Why Is Orangemen Offensive?

Why is the Orange Order controversial?

Loyal Orange Institution

The Orange Order logo
The Orange Order flag, incorporating the colour orange, the purple star of the Williamites and the Saint George’s Cross
Named after King William of Orange
Formation 21 September 1795 ; 227 years ago
Founded at Loughgall, County Armagh
Type Fraternal order
Headquarters Belfast, Northern Ireland

United Kingdom (mainly Northern Ireland and Scotland ); Republic of Ireland, the Netherlands, United States, other Commonwealth countries (especially Canada )

Grand Master Edward Stevenson

The Loyal Orange Institution, commonly known as the Orange Order, is an international Protestant fraternal order based in Northern Ireland and primarily associated with Ulster Protestants, It also has lodges in England, Scotland and the Republic of Ireland, as well as in parts of the Commonwealth of Nations and the United States,

  • The Orange Order was founded by Ulster Protestants in County Armagh in 1795, during a period of Protestant–Catholic sectarian conflict, as a fraternity sworn to maintain the Protestant Ascendancy in Ireland.
  • The all-island Grand Orange Lodge of Ireland was established in 1798.
  • Its name is a tribute to the Dutch-born Protestant king William of Orange, who defeated Catholic king James II in the Williamite–Jacobite War (1689–1691).

The Order is best known for its yearly marches, the biggest of which are held on or around 12 July ( The Twelfth ), a public holiday in Northern Ireland. The Orange Order is a conservative, British unionist and Ulster loyalist organisation. Thus it has traditionally opposed Irish nationalism / republicanism and campaigned against Scottish independence,

The Order sees itself as defending Protestant civil and religious liberties, whilst critics accuse it of being sectarian, triumphalist and supremacist, It does not accept non-Protestants as members unless they convert and adhere to its principles, nor does it accept Protestants married to Catholics.

Orange marches through Catholic neighbourhoods are controversial and have often led to violence, such as the Drumcree conflict,

What is orange man slang for?

(Internet slang, humorous) Donald Trump, former US president and politician.

What is the orange controversy in Ireland?

Contentious parades – To its critics, the Orange Order is linked to sectarianism, with many viewing its marches as acts of triumphalism over its Catholic and Irish nationalist neighbours. This image has been spurred on by certain lodges marching with bands linked to loyalist paramilitary organisations, and some marches featuring paraphernalia associated with such groups, including banners.

  1. Read more: What are eleventh night bonfires? One of the members of the notorious Shankill Butchers gang, Eddie McIlwaine, was described by an Order spokesperson in 2014 as a “member in good standing”.
  2. McIlwaine had been jailed for eight years in 1979 for kidnapping, assault and weapons charges over his role in the gang, which targeted innocent Catholics and is linked to the murders of up to 19 people.

Read more: Who were the Shankill Butchers? Why Is Orangemen Offensive A mural in south Belfast’s Ormeau Road area from 1998, when a contentious parade was held in the mainly nationalist area Orangemen were also accused of mocking victims of the massacre of five Catholics at Sean Graham’s betting shop in south Belfast in 1992, when a parade passing the spot saw Orangemen hold up five fingers in reference to the number shot dead in the UDA attack. Why Is Orangemen Offensive Orangemen pictured at Drumcree during the stand-off in 1998. Picture by John Giles/PA During the height of the Drumcree stand-off in 1998, three young brothers, Jason, Mark and Richard Quinn, died when their home in Ballymoney, Co Antrim, was attacked by a UVF member with a petrol bomb. Why Is Orangemen Offensive The Quinn brothers Richard (10), Mark (9) and Jason (8), died when a petrol bomb was thrown through the living room window of their home in Carnany estate in Ballymoney, on July 12 1998. Their older brother, Lee, pictured behind, survived as he was staying with his grandparents on the night of the attack During the dispute, known members of loyalist paramilitary organisations including UFF leader Johnny Adair attended a protest at Drumcree alongside Orangemen. Why Is Orangemen Offensive Orange Order members at Drumcree protesting in 2019. Picture by Justin Kernoghan Other contentious parade routes include north Belfast’s Crumlin Road, where a dispute between lodges and nationalist residents in Ardoyne resulted in rioting over several summers before a deal to allow a morning parade without a return leg was brokered in 2016. Why Is Orangemen Offensive A protest against an Orange parade in north Belfast. A deal was struck in 2016 between nationalist Ardoyne residents and Orange lodges to end the protests. Picture by Mal McCann The Orange Order and its members have also been at the receiving end of sectarianism from nationalists and republicans, including attacks on Orange halls.

Are orange walks offensive?

From Wikipedia, the free encyclopedia Orangemen marching in Bangor, County Down, Northern Ireland, on 12 July 2010. Orange marches are a series of parades by members of the Orange Order and other Protestant fraternal societies, held during the summer months in various Commonwealth nations, most notably Ulster,

  1. The parades typically build up to 12 July celebrations marking Prince William of Orange ‘s victory over King James II & VII at the Battle of the Boyne in 1690.
  2. Orange walks are considered controversial and face opposition from Catholics, Irish nationalists and Scottish nationalists who see the parades as sectarian and triumphalist.

They have also drawn criticism in recent years from other religious communities, left-wing groups, and trade unions.

Can a woman join the Orange Order?

There are women’s Orange lodges in nine jurisdictions across the globe. In Ireland, where the movement originated, there are currently 90 women’s lodges. This exhibition reveals the history of those associations and of some of the women whose ideals forged them.

Why is the Orange Order not banned?

THE policy governing parades and marches in Glasgow is to be reviewed. Whenever the issue is raised it becomes a debate about Orange Walks and leads to calls from many people for them to be banned. It is understandable the focus falls on this one particular organisation because the figures show that the biggest number of parades in the city are by the Orange Order.

The Orange Order has as much right in law as any other organisation to hold a parade or procession. It doesn’t matter whether it is an Orange lodge, an Irish republican group, a trade union, All Under One Banner or the North Glasgow Association of Allotment Owners, should it exist, they can all take to the streets to celebrate their traditions, protest or commemorate an event in history.

So once we get past the notion that they should or could be banned we can focus on the other side of the coin. The right to freedom of assembly and association enshrined in the European Convention on Human Rights (which has nothing to do with EU membership, so won’t be affected by Brexit) comes with responsibilities.

Those rights need to be balanced with the rights of others not to have their lives disrupted, which includes people going to worship, whatever faith or denomination they adhere to, and to go about their daily business of getting to work, shops or leisure. In those respects it needs to be understood and accepted that conditions can be imposed on any march or parade.

You do not have the inalienable right to parade whenever, wherever or in whatever manner you like. That applies to all marches not just the Orange Order. But again the focus falls on the Orange parades because recently a man was jailed for spitting on a priest outside his church as the ‘Big Walk’ passed by last July.

The common defence in this and other incidents when there is trouble, drunkenness, violence, sectarianism and other criminal or anti-social behaviour, is that it was followers not members or participants in the parade. That argument cannot hold water. Canon Tom white would not have been spat at by Bradley Wallace on that day had there not been an Orange walk, that was why he was passing St Alphonsus’ at that time, and as far as we are aware he did not spit at anyone else that day, just a catholic priest.

The so called followers are as much a part of the parades as the law abiding lodge members and the musicians in the bands that accompany them. While it is able to make a distinction between members and followers in a way that can’t be done in other parades like political protests, the existence of followers at a big orange parade is so established, recognised and accepted that the organisation has to take some responsibility.

