A First World War-era recruitment office located in the town of Wolfville. CAMP ALDERSHOT, NOVA SCOTIA- CANADA
First Aldershot Group Camp
Camp Aldershot, Nova Scotia
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Irish Canadian
From Wikipedia, the free encyclopedia
Irish Canadians
Mulroney.jpgMary Walsh in London, UK.jpg
ThomasDArcyMcGee.jpgStompin tom connors in 2002.jpgMichael J Fox 1988-cropped1.jpgTom Cavanagh by David Shankbone.jpgCATHERINE OHARA.jpgRyan reynolds.jpg
Notable Irish Canadians: Brian Mulroney, Mary Walsh, Thomas D'Arcy McGee, Stompin' Tom Connors, Michael J. Fox, Tom Cavanagh, Catherine O'Hara, Ryan Reynolds
Total population
4,354,155
14% of the Canadian population
Regions with significant populations
Ontario
1,988,940
British Columbia
618,120
Alberta
539,160
Quebec
406,085
Nova Scotia
195,365
Languages
English and French
Religion
Protestantism (Anglicanism, United), Roman Catholicism
Related ethnic groups
Irish, Ulster-Scots, Scottish-Canadians, English-Canadians Welsh Canadian, Irish Americans, English
Irish Canadians are immigrants and descendants of immigrants who originated in Ireland. 1.2 million Irish immigrants arrived, 1825 to 1970, at least half of those in the period from 1831-1850. By 1867, they were the second largest ethnic group (after the French), and comprised 24% of Canada's population. The 1931 national census counted 1,230,000 Canadians of Irish descent, half of whom lived in Ontario. About one-third were Catholic in 1931 and two-thirds Protestants.[1]
The Irish immigrants were largely Protestant before the famine years of the 1840s, when the Catholics arrived in large numbers. However, most Catholic Irish after 1850 usually headed to the U.S., England and Australia.[2]
The 2006 census by Statistics Canada, Canada's Official Statistical office revealed that the Irish were the 4th largest ethnic group with 4,354,000 Canadians with full or partial Irish descent or 14% of the country's total population.[3] This was a large and significant increase of 531,495 since the 2001 census, which counted 3,823,000 respondents quoting Irish ethnicity.[4]
Saint Patrick's Day Parade in Montreal
Irish have a long and rich history in Canada dating back centuries. The first recorded Irish presence in the area of present day Canada dates from 1536, when Irish fishermen from Cork travelled to Newfoundland.
After the permanent settlement in Newfoundland by Irish in early 19th century, overwhelmingly from Waterford, increased immigration of the Irish elsewhere in Canada began in the decades following the War of 1812. Between the years 1825 to 1845, 60% of all immigrants to Canada were Irish; in 1831 alone, some 34,000 arrived in Montreal.
But the peak period of entry of the Irish to Canada in terms of sheer numbers occurred in the 1830-50 period when 624,000 arrived, or 31,000 a year; smaller numbers arrived in Newfoundland. Besides Upper Canada (Ontario), the Maritime colonies of Nova Scotia, Prince Edward Island and New Brunswick, especially Saint John, were popular destinations.
During this time, Canada was the destination of the most destitute Irish Catholics cleared from land estates and leaving the crowded docks of Liverpool, numbering in the hundreds of thousands. Passage fares to Canada were much lower than those to the United States, Australia, and New Zealand, due to such factors as distance and the use of empty, returning timber ships to transport the masses.[5]
Catholics[edit source]
The great majority of Irish Catholics arrived in Grosse Isle, an island in Quebec in the St. Lawrence River, which housed the immigration reception station. Thousands died or arrived sick and were treated in the hospital (equipped for less than one hundred patients) in the summer of 1847; in fact, many boats that reached Grosse-Île had lost the bulk of their passengers and crew, and many more died in quarantine on or near the island. From Grosse-Ile, most survivors were sent to Montreal, where the existing Irish community mushroomed. The orphaned children were adopted into Quebec families and accordingly became Québécois, both linguistically and culturally.[6]
Many of the families that survived continued on to settle in Canada West (formerly Upper Canada, now Ontario) or the United States (many to Chicago and the Midwest).[7]
Father of Confederation D'Arcy McGee
Compared with the Irish in the United States or the United Kingdom who fled famine, a good number of the Irish in Canada settled in rural areas and not in the cities, though there were many exceptions (especially in Quebec and New Brunswick, see below for more information).
The Catholic Irish in Canada felt discrimination from Protestants, especially after the Fenian raids-an attempted invasion by Catholics based in the U.S. in 1866 and 1870. Although the Irish Catholic community in Canada did in part condemn the attacks, many were torn between loyalty to their new home and the memory of harsh British rule in Ireland. There were violent clashes with the French Canadians in Ontario as well.[8]
Thomas D'Arcy McGee, an Irish-Montreal journalist, became a Father of Confederation in 1867. An Irish Republican in his early years, he would moderate his view in later years and become a passionate advocate of Confederation. He was instrumental in enshrining educational rights for minority Catholics in the Canadian Constitution. In 1868, he was assassinated in Ottawa. It was claimed a Fenian named Gaylord O'Neiel Whelan was the assassin, attacking McGee for his recent anti-Raid statements. This was later called into question, with many believing that Whelan was falsely accused as a scapegoat in the assassination.
After Confederation, Irish Catholics faced more oppression, probably because of their faith rather than their ethnicity. This was especially true in the mainly Protestant province of Ontario, which was under the political sway of the already entrenched anti-Catholic Orange Order, Ottawa excepted. The anthem "The Maple Leaf Forever," written and composed by Scottish immigrant and Orangeman Alexander Muir, reflects the British Ulster loyalism outlook of many Protestant Canadians of the time. However the tensions subsided by 1900.[9]
There were several important and symbolic steps for integration of the Irish-Catholic community. One example was the election of Sir John Sparrow David Thompson, KCMG, PC, QC (November 10, 1845 - December 12, 1894. Thompson was a Canadian lawyer, judge, politician, and university professor, who served as the fourth Prime Minister of Canada from December 5, 1892 until his death in office on December 12, 1894, as well as the fifth Premier of Nova Scotia in 1882. He was the first Roman Catholic to hold the office of Prime Minister. Similarly, Ontario's first Premier was a Roman Catholic of Scottish ancestry. John Sandfield Macdonald, QC (December 12, 1812 - June 1, 1872) was the first Premier of the province of Ontario, one of the four founding provinces created at the confederation of Canada in 1867. He served as both premier and Attorney-General of Ontario from July 16, 1867, to December 20, 1871.[1] From Canada's inception Roman Catholics in English speaking Canada were determined to be full and equal participants with their Protestant neighbours.
Demographics[edit source]
The following statistics are from the 2006 Census of Canada.[3]
Canadians of Irish descent by province and territory
Province/Territory
Irish Canadian
population
Percentage of population
Alberta 539,160 16.6%
British Columbia 618,120 15.2%
Manitoba 151,915 13.4%
New Brunswick 150,705 21.0%
Northwest Territories 4,860 11.8%
Nova Scotia 195,365 21.6%
Newfoundland and Labrador 107,390 21.5%
Nunavut 1,220 4.2%
Ontario 1,988,940 16.5%
Prince Edward Island 39,170 29.2%
Quebec 406,085 5.5%
Saskatchewan 145,480 15.3%
Yukon 5,735 19.0%
Canada 4,354,155 13.9%
The graph of course excludes those who have some Irish ancestry. Historian and journalist Louis-Guy Lemieux,...... claims that about 40% of Quebecers have Irish ancestry on at least one side of their family tree.[3] Considering that many other Francophones throughout Canada likewise have Irish roots, in addition to those who may simply identify as Canadian, the total number of Canadians with some Irish ancestry would exceed 20% of the Canadian population.
Irish in Quebec[edit source]
Main article: Irish Quebecers
Victoria Bridge under construction in Montreal, as photographed by William Notman.
Irish established communities in both urban and rural Quebec. Irish immigrants arrived in large numbers in Montreal during the 1840s and were hired as labourers to build the Victoria Bridge, living in a tent city at the foot of the bridge. Here, workers unearthed a mass grave of 6,000 Irish immigrants who had died at nearby Windmill Point in the typhus outbreak of 1847-48. The Irish Commemorative Stone or "Black Rock," as it is commonly known, was erected by bridge workers to commemorate the tragedy.
The Irish would go on to settle permanently in the close-knit working-class neighbourhoods of Pointe-Saint-Charles, Griffintown and Goose Village, Montreal. With the help of Quebec's Catholic Church, they would establish their own churches, schools, and hospitals. St. Patrick's Basilica was founded in 1847 and served Montreal's English-speaking Catholics for over a century. Loyola College was founded by the Jesuits to serve Montreal's mostly Irish English-speaking Catholic community in 1896. Saint Mary's Hospital was founded in the 1920s and continues to serve Montreal's present-day English-speaking population. The St. Patrick's Day Parade in Montreal is one of the oldest in North America, dating back to 1824. It annually attracts crowds of over 600,000 people.
Montreal Shamrocks with 1899 Stanley Cup
The Irish would also settle in large numbers in Quebec City and establish communities in rural Quebec, particularly in Pontiac, Gatineau and Papineau where there was an active timber industry. However, most would move on to larger North American cities.
Many Irish immigrants would also assimilate into French-Canadian society. After the disaster at Grosse-Île (see above), many Irish children were left as orphans in a new country. The Catholic Church would arrange for these children to be adopted by French Canadians in Lower Canada. Some of these children kept their Irish surnames (Caissie from Kessy, Riel from Reilly, etc.).[10] A common Catholic religion also allowed Irish immigrants to intermarry with French Canadians, and children would often speak French as a first language.
Today, many Québécois have some Irish ancestry. Examples are Daniel Johnson, Claude Ryan, the former Premier Jean Charest, and the late Georges Dor (born Georges-Henri Dore). The Irish constitute the second largest ethnic group in the province after French Canadians and one estimate suggests that as many as 40 percent of French-speaking Quebecers have some Irish ancestry.[10]
Irish in Ontario[edit source]
From the times of early European settlement in the 17th and 18th centuries, the Irish had been coming to Ontario, in small numbers and in the service of New France as missionaries, soldiers, geographers and fur trappers.
After the creation of British North America in 1763, Protestant Irish, both Irish Anglicans and Ulster-Scottish Presbyterians had been migrating over the decades to Upper Canada, some as United Empire Loyalists or directly from Ulster.
In the years after the War of 1812, an increasing numbers of Irish, a growing number Catholic, were venturing to Canada to obtain work on projects such as canals, roads, railroads and in the lumber industry. The labourers were known as 'navvies' and built much of the early infrastructure in the province. Settlement schemes offering cheap (or free) land brought over farmer families. Munster (particularly Tipperary and Cork) were frequent sources of these migrants.[11] Peter Robinson organized land settlements of Catholic tenant farmers in the 1820s to areas of rural Eastern Ontario, which helped establish Peterborough as a regional centre.
The Irish were instrumental in the building of the Rideau Canal. Alongside French-Canadians, thousands of Irish laboured tirelessly in difficult terrain. Hundreds, if not thousands, died because of malaria.[12]
Famine in Ireland[edit source]
The Great Irish Hunger 1845-1849, had a large impact on Ontario. At its peak in the summer of 1847, boatloads of sick migrants arrived in desperate circumstances on steamers from Quebec to Bytown (soon to be Ottawa), and to ports of call on Lake Ontario, chief amongst them Kingston and Toronto, in addition to many other smaller communities across southern Ontario. They came from the land estates in counties such as Sligo, Clare, Cavan, Dublin, Wicklow, Limerick and Cork. Quarantine facilities were hastily constructed to accommodate them. Nurses, doctors, priests, nuns, compatriots, some politicians and ordinary citizens aided them. Thousands died in Ontario that summer alone, mostly from typhus.
