This is one of the very rare occasions in the seven years that I have been in this House that we have been able to talk about something at a time when it was perhaps the central concern in public opinion. Therefore, it behoves somebody like myself, with a reputation for, perhaps, colourful language, to be a little more restrained than usual. I am not going to omit to say anything in which I believe but, unlike people in other parliaments and in other jurisdictions, I believe I have an obligation to be sensible in what I say and not to attribute motives to other people that in many cases are beneath contempt. I will come to that as I develop a few ideas.
There are some ideas on Northern Ireland that are rarely articulated, sometimes because at least in their analysis they overlap with the analysis of those with whom most of us disagree. The motion is, of necessity, a bland motion which leaves sufficient room for all of us to discuss it, but the one thing that Northern Ireland most manifestly is not, is bland. It has a history of pain, suffering, murder, mutilation and, as is often forgotten given the horrors of the last 20 years, of almost 70 years of scandalously — by the standards of western democracies — discriminatory and one-sided government. Because awful things are done in the name of those who have suffered over 70 years does not excuse us from remembering what people have suffered. To quote a phrase I heard one time is that "the problems of Northern Ireland did not begin in Enniskillen last year." We cannot pick a point in the history of Northern Ireland and say "That is when it started and that is how we must reflect on Northern Ireland's history."
If I were a historian, which I am not, I would find it a most interesting exercise to trace the historical developments in Northern Ireland which produced the appalling mess that it is now in. I cannot do that but what I can do and what I propose to do is to insert into this debate a number of what I would regard as the missing dimensions of the analysis that is now widely held.
There is a considerable amount of concern about an end to violence and I would subscribe fully to that view. I think violence in Northern Ireland is wrong, counter-productive and without moral justification. It is not a position I take lightly because my sympathies, often expressed in company which gives me some discomfort, are with those who I believe have suffered enormously not just in the past 20 years but in the past 70 years. My sympathies have forced me to take positions that are neither popular nor widely supported, either within this House or in the other House, on issues concerning Northern Ireland.
In our concern to end violence, we have taken a step further and we have talked about reconciliation. Reconciliation — as between churches, so between people and nations — can only come on the basis of truth. It cannot come on the basis of ambiguities or ambivalences. We have learned to our cost in this country over the past 20 years that perhaps we have got certain ambiguities and ambivalences about violence. By way of an example, I wonder how anybody who has denounced what has been done in our names in Northern Ireland for the past 20 years can produce a moral or political justification for the 1916 Uprising. I invite people to consider, not the political consequences which we all recognise, not the enormous consequences thereof brought about in the thinking of ordinary Irish people, but the moral position on Easter Monday, 1916, when an entirely unrepresentative armed force, without any political mandate of any kind, without any support from anybody, chose to take up arms against the British Government in what was then — whatever else was wrong with it — by the standards of the time a democracy. I have no great moral qualms about 1916 because we have justified it in retrospect but I invite all of us — myself included — to at least not strike moral positions about the use of force to achieve political ends that are turned on their head by even a cursory examination of history.
The problem of violence and the difficulty of dealing with the use of force in domestic and international politics is not something new. The question of the use of violence has corrupted the churches; it has corrupted international affairs and it has often corrupted the internal security of many States. It is astonishing to look through the history of the churches — I am including in that the church to which I am a member — in their explicit support for the most extraordinary imperialist and colonialist exploits of warfare. It is extraordinary that one can go into any Protestant church and look at the vast numbers of memorials to wars which were manifestly wars of imperialism. The memorials you see in Protestant churchs are not just dedicated to the heroes of the Second World War or the First World War; they go back to the Crimean War, the Boer War and to God knows what other wars, many of which were wars of imperialism.
One of the frightening points is that all of those who should be in a position to give unchallengeable moral guidance about the use of violence and about warfare have all been historically tainted by the very thing that they now pronounce upon with such authority. The only community I am aware of, through its own history, that has a record of being consistent in resisting all wars is the Quaker community. All of the major churches in my view have compromised on the most fundamental of questions, the use of violence to achieve political ends.