What is the origin of the Orangemen?

Peep O’Day to PM – The Orange Order has its origins in the 18th century Protestant rural vigilantes, like the ‘Peep O’Day Boys’, who were set up to fight their Catholic equivalent, the Defenders. The Order itself was founded after the so-called Battle of the Diamond, a skirmish that took place in County Armagh in 1795.

  • The message went out about this organisation they would set up to defend Protestants,” says Clifford Smyth, a historian of the Orange Order.
  • Its most important feature was that it brought together people who didn’t necessarily get on together, like Presbyterians and Methodists, so it unified the Protestant community.” By the 20th century, the Order had pervaded the highest echelons of society.

Every prime minister of Northern Ireland, from Partition in 1921 to the return of direct rule in 1972, was an Orangeman, as are a number of current ministers in the Northern Ireland Executive. The Order still sees itself as a unifying force among Protestants, and as such the lodges and their marches throw together people from very different parts of the social and political spectrum.

What does the insult rotten Orange mean?

‘Give not this rotten orange to your friend’ Act 4:1 –Metaphor – Claudio believes he has been deceived by Hero’s outward beauty as she is not the honourable woman he believed her to be.

What is the origin of the Orangeman?

Noun,plural Or·ange·men. a member of a secret society formed in the north of Ireland in 1795, having as its object the maintenance and political ascendancy of Protestantism. a Protestant of Northern Ireland.

Can you wear orange in Dublin?

But you’d have to accessorise with a Lambeg drum, a sash and a bowler hat before anyone would look side ways at you in the republic. The colour orange is not an offensive colour and you won’t have any trouble. I’m just amazed that you ever thought you would in the first place! Enjoy your trip!

Is the color orange anti Irish?

Over time, green was adopted as the color of the Irish rebellion—and the shamrock became a key symbol. The Irish flag is three blocks of color—green, white, and orange. Green represents the Catholics who rebelled against protestant England. Orange, on the other hand, represents Protestants—who do not venerate saints.

Can you wear orange in Belfast?

Wearing Orange isn’t going to offend anyone especially not in the areas of the city that Tourists go to. I would stay away from union flags, tricolours, rangers F.C. tops and Celtic F.C. tops. just because they are emotive for people from different sides of the community.

Is the Orange Order Catholic or Protestant?

Orange Order, also called Loyal Orange Association, original name Orange Society, byname Orangemen, an Irish Protestant and political society, named for the Protestant William of Orange, who, as King William III of Great Britain, had defeated the Roman Catholic king James II,

The society was formed in 1795 to maintain the Protestant ascendancy in Ireland in the face of rising demands for Catholic Emancipation, Enmity between Roman Catholics and Protestants had always been endemic in Ireland and was much exacerbated in the 17th century by the introduction into Ulster of Presbyterian settlers, by the rebellion of 1641, and by the war of 1688–91, when the Catholic king James II attempted to maintain in Ireland the power he had lost in England.

Intersectarian feeling became especially bad again in the 1790s, especially in County Armagh, where Protestants, known as the “Peep o’ Day Boys,” attacked their Catholic neighbours. After a major confrontation in 1795, known as the Battle of the Diamond, the Orange Society was formed as a secret society, with lodges spreading throughout Ireland and ultimately into Great Britain and various British dominions.

In 1835, with the Orange Society in mind, the House of Commons petitioned the king to abolish societies that were secret and that excluded persons on the ground of religion, Some official attempts were made to discourage the provocative Orange processions, the most notable of which is held annually on July 12, the anniversary of the Battle of Aughrim, at which William III’s generals were finally victorious in Ireland.

The Orange Society strengthened resistance in Ulster to the Irish Home Rule Bill of 1912 and has continued as a bastion of Protestant Unionist opinion.

Is Edinburgh more Catholic or Protestant?

Appendix 2: The Case Study Sites For our case studies, we selected five local communities across Scotland. First, we chose five regions of Scotland: we describe our reasons for choosing them below. Our aim was not to produce a subset that proportionately represented the Scottish population or any of its cities or rural areas.

  • Rather, we planned to hear a broad range of experiences of many different residents, including those who are less often heard in the sectarianism debate.
  • Within each region, we then chose a smaller local area: a district of a town or city, or a group of neighbouring islands.
  • We have not named those areas in our report.

We discussed our main criteria for selection in the Research Methods section in the main report. Here, we will say a little more about how we chose the smaller local areas. We started by looking for features such as:

The area is seen locally as a distinct community with its own identity and in some cases enthusiastic local historians (useful for setting the experiences of older, long-established residents in context) It has a broad mix of people from different backgrounds, including a range of different Christian faith communities. For instance, we visited places that had significant numbers of groups such as new Polish migrants, some older Catholic families originating from Italy and/or a Scottish Gaelic community Its migrant history is typical of the region Catholic and Protestant communities are often found side by side It has a wide and distinctive mix of socio-economic groups, and, in particular, areas of wealth and of deprivation It is an area with many social centres, such as shops, socially active churches, libraries and pubs, and many local social groups It is of a suitable size and density to study strong social ties

First, we researched histories of the regions. Alongside this, we looked at the online presence of the local areas, to get a current impression of whether people there and in surrounding areas viewed it as a distinct social community. In some cases, we visited more than one candidate area and spoke to members of the community we met there, to decide which area to select and which to reject.

We also analysed demographic data, looking at relative deprivation in the datazones set out in the Scottish Index of Multiple Deprivation 2012, and postcode-level data on ethnic group, religion, sex and age contained in the Scotland Census 2011. Hence, where we describe people in this appendix as ‘Catholic’, ‘Protestant’, ‘Polish’, and so on, we are usually referring to how they classified themselves in the 2011 Census.

When tendering for the project, we were asked to select five case study sites. We chose one case study site within each of the following five regions of Scotland. We picked these five regions because we felt they offered us the broadest range of participants, as regards understandings of sectarianism, that we could fit within an appropriate budget.

  • Region 1 – West: Strathclyde: Glasgow City In the West of Scotland there are areas characterised by the aftermath of a history of heavy industry and attendant Irish migration, more by men than women, and mainly Catholic but with a substantial Ulster Protestant element, particularly in Glasgow.
  • Another substantial inward flow of Italian Catholics has taken place from the late 19 th century onwards.

Key sites for study include Glasgow, Greenock and Kilmarnock. We chose Glasgow for several reasons. It is one of Scotland’s most diverse cities and a location for dispersal of asylum seekers and also the Roma/Slovakian community in Govanhill. The city has been substantial inward Irish migration over many generations, mainly Catholic but with a substantial Ulster Protestant element, particularly in Glasgow.

  1. Glasgow has also experienced a substantial inward of flow of Italian and Polish Catholic migrants.
  2. It is very much a mixed city, in terms of both class and Christian religion.27% of Glasgow residents’ describe themselves as Catholic.
  3. Glasgow has a couple of postcodes where Catholics dominate, but it is very much a mixed city.

It is the largest in Scotland and 45.5% of the 5% most deprived datazones in Scotland lie within Glasgow City. It also contains a small group of the least deprived datazones in Scotland. Region 2 – Central: North Lanarkshire In central Scotland there are areas characterised by a history of heavy industry and mining.

Here again Irish Catholics and Protestants, mostly from Ulster and many from drastically impoverished Donegal, came to take on semi-skilled labour. Some were brought in strategically for the purpose of strike-breaking, regardless of personal affiliation, thus ensuring a mixed welcome for them. Enmities from the home country also came with them.

