Contents
About this unit
Key Stage 3
University of Birmingham BASS University of Northampton
About this study unit
This four-lesson study unit is intended as a depth study within the Key Stage 3 History Prior knowledge
Curriculum, perhaps in year 8. It would be helpful if the
students had
The key question asks ‘What was it like to be an Irish immigrant in Britain in the 19th century?’
and examines the complexity of their experiences within a range of contexts. 1. some understanding of
the an alysing
Students analyse a range of sources related to migrant experiences and attitudes towards them perspectives shown in
in order to explore (1) the hopes and fears of Irish migrants coming to Britain in the mid 19th a range of visual and
century; ( 2) how far they remained in distinct communities; and (3) how far there was a uniform written sources.
response to them. The final lesson asks how far the immigrants’ hopes and fears were justified.
2. knowledge of the
Historical links experiences other
The unit relates the development of multicultural Britain and provides a framework for people who have
comparison with other migrant groups at different times in the past. Discussions could involve come to Britain e.g.
comparisons with other groups of people who have come to Britain from earliest times including Norman invaders,
Romans, Saxons, Vikings and Normans as well as more recent settlers such as Huguenots and Jews in the early
black settlers from the 16th century, Jews in the Middle Ages and from the late 19th and mid-20th Middle Ages, Black
century together with experiences migrants during and since the Second World War. migrants and slaves
from the 16th and 17th
Links to other subjects centuries.
The unit leads students to consider the experiences and attitudes of different people towards
ethnic, cultural and religious diversity and the need to show mutual respect and understanding.
It thus offers a stimulus for work on Citizenship (NC Objectives 1b and 3a), looking at situations
where recent migrants have faced hostility and prejudice.
What do the Use source a, fill in the 1. Working in groups, look at sources B, C, D. 2a
sources suggest circles in the graphic 2. If you were the people in picture and could see into the future, which 4a, 4b
about the Irish organiser? of the sources B, C, D, E & F would make them most at ease and which
immigrant What do see? would scare your most. New PoS
experience? What is the artist Come to a consensus as to where you would put sources B, C, D, E & F
saying about their on a continuum line - from most at ease to most scared.
C2, C6
hopes & fears? Justify the exact point where you place the sources on the continuum. P7, P8,
What else do you want 3. Report back to whole class, using whiteboard of available. P9, P10
to ask? 4. Plenary: Consider the key question and then ask what more do we R&C
need to investigate. 13,14,16
Sources
A. The Last Hour in the Old Land B. Irish Emigrant Arriving in Liverpool
Margaret Allen, c. 1877, Gorry Gallery, Dublin Erskine Nicol, 1871, Nat. Galleries, Scotland
NOTICE is given that all the IRISH MEN on the line of railway in Fife
Shire MUST be off the grownd and out of the Countey on MONDAY
THE 11TH of this month or els we must by the strength of our arems and
a good pick shaft put them off. You humbel servants SHOTS MEN.
Dear Lilly,
I got your letter before I went to mass on Sunday and it made me very happy. Kate ,
Mary Anne's daughter and her husband Sylvester have moved in. He is a blacksmith and
left Ireland 15 years ago. Work is hard, especially as I have to get up and go to work at
5 o'clock. I go to the mill and make blankets. I have been very sick and short of breath.
Bridget
Fears Hopes
What far did Look at Source F 1. Split the class into groups, with each group looking at the theme 2a, 2b, 2d
the Irish stick from Lesson 1. of settlement, religion or work. 4a, 4b
together? Highlight in the Each group will study their selection and address the question how
- settlement letter words or far did the Irish stick together in Britain. New PoS
C2
- worship phases which show I. Settlement: how far did the Irish live together and how far did P7, P8
- work. the Irish stick they live in ghettoes? R&C
together. II. Religion: how important was religion in keeping them together? 16,17,23,
We will investigate III. Work: how far did the Irish congregate in the same jobs? 24
to see how typical 2. Jigsaw ideas between groups: Each person feeds back to new
was Bridget’s group findings of their home group, making a maximum of three
experience. points.