In terms of condemnation and criticism of violence, we all have an obligation to search deep into ourselves, into our traditions, into our history, into the Pantheon of heroes and question the whole issue of the use of violence. If we have an obligation to analyse history, equally we have an obligation to examine our behaviour currently. The Minister and I had a little exchange of views last week on morality and international affairs. I think a country such as this, that has suffered so much from political violence, has an obligation to be extremely careful to distinguish our moral views from our political views and not to be seen in any way to be uneven or equivocal in our condemnation of violence simply because of the source of the violence.
I have told members and supporters of the African National Congress that I do not support — because my conscience will not allow me — some of the activities in which they engage. I am not prepared to turn them into some sort of social pariahs because of their use of violence, particularly given the historical compromise that most of the institutions that describe themselves as western civilisation have made, but I believe I have an obligation to state my moral position. A country such as ours that has suffered the pain it has suffered over the past 20 years cannot selectively condemn the violence that is perpetrated in our name and fudge on the violence that is perpetrated in the names of other countries that describe themselves as democracies. If we have learned anything, it is the pain and the misery and the sheer gore of any kind of warfare. It is our obligation not to tout empty phrases but to look for the abolition of warfare. I think that goes beyond the whole issue of simply disapproving of the arms race.
We could, as a nation, have a serious discussion about what sort of proposals we have for defending ourselves in the event of an invasion. We could discuss the whole idea of a non-military form of resistance to attack, a non-violent form of resistance to attack. This sounds like idealistic framing but it is a necessary extension of both the moral position we claim to take and of our experience of violence for the past 20 years. It is not enough to say that the morality of warfare is decided on simply by a majority vote. I believe passionately in democracy but I do not think democracy requires the moral law.
The use of violence is so wrong and so frequently brutalising. Anybody who has read the testimonies of people who have been involved in warfare will know that after truth the first thing that goes out the window in warfare is morality. I have talked to the most ordinary, decent, church-going Christian people and asked them about what happens when you are in a head-to-head war situation and the last thing you think about is morality. The last thing you think about is justice or dignity or nobility. The only thing you think about is that it is me or him who has to survive and if I can get him when he is not armed then I will get him when he is not armed because that secures my position. I say all of this because I think that much of the moral condemnation of violence — which is right in principle — has been devalued by the fact that most of us who use those phrases are actually tainted by the historical adherence to the use of force that has tainted all of the great institutions in western society.
In looking at Northern Ireland — my good friend, Senator Robb, made this point at great length last week — it is quite correct to look at it in terms of a conflict between two communities but it is incorrect to see it as only a conflict between two communities. It is equally incorrect to address only one side of the greater conflict because Northern Ireland is a problem of imperialism and there are two dimensions to that imperialism. There is, first, the Irish style imperialism which, if Articles 2 and 3 meant anything, would be expressed in those Articles — but since I am satisfied that they have no legal force I do not think it is a legislatedfor or constitutionally instituted form of imperialism — but it is reflected in an often poorly thought-out nationalism which, sadly, is often manifested in the speeches of members of the Minister's party. There is an unwillingness to address the human dimension to the aspiration they all have, which amounts to an almost imperialist claim by this part of Ireland to take control of that part of Ireland. That has been talked about at length by historians and politicians and we have learned a lot about ourselves over the past 20 years.
What is not so fashionable, however, is the other kind of imperialism, the British imperialism. As my friend and colleague, Senator Robb, said last week, it is not just we who have a claim on Northern Ireland, it is the United Kingdom Government who make a claim. It is too simple and almost naive to pretend that the British Government's interest in Northern Ireland is as benevolent as they would have us believe and as many politicians in this country would have us believe, too.
I do not believe that the British Government would ever have subscribed to the Anglo-Irish Agreement, and to the commitment that if a majority of the people of Northern Ireland supported Irish unity then they would facilitate it, if they believed for one second that such a majority would ever exist in Northern Ireland. I do not believe them. I do not believe there is a scrap of evidence from history that British Governments, of whatever political complexion, have been prepared to spend the billions of pounds that they spend in Northern Ireland every year, benevolently to protect the interests of a community that did not serve any purpose for them. They abandoned the 70 to 80 per cent of the population of South Africa without a second thought. They have renegotiated the status of Hong Kong without giving the citizens of Hong Kong as much as the right to vote on what has been negotiated in their names.
