Political developments inside the Catholic population set out in the previous post were reflections of changes within a seemingly stagnant Northern society, most notably the growing strength and confidence of its middle class and greater educational opportunities for working class Catholics.
For the former, if they shifted away from simple rejection of the Northern State it was not because they had strong material interests in that state but because they had the possibility for this to be the case. For the latter, the increasing economic and social role of the state, including welfarism, made equality and the state’s opposition to it a much more immediate issue and one for which the State could not avoid taking clear responsibility.
Gerrymandered local government boundaries meant that discrimination became an acute issue as more and more Catholics who had received higher levels of education felt aggrieved that their efforts might be wasted, while their integrity and identity was being insulted, never mind the material loss of income to go with demeaned status.
Since an increased role for the State in housing provision through local government also made the state more directly responsible for Catholic disadvantage through discrimination in housing allocation, this too became a more blatant injustice. All the more insufferable in those areas where Catholics were a majority – west of the Bann and especially in Derry. Belfast Catholics were almost always more aware of their vulnerability as a minority and the threat to their security – it wasn’t possible to be anything more than a minority, at least locally.
It could be no surprise therefore that the civil rights movement began in a real way outside Belfast and never became a mass movement inside it, certainly not in the way it was to become in the rest of the Northern State. This heavily influenced the political development of the fight for reforms and the evolution of the socialist alternative to the varieties of nationalism that later triumphed in the struggle to lead the struggles of the Catholic working class.
So, in histories of the civil rights campaign it is the students at Queens University that appear prominently, and the Peoples Democracy organisation that they created that plays a key role. Later events confirmed that while students are an important segment of society they cannot substitute for the working class, which of course some of them were, and increasingly would, become.
The welfare state not only gave Stormont a more obvious role in the distribution of public resources but was a component of greater capitalist state intervention into the economy and society more generally. Greater state planning involved projects for new hospitals, roads, towns and a new university. All gave opportunities for religious disadvantage given the geographical difference in the settlement of the two religious populations. Promotion of new industry also had differential impacts on the two religious groups, with declining traditional industry mainly in Belfast and East of the Bann being replaced by outside investment in these areas.
This welfare state didn’t reflect the strength and struggle of the working class, and was primarily, as elsewhere, a means of socialising costs for capital by the state, but it did give some benefits by reducing inequalities between workers and encouraging their demands, in this case that distribution should be fair and equitable.
Accompanying the modernisation of state intervention was a modernisation of rhetoric from the Unionist regime in the person of the new Prime Minister, Terence O’Neill. O’Neill sought to modernise economic policy with a number of reports and a strategy of attracting outside investment. A new town, new university and new roads, and in 1964 recognition of the autonomous Northern Ireland Committee of the all-island Irish Congress of Trade Unions all reflected this new agenda. New industry was attracted – Michelin, Du Pont, Enkalon as the old declined – and new economic and political links established with the South as O’Neill met Taoiseach Sean Lemass at the beginning of 1965. All this persuaded the Nationalist Party to become the official opposition in Stormont for the first time in its history.
O’Neill’s policy was a result of the decline of traditional industry and therefore the erosion of the economic and social basis of the devolved regime, which would become more and more dependent on London and the political vagaries of politics at Westminster, especially if decline were to continue. The election of a Labour Government in 1964 encouraged some nationalists to believe that the new Labour Government would be more sympathetic to Catholic expressions of grievance than the previous. In this context, the existence of a small group of Labour MPs sympathetic to the nationalist case was seen as an important route to push for Westminster intervention and effect a break from the existing convention that London would not intervene in Stormont’s devolved responsibilities.
O’Neill’s policy was also a response to political pressure on Protestant working class support for the Unionist Party, which was suffering from the erosion of support consequent on the decline of traditional industry and growing unemployment. Protestant workers were increasingly deserting the Unionist Party, threatening the all-class nature of the Stormont regime’s support.
Just as today predictions of unionist decline and defeat are partly based on increasing numbers who do not define themselves as unionist (or nationalist), so the increase in votes for the Northern Ireland Labour Party (NILP) in the 1950s and 1960s was seen as the growth of class-based politics. While perhaps easily dismissed now in hindsight, were a similar growth to develop today it is likely that some left enthusiasm for such a development would actually be greater. It is therefore important to consider the question whether Unionist rule could have been overturned by the Protestant working class?
