The ‘Wicklow Chief’ and the Irish Rebellion of 1798 Remembered in a Sydney Coastal Cemetery

Biographical, Military history, Regional History, Society & Culture

The first time I wandered through Waverley Cemetery in the chic, beachside eastern suburbs of Sydney I was somewhat bemused to find in the midst of the congested maze of gravesites of famous Australians—poets, politicians and judges, sports men and women, aviation pioneers among others—a large, impressive marble, bronze and mosaic memorial to the martyrs of the 1798 Irish Rebellion.

Honouring the sacrifices of 1798
The connexion only became clear to me later when I did some research on the ‘mystery’. The nexus linking the heroic but lost cause of nascent Éireannach 18th century insurrection against the indignities of English rule to a Sydney cemetery turned out to be one Michael Dwyer, whose remains along with those of his wife are buried within the grand monument. The memorial was constructed for the 100-year anniversary (1898) of the uprising, the plot and monument paid for by the local Irish community in New South Wales.

Michael Dwyer, hero of Wicklow resistance

Dwyer in the ‘Pantheon’ of Irish independence heroes
Native Wicklow man ‘Captain’ Dwyer fought in the ‘98 Rebellion, later leading an effective guerrilla campaign against the British army in the Wicklow Mountains. Dwyer held out till 1803, earning himself the sobriquet “the Wicklow Chief” before his eventual capture and transportion to the NSW colony (not America as he had been promised). In any event Dwyer got off pretty lightly compared to many of the rebels – given his freedom and a land grant of 100 acres on Cabramatta Creek. Dwyer’s life in Australia was a roller coaster of a ride and colourful to put it mildly…twice imprisoned and tried for plotting an Irish insurrection against the British authorities in NSW, a highly dubious charge that that he was acquitted of (though he still had to do time in Norfolk Island and Van Diemens Land penal colonies). When the NSW Corps overthrew Governor Bligh in the Rum Rebellion, Dwyer was reinstated as a free man, fortune favoured him again a couple of years later when he was made chief constable of police at Liverpool, NSW, and then it deserted him once more when Dwyer ended up in debtors’ prison (Ruan O’Donnell, ‘Dwyer, Michael (1772–1825)’, Australian Dictionary of Biography, National Centre of Biography, Australian National University, https://adb.anu.edu.au/
biography/dwyer-michael-12896/text23301, published first in hardcopy 2005, accessed online 9 September 2021; O’Sullivan, Michael, 1798 Memorial, Waverley Cemetery, Dictionary of Sydney, 2012, http://dictionaryofsydney.org/entry/1798_memorial_waverley_cemetery, viewed 10 Sep 2021).

First steps on a long road to liberty
The inspiration for a surge in Irish nationalism and a sovereign republic free of English domination came from the French and to a lesser extent American revolutions. Ireland had a parliament of its own in Dublin but democratic participation was strictly limited by religious and property entitlements, squeezing out Catholics and Presbyterians and leaving the “Protestant Ascendency” in control of the country. The Society of United Irishmen (SUI), a secular organisation not restricted to Catholics¹,was formed to push for real autonomy for the Irish. Some reforms were forthcoming such as the franchise for non-Protestants but this was not near enough for the more radical elements of SUI.

Wolfe Tone

The SUI leader (Theobald) Wolfe Tone forged links with French republicans aimed at overthrowing English rule, leading to a 1796 invasion of Ireland by a nearly 14,000-strong French army. Unfortunately nature intervened and the invasion fleet ran into storms off the Irish west coast, loss of vessels and lives forced the abandonment of the invasion. The response of the government in Ireland—symbolically known as Dublin Castle—was to crack down heavily on the SUI radicals. The SUI was driven underground in a wave of repression culminating in the imprisonment of many of the organisation’s leaders. Though the Irish republicanism of SUI was a popular sentiment in the country, it didn’t have universal support even on the Catholic side, the Catholic Church strongly opposed what it saw as the ‘atheistic’ United Irishmen (‘The 1798 Rebellion – A Brief Overview’, John Dorney, The Irish Story, 28-Oct-2017, www.theirishstory.com).