(Some of those enmities had themselves originally been imported there from Scotland.) Key potential sites for study included North Lanarkshire, North Ayrshire and West Lothian. The former two were the most troubled of the Irish Catholic migrant experiences in Scotland (Devine 2006: ch.21).

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Number % of total Per 100,000 popn
Glasgow City 281 41% 47
North Lanarkshire 95 14% 29

Region 3 – South East: Midlothian: Edinburgh Elsewhere in Scotland there are more prosperous areas where there has never been extensive job conflict related to Irish migration, but nevertheless there has been some history of sectarian exclusion. Key sites for study include Edinburgh and Aberdeen.

Here there are proximate Catholic and Protestant communities, but with many histories differing from those of West and Central Scotland. We chose Edinburgh because of its importance in attracting new and old European migrant Catholics, from the 19 th century onwards, particularly Poland and the Baltic lands.

A small population remains in Edinburgh of mid-20 th century migrants from Italy and Poland. The council areas with the highest proportions of ‘White: Polish’ in their population are Aberdeen City (7,000) and the City of Edinburgh (13,000), both 3% of the populations.12% of Edinburgh’s residents describe themselves as Catholic.

There are no Catholic-dominated postcode areas, but several where they are a substantial group in the community and close to equal with those who describe themselves as Protestant. It has datazones that fall into the 5% most deprived in Scotland, but overall the level of income deprivation in Edinburgh City is below that in Scotland as a whole.

Hence, as in the other case study sites, we find proximate Catholic and Protestant communities, but with many histories differing from those of West and Central Scotland. Region 4 – North East: Dundee Dundee was the only place in Scotland to have a large migrant Irish community who were predominantly women arrive in the 19 th century.

  • Twice as many women as men migrated there to work in the jute mills, which mostly employed female labour.
  • For several possible reasons (the city’s rapid demographic diversification, the absence of Irish Protestant migrants (Devine 2006: 506), the differing social role of women), there was much less evidence of conflict (Gallagher 1987: 32).18% of Dundee’s residents describe themselves as Catholic.

There is one Catholic-dominated postcode area, and some near 50%, but it is generally mixed. Most of Dundee City’s datazones are found in the more deprived deciles. It is therefore a city marked by deprivation, but not by recorded conflict, making it another interesting site for comparison.

Region 5 – Highlands & Islands: Eilean Siar: Western Isles Parts of the Highlands are markedly segregated, with long-established indigenous Catholic communities. They have an older history indicating Scottish Presbyterian antipathy to Scottish Catholics. Key sites for study include Wester Ross, Sutherland and the Western Isles.

Overall this site is 12% Catholic. Most of Eilean Siar’s datazones are found in the middle deciles. None of its 36 datazones are found in the 15% most deprived or 15% least deprived datazones in Scotland. This does not mean there is no deprivation: rather that it is not concentrated in small areas.

  1. Despite the mixing of advantaged and disadvantaged communities, the level of separation by religion is unusually strong when compared to the rest of Scotland.
  2. There is little evidence of recorded religiously-aggravated offending, though, and the communities interact a great deal.
  3. Stories of sectarianism appear from time to time in the Scottish media but the Highlands and Islands tend not to have been included in recent qualitative research.

The site contains many Gaelic-speaking Scots of long-standing. : Appendix 2: The Case Study Sites

Why do Orangemen wear sashes?

Details – Title: Colours as Symbols Description: The colours ‘orange’ and ‘red, white and blue’ are closely associated with Unionism and Loyalism in Northern Ireland. The colours red, white and blue are the three colours of the British Union Flag, These colours are used extensively in working-class Protestant areas of the region and are painted on kerbstones, lampposts, etc. The colour orange is taken from the Orange Order which was established to celebrate the victory of King William III (William of Orange) over the Catholic King James II at the Battle of the Boyne in 1690 (see below). Title: Acronyms as Symbols Text within image ‘UDA’ Description: The acronyms of Loyalist paramilitary groups, such as UDA, UFF, UVF, LVF, etc., are to be found painted on many walls in Loyalist areas of Northern Ireland. The initials are also incorporated into many other symbols such as flags and murals. Title: Dates as Symbols Description: Quite often dates, such as ‘1690’, are painted on walls in Protestant and Loyalist areas. Even without further reference or explanation these dates are readily understood by most people in Northern Ireland. Dates are also incorporated into things like flags and murals. Title: Slogans as Symbols Text ‘No Surrender’ Description: Loyalist slogans such as ‘No Surrender’, ‘Remember 1690’, ‘Ulster Says No’, etc., are to be found painted on walls in many working-class Protestant areas. Title: Crown Description: The Crown symbolises the British monarchy in Ireland. It is seen on many Loyalist murals and Orange Order banners. It is seen as the ultimate symbol of Protestantism, and allegiance is pledged to it by all who are loyal to Britain and the Protestant ascendancy in Ireland. Title: Poppy Description: The Remembrance Day Poppy was initially used to commemorate the dead of World War I, in which many Irishmen, both Protestant and Catholic, died fighting. The symbol has long been the preserve of the Unionist community as it is seen as unequivocally British. While it can still be the cause of controversy it is slowly growing in popularity with Irish Nationalists who also wish to pay tribute to those who died in the two World Wars. Title: King William III Text within image: ‘The Glorious and Immortal Memory 1690’ Description: King William III of Orange (or ‘King Billy’), a Dutchman who was declared sovereign of England, Scotland and Ireland in February 1689, won the Protestant victory over Catholic King James II, a Scotsman who was deposed in December 1688, on 1 July 1690 at the Battle of the Boyne. Due to changes in the calendar the battle is celebrated every year by the Orange Order on 12 July (‘the Twelth’). The image of King William crossing the Boyne River on a horse used to be very popular on murals in Protestant areas but is perhaps less used in recent years. Title: Orange Ribbon Description: Lapel ribbons have been used for several years to demonstrate support for a number of causes. Following the use of a green ribbon by Republicans an orange version was introduced to demonstrate support for the Orange Order particularly since the refusal of the authorities to allow the Drumcree march to proceed in July 1998. Title: Orange Order ‘Sash’ Description: Although commonly known as the ‘sash’ this item is more properly termed a collarette. The ‘sash’ is the most distinctive item worn by members of the Orange Order when taking part in parades. Title: Bowler hat Description: Along with a pair of white gloves and a ‘sash’, the Bowler hat is part of the traditional clothing worn by Orange Order members while on parade. It is seen as the symbol of the British gentleman, and it has been suggested that it represents a symbol of authority as it was worn by the foreman on building sites or at the famous Belfast shipyards. Title: Orangeman Symbol Description: The Orange Order was founded prior to the 1798 Rebellion, after the battle of the Diamond, to defend and uphold Protestantism and the English Monarchy. The Order commemorates the Battle of the Boyne every 12 July. This particular symbol, showing a figure wearing an Orange Sash and a Bowler hat, appeared in response to a similar Nationalist symbol which indicated that the Orange Order were not welcome. Both are based on traffic signs. The blue background represents right of way and refers to demands by the Orange Order that they should be free to walk through Catholic areas on their ‘traditional’ routes. Title: British Zionist Star (Star of David) Description: The Star of David gives an unusual religious dimension to Loyalism. One interpretation is that it is meant to highlight the point of view that the Ulster Protestant people are like the Lost Tribe of Israel who are continuously persecuted. Another theory is that the star was chosen because the six points symbolise the six counties of Northern Ireland. Title: Red Clenched Fist Description: The Clenched Fist is perhaps the strongest Loyalist emblem in existence. It is very often seen on Loyalist Paramilitary murals, and is often depicted with barbed wire surrounding it, which is the official symbol of the Loyalist Prisoner’s Aid group. The fist surrounded by barbed wire is also symbolises protest against the British establishment highlighting the fact that they believe their only crime was loyalty.

