Abstract
As this quotation indicates, music is a prominent feature of most public parades. In Northern Ireland the flute and drum marching bands provide much of the noise and the colour at the numerous loyal order parades. They provide the rhythm for those who are walking and much of the entertainment for those who come out to watch. A member of one loyal order was clear on the importance of the bands for a good parade: ‘People come to watch the bands, they don’t come to watch a group of men walking in their regalia’. He contrasted the crowds that came out for the mini-Twelfth parades and the band parades with the few people who bothered to watch church parades. These were commonly accompanied by bands playing hymn tunes in contrast to the more raucous, secular music of the main parades. Marching in the parades is also a big attraction for the men who make up the bands: ‘You get a real buzz when you walk back into Belfast on the Twelfth and you see the crowds out cheering you’. One bandsman went further when he told me: ‘It’s better than sex’. Although his colleagues were clearly not convinced of this, belonging to one of the better bands does offer a certain status within one’s community and amongst one’s peers. Some of the bands attract a substantial following of teenage girls who walk alongside ‘their’ band throughout the duration of the parade, shouting for tunes, cheering and chanting and carrying the much-needed refreshment.
‘Bands, bands and more bands’. The organiser of the New York St Patrick’s Day parade defines the essential ingredients for a good parade.
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Notes
See A.D. Buckley and M. Kenney, Negotiating Identity: Rhetoric, Metaphor and Social Drama in Northern Ireland (Washington, 1995) Ch. 4.
N. Jarman, Material Conflicts: Parades and Visual Displays in Northern Ireland (Oxford, 1997).
D. Bell, Acts of Union: Youth Culture and Sectarianism in Northern Ireland. (Macmillan, 1990). However, Buckley and Kenney (1995) and Jarman (1997) also deal with some aspects of band culture as does C. De Rosa, ‘Playing Nationalism’
in A.D. Buckley (ed.), Symbols in Northern Ireland (Belfast, 1998). Also of relevance is Lorelei Harris’ RTE radio documentary No Surrender (1997), on the York Road No Surrender Flute Band, and Kate Radford’s film The Last Accordion Band (1998) for An Crann/The Tree which follows the Prince William Accordion Band from the Shankill Road.
S. Hall and T. Jefferson, Resistance through Rituals: Youth Subcultures in Postwar Britain (London, 1976).
D. Hebdige, Subculture: the Meaning of Style (London, 1979).
J. Webb, The Guilds of Dublin (Dublin, 1929).
W.H. Crawford and D. Trainor (eds), Aspects of Irish Social History (Belfast, 1969).
N. Jarman and D. Bryan, From Riots to Rights: Nationalist Parades in the North of Ireland (Coleraine, 1998). Irish News, 1 June 1900; 2 June 1900.
For discussions on the role of music in the construction of ethnic identity see the varied essays in M. Stokes (ed.), Ethnicity, Identity and Music: the Musical Construction of Place (Oxford, 1994).
N. Jarman, ‘Commemorating 1916, Celebrating Difference: Parading and Painting in Belfast’ in A. Forty and S. Kuechler (eds), The Art of Forgetting (Oxford, 1999).
N. Jarman and D. Bryan, Parade and Protest: a Discussion of Parading Disputes in Northern Ireland (Coleraine, 1996).
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© 2000 T. G. Fraser
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Jarman, N. (2000). For God and Ulster: Blood and Thunder Bands and Loyalist Political Culture. In: Fraser, T.G. (eds) The Irish Parading Tradition. Ethnic and Intercommunity Conflict Series. Palgrave Macmillan, London. https://doi.org/10.1057/9780333993859_11
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DOI: https://doi.org/10.1057/9780333993859_11
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