Battle of Vinegar Hill

An uncoordinated insurrection
The Irish rising in 1798 was ill-timed and badly organised – most of the SUI leadership was still incarcerated. The insurgents’ planning was strategically inept, the rebellion was intended to be nationwide, but was largely confined to isolated pockets – Wexford, Leinster, Mayo, Antrim and Down. Dublin which should have been central to the revolt played virtually no part in it (Dorney). Historian Thomas Bartlett disputes the commonly held view of the rebellion being a localised affair…he argues that far from being confined to the east coast, the uprising produced “tremors throughout the country” with disturbance occurring in a very large number of counties (Bartlett, Thomas. “Why the History of the 1798 Rebellion Has Yet to Be Written.” Eighteenth-Century Ireland / Iris an Dá Chultúr15 (2000): 181-90. Accessed September 8, 2021. http://www.jstor.org/stable/30071449). The rebels had some brief, early successes (especially the Battle of Oulart), but superior English troops and weaponry overwhelmed the poorly equiped Irish force inside a month. A subsequent incursion from a small French expeditionary force offered a momentary flicker of hope for the rebel cause but this was quickly snuffed out as the English-led forces took complete charge of the country. Retribution against the rebel leaders was swift and uncompromisingly brutal, most were summarily executed (or in Wolfe Tone’s case took his own life while awaiting execution). Atrocities were committed on both sides. A large number of the insurgents (like Michael Dwyer later on) were transported to the penal colony in New Holland. The failed ‘98 rising left a mixed legacy, intensifying the level of sectarian bitterness in Ireland but also inspiring countless Irish republicans and revolutionaries to continue the struggle for a free Ireland (‘The 1798 Irish Rebellion’, Thomas Bartlett, BBC, 17-Feb-2011, www.bbc.co.uk).

1800 Act of Union

In the wake of the crushing of the rebellion by the Marquis Cornwallis², fundamental political changes were enacted. The Irish Parliament was dissolved and direct British rule imposed by virtue of the 1800 Act of Union with Ireland, a situation that would stay in force until the Irish Free State came into being in 1922.

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¹ in fact many of the leaders like Wolfe Tone, Harvey and Keogh were Protestant
² the same (Lord) Cornwallis in the forefront of the ignominy associated with the 1781 English surrender at Yorktown which ended the land conflict in the American War of Independence

North Head Quarantine Station: Shielding Sydney and Surrounds from the Importation of Communicable Diseases

Coastal geology & environment, Heritage & Conservation, Medical history, Public health,, Regional History

The principle of preventing the spread of infectious disease by which people, baggage…likely to be infected or coming form an infected place are isolated at frontiers or ports until their harmlessness has been proven…
~ Port Nepean Q-Station‘s definition of ’Quarantine‘

Since the initial strains of Covid-19 turned the world upside down and inside out early last year, the word ‘quarantine’ has found a renewed vigour in the lexicon. In a previous blog the history of Sydney’s early animal quarantine station for imported livestock was outlined – ‘Sydney Foreshore’s Animal House of Detention and Segregation on Hen and Chicken Bay’, 21-Apr-2018. Human quarantine in Sydney has a much longer history. The story starts with governor of the colony of New South Wales Ralph Darling. In response to the cholera pandemic sweeping Europe and the risks of ship-borne disease being transported on vessels coming to the colony, Darling initiated a Quarantine Act in 1832  “subjecting Vessels coming to New South Wales from certain places to the performance of Quarantine”.

(Source: researchgate.net / Peter Freeman Pty. 2000)

Darling set aside the entire North Head peninsula (277 hectares)—on indigenous Gayamagal country in Manly on Sydney’s northern beaches—for the grounds of the quarantine processing centre. The exact site chosen for the Q-station, Spring Cove, overlooking Sydney Harbour, was already housing an infected and quarantined merchant ship, the Bussorah Merchant.

