Category Archives: Radical
Ireland’s dirty washing
We knew about it, heard about it, sensed it, listened to the battenburg gossip as kids in shit brown velvet dining rooms: wayward girls, missing aunts, those forever gone to a ‘London’ somewhere, women who went off ‘nursing’, ones who were ‘a bit touched’, wanton, promiscuous (“there’s a want in her”), the ones who returned comfortably dumb, “not all there”, the bastard smug carbo nuns, angry priests, grey institutions that cost a bob or two, we knew because it was roared red on church podiums what would happen those who tempted men in raincoats, hapless lads, civil servants, men with prospects, farmer’s sons, those who pissed in lane-ways, felt your arse at bus stops, spat in betting shops, bent over shop counters at pre-pubescent bumps, pulled skirts up at weddings or taught in schools but liked a yarn or two with girls after 4pm, the ones who dropped the hand, made a squeeze, chased on lawns, tapped a window or two, unzipped, insisted, grabbed, cajoled, raped, spunked and ran off besides. Women were to blame, no matter, and sure God on earth is in a dress just to keep an eye. Shock. Horror. No official apology. Misogynistic Ireland…Quelle Surprise.
It is possible that a lack of modern awareness of these Acts may have contributed to confusion or a mistaken sense that the Magdalen Laundries were unregulated or that State referrals of girls and women to the Laundries occurred in all cases without any legal basis.
- The first Magdalene asylum was established in Ireland in 1767 by a Protestant benefactor as a home for ‘penitent prostitutes.
- The first Catholic home was founded in Cork in 1809.
- Penitents were required to work, primarily in laundries, since the facilities were self-supporting and were not funded by either the State or the Religious denominations.
- A newly published report estimates that 10,000 women and girls were incarcerated in Magdalene laundries since 1922 with more than a quarter of referrals made or facilitated by the State, but other estimates are saying 30,000.
- Irish laundries were run by the Sisters of Mercy, Sisters of Charity, Sisters of our Lady of Charity of Refuge, and the Good Shepherd Sisters in Waterford, New Ross, two in Cork, Limerick, Galway, and four in Dublin at Dún Laoghaire, Donnybrook, Drumcondra and Seán MacDermott Street.
- The report states that the women were sent to the laundries via: referrals by courts, mostly for minor or petty offences; by social services; from industrial and reformatory schools; rejection by foster parents; girls orphaned or in abusive homes; women with mental or physical disabilities; poor and homeless women and girls placed by their families for reasons including socio-moral attitudes.
- Referrals were made or facilitated by the State made up 26.5 per cent (2,124) of the 8,025 cases for which reasons are known (as reported in The Irish Times).
- Almost 8 per cent were referred from industrial schools, another almost 7 per cent from health and social services and almost 4 per cent from mother and baby homes. Some women were referred to laundries by the health and social services because it was cheaper than State-run facilities.
- Average/Median age at time of entry 23.8 years/ 20 years, age of youngest known entrant: 9, age of oldest known entrant: 89.
- 26% of the women who entered the laundries were referred there by the state. The authorities also inspected the laundries, funded them, and registered the departures and deaths of the women there.
- The state gave lucrative laundry contracts to these institutions, without complying with fair wage clauses and in the absence of any compliance with social insurance obligations.
- Routes of exit included women who “left” or “left at own request” (23%), who returned home or were reclaimed by their families (22.2%), who transferred to another Magdalen Laundry (10.3%), who left for employment (7.1%) and who were dismissed or “sent away” (7.1%). An additional 1.9% were recorded as having run away, while others are recorded as departing for homeless shelters, hostels or other places.
Two of the victim’s stories from The Guardian yesterday:
Maureen Sullivan was first sent to the Good Shepherd Magdalene Laundry in New Ross, County Wexford, in 1964. Two years later she was moved to Athy and finally to Dublin. She left in 1969.
“I was 12 years of age and my father had died, my mother had remarried and my home situation was abusive.
