La Institución Leal de Orange , comúnmente conocida como la Orden de Orange , es una orden fraternal protestante internacional con sede en Irlanda del Norte . También cuenta con albergues en Inglaterra , Escocia y la República de Irlanda , así como en toda la Commonwealth británica y Estados Unidos . [1] [2] [3] La Orden de Orange fue fundada en el condado de Armagh en 1795, durante un período de conflicto sectario protestante-católico , como una fraternidad de estilo masónicojuró mantener la ascendencia protestante . Está encabezado por la Gran Logia Orange de Irlanda, que se estableció en 1798. Su nombre es un tributo a la derrota del príncipe Guillermo de Orange, apoyado por el Parlamento protestante de origen holandés, del rey católico inglés James II en la Guerra de Guillermina-Jacobita. (1688-1691). La orden es más conocida por sus marchas anuales , la mayor de las cuales se celebra el 12 de julio o alrededor de esa fecha (conocida como The Duodécimo ).
Lleva el nombre de | Rey Guillermo de Orange |
---|---|
Formación | 1795 |
Fundada en | Loughgall , Condado de Armagh |
Tipo | Orden fraternal |
Sede | Belfast , Irlanda del Norte |
Localización |
|
Gran Maestro | Edward Stevenson |
La Orden de Orange es una organización unionista conservadora , [4] [5] con vínculos con la lealtad al Ulster . Hizo campaña contra la independencia de Escocia en 2014. [6] La Orden se ve a sí misma como defensora de las libertades civiles y religiosas protestantes, mientras que los críticos acusan a la Orden de ser sectaria , triunfalista, [7] [8] [9] [10] y supremacista . [10] [11] [12] [13] Como sociedad protestante estricta, no acepta a los no protestantes como miembros a menos que se conviertan y se adhieran a los principios del orangeismo, ni acepta a los protestantes casados con católicos. [14] [15] [16] Aunque muchas marchas de Orange no tienen incidentes, las marchas a través de barrios principalmente católicos y nacionalistas irlandeses son controvertidas y a menudo han llevado a la violencia. [17] [18]
Historia
La Institución Orange conmemora los privilegios civiles y religiosos conferidos a los protestantes por Guillermo de Orange, el príncipe holandés que se convirtió en rey de Inglaterra , Escocia e Irlanda en la Revolución Gloriosa de 1688. En particular, la Institución recuerda las victorias de Guillermo III y su fuerzas en Irlanda a principios de la década de 1690, especialmente la batalla del Boyne .
Formación y primeros años
Desde la década de 1690, las conmemoraciones patrocinadas por el estado británico y las celebradas por las clases bajas británicas se habían llevado a cabo en toda Irlanda celebrando fechas clave en la guerra de Williamita , como la Batalla de Aughrim , la Batalla del Boyne , el Asedio de Derry y el segundo Asedio de Limerick . [19] [20] Estos siguieron una tradición iniciada en la Inglaterra isabelina de celebrar eventos clave en el calendario protestante. [19] En la década de 1740, había organizaciones que realizaban desfiles en Dublín, como el Boyne Club y la Sociedad Protestante, ambas consideradas precursoras de la Orden de Orange. [19]
Disturbios de Armagh
A lo largo de la década de 1780, la tensión sectaria se había ido acumulando en el condado de Armagh , en gran parte debido a la relajación de las leyes penales . [21] Aquí, el número de protestantes y católicos (en lo que entonces era el condado más poblado de Irlanda) era aproximadamente el mismo número, y la competencia entre ellos para alquilar parcelas de tierra cerca de los mercados era feroz. [21] Las peleas de borrachos entre bandas rivales se habían convertido en 1786 en abiertamente sectarias. [21] Estas pandillas finalmente se reorganizaron como Protestant Peep o 'Day Boys y Catholic Defenders , con la próxima década en el condado de Armagh marcada por un feroz conflicto sectario entre ambos grupos, que se intensificó y se extendió a los condados vecinos. [21]
Batalla del diamante
En septiembre de 1795, en una encrucijada conocida como "El Diamante" cerca de Loughgall , los Defensores y los Protestantes Peep o 'Day Boys se reunieron para luchar entre sí. [21] Este enfrentamiento inicial terminó sin batalla cuando el sacerdote que acompañaba a los Defensores los persuadió de buscar una tregua, después de que un grupo llamado "Bleary Boys" viniera del Condado de Down para reforzar a los Peep o 'Day Boys. [21] Sin embargo, cuando un contingente de defensores del condado de Tyrone llegó el 21 de septiembre, estaban "decididos a luchar". [21] Los Peep o 'Day Boys se reagruparon rápidamente y abrieron fuego contra los Defensores. [21] Según William Blacker , la batalla fue corta y los Defensores sufrieron "no menos de treinta" muertes. [21]
Una vez finalizada la batalla, los Peep o 'Days entraron en Loughgall, y en la casa de James Sloan fundaron la Orden de Orange, que iba a ser una asociación de defensa protestante formada por logias. [21] El compromiso principal de estas logias era defender "al Rey y sus herederos siempre que él o ellos apoyen la Ascendencia Protestante ". [21] Al principio, la Orden de Orange era una "organización paralela" a los Defensores en el sentido de que era una sociedad secreta obligada por juramento que usaba contraseñas y signos. [21]
Uno de los pocos terratenientes que se unió a la Orden de Orange desde el principio, William Blacker, estaba descontento con algunos de los resultados de la Batalla del Diamante. [21] Dice que se expresó una determinación de "expulsar de este barrio del condado a toda su población católica romana", con avisos colocados advirtiéndoles "al infierno o Connaught". [21] A otras personas se les advirtió mediante avisos que no informaran sobre los Orangemen locales o "Volaré tu alma a las bajas colinas del infierno y quemaré la casa en la que te encuentres". [21] En dos meses, 7.000 católicos fueron expulsados del condado de Armagh. [21] Según Lord Gosford , el gobernador de Armagh:
No es ningún secreto que ahora hay una persecución en este país ... el único crimen es ... la profesión de la fe católica romana. Banditti sin ley se han constituido jueces ... y la sentencia que han denunciado ... es nada menos que una confiscación de todos los bienes y un destierro inmediato. [21]
Un ex Gran Maestre de la Orden, también llamado William Blacker, y un ex Gran Maestre del Condado de Belfast, Robert Hugh Wallace han cuestionado esta declaración, diciendo que quienquiera que creyera el Gobernador eran los "bandidos sin ley", no podrían haber sido Orangemen como allí. no existían logias en el momento de su discurso. [22] Según el historiador Jim Smyth:
Los apologistas posteriores niegan de manera bastante inverosímil cualquier conexión entre los Peep-o'-Day Boys y los primeros Orangemen o, incluso menos plausiblemente, entre los Orangemen y la destrucción masiva de cabañas católicas en Armagh en los meses posteriores a 'The Diamond', todos ellos Sin embargo, reconozca los orígenes de las clases bajas del movimiento. [23]
Los tres fundadores principales de la Orden fueron James Wilson (fundador de los Orange Boys), Daniel Winter y James Sloan. [24] La primera logia de Orange se estableció en la cercana Dyan, y su primer gran maestro fue James Sloan de Loughgall. [25] Sus primeras marchas fueron para celebrar la Batalla del Boyne y tuvieron lugar el 12 de julio de 1796 en Portadown , Lurgan y Waringstown . [26]
Rebelión de los irlandeses unidos
La Sociedad de Irlandeses Unidos fue formada por presbiterianos liberales y anglicanos en Belfast en 1791. Buscaba la reforma del Parlamento irlandés, la emancipación católica y la derogación de las leyes penales . Cuando se formó la Orden de Orange, los Irlandeses Unidos se habían convertido en un grupo revolucionario que abogaba por una república irlandesa independiente que "uniría a católicos, protestantes y disidentes". La actividad de los irlandeses unidos iba en aumento y el gobierno esperaba frustrarla respaldando la Orden de Orange a partir de 1796. [27] Los historiadores nacionalistas irlandeses Thomas A. Jackson y John Mitchel argumentaron que el objetivo del gobierno era obstaculizar a los irlandeses unidos fomentando el sectarismo , creando así desunión y desorden bajo el pretexto de "pasión por la religión protestante". [28] Mitchel escribió que el gobierno inventó y difundió "terribles rumores de masacres intencionales de todo el pueblo protestante por parte de los católicos". [29] El historiador Richard R Madden escribió que "se hicieron esfuerzos para infundir en la mente de los protestantes sentimientos de desconfianza hacia sus compatriotas católicos". [29] Thomas Knox, comandante militar británico en Ulster, escribió en agosto de 1796 que "En cuanto a los Orangemen, tenemos una carta bastante difícil de jugar ... debemos defenderlos hasta cierto punto, porque con todo su libertinaje, en en ellos debemos confiar para la preservación de nuestras vidas y propiedades en caso de que ocurran tiempos críticos ". [27] [30]
Los Irlandeses Unidos vieron a los Defensores como aliados potenciales, y entre 1794 y 1796 formaron una coalición. [31] Los Irlandeses Unidos, a pesar de ver a los Defensores como "houghers ignorantes y empobrecidos y quemadores de ricks", afirmarían en 1798 que estaban en deuda con los disturbios de Armagh ya que los Orangemen habían dispersado a católicos politizados por todo el país y alentado el reclutamiento de Defensores. , creando un proto-ejército para que lo utilicen los Irlandeses Unidos. [21]
Los Irlandeses Unidos lanzaron una rebelión en 1798 . En Ulster, la mayoría de los comandantes irlandeses unidos y muchos de los rebeldes eran protestantes. Naranjas fueron reclutados en el yeomanry para ayudar a combatir la rebelión y "demostrado ser una valiosa adición a las fuerzas del gobierno". [21] No se hizo ningún intento de desarmar a los Orangemen fuera de la jerarquía porque se los consideraba, con mucho, la menor amenaza. También se afirmó que si se hubiera hecho un intento, entonces "todo el Ulster sería tan malo como Antrim y Down", donde la rebelión de los Irlandeses Unidos era más fuerte. [21] Sin embargo, las masacres sectarias de los Defensores en el condado de Wexford "hicieron mucho para frenar" la rebelión en Ulster. [21] La masacre de Scullabogue Barn vio a más de 100 hombres, mujeres y niños no combatientes (en su mayoría protestantes) encarcelados en un granero que luego se prendió fuego, [32] con los rebeldes católicos y protestantes [33] asegurando que ninguno escapara, ni incluso un niño que, según se dice, logró escapar solo para que un rebelde lo matara con su pica. [32] En los juicios que siguieron a las masacres, se registró evidencia de sentimientos anti-Orange expresados por los rebeldes en Scullabogue. [32] En parte como resultado de esta atrocidad, la Orden de Orange creció rápidamente y un gran número de aristócratas con experiencia ganada en la mano de obra entró en el movimiento. [21]
La patria y el lugar de nacimiento de los Defensores fue el medio del Ulster y aquí no pudieron participar en la rebelión, habiendo sido intimidados hasta la sumisión y rodeados por sus vecinos protestantes que habían sido armados por el gobierno. [21] Los ataques sectarios contra ellos fueron tan severos que los Grandes Maestros de la Orden de Orange se reunieron para encontrar formas de reducirlos. [21] Según Ruth Dudley Edwards y dos ex Grandes Maestros, los hombres de Orange estuvieron entre los primeros en contribuir a los fondos de reparación de la propiedad católica dañada en la rebelión. [34] [35]
Un resultado importante de la rebelión de los irlandeses unidos fue el Acta de Unión de 1800 que fusionó el Parlamento irlandés con el de Westminster, creando el Reino Unido de Gran Bretaña e Irlanda . Muchos católicos apoyaron la Ley, pero la Orden de Orange la vio como una amenaza para la "constitución protestante" y 36 logias en los condados de Armagh y Monaghan aprobaron declaraciones en contra de la Unión. [21]
Supresión
