Scéal a léiríonn an chaoi a smaoiníonn daoine i nDialathas.
Mura gcreideann tú an rud a chreideann na daoine i gceannas, tá tú as do mheabhair.
Tá cuid acu dáiríre a chreideann é sin agus tá cúnamh uathu mar tá siadsan dáiríre tinn sa chloigeann.
Ach an chuid is mó den am tá eagla i gceist agus brú na hEaglaise ag cur iachall ar dhaoine a dhílseacht a thaispeáint don domhan nó bheith maslaithe agus caite amach.
Mar a tharlaíonn sé go minic téann daoine thar fóir ag iarraidh dílseacht a thaispeáint. Seo an scéal ó Nigeria.
Aindiachaí thú? Teach na nGealt duit. Seo an scéal sa Guardian faoi.
Ach cé atá craiceáilte i ndáiríre anseo? An Dialathas nach dtugann saoirse do dhaoine.
Níl cead ag éinne smaoineamh ach sa chaoi a deireann an Chreideamh leo a smaoineamh i nDialathas.
Éire
‘Bhfuil rogha ag daoine anseo?
Páistí
An féidir le páiste a rá ar scoil a rá gur aindiachaí é?
Ní féidir gan trioblóid. Tá scrúdú le déanamh aige sa reiligiúin. Caithfidh sé freastal ar Aifreann.
Má deireann sé go bhfuil sé difriúil caithfidh na múinteoirí míniú don rang go bhfuil sé mícheart mar sin Ethos na scoile.
Múinteoirí
Ní féidir fiú smaoineamh ar mhúinteoirí ag rá gur aindiaíochaí iad. Post caillte ansin acu.
Ní bheidh siad i dteach na nGealt ansin ach nuair a bhaintear a ngairm agus meas ó dhaoine is féidir leo dul as a meabhair. Gortaíonn feall na tíre iad.
Mná
Agus daoine ag iarraidh a thaispeáint go bhfuil siad dílis don chreideamh, téann daoine thar fóir.
Sin a tharla i nGaillimh le Savita nuair a dúradh léi: Ireland is a Catholic Country mar sin a dúradh linn arís & arís & arís eile.
Ach ní Éireannach ná Caitliceach mé ar sí leo ach ba chuma leo.
Chreid daoine é nó bhí faitíos orthu a thaispeáint nár chreid.
Bhí an dlí ar thaobh Savita ach bhí an oiread sin múinte faoin bpeaca nár thuig daoine céard ba cheart a dhéanamh. Tá an Eaglais fós níos láidre ná an dlí.
Rogha
Mar sin nuair a shocraigh siad faoi dheireadh faoin dlí a athrú, seo mar a rinne siad é.
Ní fhéadfadh duine a ceapadh go bhfuil Stopadh (Termination) ceart (Ní fhéadfainn an téarma uafásach atá san bhfoclóir a úsáid).
Mar deireann Creideamh leo nach bhfuil Stopadh ceart, caithfidh go bhfuil na mná ag iarraidh Stopadh as a meabhair.
Má tá siad as a meabhair tá contúirt ann go máróidh siad iad féin agus sin peaca. Caithfear é a stopadh.
Ergo (dáiríre?) tá cead acu Stopadh a fháil mar stopfaidh sé dúmharú amháin.
!
Dlí
Ansin sin mar a tharla sé nach bhfuil cead ag bean sa tír rogha bheith aici faoin corp féin go dtí go ndeireann dochtúir go bhfuil sí as a meabhair.
Ansin tá rogha aici ansin.
Craiceáilte?
Gan dabht!
So, níl stopadh (termination) le fáil in Éirinn? Nó an bhfuil?
Níl mar tá faitíos ar dhoctúirí anseo. Caithfidh mná dul go Sasana.
Agus tá sé ceadaithe dul go Sasana?
De réir an dlí, tá ach tá faitíos ar chuile dhuine labhairt faoi mar caillfidh siad a jabanna.
Tá an Eaglais fós i gceannas ar scoileanna & oispidéil.
Le stopadh (termination) a roghnú mar sin tá gá bheith as do mheabhair agus caithfidh dochtúir é sin a dhearbhú.
Éist le dochtúir ag caint faoi sheafóid agus náire rud mar sin a dhéanamh ach faitíos air a ainm a thabhairt amach go poiblí.
Éist le Separated Migrant Children le Sinead O’Shea le tacaíocht ó chiste iriseoireachta Mary Raftery craolta ar an gclár Drivetime ar RTÉ le tuiscint.
Níl meas ag an dtír ar phásití fós. Iad ag maslú mná óga atá ag iompar. Ethos i meoin aigne na tíre ag marú cearta daonna.
RUAIRI QUINN ag iarraidh Stát & Eaglais a Scaradh i 2009
DÉAN ANOIS É MAR SIN!
Deir said go bhfuil an fhírinne searbh ach, creid mise, ní searbh atá sí ach garbh agus sin an fáth go seachantar í
– Seosamh Mac Grianna
ACH is ceart agus is cóir é a dhéanamh. Seans agat saoirse a thabhairt don tír faoi dheireadh.
Samhlaigh é sin!
Tosaigh anois, Ruairí.
Is féidir.
Seo a dúirt Ruairí i 2009
RUAIRI QUINN AND OPUS DEI
Catholic Schools Could Fall into Wrong Hands — Quinn Sunday Independent June 14 2009 by MAEVE SHEEHAN
Labour TD Ruairi Quinn has claimed that Catholic schools could fall into the control of right wing Catholic fundamentalists unless they are taken into State ownership.
Mr Quinn, who last week questioned whether education officials were members of Opus Dei, said: “The real problem now is that they can’t service the boards of management because of declining numbers. The people who take over the Catholic school infrastructure are going to be right wing Catholics like Libertas, Spuc and all these driven, hard-right, religiously extreme, lay members of the Church who will be utterly unaccountable to anybody.”
He told the Sunday Independent that the Government should simply take control of the school infrastructure from religious orders, which have been forced to revisit their original €128m abuse deal with the Government because of the scale of child abuse released in the Ryan Report. The final bill is expected to be €1.4bn, with more than €400m of this amount potentially going on legal fees. The 18 orders are due to meet the Taoiseach this week with an inventory of their assets.
“We need to control the ownership of the education infrastructure to make it more efficient and coming down the tracks is the report of the Archdiocese,” he said. “The question will have to be asked, is the Archdiocese of Dublin a suitable patron for primary schools?” asked Mr Quinn.
