Orange Institution

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The Orange Institution, more commonly known as the Orange Order, is a Protestant fraternal organisation based predominantly in Northern Ireland and Scotland, but with lodges throughout the Commonwealth and in the United States. It was founded in Loughgall, County Armagh, Ireland in 1795.

Contents 1 Controversy 2 History 2.1 Whiteboys and Peep O'Day Boys 2.2 The role of James Wilson 2.3 Battle of the Diamond 2.4 Early years 2.5 The Battle of Garvagh 2.6 Years of suppression 2.7 Battle of Dolly's Brae 2.8 Revival 2.9 Role in the Partition of Ireland 2.10 In Northern Ireland 3 The Twelfth 4 Grand Orange Lodge of Ireland 5 Requirements for entry 6 Religion and culture 6.1 Protestantism 6.2 Parades and Orange Halls 7 Recent controversy 8 Political links 9 Related organisations 9.1 Orange charities and societies 10 Throughout the world 10.1 Republic of Ireland 10.2 England 10.2.1 History 10.2.2 Parades 10.3 Scotland 10.4 Wales 10.5 United States 10.6 New Zealand 10.7 Continental Europe 10.8 Canada 10.9 Ghana 11 Military contributions 11.1 The Ulster Tower 12 Flag 13 Notes and references 14 Further reading 15 Further reading: Canada and US 16 External links

[edit] Controversy

Its members and supporters describe it as a pious organisation, celebrating Protestant culture and identity. Its critics accuse it of sectarianism and anti-Catholicism. The Orange Order is well-known for holding parades, called the Orange Walk, mainly in Ulster, (Northern Ireland and in the Republic of Ireland), Scotland and Canada. These parades take place throughout the summer "marching season," climaxing on the 12th of July. Some members choose to not wear green on Saint Patrick's Day, preferring to wear orange instead. However, in recent years, Saint Patrick's Day has become more of a cross-community event, with several loyalist band parades joining in the commemoration of Saint Patrick.

James Craig, 1st Viscount Craigavon, as Prime Minister of Northern Ireland, is quoted as stating on April 24, 1934 at Stormont — "I have always said that I am an Orangeman first and a politician and a member of this Parliament afterwards — they still boast of Southern Ireland being a Catholic State. All I boast of is that we are a Protestant Parliament and a Protestant State."

[edit] History

[edit] Whiteboys and Peep O'Day Boys

Although the roots of the Orange Order can be traced back to the conflicts that arose from the Plantation of Ulster, particularly the Irish Rebellion of 1641 and the Williamite war in Ireland in the 1690s, (the Order's name comes from William of Orange and its parades commemorate his victory in the Battle of the Boyne in 1690 and the Battle of Aughrim in 1691), the Orange Order has its direct roots in inter-communal violence of the 1790s. Secretive Catholic agrarian groups were active, including the Defenders^[1]. Protestant groups were formed to oppose the Catholic groups, one of which was the exclusively Anglican Peep O'Day Boys, which critics of the Order claim was the parent organisation.^[2]

[edit] The role of James Wilson

After Protestant homes were attacked in Benburb, County Tyrone, on 24 June 1794, the Freemason James Wilson^[3] asked his fellow masons to help defend vulnerable Protestants. After being refused he left the Freemasons claiming that he "would light a star… which would eclipse them forever".^[4] He had already organised a group called the "Orange Boys" in 1792.^[5]

Many of the Orange orders' terms and language derived from Freemasonry, examples include "lodge", "grand master"^[6] and "degrees".^[7] The two movements have grown apart, today the highest bodies in Freemasonry^[8] and the Orange Order ^[9] specifically deny any connection between the two institutions.

[edit] Battle of the Diamond

The Orange Order proper was founded in Loughgall in County Armagh in 1795 after the Battle of the Diamond between the Catholic Defenders and the Protestant Peep O'Day Boys over trading rights which left around 80 dead.

James Wilson was joined by Daniel Winter and James Sloan.^[10]

[edit] Early years

Much of the Order's early activities involved opposition to the Society of the United Irishmen, a revolutionary organisation set up to abolish sectarian distinctions and to create an independent Irish republic. It was composed of Anglicans, Dissenters (i.e., non-Anglican church Protestants, mainly Presbyterian) and Roman Catholics. The United Irishmen were violently opposed by the Orange Order.

Shortly after the Order's establishment, the Governor of Armagh, Lord Gosford, gave his opinion of the new group to a meeting of magistrates: "It is no secret that a persecution is now raging in this country… the only crime is… profession of the Roman Catholic faith. Lawless banditti have constituted themselves judges…" However, against the background of the seditious activity of the United Irishmen, the government backed the Orange Order from 1796. Thomas Knox, British military commander in Ulster wrote in August 1796, "we must to a certain degree uphold them, for with all their licentiousness, on them we must rely for the preservation of our lives and properties should critical times occur" ^[11].

The Order spread rapidly in mid-Ulster and many Orangmen found their way into the government militia and Yeomanry. For their part, the United Irishmen exacerbated Catholic fear of the Order by spreading fabricated rumours of an "Orange extermination oath" to massacre all Catholics. Nevertheless, the order did expel up to 7000 Catholics from their homes in this period and by 1797, Henry Joy McCracken, the United Irish leader, was receiving word of the "barbarities committed on the country people [in Moneymore, county Londonderry ] by the Yeomen and Orangemen" ^[12]

Many Orangemen fought on the government side in the subsequent Irish Rebellion of 1798. Moreover, many were also involved in reprisal attacks after the rebellion, in which over 60 Catholic churches were burned. Such a reaction was fueled by some rebel atrocities against Protestants, such as the Scullabogue Barn massacre.

In the wake of the rebellion, once its usefulness had passed, the Orange Order was once again seen by the authorities primarily as a threat to public order.