“They told me I would have a great education and I went off to New Ross from my primary school, actually in a laundry van. When I arrived there they took my books from me that my mother had bought. That was the last I saw of them; that was the last time I had a decent education. From then on it was laundry every day, where it was horrible, where you were not allowed to talk to anyone. All it was there in the laundry was work, work, work.
“There was physical abuse where they would dig you in the side with a thick cross off the rosary beads, where you got a thump on the side of the head and where there would be constant putting you down, shouting, verbal abuse. You got the cross in the side of the ribs if you slowed down on your way around the laundry.
“[The nuns] ate very well while we were on dripping, tea, bread. I remember another torture – one when we were all hungry – we could smell the likes of roast beef and cooked chicken wafting from where the nuns were eating. That was like another insult.”
“I had no education, no means of applying for a job and for several years I was on the streets. It wasn’t until I tried to take my own life in the 70s that I went for counselling and then it all came back, all the abuse and exploitation I had suffered in those places.”
Mari Steed is a second-generation victim of the Magdalene Laundry system. Her mother, Josie, was transferred from an orphanage to Sundays Well laundry, Co. Cork, when she was 14. She was there from 1947-57. Mari became a third-time victim of the system because she, too, eventually gave up her daughter to a Catholic charity in the US in 1978.
“She lost me to adoption after spending the first two decades or more of her life in these institutions. So when she was released into the world she was vulnerable and susceptible to any man that paid her attention. She was in her mind 10 years old rather than a mature woman. And as fair prey, she found herself pregnant and then got sent down to a home for single mothers and was forced to give me up.
“It was a generational chain reaction and … a cycle we see often in the Magdalene woman. The vicious cycle tends to continue.
“It was slightly less miserable than what my mother experienced, but it was still pretty bad with a lot of stigma, a lot of shame. This was the chain reaction going on.
“I tracked my mother down in the early 1990s and she was open at long last to talk. She had had no other children because she feared having any more. She told me right out: “Mari, I was just so afraid that if the nuns didn’t take another baby then God would.’ So out of fear she and her husband decided not to have any more children.”
Satruday Poem #3 – Oh God, Fuck Me
This poem may seem like an ugly tease at our recently updated Blasphemy laws but I find it saucily life-giving and intellectually stimulating! Funny as hell too, oh, and clever. A conceptual poem. Schwartz has a real talent for writing about sexual truths, and women’s sexual desire in particular, with a heady level of explicitness. More power to her elbow, I say. Down with repression and all who ride in and around her!
Oh God, Fuck Me (by Ruth L. Schwartz)
Fuck me, oh God, with ordinary things
the things you love best in the world –
like trees in spring, exposing themselves,
flashing leaf buds so firm and swollen
I want to take them in my mouth.
Speaking of trees, fuck me with birds
say, an enormous raucous crow,
proud as a man with his hands down his pants,
and then a sparrow, intimately brown,
discreet and cautious as a concubine.
Fuck me with my kitchen faucet, dripping
like a nymphomaniac,
all night slowly filling and filling,
then overflowing the bowls in the sink-
and with the downstairs neighbour’s vacuum,
that great sucking noisy dragon
making the dirty come clean.
Fuck me with breakfast, with English muffins
the spirit of the dough aroused
by browning, thrilled by buttering.
Fuck me with orange juice,
its concentrated sweetness,
which makes the mouth as happy as summer,
leaves sweet flecks of foam like spit
along the inside of the glass.
Fuck me with coffee, strong and hot,
and then with cream poured into coffee,
blossoming like mushroom clouds,
opening like parachutes.
Fuck me with the ticking
clock, which is the ticking
bomb, which is the ticking heart –
the heart we heard in the first months,
in the original nakedness,
before we were squalling and born.
Fuck me with the unwashed spoon
proud with its coffee stain –
the faint swirl of a useful life
pooled into its center, round as a world.