How permanent a settlement was depended on circumstances. Case in point, Irish immigration to North Hastings County, Canada West, came after 1846. Most of the immigrants were attracted to North Hastings by free land grants beginning in 1856. Three Irish settlements were established in North Hastings: Umfraville, Doyle's Corner, and O'Brien Settlement. The Irish were primarily Roman Catholic. Crop failures in 1867 halted the road program near the Irish settlements, and departing settlers afterward outnumbered new arrivals. By 1870, only the successful settlers, most of whom were farmers who raised grazing animals, remained.[13]
In the 1840s the major challenge for the Catholic Church was keeping the loyalty of the very poor Catholic arrivals. The fear was that Protestants might use their material needs as a wedge for evangelization. In response the Church built a network of charitable institutions such as hospitals, schools, boarding homes, and orphanages, to meet the need and keep people inside the faith.[14] The Catholic church was less successful in dealing with tensions between its French and the Irish clergy; eventually the Irish took control.[15][16]
Toronto had similar numbers of both Irish Protestants and Irish Catholics. Riots repeatedly broke out from 1858-1878, culminating in the Jubilee Riots of 1875. The Irish population essentially defined the Catholic population in Toronto until 1890, when German and French Catholics were welcomed to the city by the Irish, but the Irish proportion still remained 90% of the Catholic population. However, various powerful initiatives such as the foundation of St. Michael's College in 1852 (where Marshall McLuhan was to hold the chair of English until his death in 1980), three hospitals, and the most significant charitable organizations in the city (the Society of St. Vincent de Paul) and House of Providence created by Irish Catholic groups strengthened the Irish identity, transforming the Irish presence in the city into one of influence and power.
An economic boom and rapid growth in the years after their arrival allowed many Irish men to obtain steady employment on the rapidly expanding railroad network, construction in the cities or in the logging industry, some venturing to the more remote parts of eastern, central and northern Ontario. Women would often enter into domestic service. Others farmed the relatively cheap, arable land of southern Ontario. There was a strong Irish rural presence in Ontario in comparison to their brethren in the northern US, but they were also numerous in the towns and cities. Later generations of these poorer immigrants were among those who rose to prominence in unions, business, law, the arts and politics.
Redclift (2003) concludes that many of the one million migrants, mainly of British and Irish origin, who arrived in Canada in the mid-19th century benefited from the availability of land and absence of social barriers to mobility. This enabled them to think and feel like citizens of the new country in a way denied them back in the old country.[17]
Akenson (1984) argues that the Canadian experience of Irish immigrants is not comparable to the American one. He contends that the numerical dominance of Protestants within the national group and the rural basis of the Irish community negated the formation of urban ghettos and allowed for a relative ease in social mobility. In comparison, the American Irish in the Northeast and Midwest were dominantly Catholic, urban dwelling, and ghettoized. There was however, the existence of Irish-centric ghettos in Toronto (Cabbagetown, Trinity Niagara, the Ward) at the fringes of urban development, at least for the first few decades after the famine and in the case of Trefann Court, a holdout against public housing and urban renewal, up to the 1970s. This was also the case in other Canadian cities with significant Irish Catholic populations such as Montreal, Ottawa and Saint John but these ghettos, like the American ones, were not Irish in totality.
Likewise the new labour historians believe that the rise of the Knights of Labor caused the Orange and Catholic Irish in Toronto to resolve their generational hatred and set about to form a common working-class culture. This theory presumes that Irish-Catholic culture was of little value, to be rejected with such ease. Nicolson (1985) argues that neither theory is valid. He says that in the ghettos of Toronto the fusion of an Irish peasant culture with traditional Catholism produced a new, urban, ethno-religious vehicle - Irish Tridentine Catholism. This culture spread from the city to the hinterland and, by means of metropolitan linkage, throughout Ontario. Privatism created a closed Irish society, and, while Irish Catholics cooperated in labour organizations for the sake of their family's future, they never shared in the development of a new working-class culture with their old Orange enemies.[18]
McGowan argues that between 1890 and 1920, the city's Catholics experienced major social, ideological, and economic changes that allowed them to integrate into Toronto society and shake off their second-class status. The Irish Catholics (in contrast to the French) strongly supported Canada's role in the First World War. They broke out of the ghetto and lived in all of Toronto's neighbourhoods. Starting as unskilled labourers, they used high levels of education to move up and were well represented among the lower middle class. Most dramatically, they intermarried with Protestants at an unprecedented rate.[19]
Confederation[edit source]
With Canadian Confederation in 1867, Catholics were granted a separate school board. Through the late 19th and early 20th century, Irish immigration to Ontario continued but a slower pace, much of it family reunification. Out migration of Irish in Ontario (along with others) occurred during this period following economic downturns, available new land and mining booms in the US or the Canadian West. The reverse is true of those with Irish descent who migrated to Ontario from the Maritimes and Newfoundland seeking work, mostly since World War II.
In 1877, a breakthrough in Irish Canadian Protestant-Catholic relations occurred in London, Ontario. This was the founding of the Irish Benevolent Society, a brotherhood of Irishmen and women of both Catholic and Protestant faiths. The society promoted Irish Canadian culture, but it was forbidden for members to speak of Irish politics when meeting. Today, the Society is still operating.
Some writers have assumed that the Irish in 19th-century North America as impoverished. DiMatteo (1992), using evidence from probate records in 1892 shows this is untrue. Irish-born and Canadian-born Irish accumulated wealth similarly, and that being Irish was not an economic disadvantage by the 1890s. Immigrants from earlier decades may well have experienced greater economic difficulties, but in general the Irish in Ontario in the 1890s enjoyed levels of wealth commensurate with the rest of the populace.[20]
By 1901 Ontario Irish Catholics and Scottish Presbyterians were among the most likely to own homes, while Anglicans did only moderately well, despite their traditional association with Canada's elite. French-speaking Catholics in Ontario achieved wealth and status less readily than Protestants and Irish Catholics. Although differences in attainment existed between people of different religious denominations, the difference between Irish Catholics and Irish Protestants in urban Canada was relatively insignificant.[21]
20th century[edit source]
Ciani (2008) concludes that support of World War I fostered an identity among Irish Catholics as loyal citizens and helped integrate them into the social fabric of the nation. Michael Francis Fallon contributed to these changes as bishop of London. Fallon's primary motive, however, was to advance the cause of Irish Catholics in Canada and abroad. He largely ignored the interests of French Canadian Catholics, was a vocal opponent of bilingual education, and consistently favored those of Irish heritage for advancement in the Church and government. As a result, French Canadians did not participate in Fallon's efforts to support the war effort and became more marginalized in Canadian politics and society.[22]
Present[edit source]
Today, the impact of the heavy 19th-century Irish immigration to Ontario is evident as those who report Irish extraction in the province number close to 2 million people or almost half the total Canadians who claim Irish ancestry. In 2004, March 17 was proclaimed "Irish Heritage Day" by the Ontario Legislature in recognition of the immense Irish contribution to the development of the Province. Further, Ontario is home to the only Gaeltacht or "Irish language speaking area" outside of Ireland, as is recognized by the Irish government.[23]
With the downturn of Ireland's economy in 2010, Irish people are again coming to Canada looking for work. Some are coming on work and travel visas.
There are many communities in Ontario that are named after places and last names of Ireland: Ballinafad, Ballyduff, Ballymote, Cavan, Connaught, Connellys, Dalton, Donnybrook, Dublin, Dundalk, Dunnville, Enniskillen, Erinsville, Galway, Hagarty, Irish Lake, Kearney, Keenansville, Kennedys, Killaloe, Killarney, Limerick, Listowel, Lucan, Maguire, Malone, McGarry, Moffat, Mullifarry, Munster, Navan, New Dublin, O'Connell, Oranmore, Quinn Settlement, Ripley, Shamrock, Tara, South Monaghan, Waterford and Westport.
Irish in New Brunswick[edit source]
Irish Memorial on Middle Island, Miramichi, New Brunswick
The Miramichi River valley, received a significant Irish immigration in the years before the potato famine. These settlers tended to be better off and better educated than the later arrivals, who came out of desperation. Though coming after the Scottish and the French Acadians, they made their way in this new land, intermarrying with the Catholic Highland Scots, and to a lesser extent, with the Acadians. Some, like Martin Cranney, held elective office and became the natural leaders of their augmented Irish community after the arrival of the famine immigrants. The early Irish came to the Miramichi because it was easy to get to with lumber ships stopping in Ireland before returning to Chatham and Newcastle, and because it provided economic opportunities, especially in the lumber industry.
Long a timber-exporting colony, New Brunswick became the destination of thousands of Irish immigrants in the form of refugees fleeing the potato famines during the mid-19th century as the timber cargo vessels provided cheap passage when returning empty to the colony. Quarantine hospitals were located on islands at the mouth of the colony's two major ports, Saint John (Partridge Island) and Chatham-Newcastle (Middle Island), where many would ultimately die. Those who survived settled on marginal agricultural lands in the Miramichi River valley and in the Saint John River and Kennebecasis River valleys, however, the difficulty of farming these regions saw many Irish immigrant families moving to the colony's major cities within a generation or to Portland, Maine or Boston.
Saint John and Chatham, New Brunswick saw large numbers of Irish migrants, changing the nature and character of both municipalities. Today, all of the amalgamated city of Miramichi continues to host a large annual Irish festival. Indeed, Miramichi is one of the most Irish communities in North America, second possibly only to Saint John or Boston.
Irish in Prince Edward Island[edit source]
For years, Prince Edward Island had been divided between Irish Catholics and British Protestants (which included Ulster Scots from Northern Ireland). In the latter half of the 20th century, this sectarianism diminished and was ultimately destroyed recently after two events occurred. First, the Catholic and Protestant school boards were merged into one secular institution; second, the practice of electing two MLAs for each provincial riding (one Catholic and one Protestant) was ended.
Irish in Newfoundland[edit source]
Main articles: Irish Newfoundlanders, Newfoundland Irish, and Newfoundland English
In 1806, The Benevolent Irish Society (BIS) was founded as a philanthropic organization in St. John's, Newfoundland. Membership was open to adult residents of Newfoundland who were of Irish birth or ancestry, regardless of religious persuasion. The BIS was founded as a charitable, fraternal, middle-class social organization, on the principles of "benevolence and philanthropy", and had as its original objective to provide the necessary skills which would enable the poor to better themselves. Today the society is still active in Newfoundland and is the oldest philanthropic organization in North America.
Newfoundland Irish Catholics, mainly from the southeast of Ireland, settled in the cities (mainly St. John's and parts of the surrounding Avalon Peninsula), while British Protestants, mainly from the West Country, settled in small fishing communities. Over time, the Irish Catholics became wealthier than their Protestant neighbours, which gave incentive for Protestant Newfoundlanders to join the Orange Order. In 1903, Sir William Coaker founded the Fisherman's Protective Union (F.P.U.) in an Orange Hall in Herring Neck. Furthermore, during the term of Commission of Government (1934-1949), the Orange Lodge was one of only a handful of "democratic" organizations that existed in the Dominion of Newfoundland. In 1948, a referendum was held in Newfoundland as to its political future; the Irish Catholics mainly supported a return to independence for Newfoundland as it existed before 1934, while the Protestants mainly supported joining the Canadian Confederation. Newfoundland then joined Canada by a 52-48% margin, and with an influx of Protestants into St. John's after the closure of the east coast cod fishery in the 1990s, the main issues have become one of Rural vs. Urban interests rather than anything ethnic or religious.
To Newfoundland, the Irish gave the still-familiar family names of southeast Ireland: Walsh, Power, Murphy, Ryan, Whelan, Phelan, O'Brien, Kelly, Hanlon, Neville, Bambrick, Halley, Dillon, Byrne, Burke, and FitzGerald. Irish place names are less common, many of the island's more prominent landmarks having already been named by early French and English explorers. Nevertheless, Newfoundland's Ballyhack, Cappahayden, Kilbride, St. Bride's, Port Kirwan and Skibereen all point to Irish antecedents.
Along with traditional names, the Irish brought their native tongue. Newfoundland was one of the few places outside Ireland where the Irish language was spoken by a majority of the population as their primary language. In fact Newfoundland Irish is its own distinct dialect. While the Irish language has become very uncommmon in Newfoundland today, its influence on Newfoundland English, both lexically (in words like 'angishore' and 'sleveen') and grammatically (the 'after' past-tense construction, for instance), is apparent.