[edit] The Battle of Garvagh

In the early 19th century, much of the Order's activities were bound up with violent conflict with the Ribbonmen, a catholic secret society.

A report from the time says: "The 26th July, 1813 is memorable as the day on which a conflict occurred between Loyalists and Ribbonmen. The latter, who assembled to the number of 1500, attacked the house of a resident named Davidson, where the Orange Lodges were in the habit of meeting. The owner of the doomed premises, warned of their intentions, had a few trusty friends at hand to lend any necessary assistance. Three of the Ribbonmen were killed outright, while others, mortally wounded, died soon after. This did not end the trouble because a month later twelve men from the neighbourhood of Garvagh were charged before Judge Fletcher at Derry for murder. Three of the accused were acquitted and the others found guilty of manslaughter." Of the acquittal a song says: "The Judge he then would us condemn Had it not been for the jurymen Our grateful thanks are due to them For they cleared the boys of Garvagh". The Ribbonmen were found guilty but were acquitted at a later assizes when it was stated "that both parties had become reconciled and were ready to give bail for their future good behaviour."

[edit] Years of suppression

The Orange Order, along with other organisations, was banned between 1823 and 1845 by the British government because of its involvement in promoting sectarian tension in Ulster. Although they were then illegal the parades continued. In 1829, seven people were killed during disturbances in Clones, County Monaghan, and eight in Enniskillen, County Fermanagh. The first Orange-related disturbances in Scotland were reported in 1830.

In 1834, Presbyterians were allowed to join. In 1835, a Parliamentary Committee set up to investigate the activities of the Order heard from a local magistrate, William Hancock, that: "For some time past the peaceable inhabitants of the parish of Drumcree have been insulted and outraged by large bodies of Orangemen parading the highways, playing party tunes, firing shots, and using the most opprobrious epithets they could invent... a body of Orangemen marched through the town and proceeded to Drumcree church, passing by the Catholic chapel though it was a considerable distance out of their way."

In 1836, the British army used artillery to quell trouble at the annual gathering at Scarva, County Down.

[edit] Battle of Dolly's Brae

Many Orange songs of the 19th century period suggest that the Royal Irish Constabulary were sympathetic to the Thrashers and turned a blind eye to numerous skirmishes in County Down. In July 1849 near Castlewellan, in Down there was a skirmish shortly before the "battle of Dolly's Brae".

On 12 July 1849, the "Battle" of Dolly's Brae took place. At least 30 Catholics were killed in clashes between Ribbonmen and Orangemen. The British government banned Orange Order marches again after this incident. The Grand Master of the Order, Lord Roden, was forced to resign his position as a justice of the peace after it emerged that he incited the Orangemen before the incident at a gathering hosted on his estate nearby.

[edit] Revival

By the later 19th century, the Order was in decline. However, its fortunes were revived by the spread of Protestant opposition to Irish nationalist mobilisation in the Irish Land League and then around the question of Home Rule. Some Protestants perceived the Land War (sometimes violent agitation for the rights of tenant farmers) to be anti-Protestant, as most of the Landowning class were Protestants. As a result, the Orange Order, in October 1880, sent 50 labourers from counties Cavan and Monaghan to work the lands of Charles Boycott (who was being "boycotted" by his own tenants). They also established the "Orange Emergency Committee" in 1881, to oppose the Land league and to help Landlords. These actions gave the Order greater appeal among the Ulster Protestant landed gentry and business community.

The Order's revival was completed by the controversy over Home Rule (or self government for Ireland), which it virulently opposed on the grounds that Protestants would face discrimination in a Catholic dominated Ireland. Many of the Order's backers were also industrialists and valued the economic common market which the Act of Union guaranteed with Britain. In 1886, the Order was instrumental in the foundation of the Unionist Party - a coalition of former Liberal and Conservative Members of Parliament and an organisation named the Ulster Loyalist Anti-Repeal Union - in order to oppose the first Home Rule Bill ^[13]. Between them, the Orange Order and the Unionist Party became mass organisations in Ulster, gaining the support of much of the Protestant population there. In 1886, when William Ewart Gladstone's Home Rule Bill was before Parliament. The Bill was defeated in June, and serious rioting broke out in Ulster, continuing on into the marching season in July. By September, fifty people were dead, and thousands had been driven from their homes ^{[citation needed]}.

In 1894, the Order and the Unionists successfully opposed the Second Home Rule Bill, which was passed in the House of Commons but rejected by the House of Lords. British Prime Minister William Gladstone hinted at this time that special provision might need to be made for Ulster, a proposal that prefigured the subsequent partition of Ireland. (Prof. Bew)

In the first decade of the twentieth century, the Order suffered a split, when Tom Sloane left the organisation to set up the Independent Orange Order. Sloane had been suspended from the main Order after running against a Unionist candidate on a pro-labour platform in an election in 1902. The Independent Orange Order was initially more left wing than its parent organisation. By 1905, it had over 70 Lodges. However, its appeal was hurt by the suggestion of its first grand master, Lindsay Crawford that unionists might accept Home Rule under certain circumstances. It later became associated with more traditional unionist politics, but remained critical of the close relationship between the Orange Order and the Unionist Party.

[edit] 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. The Order organised the 1912 Ulster Covenant, a pledge to oppose Home Rule, that was signed by up to 500,000 people.

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. 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" ^[14]. This practice spread to other Orange lodges 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. 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. 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 south of Ireland became embroiled in the Irish War of Independence (1919-1921), which pitted the Irish Republican Army against British state 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. In addition, some members of the Order were involved in paramilitary activities against nationalists. the leader of the Ulster Volunteer Force, Wilfrid Spender wrote to James Craig 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" ^[15]. 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 was partitioned from Southern Ireland as Northern Ireland. This self governing entity within the United kingdom was confirmed under the terms of the Anglo-Irish Treaty of 1921. Southern Ireland became first the Irish Free State then in 1949 the Republic of Ireland.