What does LOL mean in Orange Order?

What does LOL stand for and why had smallpox such a big impact in King William’s life from childhood to adulthood? 1. The Orange Order, established in 1795 by Dan Winter, James Sloan and James Wilson, originated from a confrontation in Co Armagh. The clash occurred between the Protestant Peep o’ Day Boys and the Catholic Defenders, resulting in the Battle of the Diamond and the loss of 30 Catholic lives.

  1. A gathering then took place at Dan Winter’s House near Loughgall, where Protestants aimed to safeguard their belongings.
  2. Today, the restored house remains open for visitors to explore.2.
  3. The Order’s name comes from Protestant King William of Orange who defeated Catholic King James at the Battle of the Boyne in July 1690.

Orange refers to the medieval region of Southeast France that was among William’s family holdings. The Orange Order’s first marches took place on July 12, 1796 at Gosford outside Markethill, Co Armagh.3. The term ‘brother’ is used to describe each of the members, who go by the title of ‘Bro’ when written about.

You may also see the acronym ‘LOL’ on many banners and flags during parades. Not to be confused with text message slang, it has nothing to do with laughing – instead it stands for Loyal Orange Lodge. It’s usually followed by the lodge’s marching number, also displayed on the banners.4. William of Orange was asthmatic, brought on by a bout of smallpox as a child (the disease had killed his father a week before his birth).

He was 5ft 6 and, despite rumour, was not a hunchback – though is said to have walked like one.5. This year’s Twelfth sees several new banners on display. One is the Rising Sons of William LOL 48a, Derrylee lodge, who are part of Loughgall District. Another is Gideon’s Rising Star LOL 253, Drumbanagher, who are part of Tandragee District.6.

The 2023 season also sees a number of bands celebrating milestones – Drumderg Loyalists Flute Band in Keady District is marking 100 years since it was formed and will have extra pride as it steps out with almost 70 members on parade while Aghavilly Accordion Band in Armagh District is celebrating 65 years on the road.7.

Other lodges are marking even grander milestones – Gideon’s Chosen Few LOL 21 and Creevy Defenders LOL 120 are also celebrating their 200th anniversary. In Co Down, Derryogue Defenders LOL 424 and Brunswick LOL 1702 are celebrating 200 years from their foundation.

  • Ballymartin Guiding Star of Freedom LOL 1456 and Glenloughan Loyal Sons of Ulster LOL 1914 are celebrating 150 years.8.
  • Bangor will host its first Twelfth as a city.
  • It was conferred with city status by Princess Anne last December.
  • Unusually, the platform proceedings will take place before the main parade.9.

The Orange Order is an all-Ireland body – it also has lodges in Cavan, Dublin, Donegal, Leitrim and Monaghan. Thousands also attend the Rossnowlagh parade in Co Donegal on the Saturday before the Twelfth.10. King Billy’s horse at the Battle of the Boyne wasn’t white, as famously portrayed – it was brown.

  1. A white horse would have made him an easy target.
  2. He did eventually obtain a white horse, named White Sorrel (sometimes Sorel).
  3. There is no evidence he owned a horse named Belle.11.
  4. William was one of the first to utilise mass media.
  5. He arrived in England in 1688, at the invitation of British politicians seeking to rid the nation of Catholic King James Il, armed with a printing press.

He produced 60,000 copies of his declaration which criticised the King and tried to convince the English that he was a friend rather than an invader.12. The Twelfth this year will take on a Canadian feel in some places. In Bangor, Conlig Village Star LOL 695 will be joined by approximately 40 Canadian Brethren from Birchcliff Bible and Crown LOL 2856.

Why do Protestants wear orange?

Celebrate St. Paddy’s Day with shamrocks, leprechauns, and the color orange | Herriman, Utah News By Karmel Harper | Local Danielle Millar Stoddard’s Irish mother celebrated St. Patrick’s Day by wearing orange. “My great grandfather was Protestant Irish and raised his children to wear orange on St.

Patrick’s Day. My grandmother would let my mom and her siblings wear green so they wouldn’t get pinched at school, but if Grandpa was coming over, they had to change quickly to something orange; otherwise, Grandpa would get so mad. He was very stubborn and set in his ways!” The green color rules on March 17, but not all people wear green.

Some wear orange. First celebrated in 1631, St. Patrick’s Day is a Roman Catholic holiday that honors the patron saint of Ireland. The color green is the Irish Catholic tradition, but not all Irish citizens are Catholic. Some are Protestant. Protestants wear orange to honor William of Orange, the Protestant king who overthrew Roman Catholic King James II in the Glorious Revolution in 1688.

The Irish flag, with its vertical blocks of green, white, and orange, is representative of the blending of the cultures. The green represents the majority of Roman Catholics; the orange represents the minority Protestants; and the white in the center symbolizes purity and peace between the two sides.

According to the website Patriot Wood, “When Ireland’s flag was created, white was chosen as the central color to represent a lasting truce and hope for peace between the two sides. It represents the ideal that every person has a part in Ireland, regardless of political stance, religion, or ethnicity.” Other Irish traditions on St.

  • Patrick’s Day include a meal of corned beef and cabbage, which, according to Delish.com, isn’t actually the national dish of Ireland.
  • It’s typically only eaten in the U.S.
  • Around the holiday.
  • During the time of the Irish immigration to the U.S., the first generation of Irish-Americans were in search of the comforting tastes of their homeland.

On St. Paddy’s Day, that meant boiled bacon. But the immigrants were too poor to afford the high price of pork and bacon products. Instead, they turned to the cheapest cut of meat available: beef brisket. The corned beef was paired with cabbage, as it was one of the cheapest vegetables available to the Irish immigrants,” said the website.

  • While St. Patrick’s Day is just another day to some people, to others, the celebrations go beyond wearing green to avoid getting pinched.
  • Herriman’s Denise Wooten Christiansen said, “As a granddaughter of Irish immigrants, St.
  • Patrick’s Day is special to me and it’s become special to my children.
  • I decorate our home, wear a special green chenille shamrock pin that my grandma made for every child and grandchild in our family every year, and eat corned beef and cabbage for dinner.

It is a day to remember our Irish heritage and to carry on the multi-generational traditions of our family,” Regardless of how you celebrate or not celebrate St. Paddy’s Day, perhaps this famous Irish blessing that abounds this time of year resonates: “May the road rise to meet you, May the wind be always at your back.

May the sun shine warm upon your face. The rains fall soft upon your fields. And until we meet again, May God hold you in the palm of his hand.” Or perhaps this Irish blessing that local resident Megan Sticht shared may be more appropriate to your mood: “May those who love us, love us. And those that don’t love us may God turn their hearts.

And if He doesn’t turn their hearts, may He turn their ankles, that we may know them by their limping.” : Celebrate St. Paddy’s Day with shamrocks, leprechauns, and the color orange | Herriman, Utah News

What is the difference between the Orange Order and the black?

An insiders guide to the Royal Black Institution and the Fermanagh Black Twelfth Why Is Orangemen Offensive Choyaa is a Fermanagh Orangeman The anticipation of the big parade has been building up for the past year and come the first Saturday in August all preparations are about to be realised. There’s a plethora of speculation about who will be within the procession with some very famous dignitaries anticipated along with spectators expected to reach tens of thousands.

