Abstract
The sexual abuse scandals that have shaken the Catholic Church in Ireland, America and elsewhere primarily involve priests and Christian Brothers, but since the production of Patricia Burke Brogan’s play Eclipsed in 1992, the TV documentary States of Fear in 1999, and Peter Mullan’s 2002 film The Magdalene Sisters, the stories of the Magdalene Laundries and the Industrial Schools have forced us to recognize that some Irish nuns were also sadistic abusers of women and children.1 Claims of maltreatment in orphanages and reformatories all over the world, the majority of them run by orders that originated in Ireland, have multiplied. The exposure of this shameful past has accentuated a demographic trend that began just after Vatican II, long before tales of brutality threatened to undermine the ethical foundations of the religious life. As modernizing nuns abandoned the medieval habit and the hidden discipline of the cloister to take up work in the world, and as professional careers for women outside the convent increased, the distinctive appeal of the religious life faded. In Africa, which offers fewer secular opportunities for women, convents continue to recruit, but the precipitous decline of Irish vocations has accelerated during the last decade.
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Notes
Kim Bielenberg, ‘Why My Call to Prayer Was So Irresistible’, Irish Independent, 16 October 2004, online, LexisNexis.
Catriona Clear, ‘The Limits of Female Autonomy: Nuns in Nineteenth-Century Ireland’, in Women Surviving, eds Maria Luddy and Cliona Murphy (Dublin: Poolbeg, 1990), p. 45.
David Lloyd, Ireland after History (Cork: Cork University Press, 1999), p. 2.
Mary Magray, The Transforming Power of the Nuns: Women, Religion, and Cultural Change in Ireland, 1750–1900 (New York and Oxford: Oxford University Press, 1998), pp. 46–73.
Joan Hoff and Maureen Coulter, ‘Editors’ Note’, Irish Women’s Voices: Past and Present: Special Issue, Journal of Women’s History, 6:4/7: 1 (1995): 10.
Mary Raftery and Eoin O’Sullivan, Suffer the Little Children: the Inside Story of Ireland’s Industrial Schools (New York: Continuum, 2001), pp. 89–109.
For the most consistently hostile account of the Magdalene system in nineteenth-century Ireland, see Frances Finnegan, Do Penance or Perish: Magdalen Asylums in Ireland (Oxford: Oxford University Press, 2004).
For example, Sister Teresa Coughlan and Sister Lucy Bruton in Les Blanchisseuses de Magdalen, dir. Nicolas Glimois and Christopher Weber, France 3, 20 February 1999.
James M. Smith, ‘Remembering Ireland’s Architecture of Containment: “Telling Stories” in The Butcher Boy and States of Fear’, Éire/Ireland, 36: 1&2 (2001): 111–13.
James M. Smith, ‘The Politics of Sexual Knowledge: the Origins of Ireland’s Containment Culture and the Carrigan Report (1931)’, Journal of the History of Sexuality, 13: 2 (2004): 209.
Catriona Clear, Nuns in Nineteenth-century Ireland (Dublin: Gill and Macmillan, 1987), p. 155.
Tony Fahey, ‘Nuns in the Catholic Church in Ireland in the Nineteenth Century’, in Girls Don’t Do Honours: Irish Women in Education in the 19th and 20th Centuries, ed. Mary Cullen (Dublin: Women’s Education Bureau, 1987), pp. 28–30.
Mary Raftery, ‘Sisters of Mercy Break Ranks’, Irish Times, 6 May 2004, online, LexisNexis.
Patsy McGarry, ‘Sister Act’, Irish Times, 4 October 2003, online, LexisNexis. For the current situation
see Henry McDonald, ‘Dail and Church Agree €1.3bn Payout to Child Abuse Victims’, Observer, 3 January 2006, online, LexisNexis.
Maeve Connolly, ‘Magdalene Laundries Women “Ignored”’, Irish News, 17 May 2004, online, LexisNexis. The Sisters of Mercy of the Americas, however, posted an online apology after the release of Mullan’s film, http://www.sistersofmercy.org/justice/magdalene_movie.html (accessed 24 January 2006).
Fintan O’Toole, ‘Sisters of No Mercy’, Observer, 16 February 2003, online, LexisNexis.
James M. Smith, ‘The Magdalene Sisters: Evidence, Testimony… Action?’, Signs: Journal of Women in Culture and Society, 32 (2007): 431–58.
Luke Gibbons, Gaelic Gothic: Race, Colonization, and Irish Culture (Dublin: Arlen House, 2004), pp. 10–11.
Robert Mighall, A Geography of Victorian Gothic Fiction: Mapping History’s Nightmares (Oxford: Oxford University Press, 1999), p. xvii.