[edit] In Northern Ireland

The Orange Order had a central place in the new state of Northern Ireland. It acted as a basis for the unity of Protestants of all classes and as a mass social and political grouping. At its peak in 1965, the Order's membership was around 70,000, which meant that roughly 1 in 5 adult Protestant males were members. ^[16]

It had very close ties to the ruling Unionist Party and the senior leadership of both frequently overlapped. James Craig said in 1934, "I am an Orangeman first and a politician and a member of parliament second".

Membership of the Order was also useful in obtaining jobs and public housing.

The Order's principle commemoration on the 12th of July was made a public holiday and in effect, Northern Ireland's national day.

In recent decades, the Order's influence has shrunk somewhat as it has lost a third of its membership since 1965, notably in Belfast and Londonderry. The Order's political influence suffered greatly when the Unionist-dominated Stormont parliament was prorogued in 1972. ^[17]

Traditionally, the Orange Order was affiliated with the institutions of establishment Unionism: the Ulster Unionist Party, Royal Ulster Constabulary and Church of Ireland. It had a fractious relationship with the Democratic Unionist Party, Protestant paramilitaries, Independent Orange Order and the Free Presbyterian Church. The Order urged its members not to join these organisations, and it is only recently that some of these intra-Unionist breaches have been healed. ^[18]

[edit] The Twelfth

Main article: The Twelfth

The highlight of the Orange year are the marches leading up to the celebrations on the Twelfth of July. The Twelfth however remains a deeply divisive issue, not least because of allegations of triumphalism and anti-Catholicism against the Orange Order in the conduct of its Walks and criticism of its alleged behaviour towards Roman Catholics.

[edit] Grand Orange Lodge of Ireland

The Grand Orange Lodge of Ireland is the governing body of the Orange Order in Ireland. It has 373 members, 250 of which are appointed by County Lodges. Its Central Committee is made up of three members from each of the six counties of Northern Ireland (Londonderry, Antrim, Down, Tyrone, Armagh and Fermanagh), two each from the remaining Ulster counties (Cavan, Donegal and Monaghan), one from Leitrim, and 19 others.

[edit] Requirements for entry

Members are required to be Protestant with a belief in the Trinity, which excludes Unitarians and certain other Christian denominations and all non-Christians.^[19] Most jurisdictions require both the spouse and parents of potential applicants to be Protestant, although the Grand Lodge can be appealed to make exceptions for converts. Members of the Order face the threat of expulsion for attending any Catholic religious ceremonies.

The "Laws and Constitutions of the Loyal Orange Institution of Scotland", 1986 state: "No ex-Roman Catholic will be admitted into the Institution unless he is a Communicant in a Protestant Church for a reasonable period." Likewise the "Constitution, Laws and Ordinances of the Loyal Orange Institution of Ireland" (1967) state: "No person who at any time has been a Roman Catholic… shall be admitted into the Institution, except after permission given by a vote of seventy five per cent of the members present founded on testimonials of good character…" In the 19th century, Rev. Dr. Mortimer O'Sullivan, a converted Roman Catholic was a Grand Chaplain of the Orange Order in Ireland.

In the 1950s, Scotland also had a converted Roman Catholic as a Grand Chaplain — Rev. William McDermott.

[edit] Religion and culture

[edit] Protestantism

The basis of the modern Orange Order is the promotion and propagation of "biblical Protestantism" and the principles of the Reformation. As such the Order only accepts those who confess a belief in a Protestant religion.

The Order considers the Fourth Commandment to forbid Christians to work on Sundays. In March 2002 it threatened "to take every action necessary, regardless of the consequences" to prevent the Ballymena Show being held on a Sunday. The County Antrim Agricultural Association immediately complied with the Order's wishes.

Some evangelical groups claim that the Orange Order is still influenced by Freemasonry.^[20] Many Masonic usages survive such as the organisation of the Order into "Lodges". The Order has a system of "degrees" which new members advance through. These degrees are interactive "plays" with references to the Bible. There is particular concern over the ritualism of "higher degrees" such as the Royal Arch Purple and the Royal Black Institutions.^[21]

[edit] Parades and Orange Halls

Parades form a large part of Orange culture. Most Orange Lodges hold an annual parade from their Orange Hall to a local church. The sect of the church is quite often rotated, depending on local demographics.

Monthly meetings are held in Orange Halls. Orange Halls on both sides of the Irish border often function as community halls for Protestants and sometimes those of other faiths, though this was more common in the past. The halls quite often host community groups such as credit unions, local marching bands, Ulster Scots and other cultural groups as well as religious missions and political parties such as the Ulster Unionist Party.

[edit] Recent controversy

In June 2005, the Order's Grand Master Robert Saulters was cautioned by the Police Service of Northern Ireland (PSNI) over his involvement in an apparently illegal parade. However, the Parades Commission were forced to back down on other parades because of the threat of loyalist violence (notably the annual 1st July East Belfast "mini-twelfth" which was declared illegal, on the basis that the "11-1 forms", notice of intention to organise a public procession, were filled out incorrectly). The lodges had been filing 11-1 forms collectively to avoid legal culpability for failing to follow the Commission's guidelines, instead of naming an individual prepared to take responsibility, which the parades commission deemed to be illegal. The PSNI and the British government later said there was no illegality. In his Twelfth of July speech in 2005, Saulters compared the PSNI to the Gestapo in their cautioning of him.

On 12 September 2005, PSNI Chief Constable Hugh Orde blamed the Orange Order for inciting serious rioting after an Orange parade in Belfast was banned. Television coverage of the rioting showed people wearing Orange regalia, throwing missiles at the police. Orde's accusation was disputed by senior Orangeman who stated that the police were heavy handed, and that some responsibility lay with the Parades Commission^[22].

