Chapter 6 — Sisters of Mercy

The Congregation stated: The negative aspect was, perhaps, that leisure activities were circumscribed and everyone was caught up in a system where rest, unstructured relaxation and variety were seen as luxuries rather than necessities.

It also said that ‘A life of simplicity and sometimes frugality was valued as an outward expression of the vow of Poverty’. All Sisters pooled their salaries, and they were ‘directed in the main towards the works of mercy engaged in by the Sisters’.

Many Sisters spoke in evidence about the expectation that they would not show affection to the children in care. The Congregation said: The question of the reluctance to show any physical affection for the children found its roots in a positive understanding of caring for all children equally and of not favouring one child over the other.

This desire to treat all equally might have led to children seeing the Sisters as aloof or uncaring, but it would be: ... a grave distortion to see the absence of the overt expression of physical affection for the children as some kind of innate personal failing on the part of each Sister, related in some obscure way, to her choice of a life of celibacy rather than a choice of marriage and motherhood.

Many Sisters spoke about the impact of the vow of obedience.

Chapter VII of the 1926 edition of the Rule and Constitutions dealt with the vow of obedience. It provided: 28. The Sisters are always to bear in mind, that by the Vow of Obedience they have forever renounced their own will, and resigned it to the direction of their Superiors. They are to obey the Mother Superior, as holding her authority from God, rather through love than from servile fear. They shall love and respect her as their mother. Without her permission they shall not perform public penances. 29. They are to execute, without hesitation, all the directions of the Mother Superior; whether in matters of great or little moment, agreeable or disagreeable. They shall never murmur, but with humility and spiritual joy carry the sweet yoke of Jesus Christ. They shall not absent themselves from the Common Exercises without her leave, except in a case of pressing urgency and if they cannot then have access to her, they shall make known to her the reason of their absence at the earliest opportunity. They shall obey the call of the bell as the voice of God.

Sr Margaret Casey discussed the operation of the vow of Obedience during the Phase III hearing into Newtownforbes: I suppose back in those years the Sister would have been assigned to a job under obedience and that obviously would have impacted on the Institution and her role in it, because sometimes then it meant, and this would have been borne out in the Industrial School, that they could have ended up in a particular Ministry as, say, some of the Resident Managers, that they were there for quite a long time, 30 years and more. But it would have been true, as well, that out of the obedience that it wouldn’t have been the accepted or the norm for somebody to complain to the person in authority about how the place was being run, because to do so would have been seen not merely as a kind of personal failing but it would also have shown that in some way that their inability to cope with the challenges of religious life.

One Sister expressed her dissatisfaction with the hierarchical nature of Newtownforbes. She said that the junior Sisters had no say in the Community. ‘It was ruled, it was governed from the top, just a select few, that’s all’, and the junior Sisters were required to follow ‘blindly and dumbly’. She was unhappy with this situation because the people who were governing the Industrial School, the Mother Superior, the Mother Assistant, the Bursar and the Novice Mistress, had little to do with the Industrial School. ‘They were the elite. You had the elite and you had the everyday folk’. This management structure inhibited her ability to speak out about the deficiencies she saw around her.

The Cussen Report

When the Cussen Report was published in 1936, the Sisters of Mercy had responsibility for 26 industrial schools, 22 of them for girls, three for junior boys, and one was a mixed school for junior boys and girls. The leading position held by the Congregation in the Irish industrial school system is illustrated by comparison with the Christian Brothers, who had six industrial schools, the Sisters of the Good Shepherd and the Sisters of Charity who each had five schools, the Presentation Sisters who had two schools, and the Sisters of Our Lady of Charity of Refuge and the Sisters of St Louis who had one each.

Despite their importance in the industrial school system, the Sisters of Mercy were not consulted by the Cussen Commission in the course of its work. Unlike the Christian Brothers or the Oblate Fathers, they were not issued a special invitation by the Commission to give evidence; and the absence of any member of the Congregation from the list of witnesses at Appendix A of the Report implies that they did not respond to the advertisement of the Commission requesting assistance in its work.

It is not known why such a large and influential body in this area did not make a submission to the Cussen Commission. Although there was no overall authority for the Congregation at that time, the Sisters of Mercy had in Carysfort a teacher training college that was attended by Sisters of Mercy from all over Ireland. The Sisters of Mercy could, accordingly, have made a contribution to the work of the Commission.

Impact of Medical Inspector

The Cussen Report made a number of important recommendations, one of which was the appointment of a Medical and General Inspector for Industrial Schools by the Department of Education. Dr Anna McCabe was appointed in 1936, and was extremely critical of the conditions she found in the Sisters of Mercy schools.

A 1944 Department of Education memorandum commented on Dr McCabe’s report on Cappoquin Industrial School, and condemned the conditions in the nuns’ schools generally: This is another school run by the Sisters of Mercy which has a long record of semi-starvation. Dr. McCabe’s report following her inspection last November disclosed such an appalling state of affairs that we went over the head of the resident manager and issued an ultimatum to the Manager. Dr. McCabe’s latest report shows how far we have got. Out of 75 boys, 61 are under the normal weight for their age-height groups by from 3 lbs. to 21 lbs. The butter ration is exactly the same as it was in November, 1943 – 7 lbs. (At 6 ozs. per head it should be 28 lbs.) The boys continue to look pinched, wizened and wretched and look lamentably different from normal children. It is abundantly clear that the only hope of the required improvement lies in drastic action. The first and most obvious step is the removal of the present resident manager. She is 63 and 5/12 years of age and has held office uninterruptedly since June, 1927. Dr. McCabe informs me that she is a ruthless domineering person who resents any criticism and challenges advice. Her explanation of the children’s failure to gain weight – their "activity" – rival Marie Antoinette’s "why don’t they eat cake?" She has bedded down long since into a groove out of which she cannot be shifted by some annual criticism, and it seems clear that she holds the manager in the hollow of her hand. I can see no hope of improvement while she continues in office. The state of affairs existing in this school is so deplorable and indefensible that I think further strong action is required. I suggest that payment of the state grant be suspended for three months and, that the manager be informed that there will be a special inspection say, early next December. If that inspection shows that the underfeeding has ceased and that the weights generally are on the increase and tending towards normality, payment will be resumed. If not, consideration must be given to the withdrawal of the certificate. I might mention that Dr. McCabe’s account of the nuns’ schools generally is most alarming. Underfeeding is widespread. In fact, she tells me that in only one school – Kinsale – is she completely satisfied with the diet. The general rule is what she describes as a bare "maintenance diet" – sufficient to keep children from losing weight but not enough to enable them to put on weight at anything approaching the normal rate. A third junior boys’ school run by the Sisters of Mercy – Passage West – is in the same category as Rathdrum and Cappoquin, and she proposes to visit it again shortly. She is strongly of opinion that we must hit the schools in their purses by threatening to stop grants – and stopping them if necessary in one or two of the worst cases – If we are to effect an improvement.

Dr McCabe made some severe criticisms of individual schools. For example, in relation to Dundalk in 1946, she stated: ... if these people are going to have a school they must look after the children – otherwise I will have to recommend that they are not fit to look after children and have them transferred elsewhere.

Similarly, in respect of Newtownforbes, she was highly critical of the management of the School. In 1940, she had noticed that there was bruising on many of the bodies of the girls in the infirmary. In her letter of 12th February 1940, to the Reverend Mother of the School, she stated: ... I was not satisfied in finding so many of the girls in the Infirmary suffering from bruises on their bodies. I wish particularly to draw attention to the latter as under no circumstances can the Department tolerate treatment of this nature and you being responsible for the care of these children will have some difficulty in avoiding censure.