Catholic Emigration Research Articles

A Parallel case?: The Irish in abolitionist thought and the emergence of white labor in the United States

ABSTRACT This article traces the rhetorical transformation from the Irish as an exemplum to the Irish as a historically situated demographic in U.S. abolitionist writings from the early to mid-nineteenth century. Through close readings of polemical essays, speeches, and newspaper articles, I argue that abolitionist writers such as David Walker, Samuel Cornish, Gerrit Smith, and Frederick Douglass begin to transition away from conceiving of the exploitation of Irish workers as a fraught, though generative comparative case to chattel slavery once a new demographic of native Irish Catholic emigrants are interpellated into the emergent category of “white labor.” The Irish are thus initially used by abolitionist writers to contrast chattel slavery with other forms of labor exploitation under capitalism until the political utility of those comparisons began to wane as the Irish-American laborer proved socially and conceptionally antagonistic to free and enslaved black laborers.

ИСТОРИЯ КАТОЛИЦИЗМА В БАШКОРТОСТАНЕ: КРАТКИЙ ИСТОРИОГРАФИЧЕСКИЙ ОБЗОР

The article examines the main publications covering the centuries-old history of the Catholic Church in the lands of modern Bashkortostan, as well as partly affecting the interaction of local Catholic communities with coreligionists from other cities located in the South Urals, as well as in the Middle Volga region. Unfortunately, there are quite a few special studies on the history of this Christian denomination in our republic. Many works, in one way or another related to this issue, are of a general nature and contain a schematic listing of factual information, or are more devoted to the history of national communities, for which this religion is, to a certain extent, one of the most important elements of traditional ethnic culture. Here it is necessary to note, first of all, publications on the history of the Polish and German diaspora, which provide information about the participation of representatives of these communities in the creation of Catholic parishes and public associations associated with charity and education. At the same time, the significance of the confessional aspect is to a much lesser extent revealed in works on the history of Latvian immigrants from Latgale, Belarusians and Ukrainians from Volyn and Eastern Galicia, who, due to various circumstances, left their homes during the First World War, as well as other Catholic emigrants from Central and Western Europe, located in the Ufa province at the beginning of the XX century. In some articles on demography and striking features of social stratification, one can find indirect references to the presence of Catholics, but this information only It is noteworthy that most publications indicate the middle of the 17th century as the earliest dating of the appearance of believing Catholics in the South Urals, and evidence of missionary trips to the Eastern Hungarians during the 13th-15th centuries allows us to make hypothetical assumptions about their role in the life of the local religious community. It can be noted that the presence of a certain part of Catholics on the territory of Bashkiria during the 16th20th centuries. was associated with forced migration due to the fact that, as a result of military clashes, some of them were captured, as well as due to participation in activities that conflicted with the interests of the Russian leadership are considered, with a few exceptions, only in the context of the problem of the origin of the Bashkir people, most likely due to the modest results of the preaching.

A Tale of Emigrants, Clerics, and Gestapo Agents: The Experiences of Johann Friedrich, Catholic Emigration Agent in Hamburg, 1911–41

A Tale of Emigrants, Clerics, and Gestapo Agents: The Experiences of Johann Friedrich, Catholic Emigration Agent in Hamburg, 1911–41