Each member of the class chooses two main points from each section
and records them on the table.
3. Each new group then decides how typical Bridget’s experience
was and agrees a common sentence to write at the bottom of the
grid.
4. Plenary: Teacher asks how typical was Bridget’s story
b. Irish-born females
Description Number Description Number Description Number
Domestic & Nurse 6 Other Jobs
Household Services
Cook 1 Shoemaker 1 Labourer (agric.) 32
Charwoman 2 Seamstress 1 Chemical works
Domestic duties 11 labourer 2
Housemaid 1 Cotton Mills Factory worker 15
Laundress 2 Bobbin winder 1 General labourer 4
Servant 24 Carder 2 Nailmaker 1
Washerwoman 17 Doubler 1
Hand twister 1 Jobs Total 181
Other Services Piecer 2
Assistant Worker 10
in Beerhouse 1 No Data on Jobs
Bookbinder 1 Silk Industry Wife 25
Boot & Shoe Binder 1 Handloom weaver 1 Daughters 12
Dealer 3 Weaver 10 Lodgers 41
Dressmaker 3 Powerloom weaver 2 Rest 20
Hawker 2 Winder 3 Scholars 7
Lodging house kps 5 Worker 2 At home 4
Overall Total 290
Conclusion:
how typical was Bridget’s story?
How far was Look at Source D 1. In pairs, look at all the sources and divide them into positive 3a, 3b
there a uniform from Lesson 1 and and negative, giving a score for each - 1 for most negative, 10 for 4a, 4b
English, Welsh produce a quick most positive.
and Scottish news report. Justify your decision. New PoS
C2, C6
response to 2. If you were producing a radio broadcast to answer the key P7, P9, P10
Irish question, which two people from the sources would you interview. R&C 13, 14:
immigrants? Justify your choice. 16, 17,
3. Produce a storyboard to your broadcast, highlighting four 23,24
points you would like to make about English, Scottish and Welsh
attitudes to the Irish.
4. Plenary: Put all the story boards on a wall and in groups of three
pairs justify their sources and story boards to each other.
B. The Times, 2 April 1847 The newspaper was no great friend of Ireland.
Ireland is pouring into the cities, and even the villages of this island, a disgusting mass of famine, nakedness
and dirt and fever. Liverpool, whose closeness to Ireland has already made it the most unhealthy town in
this island, seems destined to become one mass of disease.
III. RELIGION
D. Two views on responsibility for the sectarian violence that accompanied Orange marches in
Liverpool, 14 July 1851
Some 3,00 Orangemen were met by a crowd of between 500 and 1,00 Irish labourers and 150 policemen guarded the
procession. One Irish labourer was shot dead and a 14-year-old boy and three policemen wounded by gunshot, among
many other injuries. Seventy people were arrested and taken into custody, all Irish.
1. Manchester Examiner, July 1851, holding Orangemen responsible for promoting the violence
The Loyal Protestants of Liverpool as they style themselves par excellence, must be either besottedly fond
of self-exultation, or else callously indifferent to the woes of human kind, if they can regard with any
complacency their achievement of last Monday. A street procession with ever so many banners and trumpets
is a poor set-off against a hundred shattered limbs and a thousand embittered hearts . .. and how can the
fiery declaimers of the pulpit and platform who have been stimulating the fanatical fury of half taught zealots
against the disciples of a different faith, acquit themselves of some share in this calamitous result? We do
not know that the Rev Dr McNeile or the Rev Canon Stowell or any other renown Boanerges of the
Protestant Ascendancy, directly sanctioned the vexatious parade that tempted the Irish and Catholic
labourers to this lamentable outrage. But sure we are, that the spirit which induced the members of the
Orange Lodges, in spite of all reason, prudence and charity, to blazon their religious animosities before the
eyes of the world, was learnt of such teachers. It is the practical fruit of those frantic paroxysms of
excitement into which, by the influence of example, sympathy and oratorical mesmerism, multitudes of their
audiences have been goaded.