Newfoundland is the only place outside Europe with its own distinctive name in the Irish language, Talamh an Éisc, "the land of fish". The family names, the features and colouring, the predominant Catholic religion, the prevalence of Irish music - even the dialect and accent of the people - are so reminiscent of rural Ireland that Irish author Tim Pat Coogan has described Newfoundland as "the most Irish place in the world outside of Ireland".[24]
According to the 2001 Canadian census, the largest ethnic group in Newfoundland and Labrador is English (39.4%), followed by Irish (19.7%), Scottish (6.0%), French (5.5%), and First Nations (3.2%). While half of all respondents also identified their ethnicity as "Canadian," 38% report their ethnicity as "Newfoundlander" in a 2003 Statistics Canada Ethnic Diversity Survey.
Accordingly, the largest single religious denomination by number of adherents according to the 2001 census was the Roman Catholic Church, at 36.9% of the province's population (187,405 members). The major Protestant denominations make up 59.7% of the population, with the largest group being the Anglican Church of Canada at 26.1% of the total population (132,680 members), the United Church of Canada at 17.0% (86,420 members), and the Salvation Army at 7.9% (39,955 members), with other Protestant denominations in much smaller numbers. The Pentecostal Church made up 6.7% of the population with 33,840 members. Non-Christians made up only 2.7% of the total population, with the majority of those respondents indicating "no religion" (2.5% of the total population). According to the Statistics Canada 2006 census, 21.5% of Newfoundlanders claim Irish ancestry (other major groups in the province include 43.2% English, 7% Scottish, and 6.1% French). In 2006, Statistics Canada have listed the following ethnic origins in Newfoundland; 216,340 English, 107,390 Irish, 34,920 Scottish, 30,545 French, 23,940 North American Indian etc.[25]
It should be noted that most of the Irish migration to Newfoundland was pre-famine (late 18th century and early 19th century), and two centuries of isolation have led many of Irish descent in Newfoundland to consider their ethnic identity as "Newfoundlander," and not "Irish," although they are aware of the cultural links between the two.
Irish in Nova Scotia[edit source]
About one Nova Scotian in four is of Irish descent, and there are good finding aids for genealogists and family historians.[26]
Many Nova Scotians who claim Irish ancestry are of Presbyterian Ulster-Scottish descent. William Sommerville (1800-1878) was ordained in the Irish Reformed Presbyterian Church and in 1831 was sent as a missionary to New Brunswick. There, with missionary Alexander Clarke, he formed the Reformed Presbytery of New Brunswick and Nova Scotia in 1832 before becoming minister of the West Cornwallis congregation in Grafton, Nova Scotia, in 1833. Although a strict Covenanter, Sommerville initially ministered to Presbyterians generally over a very extensive district.[27] Presbyterian centres included Colchester County, Nova Scotia.
Catholic Irish settlement in Nova Scotia was traditionally restricted to the urban Halifax area. Halifax, founded in 1749, was estimated to be about 16% Irish Catholic in 1767 and about 9% by the end of the 18th century. Although the harsh laws enacted against them were generally not enforced, Irish Catholics had no legal rights in the early history of the city. Catholic membership in the legislature was nonexistent until near the end of the century. In 1829 Lawrence O'Connor Doyle, of Irish parentage, became the first of his faith to become a lawyer and helped to overcome opposition to the Irish.[28]
In addition there are also rural Irish village settlements throughout most of Guysborough County, such as the Erinville (meaning Irishville) /Salmon River Lake/Ogden/Bantry (named after Bantry Bay, County Cork, Ireland but abandoned since the 19th century for better farmland in places like Erinville/Salmon River Lake) district where Irish last names are prevalent and the accent is strongly reminiscent of the Irish as well as the musical culture (maritime traditional music being some of the most Irish styles of music played in the world outside of Ireland), food, Religion (Roman Catholic), language heritage (being that some can still understand parts of the Irish language, the older generation being the most fluent thus the language weakening in this area), love of the drink and love for Ireland itself. In parts of Antigonish County there is also quite a few Irish villages such as Cloverville, Ireland and Lochaber as well as on Cape Breton Island, in places such as New Waterford, Rocky Bay, the Lower Rover inhabitants area, and Glace Bay, all still very rich in Irish culture.
Murdoch (1998) notes that the popular image of Cape Breton Island as a last bastion of Scottish Highland and specifically Gaelic culture distorts the complex history of the island since the 16th century. The original Micmac inhabitants, Acadian French, Lowland Scots, Irish, Loyalists from New England, and English have all contributed to a history which has included cultural, religious, and political conflict as well as cooperation and synthesis. The Highland Scots became the largest community in the early 19th century, and their heritage in music, folklore, and language has survived government indifference, but it is now threatened by a synthetic marketable 'tartan clan doll culture' aimed primarily at tourists.[29]
Irish in the Prairies[edit source]
While some influential Canadian politicians anticipated that the assisted migrations of Irish settlers would lead to the establishment of a 'New Ireland' on Canada's prairies, or at least raise the profile of the country's potential as a suitable destination for immigrants, neither happened. Sheppard (1990) looks at the efforts in the 1880s of Quaker philanthropist James Hack Tuke as well as those of Thomas Connolly, the Irish emigration agent for the Canadian government. The Irish press continued to warn potential emigrants of the dangers and hardships of life in Canada and encouraged would-be emigrants to settle instead in the United States.[30]
Irish migration to the Prairie Provinces had two distinct components: those who came via eastern Canada or the United States, and those who came directly from Ireland. Many of the Irish-Canadians who came west were fairly well assimilated, in that they spoke English and understood British customs and law, and tended to be regarded as a part of English Canada. However, this picture was complicated by the religious division. Many of the original "English" Canadian settlers in the Red River Colony were fervent Irish Loyalist Protestants, and members of the Orange Order. They clashed with Catholic Metis leader Louis Riel's provisional government during the Red River Resistance, and as a result Thomas Scott was executed, inflaming sectarian tensions in the east. At this time and during the course of the following decades, many of the Catholic Irish were fighting for separate Catholic schools in the west, but sometimes clashed with the Francophone element of the Catholic community during the Manitoba Schools Question. After World War I and the de facto resolution of the religious schools issue, any eastern Irish-Canadians moving west blended in totally with the majority society. The small group of Irish-born who arrived in the second half of the 20th century tended to be urban professionals, a stark contrast to the agrarian pioneers who had come before.
About 10% of the population of Saskatchewan during 1850-1930 were Irish-born or of Irish origin. Cottrell (1999) examines the social, economic, political, religious, and ideological impact of the Irish diaspora on pioneer society and suggests that both individually and collectively, the Irish were a relatively privileged group. The most visible manifestations of intergenerational Irish ethnicity - the Catholic Church and the Orange Order - served as vehicles for recreating Irish culture on the prairies and as forums for ethnic fusion, which integrated people of Irish origin with settlers of other nationalities. The Irish were thus a vital force for cohesion in an ethnically diverse frontier society, but also a source of major tension with elements that did not share their vision of how the province of Saskatchewan should evolve.[31]
Protestants vs Catholics[edit source]
Tensions between the Irish Protestants and Irish Catholics were widespread in Canada in the 19th century, with many episodes of violence and anger, especially in Atlantic Canada and Ontario.[32][33]
The Orange Order, with its two main tenets, anti-Catholicism and loyalty to Britain, flourished in Ontario. Largely coincident with Protestant Irish settlement, its role pervaded the political, social and community as well as religious lives of its followers. Spatially, Orange lodges were founded as Irish Protestant settlement spread north and west from its original focus on the Lake Ontario plain. Although the number of active members, and thus their influence, may have been overestimated, the Orange influence was considerable and comparable to the Catholic influence in Quebec.[34]
In Montreal in 1853, the Orange Order organized speeches by the fiercely anti-Catholic and anti-Irish former priest Alessandro Gavazzi, resulting in a violent confrontation between the Irish and the Scots. St. Patrick's Day processions in Toronto were often disrupted by tensions, that boiled over to the extent that the parade was cancelled permanently by the mayor in 1878 and not re-instituted until 110 years later in 1988. The Jubilee Riots of 1875 jarred Toronto in a time when sectarian tensions ran at their highest.[35] Irish Catholics in Toronto were an embattled minority among a Protestant population that included a large Irish Protestant contingent strongly committed to the Orange Order.[36]
Notable Irish Canadians[edit source]
Ed Broadbent - politician and political scientist
Morley Callaghan - novelist and playwright
Stompin' Tom Connors - country and folk musician
Denny Doherty - singer and songwriter of The Mamas & the Papas
Thomas D'Arcy McGee - assassinated Father of Confederation
Shenae Grimes - actress
Jill Hennessy - actress
W. P. Kinsella novelist and short story writer
Paul Martin - 21st Prime Minister of Canada
Logan McGuinness - Undefeated 17-0 (9 KO's) Super-Featherweight Professional boxer fighting out of Orangeville
Brian Mulroney - 18th Prime Minister of Canada
Ben Mulroney - television personality, son of Brian
Owen Nolan - NHL ice hockey player
Gerard Parkes - actor
Sir John Thompson - 4th Prime Minister of Canada
Mary Walsh - comedienne
Bernard Devlin - 19th-century lawyer, journalist, politician, Irish-Canadian patriot
Justin Bieber - Canadian singer
See also[edit source]
List of Ireland-related topics
Irish diaspora
Irish American
Irish Australian
Irish (ethnicity)
Coat of Arms of Canada
Notes[edit source]
1.^ David A. Wilson, Irish nationalism in Canada (2009) p. 165 online
2.^ Elliott (1999) pp 764-5
3.^ a b "Ethnocultural Portrait of Canada - Data table". 2.statcan.ca. 2010-10-06. Retrieved 2011-01-28.
4.^ "Ethno-Cultural Portrait of Canada, Table 1". 2.statcan.ca. Retrieved 2011-01-28.
5.^ [1][dead link]
6.^ McGowan (1999) p 743-44
7.^ "J.A. Gallagher, "The Irish Immigration of 1847"". Umanitoba.ca. Retrieved 2011-01-28.
8.^ McGowan (1999) p 741
9.^ McGowan (1999) pp 751-53
10.^ a b Taïeb Moalla, Les Irlandais du Québec : à la croisée de deux cultures, in Tolerance.ca, retrieved on February 3, 2007
11.^ "Migration, Arrival, and Settlement before the Great Famine | Multicultural Canada". Multiculturalcanada.ca. Retrieved 2011-01-28.
12.^ Watson, Ken. "Rideau Canal Waterway - Memorials". Rideau Canal Waterway - Memorials. Retrieved July 26, 2011.
13.^ Pauline Ryan, "A Study of Irish Immigration to North Hastings County," Ontario History 1991 83(1): 23-37
14.^ Murray Nicholson, "The Growth of Roman Catholic Institutions in the Archdiocese of Toronto, 1841-90," in Terrence Murphy and Gerald Stortz, eds, Creed and Culture: The Place of English-Speaking Catholics in Canadian Society, 1750 - 1930 (1993) pp 152-170
15.^ Paula Maurutto, Governing Charities: Church and State in Toronto: Catholic Archdiocese, 1850-1950 (McGill-Queen's University Press, 2001)
16.^ Mark G. McGowan, Michael Power: The Struggle to Build the Catholic Church on the Canadian Frontier (2007)
17.^ Michael R. Redclift, "Community and the Establishment of Social Order on the Canadian Frontier in the 1840s and 1850s: An English Immigrant's Account," Family and Community History 2003 6(2): 97-106
18.^ Murray W. Nicolson, "The Irish Experience in Ontario: Rural or Urban?" Urban History Review / Revue d'histoire Urbaine 1985 14(1): 37-45
19.^ Mark G. McGowan, The Waning of the Green: Catholics, the Irish, and Identity in Toronto, 1887-1922 (1999)
20.^ Livio Dimatteo, "The Wealth of the Irish in Nineteenth-Century Ontario," Social Science History 1996 20(2): 209-234
21.^ Peter Baskerville, "Did Religion Matter? Religion and Wealth in Urban Canada at the Turn of the Twentieth Century: An Exploratory Study," Histoire Sociale: Social History 2001 34(67): 61-95
22.^ Adrian Ciani, "'An Imperialist Irishman': Bishop Michael Fallon, the Diocese of London and the Great War," CCHA Study Sessions (Canadian Catholic Historical Association) 2008 74: 73-94
23.^ "Canada to have first Gaeltacht." Irish Emigrant Jan 2007.[dead link]
24.^ Tim Pat Coogan, "Wherever Green Is Worn: The Story of the Irish Diaspora", Palgrave Macmillan, 2002.
