Ethel Kerin was born on 11 January 1922 in Clara, County Offaly. Her mantra in life was to ‘keep your head down’ learned from her parents who worked as servants on the estates of affluent Protestants. Ethel kept her head down in terms of her parents’ employers as she depended on them for food and shelter. When she came to live in England in the 1940s, she kept her head down as she was Irish.
Ethel Kerin was my mother. She was born into a family of Protestants who worked in service. Little I have read or seen in Ireland relates to the type of life she and her family led. It was a hand to mouth existence, of feeling inferior and beholden to her father’s employers who were Protestant business families or landed gentry. In the post Partition decades of the 1920s and 30s, the lives of the family were frequently interrupted by termination of service and relocation. Apart from the Quaker families they worked for, their employers treated them with little regard, deciding to close down their houses and leave Ireland at short notice, returning to properties they held in England. My grandmother kept in touch by letter with the many friends she made, both Catholic and Protestant, across the Midlands and east of the country till the end of her life. The correspondence gives a sense of sadness of having to move and set up home again as well as the vagaries of their employers. However, simple pleasures of going out for picnics and evenings with neighbours that involved laughter and fiddle playing were clearly high points in their lives. Overall, there is a sense of making the best of things under difficult circumstances. Despite church and school attendance at the Church of Ireland, the family’s lives were more related to their neighbours, regardless of religion, than they were to that of their Protestant employers.
Clara’s engagement with the textile industry may go back 100 years before the Goodbody jute factory. As one of the smaller towns and villages in the county places such as Clara, Ferbane, Kilcormac and Shinrone are less clearly associated with the early plantations by contrast with Daingean, Tullamore and Birr. Clara was prosperous in the 1770s and from the weakening of textiles in the 1820s must have suffered a good deal until the hand loom business progressed after the mid-1850s and the jute factory from the mid-1860s.The Goodbody firm continued as a prosperous concern for another hundred years. Clara was the only town in Offaly to see expansion of its population in the second half of the nineteenth century. And so in the economic cycle it may be that the post 1820s to the 1860s were lean years as has been the period since the 1970s. These are generalisations and will need to be revised in the context of detailed research on Clara businesses, employment, housing and infrastructure.
This is our first blog of 2021 and we are pleased to have a growing number of contributors as the interest in local studies continues to expand in Offaly and in Ireland. Last year our blog posts (82) reached over 103,000 and amounted to 144,000 words. Michael Goodbody has two important articles on Clara houses, Drayton Villa and Inchmore, in Offaly Heritage 11 (published in December 2020). The latter house now in a very different state to 2007 and the former lately bought by Offaly County Council. Robert Goodbody was the founder of the Clara dynasty of Quaker merchants and was born at Mountmellick in 1781 and died at Drayton Villa, Clara (later the Parochial House) in 1860. In 1825 he moved to Clara to set up his sons in business at the Brosna mills. He built Inchmore, Clara in 1843 and for a time lived at Tullagh House, Tullamore. During the Famine years he practised as an amateur doctor. He had six sons of whom five survived to make a huge contribution to industry in Clara and Tullamore.If you have an article on Offaly history for the blog, email us at email@example.com.
It was not unusual for amateur doctors to practice their skills and theories among the poor in Ireland during the nineteenth century. One such was Robert Goodbody of Clara, who earned the gratitude of the Earl of Charleville for his activities around Tullamore during the Great Famine of 1846–49.
Many readers and their parents will have great recollections of the dancing scene in Ireland. You can help write the history. Share your thoughts and send on the stories needed to build a picture of the dancing scene in Ireland. Many will recall Je t’aime played in the 1960s in St Mary’s Hall, or the Harriers, Tullamore. But what about the County Ballroom and the parish halls in Clara, Birr, Rahan, Killeigh and so many more. Did dancing bring about the ‘ruin of virtue’?