I refuse to believe that the British Government's interest in Northern Ireland is simply to reflect and protect the rights of the majority. They have abandoned larger majorities. They have abandoned people in more strategically located positions when it suited their interests. When we get the unguarded opinions of the Prime Minister of the United Kingdom as we got yesterday, then we see another side to British interests in Ireland, that is, the interests of a large country in keeping a foothold of influence in a smaller neighbouring country.
There is a majority in a part of Ireland whose fears about Irish unity are by and large well justified, and who were correct 70 years ago in suggesting that Home Rule would be Rome Rule. I do not believe that there was a scrap of doubt that the Protestants of Ireland would have suffered grievously under an All-Irish Government in the 1920s. The history of the Roman Catholic Church, of which I am still a practising member, would not give anybody to believe that they would have been other than tolerated. They would have been let go to church — we would not have closed down their churches — but their values, their aspirations, their ideas of how a society should be organised, their ideals about the structure of society, about family, about other things, would not have been given a second's thought. I have absolutely no doubt about that. I accept it is a hypothesis but my feeling would be, looking at the historical development of this part of Ireland, that Protestant sentiments would have mattered very little in the ferment of nationalistic rhetoric that characterised the early years of this State.
Having said that, however, I do not believe that it is a sensitivity to their needs and fears or a commitment to their loyalty that maintains the British interest in Northern Ireland. I believe there are clear, strategic, political and indeed economic reasons why the United Kingdom Government would wish to have a foothold on both sides of the Irish Sea. There is enormous evidence of the use of the Irish Sea by the submarines of a variety of major world powers and I do not believe the United Kingdom would be too happy not to be able to maintain surveillance of the Irish Sea from both sides of the sea.
I do not believe that the British Establishment has yet entirely accepted that we are capable of governing ourselves. Usually this is not said, but on occasions like this week things are said about this country that reflect a perception of us which is not far different from their perception of any other semi-colonised country. I refer to the refusal, for instance, to accept that such a thing as due process of law exists, the refusal to accept that the things that they claim to espouse — for instance, separation of powers — actually exist in this country in a way which seems to me to be far more visibly true than would be the case in the United Kingdom. When one sees all that, it is naive and simplistic to believe that the only reason the United Kingdom Government maintain their position visá-vis Northern Ireland is that the majority wish them to do so. It is palpable nonsense, in the light of British pragmatism about much bigger countries and much bigger issues. It is a very convenient reason to be involved in Ireland, but it is not necessarily the biggest reason. The biggest reason that has motivated British Governments for generations to do various things is the protection of British interests.
The British have a perpetual obsession about instability on this island. They perpetually lecture us about the threat to democracy in this part of the island from the Provisional IRA. I would not wish for one second to be governed by the Provisional IRA, but I do not believe they represent the scale of threat to democracy here that some British spokesmen would have us believe. What that reflects is a British obsession with instability in this island and a British determination to keep a foothold and keep an interest. I do not believe the United Kingdom would be happy to have a country as near as we are which would not be a member of NATO, which might have a capacity and a willingness to operate and think independently and which might choose Governments which would not be of their liking.
That side of the equation and of the discussion is rarely mentioned, perhaps because almost alone Sinn Féin and the IRA are the ones who articulate the view about British imperialism. I do not accept the Sinn Féin analysis of British imperialism as the only problem, the only solution being to get rid of it. I do not accept that, but there is a long way between rejecting their singular obsession with British imperialism and the position where one pretends it does not exist. I do not believe the present British Government would have given a commitment to support Irish unity if they dreamed for one second that it would happen. They would not have given an unqualified agreement to that effect. It would have been heavily qualified and heavily linked with protection of British interests if they thought that it was likely to happen. Therefore, I do not accept the common argument that the Anglo-Irish Agreement represents a significant shift in British thinking.
At this stage it is appropriate to talk about some of the things that have been said in the past few days. Perhaps one of the reasons I will never be a member of a Government or Taoiseach is that I do not believe silence is necessarily the appropriate retort to some of the things that have been said about us recently. I want to put it on record as a fairly frequent and vigorous critic of many of the institutions of the State, that I am absolutely certain that a citizen is safer in this jurisdiction than he is in Britain.