An Illustrated Framework for the History of Catholic Immigrant Aid Societies

An Illustrated Framework for the History of Catholic Immigrant Aid Societies Mary Elizabeth Brown (bio) Exodus 23:9 commands “You shall not oppress a stranger, since you yourselves know the feelings of a stranger, for you also were strangers in the land of Egypt” (NASB). In response, Catholics have organized to assist migrants with issues they face in transit and resettlement. Over the years, these agencies have amassed records that document the forces shaping migration and their effect on human beings. An overview of three of the collections accessible to scholars at the Center for Migration Studies [CMS] in New York City outlines the development of Catholic immigrant aid agencies and identifies topics that might reward study. Sending Country-Based Migrant Aid The first Catholics to concern themselves with issues facing migrants were those in places with extensive emigration. In 1881 Charlotte Grace O’Brien, daughter of Irish patriot William Smith O’Brien, became concerned about the exploitation of Irish immigrant women. As customers of travel services, they were vulnerable to being overcharged, underserved, or defrauded, as laborers they could be underpaid and overworked, and in both situations they faced “moral dangers,” which was how nineteenth-century people described sexual harassment, rape, and prostitution.1 At O’Brien’s urging, the Archdiocese of New York established a parish, Our Lady of the Rosary, with a church at 7–8 State Street, across from the harbor. Its pastor directed the Mission of the Holy Rosary, in which capacity he met Irish women steerage passengers as they landed, first at Castle Garden and, after 1892, on Ellis Island. He helped those with American relatives [End Page 101] contact and travel to them, and provided space for employers of domestic servants to interview candidates, which gave him an opportunity to determine if the employment offered was legitimate and fair.2 German Catholics had been concerned about their co-religionists and compatriots earlier, and extended their work to New York City a few years later. In 1871 German merchant, parliamentarian and devout Catholic Peter Paul Cahensly helped found the Saint Raphael Society for the Protection of German Catholic Emigrants, naming it for the patron saint of travelers. Starting with an office in Hamburg, the Saint Raphael Society honored the pope at the time, Leo XIII, by opening Leo House, a hospice in New York City, in 1889, staffing it with German-speaking archdiocesan priests and Sisters of Saint Agnes from Fond du Lac, Wisconsin.3 One admirer of Cahensly’s work was John Baptist Scalabrini, Bishop of Piacenza in northwest Italy. In 1887 he founded a congregation of male religious, now known as the Scalabrini Fathers, to minister to migrants. Scalabrini and a lay associate, Giovanni Battista Volpe-Landi, organized the Saint Raphael Society for the Protection of Italian Immigrants. In 1892, Scalabrini sent Father Pietro Bandini to New York City to open a branch of the Saint Raphael Society. Founded at 113 Waverly Place in Greenwich Village, in 1901 the Italian Saint Raphael Society moved to 8–10 Charlton Street, where in addition to the services of a priest and an agent on Ellis Island, it offered a hospice staffed by Sisters of Charity Pallottine, the present day Pallottine Sisters of the Catholic Apostolate. Center for Migration Studies has the papers of the Italian Saint Raphael Society. The annual reports make real the phrase about “caring for immigrants.” Anecdotes highlight individual cases, such as that of the bride who lost her husband aboard the Titanic.4 Statistics indicate a more common story. The Saint Raphael Society annually saw more females than males and more adults than children, meaning the typical aid recipient was a woman traveling alone, usually to meet a husband or fiancé. The Saint Raphael Society helped women contact their menfolk, guided affianced couples through New York State [End Page 102] marriage paperwork, and provided a priest, chapel, and a community of nuns to witness the weddings.5 The stories of Holy Rosary, Leo House, and the Italian Saint Raphael Society suggest one reason why immigrant aid lagged behind other Catholic charities. Archbishop Michael Augustine Corrigan of New York supported immigrant aid, but his ideas on financing consisted of his personal...

Esminės migrantų sielovados ypatybės ir jų įgyvendinimo būdai lietuvių išeivių katalikų sielovadoje 1945–1984 metais

The article investigates and presents the origins of migrants pastoral care, as well as pastoral care in the context of Lithuanian Catholic migrants, the essential sources of Catholic Church documents, including those publications issued by the Catholic emigrants in 1945–1984, also obtained results from the materials investigated by historians and theologians which helped the differentiation and use of the most effective ways for their implementation in pastoral care for Lithuanian Catholic emigrants. It must be noted that this kind of issue has never been tackled yet.