A principios del siglo XIX, los hombres de Orange estuvieron fuertemente involucrados en un conflicto violento con una sociedad secreta católica irlandesa llamada Ribbonmen . Un caso, publicado en una edición del 7 de octubre de 1816 de la Boston Commercial Gazette , incluyó el asesinato de un sacerdote católico y varios miembros de la congregación de la parroquia de Dumreilly en el condado de Cavan el 25 de mayo de 1816. Según el artículo, "Un número de hombres de Orange con los brazos se precipitó hacia la iglesia y disparó contra la congregación ". [36] El 19 de julio de 1823 se aprobó el proyecto de ley de juramentos ilegales, que prohíbe todas las sociedades sujetas a juramento en Irlanda. Esto incluyó la Orden de Orange, que tuvo que ser disuelta y reconstituida. En 1825, un proyecto de ley que prohibía las asociaciones ilegales, en gran parte dirigido a Daniel O'Connell y su Asociación Católica , obligó a los Orangemen una vez más a disolver su asociación. Cuando Westminster finalmente otorgó la emancipación católica en 1829, los católicos romanos eran libres de ocupar puestos como diputados (y asumir otras posiciones de influencia y poder de los que habían sido excluidos) y participar en la elaboración de las leyes del país. La probabilidad de que los miembros católicos irlandeses mantuvieran el equilibrio de poder en el Parlamento de Westminster aumentó aún más la alarma de los hombres de Orange en Irlanda, ya que el movimiento de `` derogación '' de O'Connell tenía como objetivo lograr la restauración de un Parlamento irlandés separado en Dublín, que tendría un Mayoría católica, terminando así con la ascendencia protestante. A partir de este momento, la Orden de Orange resurgió en una forma nueva y aún más militante. [37]
En 1836, la Orden fue acusada de conspirar para colocar a Ernesto Augusto, duque de Cumberland y Gran Maestre Imperial de la Orden de Orange, en el trono en lugar de Victoria cuando murió el rey Guillermo IV ; una vez que se reveló el complot, la Cámara de los Comunes pidió al Rey que disolviera la Orden. [38] Bajo la presión de Joseph Hume , William Molesworth y Lord John Russell , el rey indicó que se tendrían que tomar medidas y el duque de Cumberland se vio obligado a disolver las logias de Orange. [39]
En 1845, la prohibición se levantó de nuevo, pero la notoria Batalla de Dolly's Brae entre Orangemen y Ribbonmen en 1849 llevó a una prohibición de las marchas de Orange, que permaneció en su lugar durante varias décadas. Esto finalmente se levantó después de una campaña de desobediencia dirigida por William Johnston de Ballykilbeg . [ cita requerida ]
Avivamiento y orden independiente
A finales del siglo XIX, la Orden estaba en declive. Sin embargo, su fortuna se revivió en la década de 1880 después de que los terratenientes la aceptaran en oposición tanto a la Liga de Tierras Irlandesa como a la de la autonomía posterior . [40] [41] [42] [43] La Orden estuvo muy involucrada en la oposición al primer proyecto de ley de autonomía irlandesa de Gladstone de 1886 , y fue fundamental en la formación del Partido Unionista del Ulster (UUP). La oposición protestante al autogobierno irlandés bajo la influencia católica romana fue intensa, especialmente en la provincia de Ulster, dominada por los protestantes .
En 1903, la Orden sufrió una división cuando Thomas Sloan dejó la organización para establecer la Orden de Orange Independiente . Sloan había sido suspendido después de postularse contra el candidato sindicalista oficial en una plataforma a favor de la Asociación Protestante de Belfast en las elecciones parciales de 1902 en Belfast Sur . Para al menos algunos de los independientes, la división fue una protesta contra lo que vieron como la cooptación de la Orden Orange por parte del Partido Unionista del Ulster y su alineación con los intereses de los terratenientes y empleadores (la "brigada de abrigos de piel"). [44] Su Gran Maestre, R. Lindsay Crawford esbozó el manifiesto democrático del nuevo orden en Orangeismo, su historia y progreso: una petición de primeros principios (1904). [45] Sin embargo, su posterior llamado en el Manifiesto Magheramorne (1904) a los protestantes irlandeses para "reconsiderar su posición como ciudadanos irlandeses y su actitud hacia sus compatriotas católicos romanos" resultó demasiado para Sloan y la mayoría de los miembros, y Crawford finalmente fue expulsado. [44]
Papel en la partición de Irlanda
En 1912 se introdujo el Tercer Proyecto de Ley de Autonomía en la Cámara de los Comunes británica . Sin embargo, su introducción se retrasaría hasta 1914. La Orden de Orange, junto con el Partido Conservador británico y los sindicalistas en general, fueron inflexibles al oponerse al proyecto de ley. [ cita requerida ] La Orden ayudó a organizar el Pacto del Ulster de 1912 , un compromiso para oponerse a la Autonomía que fue firmada por hasta 500.000 personas. [ cita requerida ] En 1911, algunos hombres de Orange comenzaron a armarse y entrenarse como milicias. En 1913, el Consejo Unionista del Ulster decidió poner a estos grupos bajo control central, creando la Fuerza Voluntaria del Ulster , una milicia en todo el Ulster dedicada a resistir la autonomía. Hubo una fuerte superposición entre las unidades Orange Lodges y UVF. [ cita requerida ] Se importó un gran cargamento de rifles de Alemania para armarlos en abril de 1914, en lo que se conoció como el tiroteo de Larne .
Sin embargo, la crisis fue interrumpida por el estallido de la Primera Guerra Mundial en agosto de 1914, que provocó la suspensión del proyecto de ley de autonomía durante la guerra. Muchos hombres de Orange sirvieron en la guerra con la 36.a División (Ulster) , sufriendo grandes pérdidas, y las conmemoraciones de su sacrificio siguen siendo un elemento importante de las ceremonias de Orange. [ cita requerida ]
La Cuarta Ley de Autonomía se aprobó como Ley del Gobierno de Irlanda de 1920 ; los seis condados del noreste de Ulster se convirtieron en Irlanda del Norte y los otros veintiséis condados se convirtieron en Irlanda del Sur . Esta entidad autónoma dentro del Reino Unido fue confirmada en su estatus bajo los términos del Tratado Anglo-Irlandés de 1921, y en sus fronteras por el acuerdo de la Comisión de Límites de 1925. Irlanda del Sur se convirtió primero en el Estado Libre de Irlanda en 1922 y luego en 1949 una República .
Desde 1921
La Orden de Orange tenía un lugar central en el nuevo estado de Irlanda del Norte. De 1921 a 1969, todos los Primeros Ministros de Irlanda del Norte fueron Orangeman y miembros del Partido Unionista del Ulster (UUP); todos menos tres ministros del gabinete eran hombres de Orange; todos los senadores unionistas menos uno eran hombres de Orange; y 87 de los 95 diputados que no se convirtieron en ministros del gabinete eran hombres de Orange. [46] James Craig , el primer primer ministro de Irlanda del Norte, siempre mantuvo que el Ulster era protestante y que el símbolo de sus fuerzas dominantes era la Orden Orange. En 1932, el primer ministro Craig sostuvo que "el nuestro es un gobierno protestante y yo soy un hombre de Orange". Esto fue en respuesta a un discurso pronunciado el año anterior por Eamonn de Valera en el Estado Libre de Irlanda en el que afirmaba que Irlanda era una "nación católica" [47] en un debate sobre las protestas contra la mujer protestante Letitia Dunbar-Harrison siendo nombrada bibliotecaria del condado en el condado. Mayo . [48] Dos años después declaró: "Siempre he dicho que soy un Orangeman primero y un político y un miembro de este parlamento después ... Todo lo que me jacto es que tenemos un Parlamento protestante y un Estado protestante ". [49] [50] [51]
En su apogeo en 1965, la membresía de la Orden era de alrededor de 70,000, lo que significaba que aproximadamente 1 de cada 5 hombres adultos protestantes del Ulster eran miembros. [52] Desde 1965, ha perdido un tercio de sus miembros, especialmente en Belfast y Derry. La influencia política de la Orden sufrió mucho después de que el gobierno de Irlanda del Norte controlado por los sindicalistas fuera abolido en 1973. [52] En 2012, se afirmó que la membresía estimada de la Orden de Orange era de alrededor de 34.000. [53]
Después del estallido de " los Problemas " en 1969, la Gran Logia Naranja de Irlanda alentó a los hombres de Orange a unirse a las fuerzas de seguridad de Irlanda del Norte , especialmente a la Policía Real del Ulster (RUC) y al Regimiento de Defensa del Ulster del Ejército Británico (UDR). La respuesta de Orangemen fue contundente. Más de 300 hombres de Orange murieron durante el conflicto, la gran mayoría de ellos miembros de las fuerzas de seguridad. [54] Algunos Orangemen también se unieron a grupos paramilitares leales . Durante el conflicto, la Orden tuvo una relación conflictiva con los grupos paramilitares leales, [55] el Partido Unionista Democrático (DUP), la Orden de Orange Independiente y la Iglesia Presbiteriana Libre . La Orden instó a sus miembros a no afiliarse a estas organizaciones, y solo recientemente se han subsanado algunas de estas brechas intra-sindicalistas. [52]
Disputa de Drumcree
La disputa de Drumcree es quizás el episodio más conocido que involucra a la Orden desde 1921. El domingo antes del 12 de julio de cada año, los hombres de Orange en Portadown marchaban tradicionalmente hacia y desde la iglesia de Drumcree . Originalmente, la mayor parte de la ruta era tierra de cultivo, pero ahora es la parte católica densamente poblada de la ciudad. [56] [57] Los residentes han buscado desviar la marcha fuera de esta zona, considerándola "triunfalista" y " supremacista ". [58] [59] [60]
Ha habido enfrentamientos violentos intermitentes durante la marcha desde el siglo XIX. [61] El inicio de los disturbios llevó a que la disputa se intensificara en las décadas de 1970 y 1980. En este momento, la parte más polémica de la marcha fue el tramo de ida a lo largo de la calle Obins. [56] Después de dos años seguidos de violencia grave, la marcha fue prohibida en la calle Obins en 1986. El enfoque se trasladó luego al tramo de regreso a lo largo de Garvaghy Road. [56]
Cada julio de 1995 a 2000, la disputa atrajo la atención mundial ya que provocó protestas y violencia en toda Irlanda del Norte, provocó una operación masiva de la policía y el ejército y amenazó con descarrilar el proceso de paz . [56] [57] La situación en Portadown se comparó con una "zona de guerra" [62] y un "asedio". [63] Durante este tiempo, los partidarios de los Orangemen asesinaron al menos a seis civiles católicos. En 1995 y 1996, los vecinos lograron detener la marcha. Esto llevó a un enfrentamiento en Drumcree entre las fuerzas de seguridad y miles de leales . Tras una ola de violencia leal, se permitió el paso de la marcha. En 1997, las fuerzas de seguridad bloquearon el área católica y forzaron la marcha, citando amenazas leales. Esto provocó protestas generalizadas y violencia por parte de los nacionalistas irlandeses. A partir de 1998 se prohibió la marcha en Garvaghy Road [64] y se cerró la zona católica con grandes barricadas. Durante unos años, hubo un gran enfrentamiento anual en Drumcree y una violencia leal generalizada. Desde 2001, las cosas han estado relativamente tranquilas, pero la Orden todavía hace campaña por el derecho a marchar en Garvaghy Road. [65] La disputa llevó a un boicot de corta duración a las empresas propiedad de Orangemen y sus partidarios en otras partes de la región. [66]
Tarifas de membresía
La membresía de la Orden fue históricamente más baja en áreas donde los protestantes son mayoría, y viceversa. En el condado de Fermanagh , donde las poblaciones católica y protestante están cerca de la paridad, la membresía en 1971 era tres veces más alta que en los condados más protestantes de Antrim y Down, donde era un poco más del 10% de los hombres protestantes adultos. [67] Otros factores que están asociados con las altas tasas de afiliación son los niveles de desempleo que se asemejan más a los niveles católicos y los bajos niveles de apoyo al Partido Unionista Democrático entre los sindicalistas.
