Of all the books and articles that I have read in recent years that detail the damage done by the symbiotic relationship between Church and State in Ireland since the foundation of the Irish State, this is one of the most important (in my opinion). Although I was always, almost laughably clearly, the biological child of both my parents, my childhood was not all that different from that of the author of this book. However, I have a strong belief in the rights of all individuals to all the details of their biological heritage, should they wish to have those details. It is their heritage, and the idea that any institution might have the right to withhold that information from them is something I simply cannot understand or credit.
I grew up in pretty much the same part of Dublin's northside at the same time as the author. We were born within around 18 months of one another; I'd wager we probably went to some of the same teenage discos and knew some of the same people. We both had decent, loving homes where education was valued. The one childhood playmate I remember who was adopted on my road, I remember as a very well-adjusted and secure child. I never really thought being adopted marked her out as different from the other kids on our road, except that I somehow got it into my head that she was special and magical, on account of having been specifically chosen, rather than just appearing out of her mother's tummy the way the rest of us had done. I am unsure where I got this idea; it may have been the way in which my own parents explained adoption in response to childish questions. As a result, I grew up thinking for many years that being adopted must make people feel incredibly special and anointed in some way. It was only later that I became aware of the emotional minefield that it could represent for many individuals involved.
As a teenager and into my student years, I had a poster up on my wall that detailed milestones in the injustices done to women that had been perpetrated by the systemic twisted double standards of sexual morality, and culture of secrets and lies, in Ireland. Such milestones included women who reported rape and brought it to trial then being quizzed on their attire when the rape took place and their characters attacked in court, to the death of 15-year-old Ann Lovett and her newborn child after giving birth at a grotto in Granard, Co. Longford.
No one institution was solely responsible for the suffering caused to women, and many men, including the boyfriend of Ann Lovett, whose suffering seems to have been profound in the years since the tragedy occurred, to the point where in interviews he has appeared somewhat broken. Church, State, and societal norms and attitudes co-mingled in a toxic way to create these situations. My interest in these injustices carried over to my third-level studies, to the point where I was encouraged to do a post-grad in gender and women's studies, the tuition paid for by the government at the behest of a forward-thinking female Minister for Education at the time, Niamh Breathnach. Obviously, at government level, there was some recognition of the need for proactive measures to bring about societal and attitudinal change. The reactions I received in social situations on relating what my studies consisted of bore that out - often, they consisted of hostile rants. This wasn't only confined to men, as many Irish women at the time were deeply reluctant to call themselves feminists, and had a deeply ignorant, cartoonish idea of what feminism entailed, I found. The fact that they could now freely vote, study at third level, pursue paid work, and use contraception due to the efforts of first-wave and second-wave feminists was somewhat lost on many, even as they availed of all of these benefits. The women of the suffrage movements in earlier times were similarly stereotyped in their time, while everybody was happy to avail of the fruits of their perilous labours.
Many in Irish society, even into the '90s still felt that a Big Brother style policing and control over human sexuality was justified, but particularly over female sexuality and women's reproductive systems. In cases of pregnancy outside of marriage, it was generally the woman who was shamed and blamed - often, she was institutionalized in a convent to perform what amounted to slave labour in laundries to pay off her supposed debt to society, while her child was adopted out to a family deemed suitably respectable and Catholic, either in Ireland or abroad. If she was a slightly 'better class' of woman, Church institutions would help her to conceal her pregnancy and birth, then would arrange the adoption of the child, while the woman returned to her working life, her 'virtuous' reputation intact. This was the case with the author's biological mother.
According to Palmer, who has meticulously researched the socio-political background against which her own adoption occurred, the architect of much of this philosophy was a Rev. Cecil J. Barrett. The extracts from his writings reproduced in this book do not shock me, as this is the philosophy that still largely prevailed in the Ireland I remember as a child and adolescent, but I sense that if an Irish millennial or Gen Z person were confronted with these passages, their jaw would drop to the floor in astonishment, and thank goodness for that.
Palmer is a journalist, and it shows in this book. Her writing is elegant, engaging, and honest, and at times I teared up when confronted with the reality of what 'Sarah', Palmer's birth mother, had experienced as a young teacher, and the guilt that she suffered throughout her life due to giving up her child. In the Ireland of that time, it really was a choice between giving up your child or becoming destitute. The options if you wanted to keep your livelihood were extremely stark. In the case of Sarah, the biological father literally pretended not to hear her when she informed him of her pregnancy, then ignored her and gave her the silent treatment as they sat in the pub together. He was already two-timing another woman by being with Sarah, a woman from the respectable part of the town (probably the daughter of a local bigwig), and left Sarah to cope on her own while he went on to marry the socially respectable 'Aileen', facing absolutely no responsibility or accountability. On being tentatively approached about Sarah's existence and his affair with her, as part of Palmer's bid to meet him decades later, he continues to deny any knowledge of the episode, despite Palmer noticing how similar she looks to some of her half-siblings by her biological father in a family wedding video she stumbles upon on YouTube during her research.
From a young age, it has always struck me as preposterous that the term 'illegitimate' ever existed to describe babies and children, who deserve to be loved and cherished regardless of the circumstances of their birth, such circumstances being nothing to do with their own actions. The fact that independent Ireland was, for many decades, a resounding ethical failure in this regard is coming to light in the starkest of terms in recent years in the mother-and-baby home scandals.
Ireland has a lot of atoning to do, and acknowledging these past misdeeds is a part of that. Each time somebody like Catriona Palmer steps forward to bravely shine a light on an aspect of these truths, it is a stepping stone toward our maturation as a country.
This is a great read, not only because of the above issues, but because its author is obviously a highly substantial individual, who has had a fascinating life above and beyond her adoption story, working at a very young age as part of a team exhuming mass graves and identifying remains in Bosnia, as well as going on to pursue a thriving career as a journalist. Here she has made a valuable contribution to the literature re-evaluating the Church/State relationship that presided over Irish society for a long and dreary time, creating double moral standards that in many ways demonized and increased the sufferings of women, non-Catholics, and the poor.
An independent documentarian doing a retrospective on faith-based anti-Iraq war activism 20 years on asked me recently, 'How do you square the feminism with the faith-based part, given the role of the Catholic Church around women in Ireland?' I never really did square it that way; the Gospels detail the life of a man who went around fearlessly challenging the religious and political authorities of his day, and their meaningless stipulations, and who died as a result of these loving actions. I have no problem believing that this man was God incarnated. If my faith were to depend solely upon a regard for any institution, it would not exist. Sadly, the love we see in the Gospels was historically all too lacking in Ireland on the part of many (though not all) of those purporting to be his representatives on Earth, even if some genuinely thought that their actions were morally correct.