25.^ "Ethnic origins, 2006 counts, - Newfoundland and Labrador". Statistics Canada. Retrieved 1 January 2013.
26.^ Terrence M. Punch, "Finding Our Irish," Nova Scotia Historical Review 1986 6(1): 41-62
27.^ Eldon Hay, "Cornwallis Covenanter: The Reverend William Sommerville," Journal of the Canadian Church Historical Society 1995 37(2): 99-116
28.^ Terrence M. Punch, "The Irish Catholic, Halifax's First Minority Group," Nova Scotia Historical Quarterly 1980 10(1): 23-39
29.^ Steve Murdoch, "Cape Breton: Canada's 'Highland' Island?" Northern Scotland 1998 18: 31-42
30.^ George Sheppard, "Starvation, Moral Ruin and a Frozen Grave: An Irish View of Victorian Canada," Beaver 1990 70(5): 6-14
31.^ Michael Cottrell, "The Irish in Saskatchewan, 1850-1930: A Study Of Intergenerational Ethnicity," Prairie Forum; 1999 24(2): 185-209
32.^ Scott W. See, "'An Unprecedented Influx': Nativism and Irish Famine Immigration To Canada," American Review Of Canadian Studies 2000 30(4): 429-453
33.^ Willeen G. Keogh, "Contested Terrains: Ethnic and Gendered Spaces in the Harbour Grace Affray," Canadian Historical Review 2009 90(1): 29-70
34.^ Cecil Houston and William J. Smyth, "The Orange Order and the Expansion of the Frontier in Ontario, 1830-1900," Journal of Historical Geography 1978 4(3): 251-264
35.^ http://www.umanitoba.ca/colleges/st_pauls/ccha/Back%20Issues/CCHA1959/Galvin.pdf
36.^ Rosalyn Trigger, "Irish Politics on Parade: The Clergy, National Societies, and St. Patrick's Day Processions in Nineteenth-Century Montreal and Toronto," Histoire Sociale: Social History 2004 37(74): 159-199.
Further reading[edit source]
Akenson, Donald H. The Irish in Ontario: A Study in Rural History (McGill-Queen's University Press, 1984)
Akenson, Donald H. Small Differences: Irish Catholics and Irish Protestants, 1815-1922: An International Perspective (Mcgill-Queen's Studies in the History of Religion) (1991) excerpt and text search
Cadigan, Sean T. (1991). "Paternalism and Politics: Sir Francis Bond Head, the Orange Order, and the Election of 1836". Canadian Historical Review 72 (3): 319-347. doi:10.3138/CHR-072-03-02.
Clarke, B. P. Piety and Nationalism: Lay Voluntary Associations and the Creation of an Irish-Catholic Community in Toronto 1850-1895 (1993).
Currie, Philip (1995). "Toronto Orangeism and the Irish Question, 1911-1916". Ontario History 87 (4): 397-409.
Duncan, Kenneth. "Irish Famine Immigration and the Social Structure of Canada West," Canadian Review of Sociology and Anthropology 12 (1965): 19-40
Elliott, Bruce S. Irish Migrants in the Canadas: A New Approach (McGill-Queen's University Press, 1988)
Elliott, Bruce C. "Irish Protestants," in Paul Robert Magocsi, ed. Encyclopedia of Canada's Peoples (1999), 763-83
Hedican, Edward J. "What Determines Family Size? Irish Farming Families in Nineteenth-Century Ontario," Journal of Family History 2006 31(4): 315-334
Houston, Cecil J., and William J. Smyth. Irish Emigration and Canadian Settlement. Patterns, Links and Letters (University of Toronto Press, 1990), geographical study
Houston, Cecil J.; Smyth, William J. (1980). The sash Canada wore: A historical geography of the Orange Order in Canada. University of Toronto Press. ISBN 0-8020-5493-5. Unknown parameter |ISBN status= ignored (help)
Jenkins, W. "Between the Lodge and the Meeting-House: Mapping Irish Protestant Identities and Social Worlds in late Victorian Toronto," Social and Cultural Geography (2003) 4:75-98,
Jenkins, W. "Patrolmen and Peelers: Immigration, Urban Culture, and the 'Irish Police' in Canada and the United States," Canadian Journal of Irish Studies 28, no, 2 and 29, no, 1 (2002/03): 10-29.
McGowan, M, G. The Waning of the Green: Catholics, the Irish, and Identity in Toronto 1887-1922 (1999)
Magocsi, Paul R. Encyclopedia of Canada's peoples (1999) 1334pp covering all major groups excerpt and text search
Mannion, John J. Irish Settlements in Eastern Canada: A Study of Cultural Transfer and Adaptation (University of Toronto Press, 1974)
Murphy, Terrence, and Gerald Stortz, eds. Creed and Culture. The Place of English-Speaking Catholics in Canadian Society 1750-1930, (McGill-Queen's University Press, 1993)
Punch, Terence M. Irish Halifax: The Immigrant Generation, 1815-1859 (Halifax: International Education Centre, Saint Mary's University, 1981);
See, Scott W. (1983). "The Orange Order and Social Violence in Mid-nineteenth Century Saint John". Acadiensis 13 (1): 68-92.
See, Scott W. (1993). Riots in New Brunswick: Orange Nativism and Social Violence in the 1840s. Toronto: University of Toronto Press. ISBN 0-8020-7770-6.
Senior, Hereward (1972). Orangeism: The Canadian Phase. Toronto, New York, McGraw-Hill Ryerson. ISBN 0-07-092998-X. Unknown parameter |ISBN status= ignored (help)
Toner, Peter M. "The Origins of the New Brunswick Irish, 1851," Journal of Canadian Studies 23 #1-2 (1988): 104-119
Wilson, David A. (ed.) (2007). The Orange Order in Canada. Four Courts Press. ISBN 978-1-84682-077-9. Unknown parameter |ISBN status= ignored (help)
Wilson, David A. "The Irish in Canada (Ottawa: Canadian Historical Association, 1989), short overview
Wilson, David A., ed. Irish Nationalism in Canada (2009) excerpt and text search
External links[edit source]
Wikimedia Commons has media related to: Canadians of Irish descent
The Irish Canadian Society
Newfoundland: The Most Irish Place Outside of Ireland
The Shamrock and the Maple Leaf: Irish-Canadian Documentary Heritage at Library and Archives Canada
Irish-Canadian Documentary Heritage at Library and Archives Canada
The Irish in Canada
Canada's AUBRY family traced to a BRENNAN who was the first Irish immigrant
Tec Cornelius Aubrenan: The First Irish Immigrant in Canada
The Canadian Association for Irish Studies (CAIS)
Irish Association of Manitoba (IAM)
Historica's Heritage Minute video docudrama about "Orphans." (Adobe Flash Player.)
http://en.wikipedia.org/wiki/Irish_Canadian
--------------------
PROTESTENTS OF CANADA
Orange Order in Canada
From Wikipedia, the free encyclopedia
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Flag of the Grand Orange Lodge of Canada
The Orange Order is a Protestant fraternal organisation based predominantly in Northern Ireland and Scotland, and has lodges in Canada as well as in Australia, New Zealand, Ghana, Togo, the U.S.A, etc..
Contents
[hide] 1 Upper Canada & the Province of Canada 1.1 Fraternal Organization
1.2 Protestant ascendency & Politics in Toronto 1.2.1 Electoral riots
1.2.2 Control of 'the Corporation'
1.2.3 Robert Baldwin & the 'Durham Races'
1.2.4 Responsible Government & the burning of Parliament
2 The rest of Canada
3 Orangemen and War
4 Prominent Members
5 Notes
6 See also
7 References
8 External links
Upper Canada & the Province of Canada[edit source]
Ogle Robert Gowan, Grand Master
" It is a matter of deep regret that political differences should have run high in this place, and led to most discreditable and disgraceful results. It is not long since guns were discharged from a window in this town at the successful candidates in an election, and the coachman of one of them was actually shot in the body, though not dangerously wounded. But one man was killed on the same occasion; and from the very window whence he received his death, the very flag which shielded his murderer (not only in the commission of his crime, but from its consequences), was displayed again on the occasion of the public ceremony performed by the Governor General, to which I have just adverted. Of all the colours in the rainbow, there is but one which could be so employed: I need not say that flag was orange. "
-Charles Dickens, American Notes for General Circulation, 1842
The Orange Lodges have existed in Canada at least since the War of 1812. It was more formally organized in 1830 when the Grand Orange Lodge of British North America was established by Ogle Robert Gowan in the Upper Canada town of Elizabethtown, which became Brockville in 1832 (according to the plaque outside the original lodge in Brockville, Ontario). Gowan immigrated from Ireland in 1829, and became the grand master of the Grand Orange Lodge of British North America he established. His father was the grand master of the Irish Orange Order. Most early members were from Ireland, but later many English, Scots, and other Protestant Europeans joined the Order.
Fraternal Organization[edit source]
The Order was the chief social institution in Upper Canada, organizing many community and benevolent activities, and helping Protestant immigrants to settle. It remained a predominant political force in southern Ontario well into the twentieth century. A notable exception to Orange predominance occurred in London, Ontario, where Catholic and Protestant Irish formed a non-sectarian Irish society in 1877.
Protestant ascendency & Politics in Toronto[edit source]
Historian Hereward Senior has noted that the Orange Order's political ideal was expressed in the word "ascendancy." "This meant, in effect, control of the volunteer militia, of much of the machinery of local government, and substantial influence with the Dublin administration. Above all, it meant the ability to exert pressure on magistrates and juries which gave Orangemen a degree of immunity from the law. Their means of securing ascendancy had been the Orange lodges which provided links between Irish Protestants of all classes. This ascendancy often meant political power for Protestant gentlemen and a special status for Protestant peasants."[1] In the context of Toronto, such ascendancy was sought through the Corporation (as the administration of the city of Toronto was known). By 1844, six of Toronto's ten aldermen were Orangemen, and over the rest of the nineteenth century twenty of twenty-three mayors would be as well.[2]
Electoral riots[edit source]
"Ascendancy," or control of this legal and political machinery, gave the Orange Order a monopoly on the use of "legitimate" violence. Between 1839 and 1866, the Orange Order was involved in 29 riots in Toronto, of which 16 had direct political inspiration.[3]
Control of 'the Corporation'[edit source]
The Orange Order became a central facet of life in many parts of Canada, especially in the business centre of Toronto where many deals and relationships were forged at the lodge. Toronto politics, especially on the municipal level, were almost wholly dominated by the Orange Order. The highly influential weekly newspaper, The Sentinel, promoted Protestant social and political views and was widely circulated throughout North America.[4] At its height in 1942 16 of the 23 members of city council were members of the Orange Order.[5] Every mayor of Toronto in the first half of the twentieth century was an Orangeman. This continued until the 1954 election when the Jewish Nathan Phillips defeated radical Orange leader Leslie Howard Saunders.
Robert Baldwin & the 'Durham Races'[edit source]
Responsible Government & the burning of Parliament[edit source]
Burning of the Parliament Buildings, Montreal, 1849
Main articles: Rebellion Losses Bill and Burning of the Parliament Buildings in Montreal
The rest of Canada[edit source]
The Orange Lodge was a centre for community activity in Newfoundland. For example, in 1903 Sir William Coaker founded the Fisherman's Protective Union (F.P.U.) in an Orange Hall in Herring Neck. Furthermore, during the term of Commission of Government (1934-1949), the Orange Lodge was one of only a handful of "democratic" organizations that existed in the Dominion of Newfoundland. It supported Newfoundland's confederation with Canada in reaction to Catholic bishops' support for self-government.
The Orange Order was also a force in the Maritime Provinces, such that riots surrounding Orange marches occurred in the 1840s (a period of Irish mass immigration) in New Brunswick. Even tiny Woodstock, New Brunswick experienced a riot in 1847 on The Twelfth (July 12, the anniversary of the Battle of the Boyne), near a now vanished Orange Hall at the corner of Victoria and Boyne streets. The height of conflict was a riot in Saint John on July 12, 1849, in which at least 12 people died. The violence subsided as Irish immigration declined,[6] though even in 1884, 3 were killed in Harbour Grace in the "usual" "collision" "between Orangemen and Roman Catholics".[7]
After 1945, the Canadian Orange Order rapidly declined in membership and political influence. The development of the welfare state made its fraternal society functions less important. A more important cause of the decline was the secularization of Canadian society: with fewer Canadians attending churches of any sort, the old division between Protestant and Catholic seemed less relevant.