There is a buzz, there is vibrancy, and there is a feeling that this parade is part of the mainstream psyche. The media coverage has been astronomical, and history is being made, however enough about Belfast Pride, for this instalment we’re going to take a drive up the M1 to Brookeborough for a very contrasting parade.

It’s one of the lesser-known Loyal Order events called the Fermanagh Black Twelfth also known as the “The Battle of Newtownbutler Annual Black Parade”. I have used Pride as a backdrop to this parade as they are very different events, Pride is popular, vibrant and a little tacky whereas the Fermanagh Black Twelfth is virtually unknown, small, somber and styled on being dignified and respectable.

The origins of why the Royal Black Institution (RBI) was formed are fairly simple; it came about in 1797 two years after the Loyal Orange Institution with a mission statement that amounts to the promotion of scriptural truths and the Christian Reformed faith. The Orange is seen as Christian centric with historical, political and cultural dimensions, but the raise de entre for the Black is exclusively religious.

The Orange only has two official degrees which are reasonably straightforward, however, within the Black there are 11 degrees, so it is a lot more involving. To get into the Royal Black Institution is a little confusing, one has to be a member of the Loyal Orange Institution and male, however, one also has to have completed the Royal Arch Purple (RAP) degree which is linked to Orangeism but is not recognised by the Grand Orange Lodge of Ireland.

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In fact RAP meetings are rarely held, they are supposed to be opened after a normal Orange meeting closes but as many members have not completed this degree and indeed the RAP meeting will have nothing of note linked to them, it’s a rather pointless process. The RAP is another example of disunity and ambiguity within the Loyal Orders, it would make more sense if the Orange recognised the degree and brought it inhouse.

The degree itself is fairly controversial as it is heavily ritualistic and plays out parts of the old Testament, nobody prepares members for what they undergo, and the experience is unique. I did mine many years ago, I didn’t mind it, but it was daunting, however, at the end there was a great feeling of camaraderie between other members and me and as a reward we were served tea and sandwiches.

I did think to myself at the time that this process would be a difficult sell to most people outside of the Orange, however as I have since learnt it is a difficult sell to many within the Orange hence why it is not recognised by Grand Lodge which is absurd as most within Grand Lodge will have completed it.

The process of completing the RAP is known affectionately within the Institution as “riding the goat” or as we say in Fermanagh “riding the buck” (no animals are harmed when completing the initiation). As previously mentioned, the Royal Black Institution is more ritualistic than the Orange and within it there are 11 degrees namely: 1.

Royal Black Degree 2. Royal Scarlet Degree 3. Royal Mark Degree 4. Apron and Royal Blue Degree 5. Royal White Degree 6. Royal Green Degree 7. Gold Degree 8. Star and Garter Degree 9. Crimson Arrow Degree 10. Link and Chain Degree 11. Red Cross Degree (A red cross will be on most banners) There is an overall retrospective degree that covers the 11 mentioned above and is like a refresher, however this is unofficial and is rarely rolled out.

None of these degrees are in the same league as the RAP and all are much milder in tone. Membership of the Black requires much more commitment than that of the Orange and for this reason it puts many off. In fact, despite or because of the numerous degrees many members prefer the Black over the Orange considering it to be a more mature and introspective organisation with a strong sense of fraternity, and Christian fellowship whilst charitable donations are also a significant part of the Black.

  • The Royal Black Intuition is seen as the most senior of the Loyal Orders with the Orange being the intermediary and the Apprentice Boys the junior organisation.
  • The Black is also the organisation that is the most old fashioned and conservative whilst also the one that is declining fastest.
  • Members of the Institution are sometimes referred to as Blackmen but for obvious reasons, this has been a word used less often in recent years.

The official title for a member of the Black is “Sir Knight” which for me is dreadfully out of date, in the Orange members are referred to as Brothers and Sisters. Fermanagh has three Black districts comprising of 24 Preceptories namely: 1. Enniskillen (13 Preceptories) 2.

Lisnaskea (8 Preceptories) 3. South Donegal (3 Preceptories, despite the name this area covers Kesh) A Preceptory is like a club so for example in the Loyal Orders there are Orange Lodges, Black Preceptories and Apprentice Boy Clubs. All Preceptories rollup into the district and the district rolls up into the County Grand Black Chapter.

The Country Grand Master of the Black in Fermanagh is well known local politician Tom Elliott. In many ways Tom is the perfect candidate for the role, he has strong Loyal Order credentials (one of the few politicians who is not a member to gain votes), active within his church, experienced leadership roles throughout the Black, is a former County Grand Master of the Orange and he has strong political credentials.

However, I fear that things have not improved thus far under Tom’s tenure (just over one year to date), if a list of success stories were rolled out for the year, I can imagine that they would be the following: – New banner unfurled by Brookeborough Black Preceptory (Not linked to the leadership) – Successful Black Twelfth in Brookeborough (the stock line after every Twelfth is to indicate what a success it was) The above is a significant problem as the lack of effective leadership is causing decline within the Black and most fear Tom’s role is more figurative rather than to actually improve the Institution within Fermanagh.

I feel if I asked Tom for an action plan about how the Institution can be improved over the next 12 months, there would be a blank response but secretly one imagines he would hope that the decline can be slowed down, this is simply not going to save the Institution within Fermanagh.

The structure of the Black and the problems faced are very similar to that of the Orange and in many ways the Black needs the Orange to fix its problems so that changes can feed their way up. Attracting new members is almost impossible due to the following: – Limited pool to choose from – Being seen as old fashioned – Many feel being in the Orange is enough – Fees are off-putting.

My own Preceptory costs £80 per year with an additional levy of £20 which is for charitable contributions, in addition to this there are several expensive pieces of regalia that members are required to purchase. The usual problems of collecting dues are apparent within the Black, however, because of the extra dedication needed for the Black over the Orange it’s not quite as painful, and most members will pay on time.

  1. Meetings are generally on the second Monday of each month and like the Orange attendance at meetings is low at around 35%.
  2. Outside of the degrees there is not enough to compel members to attend, meetings can be bland or indeed similar to that of the Orange which is a huge issue.
  3. The nuts and bolts of the Black Twelfth are similar to that of an Orange Twelfth in that all Preceptories will have their church parade leading up to or sometimes after the Twelfth.

In recent years the Fermanagh Black Twelfth was on the second Saturday in August, however as this clashed with Derry day (the main Apprentice Boys of Derry’s parade) Fermanagh suffered in attracting the crowds with many preferring the popular Derry day.

  • For many years a push was made to get the date of the Fermanagh Black Twelfth changed to avoid this clash and eventually this happened around 2010/11, however by this stage the crowd was lost, failure to adapt by the Loyal Orders contributes significantly to our downfall.
  • Ironically we now clash with Pride, however I don’t envisage the date changing to allow supporters to attend this event also.

The Black in Fermanagh for a rather quasi reason holds this event to commemorate the battle of Newtownbutler, however it has always appeared strange why the Black aligns itself to a battle and it’s further confusing as most Black Twelfths pass without even an utterance of Newtownbutler.

  1. Further irony is that Newtownbutler is a town where the Twelfth is never held and commemorating an event that took place so long ago that only made up part of the Williamite wars compares unfavorably to Pride which has an actual forward-looking reason for its parade.
  2. In the Loyal Orders we need to look forward more rather than constantly harking back, this does not mean we should not remember but we have to have an active and vibrant purpose in 2019 and beyond.