****************************************
Ruth L. Schwartz is the author of four award-winning books of poetry and a memoir: Dear Good Naked Morning, selected by Alicia Ostriker for the Autumn House Poetry Prize (Autumn House, 2004), Edgewater, selected by Jane Hirshfield as a 2001 National Poetry Series winner (HarperCollins, 2002); Singular Bodies (Anhinga Press, 2001), winner of the 2000 Anhinga Prize for Poetry; Accordion Breathing and Dancing (University of Pittsburgh Press, 1996), winner of the 1994 Associated Writing Programs Award; and Death in Reverse: A Love Story (Michigan State University Press, 2004).
She’s won over a dozen national literary prizes, including two Nimrod/Pablo Neruda Awards, two Chelsea Magazine Editor’s Awards, the North Carolina Writer’s Network Randall Jarrell Prize, and the New Letters Prize in Poetry. She has received grants from the NEA, the Ohio Arts Council, and the Astraea Foundation. Her poems have been anthologized in The World in Us: Lesbian and Gay Poetry of the Next Wave (St. Martin’s Press, 2000), American Poetry: Next Generation (Carnegie-Mellon University Press, 2000), The New Young American Poets (Southern Illinois University Press, 2000), and elsewhere.
Born in 1962 in Geneva, New York, Ruth spent her childhood and early adulthood moving around the country. She received a B.A. in Women’s Studies and Writing from Wesleyan University, an M.F.A. in Creative Writing from the University of Michigan, and a Ph.D. in Transpersonal Psychology from the University of Integrative Learning. The San Francisco Bay Area has been Ruth’s chosen home since 1985; she’s also travelled extensively in Latin America, and speaks fluent Spanish.
Green Gaddafi and some ‘Ra flame throwers
There is one question regarding the Libyan crisis that the Irish media so far fails to ask: what will the downfall of the Gaddafi regime imply for De Shinners? Barring the Evening Herald during the election campaign virtually none of the news organisations in Ireland (electronic and print) have raised the issue of Sinn Fein − the IRA and the strangely moss-coloured man that is Colonel Gaddafi − during the current uprising against his dictatorship.
The historical facts are already in the public domain regarding the republican movement and the Gaddafi tyranny. In the 1970s, and more crucially the 1980s, the Green Colonel’s government armed and helped finance the IRA’s campaign. Following the United States bombing of Tripoli in the mid-1980s Gaddafi took revenge on the UK (which allowed American planes take off from England to bomb Libya) by supplying the Provisionals. According to security forces on both sides of Ireland’s border the Green Colonel gave the IRA enough AK47 assault rifles to arm two infantry battalions, around 1,200 activists. In addition, Gaddafi passed on tonnes of semtex explosive which was used to [let’s not get sticky about the wording here] kill, maim and wrought physical destruction in Northern Ireland and Britain. The Libyan dictator even provided the IRA with flame throwers and surface to air missiles, although these were used only sparingly during the armed campaign in the north.
But what else will emerge if Libya goes through a DDR-style experience of lustration if and when Gaddafi is finally toppled? After the Berlin Wall fell and the communist regime collapsed the country’s secret police, the Stasi underwent democratic investigation. Thousands upon thousands of files from Stasi archives were released to the public. They included links between the regime and terrorist groups as disparate as the Baader Meinhoff-Red Army Faction gang to various Palestinian armed organisations.
If and when the forty odd year old regime crumbles in Tripoli and the archives of Gaddafi’s murderous secret police are exposed to the light, what will we find there in relation to the connexions between the state organs of his dictatorship and the IRA? How many leading Sinn Fein figures may be named as regular visitors (secret tourists) to the Colonel’s alleged socialist-paradise-in-the-sand during the Troubles? And how will these revolutionary-tourists explain their presence in the Libyan sun to say their chums in Irish-America particularly on the conservative right of US politics?
These questions are wholly absent from current reportage and commentary in Irish newspapers or on our airwaves. Or am I missing something? Perhaps we have to wait and see if this week’s imposition of a UN no fly zone will impact on the struggle between Gaddafi loyalists and the rebels based in Ben Ghazi. If Gaddafi is unable to bomb the anti-regime forces from the air and the balance tips in the insurgents’ favour the Green Colonel’s government may finally fall after more than four decades. Then, maybe, just maybe, the Irish media will wake up and realise that there’s a massive “Irish angle” to the end of Colonel Gaddafi and his murderous tyranny, and some newly elected members of the 31st Dáil.