Orangemen and War[edit source]
In 1913, the Orange Association of Manitoba volunteered a regiment to fight with the Ulster Volunteers against the British government if Home Rule were to be introduced to Ireland.
Orangemen played a big part in suppressing the Upper Canada Rebellion of William Lyon Mackenzie in 1837. Though the rebellion was short-lived, 317 Orangemen were sworn into the local militia by the Mayor of Toronto and then resisted Mackenzie's march down Yonge Street in 1837.
They were involved in fighting against the Fenians at Ridgeway, Ontario in 1866. An obelisk there marks the spot where Orangemen died in defending the colony against an attack by members of Clan na Gael (commonly known as Fenians).
Orangemen in western Canada helped suppress the rebellions of Louis Riel in 1870 and 1885. The murder of abducted Orangeman Thomas Scott was a turning point in the 1870 Red River Rebellion which caused the Dominion government to launch the Red River Expedition to restore order. The first Orange Warrant in Manitoba and the North West Territories was carried by a member of this expedition.
The call to arms by Bro. Sir Samuel Hughes, the Canadian Minister for War and member of LOL 557 Lindsay Ontario, resulted in some 80,000 members from Canada volunteering for service during the First World War.
Prominent Members[edit source]
Four members have been Prime Ministers of Canada, namely Sir John A. Macdonald, the father of Canadian Confederation, Sir John Abbott, Sir Mackenzie Bowell (a past Grand Master), and John Diefenbaker. In addition to many Ontario Premiers.[8] Possibly because of the number of Irish Newfoundlanders, many of the diplomats who negotiated the Terms of Union between Newfoundland and Canada in 1947 were members of the Orange Lodge: Joseph Smallwood, P.W. Crummey (a past Newfoundland Grand Master) and F.G. Bradley (a past Newfoundland Grand Master), in fact the Orange Order played an important role in bringing Newfoundland into Confederation.
Tommy Douglas, social activist and politician, was the seventh Premier of Saskatchewan (1944-1961), and the first leader of the New Democratic Party. He is most notably credited as being the Father of Medicare.
Edward Frederick Clarke, a prominent editor and publisher, served as a member of the Legislative Assembly of Ontario from 1886 to 1904 and as a member of the Canadian Parliament from 1896 to 1905.[4]
Orangeman Alexander James Muir (Ontario) wrote both the music and lyrics to the Canadian patriotic song "The Maple Leaf Forever" in 1867. The song was considered for the role of National Anthem in the 1960s.
Notes[edit source]
1.Jump up ^ Senior, Hereward (1982). "A Bid for Rural Ascendancy: The Upper Canadian Orangemen, 1836-1840". Canadian Papers in Rural History V: 224.
2.Jump up ^ Houston, Cecil J. (1980). The Sash Canada Wore: a historical geography of the Orange Order in Canada. Toronto: University of Toronto Press. p. 147.
3.Jump up ^ Kealey, Gregory S. (1984). Victor L. Russell, ed. "Orangemen and the Corporation: The Politics of Class during the Union of the Canadas" in Forging a Consensus: Historical Essays on Toronto. Toronto: University of Toronto Press. p. 42.
4.^ Jump up to: a b Thomson, Andrew (1983). The Sentinel and Orange and Protestant Advocate, 1877-1896: An Orange view of Canada (M.A. thesis) Wilfrid Laurier University
5.Jump up ^ Leslie Howard Saunders. An Orangeman in public life: the memoirs of Leslie Howard Saunders. Britannia Printers, 1980. pg. 85
6.Jump up ^ Scott W. See, "The Orange Order and Social Violence in Mid-Nineteenth Century Saint John," Acadiensis 1983 13(1): 68-92
7.Jump up ^ "Chronicle of the week". The Week : a Canadian journal of politics, literature, science and arts 1 (5): 78. 3 Jan 1884. Retrieved 24 April 2013.
8.Jump up ^ David A. Wilson Ed. "The Orange Order in Canada, 2007"
See also[edit source]
Nativism
References[edit source]
MonographsWilson, David A. The Orange Order in Canada, Four Courts Press, 2007, 213 p. ISBN 1-84682-077-4 (preview)
Akenson, Donald H. The Orangeman: The Life & Times of Ogle Gowan, James Lorimer & Company, 1986, 330 p. ISBN 0-88862-963-X (preview)
Pennefather, R. S. The Orange and the Black. Documents in the History of the Orange Order. Ontario and the West, 1890-1940, Orange and Black Publications, 1984, 187 p.
Houston, Cecil J., and William J. Smyth. The Sash Canada Wore: A Historical Geography of the Orange Order in Canada. Toronto: University of Toronto Press, 1980, 215 p. ISBN 0-8020-5493-5
Saunders, Leslie Howard. An Orangeman in Public Life: The Memoirs of Leslie Howard Saunders, Britannia Printers, 1980, 230 p.
Senior, Hereward. Orangeism: The Canadian Phase, McGraw-Hill Ryerson, 1972, 107 p. ISBN 0-07-092998-X
Bull, William Perkins. From the Boyne to Brampton : or, John the Orangeman at home and abroad, Toronto: Perkins Bull Foundation, 1936, 365 p. (online)
Gowan, Ogle Robert. Orangeism; Its Origin and History, Toronto: Lovell and Gibson, 354 p. (online)
Pierre-Luc Bégin (2008). " Loyalisme et fanatisme ", Petite histoire du mouvement orangiste canadien, Les Éditions du Québécois, 2008, 200 pp. (ISBN 2923365224).
Luc Bouvier, (2002). " Les sacrifiés de la bonne entente " Histoire des francophones du Pontiac, Éditions de l'Action nationale.
ArticlesO'Connor, Ryan. ""…you can beat us in the House of Assembly, but you can't beat us in the street": The Symbolic Value of Charlottetown's Orange Lodge Riot", in CCHA Historical Studies (Volume 72, 2006), pp. 71-94.]
Johnston A. J. B. "Popery and Progress: Anti-Catholicism in Mid-Nineteenth-Century Nova Scotia", in Dalhousie Review, Vol. 64, No 1 (1984): p. 146-163.
See, Scott W., "The Orange Order and Social Violence in Mid-Nineteenth Century Saint John", in Acadiensis, Vol. 13, No 1 (autumn 1983): p. 68-92.
Wallace, W. Stewart, ed., "Orange Association of British North America", in The Encyclopedia of Canada, Vol. V, Toronto, University Associates of Canada, 1948, 401p., pp. 60-61.
ThesisStrauch, Timothy Edgard. Walking for God and Raising Hell. The Jubilee Riots, The Orange Order and the Preservation of Protestantism in Toronto, 1875, Queen's University, Kingston, Ontario, April 1999 (online)
Thomson, Andrew (1983). The Sentinel and Orange and Protestant Advocate, 1877-1896: An Orange view of Canada (M.A. thesis). Wilfrid Laurier University.
External links[edit source]
Video clip of Mohawk LOL 99 in Belfast
Grand Orange Lodge of Canada
Orange Chronicle
Brampton LOL 5
Grand Orange Lodge of Western Canada
Orillia Harmony Loyal Orange Lodge ?296
http://www.canadianorangehistoricalsite.com/
-------------
CANADA CATHOLICS
Roman Catholicism in Canada
This article may require cleanup to meet Wikipedia's quality standards. No cleanup reason has been specified. Please help improve this article if you can. (April 2010)
Roman Catholicism in Canada
Cathédrale de Québec.jpg
Basilica-Cathedral Notre-Dame de Québec
Classification
Roman Catholic Church
Associations
Canadian Council of Churches; World Communion of Reformed Churches; World Council of Churches;
Geographical areas
Canada
Origin
1534 in Canada
Members
46% of Canadians (13,070,000 as of 2008) baptized as Catholics
The Catholic Church in Canada is part of the worldwide Catholic Church, under the spiritual leadership of the Pope and the Canadian Bishops Conference. It has the largest number of followers of a religion in Canada with 46% of Canadians (13,070,000 as of 2008) baptized as Catholics. There are 72 dioceses and about 8,000 priests in Canada. According to the 2001 census, Quebec was home to 6,022,000 Catholics, or nearly half of the total.
History[edit source]
Catholicism arrived in Canada in 1497, when John Cabot landed on Newfoundland and raised the Venetian and Papal banners and claimed the land for King Henry VIII of England, while recognizing the religious authority of the Roman Catholic Church.[1] A letter of John Day states that Cabot landed on 24 June 1497 and "went ashore with a crucifix and raised banners bearing the arms of the Holy Father". In 1608, Samuel de Champlain founded the first Catholic colony in Quebec City. Later, in 1611, he established a fur trading post on the Island of Montreal, which later became a Catholic colony for trade and missionary activity.[citation needed]
In 1620, George Calvert, 1st Baron Baltimore purchased a tract of land in Newfoundland from Sir William Vaughan and established a colony, calling it Avalon, after the legendary spot where Christianity was introduced to Britain.[2] In 1627 Calvert brought two Roman Catholic priests to Avalon. This was the first continuous Roman Catholic ministry in British North America. Despite the severe religious conflicts of the period, Calvert secured the right of Catholics to practice their religion unimpeded in Newfoundland, and embraced the novel principle of religious tolerance, which he wrote into the Charter of Avalon and the later Charter of Maryland. The Colony of Avalon was thus the first North American jurisdiction to practice religious tolerance.[3]
Population[edit source]
The Roman Catholic population in Canada in 2011.
Historical population
Year
Pop.
±%
1871
1,532,471 -
1881
1,791,982 +16.9%
1891
1,992,017 +11.2%
1901
2,229,600 +11.9%
1911
2,833,041 +27.1%
1921
3,389,626 +19.6%
1931
4,102,960 +21.0%
1941
4,806,431 +17.1%
1951
6,069,496 +26.3%
1961
8,342,826 +37.5%
1971
9,974,895 +19.6%
1981
11,210,385 +12.4%
1991
12,203,620 +8.9%
2001
12,936,910 +6.0%
2011
12,810,705 -1.0%
Province
Roman Catholics
%
Ontario 3,948,975 31.2%
Quebec 5,766,750 74.5%
British Columbia 679,310 15.0%
Alberta 850,355 23.8%
Manitoba 294,495 25.0%
Nova Scotia 297,655 32.8%
Saskatchewan 287,190 28.5%
New Brunswick 366,000 49.7%
Newfoundland and Labrador 181,550 35.8%
Prince Edward Island 58,880 42.9%
Northwest Territories 15,755 38.7%
Yukon 6,095 18.3%
Nunavut 7,580 23.9%
Flag of Canada.svg Canada 12,728,885 38.7%
Organisation[edit source]
See also: List of Roman Catholic dioceses in Canada
Within Canada the hierarchy consists of:
Archbishopric Bishopric
Edmonton Calgary
Saint Paul, Alberta
Gatineau Amos
Mont-Laurier
Rouyn-Noranda
Grouard-McLennan Mackenzie-Fort Smith
Whitehorse
Halifax-Yarmouth Antigonish
Charlottetown
Keewatin-Le-Pas Churchill-Baie d'Hudson
Moosonee
Kingston Alexandria-Cornwall
Peterborough
Sault Sainte Marie
Moncton Bathurst (formerly Diocese of Chatham)
Edmundston
Saint John
Montréal Joliette
Saint-Jean-Longueuil
Saint-Jérôme
Valleyfield
Ottawa Hearst
Pembroke
Timmins
Québec Chicoutimi
Sainte-Anne-de-la-Pocatière
Trois Rivières
Regina Prince-Albert
Saskatoon
Rimouski Baie-Comeau
Gaspé
Saint-Boniface
St. John's Grand Falls
Corner Brook and Labrador
Sherbrooke Nicolet
Saint-Hyacinthe
Toronto Hamilton
London
Saint Catharines
Thunder Bay
Vancouver Kamloops
Nelson
Prince George
Victoria
Winnipeg
There is also a Ukrainianan Greek Catholic Archeparchy of Winnipeg, which has suffragan dioceses in Edmonton, New Westminster, Saskatoon, and Toronto.
