Chapter 6 — Sisters of Mercy

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.

Following ‘Dear Daughter’, the Sisters announced the setting-up of a helpline and a counselling service. Also, in an effort to build up its level of understanding, the Leadership met with every Sister in Ireland who had worked in childcare. It also met with every Community which had had an industrial school attached to it in the past: We learnt a number of things. We learnt that their understanding of their time spent in childcare in these industrial schools, their understanding was that they had done well under very difficult circumstances ... They would acknowledge that the atmosphere in those institutions was certainly not conducive or helpful to addressing the emotional needs of children. They talked about the lack of funding. They talked about the lack of resources in terms of help. They talked about an ... institutional sort of daily set up that wasn’t conducive to either attending to children’s individual emotional needs ... Or to developing to the degree that they would now want with the individuality of children. They would recognise there was harshness ... But they wouldn’t accept the more serious allegations that have been made against them.

Sr Breege O’Neill stated that the relationship that individual Sisters had with former residents might have clouded their view or led to a ‘rose-tinted’ picture of what life was like in the industrial schools: ... what complicates the whole piece for us is that those Sisters continued to have ongoing contact and friendly relationships with many who were in our institutions and who to this day come back and they visit. They stay for weekends in the summertime in those Communities. So in some way that sort of tradition maybe informed our picture of what we thought the relationship was. People would attend weddings and christenings of children and all of that, and letters would be exchanged. I suppose one of the things we learnt from going around talking to the Sisters was the huge affection they have for those who were children in the institutions and with whom they have that ongoing contact. We try to hold that side by side with the huge pain that many people who were in our institutions speak about. That has been a real dilemma and tension point for us as a Congregation.

In addition to these interviews, the Congregation: ... engaged ... in a very intense process of reflection throughout the whole Congregation. Just trying to understand what structures of ours brought about a situation where the stories that were emerging in the 90s could have happened. We have enlisted the help of historians and psychologist, theologians to help us with that reflection. To try to understand the context of the time, but also our own structures and anything within those that might have led to that.

After the broadcast of ‘Dear Daughter’, the Sisters of Mercy issued their first public apology, in February 1996. This stated: In the light of recent revelations regarding the mistreatment of children in our institutions we the Mercy Sisters wish to take this opportunity to sincerely and unreservedly express our deep regret to those men and women who at any time or place in our care were hurt or harshly treated. The fact that most complaints relate to many years ago is not offered as an excuse. As a Congregation we fully acknowledge our failures and ask for forgiveness. Aware of the painful and lasting effect of such experiences we would like to hear from those who have suffered and we are putting in place an independent and confidential help line. This help line will be staffed by competent and professional counsellors who will listen sympathetically and who will be in the position to offer further help if required. In this way we would hope to redress the pain insofar as that is possible so that those who have suffered might experience some peace, healing and dignity. Life in Ireland in the 40s and 50s was in general harsh for many people. This was reflected in orphanages, which were under funded, under staffed and under resourced. It was in this climate that many Sisters gave years of generous service to the education and care of children. However, we made mistakes and irrespective of the passage of time as a Congregation we now openly acknowledge our failures and ask for forgiveness. Regretfully we cannot change the past. As we continue our work of caring and education today we will constantly review and monitor our procedures, our personnel and our facilities. Working in close cooperation with other voluntary and statutory agencies we are committed to doing all in our power to ensure that people in our care have a protective and supportive environment. We were founded to alleviate pain, want and misery. We have tried to do this through our work in health care, education, child care, social and pastoral work. Despite our evident failures which we deeply regret we are committed to continuing that work in partnership with many others in the years ahead.

Sr O’Neill described the Congregation’s thinking and objective in publishing that apology as follows: Our hope was that it would ease the pain and trauma of the many people who had been former residents in our institutions, and that it might help to restore the relationship between them and the congregation. Because at that early stage the breaking of that relationship was hugely painful for the Sisters who worked in the industrial schools and for the wider Congregation. We thought that if people could hear that we were truly sorry that might help to restore the relationship. That was the intention at the time.

However, the Sisters concluded that the apology was not successful: I don’t think it was successful. Because as time went on we learnt that people heard that apology as conditional. They heard it as incomplete. It didn’t seem to have the intent that we had thought it would. Or what we had hoped would happen didn’t happen at that time as a result of that apology. In some ways I think people who heard it as conditional were more hurt by that sense that we were not listening to them in the present.

The Sisters considered that the initiation of legal proceedings against the Congregation altered the way that they sought to engage with former residents: Shortly after that began the issuing of litigation. Many litigation cases against us as a Congregation by former residents. That sort of changed the relationship and put its own sort of limitations on our ability to continue to try to connect with our former residents. We respected the right of people to take court proceedings against us and we did not want to influence them in any way in doing that.

The Congregation also highlighted other tensions: One tension has been, the one I mentioned earlier, where we have Sisters who would acknowledge some but not all of the allegations against them, and who because of the way the Commission was set up would be or could be named as abusers at its conclusion we had a responsibility to provide those Sisters with all of the legal and other supports they needed, and to have testimonies tested. That was also a tension for us, because all of those processes in some way were creating more of a wedge in the relationship between us and them. That is how it was for us.

The Congregation decided to publish a second apology, which it did on 5th May 2004. Sr O’Neill informed the Committee why it decided to do this: When Justice Laffoy resigned and the Commission went into abeyance for some time and we began to think that the Commission was going to probably go on for a number of years, and certainly the High Court litigation cases would go on for years and we just at that point said we have got to do something to try in the short term to reach out to the people whose lives were still damaged by their experiences and see if there was any way we could begin to build a process of reconciliation. That was the reason we issued the second apology. Because we began with one to one contact with individual former residents or with representatives of former residents groups and the feedback was that apology was just so unhelpful to them, that original one. They would have told us that their ability to get on with their lives was in some way blocked by our inability to hear them. When that awareness became clear to us we decided to one more time and this time to try to find the words that would reflect our desire to indicate that that apology was unconditional and unreserved. That was the second apology we issued with that intent.