Creencias y actividades
protestantismo
La base de la Orden Orange moderna es la promoción y propagación del " protestantismo bíblico " y los principios de la Reforma . Como tal, la Orden solo acepta a aquellos que confiesan su creencia en una religión protestante. Además de los católicos, los cristianos que no son creyentes ni trinitarios también están prohibidos. Esto incluye a miembros de La Iglesia de Jesucristo de los Santos de los Últimos Días ( mormones ), testigos de Jehová , unitarios y algunas ramas de los cuáqueros .
Las reglas anteriores prohibían específicamente que los católicos romanos y sus parientes cercanos se unieran [14] [15] [16], pero las reglas actuales usan la expresión "fe no reformada" en su lugar. Los conversos al protestantismo pueden unirse apelando a la Gran Logia.
Influencias masónicas
James Wilson y James Sloan, quienes emitieron las órdenes para las primeras Logias de la Orden Orange junto con 'Diamond' Dan Winter, eran masones , [24] y en el siglo XIX muchos republicanos irlandeses consideraban a la Orden Orange como un grupo de fachada establecido por Masones unionistas como vehículo más violento y patriotero para la promoción del sindicalismo. [68] Algunos grupos cristianos evangélicos anti-masónicos han afirmado que la Orden de Orange todavía está influenciada por la masonería. [69] Sobreviven muchas tradiciones masónicas, como la organización de la Orden en logias. La Orden tiene un sistema similar de grados a través del cual avanzan los nuevos miembros. Estos títulos son obras de teatro interactivas con referencias a la Biblia. Existe una preocupación particular por el ritualismo de grados superiores como el Royal Arch Purple y las Royal Black Institutions . [70]
Sabadismo
La Orden considera importante el Cuarto Mandamiento , que prohíbe a los cristianos trabajar o participar en actividades no religiosas en general, los domingos. Cuando el 12 de julio cae en domingo, los desfiles que tradicionalmente se celebran en esa fecha se llevan a cabo al día siguiente. En marzo de 2002, la Orden amenazó con "tomar todas las medidas necesarias, independientemente de las consecuencias" para evitar que el Show de Ballymena se celebrara un domingo. [71] La Asociación Agrícola del Condado de Antrim cumplió con los deseos de la Orden. [71]
Política
La Orden de Orange está fuertemente ligada al sindicalismo británico . [72] [73] [74] Esta es una ideología política que apoya la unidad continua del Reino Unido. El sindicalismo se opone así, por ejemplo, a la unificación de Irlanda y la independencia escocesa .
La Orden, desde sus inicios, fue una organización abiertamente política. [75] En 1905, cuando se formó el Consejo Unionista del Ulster (UUC), la Orden de Orange tenía derecho a enviar delegados a sus reuniones. La UUC era el órgano de toma de decisiones del Partido Unionista del Ulster (UUP). Entre 1922 y 1972, la UUP fue consistentemente el partido más grande en el Parlamento de Irlanda del Norte , y todos los Primeros Ministros de Irlanda del Norte y la gran mayoría de las figuras principales de la UUP eran miembros de la Orden. Debido a sus estrechos vínculos con la UUP, la Orden de Orange pudo ejercer una gran influencia. La Orden fue la fuerza detrás de los votos de censura de la UUP en los primeros ministros reformistas Terence O'Neill (1969), James Chichester-Clark (1969-1971) y Brian Faulkner (1972-1974). [52] Al estallar The Troubles en 1969, la Orden animó a sus miembros a unirse a las fuerzas de seguridad de Irlanda del Norte. [54] El Partido Unionista Democrático (DUP) atrajo la mayor cantidad de escaños en una elección por primera vez en 2003. El líder del DUP, Ian Paisley, había estado chocando con la Orden desde 1951, cuando la Orden prohibió a los miembros de la Iglesia Presbiteriana Libre de Paisley actuar como Capellanes de Orange y más tarde, desde la década de 1970, cuando apoyó abiertamente a la UUP contra el DUP. [52] [76] Recientemente, sin embargo, los hombres de Orange han comenzado a votar por el DUP en gran número debido a su oposición al Acuerdo del Viernes Santo . [77] Las relaciones entre el DUP y la Orden se han recuperado enormemente desde 2001, y ahora hay varios Orangemen de alto perfil que son diputados y estrategas del DUP. [78]
En diciembre de 2009, la Orden de Orange mantuvo conversaciones secretas con los dos principales partidos unionistas de Irlanda del Norte , el DUP y la UUP. [79] El objetivo principal de estas conversaciones era fomentar una mayor unidad entre los dos partidos, en el período previo a las elecciones generales de mayo de 2010 . [79] Alex Maskey del Sinn Féin dijo que las conversaciones expusieron a la Orden como una "organización muy política". [79] Poco después de las elecciones, el Gran Maestre Robert Saulters pidió un "partido unionista único" para mantener la unión. [80] Dijo que la Orden tiene miembros "que representan todos los matices del sindicalismo" y advirtió que "seguiremos diluyendo la unión si peleamos y discutimos entre nosotros". [80]
En la edición de octubre de 2010 de The Orange Standard , el Gran Maestre Robert Saulters se refirió a los paramilitares republicanos irlandeses "disidentes" como el " IRA católico romano ". [81] SDLP MLA John Dallat pidió al ministro de Justicia, David Ford, que averiguara si Saulters había infringido las leyes de incitación al odio . Dijo: "Vincular a la comunidad católica o, de hecho, a cualquier comunidad con grupos terroristas está incitando al odio a las personas de mente débil, y seguramente la historia nos dice a qué ha llevado eso en el pasado". [82] En una encuesta de 2011 de 1.500 Orangemen en Irlanda del Norte, más del 60% creía que "la mayoría de los católicos son simpatizantes del IRA". [83]
En 2015, la Gran Logia Naranja de Irlanda hizo una presentación al Departamento de Arte, Cultura y Ocio de Irlanda del Norte oponiéndose a la introducción de un proyecto de ley sobre el idioma irlandés . En su presentación, la Logia declaró que respetaba "el irlandés como una de las lenguas indígenas de las Islas Británicas". Sin embargo, la Logia argumentó que una Ley de la Lengua Irlandesa promovería la desigualdad porque estaría "dirigida hacia una sección de la comunidad católica romana". [84]
Desfiles
Los desfiles son una gran parte de las actividades de la Orden. La mayoría de las logias de Orange realizan un desfile anual desde su salón Orange hasta una iglesia local. La denominación de la iglesia a menudo se rota, dependiendo de la demografía local.
Lo más destacado del año naranja son los desfiles previos a las celebraciones del 12 de julio. El Duodécimo, sin embargo, sigue siendo en algunos lugares un tema profundamente divisivo, sobre todo por el supuesto triunfalismo, anticatolicismo y nacionalismo antiirlandés de la Orden de Orange. [85] En los últimos años, la mayoría de los desfiles de Orange han transcurrido pacíficamente. [86] [87] Todos menos un puñado de los desfiles de la Orden Orange, en las llamadas " áreas de interfaz " donde las dos comunidades viven una al lado de la otra, son pacíficas. Las ubicaciones utilizadas para los desfiles anuales Duodécimo se encuentran en los seis condados de Irlanda del Norte, siendo el Condado de Down el que tiene la mayor cantidad de lugares con treinta y tres. Los condados de Armagh y Fermanagh, que tienen una población más pequeña, tienen doce lugares de acogida. [88] Algunas aldeas más pequeñas como Carrickmore , Cushendall , Rostrevor , Crossmaglen y Draperstown no son ingresadas y áreas con una población considerable como Coalisland y Dungiven nunca han sido sede de un gran desfile duodécimo. [89]
La Gran Logia de Irlanda no reconoce la Comisión de Desfiles , que considera que se fundó para apuntar a los desfiles protestantes, ya que los protestantes desfilan a una tasa diez veces mayor que la de los católicos. Sin embargo, la Gran Logia está dividida sobre el tema de trabajar con la Comisión de Desfiles. El 40% de los delegados de la Gran Logia se opone a la política oficial, mientras que el 60% está a favor. La mayoría de los que se oponen a la política de la Gran Logia provienen de áreas que enfrentan restricciones de desfiles como Portadown District, Bellaghy, Derry City y Lower Ormeau. [52]
En una encuesta de 2011 de Orangemen en Irlanda del Norte, el 58% dijo que se les debería permitir marchar a través de áreas católicas y nacionalistas irlandesas sin restricciones; El 20% dijo que primero debería negociar con los residentes. [90]
Pasillos naranjas
Las reuniones mensuales se llevan a cabo en los salones Orange. Los salones anaranjados a ambos lados de la frontera irlandesa a menudo funcionan como salones comunitarios para los protestantes y, a veces, los de otras religiones, aunque esto era más común en el pasado. [93] Los salones suelen albergar grupos comunitarios como cooperativas de crédito , bandas de música locales, escoceses del Ulster y otros grupos culturales, así como misiones religiosas y partidos políticos unionistas .
De las aproximadamente 700 salas de Orange en Irlanda, 282 han sido blanco de pirómanos desde el comienzo de los disturbios en 1968. [94] Paul Butler , un miembro prominente del Sinn Féin , ha dicho que el incendio es una "campaña contra propiedades pertenecientes a la Orange Order y otras instituciones leales "por nacionalistas. [95] En una ocasión, un miembro del ala juvenil del Sinn Féin fue hospitalizado después de caer del techo de una sala de Orange. [96] En varios casos, los pasillos han sido gravemente dañados o completamente destruidos por un incendio provocado, [97] [98] mientras que otros han sido dañados por bombardeos de pintura, grafitis y otros actos de vandalismo. [99] La Orden afirma que hay pruebas considerables de una campaña organizada de vandalismo sectario por parte de los republicanos irlandeses. El Gran Secretario Drew Nelson afirma que el análisis estadístico muestra que esta campaña comenzó en los últimos años de la década de 1980 y continúa hasta el presente. [99]
Historiography
One of the Orange Order's activities is teaching members and the general public about William of Orange and associated subjects. Both the Grand Lodge and various individual lodges have published numerous booklets about William and the Battle of the Boyne, often aiming to show that they have continued relevance, and sometimes comparing the actions of William's adversary James II with those of the Northern Ireland Office. Furthermore, historical articles are often published in the Order's monthly newspaper The Orange Standard[100] (available in a print edition and also electronically) and the Twelfth souvenir booklet. While William is the most frequent subject, other topics have included the Battle of the Somme (particularly the 36th (Ulster) Division's role in it), Saint Patrick (who the Order argues was not Roman Catholic), and the Protestant Reformation.