My Preceptory and band have our meeting at 9 am and parade our town at 10 am which is a much more sensible time and causes less issues with local residents. Turnout was extremely low, we have around 55 on the books, however only 25 were on parade that morning including 6 visitors.

  1. In the Black we pride ourselves on our appearance, dark suits, white shirts, ties, black collarettes, white gloves, ceremonial aprons and bowler hats are the order of the day with no exceptions.
  2. However, that morning several bowlers are missing (particularly noticeable on a bald head) and several in the ranks look scruffy.

I am much less active in the Black than the Orange, however the standards slipping is extremely disheartening with nobody taking ownership of the issue, I mention it to a few who look particularly haphazard but it’s a delicate topic and a directive really needs to come from the top.

I’ll raise it at the next meeting as it’s a widespread problem. I am questioned a number of times on the day from members of the public as to what the dress code is for the Black? On a few occasions I am told that the Black in 2019 now almost look as scruffy as the Orange on parade and it seems like the bowler hat is on the decline.

I receive negative feedback from several people that a number of Preceptories are looking untidy on parade, it is an issue that the public clearly don’t appreciate (nor do many members to be fair), however getting it tackled by the County has proven an uphill battle.

  • I drive to Brookeborough with my wife (I feel she would have preferred to have went to Pride), there are no issues with queues going into Brookeborough, the Black Twelfth is a much more condensed event and the turnout at the Demonstration will be small.
  • My wife and I park and call into the local Orange hall for coffee and traybakes (that’s a true stereotype I’m afraid).

The atmosphere is very mild-mannered and respectable, the ladies working there are extremely generous and friendly and the hall is an amazing historical gem with many old Orange banners hanging on the walls around it. I’m reminded of discussions on this topic on Slugger and the fact that there is so much history and culture encapsulated within these banners that it would be to the shame of my generation is these were permanently consigned to history.

  • I should note that on the subject of halls there are no RBI halls in Fermanagh and very few in Northern Ireland with Orange halls generally playing host to Black meetings.
  • After our Preceptory parade to the Assembly field my wife and I walk around the village and catchup with friends and family.
  • The atmosphere is very sedate, crowds are small but respectful and primarily comprises of the family members of those on parade.

Walking past the public houses there seems to be a good trade established, not quite as lively as at the Orange Twelfth but it still fits in awkwardly with the principles of the day. Stalls selling the usually rubbish are plentiful, one can purchase an upside-down Union flag attached to a pole or an Israeli flag for £10, other disposable toys that break upon being unpackaged are available.

Israeli flags are particularly inappropriate at an RBI event and this really does illustrate the lack of knowledge some have of the organisation. The procession kicks off at 12:40 so my wife, a few from my Preceptory and I take a position close to the Assembly field and watch as the parade winds down the main street of Brookeborough.

The opening of the parade in which all the leading dignitaries of the Black are assembled is always impressive and there are no attire issues here. Killskeery Silver band lead the parade (One of two Tyrone bands within the procession), they’re a bit scratchy in general, they seem to have lot of young members but the more mature members have dropped off and they are out of formation with some missing pieces of uniform and it’s not a good impression from the band leading the parade, I am very surprised with the RBI allowing this to happen.

  1. Illskeery is a band with huge potential but without the necessary leadership it appears incoherent on parade and perhaps with some fine tuning it would be more apt at leading a parade.
  2. The next contingents are those from the Republic (Cavan, Monaghan, Donegal and Leitrim), however the writing is on the wall for the Institution here, some Preceptories had around three people parading with them, others had non-members carrying their banners which is a terrible look on a Black parade and one that has infiltrated the Scarva event too.

I feel that if truth be told many of these Black Preceptories in the Republic probably don’t actually exist and only show up on the Twelfth with a banner, at some point in the near future this will almost certainly cease too. One small Orange Lodge and Black Preceptory in the Republic are lead each year by the Enniskillen Fusilier’s flute band, however it looks bizarre on parade to have a rather large band accompany a virtually nonexistent Lodge/Preceptory.

Obviously, Lodges and Preceptories can be led by whatever band they choose but it would be more apt to pick a local band from the Republic who might relish an extra parade in the year and who would not dwarf the Preceptory. The dress code amongst Sir Knights from the Republic leaves much to be desired, virtually no bowler hats are worn, several look scruffy with ties hanging loose at the collar if indeed worn all and many stragglers are allowed into the ranks.

It would be unfair to label only the Republic as having dress code issues as the Fermanagh ranks have declined in standards too, this decline in standards was possibly allowed to slow down the decline in numbers but in reality, our loose standards have only accelerated numerical decline and this feedback is received every year.

Numbers within the Fermanagh Preceptories were concerning across the board, Enniskillen, Killadeas, Necarne, Lisnaskea, Ardess, Brookeborough, Cleenish and Tempo all had extremely low turnouts, furthermore the rate of decline within the County Grand Master’s ranks of Ballinamallard continues to gather pace, clearly something is wrong with the Loyal Orders in this part of the world and this is certainly where the County Grand Master’s work begins.

The two biggest Preceptories in Fermanagh have also declined, Maguiresbridge looked smaller and scruffier than normal whilst Derrygonnelly looked reasonable but benefitted from having a number of visitors within its ranks. I mentioned that some of the bands looked scratchy, this is more concerning in that as less bands appear at the Black Twelfth(35 this year) and it’s usually the higher quality assembles that are on parade.

  1. However Newtownbutler Border Defenders, Loughkillygreeen, Ballinamallard and Tempo Accordions, Magerheraboy and Florence Court flute bands all looked disheveled and or depleted on parade and a few from the Republic looked worryingly weak and untidy including Cappa Accordion.
  2. There were some great bands on parade too including Moyne, Killadeas, Drumharvey and Enniskillen Pipe bands and Brookeborough Flute band (although with this band the former County Grand Master of the Orange should have paraded with the Black and not the band, protocol can be conveniently ignored).

We’re close to the end of the procession this year and as we make our way to the Assembly field the band is ready and waiting. As usual there is not much communication between Preceptory and band, their fee is £400 which is painful but it also includes them leading us on our church parade.

Like the Orange this cost is unsustainable based on our declining numbers and other Preceptories are likely to be in a similar position. Our ranks are now around 30 which is an improvement but questions will have to be asked about our missing members and where we’re going wrong? Most of the music at a Black Twelfth in Fermanagh will be hymns with the exception of a few renditions of “The Sash”, “Killaloe” and of course “Old Lang Syne”.

Jokes aside I think we need to phase out “Old Lang Syne” otherwise we’re going to run the risk of “Jingle Bells” infiltrating our ranks and Christmas is going to start in Fermanagh on July 12th. As we make our way through Brookeborough there is a lovely atmosphere with small pockets of families lining the streets, the crowds are not overwhelming but are dignified, respectful and there is a good age mix.

  1. It’s mostly females and children spectating with males on parade and this is the reality of the gender imbalance within the Loyal Orders and accompanying bands.
  2. The banners are generally of a very high quality and depict images primarily from the Old Testament, there are no depictions of William crossing the Boyne on a Black banner.

Like the Orange Twelfth the parade makes its way to a Demonstration field for the religious service. As is the norm most people avoid the platform proceedings and make their way back into town to meet family members, enjoy a picnic or indeed grab a swift half.

Considering that few concern themselves with this aspect of the day it is something that both the Orange and Black need to look at, I genuinely feel as both organisations as based on Protestant Christian principles then the religious aspect should happen but perhaps it is the timing that needs to change with all members encouraged to attend the religious event.