I am certain I would feel far more secure having my rights defended by the Irish Judiciary than I would if I ever had to deal with the British Judiciary. I am not saying that just because I am Irish. I am saying any citizen in this country has a better chance of having his rights vindicated by the Irish courts and the Irish Constitution than a citizen of the United Kingdom would have in the British courts and under the British constitution. I think that our courts — and our Supreme Court in particular — have a record of absolute independence and of scrupulous defence of the rights of the individual, notwithstanding my frequent disagreements with some of their decisions, which is not matched by the British superior courts. A classic and simple example is the fact that the British superior courts accept that matters which concern the security of the State are matters which can justify a lot of strange actions by the government. That is a view that most governments would take.
The difference between our courts and the British courts is that our courts say that they have the right to adjudicate on whether the Government are right in saying that a certain matter impinges on the security of the State. They have an absolute, untrammelled right to demand that a Government explain to the court why a certain action was justified because of the security of the State, whereas the British Judiciary have conceded totally to the British Government the right to determine what impinges on the security of the State. We could not have had in this country — I say this in response to what has been said about my country in the past two days — an incident similar to the de-trade unionising of the entire workforce in GCHQ without the Government who tried to do it having to go through the most rigorous cross-examination in the courts of this country because of the severe impingement on the rights of the individual. We could not have had it. The independence of the Irish courts is something that perhaps people in Britain do not appreciate.
As a country we should not at present do anything other than give full support to the Taoiseach. It is an unusual thing for me to say but I do not believe any Irish person serves either the people of this country or the people of Northern Ireland by giving any impression that we would approve in any way of a dressing down being given to the leader of this country by the British Prime Minister this week. I, as one of the most vocal critics of this Government, would like to put that on the record. I do not accept that any Prime Minister of any other democracy has a right to treat us as if we were something like a client State. We are an independent nation with an independent Judiciary and a democratically elected Parliament and we regulate our affairs as we see fit in the interests of Irish people and international peace.
I do not believe that we should be in any way influenced by the gutter press in Britain, which is owned incidentally by somebody who was described in the Sunday Observer magazine last week as one of the two or three real confidants that Mrs. Thatcher has, Rubert Murdock. He claims to be one of two or three people who can contact Mrs. Thatcher any time, any day he wishes to talk to her. I do not think we should undermine or understate the significance of that. It is newspapers that Mr. Murdock owns which are among those who say the worst things about us as a people. Therefore, I do not believe it is entirely coincidental that these foul-mouthed racist comments are made by newspapers owned by a friend of the British Prime Minister.
I am actually being quite restrained in what I say. I could have said, and felt like saying, a lot worse. We as a nation have been greviously insulted. I must say that there is a serious question about whether the determination to sustain the Anglo-Irish Agreement, the determination to be seen to be, as we all are, against the use of violence in Northern Ireland, should continue to persuade us that we must co-operate with a Government which feels entitled, whenever it does not get its way, to treat us with such complete contempt. I specifically refer to that on the issue of extradition.
We know very well that this country is not a haven for terrorists — far from it. God knows how many thousands of people have been detained under the Offences Against the State Act. Statistics show that proportionately a larger proportion of our population has been detained for questioning under the Offences Against the State Act than has been detained in Britain under the Prevention of Terrorism Act. It is something I have frequently condemned. I know that we have had breaches of the law and I believe that we have had abuses of suspects in the interests of dealing with paramilitary violence. I know that we had a state of emergency. I know that we have the Offences Against the State Act. I know that a man from the same city as myself is serving four years in prison because he was convicted of membership of the IRA on the basis of a poster he had in his possession which supported the IRA. He was convicted and got five years in prison, which was reduced to four years. It would not happen in Northern Ireland. If it did happen our Government would be the first to complain. I utterly reject any suggestion that there is any safe haven down here.
What we have is what apparently the British approve of for themselves but would not have us have — an independent Judiciary. It is an imperfect, independent Judiciary in the same way as all judiciaries are imperfect because they are made up of human beings, but it is independent. If we are not going to be allowed the dignity of an equal partner in an equal partnership, if it is not a partnership of equals, then it should not exist at all. If the British Government have not yet got it into their heads that we are an independent nation with an independent tradition and history, then it is time our Government educated them about the basic facts of Irish history. While many of us very strongly oppose the present Government, we are not going to have this Government or any other Government humiliated simply because one particular Prime Minister, at a particular time when she sees herself more and more as monarch rather than Prime Minister, takes offence because a small country does not do, on the spot, what she wants. That is all I have to say about recent events.