In the early years of the station’s operation, the practice was to keep sick passengers on board the vessels on arrival at Spring Cove. After complaints from the merchants about the delay and cost of keeping the ships tied up at North Head, the authorities started bringing the sick onshore to free up the transport ships, this required the construction of more substantial permanent accommodation and storage facilities at the Q-Station to replace the original makeshift buildings [‘North Head Quarantine Station’, Wikipedia, http://en.m.wikipedia.org].

Passengers disembarking at North Head Q-Station, 1940s (Photo: State Library of NSW)

Q-Station longevity
The old Quarantine Station enjoyed a surprisingly long lifespan at the North Head site, surviving albeit with decreasing utilisation until 1984this despite periodical calls for its closure…as far back as 1923 Manly Council alderman and later mayor Percy Nolan was advocating for the Q-Station’s removal in favour of open public space [Sydney Morning Herald, ‘Quarantine Station. Proposed Removal’, 31-May-1923 (Trove)].

Slabs of cut sandstone near the station’s wharf bear the markings of passengers detailing the dates and ship names of their journey to North Head

First class expectations
Conditions and facilities at the Q-station were regularly under scrutiny from the better-off passengers. First class passengers were not slow in bringing deficiencies in housing to the attention of the authorities, leading in the 1870s to the building of a new section of Q-Station passenger accommodation in what was known as “the Healthy Grounds” (Wiki).

A 1881 smallpox epidemic resulting in a large number of internee deaths at North Head facility exposed major shortcomings in the management of the Q-Station, including the lack of  a medical superintendent with a grasp of infection control; no clean linen and towels, soap or medical supplies for patients isolated with smallpox [Allen, Raelene, Smallpox epidemic 1881, Dictionary of Sydney, 2008, http://dictionaryofsydney.org/entry/smallpox_epidemic_1881, viewed 06 Sep 2021].

Aerial view of Nth Head Q-Station – c.1930 (Image: Office of Environment & Heritage)

Bulwark against plagues, viruses, bacteria, etc.
Over the decades the Q-Station at Manly has housed the victims of numerous diseases including smallpox, typhus, scarlet fever, measles and the bubonic plague, as well as victims of natural disasters. The Q-Station provided a refuge for returning WWI veterans suffering from TB and VD. At war’s end it served as the frontline defence against the lethal assault of the Spanish Flu.

(Photo: environment.
nsw.gov.au)

Gradual obsolescence
Post-WWII, as air travel gradually replaced passenger ships, the Q-Station’s role diminished in importance. In its final decades of operation the quarantine station was put to diverse use…housing the unvaccinated (eg, pregnant immigrants), accommodating  Vietnamese orphans and as a temporary abode for women and children evacuated from Darwin after Cyclone Tracy decimated that city in 1974 [‘The plague, smallpox and Spanish flu: How Sydney quarantined sick travellers throughout history’, Sarah Swain, 9 News, 2020, www.9news.com.au; ’Q Station on Manly’s North Head echoes with history of pandemics past’, Kathy Sharpe, Mandurah Mail, 21-Jul-2021, www.mandurahmail.com.au].

The stairway (connecting the wharf with the housing) replaced the funicular in use during Q-Station period (Photo: Sydney Coast Walks)

No longer a quarantine station, the surviving 65 heritage buildings are set against the beautiful natural bush land of the Sydney Harbour National Park. Today the old Q-station is converted into a hotel complex (104 rooms including nine self-contained cottages, managed by Accor) with all the tourist trappings, including sleepovers and nocturnal “Ghost and Paranormal tours”.