Lietuvių Tautinės Katalikų Bažnyčios šv. Mišių liturgijos bruožai

In 1914, Lithuanian Catholic emigrants living in Scranton (Pennsylvania, USA) established their own National Catholic Church, an independent organization not related to the Roman Catholic Church. This Christian group emphasizes national background and Catholicism, and is related to Polish National Cat­holic Church. About half of the time of its existence this group was autonomous and only later it became more closely related to Polish National Catholics. Lithuanian NCC has rapidly developed its own liturgy and this process so far has not been investigated in previous research on this particular religious commu­nity. Considering the tension between Catholicism and the national aspect, it is important to emphasize and list those specific features of liturgy that would allow us to speak of a separate Lithuanian and Polish National Catholic liturgical tradition. It is very likely that from 1914 to 1930 LNCC continued the liturgical tradition of the Roman Catholic Church and used its regulations of 1570 missal. In 1931 the LNCC missal, prepared by priest M. Valadka, was printed. It is assumed that this particular missal was used until 1972, when Lithuanian NCC became closely related to the Polish NCC. Due to the demographic changes in the community and the lack of Lithu­anian priests the community began to use English missal. The new missal of Polish NCC was published in 1990. It contained three rites of Holy Mass. The first one was traditional ; it was prepared during the first decades of the twentieth century. The second one was prepared by Bishop Francis Hodur during his min­istry years from 1907 to 1953; therefore, it is called the Hodur rite . The third one is called contemporary , it was written after 1970. The missal of 1990 is currently in use by the LNCC.

Irish Episcopalians in the Scottish Episcopal Diocese of Glasgow and Galloway during the Nineteenth Century

In his recent doctoral thesis, the author has undertaken the fundamental research of a close examination of the composition of congregations, to establish the substantial contribution of working-class Church of Ireland immigrants to the nineteenth-century expansion of the Scottish Episcopal Church in the Diocese of Glasgow and Galloway in the west of Scotland. He has thereby supplied a correction to the usual Episcopalian idea that the Scottish Church was the outcome of the interaction between a native Scottish tradition and influences from England. He has also redressed the other emphases in this area, by working-class historians, who tend to neglect working-class religious activity altogether, and by historians of Irish emigration, who concentrate primarily upon Catholic emigrants, or in a secondary sense, stress the role of Presbyterian emigrants at the expense of members of the Church of Ireland. This essay delineates the limits to this Irish influence, in the barriers to working-class participation in religion, and in the different characteristics of the Episcopal tradition in Scotland and Ireland, the former increasingly Catholic-minded, the latter strongly Protestant.

Language, Monuments, and the Politics of Memory in Quebec and Ireland

CONTEMPORARY Ireland and Quebec each have centuries of complex language traditions in which Irish, English, and French have jostled in different ways at different periods of time. This article examines two sites--the 1909 Celtic cross at Grosse Ile, Quebec, and the 1903 Miss Erin monument at Kilrush, County Clare--to highlight ways in which texts at those sites were attempts to fix collective memory, but over the twentieth century have become a kind of fragmented conversation about language, famine, nationalism, and identity. At each site, stone structures soar over eye-level text panels that seem to display one single message in Irish, French, and English. Two of the three languages make visible a dual linguistic history in the surrounding cultural landscapes: French and English at Grosse Ile, Irish and English at Kilrush. But why the third language? Was there a French quartier in Kilrush, an Irish Gaeltacht tucked away on the small Canadian island? If not, why did the designers feature another language that few visitors to the sites could have read? If the purpose of monument building is to make a particular memory publicly visible and thus more enduring, do the three languages aid that attempt or conflict with it? Does their presence raise silent questions about conflicts of memory? If needs for a third language were clearer at the time of construction than now, do monuments fix or mark the passage of memory? These questions suggest that visual displays of language carry meanings beyond those apparent in the written words. The broader contexts of the messages may have been so well understood in the early twentieth century that more explicit notation was unnecessary or intentionally omitted, yet other meanings may be clearer and more visible now. IRISH MIGRATIONS TO QUEBEC Before the nineteenth century Irish people emigrated to Quebec mainly through military service. After the Napoleonic wars in 1815, food shortages and epidemics in Ireland sporadically spurred Irish migrations to the predominantly French-speaking Catholic region. Between 1815 and 1861 the Anglophone population of Quebec rose from 15 percent to 24.3 percent. In this period the Irish accounted for almost twice the number of newcomers as English and Scottish immigrants combined (Dickinson and Young 2000:112). The cholera epidemic of 1832 stimulated more Catholic emigration from Ireland than usual, but until the massive influx of Irish Catholics in the years of the Great Famine, most Irish immigrants to Quebec were English-speaking Protestants. In the decade of 1845-55, there were unprecedented challenges to Quebec's religious, linguistic, and cultural demographics as thousands of Irish Catholics poured into Quebec City, Montreal, and other regions along the St. Lawrence River. Catholic ecclesiastical institutions had been entrenched in Quebec society since the French settlements in the early seventeenth century; thus life was considerably less complicated for the Catholic population than it was under the restrictions of the Penal Laws in Ireland. Nevertheless, the financial and political interests of the English-speaking population had increasingly gained control in Quebec after 1760 when France ceded to Britain its remaining colonial holdings in the region. Unrest grew in Quebec as its French-based societal structures and institutions were increasingly challenged. In recognition of growing unrest in the thirteen colonies to the south, England gave concessions to French Canadians to ensure some measure of loyalty, and the 1774 Quebec Act was passed in England to institutionalize measures of cultural continuity for the French-speaking Catholics (Dickinson and Young 2000:55). (1) The precedence of this legislation linked the aspirations of Irish and French-speaking Canadians seeking more independence under British rule and subsequently influenced the development of British policy toward Ireland in the nineteenth century. …