There is more that needs to be said about Northern Ireland and I would like to echo some of the sentiments of my colleague, Senator Ross, in the terms of the amendment that we have proposed. It is true that this country needs reconciliation. Reconciliation implies truth. It implies being prepared to face up to the truth, not about the other side but the truth about ourselves. I believe there is an element of Roman Catholic imperialism in the sort of traditional Catholic nationalism that this part of the State has espoused. Therefore, not just politicians, who tend to be in many ways more flexible, but the churches have an obligation to reflect on their history, not in some sense of self-justification but to reflect in painful and often difficult and embarrassing detail on their loyalties, their history and their views. I have already referred at length to the ambivalences of all the churches on violence, particularly violence used by establishment forces, often in wars of colonialism. Out of that has to come repentance and the willingneses to say we were wrong and we are sorry. I do not believe yet that we have got anywhere near that in the relationship between our churches.
It is an extraordinary contradiction that the ecumenical movement in this country, while it is developing, is far less developed than in many countries where there are no wars which involve Catholics and Protestants. Of course, it is not a religious war, but one of the reasons for the trouble is a total lack of communication, a total lack of contact and a total lack of appreciation by one side of the other side's traditions, perspective and history and particularly of their fears. In that context the more we have contact between people of different religious traditions, the more we can hope to break down those misunderstandings and those fears.
Notwithstanding the increasing view down here that they are all different up there, I have seen people from the most militant Protestant areas of Belfast come to life in my own city and in west Cork and settle down into a Gaeltacht community. A man from the Shankill Road, married to a woman from the west Cork Gaeltacht, came to live in west Cork and set up a small industry there. He is at home there; he is not a stranger or a foreigner there. He is one who told that he feels he is part of the same people. Whatever the divisions, whatever the differences, there is a lot that Irish people have in common. The history of our uncertainties in sporting matters is clear testimony that there are divisions but we are not clearly divided into two different nations.
The churches have hidden behind denominational barriers to make life easy for themselves. I give a simple example and this is a criticism of my own church. A new common baptismal certificate for the children of inter-church marriages has been agreed. The churches on my side of the division that have agreed to it are the Roman Catholic Church in Scotland, the Roman Catholic Church in England and Wales and the Catholic Church in Ireland. Our church apparently could not accept the prefix "Roman" to its name even though our other churches in England, Wales and Scotland could do so. I regard that as a symptom of how far we still have to go. There is a long list.
We should be encouraging inter-church marriage in this country and there is no better place in which to develop understanding between two human beings than in a marriage. It is an extraordinary fact that all of our churches would prefer one of theirs to marry a bad one of the same community than a good convinced Christian of a different community. I find that a total inversion of Christian values and something to be regretted. We have not gone nearly far enough in ecumenical developments. We should be pushing the limits of ecumenical development but we are far from it. We are the followers on, we follow behind but we do not do nearly enough. There are, unfortunately, endless examples.
To achieve reconciliation between communities in this island, particularly in Northern Ireland, also involves bringing people back into the mainstream. It involves ending that word which is now so fashionable, "alienation". It is an interesting fact that in the last few weeks the Garda have produced an analysis of areas in this city which describes something that sounds awfully like Northern Catholic alienation. I hope we learn in time about alienation. I hope we learn in time to deal with it, but in Northern Ireland it exists.
On the question of alienation, you must give people a feeling they are in a society where they are treated fairly and decently by the courts and the security forces. There are apparently close to 100 young men in the town of Strabane who do not feel it is worth their while going out at night because they can be assured if they go out they will be harassed by the security forces, not once but every night. You cannot tell a community that this is a fair system of security, that this is a fair society. That is a prerequisite.
It is in that context that I would state my opposition to extradition. Those who are most alienated in Northern Ireland, those who have suffered most over the past 70 years and indeed over the past 20 years, see extradition as yet another sign that they are on their own, that nobody is really interested in their welfare, that nobody identifies with their feelings and nobody really cares. It has been said to me that it is impossible to accept the sincerity of a Government — and it is not just this Government — who claim to be concerned about the unfairness of the judicial process in Northern Ireland but who, at the same time, are prepared to extradite people to be tried under that judicial process. You cannot have it both ways.