Dancing has always been a source of expression, fun and entertainment in Ireland. People danced at the crossroads, in each other’s houses, at social events, festivals, and in licensed dancehalls all around the country. From the early twentieth century the Catholic hierarchy became particularly concerned with the opportunities that might arise for sexual immorality in dancehalls. In October 1925 the bishops and archbishops of Ireland issued a statement which was to be read at ‘the principal masses, in all churches on the first Sunday of each quarter of the ecclesiastical year.’ The statement referred to the ‘evils of dancing’ and it was ‘a grave and solemn warning to the people with regard to the spiritual dangers associated with dancing’. The statement noted: ‘We know too well the fruit of these [dance] halls all over the country. It is nothing new, alas, to find Irish girls now and then brought to shame, and retiring to the refuge of institutions or the dens of great cities. But dancing halls, more especially, in the general uncontrol of recent years, have deplorably aggravated the ruin of virtue due to ordinary human weakness. They have brought many a good innocent girl into sin, shame and scandal, and set her unwary feet on the road that leads to perdition’. The behaviour of the men did not elicit much comment. From the mid-1920s and throughout the early 1930s there were constant references in the newspapers to the problems of dancehalls and motor cars. In 1931 Cardinal McRory combined the two and saw a growing evil in ‘the parking of cars close to dancehalls in badly lighted village streets or on dark country roads. Cars so placed are used … by young people for sitting out in the intervals between dances’. ‘Joy-riding’ had a very different connotation in the period than it does now. Reporting on a sermon by the bishop of Galway, the Irish Independent noted that ‘joy-riding’ was conducted by ‘Evil men – demons in human form come from outside the parish and outside the city – to indulge in this practice. They lure girls from the town to go for motor drives into the country, and you know what happens… it is not for the benefit of the motor drive. It is for something infinitely worse’.
The well-known geographer, T. W. Freeman, provided us with a useful summary of the work in the Tullamore bacon factory in his geographical survey of Tullamore published in 1948:
The Midlands Co-Operative Society began its career as a creamery in 1928, and was at first intended to absorb the milk supplies of the neighbourhood for butter – making, but as these were never sufficiently great the trade in eggs and poultry became more important. Like the two private firms mentioned above [Williams’s and Egan’s], the Co-Operative Society buys and sells over a wide area, which includes the two counties of Leix and Offaly, the whole of Co. Galway, and parts of Tipperary, Roscommon, and Meath . Altogether the Society handles some 30,000 cases of thirty dozen eggs, of which three-quarters are exported to Britain, and approximately 24,000 turkeys, 5,000 geese, and 18,000 hens per annum, mainly for export or the Dublin market. Butter is bought from other creameries, made into one – pound rolls, and sold. In 1945, a bacon factory was added; the pigs are bought in Co, Offaly, and the produce sold in much the same area as that covered by the eggs and poultry trade. The scarcity of pigs at present means that the factory is working below capacity. The Society also has a sawmill using local timber for making cases and firewood and runs retail shops in Tullamore town and at Clonaslee: in all, it employs 180 workers, with 80 extra in the Christmas turkey season, and 20 extra in the main egg season, from February to May: most of this labour is drawn from the towns.
Killings such as that of Sergeant Cronin were rarely spoken of in Tullamore in the years from 1920 to the 1990s. As to who shot Cronin there were so many suggestions – men from out of town, a policeman siding with the I.R.A. and so on. Like the Spanish Civil War there was a pact of forgetfulness (olvidados) for those who were there. When Peadar Bracken made the Offaly I.R.A. Brigade return in 1940 (filed in confidence for over seventy years) in connection with service and pensions for those who had fought in the 1916–21 period he described the Cronin killing outside Cronin’s house in Henry/O’Carroll Street as
‘31st Oct., 1920 – Sergeant Cronin ‘wounded returning to Barracks, at Tullamore. Died subsequently.’
Today we know that the causes, course and consequences of any national struggle are complex and that the results can be not what was anticipated. In Ireland it became a Free State with a Civil War that set back the country for many years. Perhaps until after the emigration of 400,000 in the 1950s.