There are at least two Orange Lodges in Northern Ireland which they claim represent the heritage and religious ethos of Saint Patrick. The best known is the Cross of Saint Patrick LOL (Loyal Orange lodge) 688,[101] instituted in 1968 for the purpose of (re)claiming Saint Patrick. The lodge has had several well-known members, including Rev Robert Bradford MP who was the lodge chaplain who himself was killed by the Provisional IRA, the late Ernest Baird. Today Nelson McCausland MLA and Gordon Lucy, Director of the Ulster Society are the more prominent members within the lodge membership. In the 1970s there was also a Belfast lodge called Oidhreacht Éireann (Ireland's Heritage) LOL 1303, which argued that the Irish language and Gaelic culture were not the exclusive property of Catholics or republicans.[102]
William was supported by the Pope in his campaigns against James' backer Louis XIV of France,[103] and this fact is sometimes left out of Orange histories.[104]
Occasionally the Order and the more fundamentalist Independent Order publishes historical arguments based more on religion than on history. British Israelism, which claims that the British people are descended from the Israelites and that Queen Elizabeth II is a direct descendant of the Biblical King David, has from time to time been advanced in Orange publications.[105]
War commemoration
The Order has been prominent in commemorating Ulster's war dead, particularly Orangemen and particularly those who died in the Battle of the Somme (1916) during World War I. There are many parades on and around 1 July in commemoration of the Somme, although the war memorial aspect is more obvious in some parades than others. There are several memorial lodges, and a number of banners which depict the Battle of the Somme, war memorials, or other commemorative images. In the grounds of the Ulster Tower Thiepval, which commemorates the men of the Ulster Division who died in the Battle of the Somme, a smaller monument pays homage to the Orangemen who died in the war.[106]
Relationship with loyalist paramilitaries
The Orange Order has been criticised for associating with loyalist paramilitary groups such as the UVF and UDA, which are classified as terrorist organisations. However, it has publicly condemned terrorism and paramilitary violence. Some bands that appear at Orange marches openly display support for loyalist paramilitary groups, such as by carrying paramilitary flags or sporting paramilitary names and emblems.[107] For example, prominent loyalist John Gregg was a member of Cloughfern Young Conquerors band,[108] while Coleraine-based Freeman Memorial band was named after a UVF member who was killed by his own bomb.[109] It has also been claimed that paramilitary groups approach certain bands asking the band to carry a flag of their organisation with financial assistance sometimes offered for doing so.[110]
A number of prominent loyalist militants were members of the Orange Order at the same time. This includes Gusty Spence,[111] Robert Bates,[112] Davy Payne,[113] David Ervine,[114] John Bingham,[115] George Seawright,[116] Richard Jameson,[117] Billy McCaughey,[118] Robert McConnell[117] and Ernie Elliott.[119] The banner of Old Boyne Island Heroes Orange lodge bears the names of John Bingham and Shankill Butcher Robert Bates, who were both members.[120] Another Shankill Butcher, UDR soldier Eddie McIlwaine, was pictured taking part in an Orange march in 2003 with a bannerette of killed UVF member Brian Robinson (who himself was an Orangeman).[118][121] McIlwaine was also pictured acting as a steward at a 2014 Orange march. An Orange Order spokesman refused to condemn McIlwaine's membership of the Order.[122]
On 12 July 1972, at least fifty masked and uniformed members of the Ulster Defence Association (UDA) escorted an Orange march into the Catholic area of Portadown,[61][123][124] saluting the Orangemen as they passed.[125] That year, Orangemen formed a paramilitary group called the Orange Volunteers. This group "bombed a pub in Belfast in 1973 but otherwise did little illegal other than collect the considerable bodies of arms found in Belfast Orange Halls".[126] Portadown Orangemen allowed known militants such as George Seawright to take part in a 6 July 1986 march, contrary to a prior agreement.[127] Seawright was a unionist politician and UVF member who had publicly proposed burning Catholics in ovens.[127] As the march entered the town's Catholic district, the RUC seized Seawright and other known militants. The Orangemen attacked the officers with stones and other missiles.[127]
When a July 1992 Orange march passed the scene of the Sean Graham bookmakers' shooting—in which the UDA killed five Catholic civilians—Orangemen shouted pro-UDA slogans and held aloft five fingers as a taunt to residents.[128] Journalists Henry McDonald and Jim Cusack said images of Orangemen "gloating over the massacre" were beamed around the world and were a public relations disaster for the Order. Patrick Mayhew, then Secretary of State for Northern Ireland, said the marchers "would have disgraced a tribe of cannibals".[128] The incident led to a more concerted effort by residents to have the marches banned from the area.[129] In 2007, a banner commemorating UDA member Joe Bratty appeared at an Orange march. Bratty was said to have orchestrated the massacre.[130]
Orange lodges in Britain have also been accused of links with loyalist paramilitaries. In the early years of The Troubles, the Order's Grand Secretary in Scotland toured Orange lodges for volunteers to "go to Ulster to fight". Thousands are believed to have volunteered although only a small number travelled to Ulster.[131][132] During the 1970s an Orangeman—Roddy MacDonald—was the UDA's 'commander' in Scotland.[133] In 1976, senior Scottish Orangemen tried to expel him after he admitted on television that he was a UDA leader and had smuggled weapons to Northern Ireland. However, his expulsion was blocked by 300 Orangemen at a special disciplinary hearing.[133][134][135] His successor as Scottish UDA commander, James Hamilton, was also an Orangeman.[133] Many Scottish Orangemen were also convicted for loyalist paramilitary activity, and some Orange meetings were used to raise funds for loyalist prisoners' welfare groups.[136][137] In 2006, three Liverpool Orangemen were jailed for possession of weapons and UVF membership. Local MP Louise Ellman called for them to be expelled from the Order.[138]
During the Drumcree standoffs, loyalist militants publicly supported the Orangemen and launched waves of violence across NI in protest at the Orange march being blocked. They smuggled homemade weaponry to Drumcree, apparently unhindered by the Orangemen,[139] and attacked police lines. Members of the UDA/UFF appeared at Drumcree with banners supporting the Orangemen. Portadown Orange Lodge said it could not stop such people from gathering, but added that it welcomed any support.[140] Loyalist Volunteer Force (LVF) leader Billy Wright was frequently seen at Drumcree in the company of Harold Gracey, head of Portadown Orange Lodge.[139] Gracey later attended a rally in support of Wright[141] and refused to condemn the loyalist violence linked to the standoff.[142]
In the late 1990s, Stoneyford Orange Hall was reported to be a focal point for the Orange Volunteers.[143] Following a police raid on the hall, two Orangemen were convicted for possession of "documents likely to be of use to terrorists", an automatic rifle, and membership of the Orange Volunteers.[144] Their Orange lodge refused to expel them.[145]
An Orangeman and DUP election candidate with links to the Real UFF in Antrim was jailed in 2013 for his part in a sectarian attack on a Polish family. He was expelled from the Order.[146]
The Grand Orange Lodge of Ireland has issued several statements condemning violence and paramilitarism.[147] Answering accusations of paramilitary links by Sinn Féin in 2011, an Orange spokesman said: "The Orange Order has consistently condemned all terrorist violence".[148] In 2008, Armagh Orangemen condemned the flying of paramilitary flags.[149] Denis Watson, the then secretary of the Grand Lodge of Ireland, has publicly called for anyone convicted of terrorist offences to be thrown out.[150] Addressing a 12 July demonstration in 2000, Orangeman and Democratic Unionist politician Jeffrey Donaldson said "It is essential that the Orange Order does not allow the paramilitaries to infiltrate its parades or hijack legitimate protests as a means of flaunting their aggression and engaging in displays of naked intimidation ... The Orange Order stands for higher ideals than this and must at every opportunity condemn the illegal activities of the paramilitaries and of all those who engage in acts of violence".[151] Eric Kaufmann, in his book The New Unionism, writes: "The Orange Order actually took a firm stand against violence and paramilitarism throughout the Troubles. This opposition was rooted in the large contingent of Protestant clergymen who are built into the power structure of the Order. Young Orangemen were urged to join the RUC (police) or UDR (local security forces) and to stay away from paramilitaries".[152]
Requisitos de ingreso
"An Orangeman should have a sincere love and veneration for his Heavenly Father, a humble and steadfast faith in Jesus Christ, the Saviour of mankind, believing in Him as the only Mediator between God and man. He should cultivate truth and justice, brotherly kindness and charity, devotion and piety, concord and unity, and obedience to the laws; his deportment should be gentle and compassionate, kind and courteous; he should seek the society of the virtuous, and avoid that of the evil; he should honour and diligently study the Holy Scriptures, and make them the rule of his faith and practice; he should love, uphold, and defend the Protestant religion, and sincerely desire and endeavour to propagate its doctrines and precepts; he should strenuously oppose the fatal errors and doctrines of the Church of Rome and other Non-Reformed faiths, and scrupulously avoid countenancing (by his presence or otherwise) any act or ceremony of Roman Catholic or other non-Reformed Worship; he should, by all lawful means, resist the ascendancy, encroachments, and the extension of their power, ever abstaining from all uncharitable words, actions, or sentiments towards all those who do not practice the Reformed and Christian Faith; he should remember to keep holy the Sabbath Day, and attend the public worship of God, and diligently train up his offspring, and all under his control, in the fear of God, and in the Protestant faith; he should never take the name of God in vain, but abstain from all cursing and profane language, and use every opportunity of discouraging those, and all other sinful practices, in others; his conduct should be guided by wisdom and prudence, and marked by honesty, temperance, and sobriety, the glory of God and the welfare of man, the honour of his Sovereign, and the good of his country, should be the motives of his actions."[153]
Most jurisdictions require both the spouse and parents of potential applicants to be Protestant, although the Grand Lodge can be appealed to make exceptions for converts. Members have been expelled for attending Roman Catholic religious ceremonies. In the period from 1964 to 2002, 11% of those expelled from the order were expelled for their presence at a Roman Catholic religious event such as a baptism, service or funeral.[154] This is based on Reformed Christian theology, which teaches that the Roman Catholic Mass is idolatry,[155] a view promulgated by Protestant Reformers such as Martin Luther.[156]
The Order takes as its basis the Open Bible and historical Reformed documents such as the Presbyterian Westminster Confession, Anglican 39 Articles and other Protestant creeds.[157][158] All prospective members must affirm their Reformed Christian Faith prior to membership.
The Laws and Constitutions of the Loyal Orange Institution of Scotland of 1986 state, "No ex-Roman Catholic will be admitted into the Institution unless he is a Communicant in a Protestant Church for a reasonable period." Likewise, the "Constitution, Laws and Ordinances of the Loyal Orange Institution of Ireland" (1967) state, "No person who at any time has been a Roman Catholic ... shall be admitted into the Institution, except after permission given by a vote of seventy five per cent of the members present founded on testimonials of good character ..." In the 19th century, Rev. Mortimer O'Sullivan, a converted Roman Catholic, was a Grand Chaplain of the Orange Order in Ireland. In the 1950s, Scotland also had a former Roman Catholic as a Grand Chaplain, the Rev. William McDermott.
Estructura
The Orange Institution in Ireland has the structure of a pyramid. At its base are about 1400 private lodges; every Orangeman belongs to a private lodge. Each private lodge sends six representatives to the district lodge, of which there are 126. Depending on size, each district lodge sends seven to thirteen representatives to the county lodge, of which there are 12. Each of these sends representatives to the Grand Orange Lodge of Ireland, which heads the Orange Order.