In 2006, Roy Bather, the Grand Master of the Orange Order in England attracted controversy when he refused to expel two Orangemen who had been convicted of membership of the illegal paramilitary Ulster Volunteer Force. A similar case had occurred in 2000, when two Orangemen who had been convicted of membership of the Orange Volunteers were not expelled from the Order^[23].

[edit] Political links

The Order first became overtly political during Charles Stewart Parnell's campaign for Home Rule in the 1880s. Since 1905 the Orange Order was entitled to a voting bloc on the Ulster Unionist Council, the decision-making body of the Ulster Unionist Party. Although the UUP had long mulled over breaking the link, it was, in the end, the Orange Order that broke away in March 2005. The Democratic Unionist Party (DUP) attracted the most votes in an election for the first time in the 2003. Ian Paisley, who is not a member of the Orange Order, maintained a bitter campaign of conflict with the Order since 1951, when the Order banned members of Paisley's Free Presbyterian Church from acting as Orange chaplains and openly endorsed the Official Unionists (UUP) against independent Unionist parties like Paisley's. ^[24] Recently, however, Orangemen have begun voting for Paisley in large numbers due to their opposition to the Good Friday Agreement. ^[25] Relations between the DUP and Order have healed greatly since 2001, and there are now a number of high profile Orangemen who are DUP MPs and strategists. ^[26]

[edit] Related organisations

There are three related organisations, the Independent Orange Institution (which disapproved of the link with the Official Unionist Party) the Apprentice Boys of Derry (named after Protestant guild apprentices who closed the city gates on a Jacobite army seeking to enter the walled city of Derry in 1688 and helped withstand the siege of Derry), whose roots lie in urban working-class Protestant communities, and the Royal Black Preceptory (RBP). There is some dispute as to the RBP's origins, some suggesting that they are descended from the remnants of the Knights of the Order of St John.

Recently, the Orange Institution has joined with the Royal Black Preceptory and the Independent Orange Institution in talks with the nationalist Social Democratic and Labour Party (SDLP) and the Roman Catholic Church in order to explain the background to Orange parades and demonstrate the Institution's willingness to have dialogue with Roman Catholics. This has been seen by some people as a development of the relationship between the Orange Institution and the Independent Orange Institution which has resulted in the holding of joint church services and which some people believe will ultimately result in a healing of the split which led to the Independent Orange Institution breaking away from the mainstream Order.

[edit] Orange charities and societies

Main article: Orange Charities and Societies

The Orange Order runs a number of charitable ventures including:

• The Grand Orange Lodge of British America Benefit Fund
• Lord Enniskillen Memorial Orange Orphan Society
• Orange Foundation

[edit] Throughout the world

The Orange Institution spread throughout the English-speaking world and further abroad. It is headed by the Imperial Grand Orange Council. It has the power to arbitrate in disputes between Grand Lodges, and in internal disputes when invited. The Council represents the autonomous Grand Lodges of Ireland, Scotland, England, Canada, Australia, New Zealand, the United States, Ghana, Togo and Wales

Famous Orangemen have included Dr Thomas Barnardo, who joined the Order in Dublin, Sir. John A. MacDonald, who was Prime Minister of Canada, William Massey, who was Prime Minister of New Zealand, Harry Ferguson, inventor of the Ferguson Tractor, and Earl Alexander, the Second World War general.

[edit] Republic of Ireland

In 2005, controversy was generated when the organisers of Cork's St Patrick's Day parade (in the Republic of Ireland) invited representatives of the Orange Order to march in the celebrations, part of the year-long celebration of Cork's position of European Capital of Culture. The Orange Order accepted the invitation and was to parade with their wives and children alongside Chinese, Filipino and African community groups in an event designed to recognise and celebrate cultural diversity. A threatening phone call was made to a person connected to the parade’s organising committee. An anonymous male caller said: "Be careful. We know what you’re planning." Subsequently, after consultation with the Garda Síochána (the Irish police force), the Orange Order grand secretary Drew Nelson said both his organisation and the parade organisers were disappointed that the Order would not be attending the festivities.

He added that he welcomed the invitation and hoped the Order would be able to participate in the event next year. A Church of Ireland clergyman, Reverend David Armstrong, spoke out against the invitation. Now based in Carrigaline, near Cork, Reverend Armstrong and his family were forced to leave their home in Limavady, County Londonderry, by loyalist paramilitaries after he spoke out against the bombing of the local Catholic church. He stated that local Orangemen told him at the time that "the bombing was God's work."

[edit] England

Most English lodges are based in the Liverpool area^{[citation needed]}, including Bootle. An estimated 4,000^{[citation needed]} Orangemen, women and children parade in Liverpool and Southport every 12 July, watched by thousands more. Organisations commonly associated with Northern Ireland such as the Orange Order, Royal Black Institution and Apprentice Boys of Derry are all in existence and contribute to the diverse cultural patchwork of Liverpool.

[edit] History

The Orange Order has had a presence in Liverpool since, at least, 1819 when the first parade was held to mark the anniversary of the Battle of the Boyne, on July 12. In its early years in the city the Twelfth was known as 'Carpenters Day' due to the abundance of shipwrights who, having emigrated from Belfast, took part. The organisation was not just an association for migrants from Ireland however; their politics ensured that the majority of Orangemen were English-born. Indeed, the Institution in England was started by soldiers returning to the Manchester area from Ireland. The organisation was its strongest in the Toxteth and Everton areas. Many prominent Liverpudlians were members, including, reputedly, the founders of Liverpool Football Club.

In the nineteenth century the movement became very closely linked to the dominant Conservative and Unionist Party although in 1909 the Liverpool Protestant Party was founded by George Wise. The party returned several councillors but became defunct in 1974 after their power base was destroyed. Today, Orange Order members in Liverpool, almost unanimously, vote for the Conservative Party.