There are also three other eparchies in Canada:
The Eparchy of Saint-Maron de Montréal (Maronite)
The Eparchy of Saint-Sauveur de Montréal (Melkite) and
The Eparchy of Saints Cyril and Methodius of Toronto (Slovakian)
Eparchy of Mar Addai of Toronto (Chaldean)
There is a Military Ordinariate of Canada for Canadian military personnel.
See also[edit source]
List of Roman Catholic dioceses in Canada
Catholic sisters and nuns in Canada
Canadian Conference of Catholic Bishops
Catholic Press Association of the United States and Canada
Roman Catholic saints of Canada
Further reading[edit source]
Fay, Terence J. A History of Canadian Catholics: Gallicanism, Romanism, and Canadianism (2002) excerpt and text search
Johnston, Angus Anthony. A History of the Catholic Church in Eastern Nova Scotia; Volume I: 1611- 1827 (1960)
Lahey, Raymond J. The First Thousand Years: A Brief History of the Catholic Church in Canada (2002)
Morice, A G. History Of The Catholic Church In Western Canada: From Lake Superior To The Pacific (1659-1895) (2 vol; reprint Nabu Press, 2010)
Murphy, Terrence, and Gerald Stortz, eds, Creed and Culture: The Place of English-Speaking Catholics in Canadian Society, 1750 - 1930 (1993)
References[edit source]
1.^ P D'Epiro, M.D. Pinkowish, "Sprezzatura: 50 ways Italian genius shaped the world" pp. 179-180
2.^ George Calvert and Cecilius Calvert: Barons Baltimore of Baltimore "George Calvert and Cecilius Calvert: Barons Baltimore of Baltimore". New York: Dodd, Mead, and Company. Retrieved 2013-01-23.
3.^ "Sir George Calvert and the Colony of Avalon". http://www.heritage.nf.ca. Retrieved 2013-01-23.
http://en.wikipedia.org/wiki/Roman_Catholicism_in_Canada
--------------------
CANADA'S HISTORY
The Path of Glory: The Plains of Abraham
The battle of the Plains of Abraham, likely the greatest turning point in our history, has given rise to what historian C.P. Stacey called a "luxuriant crop of popular legends." However much military history falls out of favour, that battle remains there in our imaginations, full of drama, tragedy and pathos. There is, of course, that famous romantic painting by Benjamin West depicting the "Death of Wolfe." It was for centuries one of the most popular images in the English-speaking world, but in historical accuracy, it is one of the worst.
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One of the more enduring legends (for it is likely true) about the campaign is the one relating to Wolfe and Thomas Gray's poem "Elegy in a Country Churchyard." As his boat slips down the dark stream towards the Anse au Foulon (Wolfe's Cove), bearing him to death and immortality, the general recites the lines:
The boast of heraldry, the pomp of pow'r,
And all that beauty, all that wealth e'er gave,
Awaits alike the inexorable hour.
The paths of glory lead but to the grave.
That little cove is one of the more celebrated bits of Canadian geography. We don't know exactly how Wolfe selected it. He might have been tipped off by deserters or he may have found it himself on his river reconnaissance. It was a risky choice. It lies about a kilometer west of the walls of Quebec and was dominated by an artillery battery and a camp of French soldiers. It would have to be approached at night. The French general, the Marquis de Montcalm, had no worries about an attack from there: "I swear to you that 100 men, well posted, could stop the whole army [there]," he declared.
In the event, a French sentry did challenge the British when they landed in the early morning of September 13, 1759. A Scottish Highlander who spoke French was one of the first people in Canada to prove the advantages of bilingualism. When asked his identity he replied "la France et vive le roi." The advance party scaled the cliffs, dragging two brass six-pounder cannon behind them. When the French woke it was to the shock of seeing the redcoats neatly lined up on the heights.
The background to the battle used to be known to every school child. By late June 1759 the British forces controlled the St Lawrence across the river from the walled fortress of Quebec, sitting impregnable atop a 70-metre cliff. Repeated efforts to force the French into an open battle failed and winter was approaching. This was to be Wolfe's last desperate gamble.
When Montcalm got news of the breach, he had a difficult decision. Should he wait for the return of nearby reinforcements? Or should he attack immediately, before the British could dig in? He could not simply sit behind the fortress walls and let the winter dissipate the siege. Wolfe's army now lay right across the French supply lines. The French would starve before the British.
Benjamin West's painting is among the most famous historical paintings of all time, although as a historical record it is among the worst. Although it contains numerous inaccuracies its depiction of heroic death on a foreign battlefield remains a powerful image (courtesy NGC/8007).
Montcalm formed up the militia, the First Nations allies and his crack regular troops. At about 10 A.M. he ordered the forward march and the drums began to roll. The mixture of militia and regulars is often blamed for the disorder of the advance. Some men fired too soon. Others broke ranks. Meanwhile, the scarlet line stood unmoved and held their fire until the enemy was within 40 yards.
One of the legends of the battle is the single crashing volley, "the most perfect ever fired on a battlefield." That may be simplistic but against the precision fire the French line quickly broke into a total rout. At this moment Wolfe met his fate. He had exposed himself recklessly on high ground. He was shot in the wrist and then in the chest. Only moments later Montcalm received his mortal wound. He rode painfully into the city and died the next morning. While Montcalm was buried in a shell hole, Wolfe received all the honour and prestige of a great military hero. He shares a monument in Westminster Abbey with Elizabeth I, Richard II and Mary Queen of Scots.
After the battle Quebec capitulated and all Canada was soon in British control. The battle had enormous consequences for all of North America. It may be of less historical moment, but the debate over the two fallen leaders continues unabated. The verdict on Montcalm is fairly clear. He was a gallant and attractive figure, but he made a fatal miscalculation. He attacked prematurely and his order of battle was flawed. History has been less and less kind to Wolfe. True, he was sadly ineffective in strategy before the battle. His ordered a campaign of terror in the French countryside. He had terrible relations with his subordinates. But how far can we degrade success? He may have rolled the dice and he may have been inordinately lucky, but he won.
James H. Marsh is editor in chief of The Canadian Encyclopedia.
http://www.thecanadianencyclopedia.com/featured/the-path-of-glory-the-plains-of-abraham
-------------
Indian Residential Schools Settlement Agreement
ARTICLE CONTENTS: The Residential School System | The Indian Residential Schools Settlement Agreement (IRSSA) | Criticism | Links to Other Sites
The largest class action settlement in Canadian history to date, the Indian Residential Schools Settlement Agreement (IRSSA) recognized the damage inflicted by the residential schools, and established a multi-billion-dollar fund to help former students in their recovery. The IRSSA, which came into effect in September 2007, has five main components: the Common Experience Payment, Independent Assessment Process, the Truth and Reconciliation Commission, Commemoration, and Health and Healing Services.
The Residential School System
While there were residential schools in Canada as early as the 17th century in New France, the residential school system did not really develop until after the passage of the Indian Act in 1876, which gave the federal government the right and responsibility of educating (and assimilating) Aboriginal people in Canada. Beginning in the 1880s, the government cooperated with Roman Catholic and Protestant churches to establish a system of residential schools across Canada. In 1884 the Indian Act was amended, making it compulsory for status Indians under 16 to attend residential schools. By 1930, when the system was at its peak, there were about 80 schools across Canada, mostly in the western provinces and the territories, although some existed in north-western Ontario and in northern Québec as well. While some of the educators were dedicated, the experience was traumatic for many Aboriginal children, who were removed from their families and subjected to harsh discipline, the devaluation of their culture and religion, and even physical and sexual abuse. In 1969 the government decided to end its partnership with the churches, and students were gradually integrated into the provincial school systems, although the last residential school did not close until 1996. About 150,000 Aboriginal youth attended residential schools from the 1880s to 1990s, and it was estimated that 80-90,000 former students would be affected by the Indian Residential Schools Settlement Agreement.
The Indian Residential Schools Settlement Agreement (IRSSA)
Aboriginal communities, governments, and church organizations have long struggled to heal the wounds inflicted by the residential school system. From the 1980s on, former students launched legal campaigns to push the government and churches to recognize the abuses of the system, and to provide some compensation. In 1998 the federal government issued a Statement of Reconciliation that acknowledged the abuses suffered by former students, and established the multi-million-dollar Aboriginal Healing Foundation. The Alternative Dispute Resolution process was launched in 2003, providing an out-of-court mechanism for determining compensation and offering psychological support. The more comprehensive IRSSA, which came into effect on 19 September 2007, resulted from discussions between representatives of former students, the Assembly of First Nations and other Aboriginal organizations, the involved churches, and the federal government.
Common Experience Payment (CEP)
Under the Indian Residential Schools Settlement Agreement, $1.9 billion was set aside for all former residents of the schools. Every former student would receive $10,000 for the first year of schooling, and $3,000 for each subsequent year. According to Aboriginal Affairs and Northern Development Canada (AANDC), 98% of the estimated 80,000 eligible former students had received payment by the end of December 2012, with over $1.6 billion in total approved for payment.
Independent Assessment Process (IAP)
In addition to the CEP, funds were allocated for the Independent Assessment Process, an out-of-court process for resolving claims of sexual abuse and serious physical and psychological abuse. As of 31 December 2012, over $1.7 billion in total had been issued through the IAP. According to Dan Ish, chief adjudicator of the Indian Residential School Adjudication Secretariat, around three times more applications were received than expected, and the IAP is forecast to continue hearings until around 2017.
Truth and Reconciliation Commission (TRC)
The Settlement Agreement also set aside $60 million for a five-year Truth and Reconciliation Commission that would provide opportunities for individuals, families, and communities to share their experiences. The Commission, established in 2008, was directed to raise public awareness through national events (eg, Winnipeg in June 2010; Inuvik, NWT, in June 2011; Halifax in October 2011; Saskatoon in June 2012), and its support of regional and local activities. It would also create a "comprehensive historical record" on the residential schools (and, budget permitting, a research centre). By August 2012, the federal government had released over 941,000 documents to the TRC related to residential schools.
Commemoration
An important aspect of the IRSSA was the emphasis on acknowledging the impact of the residential schools and honouring the experiences of former students and their families and communities. To this end, the Settlement Agreement established a fund of $20 million for commemorative projects. This process involved the TRC, which would review and recommend proposals, and the AANDC, which would allocate the funds. In 2011, for example, the TRC recommended 72 proposals (three of these were subsequently withdrawn), and the final 69 projects received a total of $8.5 million from the AANDC.
Health and Healing Services
The Settlement Agreement also included $125 million for the Aboriginal Healing Foundation (AHF), and it established the Indian Residential Schools Resolution Health Support Program. This program would provide support for former students in terms of mental and emotional health, with the services provided by elders and Aboriginal community health workers as well as psychologists and social workers.
Criticism
While the IRSSA has distributed large amounts of money in compensation and assisted residential school survivors in their recovery, the system is also open to abuse. In particular, some former students who applied for additional compensation under the IAP were the victims of unethical private lawyers, who charged their clients high fees in addition to the 15% they received from the Canadian government. While the Settlement stated that lawyers could charge their clients up to 15% for difficult cases, a number of lawyers routinely charged this percentage, and others applied improper interest, fees, and penalties. Chief adjudicator Dan Ish led investigations into a number of private lawyers involved in the IAP that led to one disbarment and an expulsion from the IRRSA, among other penalties.
(see also Aboriginal People: Education)
Author
Tabitha Marshall
Links to Other Sites
Canadian Aboriginal Writing and Arts Challenge
The website for the Canadian Aboriginal Writing and Arts Challenge, which features Canada's largest essay writing competition for Aboriginal youth (ages 14-29) and a companion program for those who prefer to work through painting, drawing and photography. See their guidelines, teacher resources, profiles of winners, and more. From Historica Canada.
A National Crime: The Canadian Government and the Residential School System, 1879 to 1986
Read online excerpts from historian John S. Milloy's book that covers the history and reality of the residential school system. Includes photos and references to rare government documents. From Google Books.
Indian Residential Schools Settlement Agreement
This site offers a summary of statistics relating to the implementation of the Indian Residential Schools Settlement Agreement. From Aboriginal Affairs and Northern Development Canada.
Indian Residential Schools Settlement
The official court website for the Indian Residential Schools Settlement. Offers the Court-ordered notices, the Settlement Agreement, updates, links to claim forms, and related information.