Mr Quinn said he had an “extraordinary” reaction to his sharp criticisms of education officials in the Dail last week. He said while he had no evidence of conspiracies to conceal information within the Department of Education, crucial information of public interest and relevant to the clergy was proving remarkably difficult to obtain.
He said his remarks were prompted by his frustrated attempts since February to get a list of schools in Ireland and their owners.
In the Dail, he referred to a “continuing culture of deferment and obedience to the Catholic Church” in the Department that has “continually frustrated getting answers to simple questions”. He said officials were either members “of secret societies such as the Knights of St Columbanus and Opus Dei” or the minister “is politically incompetent and incapable of managing the Department of Education and Science”.
The Regional Vicar for Opus Dei in Ireland, Monsignor Robert Bucciarelli, told the Sunday Independent: “Opus Dei has nothing to do with the matter of the Department of Education and the information about the ownership of Catholic schools.”
Mr Quinn was also rebuked by Education Minister Batt O’Keeffe. He blamed “information technology” and “database inadequacies” for the inability to compile a list of schools and their owners. He said his officials are now working on it but questioned Mr Quinn’s use of Dail privilege to “impugn the personal integrity and motivations of civil servants” in his Department.
However, a victim of the alleged sex abuser Donal Dunne has accused the Department of obstructing his case. Timothy O’Rourke was abused by Dunne, a serial sex abuser to whom Judge Ryan devoted a whole chapter.
Mr O’Rourke said: “The Department failed to keep records. There is splitting of files, with his employment file in one location in Athlone and my complaint surfacing elsewhere. His cards and appointment file are missing.”
The Department also failed to reveal details of an earlier complaint about Dunne from a former student in Laois in the 1960s, which was revealed in the Ryan Report.
Judge Ryan said the Dunne case showed how a sexual predator could move through the educational system without fear of sanction.
– MAEVE SHEEHAN
Ach anois tá Ruairí ina Aire agus muid fós ag fanacht.
Mharaigh siad ár bpáistí. Ba chuma leo futhu. Ní hea. Bhí sé níos measa ná sin. Chuir na páisí agus a máithreacha déisteann orthu. Ghoid siad leanaí óna máithreacha, dhíol siad iad arbh fhéidir leo a dhíol. Nuair nach raibh siad in ann iad a dhíol chuir siad ag obair mar sclábhaí iad nó mharaigh siad iad go mall ag diúltú bia dóibh.
Agus éinne nach dtuigeann é sin, níl clú aige dáiríre faoin Eaglais atá againn in Éirinn a chosnaíonn na fir a dhéanann dochar dochreidthe agus a chaitheann na daoine is laige sa saol i gcruachas cruálach: saol lán le croíthe cráite ar fud an domhain mar gheall ar na coireanna a thosaigh anseo.
Ní hoax é agus ba chóir go mbeadh náire an domhain ar na daoine a deireann é sin.
Tá sé le léamh sna meáin le déanaí gur hoax é an rud ar fud agus tá an Irish Times an-chiontach go deo anseo. Bhí drogall orthu aon rud a rá faoin scéal ar fad ar dtús. Dúirt an tost sin dom go raibh rud éigin as bealach. Nuair a scríobh siad faoi dheireadh bhí siad ag iarraidh a rá go raibh rudaí mícheart leis. Bhí iad ag argóint faoi rudaí nach raibh tábhachtach agus chaill siad an pointe. Bhí sé dochreidthe agus masla uafásach do Catherine Corless. Ansin d’úsáid ne meáin eile a ‘cheartúcháin’ le rá nach raibh sa scéal ach hoax. Níl meas ar bith agam ar an Times anois. D’imir siad feall. Los intereses creados ag cosaint a ríocht féin. Ag marú an fhírinne mar a rinne an Eaglais le fada.
Éist le scéal Mary Moriarty a thit isteach i measc na cnámha.
Tar éis éisteacht leis léigh faoi ar an laghad 8 sagairt ag bhí ag ionsaí daoine san am sin fadó agus níos mó ó shin agus cuid acu fós saor anseo
Maidir leis an sagart a chuala faoi ins na 70dí ó na páistí, an é an fear seo é?
Tá Tuaim uafásach maidir le péidifíligh mar seo. D’admhaigh Michael Neary gur cuireadh ina leith 19 sagairt gur ionsaigh siad daoine. Tá seisear de na sagairt sin marbh anois, duine acu a rinne dochar i 1940. Chuaigh ceathrar os comhair na cúirte agus é ráite go raibh triúr acu ciontach go hoifigiúil. D’éirigh ochtar as bheith ina shagairt. Ina dhiaidh sin tugadh le fios go raibh 27 sagairt ina phéidifíligh, ina measc seachtar a bhí ann go sealadach.
Cé mhéid a d’íoc an Eaglais go na daoine gortaithe go iomlán? €327,000.
So, ar tháinig sagairt go Tuaim go dtí an áit seo a bhí mar phríosún gan éalú do na páistí ann. Nuair a lig siad amach na páistí le dul ar scoil bhí siad mar ‘untouchables’ san India. Nuair a chuaigh siad go na Scoileanna Saothair nó nuair a chuaigh siad ag obair ar fheirmeacha, cé a bhí ag cosain na leanaí seo. Is ag an Eaglais a bhí an t-eolas faoi na háiteachaí ina raibh siad. Fuadán do phéidifíligh.
Agus dá mbeadh cailín ag súil le leanbh mar d’éignigh sagart nó duine sa chlann í bheadh daoine ag iarraidh fáil réidh leis an bhfianaise. Cá gcuirfidís na leanaí marbh?
An bhfuilimid an caint faoi áit mar seo:
Seo “cesspool” atá 9’ 9” ar airde (beagnach 3m) & b’fhéidir níos mó ná 3m leathan. Féachann sé níos cosúla le uaigh ná bréanlach. Seo a bhí acu san Home i dTuaim.
Tháinig an íomhá ó na pleananna don Workhouse
Agus san áit céanna an ‘Dead House’ le bréanlach faoi.
agus san áir céann an ‘Ward for Idiots’
Bhí bréanlaigh ar fud na háite: ar a laghad 9 gcinn acu!
Maidir leis na tithe nua ar an áit: seo mar atá sé
Seo an obair atá le déanamh fós
Agus seo an áit a scríobh Catherine Corless faoi
Scéal nua faoi 474 leanaí marbh seolta ó na Homes go ospidéil & ollscoileanna . An bhfuair airgead orthu? Páistí díolta fiú & iad marbh?