At one stage the Order was reputed to have over 40,000 members in Liverpool but the post-war years have seen a steady decline in numbers. The Institution split in 1989 and some members left to attach themselves to the Independent Orange Order after a dispute about paramilitary flags. The combined memberships today stand at around 4,000.

[edit] Parades

The Orange Order in Liverpool hold their annual Twelfth parade in Southport, a seaside town north of Liverpool. The Institution also hold a parade there on Whit Monday whilst the Apprentice Boys hold their parade in June, also in Southport. The Black Institution hold their Southport parade on the first Saturday in August.

The Orange Order also parade in Liverpool on the Sunday prior to the Twelfth and on the Sunday after. These parades go to and from church. Other parades are held to commemorate significant events. For example, in July, the Apprentice Boys parade to and from church in commemoration of the Battle of the Somme.

A larger than usual Twelfth parade is being planned for 2008 to mark Liverpool's Capital of Culture year.

[edit] Scotland

Main article: Grand Orange Lodge of Scotland

The Grand Orange Lodge of Scotland is the largest Orange Lodge outside Northern Ireland, and has attracted controversy over alleged links with loyalist groups. Like its cousin in Northern Ireland, the organisation's Grand Lodge has tried to rein in troublemakers within its ranks who have support in some local lodges in order to improve its public image.

Membership is almost entirely working-class and has changed little in social composition since the late nineteenth century. Most lodges are concentrated in west central Scotland around Glasgow, Lanark and parts of Renfrew and Ayr. However, the Order is also very strong in West Lothian, and, to a lesser extent East Lothian, but not in Edinburgh. In 1881, fully three quarters of Orange lodge masters were born in Ireland and, when compared to Canada, Scottish Orangeism has been both smaller (no more than two percent of adult male Protestants in west central Scotland have ever been members) and more of an 'Ulster ethnic' association which has been less attractive to the native Protestant population.^[27] The strongest predictor of Orange strength in a Scottish county for the period 1860-2001 is the proportion of Irish-Protestant descent in the county. ^[28]

Scottish Orangeism's political influence crested between the wars, but was effectively nil thereafter as the Tory party at all levels began to move away from Protestant politics toward a more neoliberal economic agenda. ^[29] -->

[edit] Wales

Currently only one orange lodge is open in Wales - Cymru Prince of orange LOL1922 . It is growing in numbers currently around ten members and is seeking to expand further.[1] Cymru Prince of orange LOL1922 website [2]

[edit] United States

In 1871, in New York City, Mayor Hall and Superintendent Kelso, head of the New York Police Department, issued a decree on 10th July banning the 12 July demonstration. Nine people had been killed and more than a hundred injured (including children) during the parade the year before, when a riot broke out after the marchers had angered Irish Catholics with sectarian songs and slogans. The ban appalled many nativists, who saw it as bowing down to the wishes of the Irish Catholic immigrant community. The New York Times had a July 11 headline, "Terrorism Rampant. City Authorities Overawed by the Roman Catholics." The ban was revoked by State Governor Hoffman, after pressure from the city's elite. He promised the Orangemen protection by the state and Federal authorities if the city of New York could not provide it.

Over 1000 state militiamen (the mainly Catholic 69th Regiment had been confined to barracks) formed a protective barrier around less than 100 Orangemen. Thousands protested the march on Eighth Avenue, throwing bottles and rotten food at the marchers, and the day soon descended into mayhem when shooting broke out. The death toll of the day was 50 protesters and six policemen: 300 protesters were injured, and 60 police and army personnel. Only two Orangemen were injured. Almost 400 Irish Roman Catholics were arrested for various offences. There was no trouble in the 1872 demonstration in New York and no demonstration in 1873. At the second sessions of the State Grand Lodge of New York in June, 1874 there were discussions on further Twelfth marches in New York. The report concluded: "The prevailing opinion is that parading through the streets on the Twelfth of July is entirely unnecessary, and as the authorities have decided in favour of the society have the same rights extended to them as other societies -- the right to parade it is now deemed not at all necessary... that instead each lodge should meet at their headquarters and celebrate the anniversary... by a social reunion". The Twelfth, 1874, being a Sunday, the brethren attended services at Holy Trinity Church where the Rev. S. H. Tynge was the preacher. He said of the Orangemen: "They were American Protestants -- no longer Irish Protestants. They did well to remember the deeds of the brave men of Enniskillen, and sternness of Prince William, but he would beseech them to be done with the enmities, to cast aside the prejudices born in these hours of trial." The next Orange parade was in 1890 when there was a march with a picnic in Jones Wood at which 4,000 were present. The last New York parade was in 1900 when the Imperial Grand Orange Council of the World had its sessions in the city.

[edit] New Zealand

Bro. William Ferguson Massey, a native of Limavady who went on to be Prime Minister of New Zealand between 1912-1925, was a member of L.O.L. No.10 Auckland, New Zealand.

[edit] Continental Europe

In July 2005, 12 people were fined €6,000 each by local government officials after organising an illegal Orange march in Benidorm, Spain, a popular holiday resort.^[30]

[edit] Canada

Main article: Orange Order in Canada

The Orange Order played an important role in the history of Canada, where it was established in 1830. Most early members were from Ireland, but later many English, Scots, and other Protestant Europeans joined the Order.

[edit] Ghana

The Orange Order in Ghana appears to have been founded by Scots-Irish missionaries some time during the 19th century. It's rituals mirror those of the Orange Order in Ulster though it does not place restrictions on membership to those who have certain Roman Catholic family members. The Orange Order in Ghana is currently being subjected to attack by charismatic churches.[3]

[edit] Military contributions

Orangemen fought with General Isaac Brock at the Battle of Queenston Heights in the War of 1812.