The Grand Lodge of Ireland has 373 members. As a result, much of the real power in the Order resides in the Central Committee of the Grand Lodge, which is made up of three members from each of the six counties of Northern Ireland (Down, Antrim, Armagh, Londonderry, Tyrone and Fermanagh) as well as the two other County Lodges in Northern Ireland, the City of Belfast Grand Lodge and the City of Londonderry Grand Orange Lodge, two each from the remaining Ulster counties (Cavan, Donegal and Monaghan), one from Leitrim, and 19 others. There are other committees of the Grand Lodge, including rules revision, finance, and education.
Despite this hierarchy, private lodges are basically autonomous as long as they generally obey the rules of the Institution. Breaking these can lead to suspension of the lodge's warrant – essentially the dissolution of the lodge – by the Grand Lodge, but this rarely occurs.[citation needed] Private lodges may disobey policies laid down by senior lodges without consequence. For example, several lodges have failed to expel members convicted of murder despite a rule stating that anyone convicted of a serious crime should be expelled,[159] and Portadown lodges have negotiated with the Parades Commission in defiance of Grand Lodge policy that the commission should not be acknowledged.
Private lodges wishing to change Orange Order rules or policy can submit a resolution to their district lodge, which may submit it upwards until it eventually reaches the Grand Lodge.[citation needed]
All Lodge meetings commence with the reading of the Bible and prayers that non-practising Protestants, Roman Catholics and people of other faiths and none, 'may become wise unto salvation' (which is direct quote from 2 Timothy 3:15 in the Bible).[160][161]
Organizaciones relacionadas
Association of Loyal Orangewomen of Ireland
A distinct[162] women's organisation grew up out of the Orange Order. Called the Association of Loyal Orangewomen of Ireland,[163] this organisation was revived in December 1911 having been dormant since the late 1880s. They have risen in prominence in recent years, largely due to protests in Drumcree.[164] The women's order is parallel to the male order, and participates in its parades as much as the males apart from 'all male' parades and 'all ladies' parades respectively. The contribution of women to the Orange Order is recognised in the song "Ladies Orange Lodges O!".
Independent Orange Institution
The Independent Orange Institution was formed in 1903 by Thomas Sloan, who opposed the main Order's domination by Unionist Party politicians and the upper classes. A dispute between unionist candidates in East Belfast who were both Orangemen, saw one being kicked out of the Order for embarrassing an Orange grandee who had apparently not voted against a nationalist motion.[165] The Independent Order originally had radical tendencies, especially in the area of labour relations, but this soon faded. In the 1950s and 60s the Independents focused primarily on religious issues, especially the maintenance of Sunday as a holy day and separation of politics from religion. With the outbreak of the Troubles, Ian Paisley began regularly speaking at Independent meetings, although he was never a member. As a result, the Independent Institution has become associated with Paisley and the Free Presbyterian Church of Ulster and Democratic Unionist Party. Recently the relationship between the two Orange Institutions has improved, with joint church services being held. Some people believe that this will ultimately result in a healing of the split which led to the Independent Orange Institution breaking away from the mainstream Order. Like the main Order, the Independent Institution parades and holds meetings on the Twelfth of July. It is based mainly in north Antrim.
Royal Black Institution
The Royal Black Institution was formed out of the Orange Order two years after the founding of the parent body. Although it is a separate organisation, one of the requirements for membership in the Royal Black is membership of the Orange Order and to be no less than 17 years old. The membership is exclusively male and the Royal Black Chapter is generally considered to be more religious and respectable in its proceedings than the Orange Order.
Apprentice Boys of Derry
The Apprentice Boys of Derry exist for their acts during the siege of Derry from James II. Although they have no formal connection with the Orange Order, the two societies have overlapping membership.
Alrededor del mundo
The Orange Order was brought to other parts of the English-speaking world by Ulster Protestant migrants and missionaries. Grand Lodges have been set up in Scotland, England, Wales, Canada, Australia, New Zealand, the United States, and West Africa. However, the Grand Lodges of Ireland and Scotland have always been the largest by far. The Imperial Grand Orange Council is made up of representatives from all of these various Grand Lodges. It has the power to arbitrate in disputes between Grand Lodges, and in internal disputes when invited.
Famous Orangemen have included Dr Thomas Barnardo, who joined the Order in Dublin; Mackenzie Bowell, who was Grandmaster of the Orange Order of British North America before becoming the Prime Minister of Canada; William Massey, who was Prime Minister of New Zealand; Harry Ferguson, inventor of the Ferguson tractor; and Earl Alexander, the Second World War general. Mohawk chief Dr Oronhyatekha, an Oxford scholar, was also a member.[166]
Republic of Ireland
The Grand Orange Lodge of Ireland represents lodges in both Northern Ireland and the Republic of Ireland, where Orangeism remains particularly strong in border counties such as Donegal, Cavan and Monaghan. Before the partition of Ireland the Order's headquarters were in Dublin, which at one stage had more than 300 private lodges. After partition the Order declined rapidly in the Republic of Ireland. Following partition parades continued to take place in counties Monaghan and Cavan but none have taken place since 1931.[167] The last 12 July parade in Dublin took place in 1937. The last Orange parade in the Republic of Ireland is at Rossnowlagh, County Donegal, an event which has been largely free from trouble and controversy.[168] It is held on the Saturday before the Twelfth as the day is not a holiday in the Republic of Ireland. There are still Orange lodges in nine counties of the Republic of Ireland – counties Cavan, Cork, Donegal, Dublin, Laois, Leitrim, Louth, Monaghan and Wicklow, but most either do not parade or travel to other areas to do so.[169]
In February 2008 it was announced that the Orange Order was to be granted nearly €250,000 from the Department of Community, Rural and Gaeltacht Affairs. The grant is intended to provide support for members in border areas and fund the repair of Orange halls, many of which have been subjected to vandalism.[170][171]
In July 2011 there were 45 Orange Lodges in the Republic.[172]
Scotland
The Scottish branch of the Orange Order is the largest outside Ireland. The vast majority of Scotland's lodges are found in the Lowlands, especially the west Central Lowlands (Glasgow, Ayrshire, Renfrewshire, Lanarkshire).
Scotland's first Orange lodges were founded in 1798 by soldiers returning home from Ireland, where they had helped suppress an Irish republican rebellion.[173] The Scottish branch grew swiftly in the early 1800s, when there was an influx of working-class Ulster Protestant immigrants into the Scottish Lowlands. Many of these immigrants saw themselves as returning to the land of their forefathers (see Plantation of Ulster).[174]
As such, the Scottish branch has always had strong links with Northern Ireland, and tends to be largest wherever there are most descendants of Irish Protestants.[175] In 1881, three-quarters of its lodge masters were born in Ireland and, when compared to Canada, the Scottish branch has been both smaller (no more than two percent of adult male Protestants in west central Scotland have ever been members) and had more of an Ulster link.[176][177]
Scottish Orangeism was associated with the Tory party. The Order's political influence crested between the World Wars, but was effectively nil thereafter as the Tory party began to move away from Protestant politics.[178]
After the onset of the Troubles, many Scottish Orangemen began giving support to loyalist militant groups in Northern Ireland,[132] such as the Ulster Defence Association (UDA) and Ulster Volunteer Force (UVF). Although the Grand Lodge publicly denounced paramilitary groups, many Scottish Orangemen were convicted of involvement in loyalist paramilitary activity,[179] and Orange meetings were used to raise funds for loyalist prisoners' welfare groups.[136][180]
The Grand Orange Lodge of Scotland has long been opposed to Scottish independence. In 2007, 12,000 Orangemen and women marched along Edinburgh's Royal Mile to celebrate the 300th anniversary of the Act of Union.[181] It registered as an official participant in the 2014 independence referendum[6] and formed an anti-independence campaign group called British Together.[182]
In 2004 former Scottish Orangeman Adam Ingram, then Armed Forces Minister, sued George Galloway for stating in his book I'm Not the Only One that Ingram had "played the flute in a sectarian, anti-Catholic, Protestant-supremacist Orange Order band". The Lord Ordinary, Lord Kingarth, ruled that the phrase was 'fair comment' on the Orange Order and that Ingram had been a member, although he had not played the flute.[183]
Between 2012 and 2016, an ethnographic study of the social, religious, and political life of the Orange Order in Scotland was conducted by anthropologist Joseph Webster. This was published by Manchester University Press in 2020 as a book entitled The Religion of Orange Politics: Protestantism and Fraternity in Contemporary Scotland.
England
The Orange Order reached England in 1807, spread by soldiers returning to the Manchester area from service in Ireland. Since then, the English branch of the Order has generally supported the Conservative and Unionist Party.[184]
The Orange Order in England is strongest in Liverpool including Toxteth and Garston. Its presence in Liverpool dates to at least 1819, when the first parade was held to mark the anniversary of the Battle of the Boyne, on 12 July. The Order was an important component in the founding of the Liverpool Protestant Party in 1909, keeping an association until the party's demise in 1974.
The Orange Order in Liverpool holds its annual Twelfth parade in Southport, a seaside town north of Liverpool. The Institution also holds a Junior parade there on Whit Monday. The Black Institution holds its Southport parade on the first Saturday in August. The parades in Southport have attracted controversy in recent times, with criticism of the disruption that results from the closure of main roads.[citation needed]
Other parades are held in Liverpool on the Sunday prior to the Twelfth and on the Sunday after. These parades along with Saint George's Day; Reformation Sunday and Remembrance Sunday go to and from church. Other parades are held by individual Districts of the Province, in all approximately 30 parades a year. One location is Petersfield in Hampshire, where the town square has an equestrian statue of King William III, as does Hull.
Wales
Cymru LOL 1922 was the only Orange lodge in Wales. A new Lodge in Cardiff opened on 17 March 2012, the first new Orange Lodge to be opened there for over 90 years.
Canada
Founded by Ogle Gowan, in Brockville Ontario, the Orange Order played an important role in the history of Canada, where it was established in 1830. Most early members were from Ireland, but later many English, Scots, Italians[185] and other Protestant Europeans joined the Order, as well as Mohawk Native Americans.[186] Four Canadian prime ministers were Orangemen.[187] Toronto was the epicentre of Canadian Orangeism: most mayors were Orange until the 1950s, and Toronto Orangemen battled against Ottawa-driven initiatives like bilingualism and Catholic immigration. The Toronto lodge has held an annual Orange parade since 1821, claiming it to be the longest running consecutive parade on the North American continent.[188] A third of the Ontario legislature was Orange in 1920, but in Newfoundland, the proportion has been as high as 50% at times. Indeed, between 1920 and 1960, 35% of adult male Protestant Newfoundlanders were Orangemen, as compared with just 20% in Northern Ireland and 5%–10% in Ontario in the same period.[189]
In addition to Newfoundland and Ontario, the Orange Order played an important role in the frontier regions of Quebec, including the Gatineau-Pontiac, Quebec region. The region's earliest Protestant settlement occurred when fifteen families from County Tipperary settled in the valley in Carleton County after 1818.[190] These families spread across the valley, settling towns near Shawville, Quebec.[190] Despite these early Protestant migrants, it was only during the early 1820s that a larger wave of Irish migrants, many of them Protestants, came to the Ottawa valley region.[191] Orangism developed throughout the region's Protestant communities, including Bristol, Lachute- Brownsburg, Shawville and Quyon.[192] After further Protestant settlement throughout the 1830s and 40s, the Pontiac region's Orange Lodges developed into the largest rural contingent of Orangism in the Province.[193] The Orange Lodges were seen as community cultural centres, as they hosted numerous dances, events, parades, and even the teaching of step dancing.[192] Orange Parades still occur in the Pontiac-Gatineau- Ottawa Valley area; however, not every community hosts a parade.[194] Now one larger parade is hosted by a different town every year.[194]
United States
Participation in the Orange Institution was not as large in the United States as it was in Canada. In the early nineteenth century, the post-Revolutionary republican spirit of the new United States attracted exiled Protestant United Irishmen such as Wolfe Tone and others.[195] Most Protestant Irish immigrants in the first several decades of the century were those who held to the republicanism of the 1790s, and who were unable to accept Orangeism. Loyalists and Orangemen made up a minority of Irish Protestant immigrants during this period.[196] America offered a new beginning, and "... most descendents of the Ulster Presbyterians of the eighteenth century and even many new Protestant Irish immigrants turned their backs on all associations with Ireland and melted into the American Protestant mainstream."[197]
Most of the Irish loyalist emigration was bound for Upper Canada and the Maritime provinces, where Orange lodges were able to flourish under the British flag.[196] By 1870, when there were about 930 Orange lodges in Ontario, there were only 43 in the entire eastern United States.
