian core.” McNee argues that:

26 Interview with Jack Ramsay, former Grand Secretary of the Loyal Orange Institution of Scotland. Olympia House, Glasgow 11/12/01 27 Esplin, R ‘Down The Copland Road’ Argyll Publishing 2000 14 “Sectarianism is getting worse not better and both clubs are still guilty of encouraging it.”28

Pictures of ex-goalkeeper, , with an Ulster Volunteer Force flag compounded by allegations that he wore a black armband out of sympathy for murdered Loyalist kingpin Billy Wright29, during the Old Firm game of January 2nd 1998, heaped criticism on Rangers.

“Publicly it condemns sectarianism, although every match day the merchandise stalls outside the ground casually sell Red Hand of Ulster flags, scarves emblazoned with loyalist slogans, anti- Catholic T-shirts.”30

The career of at Rangers was filled with controversy, not least when he celebrated a goal by miming playing a flute and other Rangers stars have helped prolong Rangers Loyalist links. Foreign stars Tore Andre Flo and were pictured with Michael Stone, the Milltown bomber at Ibrox, although it is unlikely that they understood the notoriety of the man next to whom they were standing. Allegations of sectarianism still haunt those at Ibrox. In 1994, a player is alleged to have worn a T-shirt bearing the message ‘Hang all IRA31 terrorists’ during celebrations after Rangers had clinched the league title. Over the years, many more events involving their most famous names have further tarnished the reputation of Glasgow Rangers Football Club. The most famous scandal of recent years took place in the summer of 1999 and involved then vice-Chairman Donald Findlay QC.

The Donald Findlay Saga

In the summer of 1999 pictures were circulated in the press of then Rangers vice Chairman Donald Findlay giving a rendition of a Protestant anthem during a

28 Murray, B ‘The Old Firm in the New Age: Celtic and Rangers since the Souness Revolution’ Mainstream Publishing 1998 29 Billy Wright, former head of the Loyalist Volunteer Force (a splinter group from the Ulster Volunteer Force) was murdered in the Maze prison, Northern Ireland on 27/12/97 30 Scotsman Newspaper 13/02/99 31 Irish Republican Army 15 party to celebrate a Rangers victory over Celtic in the Final. For Patrick Reilly:

“In so unforgivably, so publicly letting that orange cat out of the bag, Mr Findlay has irreprievably undermined that hoary, self flattering Scottish myth that all bigots are morons, uneducated louts from the slums, the dregs of our society in whom prejudice and unintelligence are precisely matched.”32

For Reilly, Findlay opened the eyes of the masses to the fact that bigotry was prevalent at all levels of society, not just the working classes. The story broke in the newspaper of May 31st 1999, the Monday following the cup final. The Scotland on Sunday newspaper of June 6th reports of an alleged set up by a Daily Record journalist, who had been held in contempt of court in a trial involving Findlay. Some still argue that Findlay:

“Can hardly have been unaware of the potential consequences of his woefully misguided actions at a supposedly private club function.”33

The Scotsman regards this as the most damaging blow to Chairman David Murray’s campaign to rid Rangers of their sectarian image. The incident forced Findlay to resign from his post as vice Chairman and he was removed from his post as Rector of St Andrews University. Ironically, Findlay had already appeared on the front pages of the Daily Record the previous week, quoted as having said “You have to be careful or you end up on the front page of the Daily Record.”34 Sadly for him, Findlay was unable to take heed of his own advice, later claiming that:

“when you sing that [The Sash] you don’t think of the words meaning what they say.”35

32 Reilly, P ‘Kicking With the Left Foot: Being Catholic in Scotland’ from ‘Scotland’s Shame: Bigotry and Sectarianism in Modern Scotland’ ed Devine, T Mainstream Publishing 2000 33 Scotsman Newspaper 01/06/99 34 Daily Record Newspaper 25/05/99 35 Scotland on Sunday Newspaper 28/11/99 16 Perhaps what Findlay is trying to suggest is that the songs appear a little sanitised after the years of terrace chanting and don’t hold the same significance that they once did. This was not the first instance of Findlay having sung such songs, he is widely reported to have sung ‘The Sash’ [See appendix 1(b)] at previous private functions and to have conducted mini Orange marches around his living room to celebrate the 12th of July. [See appendix 4]

Findlay was brought up in a Protestant working class, Conservative family in Fife. He has a strong Protestant faith and boasts of having swapped his St Patrick’s Day birthday with that of a Catholic colleague who was born on the 12th of July, a date he allegedly now refers to as his unofficial birthday. He rose through the Scottish legal system to become a Queens Counsellor and has defended many of Scotland’s most violent criminals, like Jason Campbell, who was convicted of the murder of Mark Scott at Bridgeton Cross in Glasgow, on October 7th 1995, in what was one of the most shocking sectarian attacks of recent years. He does not discriminate in his choice of client, having represented persons accused of both loyalist and republican motivated crimes. The Celtic fanzine, ‘Tiocfaidh Ar La,’ Gaelic for ‘Our day will come’ and the motto of Sinn Fein, labelled Findlay as “Rangers Sash-singing vice-Chairman” and felt that it was:

“strange that the bold Donald invariably represents every lowlife hood and gangster who comes his way. If you’re a loyalist gun runner, Donald is available. If you’ve just murdered a 16 year old Celtic fan for no other reason than he was wearing his teams colours, Donald’s your man.”36

Michael Kelly, the Catholic ex-Lord Provost of Glasgow and a member of the Kelly family, synonymous with the history of Celtic, dismissed Findlay’s actions as trivial. However, and perhaps more significantly, David Murray, Findlay’s superior in the Ibrox boardroom admitted that he had crossed a line that he could not come back over.

36 Tiocfaidh Ar La Fanzine www.talfanzine.co.uk 11/12/01 17 While there was much criticism in the press, it is easy for one to criticise from afar and one has to question whether or not any of these people have found themselves in a situation where behaving in such a way would not only be considered normal, but it would almost be expected. Perhaps the most unfortunate aspect of the whole saga was an unrelated incident that took place elsewhere in Glasgow on the same night. 16-year-old Thomas McFadden was murdered by Rangers supporters on the same night Mr Findlay held his private party. While these events were unrelated in the sense that there was no commonality between them they were connected in the sense that religious hatred had claimed the life of one young Celtic fan and the dignity and respectability of a more senior Rangers fan.

A Catholic signs for Rangers

Throughout their history, Rangers had notoriously veered away from signing Catholic players. Bill Murray37 believes that this kept fans and shareholders quite happy and argues that a hardcore element rejoices in the policy. Fans often made their views on Catholics in general very clear during matches and players reacted in different ways to these views and policies. Don Kichenbrand, the South African star of the Rangers side of the 1970’s was actually a Catholic. This fact had not been established prior to his signing for Rangers and he was asked to keep it a secret for the duration of his stay at Ibrox. Another example of a Catholic signing for Rangers by accident was Laurie Blyth, who played during the 1951-52 season but was subsequently released. Blyth, however, is now a Protestant. Such policies no doubt cost Rangers to a certain extent as it prevented them from signing any player of Catholic denomination, regardless of ability. Willie Waddell claimed that Rangers would sign a Catholic if one who was talented enough came along, although, they even turned down players they suspected were Catholic. Danny McGrain, a future national team player, was ignored by Rangers as his name

37 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 18 sounded Catholic. This was in spite of the fact that the young McGrain was Rangers daft. McGrain later labelled Rangers policies as “petty and stupid.”38

The Maurice Johnston episode began three years prior to his signing when Graeme Souness arrived as manager on April 7th 1986. Then Chairman Laurence Marlborough had European ambitions for the club, who last won a European trophy in 1972 and he searched for a permanent replacement for John Greig as manager. At this time Souness was plying his trade in Italy for Sampdoria of Genoa. Souness was the first of a kind for Rangers managers. He had no previous connections with the club, Edinburgh born; he had supported Hearts as a youth and gained his reputation as a world-class player while at Liverpool. He helped Liverpool to the European Cup in 1984 before moving onto Sampdoria to live as a tax exile. Souness arrived with the intention to rid Rangers of its sectarian policy, but this would be on his terms. As he had no prior link to the club, he bore no allegiance to the clubs history and sought to build a successful team of the best available players, regardless of race, religion or creed. Another factor that made Souness an unusual choice for manager was that he was married to a Catholic, albeit a Catholic who had been divorced and therefore broken one of the central codes of Catholicism. In spite of Souness’ desire to end the sectarian policy at Ibrox, Catholic players were still reluctant to join the club. Many fans were displeased to hear of Souness’ plans for their team. They had always known Rangers as a Protestant team and they were not happy at the prospect of this tradition being broken by the new guy at the helm. This prompted Souness, while on World Cup duty with the Scottish national team in Mexico 1986 to ask:

“Do they want a sectarian team or a successful one?”39

38 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 39 Murray, B ‘The Old Firm in the New Age: Celtic and Rangers Since the Souness Revolution’ Mainstream Publishing 1998 19 As a player he had always acted in his own best interests and as a manager Souness would ensure that any Catholic who may join Rangers would benefit the organisation. Bill Murray believes that:

“Religion or politics of the men wearing the jersey was irrelevant, and as the entire history of the game has shown, with the exceptions of the isolated cases of Rangers and the Basques, the fans of any team are above all concerned about victory.”40

This theory was to be put to the test while Souness was in control at Ibrox. He was soon to be joined by David Murray as Chairman. Murray paid Marlborough £6.46 million to take control of Rangers in November 1988. Murray had enjoyed considerable success in business with his Murray International Metals Company proving to be very lucrative. His success was mirrored in sport, although his own sporting aspirations were cut short by a near fatal car accident in 197641, he invested in basketball and hockey, with the teams assuming the name of their parent company and both proving to be highly successful. The 1971 disaster at Ibrox meant that a new stadium was already in place for Murray’s arrival at the helm, therefore the majority of his resources could be spent on the team. Several top English internationals were to arrive at Ibrox, including captain and . However, Souness’ most famous signing was still to come when, in 1989, he sensationally broke with 116 years of sectarian policy.