Lieutenant-Colonel Ogle Robert Gowan commanded the Queen's Royal Borderers. He was wounded at the Battle of the Windmill, near Prescott, Ontario, in 1838 while Canadians were defending themselves from an attack from the United States.

Sir James Craig, later the first Prime Minister of Northern Ireland, served in the Second Boer War.

Orangemen fought in the Crimean War, Indian Mutiny and other conflicts.

On one occasion when men of the Royal Irish Fusiliers were granted an audience with the Pope, several Orangemen in the regiment wore their sashes under their army uniforms, rather than display them overtly and risk causing offence.

Orangemen fought in both World Wars. The most famous battle in the folklore of the Order is the Battle of the Somme which began on 1 July 1916. Many Orangemen had joined the 36th (Ulster) Division which had been formed from various Ulster regiments and had also amalgamated Lord Edward Carson's Ulster Volunteer Force (who were formed to oppose Home Rule for Ireland) into its ranks. But for the outbreak of World War I, Ireland had been on the brink of civil war, as Orangemen had helped to smuggle thousands of rifles from Imperial Germany (see Larne Gun Running). Several hundred Glasgow Orangemen crossed to Belfast in September, 1914, to join the 36th (Ulster) Division. Roughly 5000 members of the Division died on the first day of the battle.

[edit] The Ulster Tower

Main article: Ulster Tower Thiepval

The Ulster Tower is a memorial to the men of the 36th (Ulster) Division who died during the Battle of the Somme, nine of whom were awarded the Victoria Cross.

[edit] Flag

The Orange Order have a standard which consists of an Orange background with a St George's Cross in the top left corner and a purple star in the bottom right.

[edit] Notes and references

1. ^ Other groups were the Whiteboys (also known as the Hearts of Steele and Hearts of Oak, Terry Alts, Rockites, Whitefeet, Thrashers and Ribbonmen) and the Carders
2. ^ "Portadown has a conspicuous place in the history of Protestant militancy. The Orange Order was founded in the town of Portadown in 1795, an offshoot of a Protestant terrorist group known as the Peep O'Day Boys, named for their practice of attacking Catholics at dawn."[Garvaghy Road]: A History, from the Garvaghy Road Resident's Association
3. ^ "James Wilson was probably the most influential of the founding fathers of Orangeism and was an ardent Freemason. Respected Orange historian R.M. Sibbett records, 'Wilson was a member of the Society of Freemasons, which fully qualified him for establishing a new Order of a secret character.' The Orange Order, from the Evangelical Truth website
4. ^ Freemasonry, from Ulster-Scots and Irish Unionist Resource
5. ^ "He had already organised the Orange Boys at the Dian (County Tyrone) in 1792, as is evidenced by the notice in the Belfast News Letter on 1st February 1793, which referred to a meeting of the 138 members of the Orange Boys held on 22nd January 1793." Freemasonry, from Ulster-Scots and Irish Unionist Resource
6. ^ "The fledgling Orange Order (and the Defenders) borrowed wholesale from Masonic practice and terminology. Orange 'lodges', 'masters', 'grand masters', 'oaths', 'signs' 'degrees', 'warrants' and 'brethren' all have a clear Masonic lineage." The Men of No Popery — The Origins of the Orange Order
7. ^ Phoenixmasonry Masonic Museum — Orange Order
8. ^ "There are numerous fraternal orders and Friendly Societies whose rituals, regalia and organisation are similar in some respects to Freemasonry's. They have no formal or informal connections with Freemasonry." UGLE:Other Organizations
9. ^ Orange Order "Many have come to their own conclusions on the basis of hearsay, limited knowledge, or in some cases no knowledge at all. The writer of Proverbs warns us "He who answers a matter before he hears the facts, it is folly and shame to him." (Proverbs 18:11 Amplified Bible) The purpose of this study is to make it clear that, contrary to the popular belief of some, there is no connection between the Freemasons and the Loyal Orange Institution. We hope by setting the record straight, we will inform the mind, correct such misunderstandings as exist, and present an honest assessment of the purpose and place of the Loyal Orange Institution." From The Orange Order: An Evangelical Perspective — Orangeism Compared with Freemasonry, By Rev. Ian MEREDITH B.A., M.Th., Grand Chaplain Grand Orange Lodge of Scotland & Rev. Brian KENNAWAY M.A., Deputy Grand Chaplain Grand Orange Lodge of Ireland
10. ^ "James Wilson and James Sloan, who along with 'Diamond' Dan Winter, issued the first Orange lodge warrants from Sloan's Loughgall inn, were masons." The Men of no Popery, The Origins Of The Orange Order, by Jim Smyth, from History Ireland Vol 3 No 3 Autumn 1995