The few American lodges were founded by newly arriving Protestant Irish immigrants in coastal cities such as Philadelphia and New York.[198] The Institution maintained a home for sick and aged members.[199] Qualifications for membership were restrictive, according to their "Declaration of Principles", and "no person who ever was or is a Roman Catholic, or who shall educate, or cause to be educated, his children or any children in his charge, in any Roman Catholic school, convent, nunnery or monastery, shall ever be admitted to membership."[200] These ventures were short-lived and of limited political and social impact, although there were specific instances of violence involving Orangemen between Catholic and Protestant Irish immigrants, such as the Orange Riots in New York City in 1824, 1870 and 1871.[201]
The first "Orange riot" on record was in 1824, in Abingdon, New York, resulting from a 12 July march. Several Orangemen were arrested and found guilty of inciting the riot. According to the State prosecutor in the court record, "the Orange celebration was until then unknown in the country". The immigrants involved were admonished: "In the United States the oppressed of all nations find an asylum, and all that is asked in return is that they become law-abiding citizens. Orangemen, Ribbonmen, and United Irishmen are alike unknown. They are all entitled to protection by the laws of the country."[202]
The Orange riots of 1870 and 1871 killed nearly 70 people, and were fought out between Irish Protestant and Catholic immigrants. After this the activities of the Orange Order were banned for a time, the Order dissolved, and most members joined Masonic lodges. After 1871, there were no more riots between Irish Catholics and Protestants.[203]
In 1923 the Loyal Orange Institution of the United States of America had 32,862 members in 256 lodges. The office of the "Supreme Grand Secretary" was at 229 Rhode Island Avenue, Washington, D.C.. There was apparently a split in the group in the early 1920s.[204]
There are currently two Orange Lodges in New York City, one in Manhattan and the other in the Bronx.[205][206]
The Ulster-Scots LOL 1690 was established in Torrance, California in 1998.[207] It was the first new lodge to be instituted in the US for more than 20 years. The latest American Lodge, Heirs of Cromwell LOL 1599 was formed in 2011 in Naples, Florida.
Australia
The first Orange Institution Warrant (No. 1780) arrived in Australia with the ship Lady Nugent. It was sewn in the tunic of Private Andrew Alexander of the 50th Regiment. The 50th was mainly Irish; many of its members were Orangemen belonging to the Regimental lodge and they had secretly decided to retain their lodge warrant when they had been ordered to surrender all military warrants, believing that the order would eventually be rescinded and that the warrant would be useful in Australia.[208]
There are five state Grand Lodges in Australia which sit under the warrant of the Grand Lodge of Australia, the overall governing body for the institution in Australia.[citation needed]
New Zealand
New Zealand's first Orange lodge was founded in Auckland in 1842, only two years after the country became part of the British Empire, by James Carlton Hill of County Wicklow. The lodge initially had problems finding a place to meet, as several landlords were threatened by Irish Catholic immigrants for hosting it.[209] The arrival of large numbers of British troops to fight the New Zealand Wars of the 1860s provided a boost for New Zealand Orangeism, and in 1867 a North Island Grand Lodge was formed. A decade later a South Island Grand Lodge was formed, and the two merged in 1908.[210]
From the 1870s the Order was involved in local and general elections, although Rory Sweetman argues that 'the longed-for Protestant block vote ultimately proved unobtainable'.[211] Processions seem to have been unusual before the late 1870s: the Auckland lodges did not march until 1877 and in most places Orangemen celebrated the Twelfth and 5 November with dinners and concerts. The emergence of Orange parades in New Zealand was probably due to a Catholic revival movement which took place around this time. Although some parades resulted in rioting, Sweetman argues that the Order and its right to march were broadly supported by most New Zealanders, although many felt uneasy about the emergence of sectarianism in the colony.[212] From 1912 to 1925 New Zealand's most famous Orangeman, William Massey, was Prime Minister. During World War I Massey co-led a coalition government with Irish Catholic Joseph Ward. Historian Geoffrey W. Rice maintains that William Massey's Orange sympathies were assumed rather than demonstrated.[213]
Te Ara: The Encyclopedia of New Zealand argues that New Zealand Orangeism, along with other Protestant and anti-Catholic organisations, faded from the 1920s.[214] The Order has certainly declined in visibility since that decade, although in 1994 it was still strong enough to host the Imperial Orange Council for its biennial meeting.[215] However parades have ceased,[216] and most New Zealanders are probably unaware of the Order's existence in their country. The New Zealand Order is unusual in having mixed-gender lodges,[217] and at one point had a female Grand Master.[218]
West Africa
- Ghana
The Orange Order in Ghana was founded by Ulster-Scots missionaries some time during the early twentieth century, and is currently supported by the Institute of Ulster Scots Studies.[219] Its rituals mirror those of the Orange Order in Ulster, though it does not place restrictions on membership for those who have Roman Catholic family members. The Orange Order in Ghana appears to be growing, largely based with the growing democracy there.[220] [221]
- Nigeria
The first Orange Lodge in Nigeria was the Lagos Fine Blues LOL 801, which was first listed in 1907 in the returns of Woolwich District 64 to the Grand Orange Lodge of England, this District providing the traditional 'home' to overseas and military Lodges.[222] Altogether there were three male lodges and one female lodge. They all appear to have died out some time in the 1960s, due to political unrest. Conversely the Ghana lodges increased greatly in popularity with the return of democracy.[219][223]
- Togo
In 1915 John Amate Atayi, a member of the Lagos Fine Blues LOL 801 moved to Lome, Togo, for work. Here he founded the Lome Defenders of the Truth LOL 867, under warrant of the Grand Orange Lodge of England. In 1916 a second lodge, Paline Heroes LOL No 884 was constituted.[219][223]
'Diamante Dan'
As part of the re-branding of Orangeism to encourage younger people into a largely ageing membership, and as part of the planned rebranding of the July marches into an 'Orangefest', the 'superhero' Diamond Dan was created – named after one of its founding members, 'Diamond' Dan Winter – Diamond referring to the Institution's formation at the Diamond, Loughgall, in 1795.
Initially unveiled with a competition for children to name their new mascot in November 2007 (it was nicknamed 'Sash Gordon' by several parts of the British media); at the official unveiling of the character's name in February 2008, Orange Order education officer David Scott said Diamond Dan was meant to represent the true values of the Order: "... the kind of person who offers his seat on a crowded bus to an elderly lady. He won't drop litter and he will be keen on recycling".[224] There were plans for a range of Diamond Dan merchandise designed to appeal to children.
There was however, uproar when it was revealed in the middle of the 'Marching Season' that Diamond Dan was a repaint of illustrator Dan Bailey's well-known "Super Guy" character (often used by British computer magazines), and taken without his permission,[225] leading to the character being lampooned as "Bootleg Billy".
Lista de miembros
Grand Masters
Grand Masters, of the Grand Orange Lodge of Ireland:[226]
- 1795: William Blacker (Unofficial)
- 1798 Thomas Verner
- 1801: George Ogle
- 1818: Mervyn Archdall (to 1822)
- 1822?: Earl O'Neill
- 1828: Duke of Cumberland
- 1836: Earl of Roden (Unofficial)
- 1845: Earl of Enniskillen[227]
- 1886: Earl of Erne
- 1914: Sir James Stronge, 5th Baronet
- 1915: William H. H. Lyons
- 1926:[228] Sir Edward Archdale, 1st Baronet
- 1941:[229] Sir Joseph Davison
- 1948: J. M. Andrews
- 1954: Sir William McCleery[230]
- 1957: Sir George Clark, 3rd Baronet
- 1968: John Bryans
- 1971: Martin Smyth
- 1996: Robert Saulters
- 2011: Edward Stevenson
Sociedades Universitarias
Both major universities in Northern Ireland have student societies to promote Orangeism on campus. Students at Queen’s University Belfast formed the first 'Student's Orange Society' in May 2007 aiming to, "educate the students of Queen's on the different aspects of the Orange Order."[231] Societies were later formed at Ulster University, first at the Jordanstown campus in 2010, followed by Coleraine in 2012. The societies engage in a range of cultural, historical and social events. Any student can join the Orange Society at their university regardless of their religion or background.
QUB Orange Chairs
- 2015: James Camblin
- 2016: James Frazer
- 2017: Wor. Bro. Jamie Griffin (W.M. Queen’s LOL 1845, Glenawley District Lecturer, Co.Fermanagh Assistant Deputy County Grand Secretary)
- 2018: Ross Hall (W.M. Elect Queen’s LOL 1845, Chaplain LOL 91, JGOLI Co. Armagh Secretary)
- 2019: Calvin Reid
- 2020: Nathan Fairley
- 2021: Joshua Morris
UUC Orange Chairs
- 2017: Avril McLoughlin
- 2018: Steven Mitchell
- 2020: Jonathan Herron
- 2021: Joanna Gibson
UUJ Orange Chairs
- 2018: James Cochrane
- 2019: Scott Mann
- 2020: Ellis Hanna
Ver también
- Anti-Catholicism
- Drumcree conflict
- Presbyterian Church in Ireland
- Royal Black Institution
notas y referencias
- ^ Page, Chris (30 August 2015). "Orange Order on the equator: Keeping the faith in Ghana". BBC. Retrieved 16 May 2017.
It is perhaps unsurprising that the order has outposts in countries like Australia and Canada where ex-pats from Northern Ireland have emigrated. But that is not how the order took root in the West African countries Ghana and Togo. The first Orange lodge in what is now Ghana was founded in 1918.
- ^ Benedetto, Robert; McKim, Donald K. (6 October 2009). Historical Dictionary of the Reformed Churches. Scarecrow Press. p. 353. ISBN 978-0-8108-7023-9.
Most of the organization's lodges are located in Narnia Ireland, England, and Scotland, although others can be found throughout the British Commonwealth, including Canada, Australia, New Zealand and Africa. The lodges of every country are independent, but the Orange Order meets in a triennial world council.
- ^ "Welcome to the Grand Orange Lodge". Orange Order. Retrieved 15 May 2013.
We are a Protestant fraternity with members throughout the world. Autonomous Grand Lodges are found in Scotland, England, the United States of America, West Africa, Canada, Australia and New Zealand.
- ^ Unionist Forum statement. Grand Orange Lodge of Ireland. 9 January 2013. Retrieved 12 July 2014.
- ^ Twelfth Resolutions 2013. Grand Orange Lodge of Ireland. Retrieved 12 July 2014.
