Chapter 7 — Goldenbridge

Punishment book

Mr Crowley was guarded in his report. He cautioned that the sample of former pupils from whom he had obtained information was not randomly drawn, and he said that it could be expected that other women might have different experiences in relation to Goldenbridge. He warned that caution would have to be exercised about any particular allegation that arose from early childhood experience, especially in regard to the identity of the perpetrator, and that there was a particular danger of confusion occurring between Sr Bianca and Sr Alida. He made clear that the allegations of the former residents had been listened to without challenge or cross-examination, and that his interviews with the Sisters were structured to maximise participation and effective communication, and that he consciously did not structure inquiries in a manner that might have been experienced as interrogatory or pressurising. He noted that Sr Alida initially requested, but subsequently cancelled, a second interview. He also advised that substantial information would continue to emerge as more former residents were interviewed. But, having set out all these cautions, Mr Crowley was satisfied that it was possible to establish a broad picture of the care practices in Goldenbridge during the period.

Mr Crowley ended his report with comments expressed as a ‘Conclusion’, followed by observations headed ‘General Commentary’: Conclusion Clear and consistent patterns can be identified in the allegations. The various accounts are consistent with each individual recalling personal experiences which reinforce the overall picture. The accounts are accompanied with appropriate feeling and a richness of detail. The accounts of subsequent life stories and relationship issues are consistent with the childhood experiences as described. Those former residents who have been interviewed have been experienced as credible. Some of the care practices may be understood by reference to the harsh historical context. Some actions experienced as abusive may not have had such intent, but were experienced as such due to insensitivity, ignorance and a failure to communicate. Other actions, such as forbidding liquids to bed wetters, may have had unintended consequences, such as children drinking from toilets at night. However, the broad nature and pattern of the allegations, which have in effect been confirmed by the sisters with management responsibility, namely physical and emotional abuse, are clearly accurate descriptions of the experiences of children in Goldenbridge. The care arrangements did not meet children’s basic needs. Children experienced physical and emotional abuse and were almost certainly exposed to sexual abuse. A number of the particular incidents described were violent and sadistic. The entire regime was unsafe and was characterised by a pervasive controlling of children through fear. General Commentary The children cared for in Goldenbridge had, prior to their reception into care, experienced gross neglect, deprivation and multiple trauma. They were often rejected by their immediate and extended family and by the broader society. They were admitted in large numbers to a service which could not even begin to provide an appropriate level of care. The physical environment was totally unstable and did not facilitate either supervision or privacy. The financial resources were grossly inadequate and determined the availability of personnel and material necessities. The Care System and culture was created by a dominant and dysfunctional personality. The religious sisters who subsequently held management responsibility lived in a tightly controlled and authoritarian world. Questioning was defined as arrogance and led to blaming of the individual. The most extreme example of this was Sr Alida’s account of how her request to be released from teaching to concentrate on care was responded to by a decision to immediately transfer her to Co. Wicklow. No distinction appears to have been made between being a ‘good’ religious and being a ‘good’ childcare worker. The characteristics that were valued appear to have been obedience and dedication. No professional training was available to provide understanding or direction to service organisation or therapeutic interventions. Consequently the only available models were adopted with the corporal punishment in school becoming the beatings in the care centre and the daily routine and practices of religious life determining the day to day life of young children. Religious sisters and lay staff operated under constant pressure and clearly worked hard at an impossible task. The unsafe world of Goldenbridge developed a very particular culture which could not meet the needs of children. Very powerless people had enormous and immediate power over troubled and troublesome children. The abuse of the power and powerlessness was almost inevitable. Almost any kind of abusive incidents could have occurred.

Mr Crowley’s views and conclusions are not part of the investigation process undertaken by the Committee. The apology issued by the Sisters of Mercy following the ‘Dear Daughter’ programme was issued because Mr Crowley had advised in the way that he did. His report and his conclusions are, therefore, a part of the background to the investigation and to the positions taken by the Sisters of Mercy at different stages. However, the statements made by Sr Venetia and Sr Alida to Mr Crowley are different from the rest of the report because they have direct relevance to the investigation. They are records of the recollections and responses of persons who participated in the running of the Institution over a period of 30 years, and one of whom is now deceased.

Mr Crowley completed his report in February 1996 and he stated that it was evident that a comprehensive inquiry by a multi-disciplinary team would be necessary which would be dependent on cooperation from both former residents and staff. The Sisters of Mercy explain in their Opening Statement that such an inquiry was impossible, as at that stage legal proceedings had been instituted by a number of former residents.

