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Creative Boycotting in Late 19th Century Ireland
Long before old newspapers were available on-line, Danny Dowling spent a substantial amount of time visiting libraries in Waterford, Wexford and Kilkenny, pouring over the old newspapers, and making notes or copies of various articles about Glenmore or other subjects or places that took his interest. One area of interest was boycotting. Although protests and the joining of ordinary people to shun, or place economic pressure on another person, in an effort to change behaviour, probably goes back to the beginning of humans living together, and forming societies, the term boycott to describe such a protest only came into popular use in 1880. The verb boycotting came about due to Captain Charles Boycott, a land agent in County Mayo.
Charles Stewart Parnell advocated non-violence and the banding together of tenant farmers and labourers to stop the abuses associated with evictions. In 1880, Boycott, a retired army officer, raised the rent on his tenants and evicted a number of families. The newly formed local Land League pressured local farmers, labourers and tradesmen to refuse to work for or deal with Boycott. What started as a local protest soon garnered international news coverage after Boycott wrote to London newspapers complaining about his treatment. With no workforce willing to bring in his harvest several hundred Protestant farmers from northern Ireland journeyed to Mayo and clashed with local Land League members. By the end of the year Boycott left Ireland and died 123 years ago on the 19th of June.
Within a short time of 1880 Land League Branches were established in parishes across the country and boycotting became a common means of protesting evictions. Not only were landlords and their agents targeted, but people who took up cottages and farms where evictions occurred were identified as “land grabbers.” By placing pressure on prospective tenants not to take up evicted farms this reduced the economic benefit of the landlord to evict existing tenants. In some instances when farms sat idle deals were brokered and evicted tenants were returned to their previous holdings. As reflected in our earlier post on 8 March 2020 “The Glenmore Land League and the Ballyfacey Evictions” the local Parish Land League Branches were formed and influenced by the clergy. Father Cody, born in Glenmore, and the curate of Mullinavat, was arrested and tried for engaging in boycotting against Darby Walsh.
Generally boycotting included not associating with or engaging in any business with the landlord, his agent, and the “land grabber.” Often the “land grabber” was the only local person that people could influence. When the “land grabber” came into the local village or town he was followed around the village or town by a bell ringer to warn local people and businesses that he was present. The Waterford Standard of the 22nd of December 1880 reports that when Darby Walsh arrived in Mullinavat the Railway Bell was rung and he was followed up the street by a large crowd, amid shouts of “boycott him.” The newspaper stated “much excitement prevailed.” As time went on people became creative in how they protested or boycotted. In addition to “land grabbers,” people were also identified and shunned for “grass grabbing.”
Shortly after the Ballyfacey, Glenmore failed evictions in 1885, Father Patrick Neary, the Parish Priest of Mullinavat, attended and spoke at a “monster meeting” at Portlaw, Co. Waterford. The meeting was held to consider the action to be taken against a local farmer and cooper named Michael Hickey. The meeting was chaired by Rev. T. Aherne the Parish Priest of Portlaw and sitting with him on the stage were four other priests including Father Neary. Also present were two MP’s and “a number of minor lights in the National ranks.” Father Neary was introduced to the meeting by the chair as the “unconquered and unconquerable hero of Mulllinavat.”
After speeches a usual resolution of boycotting was unanimously adopted, “[t]hat we, the labourers and farmers of this Branch, resolve to have no dealings with Michael Hickey in the way of labour, lime, milk, or cooperage, and call on the surrounding Branches to take due notice of this resolution particularly.”
What occurred next was reported widely across Ireland and England and resulted in another unanimous resolution. “Miss Margaret Sheehan came forward and said—Reverend Chairman, ladies and gentlemen, it is with no ordinary feeling of gratitude that I present myself here as a lover of my oppressed country, as a sympathiser with her coerced children, and as far as is in my power a vindicator of her rights. To serve Erin has been, and must always be, the cherished wish of my heart, but words of mine are not adequate to express the gratitude I feel for the honour conferred on me by being chosen to propose a resolution to this monster meeting—a meeting whose unanimous voice will condemn any man whose desire is like that of Michael Hickey, to crush the spirit of the poor labourer—the labourer who by the sweat of his brow produces the fruits of the earth. I certainly feel honoured by the warmth of your reception; but by adopting the following resolution you will afford me far more pleasure—”
“That we the young girls of Waterford, Tipperary and Kilkenny resolve and promise this day, before this vast multitude, to treat with scorn and contempt any matrimonial proposals from Michael Hickey, as punishment for his high handed hostility to the poor labourer Burke and his young and helpless family of seven.” (Waterford Standard, 18 September 1885).
Although a large number of evictions and boycotts were reported in the newspapers sometimes evictions did not result in boycotts or other actions by the local Land League Branch. The New Ross Standard of the 17th of June 1893 reported that on the 10th of February 1893 a faction fight took place on the streets of Rosbercon resulting in the arrest of fourteen people including two women. The cause of the faction fight was an eviction in Busherstown, Glenmore in 1891. It does not appear that the Glenmore Land League Branch engaged in boycotting when this eviction took place. However, as illustrated by four other newspaper accounts of assaults and arrests the fighting between the two families continued for some time.
Danny had a mark next to the reference to the following article which provides another example of a creative boycott and the involvement of the clergy in carrying it out. The Kilkenny Moderator of the 2nd of January 1889 reported the following:
“SANGUINARY IN CHAPEL. An extraordinary scene occurred in Dungloe chapel, near Londonderry, before Mass on Sunday last, on two boycotted men named Condy Boyle and Charles Gallagher attempting to take their accustomed seats. At the annual auction of pews on Sunday week the boycotted men had been dispossessed, and their seats given to men who had been imprisoned for refusing to attend the so-called “Star Chamber” inquiry. On the arrival of the opposing factions at the chapel they found the doors locked, and a crowd assembled, which the priest let in through the sacristy until the disputed pews were filled. When the boycotted people entered the gallery they were violently assaulted. Blood flowed freely, eight combatants being injured. The chapel had to be re-consecrated, and the police called in.”
In the twentieth century boycotting was widely used and became an effective means by various groups including civil rights, animals rights, trade unions and environmental groups. Today it continues to be an important means of non-violent protest. However, the more creative 19th century boycotting involving pews and matrimonial proposals appear to be resigned to history alongside pew auctions.
Dr. Kathleen Moore Walsh