County Grand Master Tom Elliott marketed the Black Twelfth as a family day with a festival atmosphere, however in essence it’s a parade to and from a religious service so again the narrative from the Loyal Order is confusing. As I have said previously the RBI is solely a religious organisation, however in Fermanagh it dabbles in politics by promoting the Union and the Royal Family as well as drifting off to remember the Williamite wars including of course the battle of Newtownbutler.

  • We really need to get better within the Loyal Orders of promoting a consistent and clear message that is true to our principles because at present the narrative is frankly confusing and contradictive.
  • The Demonstration ends with the National Anthem, like the Orange we will play this again at the end of the procession and once more for good luck when we finish the parade in our home town.

When the parade makes its way back through Brookeborough there are the usual problems, however one sight stood out in relation to a Preceptory on parade. Trillick Preceptory returning from the Demonstration field looked noticeably disheveled, either they were reenacting the battle of Newtownbutler at the field or they were intoxicated on the return leg, if it was the latter then this will not have been the first time this Preceptory has been guilty of such antics and the County Black Chapter needs to take action, we certainly don’t want this nonsense happening in Fermanagh or at any Loyal Order event in the world.

  • Trillick’s ranks are severely depleted in comparison with previous years and I have no doubt that this drinking culture is partially to blame.
  • I am certainly not against anyone having a drink but there has to be a modicum of common sense used particularly on public parade and if people are staggering around and looking disheveled then clearly this is unacceptable.
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As I have mentioned before the return leg at Loyal Order events is a mess with contingents falling out at random locations, there were several examples caught on video of the lead part of a Preceptory parading one way with the band and remainder of the Preceptory breaking off and parading in a different direction, if ever there was a literal metaphor illustrating the problems of the Loyal Orders in Fermanagh then this was it.

During the return leg most of the procession got caught in heavy rain, I noticed during this time that as Preceptories were falling out that some managing the banners were not well versed in the task and a few banners were being trailed in deep puddles when they were being rolled up which has the potential to cause damage to the banner.

With banners costing in the region of £2-4k we can ill afford to be so cavalier in how we treat them lest we mention the history and significance behind banner and this is an issue that could be remedied with some leadership and a little bit of training.

  1. After the parade ends, we return back to our hometown to parade it one final time.
  2. There is generally nothing arranged by any of the Preceptories for the Twelfth evening so we meet up with friends and go out for dinner.
  3. There will be no TV coverage of the parade although the local newspapers may devote a few lines to us in their next edition along with a photograph of someone eating an ice-cream.

As we enjoy a lovely meal that evening a friend asks me if I think there will be a Black Twelfth in 10 years’ time? I smile but say nothing but others at the table are much more vocal on our pending extinction. If people struggle to understand the Orange then the Black is almost an alien concept to many and I don’t believe very many watching understand our principles, I am also beginning to feel this is true of our members too.

  1. There is no education done on the day in terms of stalls etc and anyone wishing to join will have to be asked.
  2. I do find it bizarre that many very senior Orangemen are not in the Black, furthermore the majority will not even attend the Black Twelfth which is a problem in itself.
  3. I’m not as well versed on the numbers within the Black in Fermanagh, however there are 24 Preceptories within the county and there is an average of 30 members within each (I suspect in many cases 30 is being extremely generous) which leaves 720 members within the county of which 85% are over 55, the reality is that unfortunately the Black Twelfth is unsustainable.

I recognise that it is old fashioned and for many a little stuffy and unwilling to change, however its decline is very disheartening. I know some would sacrifice the Black to save the Orange, however as both are in decline this is not a viable tactic and there are opportunities for it to survive which I will delve into further within the next installment.

I wanted to share a few lines on Scarva, this is an event that I have attended a number of times over the years and to be perfectly frank I really don’t like it but I feel that I should as it’s the Loyal Order’s showcase event. The Scarva Demonstration is overcrowded in the extreme with a small village hosting in excess of 60,000 people (this time the Loyal Orders have not exaggerated the figures).

The venue feels cramped and uncomfortable and there is almost no toileting facilities to accommodate the huge crowds. The procession itself it tight and there are a number of exceptional bands on parade, however others are less impressive and often consist of various members from different bands.

  • Like Fermanagh the Preceptories are declining fast in terms of numbers and many on the day will have had their ranks swollen by visitors.
  • Furthermore, there is the issue of many members of the RBI missing pieces of attire which in the past was unheard of at Scarva and almost all of the banners are carried by non-members which is not a good look on parade.

The Demonstration field is almost like a funfair with amusements and very loud pop music being played along with endless burger and ice-cream vans. The famous Sham fight occurs after the first leg of the parade which few will get to see due to the confined space it happens within and also due to the large crowds but it really isn’t worth watching and consists of groups of men firing blank rounds at two flags until they fall off their pole while William and James battle it out in a sword duel.

  • One of the problems with this fight is that some Loyal Order members seriously advise that this is historically accurate with James having being chased from the Boyne to Scarva where he dies in an epic sword fight against William.
  • As one person told me, “If it didn’t happen then why is this event here every year?” Quite why the Black host the Sham fight is beyond me as it’s better suited to an Orange Twelfth, however I do feel a proper reenactment of an aspect of the Battle of the Boyne or even something from World War I is a serious opportunity for the Loyal Orders and would garner significant interest.

After the Sham fight the religious service begins with very few watching it, many instead prefer to have their picnics or a cool one before the return leg, of course all the amusement rides etc are going on throughout the service and to say it’s an odd mix is an understatement.

Some of the parade participants do look disheveled on the return leg and like Fermanagh the route can vary, in fact I have seen the return parade begin before the religious service has ended as some bands have to catch their train by a set time. Scarva also has a notorious drinking culture particularly within the wooded area coming into the Demonstration field, everyone turns a blind eye to this but it sits extremely awkwardly within the context of a Christian organisation’s showcase event and on a few occasions, I have seen some low level scuffles breaking out.

Overall there are a lot of good ingredients within the Scarva event, however it does not quite come together, I feel the better RBI events are held on the last Saturday in August or even the modest Fermanagh Black Twelfth is a much more fitting occasion than Scarva.

  1. I wanted to conclude this segment on the Black Twelfth in Fermanagh with this thought.
  2. On a day in which everyone was talking about the Belfast Pride event, for me my pride was within the many good members within the Loyal Orders and bands in Fermanagh who make it tick and contribute so much to the survival of their religion and culture.

The Loyal Orders are evolving too as there were several gay members on parade with many of them being very active within their Preceptories and lodges and perhaps this pride that they have in being themselves within the Loyal Orders is a great testament to an organisation that’s more diverse than one might think.

  • Photo © () Choyaa is a Fermanagh Orangeman For over 20 years, Slugger has been an independent place for debate and new ideas.
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Can a orange man go into the chapel?

Members of the Orange Order in Scotland will be allowed to enter Catholic churches for the first time. Since it was established in 1798, members of Protestant group The Grand Orange Lodge of Scotland have been prohibited from entering the religious buildings.

Can Orangemen go into a chapel?

THE ORANGE Order could soon be coming to a chapel near you, after the Grand Lodge scrapped a ban that stopped their members entering Catholic churches. And the rule change hasn’t been universally welcomed by Orangemen or Catholics. Though anti-sectarian group, Nil By Mouth, called it “highly significant”.