The Congregation have asked the Investigation Committee to note the limitations of the Crowley report, which they identify as being four-fold: (1)The report was based on interviews with a small number of complainants; with Srs Alida and Venetia; and with Louis Lentin (producer of ‘Dear Daughter’). (2)There was little, if any, questioning of the complainants on the details of complaints. (3)There are no notes, transcripts or tapes of the interviews and there is therefore some difficulty in assessing precisely what was said. ‘For example, Sr Alida explained to the Committee that she had always had problems with the account in the report of what she had said’ (emphasis added). [This is factually incorrect. Sr Alida did not allege that she was misquoted by Mr Crowley but did make a comment about the report as a whole: I have to say that......from the very beginning I was quite unhappy with Mr Crowley’s report.] Sr Venetia never had an opportunity to give evidence to the Investigation Committee either in general or specifically in relation to the Crowley Report. (4)The information-gathering exercise was conducted very quickly and the conclusions were intended to be preliminary in nature. The exercise was intended to be a first step in a process, rather than a final conclusion.

The Sisters of Mercy note that the issues which were the subject matter of the Crowley Report are precisely those which fall within the Commission’s remit and given the substantial bank of both oral and documentary material which the Investigation Committee has at its disposal they submit that it would be inappropriate for the Investigation Committee to place excessive reliance on the earlier preliminary report.

Sr Alida has never challenged the accuracy of the statements attributed to her in the report. Had she done so, it would have been necessary for him to give evidence to the Committee. However, because the accuracy of Mr Crowley’s recording of statements was not an issue, such evidence did not become necessary.

The nature and circumstances of the Crowley report must be taken into account. The description of Sr Bianca given by both Sr Venetia and Sr Alida is consistent with accounts given by former residents and with the atmosphere described as pervading the institution during her time as resident manager. The comments quoted by Mr Crowley are also relevant to subsequent conditions about which the sisters spoke to him and tend to corroborate much of the oral testimony.

Mr Crowley placed much of the blame for the conditions that pertained in Goldenbridge on ignorance, insensitivity and a failure to communicate. In this regard, it is interesting to look at the lecture entitled ‘Institutional Management’ which was delivered by Sr Bianca in February 1953. This lecture indicates awareness of the special requirements of institutionalised children. The preparation for this lecture was done in consultation with Dr Anna McCabe, who in her Visitation Report of 1953 referred to regular meetings with Sr Bianca to discuss this lecture.

1.Overall, there was a high level of severe corporal punishment in Goldenbridge, resulting in a pervasive climate of fear in the Institution. 2.Beatings on the landing were a particularly cruel feature of the regime. 3.A parallel, unofficial system of punishment permitted every member of staff to use corporal punishment, which was often excessive. Some former residents, who were unsuited for outside employment, were retained as helpers and often administered severe punishment. 4.Children were beaten and humiliated for bed-wetting by both nuns and lay staff. 5.There is no evidence that a punishment book was kept in Goldenbridge, as was required by the regulations, and the absence of this important record should have been noticed and reported by the Department Inspector.

Rosary bead making

A particular feature of Goldenbridge was rosary bead making. Sometime in the mid-1940s, Sr Alida was approached by a businessman with the proposition that she might get the children to make rosary beads in return for payment. She saw this as a wonderful opportunity to acquire much-needed funds. In addition, she thought that it would keep the children occupied. So began an enterprise that was to continue until the 1960s.

After school, at about 3.30 pm, the children had something to eat and then went to the beads class. The location was Ms Dempsey’s classroom. The children were required to make decades of the rosary by putting the beads on lengths of wire. After each bead was positioned, the wire had to be looped and cut using pliers, and each bead then had to be attached to the next bead until all 10 beads were completed.

The children each had a quota of 60 decades per day and 90 on a Saturday. This meant that, in the two hours of the weekday afternoon allocated for this work, 30 decades an hour had to be made by each child. Not surprisingly, few children reached their quota in the afternoon, and they had to return to the beads class in the evening and remain there until their 60 decades were completed.

There is some controversy over the age at which children began to make beads, but it appears that, after they made their First Holy Communion, that is around seven years of age, children were expected to do this work. There were younger children in the room, who helped by picking up beads or by stringing the beads to leave them ready for the older girls to make the decade.

Skill and dexterity were required. It would have taken some time to develop expertise. It was also painful, and witnesses described cuts and calluses on their hands as they tried to learn the work. A child starting would be slow at first, and might never acquire the necessary skill to be able to do it quickly.