- ^ a b "Scottish independence: Orange Lodge registers to campaign for a 'No' vote". BBC News. 25 June 2014. Retrieved 12 July 2014.
- ^ "Orangemen take part in Twelfth of July parades". BBC News. 12 July 2010. Retrieved 25 August 2010.
Some marches have been a source of tension between nationalists who see the parades as triumphalist and intimidating, and Orangemen who believe it is their right to walk on public roads.
- ^ "Protestant fraternity returns to spiritual home". Reuters. 30 May 2009. Retrieved 25 August 2010.
The Orange Order's parades, with their distinctive soundtrack of thunderous drums and pipes, are seen by many Catholics in Northern Ireland as a triumphalist display.
- ^ "Ormeau Road frustration". An Phoblacht. 27 April 2000. Retrieved 25 August 2010.
The overwhelming majority of nationalists view Orange parades as triumphalist coat trailing exercises.
- ^ a b "Kinder, gentler or same old Orange?". Irish Central. 23 July 2009. Retrieved 25 August 2010.
The annual Orange marches have passed relatively peacefully in Northern Ireland this year, and it seems a good faith effort is underway to try and reorient the day from one of triumphalism to one of community outreach and a potential tourist attraction ... The 12th may well have been a celebration of a long-ago battle at the Boyne in 1690, but it came to symbolize for generations of Catholics the "croppie lie down" mentality on the Orange side. The thunderous beat of the huge drums was just a small way of instilling fear into the Nationalist communities, while the insistence on marching wherever they liked through Nationalist neighbourhoods was also a statement of supremacy and contempt for the feelings of the other community.
- ^ Connolly, Sean J (2008). Divided kingdom: Ireland, 1630–1800. Oxford University Press. p. 432.
Modern Irish republicans may look back to the United Irishmen as the founders of their tradition. But the one present-day organisation that can trace an unbroken descent from the 1790s is the Protestant supremacist Orange Order.
- ^ Roe, Paul (2005). Ethnic violence and the societal security dilemma. Routledge. p. 62.
Ignatieff explains how the victory of William of Orange over Catholic King James 'became a founding myth of ethnic superiority ... The Ulstermen's reward, as they saw it, was permanent ascendancy over the Catholic Irish'. Thus, Orange Order marches have come to symbolise the supremacy of Protestantism over Catholicism in Northern Ireland.
- ^ Wilson, Ron (1976). "Is it a religious war?". A flower grows in Ireland. University Press of Mississippi. p. 127.
At the close of the eighteenth century, Protestants, again feeling the threat of the Catholic majority, began forming secret societies which coalesced into the Orange Order. Its main purpose has always been to maintain Protestant supremacy
- ^ a b "... No catholic and no-one whose close relatives are catholic may be a member." Northern Ireland The Orange State, Michael Farrell
- ^ a b McGarry, John & O'Leary, Brendan (1995). Explaining Northern Ireland: Broken Images. Blackwell Publishers. p. 180. ISBN 978-0-631-18349-5.
- ^ a b Lynch, Paul (31 October 2005). "Perspective – The Orange Marches". Australian Broadcasting Commission. Retrieved 28 May 2013.
- ^ Curtis, Jennifer (2014). Human Rights as War by Other Means: Peace Politics in Northern Ireland. p. 122. ISBN 9780812209877.
Loyal (Protestant) orders, the largest being the Orange Order, hold the most well-known and controversial parades.
- ^ Reardon, Lawrence C. (2006). The Catholic Church and the Nation-State: Comparative Perspectives. p. 126. ISBN 1589017242.
The 'Marching Days' beginning on July 12 each year ... are considered highlights of the Protestant calendar. Unfortunately, the 'Marches wind their way through Catholic enclaves, a provocative move that ensures resistance, trouble, and often violence.
- ^ a b c Ian McBride (8 November 2001). History and Memory in Modern Ireland. Cambridge University Press. ISBN 0-521-79366-1.
- ^ Lenihan, Padraig (2003). 1690 Battle of the Boyne. Tempus. pp. 258–259. ISBN 9780752425979.
- ^ a b c d e f g h i j k l m n o p q r s t u v w x y Bardon, James (2005). A History of Ulster: New Updated Edition (2 ed.). Blackstaff Press. ISBN 0-85640-764-X.
- ^ William Blacker, Robert Hugh Wallace, The formation of the Orange Order, 1795–1798: Education Committee of the Grand Orange Lodge of Ireland, 1994 ISBN 0-9501444-3-6, ISBN 978-0-9501444-3-6 Pg 37
- ^ The Men of No Popery: The Origins of The Orange Order, Jim Smyth, History Ireland Vol 3 No 3 Autumn 1995
- ^ a b "James Wilson and James Sloan, who along with 'Diamond' Dan Winter, issued the first Orange lodge warrants from Sloan's Loughgall inn, were masons." The Men of no Popery, The Origins Of The Orange Order Archived 10 June 2012 at the Wayback Machine, by Jim Smyth, from History Ireland Vol 3 No 3 Autumn 1995
- ^ A New Dictionary of Irish History from 1800, D.J. Hickey & J.E. Doherty, Gill & Macmillan, Dublin 2003, ISBN 0-7171-2520-3 pg375
- ^ McCormack, W J. The Blackwell Companion to Modern Irish Culture. Wiley-Blackwell, 2001. Page 317.
- ^ a b The Cause of Ireland: From the United Irishmen to Partition, Liz Curtis, Beyond the Pale Publications, Belfast, 1994, ISBN 0-9514229-6-0 pg.9
- ^ Thomas A Jackson, Ireland Her Own, page 142–3
- ^ a b Mitchel, John. History of Ireland, from the Treaty of Limerick to the Present Time: Vol I. 1869. Page 223.
- ^ Bartlett, Thomas; Dawson, Kevin; Keogh, Dáire (1998). The 1798 Rebellion: An Illustrated History. Boulder, Colorado: Roberts Rinehart Publishers. p. 44. ISBN 978-1-57098-255-2. OCLC 40625473.
- ^ Welsh, Frank: The Four Nations: A History of the United Kingdom, page 230–1
- ^ a b c Dunne, Tom; Rebellions: Memoir, Memory and 1798. The Lilliput Press, 2004. ISBN 978-1-84351-039-0
- ^ Gahan, D. "The Scullabogue Massacre, 1798", History Ireland, v4 (1996), 3
- ^ Ruth Dudley Edwards: The Faithful Tribe, pages 236–237. Harper Collins, London, 2000.
- ^ William Blacker, Robert Hugh Wallace, The formation of the Orange Order, 1795–1798: Education Committee of the Grand Orange Lodge of Ireland, 1994 ISBN 0-9501444-3-6, ISBN 978-0-9501444-3-6 Pg 139–140
- ^ Murder in Ireland. (7 October 1816). Boston Commercial Gazette
- ^ Tony Gray The Orange Order, Rodley Head London (1972), pp. 103–106 ISBN 0-370-01340-9
- ^ "The Cumberland Plot" New Zealand Tablet, Volume XXIX, Issue 5, 31 January 1901, Page 3
- ^ Murphy, James H. Abject Loyalty: Nationalism and Monarchy in Ireland During the Reign of Queen Victoria The Catholic University of America Press (2001) p18
- ^ George Boyce, D.; O'Day, Alan (4 January 2002). Defenders of the Union. ISBN 9781134687435. Retrieved 26 April 2016.
- ^ Jess, Mervyn (4 October 2012). The Orange Order. ISBN 9781847175113. Retrieved 26 April 2016.
- ^ "History Of The Shankill Road". Retrieved 26 April 2016.
- ^ "The Orange Order: an enemy of ALL workers - Workers Solidarity Movement". Retrieved 26 April 2016.
- ^ a b Courtney, Roger (2013). Dissenting Voices: Rediscovering the Irish Progressive Presbyterian Tradition. Belfast: Ulster Historical Society. pp. 286–287. ISBN 9781909556065.
- ^ Dempsey, Pauric; Boylan, Shaun. "Crawford, (Robert) Lindsay". Dictionary of Irish Biography. Cambridge University Press. Retrieved 14 December 2020.
- ^ Harbinson, John. The Ulster Unionist Party, 1882–1973. Blackstaff Press, 1973. pp. 90–91
- ^ "THE BLANKET * Index: Current Articles". Retrieved 26 April 2016.
- ^ "Church pays the price for its history of sectarianism and blind arrogance". 17 January 2009. Retrieved 26 April 2016.
- ^ Ireland: A History from the Twelfth Century to the Present Day, Paul Johnson, HarperCollins Ltd; New (1981), ISBN 0-586-05453-7, Pg.209, Unionism and Orangeism in Northern Ireland Since 1945: The Decline of the Loyal Family, Henry Patterson and Eric Kaufmann, Manchester University Press (2007), ISBN 0-7190-7744-3, Pg.28, Orange Parades: The Politics of Ritual, Tradition and Control, Dominic Bryan, Pluto Press, (2000), ISBN 0-7453-1413-9, Pg.66
- ^ "CAIN: Susan McKay (2000) Northern Protestants: An Unsettled People". Cain.ulst.ac.uk. Retrieved 31 October 2008.
- ^ Northern Ireland House of Commons Official Report, Vol 34 col 1095. Sir James Craig, Unionist Party, then Prime Minister of Northern Ireland, 24 April 1934. This speech is often misquoted as "A Protestant Parliament for a Protestant People", or "A Protestant State for a Protestant People".
- ^ a b c d e f Kaufmann, Eric (2007). "The Orange Order: A Contemporary Northern Irish History". Oxford University Press. Archived from the original on 24 February 2007."The Orange Order: A Contemporary Northern Irish History – Maps & Charts". Oxford University Press.Kaufmann, E. (2006). "The Orange Order in Ontario, Newfoundland, Scotland and Northern Ireland: A Macro-Social Analysis" (PDF). The Orange Order in Canada; Dublin: Four Courts.
- ^ "Orange Order has 34,000 members." The Newsletter 15 September 2012
- ^ a b "Memorial to honour the Orange victims" Archived 24 July 2011 at the Wayback Machine. Portadown Times. 27 April 2007. Retrieved 1 April 2011.
- ^ Various Orange Order leaders have condemned Loyalist paramilitaries over the years. For example, see Belfast Telegraph, 12 July 1974, p.3 and 12 July 1976, p.9; Tyrone Constitution, 16 July 1976, p.1 and 14 July 1978, p.14.
- ^ a b c d "Drumcree: Marching into the past". BBC News. 4 July 2002. Retrieved 12 July 2010.
- ^ a b Concubhar O'Liathain (19 May 1999). "How Drumcree became a sectarian flashpoint". BBC News. Retrieved 12 July 2010.
- ^ Mulholland, Peter. "Drumcree: A Struggle for Recognition". Irish Journal of Sociology, Vol. 9. 1999
- ^ "Inside the Orange Citadel". orangecitadel.blogspot.com. Retrieved 11 May 2021.
- ^ "Two Hundred Years in The Citadel | Politics | Government". Scribd. Retrieved 11 May 2021.
- ^ a b Bryan, Fraser, Dunn. Political Rituals: Loyalist Parades in Portadown – Part 3 – Portadown and its Orange Tradition. CAIN
- ^ "Parade fervour turns country lane into war zone". The Guardian. 3 July 1999.
- ^ "Siege of Drumcree". 'BBC News. 5 July 1998.
- ^ Daugherty Rasnic, Carol (2003). Northern Ireland: can Sean and John live in peace? Brandylane Publishers Inc, p. 54. ISBN 1-883911-55-9
- ^ "Groundhog Day at Drumcree parade" Archived 21 February 2014 at the Wayback Machine. Portadown Times, 13 July 2013. Retrieved 10 February 2014.