Ná ceap nár tharla rudaí uafásacha anseo. Ná ceap nach raibh coireanna ar eolas ag an Eaglais agus nár lig siad do dhiabhail dochar a dhéanamh. Ná cuir an scéal seo sa talamh nó beidh tú ciontach freisin. Labhair amach ar son na fírinne.
Is é Izzy Kamikaze a rinne an taighde anseo. Féir plé. Bailigí na scéalta. Inis an fhírinne agus bris na slabhraí atá ag an Eaglais ar an tír seo.
The priest – who is alleged to have assaulted the 17-year-old victim in the 70s – is believed to be living in the south of Ireland while a Garda investigation is being carried out.
It is not known when he was asked to step aside.
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The latest revelations emerged after the Irish Independent revealed earlier this week that a priest accused of rape was continuing to serve in the diocese of Tuam. However, he was suspended on Thursday.
COUNSELLING
In the most recent case to come to light the alleged victim said that she went to the priest for advice but that her “life was destroyed” after he sexually assaulted her.
Speaking on MidWest Radio, she said that she had been in counselling all her life as a result of the alleged incident. She said that she contacted Bishop Michael Neary after going to the Garda some time ago, but that she has not heard from the Diocesan House in almost a year.
She was assigned a “delegate” whom she met twice but said she is distraught that she has not had “so much as a phone call” in 12 months or that the bishop himself had not attempted to contact her .
“I’m in limbo and very very angry and bitter,” she said. “I never heard from Bishop Neary and that’s the most hurtful thing. I’m just another number.”
She wants to know why the priest was moved to another place and believes the move signals other allegations against him.
She explained that the memory of what happened is like “a cancer” eating into her and she turned to drink some years ago to try and numb the pain. She is tee-total now but the priest in question still haunts her.
HAUNTS
“I see that priest’s face all the time. I could be looking at the wall and see his face. “They’re going on about Ferns but as far as I’m concerned the West of Ireland is just as bad,” she said.
Fr Brendan Kilcoyne, spokesman for the bishop, said the diocese accepted there had been problems with abuse and that they had a lot to learn.
They were going to look at their guidelines again which only deal with cases of child sex abuse. He refused to comment on individual cases.
Meanwhile, the priest at the centre of the rape allegations was not at the parochial house yesterday.
However, when contacted by the Irish Independent he said he had no comment to make on the allegations.
The priest – who is alleged to have assaulted the 17-year-old victim in the 70s – is believed to be living in the south of Ireland while a Garda investigation is being carried out.
It is not known when he was asked to step aside.
advertisement
The latest revelations emerged after the Irish Independent revealed earlier this week that a priest accused of rape was continuing to serve in the diocese of Tuam. However, he was suspended on Thursday.
COUNSELLING
In the most recent case to come to light the alleged victim said that she went to the priest for advice but that her “life was destroyed” after he sexually assaulted her.
Speaking on MidWest Radio, she said that she had been in counselling all her life as a result of the alleged incident. She said that she contacted Bishop Michael Neary after going to the Garda some time ago, but that she has not heard from the Diocesan House in almost a year.
She was assigned a “delegate” whom she met twice but said she is distraught that she has not had “so much as a phone call” in 12 months or that the bishop himself had not attempted to contact her .
“I’m in limbo and very very angry and bitter,” she said. “I never heard from Bishop Neary and that’s the most hurtful thing. I’m just another number.”
She wants to know why the priest was moved to another place and believes the move signals other allegations against him.
She explained that the memory of what happened is like “a cancer” eating into her and she turned to drink some years ago to try and numb the pain. She is tee-total now but the priest in question still haunts her.
HAUNTS
“I see that priest’s face all the time. I could be looking at the wall and see his face. “They’re going on about Ferns but as far as I’m concerned the West of Ireland is just as bad,” she said.
Fr Brendan Kilcoyne, spokesman for the bishop, said the diocese accepted there had been problems with abuse and that they had a lot to learn.
They were going to look at their guidelines again which only deal with cases of child sex abuse. He refused to comment on individual cases.
Meanwhile, the priest at the centre of the rape allegations was not at the parochial house yesterday.
However, when contacted by the Irish Independent he said he had no comment to make on the allegations.
The priest – who is alleged to have assaulted the 17-year-old victim in the 70s – is believed to be living in the south of Ireland while a Garda investigation is being carried out.
It is not known when he was asked to step aside.
advertisement
The latest revelations emerged after the Irish Independent revealed earlier this week that a priest accused of rape was continuing to serve in the diocese of Tuam. However, he was suspended on Thursday.
COUNSELLING
In the most recent case to come to light the alleged victim said that she went to the priest for advice but that her “life was destroyed” after he sexually assaulted her.
Speaking on MidWest Radio, she said that she had been in counselling all her life as a result of the alleged incident. She said that she contacted Bishop Michael Neary after going to the Garda some time ago, but that she has not heard from the Diocesan House in almost a year.
She was assigned a “delegate” whom she met twice but said she is distraught that she has not had “so much as a phone call” in 12 months or that the bishop himself had not attempted to contact her .
“I’m in limbo and very very angry and bitter,” she said. “I never heard from Bishop Neary and that’s the most hurtful thing. I’m just another number.”
She wants to know why the priest was moved to another place and believes the move signals other allegations against him.
She explained that the memory of what happened is like “a cancer” eating into her and she turned to drink some years ago to try and numb the pain. She is tee-total now but the priest in question still haunts her.
HAUNTS
“I see that priest’s face all the time. I could be looking at the wall and see his face. “They’re going on about Ferns but as far as I’m concerned the West of Ireland is just as bad,” she said.
Fr Brendan Kilcoyne, spokesman for the bishop, said the diocese accepted there had been problems with abuse and that they had a lot to learn.
They were going to look at their guidelines again which only deal with cases of child sex abuse. He refused to comment on individual cases.
Meanwhile, the priest at the centre of the rape allegations was not at the parochial house yesterday.
However, when contacted by the Irish Independent he said he had no comment to make on the allegations.
The priest – who is alleged to have assaulted the 17-year-old victim in the 70s – is believed to be living in the south of Ireland while a Garda investigation is being carried out.
It is not known when he was asked to step aside.
advertisement
The latest revelations emerged after the Irish Independent revealed earlier this week that a priest accused of rape was continuing to serve in the diocese of Tuam. However, he was suspended on Thursday.
COUNSELLING
In the most recent case to come to light the alleged victim said that she went to the priest for advice but that her “life was destroyed” after he sexually assaulted her.
