Who is responsible for the harsh treatment of unmarried mothers in Ireland?
The mother and baby homes report has found that responsibility for the harsh treatment of unmarried mothers in Ireland lies mainly with "their own immediate families". It states: "Women who gave birth outside marriage were subject to particularly harsh treatment.
Who is responsible for the harsh treatment of the children?
"Responsibility for that harsh treatment rests mainly with the fathers of their children and their own immediate families. "It was supported by, contributed to, and condoned by, the institutions of the State and the churches.
Are unmarried mothers in Ireland facing a'brutally misogynistic culture'?
An Irish inquiry into alarming death rates among babies at 18 institutions makes clear that unmarried mothers faced a "stifling, oppressive and brutally misogynistic culture" for decades, the country's children's minister has said.
What is the Irish government's final report into the so-called Mother and Baby Homes?
The Irish government approved the final report into the so-called Mother and Baby Homes on Tuesday, which found unmarried mothers faced an "oppressive and brutally misogynistic culture for decades". By. Claire Gilbody-Dickerson News reporter.
What did Mr O'Gorman say about the Commission?
He said: "The Commission's investigation reveals the truth of what happened, within the walls of Mother and Baby Homes and beyond them, to many thousands of women and children.
Does the government provide financial recognition to the specific groups identified in the report?
The government is also expected to provide financial recognition to the specific groups identified in the report, he added. Laws will also be drawn up to support excavation, exhumation and, where possible, identification of remains at burial sites at the homes where children as young as newborns were buried.
What was the plantocracy's concern with the diminished number of servants?
The plantocracy’s concern with the diminished number of servants is reflected in laws enacted during the last three decades of the seventeenth century designed to encourage and facilitate the bringing of servants to the island (Hall 1764:477–92).
What are the two labor systems in Barbados?
The two labor systems in Barbados, servitude and slavery , were early recognized in the island’s laws (e.g., Jennings 1654; Hall 1764) and significant differences emerged in how European and African laborers were categorized and governed, in addition to how racial features were associated with laboring status.
What was the economic significance of slavery in 1661?
By 1661 the economic significance of servants was diminishing as enslaved Africans were increasingly replacing them in the labor force. In September of that year two major pieces of legislation were enacted, one governed servants, the other the enslaved; these laws well illustrate the sociolegal distinctions between the two groups. 18 Various clauses in both laws evolved from parts of acts passed in the 1640s and early 1650s (Jennings 1654; also Hall 1764:459–68). Other scholars have discussed the 1661 laws (Dunn 1972:238–46; Handler 2016; Rugemer 2013), but here we review features that underscore the significant differences in the status of the enslaved and the indentured, a line of evidence we consider crucial in discussing the issue of “white slavery.”
What is the literature about slavery in Barbados?
This literature claims the existence of “white slavery” in Barbados and, essentially, argues that the harsh labor conditions and sufferings of indentured servants were as bad as or even worse than that of enslaved Africans. Though not loudly and publicly proclaimed, for some present-day white Barbadians, as for some Irish and Irish-Americans, the “white slavery” narrative stresses a sense of shared victimization; this sentiment then serves to discredit calls for reparations from the descendants of enslaved Africans in the United States and the former British West Indies. This article provides a detailed examination of the sociolegal distinctions between servitude and slavery, and argues that it is misleading, if not erroneous, to apply the term “slave” to Irish and other indentured servants in early Barbados. While not denying the hardships suffered by indentured servants, referring to white servants as slaves deflects the experiences of millions of persons of African birth or descent. We systematically discuss what we believe are the major sociolegal differences and the implications of these differences between indentured servitude and the chattel slavery that uniquely applied to Africans and their descendants.
Why was the petition denied in Barbados?
Although the petition was debated at length in Parliament, it was denied because Parliament was mainly concerned with “the lack of due process” in sending the prisoners to Barbados, “not the fact that they had been sold and were working on plantations” (Eltis 2000:15 n. 27, 71; Guasco 2014:168–70; Stock 1924:247–66).
What was the servant law in 1661?
In the eyes of the law, a servant was a servant. The 1661 servant law was quite stringent; yet, it afforded servants limited rights which had not been specified in earlier laws. Some clauses well illustrate the differences in their legal status from that of the enslaved.
When did slaves wear iron collars?
For example, from the seventeenth century until 1826 , when the practice was made illegal in Barbados, slave masters, following a widespread practice in New World slave societies, placed iron collars with long projecting spikes on the necks of captured runaways and/or fettered their legs with iron chains.