Offaly GAA blessed with some great club history publications: sources for Offaly history and society, no. 7. GAA is very fortunate to have a number of fabulous club history publications at its disposal. Clubs such as Clara, Daingean, Edenderry, Kilcormac/Killoughey, Seir Kieran and Tullamore have produced particularly comprehensive and detailed club histories and their value to members is immense.
I have started research earlier this year on my latest project, a comprehensive, detailed history of Offaly GAA. It is a very big undertaking with a huge volume of research required before you even consider putting pen to paper. It will be a three year plus project and trying to get a picture of all eras and factors in the growth of the GAA in Offaly is quite daunting.
My aim is to do a proper history of Offaly GAA, one that transcends its mere sporting contribution to the county. To a very large degree, the GAA successes from the 1960s through to the 2000s contributed greatly to the well-being of Offaly as a county and provided its own distinct unique identity. Whether you have any interest in sport, GAA doesn’t float your boat or you prefer other sporting codes, the importance and contribution of the national games to Offaly simply can’t be understated.
This week as a substitute for our cancelled lectures during Covid we list some of the older books on Offaly History and some of which are still of use and must be consulted. The list is by no means complete and does not cover archaeology or geology. By older we mean studies mostly published before 1920 and many being diocesan histories. One book that is essential to look at is the Dublin Society survey of the county in 1801. This is the first book published about County Offaly/King’s County and deserves a read before moving on. John O’Donovan when preparing the ordnance survey memoirs in the 1830s had occasion to use Coote, among other books, and considered Coote a blockhead and worse. Yet, there are some nuggets for those who are patient. Coote was trying to promote for the Dublin Society (later Royal Dublin Society) agricultural education. The farming societies were not started until the 1840s and wilted in the Famine years. It was the 1900s before countrywide education in agricultural methods began with Horace Plunkett, agricultural cooperation and the Department of Agricultural and Technical Instruction.
The verdict of county secretary James P. Kingston on the county council elections of 2 June 1920 was that the election was not just remarkable and memorable but revolutionary. Kingston believed it was even more revolutionary than the 1899 elections that saw only three members of the old grand jury transfer to the new county council. In that election James Perry Goodbody was elected for Clara unopposed and William Adams defeated distiller and grand jury member Bernard Daly to secure the Tullamore seat. Goodbody was a leading Quaker businessman and Adams a large farmer and publican. Adams retired from the council in 1912 and was succeeded at the council by his son P.F. Adams who was married to Rosaleen Egan, a daughter of Henry Egan, chairman of the county council from 1899 to 1910. Goodbody served on the council as chair of the Finance and Proposals Committee from 1900 and was vice-chairman of the council from 1912. Both P.F. Adams and James P. Goodbody sought election to the new council of 1920 in the first post-war elections and both were defeated. Sinn Féin secured 19 of the 21 seats and acceptable Labour men two seats. For Secretary Kingston the election was also a turning point as he was forced out of office within a year, just as his predecessor Thomas Mitchell had been in 1899.
‘While some counties have done much in the matter of publicizing their part in the fight for freedom, very little has been heard of the part played by Offaly in that great struggle, and yet it was within the borders of this historic county that some of the bravest and most daring deeds were done. It is not right, he said, that these should be allowed to pass into complete oblivion, and it is hoped the writing of this story of the Clara R.I.C. barrack attack will encourage others into penning the complete story of Offaly’s fight during that critical period of Irish history.’ These were the words of P. O’M. in 1960, basing his account on that published in the local press on 5 June 1920. (P O’M was brought to our attention as Paddy O’Meara who wrote a number of good articles on Clara history and was a local news correspondent.) The witness statement of Séan O’Neill, a manager in P.J. White’s Clara shop (Bureau of Military History) supports the press reports of the time. So to do the recollections of Harold Goodbody (forthcoming). IRA man and county councillor Sean Robbins of Clara was critical as was Fergus O’Bracken, writing to vindicate the role of his father, overall IRA commandant Peadar Bracken, in the episode.