Maurice Johnston was a young Scottish striker who began his career at Partick Thistle, Glasgow’s third biggest team, but more significantly had also played for Celtic before moving abroad. In 1987, Johnston was playing for Nantes in France when his form alerted Scottish teams to the possibility of signing him. It was widely believed that he would rejoin Celtic and indeed, he appeared in a Celtic shirt before the media on May 12th 1989. However, the deal with Celtic was not sealed and a chance meeting with Johnston’s agent Bill McMurdo alerted Souness to his

40 Murray, B ‘The Old Firm in the New Age: Celtic and Rangers Since the Souness Revolution’ Mainstream Publishing 1998 41 Ibid 20 availability. He signed for Rangers on July 10th 1989, ironically two days prior to the 399th anniversary of the Battle of the Boyne [See appendix 4], one of the key dates on the Protestant calendar. For Bill Murray:

“Not only had Souness signed a class player and broken with Rangers signing policy in a spectacular way, he had put one over on his rivals.”42

Ian Morrison believes that:

“Rangers almost at one bound freed themselves from the burden of a ridiculous tradition and seized the moral high-ground from under Celtic’s noses.”43

The sectarian policy at Rangers had been shattered by the signing of not only a Scottish Catholic, but also an ex-Celtic player who had publicly flaunted his Catholicism during his last spell in Scotland. Historically Rangers had been reluctant to sign former Celtic players, so the signing of Johnston took on extra significance. The general disbelief that Rangers had actually signed a Catholic player took the form of joy for some, but others were totally horrified at the news. The Daily Record of July 11th 1989, carried pictures of fans burning scarves and tearing up their season tickets. At one stage a car pulled up outside carrying a wreath mourning the loss of ‘116 years of tradition.’ newspaper observed the fuss made over the signing, remarking that:

“the world is still on its axis despite the signing, yesterday of a Roman Catholic by Rangers FC.”44

Celtic fans felt betrayed by their former hero. The formation of a ‘We hate Maurice Johnston Celtic Supporters Club’ conveys the general mood at the time. The Daily Record, whilst reporting this event, deemed it to be “a brave blow against

42 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 43 Morrison, I ‘Up the Hill Backwards’ referenced in ‘Once a Tim, Always a Tim,’ Celtic Fanzine Issue 6 44 Glasgow Herald Newspaper 11/07/89 21 the bigotry which has besmirched all Scotland’s reputation for so long.” The Sun newspaper considered “the signing of Roman Catholic Maurice Johnston by Rangers” to be “the finest hour for this great game.”45 However, Graham Walker felt that:

“Even this will not mollify those for whom Rangers are a cause rather than a football club.”46

The reaction of some Rangers fans to the signing did little to counter these arguments. Johnston found himself with enemies on both sides. For some Rangers fans, he would always be the man who ended their Protestant tradition. For Celtic fans, he had betrayed them by signing for their biggest rivals. He was never fully accepted at Rangers, although he did himself no favours by making statements such as:

“I dislike Rangers because they are a force in Scottish football and therefore a threat to the club I love [Celtic] but more than that, I hate the religious policy they maintain.”47

In spite of all such events, it would be naive to assume that sectarianism in Scotland only exists because of Rangers. Their city rivals, Celtic, have also played a prominent role in the issue.

45 The Sun Newspaper 10/07/89 46 Glasgow Herald Newspaper 11/07/89 47 Daily Record Newspaper 11/07/89 22 Glasgow Celtic Football Club and Sectarianism in Scottish Football

19th Century Glasgow was not a pleasant place for Irish Catholics to be. Oppression and abuse of their people was commonplace as they struggled to settle in their new country and become accepted by their Protestant neighbours. They lived in some of the poorest conditions in a highly industrial city and Catholic leaders recognised the need to do something to help their people settle in this new land.

Hibernian Football Club had been formed in Edinburgh a few years earlier and, as discussed in a later chapter, had proven to be a highly successful way of integrating the Catholic people into their new surroundings. Brother Walfrid of the Marist Order in Glasgow founded the club in November 1887. The team was officially established in 1888 to raise money for a charity he had instituted, the Poor Children’s Dinner Table. The team would also help maintain people’s interest and devotion to the Catholic faith. Often, Catholics found themselves drawn toward apostasy by the temptations of Protestantism and the Protestant soup kitchens and Celtic was designed to re-align their attentions. Despite their formation as a charitable organisation, Celtic quickly attracted criticism for the levels of their donation policies, with the Glasgow Herald being particularly critical, during June of 1892, due to the unfairly small proportion of their donations given to Catholic charities. As the club grew, the social role it occupied in the community would gradually diminish with affluence ultimately severing the club from its origins.

The initial club allegiance to Ireland is evident through the various club symbols, although this would gradually weaken. The team name represents the dual Irish and Scottish identity, they played, as they do to this day, in green and white hoops, with the club badge of the shamrock and the Irish flag is flown over . Celtic players were often referred to as ‘Great Irishmen’ and when touring North America, the expatriate Irish wanted them to play under the Tricolour and the Irish National Anthem, the Soldier Song [See appendix 2(d)]. On a similar tour, 23 Rangers had played under the . Club meetings began with a rendition of ‘God Save Ireland’ [See appendix 2(a)] and ‘The Soldier Song.’ [See appendix 2(d)] 1899 patron, Michael Davitt, was a former member of the Irish Republican Brotherhood, the forerunners to the IRA48 and a founder of the Irish Land League.

The influence of Hibernian (Hibs) cannot be underestimated during the early years of Celtic. They were the inspiration for the club, but also the opponents for the opening match at Celtic Park, or , the home ground of Celtic. This was seen as an act of friendship for their compatriots, Hibernian official McFadden remarked that it would be a:

“sorry day indeed for the Irish in Scotland when the Irish residents of one city should act in an unfriendly way towards those of another.”49

Perhaps his sentiments would be slightly different a few years later, when Hibernian was forced out of business temporarily thanks to a mass exodus of players to join Celtic.

While the original supporters and players were mostly Catholic, the greatest Celtic sides have always included Protestants. They were considered to be a Catholic organisation initially, due to their roots in the Catholic community, but as the club grew, these links gradually diminished. Although an 1895 resolution suggested that the team introduced a maximum number of Protestants permitted into the team, this was rejected and the club has always remained open to all faiths. The name possibly held in the highest regard among Celtic supporters is that of a Protestant man, , who led the club to a record nine consecutive league championships and a European Cup triumph in 1967. Another Celtic great, Danny McGrain, was a Protestant and a Rangers fan. 1950’s star, Bertie Peacock was rumoured to have been an Orangeman. However, by not practising any form of

48 Irish Republican Army 49 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 24 religious exclusion, Celtic became one of the greatest teams in the country very quickly after their formation and throughout their existence.

For Bill Murray, Celtic suffered from a degree of paranoia throughout their early years, with the wilful prejudice of the Scottish footballing public, the press and even the Scottish Football Association. The Scottish Referee magazine famously carried racist cartoons, depicting a Celtic player as some sort of dumb creature, emerging from a peat bog alongside a caricature of a noble Rangers player. It was the first Celtic chairman, John McLaughlin, who pressed for the issue of professionalism to be considered by the authorities. McLaughlin has been a significant figure in the history of Scottish football, also being behind the formation of the league in 1890. His view was that the poor were taking handouts for granted and professional football would ensure that money was not redistributed to the poor. He stood firmly against those who wanted Celtic to take on a clearer cut Catholic image. Therefore, McLaughlin is an important character in the development of Celtic from a charity organisation to a successful football club. An important character in the recent development of Celtic is Fergus McCann.

The McCann Era

Following their European Cup triumph, many commentators feel that Celtic began to rest on their laurels, while their great rivals, Rangers were developing the team for the future. A long spell in the 1980’s yielded little success for the club as the ‘’ of Aberdeen and Dundee United emerged as real challengers both domestically and internationally, as both were to win European trophies during that decade. Campaigns such as ‘Back the Team, Sack the Board’ ensued and Celtic fell into one of the most turbulent periods of their history. Fergus McCann was an expatriate Scot who had emigrated to Canada in 1964 and become a millionaire and the son of one of the most active members of the Croy Celtic Supporters Club. In 1988 he approached the board, who were struggling for finance, with the offer of financial aid in order to improve the facilities at Celtic Park, which compared poorly to the then state of the art Ibrox. Celtic had recently 25 been forced to admit defeat in their efforts to keep their sacred hooped jerseys free from any form of sponsorship, as finance began to dictate the clubs behaviour. McCann’s offer was rejected but soon he placed a new offer with the board, this time to take a controlling interest in the club. Again he was unsuccessful. The following years saw Rangers enter a period of almost unparalleled success, marching from domestic honour to domestic honour. Celtic struggled to match Rangers and their only successes were occasional cup triumphs. In 1994, McCann finally accomplished his mission of assuming control of Celtic. His first initiatives were to redevelop the stadium, revamp the playing squad and enhance the meaning of Celtic in the community. The first two aims were achieved through a massive cash injection. The third was a more tricky aim. Celtic launched an anti-sectarianism campaign, called ‘Bhoys Against Bigotry’ in January 1996. Many were of the view that the Maurice Johnston signing had snatched the anti-sectarian initiative away from Celtic, even though the latter had never practised any policies of sectarianism, and this was Celtic’s attempt to gain some parity. Sectarianism has long plagued Celtic. Supporters’ clubs named after Republican figures and banners celebrating the IRA50 have long been present at matches. In 1989 Kevin McKenna, the editor of the official Celtic fanzine, ‘,’ allegedly told Mark Dingwall, the editor of Rangers fanzine ‘Follow Follow,’ of his IRA51 sympathies and condoned the actions of the IRA at Enniskillen52. As an employee of Celtic Football Club, such allegations cost McKenna his job as the club sought to banish all paramilitary links. Then, in late 1990, Republican group the ‘Wolfe Tones,’ named after Protestant 18th century Republican, Theobald Wolfe Tone were allowed to film a video at Celtic Park.53