11. ^ Bartlett, Dawson, Keogh, Rebellion page 44
12. ^ Bartlett, Rebellion page 71
13. ^ ME Collins, Ireland 1868-1966
14. ^ ME Collins, Ireland 1868-1966, page 202
15. ^ Michael Hopkinson, Irish War of Independence, page 157
16. ^ Kaufmann, Eric. 2007. The Orange Order: A Contemporary Northern Irish History (Oxford University Press)- see http://www.oup.com/uk/catalogue/?ci=9780199208487 ; for graph of membership and maps showing geographic strength, see figures 1-1, 10-5, 10-6, 10-7, and 10-10 at http://www.sneps.net/OO/bk1maps.htm  ; Kaufmann, E. 'The Orange Order in Ontario, Newfoundland, Scotland and Northern Ireland: A Macro-Social Analysis' in D. Wilson (ed.), The Orange Order in Canada (Dublin: Four Courts, 2006) - PDF , see <http://www.sneps.net/OO/papers.html.
17. ^ Kaufmann, Eric. 2007. The Orange Order: A Contemporary Northern Irish History (Oxford University Press) - see http://www.oup.com/uk/catalogue/?ci=9780199208487
18. ^ Kaufmann, Eric. 2007. The Orange Order: A Contemporary Northern Irish History (Oxford University Press) - see http://www.oup.com/uk/catalogue/?ci=9780199208487
19. ^ The full oath reads "An Orangeman should have a sincere love and veneration for his Heavenly Father; a humble and steadfast faith in Jesus Christ, the Saviour of mankind, believing in Him as the only Mediator between God and man. He should cultivate truth and justice, brotherly kindness and charity, devotion and piety, concord and unity, and obedience to the laws; his deportment should be gentle and compassionate, kind and courteous; he should seek the society of the virtuous, and avoid that of the evil; he should honour and diligently study the Holy Scriptures, and make them the rule of his faith and practice; he should love, uphold, and defend the Protestant religion, and sincerely desire and endeavour to propagate its doctrines and precepts; he should strenuously oppose the fatal errors and doctrines of the Church of Rome, and scrupulously avoid countenancing (by his presence or otherwise) any act or ceremony of Popish Worship; he should, by all lawful means, resist the ascendancy of that Church, its encroachments, and the extension of its power, ever abstaining from all uncharitable words, actions, or sentiments towards his Roman Catholic brethren; he should remember to keep holy the Sabbath day, and attend the public worship of God, and diligently train up his offspring, and all under his control, in the fear of God, and in the Protestant faith; he should never take the name of God in vain, but abstain from all cursing and profane language, and use every opportunity of discouraging those, and all other sinful practices, in others; his conduct should be guided by wisdom and prudence, and marked by honesty, temperance, and sobriety; the glory of God and the welfare of man, the honour of his Sovereign, and the good of his country, should be the motives of his actions." Qualifications of an Orangeman from Orangenet
20. ^ An example of this is the Evangelical Truth website
21. ^ "On top of these previous concerns, there has been a growing evangelical opposition to the highly degrading ritualistic practices of the Royal Arch Purple and the Royal Black Institutions within the Orange over this past number of years." The Orange Order from the Evangelical Truth website.
22. ^ Leaders must 'back forces of law'
23. ^ MP calls for ban on jailed Liverpool Orangemen — The Observer newspaper article, 9 July 2006
24. ^ Kaufmann, Eric. 2005. 'The New Unionism', Prospect (November) ; Patterson, Henry and Eric Kaufmann, The Decline of the Loyal Family (Manchester University Press, 2007)
25. ^ Tonge, Jonathan and Jocelyn A.J. Evans, 'Eating the Oranges? The Democratic Unionist Party and the Orange Order Vote in Northern Ireland,' paper presented at EPOP Annual Conference, Oxford University, 10-12 September 2004 - <http://epop2004.politics.ox.ac.uk/materials/Tonge_Evans.pdf#search=%22jonathan%20tonge%20orangeism%22>
26. ^ Kennaway, Brian. 2006. The Orange Order (London: Methuen)
27. ^ 'The Orange Order in Ontario, Newfoundland, Scotland and Northern Ireland: A Macro-Social Analysis' in D. Wilson (ed.), The Orange Order in Canada (Dublin: Four Courts, 2006); Also see maps at: http://www.sneps.net/OO/maps.html
28. ^ Kaufmann, Eric. 2006. 'The Dynamics of Orangeism in Scotland: The Social Sources of Political Influence in a Large Fraternal Organization,' Social Science History, volume 30: 2
29. ^ Walker, Graham. 1992. ‘The Orange Order in Scotland Between the Wars,’ International Review of Social History, vol. XXXVII, no. 2, pp. 177-206
30. ^ Section: "Trust Orangemen to turn Benidorm's mood sour" from Comment: Sue Denham: Barron evidence is so 'confusing' that McDaid is convinced by it, Sunday Times, July 24, 2005