Phil Fontaine
A profile of Dr. Phil Fontaine, one of the foremost First Nations leaders in Canada. From the University of Winnipeg.
http://www.thecanadianencyclopedia.com/articles/indian-residential-schools-settlement-agreement
---------------
Irish
ARTICLE CONTENTS: Migration and Settlement | Social and Cultural Life | Group Maintenance | Suggested Reading | Links to Other Sites
While it has been argued (with little supporting evidence) that Irish explorers such as Brendan the Bold preceded the Norse to Canada, such wishful thinking is not necessary to establish the significance of the Irish contribution to Canada. Since the 17th century, because of political and military links between France and southern Ireland, the Irish have lived in what is now Canada. The Irish may have constituted as much as 5% of the population of New France. Indeed, some "French-Canadian" and "Acadian" surnames derive from a corruption of Irish names, eg, Riel (from Reilly) and Caissie (from Casey).
Watch a lively Irish Rovers performance accompanied by a good deal of audience participation. From YouTube.
Video not working? Report a broken link.
There have also been Irish in NEWFOUNDLAND since the early 18th century, if not before. "Bristol" fishing vessels habitually stopped at Wexford and Waterford to take on provisions and an Irish crew and labourers for the Newfoundland fishery. There is some indication from New France and Newfoundland that among the Irish at this time there existed a measure of group consciousness, especially in Newfoundland where the Irish population continued to increase until the middle of the 19th century. During the 18th century, smaller groups of Irish began to arrive in the new British colonies. During the 1760s a group of Ulster Presbyterians settled at TRURO, NS, and an undetermined number of Irish were part of the LOYALIST migration.
All of the above were precursors of the main waves of Irish immigrants that arrived during the first half of the 19th century. By the 1850s, over 500 000 Irish had immigrated to British North America, although many of them had moved on to the US (in NY and Boston there were 4 million Irish out of a total population of 24 million) or elsewhere. Today the descendants of these Irish immigrants comprise almost 14% of the Canadian population (4 354 155 single and multiple response, 2006 census) and have helped define the meaning of "Canadian." Because they spoke English, the Irish could participate more directly in Canadian society than many non-English-speaking immigrants, and they brought to bear on Canadian life many values that were Irish in origin.
In particular, education, law and politics have felt the impact of the Irish mind. Well-known Irish in Canada have included Edward BLAKE, Edmund Burke, Sir Guy CARLETON, Benjamin CRONYN, John Joseph Lynch, D'Alton MCCARTHY, John O'Conner, Eugene O'KEEFE, Michael Sullivan, Timothy Sullivan, Thomas D'Arcy MCGEE and Brian MULRONEY.
Irish Emigrants
Irish Emigrants
Irish emigrants wait with their few belongings to board ship for North America. Millions were forced to leave by famine (National Archives/C-3904).
Edward Blake, politician
Edward Blake, politician
Honorable Edward Blake as president of the Privy Council, April 1878 (courtesy Library and Archives Canada/PA-27030).
McGee, Thomas D'Arcy
McGee, Thomas D'Arcy
McGee's bitter opposition to the Fenians likely played a role in his assassination (courtesy Library and Archives Canada/C-21543).
Migration and Settlement
The migrations of the 17th and 18th centuries had little permanent impact on Canada, except in Newfoundland where many Irish worked as fishermen and lived in the kind of dire poverty they had hoped to escape by migration to the New World. Newfoundland had acquired a name in the Irish language - Talamh an Eisc - a singular distinction in the New World. In the 19th century, the growing population and deteriorating economy of Ireland forced a growing stream of Irish to emigrate, particularly after 1815. Simultaneously the economy of the mainland colonies of British North America expanded, offering better opportunities for immigrants. However, because they were relatively poor immigrants with little money for moving across Canada, the Irish tended to settle in the Maritimes.
Irish Immigrants
Courtesy White Pine Pictures
By the 1830s, Nova Scotia, New Brunswick, PEI and Upper and Lower Canada had significant Irish populations. Some immigrants spread throughout the countryside, partly because land from recent timber operations was cheap, but generally because the Irish tended, unlike the SCOTS or ENGLISH, to remain in the ports, such as Halifax and Saint John, where they provided cheap IMMIGRANT LABOUR. Even in rural districts, many Irish preferred to seek employment instead of, or in addition to, setting up farms. By the 1830s, Cumberland County in Nova Scotia; Kings, Queens, Carleton and Northumberland counties in New Brunswick; Queens in PEI; and virtually the whole of Upper Canada east of Toronto and north of the older Loyalist settlements were notably Irish in character.
The Great Famine of the late 1840s drove 1.5 to 2 million destitute Irish out of Ireland, and hundreds of thousands came to British North America. This wave was so dramatic that most Canadians erroneously think of 1847 as the time "when the Irish came." The famine immigrants tended to remain in the towns and cities, and by 1871 the Irish were the largest ethnic group in every large town and city of Canada, with the exceptions of Montréal and Québec City.
The "Famine Irish," who supplied a mass of cheap labour that helped fuel the economic expansion of the 1850s and 1860s, were not well received. They were poor and the dominant society resented them for the urban and rural squalor in which they were forced to live. But the Famine Irish had another characteristic: the propensity to immigrate to the US. Thousands had left for the US by the 1860s, establishing a tradition that remained unbroken well into the 20th century. As a result, in Canada today "Irish" districts and communities are generally those that were established before the famine. For example, in the Maritimes, only Saint John has a significant Famine Irish element. Today, Ontario has the largest population of Irish outside the Atlantic provinces. By the 20th century, there was a significant Irish community in Winnipeg and in a few rural districts of Manitoba, but the impact of the Irish in the West has not been as important as in the East.
Social and Cultural Life
The most important single feature of the Irish, both in Ireland and in Canada, is that they have been divided into 2 different and mutually hostile groups. This division is so fundamental that the Irish might be considered 2 ethnic groups. Although it is common practice to refer to Irish people as either Catholic or Protestant, religion itself has never been much more than the easiest determinant of a group affiliation that consists of many factors. The Catholics perceive themselves to be the representatives of the original inhabitants of Ireland, while the Protestants represent the Scots and English colonists who arrived in Ireland when it was under British rule. Because the Catholics were socially and politically disadvantaged in Ireland, they arrived in Canada with few advantages other than a familiarity with the English language and British institutions. They lacked the means to establish themselves securely within the economy and had little impact on the business community. The Catholic Church, an important institution for the Catholic Irish in Ireland, was shared by the Irish in Canada with the Highland Scots and the French, and helped the Irish in the difficult process of integration into Canadian society.
The Protestant Irish, in contrast, generally had more money and found it significantly easier to re-establish themselves as farmers. They became one of the most agrarian of groups in 19th-century Canada. Because their religion made them more acceptable to the dominant society, they were able to move much more freely in Canadian society.
Both groups were rich in cultural traditions, but with significant differences. The Catholic Irish tended to keep alive traditions of being Irish whereas the Protestants tended to glory in their contributions to British civilization. Neither group has preserved much lore about the actual migrations, even the trauma of the famine, but both groups tend to be aware of the more recent experiences in Canada.
Group Maintenance
The Protestant Irish tended to stress the importance of the British connection in order to distance themselves from their Catholic compatriots. The ORANGE ORDER, the original purpose of which in Ireland was to preserve British rule (at least in Ulster), was essential in Canada as a vehicle by which the Protestant Irish could gain acceptance from their Scots and English neighbours. Individual Orange Order lodges existed in New Brunswick and in Upper Canada from the early part of the 19th century, and the order was consolidated in 1830 as the Grand Lodge of British North America. Whenever British institutions in Canada seemed to be in peril, Orangemen were fond of bringing up the Protestant victory over the Catholics at the River Boyne in 1690, and the anniversary of that battle (July 12) remains the great Orange celebration. During the latter half of the 19th century, the lodge became increasingly nativist, and today it is difficult to detect a specific Protestant Irish tradition that is distinct from a broad British tradition.
Over the past 150 years, the term "Irish" has acquired a Catholic connotation. The Catholic Church, the institutional bedrock of the Catholic Irish community in Canada, laboured to gain acceptance for its people, which meant that Irish priests and bishops were often opposed to any manifestations of sympathy for nationalism in Ireland. For the Irish in the US, there was no such problem, because there it was possible to be a good Irishman, a good Catholic and a good American. But in Canada, where citizenship remained British for so long, it was extremely difficult to be Irish politically and a good citizen as well.
It was also difficult at times to be Irish and a good Catholic. For example, the Fenian Brotherhood, whose aim was to free Ireland by force of arms, was very popular among the Irish in the US, but in Canada the Fenians (though few in number) were considered seditious by the government, were considered dangerous by the Protestants, and were viewed as an embarrassment by the Catholic Church and by respectable Catholic Irish. FENIAN RAIDS from the US against British North America inspired hostility towards the Catholic Irish and provoked attestments of loyalty from the church and from respectable Catholic Irish. The later and more benign Ancient Order of Hibernians was also dedicated, if less violently, to the cause of Irish nationalism, but it too fell afoul of the Catholic Church.
As English-speaking Catholics, the Catholic Irish in Canada found themselves at odds with French-speaking Catholics as well as with the Protestant majority. Because of the sense of isolation among the Catholic Irish, a sense of identity was stronger among them than among the Protestant Irish.
The Protestant Irish have sustained a powerful belief in institutional strength and have clung to structures tenaciously. Stability is seen to be their greatest virtue. By contrast, the Catholic Irish define power in personal terms to a degree that may seem anarchistic, but which represents a survival of the patron-client relationship, the basis of politics in rural Ireland. The talent of the Catholic Irish in Canada and elsewhere has been that they could translate this personal approach to politics and to power brokerage in the modern setting.
Author PETER TONER
Suggested Reading
C.J. Houston and W.J. Smyth, The Sash Canada Wore (1980); W.S. Neidhardt, Fenianism in North America (1975).
Links to Other Sites
The Irish in Newfoundland
An informative site about previous Irish migrations to Newfoundland from Newfoundland and Labrador Heritage.
Trent Valley Archives
This Trent Valley Archives offers detailed genealogical and archival records, including the 1825 Peter Robinson Irish emigration. Also features a chronology of Peterborough from 1819 to 1999.
Irish Canadian Society
The website for the Irish Canadian Society, a voluntary membership organisation that arranges and supports local social, cultural, and sports events.
Irish Rovers
The official website for one of the most enduringly popular Celtic bands, the Irish Rovers. Features biographies, tour dates, discography, music samples, and more.
The Gaelic College of Celtic Arts and Crafts
Ciad Mile Failte! This Nova Scotia college specializes in educational programs about Gaelic language, music, dance and crafts. Be sure to check out the nicely illustrated "Great Hall of the Clans Museum" and "The Norman MacLeod Heritage Series." Also features links to Gaelic dictionaries and related websites.
Irish Connections Canada
See online articles about events and issues of interest to the Irish Canadian community.
History of the Irish in Canada
This site highlights the integral role that Irish immigrants have played in the evolution of Canadian society. From the Canadian Irish Studies Foundation.
Quebec Heritage Web
Searchable database of stories about the history and heritage of Québec's Anglophone communities.
The Shamrock and the Maple Leaf
An exhibition of devoted to Irish-Canadian heritage from Library and Archives Canada.
Ossian Abroad: James Macpherson and Canadian Literary Nationalism, 1830-1994
Scroll down to section III for a brief discussion of James McCarroll's contribution to political discourse in Canada during the 19th century. From the University of Western Ontario.
Ridgeway: An historical romance of the Fenian invasion of Canada
Read the full text of a digitized copy of James McCarroll's 1868 book "Ridgeway: An historical romance of the Fenian invasion of Canada." Click on the arrows in the toolbar to view each page of the book. From Early Canadiana Online.
Irish Rovers-Drunken Sailor
Watch a lively Irish Rovers performance accompanied by a good deal of audience participation. From YouTube.
Montreal St. Patrick's Parade
The website for the annual Montreal St. Patrick's Parade.
The Leahys: Music Most of All
A synopsis of the award-winning documentary that profiles "Canada's foremost fiddling, step-dancing, singing family", the Leahys of Lakefield, Ontario. From closeupfilms.ca.
Voyage
View a video clip of John McDermott singing "Voyage" live at a Dublin concert. From YouTube.
Michael Murphy
A biography of Michael Murphy, cooper, tavern-keeper, and Fenian leader. From the Dictionary of Canadian Biography Online.