In the summer of 2000, Ulsterman Martin O’Neill was appointed as manager and the most successful spell of Celtic recent history began. O’Neill was born into a Catholic family in the small Loyalist village of Kilrea in Northern Ireland, which has even inspired an Orange ballad. Given this background, he is likely to be familiar

50 Irish Republican Army 51 Ibid 52 On November 11th 1987, Remembrance Day, the IRA killed 11 civilians in a bomb blast. 53 The Sun Newspaper 21/12/90 26 with sectarian tensions. O’Neill was involved in an incident with BBC reporter Forbes McFall, when an argument erupted as McFall was questioning O’Neill about the recent ‘Sense Over Sectarianism’ campaign54. O’Neill reacted angrily to one of McFall’s questions and Celtic Chief Executive Ian McLeod later told the press that:

“the guns are permanently trained on the Old Firm over this problem and that is too simplistic...I strongly refute the suggestion that the Old Firm encourage sectarianism.”55

O’Neill later admitted that:

“I’ll do whatever I can and I’m open to suggestions from within the club [authors emphasis] as to what I can do in the guise of a football manager.”56

Another member of the current set up at Celtic who knows much about sectarianism is player . Lennon is a Catholic, from the Protestant town of Lurgan in Northern Ireland who has been the subject of abuse from both Rangers and Northern Ireland supporters because he plays for a Catholic team.

A common assumption made by football supporters is that Celtic have the strongest Irish traditions of all the clubs in Scotland. However, another team in another city, still in existence, were actually the very first Irish team in Scotland.

54 Daily Record Newspaper 15/10/01 55 Ibid 56 Daily Record Newspaper 13/10/01 27 Hibernian Football Club – The First Irish Team in Scotland

In Edinburgh at the start of the 19th century, there were less than 1000 Scottish Catholics. The role that Irish immigration played in the altering of the religious map of Scotland is evident in the fact that by 1821, there were around 12000 Irish, mainly Catholics, who lived in the Cowgate area of Edinburgh’s old town. Such was the Irish majority in the area, that it became known as ‘Little Ireland.’ Famous members of the ‘Little Ireland’ community included James Connolly, a prominent Irish Republican and notorious serial killers William Burke and William Hare. By 1850 there were over 146000 Catholics in Scotland and over 25000 of these lived in ‘Little Ireland.’57 There were many temptations for these young Catholics at this time and local Priest, Joseph Hannan, a native of Co Limerick who had settled in Edinburgh following a holiday, established a branch of the Catholic Young Men’s Society (CYMS) on October 5th 1865 in order to keep local young men away from vices such as alcohol. Although at this stage, Catholics composed 10% of Edinburgh’s population, they were still not accepted fully by wider society, often looked upon as suspicious. In a move to consolidate the community spirit, as well as integrate themselves further into wider society, some of the young male residents, led by Michael Whelahan approached Canon Hannan with a view to establishing a football team. In Edinburgh at the time, there were already many teams such as Third Edinburgh Rifle Volunteers, who were the first team based in the city, Swifts, St Andrews, Hanover as well as Hibs great rivals, Heart of Midlothian (Hearts). Whelahan and friends had watched some games played on the meadows, close to ‘Little Ireland’ and thought it a good idea to form a team of their own. Such was anti-Catholic behaviour at the time, it would have been unlikely that any of the existing teams would have accepted the Irishmen into their fold. The teams’ Irish roots were displayed in their team symbols. They wore green and white jerseys, using the harp as their emblem and chose ‘Erin Go Bragh’ as their motto, meaning ‘Ireland Forever’ in Gaelic. When it came to choosing a name, they considered and

57 Lugton, A ‘The Making of Hibernian’ John Donald 1995 28 rejected names such as Catholic Young Men’s Society Football Club, as it was too long, and St Patrick’s Football Club as they thought it disrespectful to the Patron Saint of Ireland. Eventually they settled on ‘Hibernian,’ from the Roman Latin, meaning ‘The Irishmen.’

It is widely believed that Hibs and the Irish Catholic teams that followed them, such as Glasgow Celtic and Dundee Harp, helped bring a wider social appeal to the game of football. Where previously, the game was only available to the upper classes, such teams brought football to the labourers and unskilled workers such as the Irish labourers who joined teams like Hibs. Some commentators argue that Hibs were the first sectarian team in Scotland. As the team was run as part of the CYMS activities, it was exclusively for the practising Catholics of ‘Little Ireland.’ Therefore, membership of Hibs was only for practising Catholics for the first 17 years of the existence of the club. Lugton58 argues that this was only to keep out non-practising Catholics who were perceived to be a bad influence on the younger, more impressionable members of the CYMS. Mirroring the wider social tensions at the time, Hibs met with much hostility from several sources, notably the football authorities. The Edinburgh Football Association initially turned down the clubs application for membership, instead passing the buck to the Scottish Football Association. They, in turn, stated, under no uncertain terms that they were “catering for Scotsmen, not Irishmen.”59 The Edinburgh Football Association had no difficulty supporting this decision and denying the club membership. Other teams were reluctant to deal with Hibs at first, fearful of reprisals from the authorities and therefore, Hibs had a great deal of difficulty finding opponents for their first game. Eventually, Hearts agreed to play them on Christmas Day 1875. The fixture became known as the ‘’ and is a keenly contested battle even to this day. Leading teams eventually recognised the need to include Catholic teams, such as Hibs, into the league in order to broaden the sport’s appeal. Journalist Michael Fallon observed that:

58 Lugton, A ‘The Making of Hibernian’ John Donald Publishing 1995 59 Ibid 29 “This must have been a tremendous undertaking at such a time; for the Irish in Scotland, and more especially in the city of John Knox, were by far the least popular section of the community, to put it mildly.”60

Hibernian struggled to survive the end of the 19th century, biased refereeing costing them victories in matches and many of their best players being lured to Celtic in the summer of 1888 with promises of more money. In October 1892, a consortium led by Philip Farmer, an ancestor of current chairman Sir Tom Farmer, saved the club from the brink of extinction. It was at this time that the club decided to abandon its ‘Catholics only’ policy, under the ideology that it was better to foster young local talent, regardless of religion and Protestant players were allowed to join Hibs for the first time. This consortium was also responsible for buying the land where the teams stadium is now located. The previous ground had been sold off to balance the books, but now Hibs had a new home, very close to their old location.

The club felt it important that the clubs Irish roots were diminished, now that the team had abandoned its’ Catholics only policy, in order to increase popular appeal. The links to the CYMS had already been reduced after the team was made available to all-comers and Harry Swan, then Chairman, began to reduce the Irish Catholic influence at the club. Swan was the first Protestant to hold shares in the club and it was he who introduced bureaucratic measures to ensure that clergymen could no longer obtain free entry to matches, thereby reducing the number of Catholics attending games. Swan supported the SFA when they campaigned to have the tricolour removed from Celtic Park. It was also Swan who removed the Harp, once the revered symbol of the club, from the centrepiece at the entrance to Easter Road. Swan was alleged to be the founder of ‘Protestant Action,’ which was a vehemently anti-Catholic organisation who picketed Edinburgh workplaces who employed Catholics. The harp was only reincorporated to the club badge in 2000, as part of a new logo for the team, representing their links to Ireland, Edinburgh and

60 Lugton, A ‘The Making of Hibernian’ John Donald Publishing 1995 30 Leith, symbolised in the Harp, the Castle and the ship. For Finn61, Hibs status as the first Irish Scottish club meant that these events took on extra significance and were very symbolically threatening for the Irish in Scotland.

These changes were mirrored at Dundee Hibernian, another Catholic team who had emerged after the collapse of Harp, the first Dundee based Irish team. This club was, like Hibernian, established through the CYMS. At first, Dundee Hibernian decided to change their colours from green to white and black and recently they have even gone on to change again to wear orange and black as their first choice colours. This team was also under the control of a consortium and it was argued that they were no longer really Dundee Hibernian so should change to reflect this fact. Finn62 argues that it was in fact a move by the directors to attract wider support for the re- born club from a population that had displayed antipathy towards the former club with Irish roots. A name change was also undertaken and the team became known as Dundee United on October 26th 192363.

61 Finn, GPT ‘Racism, Religion and Social Prejudice: Irish Catholic Clubs, Soccer and Scottish Society – II Social Identities and Conspiracy Theories’ International Journal of the History of Sport Vol 8 No 3 December 1991 62 Ibid 63 Dundee United Official Website http://www.dundeeunitedfc.co.uk/ 12/12/01 31 Old Firm Supporters and Sectarian Violence

Richard Giulanolti64 has conducted studies on the behaviour of Scottish football fans generally and found that the behaviour of these fans is derived from specific cultural and historical factors. Prior to 1980 Scottish fans were seen to be exemplars of the heavy drinking macho style of hooliganism. Giulanolti feels that this image detracts from a more meaningful examination of the roots of hooligan behaviour amongst these fans, which he believes to lie partly in religious sectarianism. He argues that in recent years, alcohol has been a precursor to friendly social interaction rather than violence. This is evident in the fact that the ‘Tartan Army,’ of Scottish national team supporters won the 1992 UEFA fair play award.

