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He was eloquent in describing his yearning for a family life he never had. He said: Father Burke was very affectionate and you would get a hug from him and so forth, but naturally children need ... more than that, more loving and to be wanted. As all children would, as anybody in general does. I felt I wasn’t getting that ... I felt that it was an uphill battle on my own against all the other environments ... just doing what father tells you to go to school at this time and you come back at this time, go to bed at this time. That’s fine, because one is institutionalised ... I find it easy to work in these environs, because I have been brought up in them. If I had joined the army I would have had no problems. But moving into ... the normal world, it is totally different. Naturally I would see the bond of family that [the family that befriended me] have with their daughter ... it is so beautiful that it is something that I wanted to express but I didn’t know where to express it. I just found that very, very difficult.

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Even relationships with his fellow pupils from St Joseph’s proved transient. He explained: The funny part about it all, living so long in [another industrial school] and so long in St Joseph’s I am in contact with none of them ... all children were put into institutions but they weren’t made to feel together, to be integrated more so, so they can bond good relations. Now, when I try to bond relations with the children ... one would have been slowly doing it. Next minute ... you are cast right out of it. I have never seen any of the girls or the school since then, until the school closed down. The only contact that there would be with your peers, to the nuns ... The problem with this is that I am going through a third party.

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He then gave a moving description of his ideal of family life, something he had never had. He said: (The family) is the foundation of their (children’s) life and if they have as many of their siblings and their uncles and aunts and moms and dads and grandparents and whoever else all round them, they will have so much love the strength that will come from that that they will be a much stronger person. The confidence will be very strong and the self-esteem will be very strong and nothing will hurt them. I believe that to the fullest.

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The apology in relation to Madonna House was issued in 1994 and read: The Religious Sisters of Charity are deeply concerned and saddened by what has happened to the children at Madonna House. We offer our heartfelt apology to each and every person who has suffered in a situation where we tried to ensure that they would experience warmth, care and support.

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Sr Úna O’Neill, Superior General of the Congregation, told the Investigation Committee at The Public Phase I hearing on 7th February 2005 that: The issue of making a public apology didn’t really arise for us. Our response to the emergence of the allegations was twofold. When we received the allegations through legal means we responded to them legally through our solicitors. At the same time we were trying to respond pastorally and that pastoral response was a continuation of what had been happening on the ground with the Sisters who had actually been in these childcare homes. Many of our past residents have maintained their contact with the Sisters who were their carers and that continued and I think some of the Orders have expressed the way in which that continued.

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Sr O’Neill stated that the Sisters provided two aftercare centres and a fund for past residents: past residents of our schools can apply for help for ongoing education, for counselling for themselves or their families, grants for those who are experiencing particular problems, with regard to family health, employment, accommodation, contributions towards funerals and burials for those who may not have immediate family, grants for those who may want to set up a little business or whatever, for those who are searching for parents or siblings, and for reunions and holidays.

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Sr O’Neill said that the Congregation contributed to the Redress Fund: we had a number of civil cases before the Court at that time ... We had had the experience, I had the experience of attending these court cases and I had seen what that process had done particularly to the men who had taken the cases against us. I had spoken to them about the experience with both of them. I saw what it did with both the volunteers and the staff who had to testify. There was a strong pastoral reason for us not subjecting anybody to that kind of process if we could avoid it. We also felt the definition of abuse was so broad that it would invite many more cases against us and in fact that has proved to be the case. There has been a very, very significant increase in the number of cases that have come in from 2000 up to today, very significant increase for those that had come in beforehand. We also felt that if we didn’t contribute to the scheme, maybe we were wrong in this, we felt that perhaps the Redress scheme would give a partial payment to the children and then they would seek the rest from us through legal means and that would have been the same reason as I have given beforehand. The same thing again I suppose the cases before the courts take a very long length of time as we had experienced and we felt that if the Redress scheme to which we could contribute could be up and running it would mean that those cases would be heard much more swiftly than in the courts. It was our view that this process would be preferable to our past residents and to the staff and sisters than going through the difficulties of the court system and also of course that the substantial amount of money that would be expended in legal fees could be avoided if we did contribute. We felt it would bring finality to all of that.

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A complainant who was in St Patrick’s in the 1940s recalled the Institution before it was divided into the group system: It was a kind of a – it was a real institution, like. You know, like an orphanage, that’s how I felt. It was a very harsh regime as regards discipline ... I remember we were in the – it was like an auditorium that we were in. First thing in the morning before school we would do our catechism. We had to learn our catechism ... I remember one little boy ... he forgot his catechism. He couldn’t remember what it was and the sister that was doing the catechism – I can’t remember, I wouldn’t be sure of her name. It could have been Sr Tyra.1 She gave him, like, a beating in front of all of the boys. We were all sort of sitting there. She said "I am going to make an example of this boy and this is what you will get if you don’t remember your catechism". She beat him with a billiard cue ... Full length billiard cue, yes. That was the one major incident I can remember at that school.

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He said the beating took place in the front of a large hall where all the boys could see it: He was brought down to the front where everyone could see him and the nun got this billiard cue. She made him bend over and she gave him a hell of a beating. Obviously we were terrified of seeing this.

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The witness believed the boy was about seven or eight when this happened: ‘We were ever so small. We were really tiny in size’.

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This incident stood out in his mind: Well, I could still hear, even still today I can still hear the swish of a billiard cue. She swung it around with all her might. You could hear the wind going through the billiard cue and the little fellow screaming. It’s sort of something you wouldn’t forget.

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This complainant recalled being fearful during his time in St Patrick’s: Well, it was a very harsh regime. The discipline was, you know, they were very – you were just frightened. You were just frightened because you would get a belt for any little thing. If you stepped out of line on anything or you were in the wrong place you would have to explain yourself. Just like, an atmosphere of fear, really, prevailed in the place, you know.

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He recalled being punished: Oh, yes, you would get plenty of slaps. You would be slapped any time you stepped out of line. I don’t know what we would do to get it. I can’t recall why I would be slapped. You had to toe the line. It was a very strict regime.

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He said that all the nuns were not bad and he recalled some good ones. Overall, there was strict discipline: The Reverend Mothers, they were generally austere people. You saw them just fleetingly. Of course, these places were run almost, you would say, military lines. You could feel that there was a chain of command. They were very organised, very precision running places; you know. Apart from there wasn’t much stimulation or there wasn’t – I wouldn’t say there was happy memories there, really. You were just there and that was it, like. Up against maybe the remaining orphanages we were probably living in heaven. That’s all I can say.

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A witness who was there in the 1940s and 1950s differentiated between the lay teachers and the nuns: You see, the teachers didn’t used to really punish you. They were pretty good, the teachers were. The nuns used to come and repeatedly hit you if you stood out of line.

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