Irish
ARTICLE CONTENTS: Migration and Settlement | Social and Cultural Life | Group Maintenance | Suggested Reading | Links to Other Sites
While it has been argued (with little supporting evidence) that Irish explorers such as Brendan the Bold preceded the Norse to Canada, such wishful thinking is not necessary to establish the significance of the Irish contribution to Canada. Since the 17th century, because of political and military links between France and southern Ireland, the Irish have lived in what is now Canada. The Irish may have constituted as much as 5% of the population of New France. Indeed, some "French-Canadian" and "Acadian" surnames derive from a corruption of Irish names, eg, Riel (from Reilly) and Caissie (from Casey).
Watch a lively Irish Rovers performance accompanied by a good deal of audience participation. From YouTube.
Video not working? Report a broken link.
There have also been Irish in NEWFOUNDLAND since the early 18th century, if not before. "Bristol" fishing vessels habitually stopped at Wexford and Waterford to take on provisions and an Irish crew and labourers for the Newfoundland fishery. There is some indication from New France and Newfoundland that among the Irish at this time there existed a measure of group consciousness, especially in Newfoundland where the Irish population continued to increase until the middle of the 19th century. During the 18th century, smaller groups of Irish began to arrive in the new British colonies. During the 1760s a group of Ulster Presbyterians settled at TRURO, NS, and an undetermined number of Irish were part of the LOYALIST migration.
All of the above were precursors of the main waves of Irish immigrants that arrived during the first half of the 19th century. By the 1850s, over 500 000 Irish had immigrated to British North America, although many of them had moved on to the US (in NY and Boston there were 4 million Irish out of a total population of 24 million) or elsewhere. Today the descendants of these Irish immigrants comprise almost 14% of the Canadian population (4 354 155 single and multiple response, 2006 census) and have helped define the meaning of "Canadian." Because they spoke English, the Irish could participate more directly in Canadian society than many non-English-speaking immigrants, and they brought to bear on Canadian life many values that were Irish in origin.
In particular, education, law and politics have felt the impact of the Irish mind. Well-known Irish in Canada have included Edward BLAKE, Edmund Burke, Sir Guy CARLETON, Benjamin CRONYN, John Joseph Lynch, D'Alton MCCARTHY, John O'Conner, Eugene O'KEEFE, Michael Sullivan, Timothy Sullivan, Thomas D'Arcy MCGEE and Brian MULRONEY.
Irish Emigrants
Irish Emigrants
Irish emigrants wait with their few belongings to board ship for North America. Millions were forced to leave by famine (National Archives/C-3904).
Edward Blake, politician
Edward Blake, politician
Honorable Edward Blake as president of the Privy Council, April 1878 (courtesy Library and Archives Canada/PA-27030).
McGee, Thomas D'Arcy
McGee, Thomas D'Arcy
McGee's bitter opposition to the Fenians likely played a role in his assassination (courtesy Library and Archives Canada/C-21543).
Migration and Settlement
The migrations of the 17th and 18th centuries had little permanent impact on Canada, except in Newfoundland where many Irish worked as fishermen and lived in the kind of dire poverty they had hoped to escape by migration to the New World. Newfoundland had acquired a name in the Irish language - Talamh an Eisc - a singular distinction in the New World. In the 19th century, the growing population and deteriorating economy of Ireland forced a growing stream of Irish to emigrate, particularly after 1815. Simultaneously the economy of the mainland colonies of British North America expanded, offering better opportunities for immigrants. However, because they were relatively poor immigrants with little money for moving across Canada, the Irish tended to settle in the Maritimes.
Irish Immigrants
Courtesy White Pine Pictures
By the 1830s, Nova Scotia, New Brunswick, PEI and Upper and Lower Canada had significant Irish populations. Some immigrants spread throughout the countryside, partly because land from recent timber operations was cheap, but generally because the Irish tended, unlike the SCOTS or ENGLISH, to remain in the ports, such as Halifax and Saint John, where they provided cheap IMMIGRANT LABOUR. Even in rural districts, many Irish preferred to seek employment instead of, or in addition to, setting up farms. By the 1830s, Cumberland County in Nova Scotia; Kings, Queens, Carleton and Northumberland counties in New Brunswick; Queens in PEI; and virtually the whole of Upper Canada east of Toronto and north of the older Loyalist settlements were notably Irish in character.
The Great Famine of the late 1840s drove 1.5 to 2 million destitute Irish out of Ireland, and hundreds of thousands came to British North America. This wave was so dramatic that most Canadians erroneously think of 1847 as the time "when the Irish came." The famine immigrants tended to remain in the towns and cities, and by 1871 the Irish were the largest ethnic group in every large town and city of Canada, with the exceptions of Montréal and Québec City.
The "Famine Irish," who supplied a mass of cheap labour that helped fuel the economic expansion of the 1850s and 1860s, were not well received. They were poor and the dominant society resented them for the urban and rural squalor in which they were forced to live. But the Famine Irish had another characteristic: the propensity to immigrate to the US. Thousands had left for the US by the 1860s, establishing a tradition that remained unbroken well into the 20th century. As a result, in Canada today "Irish" districts and communities are generally those that were established before the famine. For example, in the Maritimes, only Saint John has a significant Famine Irish element. Today, Ontario has the largest population of Irish outside the Atlantic provinces. By the 20th century, there was a significant Irish community in Winnipeg and in a few rural districts of Manitoba, but the impact of the Irish in the West has not been as important as in the East.
Social and Cultural Life
The most important single feature of the Irish, both in Ireland and in Canada, is that they have been divided into 2 different and mutually hostile groups. This division is so fundamental that the Irish might be considered 2 ethnic groups. Although it is common practice to refer to Irish people as either Catholic or Protestant, religion itself has never been much more than the easiest determinant of a group affiliation that consists of many factors. The Catholics perceive themselves to be the representatives of the original inhabitants of Ireland, while the Protestants represent the Scots and English colonists who arrived in Ireland when it was under British rule. Because the Catholics were socially and politically disadvantaged in Ireland, they arrived in Canada with few advantages other than a familiarity with the English language and British institutions. They lacked the means to establish themselves securely within the economy and had little impact on the business community. The Catholic Church, an important institution for the Catholic Irish in Ireland, was shared by the Irish in Canada with the Highland Scots and the French, and helped the Irish in the difficult process of integration into Canadian society.
The Protestant Irish, in contrast, generally had more money and found it significantly easier to re-establish themselves as farmers. They became one of the most agrarian of groups in 19th-century Canada. Because their religion made them more acceptable to the dominant society, they were able to move much more freely in Canadian society.
Both groups were rich in cultural traditions, but with significant differences. The Catholic Irish tended to keep alive traditions of being Irish whereas the Protestants tended to glory in their contributions to British civilization. Neither group has preserved much lore about the actual migrations, even the trauma of the famine, but both groups tend to be aware of the more recent experiences in Canada.
Group Maintenance
The Protestant Irish tended to stress the importance of the British connection in order to distance themselves from their Catholic compatriots. The ORANGE ORDER, the original purpose of which in Ireland was to preserve British rule (at least in Ulster), was essential in Canada as a vehicle by which the Protestant Irish could gain acceptance from their Scots and English neighbours. Individual Orange Order lodges existed in New Brunswick and in Upper Canada from the early part of the 19th century, and the order was consolidated in 1830 as the Grand Lodge of British North America. Whenever British institutions in Canada seemed to be in peril, Orangemen were fond of bringing up the Protestant victory over the Catholics at the River Boyne in 1690, and the anniversary of that battle (July 12) remains the great Orange celebration. During the latter half of the 19th century, the lodge became increasingly nativist, and today it is difficult to detect a specific Protestant Irish tradition that is distinct from a broad British tradition.
Over the past 150 years, the term "Irish" has acquired a Catholic connotation. The Catholic Church, the institutional bedrock of the Catholic Irish community in Canada, laboured to gain acceptance for its people, which meant that Irish priests and bishops were often opposed to any manifestations of sympathy for nationalism in Ireland. For the Irish in the US, there was no such problem, because there it was possible to be a good Irishman, a good Catholic and a good American. But in Canada, where citizenship remained British for so long, it was extremely difficult to be Irish politically and a good citizen as well.
It was also difficult at times to be Irish and a good Catholic. For example, the Fenian Brotherhood, whose aim was to free Ireland by force of arms, was very popular among the Irish in the US, but in Canada the Fenians (though few in number) were considered seditious by the government, were considered dangerous by the Protestants, and were viewed as an embarrassment by the Catholic Church and by respectable Catholic Irish. FENIAN RAIDS from the US against British North America inspired hostility towards the Catholic Irish and provoked attestments of loyalty from the church and from respectable Catholic Irish. The later and more benign Ancient Order of Hibernians was also dedicated, if less violently, to the cause of Irish nationalism, but it too fell afoul of the Catholic Church.
As English-speaking Catholics, the Catholic Irish in Canada found themselves at odds with French-speaking Catholics as well as with the Protestant majority. Because of the sense of isolation among the Catholic Irish, a sense of identity was stronger among them than among the Protestant Irish.
The Protestant Irish have sustained a powerful belief in institutional strength and have clung to structures tenaciously. Stability is seen to be their greatest virtue. By contrast, the Catholic Irish define power in personal terms to a degree that may seem anarchistic, but which represents a survival of the patron-client relationship, the basis of politics in rural Ireland. The talent of the Catholic Irish in Canada and elsewhere has been that they could translate this personal approach to politics and to power brokerage in the modern setting.
Author PETER TONER
Suggested Reading
C.J. Houston and W.J. Smyth, The Sash Canada Wore (1980); W.S. Neidhardt, Fenianism in North America (1975).
Links to Other Sites
The Irish in Newfoundland
An informative site about previous Irish migrations to Newfoundland from Newfoundland and Labrador Heritage.
Trent Valley Archives
This Trent Valley Archives offers detailed genealogical and archival records, including the 1825 Peter Robinson Irish emigration. Also features a chronology of Peterborough from 1819 to 1999.
Irish Canadian Society
The website for the Irish Canadian Society, a voluntary membership organisation that arranges and supports local social, cultural, and sports events.
Irish Rovers
The official website for one of the most enduringly popular Celtic bands, the Irish Rovers. Features biographies, tour dates, discography, music samples, and more.
The Gaelic College of Celtic Arts and Crafts
Ciad Mile Failte! This Nova Scotia college specializes in educational programs about Gaelic language, music, dance and crafts. Be sure to check out the nicely illustrated "Great Hall of the Clans Museum" and "The Norman MacLeod Heritage Series." Also features links to Gaelic dictionaries and related websites.
Irish Connections Canada
See online articles about events and issues of interest to the Irish Canadian community.
History of the Irish in Canada
This site highlights the integral role that Irish immigrants have played in the evolution of Canadian society. From the Canadian Irish Studies Foundation.
Quebec Heritage Web
Searchable database of stories about the history and heritage of Québec's Anglophone communities.
The Shamrock and the Maple Leaf
An exhibition of devoted to Irish-Canadian heritage from Library and Archives Canada.
Ossian Abroad: James Macpherson and Canadian Literary Nationalism, 1830-1994
Scroll down to section III for a brief discussion of James McCarroll's contribution to political discourse in Canada during the 19th century. From the University of Western Ontario.
Ridgeway: An historical romance of the Fenian invasion of Canada
Read the full text of a digitized copy of James McCarroll's 1868 book "Ridgeway: An historical romance of the Fenian invasion of Canada." Click on the arrows in the toolbar to view each page of the book. From Early Canadiana Online.
Irish Rovers-Drunken Sailor
Watch a lively Irish Rovers performance accompanied by a good deal of audience participation. From YouTube.
Montreal St. Patrick's Parade
The website for the annual Montreal St. Patrick's Parade.
The Leahys: Music Most of All
A synopsis of the award-winning documentary that profiles "Canada's foremost fiddling, step-dancing, singing family", the Leahys of Lakefield, Ontario. From closeupfilms.ca.
Voyage
View a video clip of John McDermott singing "Voyage" live at a Dublin concert. From YouTube.
Michael Murphy
A biography of Michael Murphy, cooper, tavern-keeper, and Fenian leader. From the Dictionary of Canadian Biography Online.
http://www.thecanadianencyclopedia.com/articles/irish
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