As a conclusion, I want to put on the record of this House some disturbing events connected with the International Fund for Ireland. You cannot end alienation by ignoring the alienated. You may not like the manifestations of alienation. You may not like the political representatives that the alienated choose for themselves. You may not like the manifestations of their alienation, particularly the use of force, but you will not get rid of alienation by pretending it does not eixst. You will only make it worse. What appears to be happening in West Belfast since the signing of the Anglo-Irish Agreement and in particular since the setting up of the International Fund for Ireland is an attempt to set up parallel structures in West Belfast which are under the control of perhaps the only agency in West Belfast which could not be seen to be affected by Sinn Féin, that is, the Roman Catholic Church. There is history of extraordinary changes in policy, of extraordinary unwillingness to support community enterprise that is so well documented that it is time it was addressed by the Government down here.
I appreciate the difficulties but let me give some examples. A very prominent member of the church in Belfast said, for instance, that part of West Belfast's problem is that there are so few people with sufficient experience and resources to bring forward plans for new projects and to research them. That sounds extremely plausible. The Bishop of Down and Connor made that statement.
A cursory study of West Belfast will show that in 1971 Ballymurphy Enterprises were set up and developed a number of factories etc. I do not want to waste the time of the House by going into the details, but at its height Ballymurphy Enterprises had a new 7,000 square foot factory employing 20 workers. An industrial co-operative was employing three men, a building company was establishing a co-operative on the site and another subsidiary company has commenced production of block-mounted pictures. This was all happening in 1972-73. It continued up to 1979. In March 1979 the little industrial training complex of temporary wooden huts was totally destroyed by an early morning fire. The training facilities were immediately transferred to the new purpose-built industrial training centre. A few weeks later the electricity service moved on to the site to dismantle the electricity services. In November the British regular Army marched into the Ballymurphy Industrial Estate, the four small factories were occupied under martial law regulations and the occupants unceremoniously ordered at gunpoint to vacate. Community enterprise was squashed by the agents of the State. That was once. Then later on it happened a second time.
I suspect the Minister's Department, and perhaps the Minister, have heard of Conway Mills. Conway Mills is a much maligned institution, a much maligned exercise in community work. I want to read in some detail what happened. Education began and a crèche was established for infants. The mill theatre and conference centre became a hive of activity. On the floors below a furniture retailer installed his business. Close by a furniture manufacturer commenced operations. There was a small block-mounting business, as well as glass crafts manufacture, a small electrical engineering company and the daily Irish language newspaper Lá. At the back of the premises, a garage and bodywork shop were installed. Forty people were working full-time within the complex. A floor was being developed into an office suite and an accountancy firm had taken up a tenancy. Without any enterprise zone assistance, without Departmental funding, Conway Enterprises was becoming a hive of commercial, educational and social activity.
Let it be said that this was all in West Belfast. It would be impossible to have anything happening in West Belfast which was entirely run by people who would be regarded by the security forces in Northern Ireland as above suspicion, given the nature of political support in West Belfast. In 1985 Douglas Hurd issued a statement in the House of Commons warning that Government funding would not be directed towards community groups which directly or indirectly associated with or contributed to people who were thought to be directly or indirectly associated with paramilitary organisations. Unfortunately, a member of the SDLP chose to identify Conway Enterprises as a paramilitary front organisation and all funding then stopped.
Apart from the demerits of doing that, in the light of what happened in Ballymurphy and in the Conway Mills, it is astonishing to find such an eminent commentator as the bishop saying that no skills and no talents existed in West Belfast to set up community enterprises. At the same time a succession of groups were being set up, some of which I will list: Fryers Bush Limited, the directors being Bishop Cathal Daly and Bishop Patrick Walsh and Reverend Professor McCoy; West Belfast Development Trust, with one priest on the board of directors; Glenwood Enterprises with one priest on the board of director's; Cathedral Community Enterprises with two priests and one nun on the board of directors and Townsend Enterprise Park has Father Mathew Wallace, another priest on the board of directors. It is a disturbing indication of an attempt to shift community development away from community controlled organisations to the control of the Roman Catholic Church.