2. Liverpool Mail, 19 July 1851, blaming Irish Catholics for the violence
It appears that scenes which formerly distinguished Ireland have been translated to the streets of Liverpool
and that peaceable and well behaved men of sober and industrious habit, cannot hold a holiday or walk in
procession from clubroom to clubroom in the sight of their families and friends, without running the risk
What were the Look again at 1. Assume she stayed in the country, write a letter she might have 2a, 2b
pros and cons Bridget’s letter, written later describing pros and cons of being an Irish person 5a, 5c
of being an Source F in Lesson living in Britain in the nineteenth century.
Irish immigrant 1, and highlight in Base your letter on between three and five pieces of evidence from New PoS
C2, C6
in Britain in the two different colours the previous lessons. P10
19th century? the advantages and 2. Plenary: Class secret ballot (Yes, No, Don’t know) on the R&C 13,
disadvantages of question: 14,16, 17,
being an Irish person Would you have liked to have been an Irish person living in 23, 24
living in Britain. Britain in the nineteenth century?
3.Optional poll: How far does anything you have learned about
Irish immigrants apply to immigrants in Britain today?
Lesson 1, Source F
A fictional letter from an Irish girl called Bridget, 5 January 1850.
(Inspired by actual emigrant letters written by the Doorley family who settled
in England.)
Liverpool,
England,
5 January 1850
Dear Lilly,
Bridget
1 What do the Use source a, fill in the 1. Working in groups, look at sources B, C, D. 2a
Hopes sources suggest circles in the graphic 2. If you were the people in picture and could see into the future, which of the sources B, C, D, 4a, 4b
& about the Irish organiser? E & F would make them most at ease and which would scare you most.
fears immigrant What do see? Come to a consensus as to where you would put sources B, C, D, E & F on a continuum line - New PoS
experience? What is the artist saying from most at ease to most scared. C2, C6
about their hopes & fears? Justify the exact point where you place the sources on the continuum. P7, P8, P9, P10
What else do you want to 3. Report back to whole class, using whiteboard of available. R&C 13,14,16
ask? 4. Plenary: Consider the key question and then ask what more do we need to investigate.
2 What far did the Look at Source F from 1. Split the class into groups, with each group looking at the theme of settlement, religion or work. 2a, 2b, 2d
Irish Irish stick Lesson 1. Each group will study their selection and address the question how far did the Irish stick together 4a, 4b
immigrant together? Highlight in the letter in Britain.
New PoS
experience - settlement words or phases which I. Settlement: how far did the Irish live together and how far did they live in ghettoes? C2
1 - worship show the Irish stick II. Religion: how important was religion in keeping them together? P7, P8
- work. together. III. Work: how far did the Irish congregate in the same jobs? R&C 16,17,23,
We will investigate to see 2. Jigsaw ideas between groups: Each person feeds back to new group findings of their home 24
how typical was Bridget’s group, making a maximum of three points.
experience. Each member of the class chooses two main points from each section and records them on the
table.
3. Each new group then decides how typical Bridget’s experience was and agrees a common
sentence to write at the bottom of the grid.
4. Plenary: Teacher asks how typical was Bridget’s story.
3 How far was Look at Source D from 1. In pairs, look at all the sources and divide them into positive and negative, giving a score for 3a, 3b
Irish there a uniform Lesson 1 and produce a each - 1 for most negative, 10 for most positive. Justify your decision. 4a, 4b
immigrant English, Welsh quick news report. 2. If you were producing a radio broadcast to answer the key question, which two people from the
New PoS
experience and Scottish sources would you interview. Justify your choice.
C2, C6
2 response to 3. Produce a storyboard to your broadcast, highlighting four points you would like to make about P7, P9, P10
Irish immigrants English, Scottish and Welsh attitudes to the Irish. R&C 13, 14: 16,
- settlement, 4. Plenary: Put all the story boards on a wall and in groups of three pairs justify their sources and 17, 23,24
religion, work? story boards to each other.