Speaking on MidWest Radio, she said that she had been in counselling all her life as a result of the alleged incident. She said that she contacted Bishop Michael Neary after going to the Garda some time ago, but that she has not heard from the Diocesan House in almost a year.
She was assigned a “delegate” whom she met twice but said she is distraught that she has not had “so much as a phone call” in 12 months or that the bishop himself had not attempted to contact her .
“I’m in limbo and very very angry and bitter,” she said. “I never heard from Bishop Neary and that’s the most hurtful thing. I’m just another number.”
She wants to know why the priest was moved to another place and believes the move signals other allegations against him.
She explained that the memory of what happened is like “a cancer” eating into her and she turned to drink some years ago to try and numb the pain. She is tee-total now but the priest in question still haunts her.
HAUNTS
“I see that priest’s face all the time. I could be looking at the wall and see his face. “They’re going on about Ferns but as far as I’m concerned the West of Ireland is just as bad,” she said.
Fr Brendan Kilcoyne, spokesman for the bishop, said the diocese accepted there had been problems with abuse and that they had a lot to learn.
They were going to look at their guidelines again which only deal with cases of child sex abuse. He refused to comment on individual cases.
Meanwhile, the priest at the centre of the rape allegations was not at the parochial house yesterday.
However, when contacted by the Irish Independent he said he had no comment to make on the allegations.
Coilíniú cruálach na hEaglaise ar siúl ar fud an domhain.
I 1925 i mBaile Pheiléid ar Bhóthar na hUaimhe, Dubh Linn fuair beagnach 50% de na leanaí ansin bás.
I gcás na leanaí i dTuaim tá muid ag caint faoi 796 marbh i 36 bhliana. I mBaile Pheiléid fuair 660 lenaí bás i 7 mbliana.
Ar ndóigh fuair i bhfad níos mó leanaí ‘neamhdhlisteanach’ bás ná leanaí do mháthair a bhí pósta. Bhí an tseans do bhfaighfeadh leanbh ‘neamhdhlisteanach’ bás 500% níos airde ná do na leanaí eile ansin i 1925.
Idir Aibreán 1923 agus Márta 1930 fuair 662 leanaí bás san áit seo.
Carthanas?
Bhí na Sisters of Charity of St Vincent de Paul i gceannas ach eagraithe ag na ‘Poor Law authorities.’ Dúnadh é i 1985. Rugadh mo mhac sa bhliain sin. Buíochas le Dia nár rugadh ansin é!
Tá liosta de timpeall 170 ‘Maternity Homes‘ ag an Journal.ie
Cé mhéid daoine i ngach ceann acu?
Cé mhéid pósta?
Cé mhéid sna County Homes do na daoine bochta?
Cé mhéid sna Scoileanna Saothair?
Agus araile, agus araile…
An fharraige den fhírinne ag briseadh trí bhallaí na bréaga.
Fuair 1,483 bás i gceithre ‘Homes’ amháin.
Tharla sé seo i Sasana. Bhí Homes acu ansin freisin. Is ó Shasana a tháinig an ‘carthanas’ seo sa chéad áit. Tá siad i Meiriceá, i gCeanada agus bheadh ionadh an domhain orm mura mbeadh siad ar fud an domhain.
So, cén áit ar chóir dúinn tosnú?
1. Scar Stát is Eaglais. Déan go tapaidh é. Go leor le déanamh ann. Bain reiligiúin as na scoileanna ar fad agus na Coláistí Oiliúna srl. Slán leis an Angelus srl. Déan i gceart é. Bíodh cearta daonna le feiceáil sna dlíthe in áit dogma.
2. Bíodh go leor, leor daoine ag obair ar na choireanna ag fáil amach cé a rinne an damáiste (cé go bhfuil’fhios ag an domhan mór). Lean an t-airgead.
3. Os comhair na cúirte leis na daoine atá fós thart a bhris an dlí ag tosnú leis na daoine is cumhachtaí.
O agus seo liosta eile. Ná déan dearmad orthu:
An Griana´n Training Centre, Grace Park Road, Dublin 9
Artane Industrial School for Senior Boys, Dublin 5
Baltimore Fishery School for Senior Boys, Baltimore, Co. Cork
Benada Abbey Industrial School for Girls, Ballymote, Co. Sligo
Carriglea Park Industrial School for Senior Boys, Dun Laoghaire, Co. Dublin
Cottage Home, Tivoli Road, Dun Laoghaire, Co. Dublin
Don Bosco House, Gardiner Street, Dublin 1
Family Group Home, Geevagh, Co. Sligo
Family Group Home, Letterkenny, Co. Donegal
Family Group Home, Wexford
Kirwan House, Ranelagh, Dublin 6
Madonna House, Blackrock, Co. Dublin
Madonna House, Merrion Road, Dublin 4
Martanna House Hostel, Grace Park Road, Dublin 9
Miss Carr’s Children’s Home, 5 Northbrook Road, Dublin 6
Mount Carmel Industrial School for Girls, Moate, Co. Westmeath
Nazareth House, Sligo
Orphanage Schools, Convent of Mercy, Kells, Co. Meath
Our Boy’s Home, 95 Monkstown Road, Dun Laoghaire, Co. Dublin
Our Lady of Mercy Industrial School for Girls, Kinsale, Co. Cork
Our Lady of Succour Industrial School, Newtownforbes, Co. Longford
Our Lady’s Industrial School for Girls, Ennis, Co. Clare
Pembrook Alms (Nazareth House) Industrial School for Girls,Tralee, Co. Kerry
CPI Marino Special School, Bray, Co. Wicklow
Cork University Hospital School
Harcourt Street Hospital, Dublin 2
Holy Family School for Moderate Learning Disability, Charleville, Co. Cork
Our Lady of Good Counsel, Lota, Glanmire, Co. Cork
Our Lady of Lourdes Hospital, Dun Laoghaire, Co. Dublin
Our Lady’s Hospital for Sick Children, Crumlin, Dublin 12
Sacred Heart Home, Drumcondra, Dublin 9
School of the Divine Child, Lavanagh, Ballintemple, Cork
School of the Holy Spirit, Seville Lodge, Kilkenny, Co. Kilkenny
Scoil Ard Mhuire, Lusk, Co Dublin
