Chapter 6 — Sisters of Mercy

Possibility of change

The Congregation’s Submission dealt with their overall role in residential childcare. They stated: In conjunction with major changes in Religious Life heralded by Vatican II, in the later 1960’s the Kennedy Report ushered in a new era of child-care. The new model of child-care was the group home. It is, we submit, important to recognise that the Sisters of Mercy were also at the heart of this transition from institutional care to group home. It would be an unfair caricature to depict the Sisters as only being involved in the deposed regime of institutional child-care, and absent from the regime of group homes. On the contrary, the Sisters of Mercy were at the heart of this process of change.

The Congregation went on to say: It is unlikely that the problems posed by extreme poverty and family dysfunction can ever be addressed in a manner that avoids any pain to the child involved. But there is no doubt that the institutional form of child-care caused a great deal of pain to the children involved. The Sisters of Mercy were at the heart of that system and fully recognise their responsibility. However, it is also fair to say that the Sisters of Mercy were among the first to embrace the transition to the new system of group homes.

By the time of the Kennedy Report in 1970, numbers in the institutions had reduced to such an extent that the old system based on capitation was unworkable. Schools had either to close down or adapt. Change came slowly, and it was not until the mid-1980s that the old institutional care system was fully replaced by the Sisters of Mercy with group homes.

In contrast, the Sisters of Charity, who were also engaged in the institutional care of children, recognised the need for change, and attended childcare courses in England in the late 1940s. These courses changed the way the Sisters looked at institutional childcare in Ireland. They recognised that the existing nature of institutional care could not provide for the psychological or emotional needs of vulnerable children. They introduced the group home system to St Joseph’s, Kilkenny between 1951 and 1954. The success of this innovation was recognised almost immediately by Dr Anna McCabe, who saw that the children were happier in the new system.

Had the Sisters of Mercy seen the fundamental flaws in the system of childcare operated by them in the late 1940s, and introduced change accordingly, much of the abuse recounted to the Investigation Committee might not have taken place. As the Sisters have stated: It is significant that there have been few complaints about the group homes run by the Sisters of Mercy.

The extent of the Congregation’s involvement in residential care was reflected in the number of complaints received by the Investigation Committee from former residents of their institutions. The Investigation Committee conducted full investigative hearings into five of the largest institutions, namely Goldenbridge, Newtownforbes, Clifden, Cappoquin and Dundalk. Every witness who wished to participate in the investigation into these industrial schools was invited to do so. In respect of other schools, each complainant was invited for interview.

Name	Open	Certification	Original number of complainants	Invited for hearing	Attended hearing
St Vincent’s, Goldenbridge	1880–1983	185	77	52	43
Lady of Succour, Newtownforbes	1869–1969	145	6	6	5
St Joseph’s, Clifden	1872–1983	140	33	20	10
St Michael’s, Cappoquin	1877–1999	75	26	17	9
St Joseph’s, Dundalk	1881–1983	100	21	10	3

Response to allegations of abuse

During the Investigation Committee’s Emergence hearings, Sr Breege O’Neill, then Congregation Leader of the Sisters of Mercy, outlined the response of the Congregation to the issue of child abuse in Ireland.

The emergence of widespread allegations of abuse in the early 1990s coincided with the centralisation or amalgamation of the Congregation. The Congregation had just formed at national level in 1994, and the intermediate provincial structures had not yet been established. This made it difficult, she said, for the Congregation to determine precisely what had happened. Sr O’Neill stated: I suppose one of the reasons I outlined our structure in the beginning was because when the allegations that concerned our congregation became known to us in the mid 90s we did not have central archives. We had just amalgamated at national level in 1994 and our intermediate structures, which were the provincial structures, were not in place. So one of the difficulties for us in responding to the allegations at the beginning was that the information we needed to get the picture ourselves of just what happened in the institutions and what was known of life there, that information was spread around the country.

The records of institutions that had closed in the 1960s had been transferred to local convents, some of which were autonomous and others were branch houses of larger convents. Some records had been transferred to the mother house of the newly formed Diocesan Congregations. In 1996, the Sisters decided to collect what records there were and assemble them in a central archive. To that end, they employed a professional archivist and established the archive at the Congregation’s premises in Baggot Street. The records which had survived the closure of some of the schools and convents, and the process of amalgamation, were in some areas quite sparse. This made it difficult for the Leadership to develop an awareness of what had happened or to respond to the increasing number of requests for information from former residents of institutions run by the Congregation. Sr O’Neill stated that the records were: as complete as we have been able to find of record of any institution for which we were responsible as far as back as we have been able to find records for. So everything from attics to whatever little pieces of paper were available, we have done an immense trawl of every house to ensure that in some way the whole picture is contained in one place.