GREENBERG, Ira, ed. (with R. G. Safran & S. G. Arcus), THE HEBREW NATIONAL ORPHAN HOME; Memories of Orphanage Life

GREENBERG, Ira, ed. (with R. G. Safran & S. G.Arcus), THE HEBREW NATIONAL ORPHAN HOME; Memories of Orphanage Life. Westport, Connecticut: Greenwood Press, 2001,328pp., $74.95 hardcover. This collection of essays weaves personal reminiscence, factual history and photographs, into a mosaic of experiences of 1300 to 1800 hundred boys who spent their formative years in The Hebrew National Orphan Home (HNOH) in Yonkers, New York, between 1914 and Home's closing in 1958. While falling initially into broad category of Jewish social history, book has a broader appeal in a comparative context. McClelland' s (1989) study of orphans brought to Canada through Canadian Catholic Emigration Society, comes to mind as does Hamelin's (1997) more recent work on British orphans brought to Canada and hired out to work through Orphan Homes of Scotland Resettlement village. Maunders (1994), in comparing upbringings of children in Protestant Orphanages in Canada, Australia and United States, found orphanage life characterized by same strict discipline, corporal punishment and chores described in this volume. Thus there may well be, at least in past history of orphanages, a universal character despite particularities of specific institutions. This volume has significance in ongoing debate in North America as to whether orphanages might not be a better alternative to shoddy and poorly supervised foster care. While individuals writing here do not claim to be spokesmen for all their mates, they provide a detailed and even-handed picture of life at the home. The wrenching circumstances of parental deaths, family poverty, abandonment and families split by immigration, brought boys to home initially. Those with families were lucky to receive intermittent visits, since a two-mile walk waiting visitors beyond end of street-car line. Recollections of physical and sexual abuse and bullying, often visited upon weak, friendless or new boys, are chilling and indignation and anger of these aging orphans comes through to readers. But many memories are fond ones; recollections of staff members and administrators of exceptional character and caring, as well as conscientious in-house teachers of New York Public schools, who prepared their boys for larger world of Yonkers' Roosevelt High School. Some recollections are quite humorous suggesting that HNOH was hardly a bleak place - far from it. The well-rounded curriculum, sports, art, music and hobby activities, and concern for individual development, suggest that administrators were attuned to (then) modern currents of Progressive Education. In earlier years, many children came from immigrant families but later many were native born. The popular perception of affluence of Jewish communities in North America is misleading. For example, in Canada Jews are less than 1% of population in poverty, but rate is 17% within Jewish population (Torczyner, 1994). Thus while numbers are small, there are significant numbers of individuals fitting profile of poverty. …

Dutch Catholic emigration in the mid-nineteenth century: Noord-Brabant, 1847–1871

Using Dutch emigrant records, agricultural records, industrial employment records, population registers, and tax records, a cohort of Dutch Catholic emigrants (1847–1871) from the province of Noord-Brabant in the Netherlands was analysed according to regional variation in the emigration movement and social and economic background of the emigrant group. The regional analysis illustrates that areas with commercial agriculture and factory production had low emigration rates while areas with small-scale subsistence agriculture and a declining rural textile industry (northeastern Noord-Brabant) contributed to a relatively significant movement. It was discovered, furthermore, that emigration from northeastern Noord-Brabant (the municipalities of Uden, Zeeland, and Boekel) took place among the lower classes of rural society, and that emigrating individuals or households were more geographically mobile than was thought to have been the case previously. The outcome of the study signifies that emigration from the southern province of Noord-Brabant was related to the decline in domestic industry, and that Dutch emigration in the mid-nineteenth century was more varied than had been suspected.