Scoil Eanna, School of the Angels, Montenotte, Cork
Scoil Triest, Lota, Glanmire, Co. Cork
St. Martin’s Orphanage, Waterford
St. Clare’s Orphanage, Harold’s Cross, Dublin 6
St. David’s, Lota, Glanmire, Co. Cork
St. Gabriel’s School, Curraheen Road, Cork
St. Joseph’s Orphanage, Tivoli Road, Dun Laoghaire, Co. Dublin
St. Joseph’s Orphanage, Bundoran, Co. Donegal
St. Joseph’s Orthapaedic Hospital for Children, Coole, Co.Westmeath
St. Joseph’s School for the Visually Impaired, Drumcondra, Dublin 9
St. Kevin’s Reformatory, Glencree, Co. Wicklow
St. Martha’s Industrial School, Monaghan
St. Martha’s Industrial School, Merrion, Dublin 4
St. Mary’s Orthopaedic Hospital, Baldoyle, Dublin 13
St. Mary’s Orthopaedic Hospital, Cappagh, Dublin 11
St. Mary’s School for Visually Impaired Girls, Merrion, Dublin
St. Vincent’s Centre for Persons with Intellectual Disability, Lisnagry, Limerick
St. Vincent’s Orphanage, North William St, Dublin 9
St. Aidan’s Industrial School for Girls, Newross, Co. Wexford
St. Aloysius’ Industrial School for Girls, Clonakilty, Co. Cork 25
St. Ann’s Industrial School for Girls and Junior Boys, Renmore, Lenaboy, Co. Galway
St. Anne’s Industrial School for Girls, Booterstown, Co. Dublin
St. Anne’s Reformatory School for Girls, Kilmacud, Co. Dublin
St. Anne’s, Sean Ross Abbey, Roscrea, Co. Tipperary
St. Augustine’s Industrial School for Girls, Templemore, Co.Tipperary
St. Augustine’s, Obelisk Park, Carysfort Avenue, Blackrock, Co. Dublin
St. Bernadette’s, Bonnington, Montenotte, Cork
St. Bernard’s Industrial School for Girls, Fethard, Dundrum, Co. Tipperary
St. Bridgid’s Industrial School for Girls, Loughrea, Co. Galway
St. Cecilia’s, Cregg House, Sligo
St. Clare’s Orphanage, Harold’s Cross, Dublin 6
St. Coleman’s Industrial School for Girls, Cobh/Rushbrook, Co. Cork
St. Columba’s Industrial School for Girls, Westport, Co. Mayo
St. Conleth’s Reformatory School for Boys, Daingean, Co. Offaly
St. Dominick’s Industrial School for Girls, Waterford
St. Finbarr’s Industrial School for Girls, Sundays Well, Marymount, Cork
St. Francis Xavier’s Industrial School for Girls and Junior Boys, Ballaghadereen, Co Roscommon
St. Francis’ & St Mary of the Angels, Beaufort, Killarney, Co. Kerry
St. Francis’ Industrial School for Girls, Cashel, Co. Tipperary
St. George’s Industrial School for Girls, Limerick
St. John’s Industrial School for Girls, Birr, Co. Offaly
St. Joseph’s Industrial School for Boys, Passage West, Co. Cork
St. Joseph’s Industrial School for Boys, Tralee, Co. Kerry
St. Joseph’s Industrial School for Girls and Junior Boys, Ballinasloe, Co. Galway
St. Joseph’s Industrial School for Girls and Junior Boys, Clifden, Co. Galway
St. Joseph’s Industrial School for Girls and Junior Boys, Liosomoine, Killarney, Co. Kerry
St. Joseph’s Industrial School for Girls, Cavan
St. Joseph’s Industrial School for Girls, Dundalk, Co. Louth
St. Joseph’s Industrial School for Girls, Kilkenny
St. Joseph’s Industrial School for Girls, Mallow, Co. Cork
St. Joseph’s Industrial School for Girls, Summerhill, Athlone, Co. Westmeath
St. Joseph’s Industrial School for Girls, Whitehall, Drumcondra, Dublin 9
St. Joseph’s Industrial School for Senior Boys, Ferryhouse, Clonmel, Co. Tipperary
St. Joseph’s Industrial School for Senior Boys, Glin, Co. Limerick
St. Joseph’s Industrial School for Senior Boys, Greenmount, Cork
St. Joseph’s Industrial School for Senior Boys, Letterfrack, Co. Galway
St. Joseph’s Industrial School for Senior Boys, Salthill, Co. Galway
St. Joseph’s Orphanage, Tivoli Road, Dun Laoghaire
St. Joseph’s Reformatory School for Girls, Limerick
St. Joseph’s School for Hearing Impaired Boys, Cabra, Dublin 7
St. Joseph’s School for the Visually Handicapped, Drumcondra, Dublin 9
St. Kyran’s Industrial School for Junior Boys, Rathdrum, Co. Wicklow
St. Laurence’s Industrial School for Girls, Sligo
St. Laurence’s Industrial School, Finglas, Dublin 11
St. Martha’s Industrial School for Girls, Bundoran, Co. Donegal
St. Mary’s Industrial School, Lakelands, Sandymount, Dublin 4
St. Mary’s Orthopaedic Hospital, Baldoyle, Dublin 13
St. Mary’s Orthopaedic Hospital, Cappagh, Finglas, Dublin 11 Sch.
St. Mary’s School for Hearing Impaired Girls, Cabra, Dublin 7
St. Mary’s, Delvin, Co. Westmeath
St. Mary’s, Drumcar, Dunleer, Co. Louth
St. Mary’s, Rochestown, Cork
St. Michael’s Industrial School for Girls, Wexford
St. Michael’s Industrial School for Junior boys, Cappoquin, Co.Waterford
St. Michael’s, Glenmaroon, Chapelizod, Dublin 20
St. Mura’s Orphanage, Fahan, Co. Donegal
St. Patrick’s Industrial School for Boys, Upton, Cork
St. Patrick’s Industrial School for Junior Boys, Kilkenny
St. Paul’s Hospital, Beaumont, Dublin 9
St. Paul’s, Montenotte, Cork
St. Saviour’s Orphanage, Lr. Dominick Street, Dublin 1
St. Vincent’s (House of Charity) Industrial School for Junior Boys, Drogheda, Co. Louth
St. Vincent’s Industrial School for Girls, Limerick
St. Vincent’s Industrial School, Goldenbridge, Inchicore, Dublin 8
St. Vincent’s Orphanage, Glasnevin, Dublin 9
St. Vincent’s, Navan Road, Dublin 7
Stewart’s Hospital, Palmerstown, Dublin 20
Tabor House, Dublin
Temple Street Hospital, Dublin 1
The Bird’s Nest Home, 19 York Road, Dun Laoghaire, Co. Dublin
Faigh réidh le daoine sna gárdaí nach ndéanann a jab i gceart.