Pt Nepean Q-Station (Photo: Parks Vic)

Footnote: Port Nepean, North Head’s counterpart
In Melbourne, that city’s historic quarantine station can be found on the Heads of Port Phillip Bay. Port Nepean Quarantine Station can point to a similar eventful history to that of the North Head facility. Like it, the Melbourne Q-Station owes it’s existence to an infected immigrant ship…the arrival of the SS Ticonderoga in 1852 with 300 passengers stricken from disease, necessitating the ship’s quarantining at Port Nepean, which led to it’s establishment as a Quarantine Station (originally called “the Sanitary Station”). By the 20th century Port Nepean Q-Station had developed a number of innovative processing features including the memorably named “Foul Luggage Receiving Store”. The station’s Disinfectant and Boiler buildings also became models for other quarantine stations in Australia [‘Quarantine Station’, Parks Victoria, www.parks.vic.gov.au]. At one point animals were also quarantined at the location. By 1978 Port Nepean had ceased operating as a quarantine facility and was closed in 1980. Subsequent uses of the site and holdings include a military encampment and a temporary refuge for 400 Kosovar refugees fleeing the Bosnian War in the early 1990s.

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“to prevent the introduction of the disease called the malignant Cholera and other infectious disease”

during that one-and-a-half centuries the Q-Station was the initial home in Sydney for an estimated 13,000 passengers

  and the need to build a third Q-Station cemetery to accommodate the rise in mortality

 

The Law of Jante: Scandinavian Anti-exceptionalism and the Wealth and Social Status Taboo

Comparative politics, Creative Writing, Inter-ethnic relations, Literary & Linguistics, Regional politics
(Image: Scandinavian Standard)

Contemporary Scandinavian society is rich and appetising fodder for sociologists and behaviouralists. The peculiar strain of egalitarianism that runs through the Nordic countries manifests itself in a concept known as Jantelagen in Swedish or Janteloven in Danish and Norwegian⊡. The origin of the word ‘Janteloven’ comes from a 1933 satirical novel by a Danish-Norwegian writer Aksel Sandemose. A Fugitive Crosses His Tracks, set in a fictional Danish town called ‘Jante’, is “a thinly veiled roman à clef about his hometown Nykøbing Mors”, Denmark, in which he skewers the inhabitants for their foibles – “pettiness, envy, backbiting, gossip, inverted snobbery and small-mindedness” [‘The Law of Jante’, Michael Booth, Paris Review, ‪11-Feb-2015 ‬www.parisreview.org]. One small portion of En flyktning krysser sitt spor (the Norwegian title) is of lasting significance, the “Laws of Jante”⊞, the list of ten principles designed to put non-conformists in Nordic society in their place. Sandemose’s so-called ‘Laws’ draw on long and widely held, deeply engrained Scandinavian attitudes⊟.

The 10 Laws of Jante

A society devoid of exceptionalism and ‘oneupmanship’
Janteloven/Jantelagen is a concept which celebrates Nordic self-restraint, “stoic humbleness and modesty”. Any sense of individual superiority and ambition is actively discouraged, as is talking about one’s personal success. The Jante laws are cultural codes which eschew declarations of a self-congratulatory or immodest kind. Nordic “Jante-ism” offers no haven for those seeking to stand out from the crowd. The benefits for adherence, Scandinavians assert, are collective ones, good for the nation as a whole, resulting in enhanced quality of life, a contribution to the “GNP of happiness” enjoyed by its citizens⊠ [‘Jantelagen: The Law of Jante Explained’, Swedes in the States, 22-Feb-2021, www.swedesinthestates.com].

(Source: worldlife expectancy.com)

The Jante Law instructs on what citizens need to do to fit in to the community, but it has a punitive purpose too…if an individual fails to fit in, it provides a way of “socially stigmatising anyone who break the rules”. According to author Michael Booth, it affects the everyday choices Scandinavians make, what clothes you wear, what car you buy, etc [‘Forget hygge: The laws that really rule in Scandinavia’, (BBC Ideas video, 2018, www.bbc.co.uk].

“We are all equal!”