Old Firm fans representation in the ‘Tartan Army’ has diminished, Esplin points out that in the 1960’s it was common for one to hear ‘The Sash’ [See appendix 1(b)] being sung by Scotland supporters65, whereas now most fans support teams such as Motherwell and Aberdeen. Similarly, Murray66 notes that Rangers fans celebrated a goal by Paul Gascoigne for England against Scotland during the 1996 European Championships. It could be argued that this was merely the fans putting club before country and toasting the success of a Rangers player. Murray also notes that some Celtic fans, with no Republic of Ireland to follow, supported no one during these championships. Such attitudes, many argue, have turned the ‘Tartan Army’ against the Old Firm. Often when an Old Firm player represents their country, they are abused by the Scottish fans, as was the case when Rangers star played for Denmark against Scotland in a friendly match.

Esplin argues that Rangers fans have links to right wing politics, which come from their resemblance to the Right wing extremists who follow the English national team. These groups often try to court Rangers fans, along with Ulster Loyalists, often selling literature at Ibrox prior to home matches. In September 1999, during a

64 Giulanolti, R ‘Football Violence; Theoretical and Research Perspective’ www.sirc.org/publik/fvtheory.html 13/12/01 65 Esplin, R ‘Down The Copland Road’ Argyll Publishing 2000 66 Murray, B ‘The Old Firm in the New Age: Celtic and Rangers since the Souness Revolution’ Mainstream Publishing 1998 32 match in Eindhoven, the Netherlands, members of Combat 18 travelled under Rangers banner using the match as an excuse for violence. In Esplin’s book, ‘Down the Copland Road,’ he interviews Rangers supporters about their feelings regarding the presence of extremist groups at Rangers matches.

“The sooner these people get the message that they are definitely not wanted, the better.” “It is only very occasionally you see the BNP67 or the National Front at Ibrox....if they had been stood outside Marks and Spencer would it have been the shop who was lambasted by the media.”68

Clearly this last supporter is unaware of the Jewish origins of the company in question. For such extremist groups to be stood outside this store would be an act of real significance and surely police involvement would be swift.

The issue of groups of football fans, calling themselves casuals, was a problem in the 1980’s. These groups would pre-arrange fights before, during and after matches, causing havoc wherever they went. Recent events suggest that the problem is re-emerging, as casuals, easily identifiable by their lack of football colours and casual clothes, were spotted travelling with the Rangers support to their return match in Rotterdam against Feyenoord in March 2002. Football gangs have long been a problem for clubs, particularly in Glasgow where their crimes are often religiously motivated. Historically, gangs have long been around and the most famous example of this is the group of Rangers fans calling themselves the ‘.’ ‘The Billy Boys’ is not a reference to King William of Orange, the hero of Orangeism worldwide, rather a reference to ‘King’ Billy Fullerton, a Rangers supporter, who lived in the Bridgeton area of Glasgow in the 1920’s. Fullerton had formed branches of the Ku Klux Klan in Scotland and the aims of these groups formed the basis for the ‘Billy Boys.’ The gang formed after Fullerton was attacked after a football match, in which he had scored the winning goal. He was brutally

67 British National Party 68 Esplin, R ‘Down The Copland Road’ Argyll Publishing 2000 33 attacked with hammers and quickly, like minded individuals organised themselves into a gang in order to prevent such an attack taking place again. The gang are immortalised in the terrace chant, ‘Hello Hello (The Billy Boys)’ [See appendix 1(e)] in which blatant sectarian language is used.

The ITV programme ‘Football, Faith and Flutes’69 depicted a ‘typical’ Rangers fan, named Sam at his home, discussing the issue of sectarianism and football. If this was a truly typical Rangers fan, then one could only be concerned for the future of Scottish football. Sam has a Northern Ireland flag on his wall, loyalist tattoos on his arms and the initials UVF70 on his lower lip. He commonly uses phrases like “Fenian bastards” and actually admits that he wants “to do them.” He also questions the Catholic hierarchy, referring to the Pope as “a dictator.” However, these comments are all put into perspective when he admits that he is “a Loyalist mainly because I’m a Rangers fan.” He then admits that:

“if the push came to the shove I would definitely fight for Northern Ireland....I would enrol in a paramilitary organisation.”71

However, he feels that “I wouldn’t say I was a bigot.” Clearly the programme has sacrificed integrity for entertainment and perhaps is largely responsible for the ill feelings now evident between its producer, Alan Clements and the football clubs concerned. The Celtic fan, Paddy, does appear to be more reasonable than his Rangers counterpart, but does feel that:

“I’m a Catholic so I have to hate Protestants.”72

Clearly the sort of intolerance evident in the ‘Football, Faith and Flutes’ programme is exactly the sort that campaigners are trying to rid the Scottish game of and this programme does nothing to help solve the problem rather is more interested in entertainment value.

69 ‘Football, Faith and Flutes’ ITV Wark Clements & Co Production 1995 70 Ulster Volunteer Force 71 ‘Football, Faith and Flutes’ ITV Wark Clements & Co Production 1995 72 Ibid 34 The most notable victim of sectarian crime was 16-year-old Mark Scott. On October 7th 1995, his route home from a Celtic match against Partick Thistle took him through Bridgeton, an area in close proximity to Celtic’s ground and famed for its Rangers following. As he passed the Station Bar at Bridgeton Cross, a Rangers fan, Jason Campbell, emerged from the doorway of the bar and slit Scott’s throat. He died less than a minute later. The Campbell family are somewhat notorious around Glasgow and are often linked to the Ulster Volunteer Force. Attempts were made to gain Campbell political status and secure a transfer to the Maze prison in Northern Ireland, where many terrorists have been imprisoned. These appeals were rejected, as Campbell would have been made eligible for release under the Good Friday Agreement. A school-friend of Scott’s, Cara Henderson was so motivated by the killing that she launched ‘Nil By Mouth,’ a campaign to put an end to sectarianism in Scotland. As Henderson noted, in a speech to the Scottish National Party (SNP) conference in September 2001, Campbell did not know Scott, but he could easily identify his victim as a Celtic fan.

“when that Rangers fan stepped out from the pub doorway and looked into the crowd of Celtic fans he didn’t see Mark the schoolboy, Mark the brother, the son, the friend...he saw Mark the Fenian, Mark the tim...”73

These sentiments are echoed by Patrick Reilly, who compares the Scott murder to the killing of the black teenager, Stephen Lawrence in London.

“Stephen Lawrence died for the colour of his skin. Mark Scott, just as surely, died for the colour of his scarf.”74

Sadly Scott is not the only young life lost to sectarian crime. On March 31st 1999, the same night Donald Findlay was giving his infamous performance at a private party elsewhere in Glasgow, a 16-year-old Celtic fan was lying dead after a

73 Speech by Cara Henderson to Scottish National Party Conference September 2001 74 Reilly, P ‘Kicking With the Left Foot: Being Catholic in Scotland’ contained in ‘Scotland’s Shame: Bigotry and Sectarianism in Modern Scotland’ ed Devine, T Mainstream Publishing 2000 35 brutal sectarian attack. Thomas McFadden had been unable to afford a ticket to the Celtic vs. Rangers cup final, so had watched the game in a bar. On his way home, he was attacked by two male Rangers supporters and was stabbed four times, twice in the heart. He is said to have raised his arms and sung the Republican anthem ‘The Fields of Athenry’ [See appendix 2(b)] after the attack but he later died from his wounds75. David Hutton, aged 22 was convicted of murder and his accomplice, Peter Rushford, also 22, was convicted of assault. The former is reported to have returned from the scene of the crime proclaiming that:

“we got the wee fenian bastard.”76

While Rangers are often linked to the Loyalist Paramilitaries of Northern Ireland, similar links also associate Celtic to the Republican factions.

One infamous incident involving Celtic fans was, when on tour in Germany, fans produced a flag with the adornment ‘Provos on Tour,’ referring to the popular nickname for the Provisional IRA77. For Celtic park Operations Executive, George Douglas78, this was one of the worst examples of a controversial statement adorning a banner during a Celtic match. Douglas79 feels that the introduction of season tickets on a grand scale has helped curb crowd trouble. The arrival of Fergus McCann following the infamous ‘Sack the Board’ campaigns of the late 1980’s, saw attempts to increase the commercial appeal of the club and hence improve profitability. The newly redeveloped Parkhead now holds some 65,000 fans, with 54,000 of them being season ticket holders i.e. they pay a lump sum at the beginning of the season for the right to a ticket to every game during that particular season. During Old Firm matches, it is of prime concern to security that supporters are kept apart during and after the game. To help ensure this, Celtic fans are retained in their seats until all

75 Independent Newspaper 18/09/99 76 Scotsman Newspaper 22/09/99 77 Irish Republican Army 78 Interview with George Douglas, Operations Executive, Celtic Football Club, Celtic Park Glasgow 04/03/02 79 Ibid 36 Rangers fans clear the vicinity of the ground in an effort to reduce the propensity for violence after the game. Douglas80 points out that as supporters have a fixed seat for the whole season, they tend to self-police themselves, setting their own standards of behaviour. The threat of having one’s season ticket confiscated by the club also acts as quite a strong deterrent to violence and bad behaviour. However, this does not solve the issue of alcohol at games. He feels that supporters tend to make a concerted effort to appear sober to gain entry to the ground and when inside, the alcohol can take control again and cause the supporter to behave poorly. Douglas believes that the law must be reconstructed to make the younger generation of football supporters fully aware of the regulations regarding alcohol.