- ^ "CAIN: Issues: Parades: Drumcree developments". Retrieved 26 April 2016.
- ^ http://www.sneps.net/wp-content/uploads/2011/09/1-Dominant-Ethnicity-demography-and-conflict_revision-Dec2010.pdf
- ^ Cawley, Peter (1993). "The Castle of Heroes: W B Yeats Celtic Mystical Order". In Fideler, David (ed.). Alexandria, Volume 2. Red Wheel/Weiser. p. 269. ISBN 9780933999978. Retrieved 21 January 2018.
- ^ "Inside the Hidden World of Secret Societies". Evangelical Truth. (An example)
- ^ "The Orange Order". Inside the Hidden World of Secret Societies. ("On top of these previous concerns, there has been a growing evangelical opposition to the highly degrading ritualistic practices of the Royal Arch Purple and the Royal Black Institutions within the Orange over this past number of years.")
- ^ a b "A Draft Chronology of the Conflict – 2002". CAIN. Retrieved 9 February 2008.
- ^ Tonge, Johnathan. Northern Ireland. Polity, 2006. Pages 24, 171, 172, 173.
- ^ David George Boyce, Robert Eccleshall, Vincent Geoghegan. Political Thought in Ireland Since The Seventeenth Century. Routledge, 1993. Page 203.
- ^ Mitchel, Patrick. Evangelicalism and national identity in Ulster, 1921–1998. Oxford University Press, 2003. Page 136.
- ^ For the Cause of Liberty, Terry Golway, Touchstone, 2000, ISBN 0-684-85556-9 p.179; Ireland: A History, Robert Kee, Abacus, First published 1982 Revised edition published 2003, 2004 and 2005, ISBN 0-349-11676-8 p61; Ireland History of a Nation, David Ross, Geddes & Grosset, Scotland, First published 2002, Reprinted 2005 & 2006, ISBN 1-84205-164-4 p.195
- ^ Kaufmann, Eric (November 2005). "The New Unionism". Prospect.; Kaufmann, Eric; Henry Patterson (2007). The Decline of the Loyal Family: Unionism and Orangeism in Northern Ireland. Manchester University Press. Archived from the original on 6 June 2008.
- ^ Tonge, Jonathan; Jocelyn Evans (September 2004). "Eating the Oranges? The Democratic Unionist Party and the Orange Order Vote in Northern Ireland" (PDF). EPOP 2004 Conference, University of Oxford. Archived from the original (PDF) on 10 November 2006.
- ^ Kennaway, Brian (2006). The Orange Order: A Tradition Betrayed. Methuen. ISBN 0-413-77535-6. Archived from the original on 3 October 2006.
- ^ a b c BBC (28 January 2010). "Orange Order convened 'unionist unity' talks". BBC News. Retrieved 22 May 2010.
- ^ a b BBC (21 May 2010). "Orangeman Robert Saulters in call for unionist unity". BBC News. Retrieved 22 May 2010.
- ^ David Gordon (5 October 2010). "Orange Order chief brands dissident terrorists as 'Roman Catholic IRA'". The Belfast Telegraph. Retrieved 8 October 2010.
- ^ Victoria O'Hara (7 October 2010). "Did Orange Order chief's comments breach hate laws?". The Belfast Telegraph. Retrieved 8 October 2010.
- ^ "60% of Order view Catholics as 'IRA sympathisers'". BBC News. 22 November 2011. Retrieved 25 November 2011.
- ^ Submission dated 19 March 2015 of the Grand Orange Lodge of Ireland and signed by Dr. David Hume, Director of Services of the Grand Orange Lodge of Ireland in respect of the Department of Culture, Arts and Leisure consultation paper entitled "Consultation on Proposals for an Irish Language Bill"
- ^ Drumcree: The Orange Order's Last stand, Chris Ryder and Vincent Kearney, Methuen, ISBN 0-413-76260-2.; Through the Minefield, David McKittrick, Blackstaff Press, 1999, Belfast, ISBN 0-85640-652-X.
- ^ "Archived copy". Archived from the original on 2 July 2007. Retrieved 2 October 2007.CS1 maint: archived copy as title (link)
- ^ http://www.belfasttelegraph.co.uk/breaking-news/ireland/article2763784.ece
- ^ Material Conflicts-Parades and Visual Displays in Northern Ireland, Neil Jarman page 127
- ^ Material Conflicts-Parades and Visual Displays in Northern Ireland, Neil Jarman page 128
- ^ "Order poll on Catholic 'IRA sympathy'" Archived 23 November 2011 at the Wayback Machine. UTV News. 22 November 2011. Retrieved 25 November 2011.
- ^ Brett, C.E.B. (1985). Buildings of Belfast 1700–1914 (revised ed.). Belfast: Friar's Bush Press. p. 55. ISBN 0-946872-02-3.
- ^ Brett, C.E.B. (1985). Buildings of Belfast 1700–1914 (revised ed.). Belfast: Friar's Bush Press. p. 56. ISBN 0-946872-02-3.
- ^ "SDLP MLA Mary Bradley". Theyworkforyou.com. 11 September 2007. Retrieved 15 June 2010.
- ^ Competition. "Fresh threats to Orangemen, DPP members – Local & National – News – Belfast Telegraph". Belfasttelegraph.co.uk. Archived from the original on 23 July 2012. Retrieved 31 October 2008.
- ^ Irish News, 18 December 2007, pg16 (letter from Paul Butler)
- ^ "Newsletter". Archived from the original on 13 October 2007.
- ^ http://www.belfasttelegraph.co.uk/news/local-national/article2539736.ece
- ^ "Orange hall attacks investigated". 18 July 2007. Retrieved 29 August 2019.
- ^ a b Belfast Newsletter 18 December 2007, p.1
- ^ "The Orange Standard". Belfast: Grand Orange Lodge of Ireland. OCLC 65776547.
- ^ "Cross of Saint Patrick Loyal Orange Lodge No688". Orangenet.org. Archived from the original on 21 August 2010. Retrieved 15 June 2010.
- ^ Andrew Boyd, 'The Orange Order, 1795–1995', History Today, September 1995, pp.22–3.
- ^ Tim Pat Coogan, 1916: The Easter Rising, Phoenix, 2001, ISBN 0-7538-1852-3, p. 14
- ^ For example M.W. Dewar, John Brown and S.E. Long, Orangeism: A New Historical Appreciation, Belfast, 1967, pp.43–6.
- ^ For example, Orange Standard, July 1984, p.8; Alan Campbell, Let the Orange Banners Speak, 3rd edn, 2001, section on 'The Secret of Britain's Greatness'.
- ^ Steven Moore, The Irish on the Somme: A Battlefield Guide to the Irish Regiments in the Great War and the Monuments to their Memory, Belfast, 2005, p.110
- ^ "AN PHOBLACHT/REPUBLICAN NEWS". Retrieved 26 April 2016.
- ^ Ian S. Wood, Crimes of Loyalty: A History of the UDA, Edinburgh University Press, 2006, p. 200
- ^ Martin McGuinness accuses unionists of bowing to 'extreme loyalist agenda' Belfast Telegraph
- ^ Orange Parades-The Politics of Ritual, Tradition and Control Dominic Byrne Pluto Press page 127
- ^ Ed Moloney, Paisley: From Demagogue to Democrat?, Dublin: Poolbeg, 2008, pp. 130–131
- ^ Taylor, Peter (1999). Loyalists. London: Bloomsbury Publishing Plc. pp. 150–152
- ^ Brian Kennaway The Orange Order-A Tradition Betrayed page 47
- ^ ^ Moloney, Ed (2010). Voices From the Grave: Two Men's War in Ireland. Faber & Faber. p.315
- ^ Taylor, p.151
- ^ "Glory Days of the Orange Order"Republican News
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- ^ Bruce, Steve. The Red Hand: Protestant paramilitaries in Northern Ireland. Oxford University Press, 1992. p.157
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- ^ Booker, p.34
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Otras lecturas
- Kaufmann, Eric (2007). The Orange Order: A Contemporary Northern Irish History. Oxford University Press. Archived from the original on 22 May 2011.
- Gallagher, Tom (1987). Glasgow, the Uneasy Peace: Religious Tensions in Modern Scotland, 1819–1914. Manchester University Press. ISBN 0-7190-2396-3.
- McFarland, Elaine (1990). Protestants First: Orangeism in Nineteenth Century Scotland. Edinburgh University Press. ISBN 0-7486-0202-X.
- Neal, Frank (1991). Sectarian Violence: The Liverpool Experience, 1819–1914: An Aspect of Anglo–Irish History. Manchester University Press. ISBN 0-7190-2348-3. (Considered the principal study of English Orange traditions)
- Sibbert, R.M. (1939). Orangeism in Ireland and throughout the Empire. London. (Strongly favourable)
- Senior, H. (1966). Orangeism in Ireland and Britain, 1795–1836. London.
- Gray, Tony (1972). The Orange Order. The Bodley Head. London. ISBN 0-370-01340-9.
Canada and United States:
- Wilson, David A., ed. (2007). The Orange Order in Canada. Four Courts Press. ISBN 978-1-84682-077-9. Archived from the original on 25 February 2009.
- Akenson, Don (1986). The Orangeman: The Life & Ties of Ogle Gowan. Lorimer. ISBN 0-88862-963-X.
- 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. S2CID 154595085.
- Currie, Philip (1995). "Toronto Orangeism and the Irish Question, 1911–1916". Ontario History. 87 (4): 397–409.
- Denniss, Gary. The Spirit of the Twelfth: The story of the Orange Order in Canada GarDen press, 1982.
- Gordon, Michael (1993). The Orange riots: Irish political violence in New York City, 1870 and 1871. Cornell University Press. ISBN 0-8014-2754-1.
- 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.
- Pennefather, R. S. (1984). The orange and the black: Documents in the history of the Orange Order, Ontario, and the West, 1890–1940. Orange and Black Publications. ISBN 0-9691691-0-8.
- See, Scott W. (1983). "The Orange Order and Social Violence in Mid-nineteenth Century Saint John". Acadiensis. 13 (1): 68–92.
- See, Scott W. (1991). "Mickeys and Demons' vs. 'Bigots and Boobies': The Woodstock Riot of 1847". Acadiensis. 21 (1): 110–131.
- 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.
- Way, Peter (1995). "The Canadian Tory Rebellion of 1849 and the Demise of Street Politics in Toronto" (PDF). British Journal of Canadian Studies. 10 (1): 10–30. Archived from the original (PDF) on 30 June 2007. Retrieved 10 February 2007.
- Winder, Gordon M. "Trouble in the North End: The Geography of Social Violence in Saint John, 1840–1860". Errington and Comacchio. 1: 483–500.
- Pierre-Luc Bégin (2008). " Loyalisme et fanatisme ", Petite histoire du mouvement orangiste Canadien, Les Éditions du Québécois, 2008, 200 p. ( ISBN 2-923365-22-4).
- Luc Bouvier, (2002). « Les sacrifiés de la bonne entente » Histoire des francophones du Pontiac, Éditions de l'Action nationale.
enlaces externos
- The Grand Orange Lodge Of Ireland
- The Independent Loyal Orange Institution
- Grand Orange Lodge of England
- Eric Kaufmann's Orange Order Page
- The Orange Order, Militant Protestantism and anti-Catholicism: A Bibliographical Essay (1999)
- Eric Kaufmann's Orange Order Page