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Italian Australians, the Church, War and Fascism in Melbourne 1919-1945

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Italian Australians, the Church, War and Fascism in Melbourne 1919-1945 ~T 1 • VICTORIA UNIVERSITY Italian Australians, the Church, War and Fascism in Melbourne 1919-1945 by Anthony Cappello A THESIS SUBMITTED TO THE FACULTY OF ARTS IN FULFILLMENT OF THE REQUIREMENTS OF THE DEGREE MASTERS OF ARTS (RESEARCH) Department of Social Inquiry and Community Studies St. Albans Campus August 1999 •^5 LIBRARY g Principal Supervisor: Dr. lima O'Brien STA THESIS 282.9451 CAP 30001005875259 Cappello, Anthony s Italian Australians, the church, war and fascism in Melbourne, 1919-1945 Declaration Except where otherwise indicated this thesis is my own work Anthony Cappello August 1999 Table of Contents Introduction ll-V Chapter One, The Beginnings Chapter Two, The Priestless Years 18 Chapter Three, Father Ugo Modotti, 1938-1940 39 Chapter Four, Italy enters the War 58 Chapter Five, Modotti, the Authorities andPOWs 75 Chapter Six, Modotti and the Political Control of the Italian Community 87 Chapter Seven, Modotti and the Religious Control of the Italian Community 104 Conclusion, Italian Australian Catholics: More than a Footnote 121 Picture Credits, 129 Bibliography, 130 Introduction In Melbourne, outside St. Patrick's Cathedral there is a statue of the Irish Catholic rights campaigner, Dan O'Coimell.' Its importance and strategic placement is to demonstrate the strong Irish roots of the Catholic Church of Melbourne. In addition, on a number of occasions, our current Archbishop, George Pell, has reminded Catholics in Melbourne of our strong Irish links. There is no doubt that the Irish have played a major part in Australian Catholic Church history, but I question the notion that they have been the only contributor to the Australian Catholic Church in Australia. This interpretation produces a situation where other cultural groups are either ignored or overlooked. There is no better example than the description of Patrick O'Farrell who assesses the contribution of the Italian community in the following paragraph: Within many parishes migrants were subject to strong pressures to assimilate, to adopt Australian religious ways and to drop their own. This pressure conflicted in particular with the Italians' desire to retain their own form of worship- notably their saints' days, statues and habits of devotion. Some parishes blimtly refused to accommodate such differences of Catholic behavior; in very few were they welcome. As a consequence, many Italian Catholics- disposed by their background to anti- clericalism- deserted the parish churches, and the regular practice of their religion. Where they remained, their participation in, and contribution to, Australian Catholic life was relatively small.^ Although I single out O'Farrell, numerous Australian Catholic Church histories fail to acknowledge the Italian contribution at all. It comes as no surprise that none of the Australian Catholic Chiu"ch histories (written to date) do not mention the Italian Jesuit fathers who were chaplains to the Italians in Melbourne, Vincenzo de Francesco (1921-1934) and Ugo (Hugh) Modotti (1938-1945) and their influence in the life of the Catholic Church during 1919 to 1945. Those who do write about the Italian contribution begin their assessment after the Second World War and regard the Italians as latecomers. Yet, the evidence illustrates that there is sufficient data to demonstrate that there was an Itahan contribution before the end of the Second World War. In fact, there is considerable evidence revealed in this thesis that the Italian contribution was not only important but also crucial in changing the nature of the Australian church from its predominately Irish beginnings. 'Early in April 1999, Dan O'Connell was moved to the side of the Cathedral. In his former place a new statue of Daniel Mannix has been erected. In the years 1919-1945 there was a world war, there were fascists, communists and movements such as the Campion Society and Catholic Action, internments, major Episcopal changes, escaped POWs and American secret agents, and associated in all of these areas was the Italian community, particularly its chaplains. This thesis argues that the Italian contribution to Australian Catholic history during the years 1919- 1945 cannot remain merely a footnote or a paragraph. This thesis challenges O'Farrell's argument, that the Italian contribution was relatively small, and instead will demonstrate that the Italian contribution, despite pressure to assimilate, was significant and, in fact, focal to an unfolding political drama. While the thesis is limited to Melbourne, there is some overlap into other states. The thesis revolves around two central characters, Father Ugo Modotti and to a lesser extent Father Vincenzo de