Jonathan Murray, ‘Convents or Cowboys? Millenial Scottish and Irish Film Industries and Imaginaries in The Magdalene Sisters’, in National Cinema and Beyond: Studies in Irish Film 1, eds Kevin Rockett and John Hill (Dublin: Four Courts Press, 2004), p. 154.
Denis Diderot, The Nun, trans. Leonard Tancock (London: Penguin, 1974), p. 59.
Rosemary Curb’s collection of personal testimonies suggests that there were indeed many lesbians in convents. See Rosemary Curb and Nancy Manahan, eds, Lesbian Nuns: Breaking Silence (Tallahassee, Florida: Naiad Press, 1985), passim.
Matthew Lewis, The Monk (New York: Modern Library, 2002), p. 276.
For an insightful discussion of Melmoth the Wanderer that helped me to formulate my argument about the Gothic, see Margot Backus, The Gothic Family Romance: Heterosexuality, Child Sacrifice, and the Anglo-Irish Colonial Order (Durham, NC: Duke University Press, 1999), pp. 109–26.
Nancy Lusignan Schultz, ‘Introduction’, Veil of Fear: Nineteenth-Century Convent Tales by Rebecca Reed and Maria Monk (West Lafayette, IN: NotaBell Books, 1999), pp. vii-ix. Wesley Hutchinson remembers Maria Monk’s fraudulent story being offered as the truth about Catholicism to young Protestants in Northern Ireland (personal communication, 18 May 2005).
Helen Ebaugh, Nuns in the Vanishing Cloister: Organizational Decline in Catholic Religious Orders in the United States (New Brunswick, NJ: Rutgers University Press, 1993), p. 25.
Kate O’Brien, Presentation Parlour (Dublin: Poolbeg, 1994), pp. 40–81.
Kate O’Brien, Teresa of Avila (London: Max Parrish, 1951), p. 10;
Clare Boylan, ‘Introduction’, in Kate O’Brien, The Land of Spices (London: Virago Press, 2000), p. xii.
Kate O’Brien, The Last of Summer (London: The Book Club, 1944), p. 175.
Eavan Boland, ‘Continuing the Encounter’, in Ordinary People Dancing: Essays on Kate O’Brien, ed. Éibhear Walshe (Cork: Cork University Press, 1993), pp. 20–1.
For a slightly different view of O’Brien, the constitution, and de Valera, see Adele Dalsimer, Kate O’Brien: a Critical Reading (Dublin: Gill and Macmillan, 1990), pp. 48–58; for a similar one, see Mary Breen, ‘Something Understood?: Kate O’Brien and The Land of Spices’, in Ordinary People Dancing, pp. 167–9.
Kate O’Brien, The Flower of May (New York: Harper, 1953), p. 169. Mère Générale and the Brussels convent appear in both The Land of Spices and The Flower of May.
Peter Mullan, ‘Interview’, Channel Four Film, http://www.channel4.com/film/reviews/feature.jsp?id=111965 (accessed 24 January 2006).
Walter Chaw, ‘He Who Courts Controversy: Interview with Peter Mullan’, Film Freak Central (10 August 2003), http://www.filmfreakcentral.net/notes/pmullaninterview.htm (accessed 24 January 2006).
Interview, The Movie Chicks (Summer 2003), http://www.themoviechicks.com/summer2003/mctmagdalene.html (accessed 24 January 2006).
Brian Pendreigh, ‘The Nun Who Imitated Her Real Life’, Sunday Times, 23 February 2003, online, LexisNexis.
Jay Richardson, ‘Interview with Peter Mullan and Anne-Marie Duff’, http://www.futuremovies.co.uk/filmmaking.asp?ID=33 (accessed 25 January 2006).
Mullan notes that there were Protestant Magdalene Asylums in Scotland, and rejects the idea that he intended to make an anti-Catholic film. But intentions and effects are very different things. Gary Crowdus, ‘The Sisters of No Mercy: an Interview with Peter Mullan’, Cineaste, 28: 4 (2003): 33.
J.J. Lee, ‘Women and the Church since the Famine’, in Women in Irish Society: the Historical Dimension, eds Margaret McCurtain and Donncha Ô Corrain (Westport, CT: Greenwood Press, 1979), p. 39.
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© 2007 Elizabeth Butler Cullingford
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Cullingford, E.B. (2007). ‘Our Nuns are not a Nation’: Politicizing the Convent in Irish Literature and Film. In: Balzano, W., Mulhall, A., Sullivan, M. (eds) Irish Postmodernisms and Popular Culture. Palgrave Macmillan, London. https://doi.org/10.1057/9780230800588_5
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