The records consist of: Any records that were kept in any industrial school and I think they cover things like admission registers – I have to make a note of these so I will remember them - discharge books, books of incidental returns, manager’s diaries, medical officer reports, punishment books, maintenance books. Any correspondence that has survived from the institutions. Medical history forms, general case notes, birth certificates, detention orders. They vary. I am not saying that we have all of that information for any one institution, but the archives comprise all of that information in relation to at least some of the institutions and in varying degrees in relation to them all ... Depending on when the industrial school in a particular locality closed and what happened to the building, or even what happened to the convent building in the subsequent years to the 90s also determined what information has survived.

The Sisters of Mercy became aware of allegations of abuse in the late 1980s and early 1990s. Sr O’Neill stated: It was at that time that we became aware of the pain that some people who had been in our institutions were still carrying in their adult life as a result of their time there. That we became aware of mainly through the public domain. Through books that had been published. I refer to the book "The God Squad" in the late 80s and "You May Talk Now" by Mary Phil Drennan. They were people whose stories related to institutions that were run by our Congregation.

Ms Christine Buckley had made serious allegations of abuse arising out of her time in Goldenbridge on the Gay Byrne radio programme on 8th November 1992, but it was the ‘Dear Daughter’ programme in February 1996 that represented a turning point for the Congregation. Although earlier books had been published and interviews broadcast, they were relevant only to particular convents or Diocesan Congregations, whereas the ‘Dear Daughter’ programme was the first to confront the Congregation as a whole: It actually was the ‘Dear Daughter’ programme in 1996. Because earlier those two books would have probably come to the attention of the particular convent connected to the orphanage in which their experiences were recounted but in 1996 we had come together as a Congregation and the impact of the ‘Dear Daughter’ programme on us is hard to describe really because the impact of the story and of the coverage in the media following that, it was like a tidal wave that came over us for which we were not prepared either structurally or in terms of how we understood the past at that time.

The programme had an enormous impact on the way that the Congregation viewed itself: The impact was enormous on the Congregation. One of the reasons was because we had held a particular picture ourselves of our involvement in the care of children and that particular programme certainly shattered all of that. We had within the Congregation many, many Sisters who had no experience of industrial schools. They wouldn’t have ever been attached to a convent where there was an industrial school. They were never involved in them themselves. They wouldn’t have them in their memory. Suddenly there were all of these allegations coming to us and we really didn’t know how to deal with them at the time. I think we went through the shock and denial and that whole sense of could this be true ... We didn’t have a base of knowledge ourselves to check it out against. So our initial response was that kind of dismay. Huge hurt within the Congregation for the people who were coming forward with their stories. All of that had a huge impact on the morale of the Congregation. I say that because it was in an effort to try to create some understanding of that, that we engaged in the process I spoke about earlier, that kind of self-reflection process around how could this have happened? How did we contribute to creating situations where this could have happened? It was a very painful time. Then we had Sisters within the Congregation who were extremely pained by somehow now seeing their life’s work being cast in a totally different light. These would be the very elderly Sisters. That was very difficult for them.

Sr O’Neill stated that there was enormous pressure on the Leadership Team at the time: ... it was the tension of holding all of those pieces and trying to support everybody involved at that time. I am talking particularly in the years ’96, ’97, ’98.

The Sisters of Mercy were aware of ‘Dear Daughter’ before it was aired. When it was being made, the Congregation commissioned Mr Gerard Crowley, a childcare specialist, to carry out an investigation into Goldenbridge Industrial School, in an effort to provide the Congregation with an independent view of what happened there, and to give the Congregation some assistance in deciding how to respond to the allegations that were being made. Mr Crowley’s report is considered in detail in the chapter on Goldenbridge: for present purposes, it is sufficient to note that it reached a preliminary view that the allegations were broadly credible. In her evidence to the Investigation Committee in the Phase I hearing into Goldenbridge, Sr Helena O’Donoghue stated: The approach gave us, if you like, some understanding initially of how we might view our situation at the time and we out of that made our apology. We took the main conclusions from it that the regime was harsh and insensitive to the needs of children, that it was inadequate and did not meet their basic needs.