Francesco. Regarding the Salesian Fathers who arrived in Melbourne in 1925, because their interaction with the Italian community was minimal, I have only made passing references, which concern their relationship with either Father de Francesco or Father Modotti. The description of Father de Francesco's contribution is limited to one chapter compared to Modotti (who has five chapters), because the events during de Francesco's chaplaincy were minor compared to Modotti's period. Furthermore, there was far more material available on Modotti than on de Francesco. The thesis begins with a discussion of the formation of the Italian State in 1870 and the interpretation of the unification of Italy by the Australian Catholic Church, which from its earliest days was prominently Irish.^ Following this I introduce the Italian community in Ausfralia, which I argue, is a minority within an Irish Ausfralian Church. In infroducing the Italian community, I pay particular attention to its first signs of unity with the newspaper Voce D 'Italia. The second half of chapter one focuses on Father Vincenzo de Francesco, chaplain to the Italians of Melbourne from 1919 to 1934, and his ministry amongst the Itahan community. The role of de Francesco is used as a platform to look at the pressing questions of Fascism and Italianita, which are discussed in chapter two. Also assessed in chapter two is the lay"* input of the Italian Catholic community and events overseas such as the Abyssinian invasion and the Spanish Civil War. ^ Patrick O'Farrell, The Catholic Church and Community: An Australian History, Revised Edition (Sydney, 1992) 404. ' Bruce Duncan, "From Ghetto to Crusade: A Study of the Social and Political Catholic Opinion-Makers in Sydney during the 1930s." Doctorate of Philosophy. Sydney University. Sydney 1987. 1-6. Chapter three introduces us to Father Ugo Modotti and his contribution to Melbourne during 1938-1940. The focus of this chapter is Modotti's role in introducing counter fascist moves against the Italian Consular Officials by carrying out the mandate of the Archdiocese, which included assimilation of the Italian community. Chapter four assesses the support from the Archbishop of Melbourne, Daniel Mannix, towards Fr. Modotti and the Italian community. Members of the Italian community, with the advent of war, became enemy aliens, as did their chaplain. This protection and support shown by the wider Catholic Church to those who suffered the fate of internments and injustices becomes important in understanding that the Catholic Church played a central role in supporting the Italian migrants. Chapter five introduces Panico's attempt to install Australian bom bishops rather than bishops from Ireland. Mannix becomes Panico's main target, but with Modotti and Mannix developing strong links, Panico starts his attack on Modotti with the aim of discrediting Mannix, Chapter six evaluates the beginnings of the communist-Catholic battles of Melbourne. The famous Labor party disputes of the fifties are well documented elsewhere, and this chapter looks at the earlier battle within the Italian community. The climax builds into chapter seven where Panico implements his Roman policy, but in order to do this, he ends the Modotti and Mannix plan of confrolling the chaplaincy of the Italian community. Important in this chapter is the significance of the Italian community in determining the successful implementation of the Roman policy. In my analysis of the Italian community I will argue how it developed with its first chaplain, Fr. Vincenzo de Francesco 1920-1934, how it continued to expand without a chaplain during 1934-1938, and how it further impacted on the Australia Catholic Church scene with Fr. Modotti during the years 1938-1945. Furthermore, I will assess the role and influence of Father Modotti and the Italian Community on the wider Catholic Church, especially in the areas of politics, both church and secular. Also discussed is the role of the Apostolic Delegate and its relationship to the Italian community and to the wider predominantly Irish community. The reader must note that I am demonstrating, by discussing all these different components, that the Italian contribution was not merely a footnote in the bigger story of the AustraUan Catholic Church. Thus the heading of my conclusion, ''Italian Australian Catholics: More than a Footnote." Lay- laity, the non-clerical members of the Italian community. ui My main source of information for this thesis has been the Ausfralian Archives, Commonwealth Investigation Bureau files years 1940-1945. Other important sources have been the Jesuit Archives, Melbourne Catholic Diocesan Archives and, to a lesser extent, the Santospirito Papers. The author has opted not to conduct oral interviews, due to the advanced age of those still alive. Rather I have opted for written correspondence with those
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