The 1958 Stormont election saw the NILP do well with unemployment growing in Protestant working class areas, winning four seats against unionists in these areas, although the nature of the Party and its leaders at this point needs to be taken into account. For example, in his maiden speech one newly elected NILP MP attacked nationalists as sectarian for complaining about discrimination. Just as today when loyalists present themselves as defenders of the interests of the Protestant working class, the emphasis of the NILP at this point is on the limiting attribute of ‘Protestant’.
In the following 1962 election the NILP retained their four seats, and with the IRA campaign over, achieved its highest ever vote of 76, 842, although the Party didn’t win any more seats. In Belfast the NILP vote was 60,170 while the Unionist vote was 67,450. The latter however included 5,049 business votes, few of which would have gone to Labour. Some foresaw the NILP as a ‘formidable contender’ for control of Belfast in five years’ time. In 1964 the NILP increased its vote again to 103,000 in the Westminster election, although winning no seats.
Later in the year O’Neill called a Stormont election and despite fielding more candidates the NILP vote fell to 66,323, losing two of their four working class seats. O’Neill’s modernisation agenda had stolen much of the platform of the NILP’s social democracy, and his image was less overtly sectarian than previous Unionist Party leaders.
This arose from O’Neill visiting Catholic schools and meeting members of the church, which gained some Catholic goodwill while generating loyalist anger. He was still however a member of the Orange Order and joined two other loyal orders after becoming Prime Minister. None of the minority’s grievances regarding gerrymandering of local government, discrimination and the Special Powers Act or B Specials were touched. Even the Unionist newspaper, the ‘Belfast Telegraph’ later noted that appointments to public bodies made a mockery of O’Neill’s professions of goodwill.
The sectarian character of the Unionist regime remained intact and the most prominent members of the NILP in the early 1960s were opposed to challenging its discrimination. These leaders faithfully reflected some of the most backward ideas within the Protestant working class rather than attempting to lead them somewhere more progressive.
Their commitment to the constitutional status of the state was absolute, and their reactionary character was exemplified by a relatively minor event that has since become notorious for demonstrating the NILP’s reactionary cowardice. In November 1964 a motion in Belfast Corporation to open public play centres on a Sunday was defeated by one vote with two Labour members of the corporation voting against it – the swings in the parks were to be locked and closed.
By 1966 it was clear that the NILP could not oust the Unionist Party but there was nevertheless a small constituency which was sympathetic to Catholic grievance. Throughout the 1960s the NILP took up issues later prominent in the civil rights campaign, including opposition to repressive legislation and an enquiry into discrimination and gerrymandering. What the Party could not do was either mount a credible challenge as an alternative majority in Stormont to the electoral hegemony of the Unionist Party, or lead an alternative movement outside of the electoral arena – a Labour-led civil rights movement.
This meant that the defeat of the Unionist regime and its sectarianism would not come from within the Protestant working class or, it would appear, from the ranks of social democracy reaching across the sectarian divide to Catholic workers. This would have required a larger and stronger Party more committed to ending the sectarian division through popular campaigning. The organisation of even a small number of individuals from the Protestant working class with such a perspective would have been exemplary but would have found it extremely hard to change the dynamic of later events that led to the troubles, and would even have found it hard to maintain organisation as sectarian mobilisation increased within Protestant working class areas.
Instead there were a number of ominous developments in the mid-sixties that would later become typical of what has been called a loyalist ‘backlash’, although as examination of the period shows this was a backlash that came first by creating the circumstances employed to justify itself.
Violent loyalist activity preceded the troubles, with notable riots in 1966 in protest at commemoration of the fiftieth anniversary of the 1916 Easter Rising. Attacks on Catholics and their property led to two Catholic men being shot dead and one Protestant woman killed in a petrol bob attack on a Catholic pub next door to her home The Orange Order denounced the Rome-ward trend of Protestant churches and there was a push against O’Neill in the Unionist parliamentary party that included four out of nine cabinet members.
Even by 1966, before the civil rights campaign had really started, or the Northern Ireland Civil Rights Association had been created, a ‘backlash’ had erupted against purely symbolic diluting of sectarian supremacy.
On the Catholic side disillusionment had set in by 1965, with the hopes raised by O’Neill generating disappointment and some bitterness. Nationalist Party participation as an official opposition in Stormont was gaining them nothing. By 1964 the first organisation with a recognisable political agenda based on civil rights had been set up.
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