Tá obair le déanamh. Go leor oibre. Tosaigh inniu. Ní féidir le mná na tíre teip eile a fhulaingt.
Más gá na cnámha uilig a thabhairt isteach sa Dáil le daoine a dhúisiú, déan é. Tá saoirse uainn ar fad ón bpian,ón náire, ó na bréaga, ón gcos ar bolg.
Níl guth ag na páistí nach maireann. Tá guth againne agus caithfimid labhairt ar a son agus ar son cearta daonna.
Níl uainn ach an fhírinne agus saol níos fearr do dhaoine anois.
Bhuail mé le Katherine O Meara @KathOMeara ar Twitter inné.
Is ansin a chonaic mé a blag. Ise an Meireacánach in Éirinn & mise an Éireannach i Meiriceá. Bhí sé spéisiúil dom an chaoi a fheiceann sí mo thír.
Tuigim a frustrachas faoina blas agus faoin gceist sin Where are you from? Freagraím anois mar a fhreagraíonn sí ar bhealach. Ach ní Meireacánach mé ná Éireannach (mar a bhí mé) níos mó i ndáiríre. Rud éigin idir eatarthu agus in ann an dhá thaobh a fheiceáil. Meascán. Bíonn dearcadh spéisiúil ag duine ar an domhan mar sin. Mar bhí cónaí orm gar d’Uisneach sheas an píosa seo óna mblag agus a smaointe faoin ár dtír bheag álainn.
Éirú
Ériu (óna bhfuaireamar an t-ainm Éire), Uisneach, Bealtaine 2012
Scríobhann sí nach bhfuil mórán trácht ar a blag agus an chuid is mó de is Meireacánaigh iad ag smaoineamh ar bhogadh go hÉirinn. Cuireann sé sin i gcuimhne di cén fáth ar tháinig sí go hÉirinn & céard a thaitníonn léi faoin dtír.
Míníonn sí gur í Éire a baile anois. Tá sí dearfach faoi. Baile amháin agus baile eile agamsa. Ach ní raibh mé riamh dáiríre sa bhaile i Meiriceá. Deirimse gur í Meiriceá mo bhaile anois ach tá mo chroí fós in Éirinn.
Tuigeann sí nach bhfuil Éire foirfe ach rinne sí liosta deas de na rudaí a thaitníonn léi. Seo iad.
Aontaím léi go hiomlán. Is féidir liom a rá is mé i mo chónaí i SAM go bhfuil cúrsaí i bhfad, bhfad níos measa don lucht oibre anseo agus nach dtugtar meas don chuid is mó acu. Tuigim na fadhbanna in Éirinn, go mór, mór dífhostaíocht ach tá cúrsaí i bhfad níos measa i SAM.
2. Is breá léi go bhfuil cúram sláinte do chách. Tuigim go bhfuil brú air faoi láthair agus nach bhfuil sé mar a bhí agus araile ach fós tá sé i bhfad, bhfad níos fearr ná mar atá sé i SAM. Seo ceann de na rudaí is measa faoi SAM.
3. Is breá léi gur fearr le muintir na hÉireann daoine umhail ná daoine a bhíonns ag maíomh astu féin. Aontaím.
4. Is breá léi go bhfuil meas ag an tír ar an óige agus nach bhfásann leanaí suas ró-sciobtha maidir le gnéas. Tuigim go maith go bhfuil ana-chuid fadhbanna againn go mór, mór leis an Eaglais agus aineolas ACH tá cúrsaí níos fearr i meoin aigne na tíre go ginearálta agus tá na fadhbanna céanna leis an Eaglais ar fud an domhain faraor.
5. Is breá léi an bhéim ar phríobháideachas. Tuigim nach bhfuil dóthan freagracht amantaí ach ceart aici arís. Tá sibh níos fearr as ná SAM. Níl rud mar Vice’s Do’s & Don’ts agaibh mar aithníonn sibh go dtéann sé thar fóir. A dhiabhail, scríobh mé ‘sibh.’ Mé idir thíortha arís.
6. Is breá léi go bhfuil, fiú leis an aineolas ar fad ar an idirlíon, áit cosúil le broadsheet.ie : áit cliste le ciall.
7. Is breá léi gur féidir léi caint le stráinséirí agus go mbíonn greann agus muintearas sa chaint sin.
8. Is breá léi nach bhfuil an oiread sin foréigean sa tír. Tuigim go gceapann sibh go bhfuil ACH i gcomparáid le SAM, is neamh í Éire. Is breá léi nach bhfuil an méid sin gunnaí thart agus go gcaithfidh duine dul go na gárdaí le cur isteach ar cheann a fháil. Seo an rud is measa faoi SAM.
9. Is breá léi nach bhfuil an-bhéim ar bheith foirfe/ag obair i gcónaí in Éirinn mar atá i SAM.
10. Is breá léi gur í Éire a baile.
Sin é, a chairde. Tá go leor le feabhsú fós sa tír ach coinnigí misneach mar, ar a laghad, tuigeann sibh na rudaí is tábhachtaí. Ná cailligí é sin. Bígí bródúil agus tabhairigí faoi na dúshláin ag tuiscint gur féidir libh jab níos fearr a dhéanamh air ná mar a dhéantar i dtíortha eile.
O agus ba bheag nach ndearna mé dearmad air: tá Gaeilge aici.
Tugann daoine ó thíortha eile meas dár dteanga. Tá orainn an meas sin a fháil ar ais mar scriosadh é le dearcadh diúltach fadó agus tá an dochar sin fós linn. Caithfear an chonstaic sin a bhriseadh.
Coinnigí bhur gcinn in airde. Tabhair meas d’Éiriú agus d’ár gcultúr féin agus caith uaibh slabhraí a bhain misneach díobh.
751. Morris, Paul 27/05/1951 4 mts Congenital debility. Convulsions
752. Morris, Peter 18/06/1951 4 3/4 mts Congenital stenosis of oesaphagus.
753. Joyce, Mary Martyna 20/09/1951 1 1/2 yrs A convulsion. Gastritis with vomiting. Probably mentally deficient from birth.
754. Lane, Mary Margaret 03/10/1951 7 mts Convulsions 2 hours. Dehydration 1 day. Diarrhoea 2 days. Debility from birth.
755. Noone, John 10/02/1952 4 mts Upper respiratory infection
756. McDonnell, Anne Josephine 31/03/1952 5 1/2 mts Cardio respiratory failure. Chronic bronchitis 4 mts. Delicate, mother in poor general health prior to birth.