Jesus & his mates think I’m a tart
In yesterday’s Irish Independent rambo-catholic David Quinn sought to portray himself as a martyr for free speech. Whilst he demonised women for seeking the morning after pill in Boots (preferring restraint or chastity!) Quinn also whined to high heaven about being the victim of repressive feminazis on Twitter. Poor Dave! Apparently some had the cheek to define his views on women’s control over their own bodies as ‘medieval’. He also claimed he’d been insulted and called a cunt. He scrambled about in the dark for 40 dazed seconds wondering ‘how we ever got to a point where there’s even a demand for a product like this’. The word demand here of course meaning a desire for sex outside of a committed relationship, such as a deluxe married one. There are no offers of stats accompanying this ancillary demand. Rather, he seems to have taken the product name: ‘Morning After Pill’ to heart, like Head & Shoulders shampoo could mean decapitation to a psycho. Availability of such a product will simply encourage the easily swayed fairer sex to indulge in quick-fix hot rampant park-n-ride humping at a moment’s notice.
The type of woman Dave sees wanting this pill: ‘Young, single women who were out on the tear over the weekend.’ Why don’t you just call them ‘slags’ and be done with it, someone snapped back on Twitter. Women scrambling for this €45 ‘abortifacient’ offering − in David’s comely eyes a kind of preemptive breakfast muffin termination − doesn’t seem to include 30 or 40-something women like me dealing with a burst condom scenario. Sorry Dave, but I do tend to like it a bit frantic and it’s happened twice, or a married woman worried her ordinary pill may not work after a bout of sickness/diarrhoea. And a myriad of other situations where emergency contraception is needed, including in cases of sexual assault. Imagine in the dark old days if such a service was available to women, especially young women who fell pregnant through incest, rape and abuse. And don’t say those scenarios were rare! If there was a morning after pill in 1983, for instance, maybe the young woman who died giving birth in that dreadful desolate place at Granard might never have been put in such a lethal position.
Instead, P for Pill in the Quinn context seems to spell PROMISCUITY to a congregation of tunnel visioners. He refers to pro-contraception folk as ‘moralising anti-moralisers’. It’s an inversion of the truth to portray those on the liberal side of the sexuality debate as the newfound ‘old right’. Such a dishonest move turns all logic and meaning on its head. ‘The problem with your thesis is that you want to legislate for an aspirational society that doesn’t, and may never, exist,’ another twitterer responded. Nor does he mention anywhere in his quickie-porridge-oats analysis, health concerns or issues surrounding the actual taking of the morning after pill. Even that would be a type of progress or perceptibility. He prefers to finger-wag at the female sexual gambol, citing that ‘demand can only be high where there is a high level of self-defeating, self-destructive behaviour’.
I seem to recall similar fears about the potential for mass-hysteria triggered divorces back in 1997 too. And God forbid if we should ever have abortion available in Ireland, we’ll be dashing out to get preggers just for the Nilfisk novelty of it all. While I’m all for the I Believe In Talking Snakes lobby having their divine say, it’s worth remembering that concrete church & state roadblocks obstructing liberalism began to crumble back in the late-1980s, when contraception became more freely available here in all its ambrosial forms. So the marauding tart tanked up on cheap booze and gagging for it without any prior contraception sorted, is tired nugatory nonsense. Coincidentally this change in our society arrived around the same time news broke in the international press of rampantly repressed Irish clergy brutally raping children on an industrial scale. Here’s hoping Boots launch a 2011 Here Cum The Girls campaign, with two for the price of one thrown in for good measure. In the meantime you can read Dave’s latest sermon here − I’m off out to buy some lube and jump on the first cock I see.
This post originally appeared on the Anti Room blog in January 2011. To read the comments click here