In her speech to the SNP conference, Cara Henderson listed eleven names of people who had died in religiously motivated circumstances. Her anti-sectarian organisation, ‘Nil By Mouth,’ frequently cites evidence of a link between Old Firm matches and violence. The example they give is of the UNISON study comparing the number of assault victims admitted to Accident and Emergency departments on the weekend of the Old Firm game, 26/11/00, and the preceding and following weekends. Other than Grampian and the Highlands, all regions showed a significant increase in the number of persons admitted to A&E, with the figure in Lanarkshire for the focus weekend being nine times the normal level.

Rangers and Celtic often do not have their troubles to seek regarding supporter violence before, during and after matches. Perhaps more careful planning in conjunction with the local authorities and police departments could help reduce the amount of trouble spilling out into the streets. The advent of season tickets has helped reduce violence within football stadia and along with the use of new technology in the form of Close Circuit Television cameras has made it easier to identify troublemakers and therefore act upon any incidents that take place during matches. While physical violence at matches has significantly reduced as a result of these measures, the issue of sectarianism has not neared any sort of resolution. The

80 Interview with George Douglas, Operations Executive, Celtic Football Club, Celtic Park Glasgow 04/03/02 37 songs and chants of the supporters during football matches often contain sectarian language and this is the next issue that must be considered in the wider topic of sectarianism in Scottish football. 38 Football Songs and Sectarianism

One of the most obvious expressions of sectarianism during football matches is through the songs and chants of the supporters, before, during and after the match. Songs at matches are often little more than derogatory remarks about opposition players or supporters, but occasionally take on an altogether more sinister edge. For Cara Henderson, by:

“singing IRA81 songs in support of Celtic or anti- Catholic songs in support of Rangers...they are helping to sanction and legitimise the mindless sectarian violence on the streets.”82

Therefore, it is important to look at such songs in order to fully understand the public face of sectarian behaviour as this is so often manifested in the form of songs.

Rangers Songs

Rangers’ songs commonly take the form of Unionist anthems. ‘God Save the Queen’ or ‘Rule Britannia’ are often heard at matches and regularly irritate rival supporters. However, other songs are more common and more controversial. Hymn ‘Follow Follow’ [See appendix 1(d)] has been adapted to change the meaning from following Jesus to following Rangers. The title has also been adopted by the popular unofficial fanzine run by Mark Dingwall. Loyalist songs are also common at Ibrox and these take the form of far more menacing threats on the Catholic people. Common songs include ‘The Sash My Father Wore,’ ‘No Pope of Rome,’ ‘Build My Gallows’ and ‘No Surrender.’ [See appendix 1] These all contain specific references to anti-Catholicism and sectarian behaviour. ‘The Sash My Father Wore’ [See appendix 1(b)] tells the tale of a young boy in awe of his fathers Orange outfit and its proud history, having been involved in

81 Irish Republican Army 82 Speech by Cara Henderson to Scottish National Party Conference September 2001 39 various sectarian conflicts, one example being the Battle of the Boyne. [See appendix 4] What is so often overlooked is that King William’s troops were very much a multi-cultural unit, composed of all religious denominations, including Catholics. Indeed, it is believed that the Pope offered his congratulations to the Orange King after his victory. The actual lyrics of ‘The Sash’ do not contain any notable points of controversy, other than the battle references, but it is rare to find the original lyrics being followed in their entirety on the stands at Ibrox. Often fans take the opportunity to add in their own words and lines such as “hung the Pope with an orange rope” are often included. The song is a traditional Orange Order marching anthem but the Order distances itself from the terrace versions. For Jack Ramsay:

“they are parodies...as new songs develop, parodies develop.”83

In the ‘Football, Faith and Flutes’ programme, an Orangeman and his staunchly Protestant family are depicted at a 12th July [See appendix 4] celebration with his lodge, from Harthill in Lanarkshire. The band at the dance perform a selection of Loyalist anthems, including ‘The Sash.’ [See appendix 1(b)] Following their rendition of this song, the band plays a version of ‘Could you go a Chicken Supper, ?’ in what is an almost ludicrous section of the story. While the songs are played, the dancers perform traditional Scottish country dances and the whole event seems to be in almost self-parody. Later in the same show, ‘The Sash’ is featured being sung by a marching flute band on their way to Northern Ireland for the 12th July celebrations and as part of their repertoire whilst marching.84 Another favourite on the terraces at Ibrox, which also features on the ‘Football, Faith and Flutes’ programme, more so in years gone by than the recent past, is ‘No Pope of Rome.’[See appendix 1(f)] The song is set to the tune American country favourite ‘Home on the Range,’ but takes the form of, as Jack Ramsay would note, a parody. It talks of ridding the singers’ country of all Catholic symbols and makes a specific reference to the 12th of July [See appendix 4]. While this song

83 Interview with Jack Ramsay, former Grand Secretary of the Loyal Orange Institution of Scotland. Olympia House, Glasgow 11/12/01 84 ‘Football, Faith and Flutes’ ITV Wark Clements & Co Production 1995

40 was a favourite in the past, many modern day fans prefer ‘No Surrender,’ a version of ‘Derry’s Walls.’ [See appendix 1(c)] ‘No Surrender’ is very battle oriented, specifically referring to the siege of Derry in 1689 [See appendix 3], where the Protestant inhabitants refused to surrender to the troops of King James. In recent years, it has referred to the Protestant people of Northern Ireland refusing to surrender to the IRA85. Fans argue that it does not have violent connotations as it merely refers to the teams desire not to surrender to the opposition, citing the evidence that it is commonly sung after Rangers have conceded a goal. The song does have unavoidable links to Ulster Protestantism and thus appears to have little relevance to a football match. Hello Hello (The Billy Boys) [See appendix 1(e)] is another of the more controversial Rangers songs. This song has particular reference to the Bridgeton Billy Boys gang, the lyrics of this song discussing being “up to our knees in Fenian blood,” and demanding that the opposition “surrender or you’ll die.” Many critics object strongly to this song on the grounds of its blatant references to sectarian violence. Again, this song is in fact a parody of an American Civil War song, ‘Marching Through Georgia.’ While it is perhaps the most blatantly sectarian song of all, it is also the most common. Versions of varying similarity are often heard at matches involving Hearts, Dundee, and even Arsenal. For Murray, ‘Hello, Hello (The Billy Boys)’ is not a welcome addition to the terraces of Scottish football.

“songs about being up to ones knees in Fenian blood challenge decency, although it is a great song – witness the way it has been taken up by many supporters elsewhere.”86

Not all terrace songs are centuries old battle anthems, however. In recent years, the trend for parodies has extended to chart music. A notable example is ‘Simply the Best’ by Tina Turner. The title to the song has been hijacked by Ulster paramilitaries87. The song has a tradition of being played to celebrate championship

85 Irish Republican Army 86 Murray, B ‘The Old Firm in the New Age: Celtic and Rangers since the Souness Revolution’ Mainstream Publishing 1998 87 2nd Battalion West Belfast Ulster Freedom Fighters 1998 Calendar 41 victories and has long been a favourite among Rangers fans. Supporters have taken to adding anti-IRA88 and Papal references to the songs verses and the song was banned from Ibrox on these grounds. However, new manager Alex McLeish restored the song to the pre-match play list as he felt it added to the atmosphere. The songs played before matches at Ibrox on the Public Address system have long been the subject of controversy, with a version of ‘Hello, Hello’ often being played before games, must to the disgust of visiting fans. Esplin discusses the issue of songs in his book ‘Down the Copland Road’ and gathered the following views from Rangers supporters:

“I don’t think ‘The Sash’ or ‘Derry’s Walls’ are sectarian or offensive and are popular songs from our terracing culture. However, some of the Pope or UVF89 songs really have no place in a football stadium.” “Nobody will hear these songs and go out and kill a Catholic.”90

This last comment contrasts sharply with the views of Cara Henderson, who felt that the murderer of Mark Scott was motivated by such songs.

“When he went to watch Rangers play and joined in with the thousands of other people singing ‘we’re up to our knees in Fenian blood, surrender or you’ll die,’ he thought he would make it happen.”91

While the influence of such songs over the behaviour of supporters in questionable, it must be noted that many of the terrace favourites at Ibrox do contain specific references to sectarian violence and condone such actions. Therefore, their purpose remains debateable. However it is not only Rangers fans who are guilty of singing sectarian or provocative songs. Such songs do resound from both ends at Old Firm games and it is important to examine the popular songs among Celtic fans as well.

88 Irish Republican Army 89 Ulster Volunteer Force 90 Esplin, R ‘Down The Copland Road’ Argyll Publishing 2000 91 Speech by Cara Henderson to Scottish National Party Conference September 2001 42

Celtic Songs

The majority of songs sung by Celtic fans tend to be Irish folk songs, although current favourite is ‘You’ll Never Walk Alone’ by Merseysiders Gerry and the Pacemakers, which is also a favourite of Liverpool supporters. Many Celtic songs are similar to those sung by Hibernian supporters, an example being ‘Hail, Hail’ which is a largely uncontroversial song with little of any provocative nature. However, an Irish folk song, sung at both Parkhead and Easter Road does cause some controversy. ‘The Fields of Athenry,’ [See appendix 2(b)] is, at face value, little more than a harmless love song and as such was adopted by Celtic as an official Celtic song. However, it does talk of the famine and the rebellion, so courts a certain degree of controversy regardless of what some may argue. Perhaps it is less the songs content and more the fact that it is a popular song among Republican groups in Ireland that makes it controversial to certain critics. The same applies to ‘The Boys of the Old Brigade,’ [See appendix 2(c)] although this song is far more controversial as it speaks of a father’s tale of joining the IRA92.