Apart from being wrong in principle, it is also wrong in the sense that you will not end alienation by pretending you can ignore the people who are alienated. You may not like what they are doing but what is happening in West Belfast is an attempt by the Church to the single channel of aid through the International Fund for Ireland. I find it ironic that many of the liberals who sit in front of me here and who would be so critical of the church attempting to take over anything down here will sit back quietly and watch the church take over virtually everything in West Belfast.
There is more. There are the attempts by the Divis residents' association to set up various agencies — a crèche — and the church suddenly sets up a crèche the following week. They set up various enterprises and each enterprise that is set up is paralleled by a church controlled enterprise. The regrettable fact of this is that it is difficult to accept that what was said about the absence of talent either reflects a lack of knowledge or a political agenda. You cannot end alienation simply by telling people they must go to a new body. You will not end alienation by creating dependence. You will only end alienation by creating a community. If people feel that their stake in society through their involvement in society is sufficiently advanced they are the ones who will decide of their own volitìon that they no longer need violence and are no longer prepared to support violence. Notwithstanding all the horrible things that have been done — and they are horrible — the IRA would not exist to the extent that it does if it did not have the tacit support of a considerable number of people in Northern Ireland.
It is too simple and too easy to issue lectures about morality. What we have to do is to persuade by argument, by support and by resources, those who currently support violence that there is a different way. The basic persuasions must involve justice in terms of the operation of the courts and the security forces, justice in terms of employment, which is why I still support the MacBride Principles, and justice in terms of the allocation of resources in the areas of greatest alienation and no more attempts to manipulate those people by setting up safe control structures which give the impression of being community organisations but which are not under democratic community control.
The people of West Belfast are not savages, they are not uncivilised, but are brave people who have suffered more than anybody should be asked to suffer. So, incidentally, are many working class Protestants in Northern Ireland who have suffered for different reasons. That is why I was so happy to put my name to an amendment which was entered first of all by the one Member of the Houses of the Oireachtas — I will embarrass him now because he is here; I thought he would not be here and I could say it — who knows what it is like first to live in Northern Ireland, secondly to be a Protestant in Northern Ireland and thirdly, and perhaps the most painfully of all, to be a Protestant who breaks out of the ranks of his own tribe and suffers the consequences of that. This House has a particular obligation to listen to the words of the one person who does not have to analyse it from the position of a politician, historian, commentator or a journalist but from living in the midst of it, and particularly has to think about where his children are going to live and what sort of a society his children are going to inherit. That is why those who introduced a simple two line amendment saying that we should throw out the claim to sovereignty are wrong.
It is also why Fianna Fáil speeches around the country which attempt to portray the problem as being a matter of acquisition of territory are also wrong. A number of things have betrayed the cause of Ulster Protestants in Ireland. One of those has been the despicable unwillingness of Fianna Fáil to confront the Catholic Church in recent years and, in particular, the spectacle of the divorce referendum which did more damage to the cause of people like Senator Robb than people down here have yet to begin to imagine. Any belief that doubting Thomases or Protestants would have had in Northern Ireland about the nature of this State, any belief that we had changed, and were a pluralist society in which different traditions and aspirations could have an equal role, were scotched by that referendum. Rightly or wrongly, it was seen as a flexing of muscles by an alliance between the largest party in this State and the largest church in this State and a quite clear assertion that we are prepared to talk nicely but on the real crunch issues we are prepared to give, in the characteristic words of Ulster Unionists, "not any inch".
That is the crux of the problem we have to confront ourselves. We have to confront the entirety of our history, not apologise for it but confront it and see it through. We have also to confront the entirety of the history of Northern Ireland, including the dimension of British imperialism. Our churches have got to confront the entirety of their history including their history of support for violence all over the world all through the history of the churches.
We have also got to be careful, not in a process of trying to politically out-manoeuvre Sinn Féin, not to end up out-manoeuvring ourselves by creating empty hollow structures in west Belfast, in particular, that will have no community support, no community consent and will not achieve anything. You may build all the buildings you wish, but if people do not believe that they are theirs, under their control, serving them for their benefit with their consent, it will achieve nothing except a large waste of money and resources. The problem is that in the area that most needs the funding from the International Fund for Ireland it is going to be impossible to spend that money because we will not allow the local community to control it. I would appeal to the Minister to investigate what is happening in west Belfast to the funds of the International Fund for Ireland.