592 entries for Church Inspections

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.

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.

Sometimes, an older girl would help out a younger who was having difficulty in reaching the quota. Similarly, friends might help each other. In this way, the great majority of the children between seven and 16 years were occupied every day from Monday to Friday. For a variety of reasons, some children would not have to do beads, but the vast majority of children between the ages mentioned had to attend for this work. On Saturdays, the quota was 90 decades, and there were, of course, other chores (called charges) to be completed.

Sr Alida conceded that it was difficult work: ... it wasn’t soft work to be working with the pliers, it was not like needle work, you had to use energy to bend the wire.

When Sr Alida first attempted to make a decade of beads that the representative from the bead making company had given her, she admitted it took her an entire Saturday to make one decade. She also conceded that she ‘had so much hardship making them’. But thereafter, she said, it was like knitting.