Religious Affiliation and Demographic Variability in Northern Ireland

Significant demographic disparities exist between Roman Catholics and Protestants in Northern Ireland. The larger size of Roman Catholic families is not a product of low Protestant fertility but, on the contrary, of a very high Roman Catholic birth rate. The traditional Irish custom of delaying age at marriage is still an important factor limiting the size of Roman Catholic families, although birth control is becoming increasingly accepted as Roman Catholic attitudes change. The fertility disparity between the two communities has traditionally been offset by a higher Roman Catholic rate of emi- gration, and although this is still the case, the differential is narrowing and the proportion of Roman Catholics in the total population has risen substantially during the last 25 years. If present trends are maintained, a Catholic majority is indicated sometime during the first half of the next century, and there is thus substance in the Protestant fear of being overtaken in the 'demographic numbers race'. Demographic differentials therefore aggravate inter-community distrust in the Province. The higher rate of Catholic emigration not only disrupts family ties, but lends superficial credence to the charge of discrimi- nation on the ground of religion, as does a higher rate of unemployment. That these adverse features may have some asso- ciation with high birth rates and large families tends to be overlooked; after all the population of the Irish Republic suffer from similar problems. IT IS clear that the present conflict in Northern Ireland is between two communities who feel nationally distinct from one another. While some view the conflict in terms of deciding who will control the geographical area of Northern Ireland, others still see it as the endeavour of the Roman Catholic minority to achieve the 'civil rights' that have long been denied them by the Protestant majority. Both sides have developed their own conventional wisdoms and mythologies founded on their own particular views of the political, historical and economic nature of Northern Ireland. Little, however, is known of the demographic background to the problem, which is rather sur- prising since differences of a demographic nature form important elements of the conflict. If the Roman Catholic population were a small and declining minority as are Protestants in the Irish Republic, the extremes of nationalism in Ulster would in all likelihood be a more manage- able phenomenon. The widespread belief that Roman Catholics will form an ever increasing proportion of the total population of the Province because of their higher rate of natural increase must feed the aspirations of the minority for a united Ireland, while at the same time making Protestants fearful for the future. Moreover, arguments can be put forward to support the view that Roman Catholics are disadvantaged in the fields of employment and housing not so much as a result of discrimination but because of their larger family sizes. A lower birth rate would also mean a lower rate of emigration and so help prevent the social disruption caused by the breakup and uprooting of families. The aim of this paper is therefore twofold: the major objective is to discuss and analyse the demographic differences between the two communities; the other is to discuss briefly the implications of some of these disparities in the economic, social and health fields. The 196I and 1971 censuses of population for Northern Ireland and the annual reports of the Registrar General provide the main sources of data for the study.

The Extent, Nature and Circumstances of the Emigration from Ireland and the Work of the Catholic Social Welfare Bureau for Irish Catholic Emigrants

The Extent, Nature and Circumstances of the Emigration from Ireland and the Work of the Catholic Social Welfare Bureau for Irish Catholic Emigrants

The Scotch-Irish and the coming of the revolution in North Carolina

It is difficult to discuss the influence of any national stock on American history without being involved in the larger question of which is the more important, environment or heredity. Naturally, to the American historian, environment is all important, and in the concept of the frontier developed by F. J Turner and others, the pioneer was wholly a child of the American continent. This view of the pioneer, however, originates less in history than in the eighteenth-century idea of a natural man. The real frontiersman was himself an immigrant or the child of immigrant parents, practising a European religion, and attempting to realize European ideals in a new country.The Scotch-Irish were the dominant strain in the frontier population in all the colonies south of New York. Emigration from Ulster was as much a feature of American history in the eighteenth century as Irish catholic emigration in the next and had a much greater effect on the development of the country. From 1718, they had poured into America, mainly through Philadelphia, at the rate of about 4,000 a year. From there they made their way to the frontier and then down the lateral valleys of the Appalachians into the Valley of Virginia and piedmont North and South Carolina.