4 What were the Look again at Bridget’s 1. Assume she stayed in the country, write a letter she might have written later describing pros and 2a, 2b
Hopes pros and cons of letter, source f in lesson 1, cons of being an Irish person living in Britain in the nineteenth century. 5a, 5c
& fears being an Irish and highlight in two Base your letter on between three and five pieces of evidence from the previous lessons.
revisited immigrant in different colours the 2. Plenary: Class secret ballot (Yes, No, Don’t know) on the question: New PoS
Britain in the advantages and Would you have liked to have been an Irish person living in Britain in the nineteenth century. C2, C6
19th century? disadvantages of being an 3.Optional poll: How far does anything you have learned about Irish immigrants apply to P10
Irish person living in immigrants in Britain today? R&C 13, 14,16,
Britain. 17, 23, 24
The first half of the nineteenth century witnessed a substantial increase in the pace and scale of Irish migration to Britain.
The 1841 Census enumerated the Irish-born population of England, Wales and Scotland at 419,000 . By 1851, in
consequence of the massive exodus during the Great Famine, this figure had risen to 727,000.
In 1861, the Irish-born population peaked at 806,000, when it comprised 3.5% of the total population. Thereafter, as
migration from Ireland to Britain declined, the number of Irish-born migrants in Britain also progressively fell, declining
to 550,000 (or 1.3% of the population) in 1911. lodges
The Irish presence was generally unpopular. Even before the Famine, British social investigators and commentators
variously perceived Irish migration as little short of a social disaster which, it was argued, exacerbated urban squalor,
constituted a health hazard, increased the burden on the Poor Rates and was a threat to law and order in British cities
In the 1840s, the impact of the Famine and a pattern of long-lived cultural antagonisms conspired to make the Irish in
Britain the ‘largest unassimilable section of society’; ‘a people set apart and everywhere rejected and despised.’
Irish immigration ‘involved the positive movement of people in search of better economic opportunities in Britain’.
Accordingly, the Irish presence was concentrated overwhelmingly in the towns and cities of ‘the workshop of the world’.
As late as World War I, a continuing migration meant that even less fashionable Irish centres, such as Whitehaven in
Cumberland and Hebburn on Tyneside, ‘bore the cultural and political hallmarks of their long-established Irish
communities, whether in the form of thriving Catholic churches or Orange’.
These migrants, many of whom subsequently re-emigrated, were by no means an homogeneous group. Their ranks
contained both rich and poor, middle class and working class, skilled and unskilled, Catholics and Protestants (as well
as unbelievers), Nationalists and Loyalists, and men and women from a variety of distinctive provincial rural and urban
cultures in Ireland.
The majority were young, single people, disproportionately male. They were also notoriously transient, and the urban
districts they inhabited experienced continual in- and out-migration, with only a relatively small number of migrants
establishing permanent settlements. However, the vast majority of these Irish people were poor and they were Roman
Catholics, and it is their story - a story, in many cases, ‘of triumph over adversity - that looms large in the history of the
Irish in Britain.
Many towns did, indeed, possess so-called ‘Irish quarters’ populated by extended families, including Goit Side in
Bradford, Rock Row in Stockport, Sandygate in Newcastle, Bedern in York, and Caribee Island in Wolverhampton. The
tendency of the Irish poor to cluster in such districts was influenced by the availability of cheap accommodation,
including lodging-houses, the existence of familial and kinship networks, proximity to available employment, and the
development of Irish social, cultural and religious organizations.
Yet Irish did not congregate in ‘ghettos’ to the exclusion of other ethnic groups. For example, St Giles was not inhabited
exclusively by the Irish poor and was, as a criminal rookery, atypical of Irish districts in London. Similarly, while there
were areas of concentrated Irish settlement in Liverpool, Blackburn and Bolton, they were not wholly isolated from the
host community. Even where Irish immigrants dominated particular streets, courts and squares they were seldom shut
off from the native population.