The views of Bill Murray on the issue of songs are a little difficult to ascertain. In ‘The Old Firm in the New Age’ he argues that:

“The Sash and one time favourite No Pope of Rome have little to do with present day realities and as such can be seen as more humorous than provocative.”93

However in ‘The Old Firm, Sectarianism, Sport and Society in Scotland’ he states that:

“It would be reassuring to think that renditions of The Sash or even The Billy Boys accompanied by mock flutes, was a harmless carry

92 Irish Republican Army 93 Murray, B ‘The Old Firm in the New Age: Celtic and Rangers since the Souness Revolution’ Mainstream Publishing 1998 43 over from the past. There are times when this is no doubt so, but while the reality of sectarian killing continues in Ireland and where a young man can be killed on the streets of Glasgow because of the colours he is wearing, the words and the reality are still too close to the bone.”94

Hence, his views on the subject are a little muddled, as perhaps are the views of the majority. There are alot of ‘if’s’ and ‘but’s’ in many peoples opinions on the subject which makes this a very cloudy issue within the topic of sectarianism. Journalist Jimmy Reid has much clearer thoughts on the subject and argues that the sectarian nature of the songs merely dilutes their meaning for politicians and other who have the power to legislate against them.

“What if, instead of ‘Fenian,’ the word ‘nigger’ had been used...would the politicians have stood through proceedings dominated by chanting of thousands who wanted to be up to their knees in nigger blood?”95

Reid is surely then fully in favour of the Donald Gorrie bill96, which would see sectarianism take on the significance of racism in the eyes of the authorities, aggravating crimes to become treated as a more serious offence.

It is very difficult for teams to deal with the issue of sectarian songs effectively. As George Douglas97 points out, even if you manage to deal with it in Glasgow, there is nothing to stop the singing of these songs at away matches. He gives the example of an Aberdeen football steward and how such an individual would have difficulty distinguishing between a song like ‘The Boys of the Old Brigade’ and a less controversial song like ‘The Soldiers Song.’ Identification is a problem, particularly for someone not familiar with these songs. Indeed, with songs constantly being parodied, sectarian songs become more difficult to identify. The debate also arises as to what exactly constitutes a sectarian song and what does not.

94 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 2000 95 Scotsman Newspaper 2/06/93 96 Donald Gorrie anti-sectarianism bill www.donaldgorrie.com/consultation.htm 15/11/01 97 Interview with George Douglas, Operations Executive, Celtic Football Club, Celtic Park Glasgow 04/03/02 44 Surely national anthems could be considered provocative, so the matter becomes whether or not to ban national anthems. One must also consider that foreign based fans, especially those from England or Ireland may be at matches, therefore all national anthems would have to be included in such a ban.

The most significant problem is that you actually have to stop people from singing such songs. Punishment is difficult as usually, several thousand people tend to join in and it is not easy to punish such large volumes of people. Identifying ringleaders is not easy either, as anyone could easily begin a song or chant during a match. Fergus McCann attempted to deal with the issue by pleading with Celtic fans to drown out any sectarian songs they heard and Celtic claim to have solved the problem during games at Celtic Park. However, with such complex solutions to the problem, there does not appear to be one easy way to solve it. The songs are part of the clubs history to the fans and ignoring history is one thing that football fans are not renowned for. Therefore this problem does not have one easy solution and it will take a great deal of work from the authorities if they wish to stop the singing of sectarian songs at football matches. 45 The Nil By Mouth Campaign

Following the murder of Mark Scott at Bridgeton Cross on October 7th 1995, his schoolmate Cara Henderson recognised that something had to be done to attempt to halt the spread of sectarianism in Scottish society. Nil By Mouth was set up in 1999 with the following objectives:

1 To inform the general public about, and promote through education and awareness of, the problems of sectarianism and bigotry within Scottish society 2 To promote the integration within Scottish society and the celebration of cultural diversity 3 To encourage people to respect all cultures and to resist sectarianism, racism and bigotry in any shape or form 4 To encourage everyone to take responsibility for their own attitudes and language, recognising that this will help to change our society 5 To raise awareness of the damage, violence and death in our society resulting from sectarian behaviour.98

For Henderson:

“We have all grown used to tolerating the intolerable. Nil By Mouth was simply about asking ‘why?’”99

For Nil By Mouth, “the threat of sectarian violence is a constant shadow over the lives of young Scots.” The organisation recently added the current Motherwell FC management team of Eric Black and former Rangers star Terry Butcher to its growing list of trustees. Through recruiting public figures, it hopes to appeal to a wider audience and therefore increase awareness of the issue of sectarianism in Scottish society. Henderson herself has appeared on a series of debates on Radio Scotland, Radio Ulster, Radio Five live and GMTV as well as other broadcasters, but its publicity campaign extends beyond the spoken word. A hard-hitting poster campaign was released in 2000. These posters included a picture of a gravestone

98 Nil By Mouth Newsletter Issue 1 Summer 2001 99 Speech by Cara Henderson to Scottish National Party Conference September 2001 46 with the words ‘don’t be a die hard’ below and a face covered in stitches with the slogan ‘sectarian jokes can have you in stitches’ and both were accompanied by the phrase ‘sectarian behaviour can lead to violence and death.’ One has to question the absence of an ongoing poster campaign, as these posters were only released for a short time enjoying a great deal of success for their short tenure. Perhaps the campaign will be aided by the recent backing received from the Millennium Awards Scheme, as well as recent support from Rangers, Celtic, a series of schools, employers and political parties. Nil By Mouth has also become involved in a joint venture with such organisations, funded by the Millennium Awards Scheme, called ‘Sense Over Sectarianism.’ 47 Sense Over Sectarianism

‘Sense Over Sectarianism’ is a partnership run by in conjunction with Nil By Mouth, Rangers FC, Celtic FC, The Glasgow Presbytery of the Church of Scotland and the Roman Catholic Archdiocese. Funded by the Millennium Commission, it gives grants to help set up projects or programmes challenging sectarianism or bigotry in the wider Glasgow area. However, like so many potential solutions to the problem of sectarianism, the administrators of this initiative have neglected to involve all parties in its organisation. Jack Ramsay points out that:

“we have made an offer, we had a letter published in the Scotsman to that effect, that we’d be quite happy to become involved, no-one has contacted us. We are obviously seen as a major sectarian organisation.”100

It remains to be seen how successful any campaign can actually be, unless all parties concerned with the matter in hand are actually involved. In Northern Ireland, the peace process only actually began to make real inroads when all party talks began, involving leaders from all the major paramilitary organisations as well as leading politicians from different countries. One would assume that all involved in the ‘Sense Over Sectarianism’ campaign are all keen to rid the country of the problem of sectarianism, for either social or commercial purposes, so one must wonder as to why slightly more extreme groups are not involved. It seems that this initiative is, like so many others, doing little more than treading water on the issue without realistically ever likely to succeed in making any real difference. It is imperative that groups such as the Orange Order and the Ancient Order of Hibernians are involved at some level. This is the problem with another current anti-sectarianism initiative, the ‘Moving Beyond Sectarianism’ project instigated by Liechty and Clegg. This group seeks to open up the issue of sectarianism to allow people to accept difference as a richness of society. It asks people to assume responsibility for their own

100 Interview with Jack Ramsay, former Grand Secretary of the Loyal Orange Institution of Scotland. Olympia House, Glasgow 11/12/01 48 involvement in maintaining sectarianism within society and constructively discuss the issue to help resolve it. Using bottom up methods of problem solving, it attempts to tackle the issue from its source and has teaching packs in an attempt to teach young children to become more tolerant of difference. While Liechty and Clegg have clearly done a great deal of good, useful work on the subject, it remains to be seen whether or not this will actually make any difference at all. Publicity for the project is practically non-existent and it is unclear how many schools in what areas will benefit from the teaching packs produced. As things stand though, all the best intentions in the world will not ensure any real success for this project. Publicity is a common problem for so many current counter-sectarianism initiatives. So few of them actually gain any credence in the public eye that one has to wonder about the merits of actually starting them up at all. Nil By Mouth has shown that a concerted effort can actually yield results, as was the case with the organisations poster campaign. Other projects must follow the lead of Nil By Mouth and attempt to establish themselves in the public eye so that they can make a real difference in society. 49 Conclusions

While it is plain to see that, throughout the years, the issue of sectarianism in Scottish football has mainly involved Rangers, it would be far too simplistic to assume that the issue of sectarianism revolves exclusively around this club. Undeniably, every top football club in Scotland has some part to play, whether it is dealing with the sectarian behaviour of their own fans or dealing effectively with such behaviour of visiting fans.