757. Burke, Joseph Anthony 17/04/1952 5 1/2 mts Broncho pneumonia. Whooping cough Mother is an imbecile.
Céard atá rialtas na hÉireann ag déanamh ar son na Gaeilge?
Tagann deashampla ón mbarr. Feiceann daoine na polaiteoirí ag caint as Béarla. Sin drochmheas dár dteanga féin. Ní chóir go mbeadh duine ar bith nach bhfuil líofa sa Ghaeilge i gceannas ar an tír ag aon leibhéal.
Seo plean atá ag an rialtas sa Bhreatain Bheag. Ba chóir dúinn aithris a dhéanamh air.
Aidhmeanna:
1. go mbeidh an teanga mar chuid nádúrtha den ghnáthshaol
2. dúshlán a thabhairt dúinn féin mar rialtas ár nósanna teanga a athrú le teicnící bunathraithe iompair ó réimsí eile
3. spreagadh a thabhairt d’eagraíochtaí a ndualgas don teanga a mhéadú, pleanáil níos fearr le straitéisí, agus infheistíocht a dhéanamh sa teanga
4. infheistíocht a mhéadú insna comhlachtaí a chuireann Gaeilge chun cinn i measc an phobail
5. aithint go bhfuil gá le Gaeilge bheith mar chuid dílis d’fhorbairt teicneolaíochta agus digiteach
An féidir lenár gCoimisinéir nua dul go dtí an rialtas leis na haidhmeanna céanna?
Tá a fhios ag an domhan mór anois céard a tharla sna Magdalenes. Tuigeann daoine an t-uafás a bhain leo nó cheapfá go dtuigeann. Ach ní raibh ach na céadta a d’fhreastal ar agóid taobh amuigh den Dáil ar son na leanaí i dTuaim. Tá m’achainí ar son scaradh idir Eaglais & Stát sínithe ag na céadta agus mé buíoch as gach duine a shínigh ach dáiríre bhí mé ag súil leis na mílte. Tá tost uafásach láidir ón gcuid is mó de na meáin as Gaeilge faoi choireanna na hEaglaise. Tá daoine in Éirinn ag rá liom nach bhfuil rudaí mar sin anois agus go bhfuil rogha le scoileanna agus creideann siad é sin.
Conas?
Fadhb? Cén fhadhb? Tharla sé sin fadó. Tá gach rud difriúil anois. Ná bac. Fág é. Tá muid togha.
Conas?
Bolscaireacht? An é sin a deirtear leo?
Scríobh an Times (dúinne bhí an Times mar Harvard, an nuachtán le class) go raibh botúin sa scéal faoi Tuaim agus nach ndúirt Catherine Corless go raibh na leanaí ‘dumped’ ansin. Agus cheap daoine go raibh an scéal ar fad mícheart ansin. Bhí sé iomlán dochreidthe! Bhí freagra iontach ag duine amháin a dúirt gur féidir leo é a cheartú le ‘carefully placed’ i ndamhnach mhúnlaigh. Nach cuma. An choir céanna!
Tá faisisteachas fós in Éirinn. Tá sé ceadaithe bheith ag magadh faoi na sagairt & na mná rialta. Tá sé ceadaithe a admháil gur uafásach an rud a tharla agus gur ‘náire’ é. Ach níl formhór na tíre (fiú an Taoiseach) in ann caint faoin gcoir agus an dlí agus cearta daonna. Níl siad in ann a dtír féin a shamhlú gan reiligiúin ag stiúradh scoileanna agus nósanna. Tá chuile dhuine gaolta le sagart nó bean rialta nó duine ar scoil nó duine ag obair i scoil nó cairdiúil leis na daoine sin. Níl éalú uaidh.
Is leanann an stair de réir na hEaglaise agus ethos ar scoil de réir na hEaglaise agus faitíos ar dhaoine fós aon rud a rá i gcoinne na hEaglaise fiú nuair atá dúnmharú, sclábhaíocht, mangaireacht leanaí i gceist. Agus bhí ‘fhios againn ach ní raibh ‘fhios againn fós ag obair. Mar sin déanann siad jócanna agus iad ag magadh faoi staid na tíre agus na heaglaise ach sin mar atá. Is níl polaiteoir ar bith sásta tabhairt faoi scaradh idir Eaglais & Stát cé go bhfuil fhios ag an domhan mór faoi choireanna na hEaglaise atá fós i gceannas ar scoileanna. Is cuma faoi dlí na tíre & páistí a chosaint, tá an lámh in uachtar ag an Eaglais. Sin dlí agus peaca na tíre.
Ach gléastar suas an t-uafás le ficsean cosúil leis an bpíosa seo thíos ó Bhaile na gCros.
Féach an scil atá ag an scríbhneoir ag cur síos ar fhuath ban a mhúin an Eaglais do dhaoine & brú na hEaglaise na cailíní a chuir go háit mar seo. Gabh mo leithscéal, níl tada futhu sin ann. Féach an scil atá ag an údar ag cur síos faoin gcaoi ar bhain siad aithne de na cailíní, an chaoi ar fhág siad iad gan ainm gan dóchas. Féach an scil ag cur síos ar an gcaoi ar bhris siad a spiorad le sclábhaíocht agus iad i bpriosún ann. Féach an scil anseo ag cur síos ar an gcaoi ar thug siad an rogha do mhná óga: Do Shaoirse (do shaol) nó Do Leanbh dóibh. Leagan Éireannach de Sophie’s Choice ar bhealach.
Níl ‘fhios agam cé a scríobh an píosa seo thíos ach bheadh Baghdad Bob féin bródúil as an ficsean seo:
How to Make A Horror Story Look Like an Act of Charity.
Move over Baghdad Bob; here’s Castlepollard Con with a wicked twist on truth.
In 1934, the Sisters of the Sacred Heart of Jesus and Mary bought the Pollard Manor House and estate from the Pollard family. This was a Cork based order and many of the approximate twenty nuns were natives of Munster. They built a hospital and a church (with a stained glass window designed by the famous Harry Clarke) with the view to starting a mother and child home. At that time in Ireland, young unmarried girls that became pregnant were considered to bring embarrassment upon their family. Therefore as pregnancy advanced and became more obvious, the girls were sent to a mother and child home. This was usually arranged by the parents with the help of the local doctor or the Parish priest. On other occasions, the pregnant girl presented herself without the knowledge of her family. These girls came from far and wide, many arriving on the bus from Dublin. There were up to 200 girls there at any one time.