Swedish comparisons are odious: The taboo on money and status
Jantelagen is deeply rooted in the Swedish psyche, it is de rigeur for all stratum of society never to talk about one’s wealth or income. Jantelagen also prohibits people from boasting about their social status, firing off a warning shot to allay any notions they may harbour about climbing the social ladder (the codes act as a handbrake on citizens not getting above their station). The reinforcement of the appearance of an egalitarian society helps to keep the balance (ie, serving as a control mechanism, maintaining homogeneity and societal harmony). Stephen Trotter’s study of Janteloven in Norway concludes that it operates as a “form of structural censorship (where) symbolic power is exerted (in the task of) nation-building” [‘Breaking the law of Jante’, SR Trotter, Issue 23 Myth and Nation, www.gla.ac.uk].

(Source: mbastudies.com)

Anything north of average is a win!
The claimed benefits of “Jante-ism” has also been explained in terms of a state of decreased expectations – living by the ten rules installs a sense of average expectations from life, so anything that comes your way “above and beyond the average” will be a welcome bonus, value-adding to your existing store of happiness (Lindsay Dupuis)[‘The happiness of the Danes can easily be explained by 10 cultural rules’, Lila MacLellan, Quartz, 29-Sep-2016, www.qz.com].

Stockholm’s poshest precinct (Photo: Alxpin/Getty Images)

A Millennial challenge to the Law of Jante?
The fabric of Jantelagen in a society like Sweden remains firmly intact despite the reality of growing inequalities in income since the 1990s – the top 20% of workers in Sweden earn four times as much as the bottom 20% (OECD). There are some signs in the Scandinavian countries however that the fabric is coming under strain, especially from the changing expectations of the countries’ youth. The inexorable rise of social media presages a Millennial backlash against the Law of Jante… University of Bergen academic Cornelius Cappelen points to the pervasive influence of online platforms to effect behavioural change and undermine the Jante mindset, ie, bragging on Facebook, Instagram, Vlogging, etc, all promoting “rampant individualism” (Cappelin) [‘Law of Jante’, Wikipedia, http://en.m.wikipedia.org; ‘Jantelagen: Why Swedes won’t talk about wealth’, Maddy Savage, BBC, 18-Oct-2019, www.bbc.com].

(Photo: Sveriges Radio)

Exo-group influences
Aside from pushback from a social media-fuelled Scandinavian youth, challenges to the unspoken social norms of ”Jante-ism” may emerge from other sectors of society. Sweden is increasingly a migrant society, estimates put the proportion of Swedish citizens with a foreign background at around 25%…this growing diversity exposes the community to the influence of outside cultures, many of which have very different socio-cultural norms to the ‘native’ ones, such as the celebration of achievements, skills and talents of the individual (Savage).

Helsinki: Vanha kaupunki (Source: Multi Briefs)

🇩🇰 🇸🇪 🇳🇴 🇫🇮 🇮🇸

Sandemose’s stern image on a Norwegian jet

Endnote: TPS
Scandinavia’s Jante Law evokes similarities with other cultural phenomenons such as the (albeit less institutionalised) “Tall Poppy Syndrome”. This millennia-old cultural phenomenon—deriving from Ancient Greek and Roman sources—is conspicuously present in but by no means unique to the cultural ethos of Australia and New Zealand. Having freed themselves of the status of British colonies far away in the South-west Pacific, Australians and New Zealanders created through war and statehood a new and separate (mythic) identity for themselves as a ‘superior’ type of Briton…one in which “Jack was as good as his master”. This sustained myth of classlessness, sometimes described as a kind of “ideological egalitarianism down under”, was a conscious attempt to distance these “New Britons” from the rigid class system of the mother country.

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Jante laki in Finnish and Jantelögin in Icelandic
⊞ a sort of mock “informal Scandinavian Ten Commandments” (Booth)
⊟ Sandemose himself by all accounts was hardly a model Nordic citizen, irritable of nature, of questionable morality and thoroughly unpleasant to family according to his granddaughter Iben, also a writer (Booth)
⊠ UN World Happiness Report (2018) ranked the top three countries, in order, Finland, Norway and Denmark. Previously in 2016 Denmark topped the world poll