[edit] Further reading

• Kaufmann, Eric. 2006. 'The Dynamics of Orangeism in Scotland: The Social Sources of Political Influence in a Large Fraternal Organization,' Social Science History, volume 30: 2
• Graham Walker, "The Orange order in Scotland between the wars", International Review of Social History, 37, 2 (1992).
• Tom Gallagher, Glasgow, the Uneasy Peace: religious tensions in modern Scotland (Manchester, 1987)
• Elaine McFarland, Protestants First: Orangeism in nineteenth-century Scotland (Edinburgh, 1990),
• Frank Neal, Sectarian Violence: the Liverpool Experience, 1819-1914 (Manchester, 1988), considered the principal study of English Orange traditions
• R.M. Sibbert, Orangeism in Ireland and throughout the Empire, 2 vols (London, 1939). strongly favorable
• H. Senior, Orangeism in Ireland and Britain, 1795-1836 (London, 1966).
• Tony Gray, The Orange Order (London and Toronto, 1972).

[edit] Further reading: Canada and US

• Akenson, Don. The Orangeman: The Life and Times of Ogle Gowan. Toronto: Lorimer, 1986. 330 pp.
• Cadigan, Sean T. "Paternalism and Politics: Sir Francis Bond Head, the Orange Order, and the Election of 1836" Canadian Historical Review 1991 72(3): 319-347. Issn: 0008-3755 Fulltext online in Ebsco. By cultivating Orange Order support for the Tory cause in the Upper Canadian general election of 1836, Sir Francis Bond Head astutely responded to a society in which political power rested on paternal accommodations within a hierarchical edifice. By courting Orange support, the lieutenant-governor acknowledged that the colony's ideological formation was as much a preserve of the producing classes as it was the intellectual arena of Upper Canadian elites. Through the loyalty issue, Head successfully merged Orange intimidation with respectable Toryism to beat the Reformers in 1836.
• Currie, Philip. "Toronto Orangeism and the Irish Question, 1911-16" Ontario History 1995 87(4): 397-409. Issn: 0030-2953 Describes the reactions of Toronto members of the Orange Order to proposals for home rule for Ireland during 1911-16. Many Canadians endorsed Irish home rule by utilizing the so-called "Canadian Analogy," which suggested that if Canada, with its linguistic, religious, and cultural divisions, could become a success after being granted home rule, then there was every reason to believe that Ireland could do the same. Most Orangemen, however, saw the Canadian Analogy in a different light: the continuous religious bickering between Canadian Protestants and Catholics and the continued loyalty of French Canadian Catholics to Rome did not augur well for the future of Protestants in a Catholic-dominated Ireland. Toronto's Orangemen saw Canada's future as inextricably linked to a successful British Empire, and Irish home rule would mean the creation of a hostile power at Britain's back door. To Toronto's Orangemen, concern over Ireland's future represented their interest in "not only the fate of the British Empire, but the future place of Canada and England within it in years and decades ahead."
• Michael A. Gordon. The Orange Riots: Irish Political Violence in New York City, 1870 and 1871 (1993)
• Houston, Cecil J. and Smyth, William J. The Sash Canada Wore: A Historical Geography of the Orange Order in Canada. U. of Toronto Press, 1980. 215 pp. Shows the Orange Order, with its two main tenets, anti-Catholicism and loyalty to Britain, flourished in Ontario. Largely coincident with Protestant Irish settlement, its role pervaded the political, social and community as well as religious lives of its followers. Spatially, Orange lodges were founded as Irish Protestant settlement spread north and west from its original focus on the Lake Ontario plain. Although the number of active members, and thus their influence, may have been overestimated, the Orange influence was considerable and comparable to the Roman Catholic influence in Quebec.
• Pennefather, R. S. The Orange and the Black. Toronto: Best, 1984. 187 pp.
• See, Scott W. "The Orange Order and Social Violence in Mid-nineteenth Century Saint John." Acadiensis 1983 13(1): 68-92. Issn: 0044-5851. Until the 1840's, St. John, the major city of New Brunswick, was a largely homogeneous, Protestant community. Then famine in Ireland caused a considerable influx of Irish Catholics. Combined with a decade of economic distress in New Brunswick, the immigration of poor agricultural laborers triggered a nativist response. The Orange Order, until then a small and obscure fraternal order, became the vanguard of nativism in the colony and stimulated Orange-Catholic tension. The conflict culminated in the riot of 12 July 1849, in which at least 12 people died. The violence subsided as Irish immigration declined.
• See, Scott W. "'Mickeys and Demons' Vs. 'Bigots and Boobies': the Woodstock Riot of 1847" Acadiensis 1991 21(1): 110-131. Issn: 0044-5851. The 1847 Woodstock, New Brunswick, riot illustrates the subtle relationship between historical events, contemporary documents, and our collective memory of those events. Some commentators saw the battle as a glorious triumph of vigilant Orange Order forces over lawless and transient Irish Catholics. Not surprisingly, it was men of the order and their supporters who produced most of the surviving contemporary accounts of the riot. Both sides had defied the law, but only Irish Catholics were brought to trial and Catholics were excluded from the jury. Thirty-five of the 49 defendants who stood trial were convicted, thus underscoring the second-class citizenship of Irish Catholics in this Loyalist, Protestant-dominated region.
• See, Scott W. Riots in New Brunswick: Orange Nativism and Social Violence in the 1840s U. of Toronto Press, 1993. 266 pp.
• Senior, Hereward. Orangeism: The Canadian Phase. Toronto: McGraw-Hill Ryerson, 1972. 107 pp.
• Way, Peter. "The Canadian Tory Rebellion of 1849 and the Demise of Street Politics in Toronto" British Journal of Canadian Studies 1995 10(1): 10-30. Issn: 0269-9222 Examines the end of the political street violence in Toronto, conducted by Tory supporters and their Orange Lodge allies, following Canadian Governor General Lord Elgin's approval in 1849 of the Rebellion Losses Bill, which was intended to compensate victims of the Rebellion of 1837-38. Toronto had a history of popular, violent political street protests that had been given tacit approval by the city's Tory government and establishment. When riots broke out after Lord Elgin's assent to the passage of the bill, which was sponsored by the rival Reformers and bitterly opposed by the Tories, civic officials finally broke ranks with their Orange working-class supporters by prosecuting many of the participants. The Tory establishment had realized that the bedrock of their political beliefs - loyalty to the queen and England - was undermined by riotous demonstrations that defied law and order and were directed against the queen's representative in Canada, Lord Elgin. "This assertion of law and order over sectarian conflict marked a significant shift in the city's politics."
• Winder, Gordon M. "Trouble in the North End: the Geography of Social Violence in Saint John, 1840-1860" Acadiensis 2000 29(2): 27-57. Issn: 0044-5851 In Canada, differences between Irish Catholics and the Orange Order accounted for much, but far from all, of the social violence in mid-19th-century Saint John, New Brunswick. Particular sites of conflicts were workplaces and neighborhoods that were often on the parade routes of the Orange Order. Clashes between the Orange Order and Irish Catholics raged throughout the 1840's. The violence peaked with major riots in 1847 and 1849. In the 1850's an improving economy, the waning of the Irish famine migrations, and accommodation of the Irish Catholics resulted in less strife. While some violence continued in the 1850's, it was less intense and not always sectarian.

[edit] External links

• Eric Kaufmann's Orange Order Page
• See Donald MacRaild, "The Orange Order, Militant Protestantism and Anti-Catholicism: A Bibliographical Essay," (1999)
• Orange Lodge of England
• Pictures of Twelfth 2006, Southport
• The Netherfield Road Navy
• Grand Orange Lodge Of Ireland
• Video clip of Mohawk LOL 99 in Belfast
• Orange Chronicle
• Orangenet
• Woodburn Ebenezer LOL787