According to our sister paper, the Evening Times, the Orange Order’s leadership in Scotland took the decision to change the rules last month. The change was reportedly ratified at a Grand Lodge meeting and has now been communicated with the wider membership. Grand Master of the Orange Order in Scotland, Jim McHarg, was reportedly at lodge meetings to discuss the move.

A member of a Glasgow lodge, who wished to remain anonymous, told the Evening Times that the decision had received a mixed response. He added: “The change was rushed through two months ago. Some of the membership are up in arms. “There was an argument about it and it could have a drastic affect on the organisation.

  1. I fully support the move – we are all one society now.” Dave Scott, director of Nil By Mouth, said: “This is a highly significant move by the order.
  2. I know from our work that the ban could cause a lot of tensions within families and friendships so the fact it is being lifted is both welcome and positive.

“It also recognises the realities of our day to day lives in Scotland were people marry and build relationships across old religious and cultural boundaries. “It’s important that we recognise this is a big step for those involved in the Order to take and we should welcome it as a constructive measure toward improving relationships between faith and cultural groups”.

Labour MSP Pauline McNeill tweeted “It’s unbelievable it’s taken the Orange Order until 2019 to lift the ban on their members attending a Catholic Church.” The Orange Order’s rule book tells members that they “should not countenance (by your presence or otherwise) any act or ceremony of Popish worship.” That’s led to difficulties in the past, especially for Unionist politicians in Northern Ireland.

In 2011 Ulster Unionist Party leader Tom Elliott and the then Regional Development Minister Danny Kennedy were subject to disciplinary proceedings after they attended the funeral of a murdered Catholic police officer.

How is the orange walk legal?

The right to march and freedom of assembly are enshrined in the European Convention on Human Rights. As a result, the Council has no legal power to simply ban all parades by the Grand Orange Lodge of Scotland, or by any individual or organisation.

What was the point of the Orange Order?

Creation – The Orange Order was founded as a political and religious fraternal society in the Irish province of Ulster in 1795. It takes its name from the Prince of Orange, King William III, who reclaimed Britain’s Protestant monarchy when his forces defeated those of the Catholic King James II at the Battle of the Boyne, 12 July 1690.

What is the point of orange marches?

Northern Ireland is a country that is rich in culture, history and the ‘Craíc’ (pronounced ‘crack’having a good time). Since the ‘Good Friday Agreement’ of 1998 which ended thirty years of bloodshed, the ‘Craíc’ has been on a continuing upward spiral.

Belfast, the capital, now has a young, vibrant population, with a good night life, pleasant restaurants and cinemas and excellent links to the rest of the country. The city centre on any given day is a bustling hive of activity, smiling people and buskers. Belfast is also a city of contrasts. History is lived in this city, from the murals commemorating the ‘Troubles’ on the walls of the Falls and Shankill Roads to the yearly commemorations and marches that quite literally bring the city to a standstill.

One such march, occurring on or around the 12 July, is the annual Protestant commemoration of the defeat of the Catholic King James by his Protestant son-in-law, William of Orange. Various Orange Lodges in Belfast partake in these ‘Orange walks’, and the marches have historically been a source of conflict and aggravation with Catholics for decades.

  • The Parades Commission has, every year, the unenviable task of trying to placate both sides.
  • The Protestants argue that they shouldn’t be able to march anywhere on the ‘Queens Highway’, the Catholics request that they don’t march through their areas.
  • Considering that the marches mark a Catholic defeat and that many Catholics view them as antagonistic, one could be forgiven for at least understanding their point of view.

But it’s not as simple as that. Protestants, on the other hand, see the marches as a celebration of their culture, for so long vilified by parts of the Catholic community, and therefore feel their right to march where they want is sacrosanct. They regard any interference in the routes as an attempt to erode another aspect of their identity.

On many occasions in the past fifteen years arguments and debates have mostly led to an increase in street violence, putting Belfast in the spotlight for all the wrong reasons again. Who wins? Alas within this arena there are no winners. Everybody is wrong and everybody is right. History has shown that to be the case down the generations.

That is why history is lived every day in this city the ‘Troubles’ have left a long shadow. By Andrew Walsh Disclaimer: The views and opinions expressed in this article are those of the author and do not necessarily reflect the official policy or position of The History Press.

Why was the Orange Order important?

Peep O’Day to PM – The Orange Order has its origins in the 18th century Protestant rural vigilantes, like the ‘Peep O’Day Boys’, who were set up to fight their Catholic equivalent, the Defenders. The Order itself was founded after the so-called Battle of the Diamond, a skirmish that took place in County Armagh in 1795.

  1. The message went out about this organisation they would set up to defend Protestants,” says Clifford Smyth, a historian of the Orange Order.
  2. Its most important feature was that it brought together people who didn’t necessarily get on together, like Presbyterians and Methodists, so it unified the Protestant community.” By the 20th century, the Order had pervaded the highest echelons of society.

Every prime minister of Northern Ireland, from Partition in 1921 to the return of direct rule in 1972, was an Orangeman, as are a number of current ministers in the Northern Ireland Executive. The Order still sees itself as a unifying force among Protestants, and as such the lodges and their marches throw together people from very different parts of the social and political spectrum.

When was the Orange Order banned?

Role in the partition of Ireland – In 1912, the Third Home Rule Bill was passed in the British House of Commons (though it was held up by the House of Lords for two further years). The Orange Order, along with Irish Unionists and the British Conservative Party, were forthright in opposing the Bill.

  1. The Order organised the 1912 Ulster Covenant a pledge to oppose Home Rule that was signed by up to 500,000 people.
  2. In addition, in 1911 some Orangemen in County Tyrone had begun to arm themselves and engage in military training with the intention of resisting Home Rule.
  3. To facilitate this, several Justices of the Peace revived an old law permitting the formation of militias “for the purpose of maintaining the constitution of the United Kingdom as now established.” This practice spread to other Orange lodges under the name Ulster Volunteers, and in 1913 the Ulster Unionist Council decided to bring these groups under central control, creating the Ulster Volunteer Force, a militia dedicated to resisting Home Rule.

There was a strong overlap between Orange Lodges and UVF units. A large shipment of rifles was imported from Germany to arm them in April 1914 in what became known as the Larne Gun Running, Civil war looked likely to break out between the Ulster Volunteers and the nationalist Irish Volunteers,

  1. However, the crisis was interrupted by the outbreak of the First World War in August 1914 and the temporary suspension of the Home Rule Act placed on the statute books with Royal Assent.
  2. Many Orangemen served in the war with the 36th (Ulster) Division suffering heavy losses and commemorations of their sacrifice are still an important element of Orange ceremonies.

After the war, the island of Ireland became embroiled in the Irish War of Independence (1919–1921), which pitted the Irish Republican Army (the I.R.A.) against British Crown forces. The Orange Order appealed for Protestant unity in this period, condemning militant labour action such as strike for a 40-hour week in Belfast in 1919.

  1. In addition, some members of the Order were involved in paramilitary activities against nationalists.
  2. The leader of the Ulster Volunteer Force, Colonel Wilfrid Spender, wrote to Sir James Craig, 1st Bt.
  3. In 1920, “Some of the Orange Lodges have decided that the UVF is too slow and have decided to raise a special force of their own.” Many Orangemen were subsequently recruited into the Ulster Special Constabulary, an Auxiliary, mostly Protestant police force.

Many of them were allegedly involved in attacks on Catholics, in which over 350 people were killed in the period 1920–1922. The Fourth Home Rule Act was passed as the Government of Ireland Act 1920, the north eastern part of Ulster being partitioned from Southern Ireland as Northern Ireland,