The nuns put great emphasis on ensuring the privacy of the girls and towards this end devised many strategies.
Ø On admission, they were given a different first name and thereafter known as Miss Mary, Miss Bernadette, Miss Josephine etc.
Ø Each week a bag of letters were sent to an English convent to be stamped and posted back to the girls’ families in Ireland. The reason was to add credence to the rumour that the girl had gone to England to work.
Ø Contact between the convent and the townspeople was kept to a minimum and neither the nuns nor the girls ventured beyond the convent gates. Furthermore, groceries were delivered from Dublin.
Ø When two girls came from the same area every effort was made to keep them apart by locating them in different parts of the complex.
The convent was for the most part self sufficient. The large walled garden provided a plentiful supply of fruit and vegetables. The farm provided milk, butter, bacon, poultry and eggs. The girls contributed to their keep by working in the kitchens, laundry or farm.
There was a doctor on call but a midwife resident in the convent delivered the majority of the babies. Occasionally a difficult birth would require the girl to be brought by ambulance to a Dublin hospital. The babies were baptised in the Convent chapel and reared in the nursery wing until adopted or fostered. Up to the mid 1950s there was no legal adoption in Ireland and therefore many of the babies were adopted by Americans. When adoption became legal in Ireland, a greater number of the babies were adopted by Irish couples. The girls were free to leave the convent once their child was adopted or fostered. Afterwards many of the girls went to England to jobs arranged by the nuns in their hospitals or convents. As time went on and attitudes changed, the need for such homes waned and in 1971 the building was taken over by the Midland Health Board.
Bhí siad ag tabhairt cúnamh dóibh. á. Agus tá daoine, an iomarca acu, a chreideann na bréaga seo.
Anois.
Céard atá cearr leis an bpictiúr thíos?
Tá na cailíní ag tabhairt cuairt ar an ‘reilig’ ááá.
Fan. Ní reilig é. Is suíomh coir é. Ní chóir go mbeadh siad ann. Cá bhfuil na gárdaí? Cén fáth nach bhfuil siad ag treabhadh?
Ach tá grotto ann.
Ar iarr na leanaí faoin talamh grotto? Ag smaoineamh ar an taithí a bhí acu leis an Eaglais ar chóir siombal den Eaglais sin a chur os a gcionn?
Ach tá na cailíní ann ag tabhairt meas.
Is iontach an rud é sin. Ach leagfaidh mé geall go bhfreastalaíonn siad ar scoil Chaitliceach agus go bhfaighfidh siad dearcadh na hEaglaise ansin faoi choireanna uafásacha na hEaglaise féin agus gur rud éigin cosúil le ficsean Castlepollard Con thuas é. Caithfidh siad dul ar scoil agus níl rogha acu ach éisteach le míniú na hEaglaise ann. Agus déarfaidh siad a bpaidreacha mar chailíní maithe gan saoirse acu ó reiligiúin nó iompúchán, gan meas ag an dtír ar a gcearta daonna.
Seo an saol sa tír bheag álainn againn ina bhfuil Éiriú ag caoineadh go géar do na páistí caillte is an scéal céanna ag tarlú arís & arís gan stad.
Alana Fearon ag insint scéal anseo ó bhean (62) atá ina cónaí anois i gCo Lú faoin am a chaith sí fadó i Scoil Saothair san Iarmhí.
Bhí caint faoin Iarmhí cheana maidir le Baile na gCros agus an ‘Home’ ansin agus seo áit eile agus scéal eile. Tá scéalta agus creatlacha le teacht ón áit sin fós. I Móta a tharla sé. Scéal faoi leanaí nár tháinig as an áit a spreag é agus freisin tháinig eolas amach faoi chrualacht & an chaoi inar éignigh sagart na cailíní i scoil saothair.
Léiríonn an bhean go raibh seomra faoi leith sa teach do pháistí ach níor tháinig siad riamh as.
Photocall Ireland: Bábóg taobh amuigh den Dáil
Chaith an bhean seo ocht mbliana i ndílleachtlann an stáit ach an Eaglais i gceannas air mar is gnáth inár nDialathas seo in Éirinn. Is cuimhin léi seomra amháin san áit le leanaí rúnda ann & cuireann sé isteach uirthi fós. Ní fhaca sí iad ag fás.
Cuireadh í sa Scoil Saothair Mt. Carmel i gCo. na hIarmhí nuair a bhí sí ocht mbliana d’aois. Is ansin a thug sí faoi deara go raibh dórtúr san áit a bhí dúnta do na cailíní uilig.
Scoil Saothair Mount Carmel i Móta, Co na hIarmhí Pic ón Irish Mirror
Chonaic sí go raibh an seomra lán le leanaí i gcliabháin ach ní fhaca éinne riamh iad ag fágáil na háite. Tar éis di bheith ag léamh an scéal faoi na leanaí i dTuaim, shocraigh sí ar labhairt amach faoin cuimhne sin atá ag cur isteach uirthi le fada ag iarraidh a fháil amach céard a tharla do na leanaí sin.
Pósta anois agus ceathrar sa chlann aici, rinne an bhean as Uibh Fhailí ó dhúchais cur síos den áit: “They were in a tiny room that we had to pass when we were going to the toilet but no one was allowed into it and there was a curtain covering the window but we all knew there were babies in there, sharing cots.
“When I was young I suppose none of it added up but it all came back to haunt me later in life because we never saw the babies leave the room, we never saw them being walked outside in prams or playing outside as toddlers and the scary thing is we never saw any of them grow up.’
Bhí na mná rialta go dona. Níor úsáid siad a hainm. Ghlaoigh siad Uimhir #52 uirthi. D’fhulaing sí go leor san áit. Mhaslaigh na mná rialta agus bhuail siad na cailíní.
Agus í ag caint faoin gcuid sin den scéal léirigh sí an rud ba mheasa, gur éignigh sagart í ó bhí sí a hocht go dtí a 13. Sagart óg a thagadh ar cuairt don scoil saothair a rinne é. Phiocadh sé amach cailíní faoi leith.
Tá gá le gach áit mar seo a scrúdú agus ní leor péire garda leis an jab a dhéanamh i gceart. Tá súil agam go mbeidh sí in ann an sagart a ainmniú. Tá ‘fhios agam nach bhfuil sé éasca agus go dtí go stopann muid iad, leanan siad ar aghaidh.
Scoil Saothair Mount Carmel i Móta, Co na hIarmhí Pic ón Irish Mirror
ancroiait 