Indeed, in Liverpool almost half the Irish lived in enumeration districts with low or medium concentrations of Irish
people, and this also appears to have been the case in London and York, where the Irish lived cheek by jowl beside
natives of the same social class. This was also true of Irish settlement in smaller English towns such as Stafford and
Chester, where the Irish-born population was geographically dispersed and where the formation of an identifiable Irish
community was inhibited by a high level of out-migration. In short, the poor Irish lived among the English poor, and the
upwardly mobile among the English upper-working or middle class.
In sum, the pattern of Irish settlement was determined largely by economic considerations, and if there was an ‘Irish
community’ it did not rest on a pattern of rigid residential segregation.
Religion
The majority of Irish people who settled in Victorian Britain were Roman Catholics, and the survival of an Irish identity
was crucially bound up with the survival of Catholicism, as the Roman Catholic Church in England, Scotland and Wales
was the only native institution with a fundamental claim on Irish loyalties. This relationship was reflected in the unique
role and status of the Roman Catholic priest within Irish communities in British towns and cities, as Henry Mayhew
observed in mid-Victorian London.
The rise of an expatriate Irish Catholicism was part of the transformation of nineteenth-century Irish religion from a faith
based chiefly on the home and on family prayers, and Gaelic devotion and pilgrimage or ‘patterns’ in a sacred rural
landscape, to a much more chapel-orientated religion of weekly attendance at Mass. This transformation, which can be
dated from Archbishop Paul Cullen’s remaking of the Irish church in the Roman mould in the 1850s, has been described
as a ‘Devotional Revolution’, and by the end of the century the Irish had become the most practising Catholics in the
world.
These were occupations for which a highly sophisticated city like London, with a highly specialised labour force, held
very few rewards and the Irish could only enter the metropolitan economy with difficulty. Although a minority of skilled
workers entered sweated industries like cobbling and tailoring , street-selling was, as Henry Mayhew observed, the most
common occupation among the Irish in London’s East End. By contrast, in Liverpool, which was a trading and
commercial rather than an industrial centre, employment opportunities, housing and sanitation were overwhelmed by the
sheer magnitude of Irish immigration during the 1840s, and the demand for labour lay largely in unskilled occupations
for which Catholics and Protestants were in active competition.
Similarly, although the Glasgow Irish were able to find employment in mills and mines, they were excluded from
engineering by virtue of their lack of skill, from shipbuilding by the Orange Order and from skilled trades by the craft
unions. In Edinburgh, a city of legal, literary and ecclesiastical institutions, the Irish were confined to such menial
occupations as general labouring in building, domestic service, portering, street-cleaning and street-lighting
Yet it is both easy and dangerous to generalize. In the first place, not all Irish immigrants, whether Catholic or Protestant,
were poor. Even by mid-century there was a small middle-class world of professional men - doctors, lawyers, soldiers,
shopkeepers, merchants and journalists!
Irish women also formed an important sector of the migrant labour force in textile mills, laundry work, street-selling and,
most notably, domestic service, and in the longer term made notable contributions to a range of low-paid professional
occupations, including social work and nursing.
Moreover, the economic position of the Irish was far less static than many contemporaries believed and there was a
degree of differentiation in Irish occupational patterns. The survey of the Irish in Britain conducted by Hugh Heinrick
in 1872 for The Nation argued that in relative terms the economic position of the Irish depended less on the structure of
the Irish community in a given locality than on the economic infrastructure of the area where they worked. In developing
this argument, the survey pointed to the emergence of a substantial Irish middle-class in London, to the presence of skilled
workers in the Midlands and to the variable experience of the Irish in South Lancashire, where an Irish middle-class had
emerged in Manchester whilst in neighbouring Wigan and St. Helens the Irish were almost wholly labourers of one
description or another.