While Celtic are often seen as the victims in this issue, one should not ignore their role in sustaining sectarianism over the years. As a poor charity club composed largely of Irish immigrants, they were initially looked down on by wider society and it is perhaps some form of guilt that has made this historical image last. The truth is that Celtic’s role as a charity very rapidly diminished when they realised the sorts of profits that were possible from focusing on football. While it is true that they have never, unlike Rangers, held a sectarian employment policy, the fact is that, even if they had sought to, it would perhaps not have been possible. Given the Protestant dominance of society at the time of Celtic’s formation, it is unlikely that an all- Catholic team would have been able, or allowed to compete with the non- denominational or Protestant teams. In the years following the Maurice Johnston signing, Celtic have recognised that their traditional moral pedestal has been knocked from under their feet and have recently made significant efforts to counter sectarianism. Perhaps the Johnston signing was the best move for all parties concerned. It made Rangers realise that they could build a successful team with Catholics in it and it would not really affect attendances and it made Celtic realise that for too long, they had milked their role as the good guys. Now Celtic had to make increased efforts to counter sectarianism rather than just point out that they were not as guilty of sustaining the problem as Rangers. Unfortunately, the Johnston signing has not halted the anti-Catholicism on the terraces at Ibrox. Sectarian songs are still sung in praise of King Billy and in contempt of Catholics. However, Rangers are too ready to assume that by signing a few Catholic players that they have done as much as they can do. Likewise, Celtic 50 are too ready to assume that by introducing some initiatives they can sit back and reclaim the moral high ground. The time has come for both teams to recognise the influence they have over general society and realise that they have a very significant part to play in ridding the nation of sectarianism. Many argue that football is a safe outlet for sectarian behaviour and it does appear that this is the case. While there have been some extremely violent crimes that were religiously motivated, it is perhaps a little early to argue that Scotland has a serious problem with religious bigotry. The situations in Northern Ireland and Bosnia are indicative of how religious bigotry can lead to campaigns of hatred between denominations and how things can spiral out of control. In Scotland, generally, sectarian crimes have some form of football link. Often these are before, during or after matches when feelings run high and clubs must appreciate this fact and work together in order to solve the problem.

The role of Catholic schools is one that has not been discussed in this project, but one that deserves equal attention, for it must be recognised that dividing children from an early age can breed intolerance and contempt. Therefore the issue of separate schools must also be investigated.

Within football, ’90 minute’ bigotry is perhaps the most prevalent form of the problem in Scotland. Many fans spend the week happily mixing with all denominations in society, but during football matches suddenly lose all of their tolerance and join in with sectarian singing and abuse for the duration of a match. It would be reasonable to assume that only a minority of fans actually carry their sectarian behaviour over to weekdays. It must be recognised that convincing such fans of their wrong doings would be nigh on impossible and therefore clubs should focus on the bigots of the 90-minute variety. Joint ventures are the key to any success on this subject. Clubs must work in conjunction with local authorities, law enforcement and anti-sectarian organisation as well as slightly more radical groups in order to find an amicable solution. The example of the Northern Ireland peace process is a good one to model any discussions on. This process only began to reach any sort of resolution once the 51 IRA101 became involved in talks. By recognising the needs and wishes of the more radical groups, the peace process was able to work in harmony, although this was not entirely the case with Northern Ireland, in order to find a solution that was acceptable to all parties concerned. While the problem of sectarianism in Scotland is nothing like as vicious as that in Ireland, the model of the Irish peace process must be examined in order to aid the Scottish initiative.

On the level of football clubs, Donald Findlay suggests punishing teams by making them play matches behind closed doors in the event of any sectarian behaviour at games. This could be a highly successful idea, Italian teams are punished by similar methods and it has proven to be very successful. This method would punish clubs, who would not receive any money from the turnstiles for the game, as well as fans, who would lose out on a match from their season ticket, which would have been paid for at the beginning of the season. Fans would have to be warned in advance of such potential punishment; otherwise legal action for breach of contract could result. It would also help people assume collective responsibility for sectarian behaviour, recognising that they will all suffer from the sectarian behaviour of others.

As it stands, the current anti-sectarianism initiatives will not be able to succeed in countering the problem. There is a lack of coherence between the different organisations involved as well as a lack of funding. Government funding is imperative if the organisations are going to receive the funding necessary to succeed. The ‘Sense Over Sectarianism’ project is a step in the right direction, but it does seem that this is merely preaching to the converted. Most of the bodies involved already have displayed a desire to rid themselves and the country of sectarianism and if the initiative is going to succeed, it must be able to reach persons who would not ordinarily associate themselves with such projects. Reaching young children is very important. The elder generations may be too set in their ways to change their behaviours, but young children, if socialised in an atmosphere of tolerance, can learn to appreciate that people of different are, in fact, very similar to them. As

101 Irish Republican Army 52 Fred Shedden, chairman of trustees of Nil By Mouth, puts it, it’s like getting an elephant into a mini – slice by slice. If the problem can be dealt with piece by piece, then collectively, all members of society can attempt to create a more open-minded society where differences are appreciated. It will be a long, slow process, such is the history behind the hatred and hardliners will oppose any countermeasures, but if all concerned work in harmony, I do feel it will be possible to rid Scotland of sectarianism. 53 Appendix 1 - Rangers Songs (a) Build My Gallows

I am a Loyal Ulster man They say this day that I must hang Cause I fought the IRA They say that I must pay Well they say this day that I must hang.

So build my gallows build them high That I might see before I die The Antrim glen and the hills of County Down And I’ll see again the lights of home.

Well I am a Loyal Ulster man They say this day that I must hang I fought those evil men And I’d do it all again They say this day that I must hang.

So build my gallows build them high That I might see before I die The Antrim glen and the hills of County Down And I’ll see again the lights of home.

I am a Loyal Ulster man They say this day that I must hang Well I fought that evil band And I freed my native land They say this day that I must hang.

So build my gallows build them high That I might see before I die The Antrim glen, the hills of County Down And I’ll see again the lights of home. The Antrim glen, the hills of County Down And I’ll see again the lights of home.

(b) The Sash My Father Wore

Sure I’m an Ulster Orangeman, from Erin’s isle I came, To see my British brethren all of honour and of fame, And to tell them of my forefathers who fought in days of yore, That I might have the right to wear, the sash my father wore!

It is old but it is beautiful, and its colours they are fine, It was worn at Derry, Aughrim, Enniskillen and the Boyne. My father wore it as a youth in bygone days of yore, 54 And on I love to wear the sash my father wore!

For those brave men who crossed the Boyne have not fought or died in vain, Our Unity, Religion, Laws, and Freedom to maintain, If the call should come we’ll follow the drum, and cross that river once more, That tomorrow’s Ulsterman may wear the sash my father wore!

And when some day, across the sea to Antrim’s shore you come, We’ll welcome you in royal style, to the sound of flute and drum, And Ulster’s hills shall echo still, from Rathlin to Dromore, As we sing again the loyal strain of the sash my father wore!

(c) Derry’s Walls / No Surrender

The time has scarce gone by boys, two hundred years ago, When Rebels on old Derry’s Walls their faces dare not show; When James and all his rebel band came up to Bishops Gate; With heart and hand and sword and shield we caused them to retreat;

Then fight and don’t surrender but come when duty calls, With heart and hand, and sword and shield - we’ll guard old Derry’s Walls.

The blood it did flow in the streams for many a winter’s night, They knew the Lord was on their side, to help them in the fight; They bravely stood upon the walls determined for to fight, To fight and gain the victory and hoist the Crimson high;

At last, at last with one broadside the heavens sent their maze, The boom was broke that crosses Foyle’s shores and James he was dismayed; The Banner, boys that floated, was run aloft with joy, God bless the hands that broke the boom and saved Apprentice Boys.

(d) Follow Follow

Though the streets be broad or narrow Then follow we will follow we will follow we will Though the streets be broad or narrow Then follow we will we will follow in the footsteps of our team

Follow follow we will follow Rangers Everywhere anywhere we will follow on Dundee Hamilton even up to Aberdeen Should they go to Dublin we will follow on For there’s not a team like Glasgow Rangers No not one and there never shall be one

55 Celtic know all about their troubles We will fight till the day is done For there’s not a team like Glasgow Rangers No not one and there never shall be one

Follow follow we will follow Rangers Everywhere anywhere we will follow on Dundee Hamilton even up to Aberdeen Should they go to Dublin we will follow on

(e) Hello, Hello (The Billy Boys)

Hello, hello, we are the Billy Boys Hello, hello, you’ll know us by our noise We’re up to our knees in Fenian blood Surrender or you’ll die For we are the Bridgeton Billy Boys.

(f) No Pope of Rome

No Pope of Rome No chapels to sadden my eyes No nuns and no priests No rosary beads Every day is the 12th of July. 56 Appendix 2 – Celtic Songs (a) God Save Ireland

High upon the gallows tree swung the noble hearted three, By the vengeful tyrant stricken in their bloom; But they met him face to face, with the courage of their race, And they went with souls undaunted to their doom, “God Save Ireland!” said the heroes; “God Save Ireland!” said they all, Whether on scaffold high or the battlefield we will die;

O what matter when for Erin dear we fall! Girt around with cruel foes, still their courage proudly rose, For they thought of hearts that loved them far and near; Of the millions true and brave o’er the oceans swelling wave,

And the friends in holy Ireland ever dear, Climbed they up the rugged stair, rang their voices out in prayer, Then with England’s fatal cord around them cast, Close beside the gallows tree kissed like brothers lovingly,

True to home and faith and freedom to the last, Never till the last day shall the memory pass away, Of the gallant lives thus given for our land, But on the cause must go, amidst joy and weal and woe, Till we make our Isle a nation free and grand.

(b) The Fields of Athenry

By the lonely prison wall I heard a young girl calling, Michael, they are taking you away, for you stole Trevalyn’s corn, So the young might see the morn, Now a prisonship lies waiting in the bay.

Low lie the Fields of Athenry, Where once we watched the small free birds fly, Our love was on the wing, we had dreams and songs to sing, It’s so lonely round the fields of Athenry.

By a lonely prison wall, I heard a young man calling, Nothing matters, Mary, when you’re free, Against the famine and the crown, I rebelled they ran me down, Now you must raise our children with dignity.

By a lonely harbour wall she watched the last star falling, As the prison ship sailed out against the sky, Sure she’ll wait and hope and pray, for her love in Botany Bay, It’s so lonely round the Fields of Athenry. 57

(c) The Boys of the Old Brigade

Where are the lads who stood with me when history was made? Oh, gra mo chree, I long to see the Boys of the Old Brigade, “Oh Father, why are you so sad, on this bright Easter morn? When Irishmen are proud and glad of the land where they were born.”