Even the briefest reading of Carlyle’s or Kay’s outpourings reveals how the image of the Irish has crowded out any notion
of their lived reality. The Irish were portrayed as the greatest nuisance of the new industrial and urban world; they were
the scapegoats for a host of problems that their arrival did not manufacture and scarcely worsened. The Irish scapegoat
was meant to explain the negative features of the Victorian city and perhaps to assuage those who feared them.
Yet the image of the Irish as a negative and alien presence had more to do with the urban world in which they lived than
with the character of the Irish themselves. For Victorians, the words ‘Irish’ and ‘slum’ were virtually interchangeable,
each epitomising middle-class attitudes towards working-class lifestyles.
Religion
Irish Catholic identity in Victorian Britain was reinforced by manifestations of anti-Catholicism, both covert and overt.
The English, Scots and Welsh were overwhelmingly Protestant by tradition and there had been a distrust of Roman
Catholicism in Britain since the Reformation. Anti-Catholic feeling in England was rooted in an historic hatred of France
and Spain, Catholic powers and England’s traditional enemies; in scriptural and theological arguments against Roman
Catholicism; in the Settlement of 1688, which ensured the Protestant Succession of William and Mary; in the fact that
the Church of England imparted a religious dimension into political life and had therefore to be protected; and in the belief
Thus, by the end of the eighteenth century, English Protestants held that the Roman Catholic Church was both
theologically unsound and politically subversive; that it was intolerant and persecuting; that it was a hindrance to the
moral, intellectual and economic development of its flock; and that it should be excluded from political power. In this
context, Irish Catholics were particularly vulnerable because their allegiance was to a foreigner rather than to the Crown
(the head of the Protestant Church and State), hence they were also regarded as potentially, if not actually, politically
subversive, a perception which Irish nationalist activity consequent upon the Act of Union of 1800 appeared to confirm.
The strength of popular Protestantism was greatly reinforced by the Evangelical Revival.
Thus religious issues provided a vital ingredient in determining Anglo-Irish relations on a local level during the Victorian
period, although Victorian ‘No Popery’ was much more than simply anti-Irishness. Nevertheless, the terms ‘Irish’ and
‘Catholic’ were virtually synonymous in British eyes and the Irish Anti-Catholic feeling was exacerbated by the presence
of Irish Protestants, largely from Ulster, in those British towns and cities also populated by Irish Catholic migrants,
particularly on Clydeside and Merseyside.
Indeed, such was the depth of anti-Catholic feeling that it contributed to the most serious clashes between the English
and the Irish in the nineteenth century - at Stockport n 1852, Oldham in 1861, London in 1862 and during the more
widespread Murphy riots in 1867-71.
Work
Such clashes were not, however, solely due to religious differences. There were deeper tensions, including competition
for jobs. The Irish were seen as willing to work for lower wages and thus deprive the English, Scots and Welsh of jobs.
At the same tine, Irish immigrants were willing to do jobs that nobody else would do.
The Irish were also said to have helped to undermine working-class trades union activity through their use by employers
as strike -breakers. Yet, while it is true that Irish immigrants were sometimes used to break strikes, individual Irishmen -
first and second generation - did become prominent trade unionists. For instance, John Doherty, founder of the National
Association for the Protection of Labour, editor of the visionary Voice of the People, and one of the greatest trade union
pioneers, was born and bred in Donegal.
Oh, Mary this London’s a wonderful sight, I believe that when writing a wish you expressed
With the people here working by day and by night. As to how the fine ladies of London were dressed.
They don’t sow potatoes nor barley nor wheat, Well if you believe me, when asked to a ball,
But there’s gangs of them digging for gold in the street; They don’t wear a top to their dresses at all.
At least, when I asked them that’s what I was told, Oh, I’ve seen them myself, and you could not in truth
So I just took a hand at this digging for gold, Say if they were bound for a ball or a bath.
But for all that I found there I might as well be, Don’t be starting those fashions now, Mary Macree,
Where the mountains of Mourne sweep down to the sea. Where the mountains of Mourne sweep down to the sea.