“Oh son, I see sad, mem’ries view of far-off distant days, when being a boy, just like you, I joined the IRA. In hills and farms the call to arms was heard by one and all, And from the glens came brave young men to answer Irelands call.

T’was long ago we faced the foe, the Old Brigade and me, But by my side they fought and died that Ireland may be free, And now, my boy, I’ve told you why on Easter morn I sigh, For I recall my comrades all from dark old days gone by, I think of men who fought in glens with rifles and grenade, May heaven keep the men who sleep in the ranks of the Old Brigade.

(d) A Soldiers Song

We’ll sing a song, a soldier’s with cheering, rousing chorus As round our blazing fires we throng, the starry heavens o’er us Impatient for the coming fight, and as we await the mornings light Here in the silence of the night we’ll chant a soldier’s song

Soldiers are we, whose lives are pledged to Ireland Some have come from a land far beyond the waves Sworn to be free, no more our ancient sireland shall shelter the despot or the slave; Tonight we man the bearna baoghal in Erin’s cause, come woe or weal; Mid cannons roar and rifles peal we’ll chant a soldiers song

In valley green or towering crag our fathers fought before us And conquered ‘neath the same old flag that’s proudly flying o’er us We’re children of a fighting race that never yet has known disgrace And as we march the foe to face, we’ll chant a soldier’s song

Sons of the Gael! Men of the Pale! The long watched day is breaking; The serried ranks of Innisfall shall set the tyrant quaking. Our camp fires now are burning low; see in the east a silv’ry glow, Out yonder waits the Saxon foe, so chant a Soldier’s song. 58 Appendix 3 – The Siege of Derry 1688-9

During the 1600’s attempts were made on the part of the British state to reform the church in Ireland. These met with resistance from the troops of King James II, who had absconded from the British throne after a great deal of pressure from the Protestant hierarchy of the country, keen to ensure that the monarchy was not Catholic. King James’ troops, with the assistance of the Earl of Tyrconnell, attempted to ensure that all the strong points in Ireland were held by garrisons loyal to the Catholic cause. By November 1688, only the walled city of Londonderry had a Protestant garrison and the Earl of Antrim was instructed to replace it. On December 6th 1688 Lord Antrim’s troops appeared on the banks of the Foyle, the river that runs through the modern day city of Derry. At this sight, the thirteen young apprentice boys, referred to in Protestant folklore as the ‘brave thirteen,’ drew their swords, raised the drawbridge and closed the gates at Ferrygate quay, much to the surprise of the ‘Redshanks,’ who were very close to the quay. The city had a good quantity of weapons and ammunition, having recently been supplied by the vessel Deliverance, but Derry’s population of some 2,000 had been swollen by around 7,000 soldiers and perhaps as many as 30,000 refugees. King James joined his besieging army and on 18th April advanced towards the walls and offered terms. He was greeted with cries of ‘No surrender!’ and a fierce and sustained barrage of shot and ball. Then at the entreaty of his French advisers the king returned to Dublin. At the end of May a siege train of heavy guns sent by James arrived and the bombardment of the city intensified. The rain of mortar shells, bombs and cannon balls never threatened to breach the walls, but it did exact a heavy toll of life from the densely packed defenders. A stiff note from William of Orange’s general, the Duke of Schomberg, arrived ordering a relief attempt forthwith and, helped by a flowing tide and the fact that the Jacobite gunners were drunk, three vessels made their way up the Foyle led by the Mountjoy which broke a boom of logs and chains to get up to the walls on the evening of 28 July 1689. The arrival of provisions for the defenders caused the Jacobites to withdraw. The siege lasted 105 days and was the last great siege in British history. 59 Appendix 4 – The Battle of the Boyne 1690

In spite of the victory at Derry, William could not ignore the threat from Ireland. In August 1689 Marshal Schomberg landed at Bangor with 20,000 troops and, with Ulster secure, pushed south as far as Dundalk. James’s army blocked further progress towards Dublin, but there was no battle and the two armies withdrew to winter quarters. In March 1690 the Jacobite army was strengthened by 7,000 French regulars, but Louis XIV, an ally of James II, demanded over 5,000 Irish troops in return. The Williamites were reinforced by Danish mercenaries and by English and Dutch regiments. When William himself landed at Carrickfergus on 14 June, he was able to muster an army of 36,000 men. He began the march towards Dublin. There was some resistance near Newry, but the Jacobites soon withdrew to the south bank of the River Boyne. The battle was fought on 1 July 1690 at a fordable river bend four miles west of Drogheda. The main body of Williamite infantry was concentrated on fording the river at the village of Oldbridge. A detachment of cavalry and infantry made a flanking attack upstream, which forced James to divert troops to prevent his retreat being cut off. William’s army was stronger by at least 10,000 men, but after these troops were drawn off he had three-to-one superiority in the main arena. By mid- afternoon the Jacobite army was in retreat, outpaced by James himself, who rode to Dublin to warn the city of William’s approach. He was in France before the month was out. Both Schomberg and Rev George Walker, who had taken over from Colonel Lundy during the siege of Derry the previous year, were killed during the battle. While the Battle of the Boyne did not end the war in Ireland for the Irish Jacobites, it was a significant defeat and General Ginkel’s victory at Aughrim signalled the imminence of the end of battle. The Irish formally surrendered after the 1691 siege of Limerick at which the Treaty of Limerick was signed. The victory at the Boyne is celebrated on the 12th July, rather than the 1st, as the 1752 change from the Julian to the Gregorian calendar caused the loss of eleven days. 60 Bibliography

Books

Bradley, JM ‘Sport, Culture, Politics and Scottish Society: Irish Immigrants and the Gaelic Athletic Association’ John Donald Publishing 1998 Devine, TM (ed) ‘Scotland’s Shame: Bigotry and Sectarianism in Modern Scotland’ Mainstream Publishing 2000 Esplin, R ‘Down the Copland Road’ Argyll Publishing 2000 Gallagher, T ‘Glasgow: The Uneasy Peace’ Manchester University Press 1987 Lugton, A ‘The Making of Hibernian’ John Donald Publishing 1995 Murray, B ‘The Old Firm in the New Age: Celtic and Rangers since the Souness Revolution’ Mainstream Publishing 1998 Murray, B ‘The Old Firm: Sectarianism, Sport and Society in Scotland’ John Donald Publishing 1984, republished 2000

Articles

Finn, GPT ‘Racism, Religion and Social Prejudice: Irish Catholic Clubs, Soccer and Scottish Society – I The Historical Roots of Prejudice’ The International Journal of the History of Sport Vol. 8 No 2 September 1991 ‘Racism, Religion and Social Prejudice: Irish Catholic Clubs, Soccer and Scottish Society – II Social Identities and Conspiracy Theories’ The International Journal of the History of Sport Vol. 8 No 3 December 1991 Henderson, C Nil By Mouth Newsletter Issue 1 Summer 2001 Luckhurst, T ‘Scotland Returns to the Dark Ages’ New Statesman 21/05/01 61 Morrison, I ‘Up the Hill Backwards’ Once a Tim, Always a Tim, Celtic Fanzine Issue 6

Television Programmes

‘Football, Faith and Flutes’ ITV Wark Clements & Co Production 1995

Internet

BBC History Online www.bbc.co.uk/history 08/10/01 Celtic Football Club Official website www.celticfc.net 16/02/02 Donald Gorrie Bill on Sectarianism www.donaldgorrie.com/consultation.htm 15/11/01 Dundee United Official Website http://www.dundeeunitedfc.co.uk/ 12/12/01 Irish Rebel Music www.geocities.com/irishrebelmusic 30/11/01 Football Violence: Theoretical and Research Perspectives www.sirc.org/publik/fvtheory.html 13/12/01 Loyalist and Orange Information www.scottishloyalists.com 28/10/01 Loyalist Songs www.theproddyboy.freeservers.com 30/11/01 Nil By Mouth Homepage www.nilbymouth.org 12/10/01 The Scotsman Online www.scotsman.com 06/11/01 Tiocfaidh Ar La Fanzine www.talfanzine.co.uk 11/12/01 Ulster Loyalist www.ulsterloyalist.co.uk 15/01/02 Ulster Volunteer Force Online www.uvf-online.co.uk 24/01/02

Interviews

Reverend Graham K Blount Scottish Churches Parliamentary Offices 04/12/01 George Douglas Operations Executive, Celtic Football Club Celtic Park Glasgow 04/03/02 Peter Kearney Catholic Media Offices 24/03/02 62 Willie McDougall Head of Security, Scottish Football Association , Glasgow 23/01/02 Kevin O’Donnell Editor www.thecelticend.com 11/12/01 Jack Ramsay Former Grand Secretary of the Loyal Orange Institution of Scotland. Olympia House, Glasgow 11/12/01 Fred Shedden Chairman of Trustees, Nil By Mouth Balmoral Hotel, Edinburgh 22/11/01

Newspaper Articles

Daily Record Newspaper 11/07/89 Daily Record Newspaper 25/05/99 Daily Record Newspaper 31/05/99 Daily Record Newspaper 13/10/01 Daily Record Newspaper 15/10/01

Glasgow Herald Newspaper 11/07/89

Independent Newspaper 18/09/99

Scotland on Sunday newspaper 06/06/99 Scotland on Sunday Newspaper 28/11/99

Scotsman Newspaper 02/06/93 Scotsman Newspaper 13/02/99 Scotsman Newspaper 01/06/99 Scotsman Newspaper 22/09/99

The Sun Newspaper 10/07/89