Kitabı oku: «Say Nothing», sayfa 3
With a population that was almost entirely Catholic, Divis Flats became a stronghold for armed resistance. Once the McConvilles moved into the complex, they were introduced to something that local residents called ‘the chain’. When police or the army came to the front door of a particular flat in search of a weapon, someone would lean out of the back window of the flat and pass the gun to a neighbour who was leaning out of her back window in the next flat. She would pass it to a neighbour on the other side, who would pass it to someone further along, until the weapon had made its way to the far end of the building.
It was at Divis Flats that the first child to die in the Troubles lost his life. It had happened before the McConvilles moved in. One August night in 1969, two policemen were wounded by sniper fire near the complex. Prone to panic and untrained in the use of firearms in such situations, the police hosed bullets from an armoured car indiscriminately into Divis. Then, during a pause in the shooting, they heard a voice ring out from inside the building. ‘A child’s been hit!’
A nine-year-old boy, Patrick Rooney, had been sheltering with his family in a back room of their flat when a round fired by the police pierced the plasterboard walls and struck him in the head. Because intermittent volleys of gunfire continued, the police refused to allow an ambulance to cross the Falls Road. So eventually a man emerged from the flats, frantically waving a white shirt. Beside him, two other men appeared, carrying the boy, with his shattered head. They managed to get Patrick Rooney to an ambulance, but he died a short time later.
Michael McConville knew that Divis was a dangerous place. Patrick Rooney had been close to his age. At night, when gun battles broke out, Arthur bellowed, ‘Down on the floor!’ and the children would drag their mattresses to the centre of the flat and sleep there, huddled in the middle of the room. Sometimes it felt as if they spent more nights on the floor than in their beds. Lying awake, staring at the ceiling, Michael would listen to the sound of bullets ricocheting off the concrete outside. It was a mad life. But as the anarchy persisted from one month to the next, it became the only life he knew.
One July afternoon in 1970, a company of British soldiers descended into the warren of alleys around Balkan Street, off the Falls Road, looking for a hidden stash of weapons. Searching one house, they retrieved fifteen pistols and one rifle, along with a Schmeisser sub-machine gun. But as they climbed back onto their armoured vehicles and prepared to pull out of the neighbourhood, a crowd of locals confronted them and started throwing stones. In a panic, the driver of one of the Pigs reversed into the crowd, crushing a man, which further enraged the locals. As the conflict escalated, a second company of troops was sent in to relieve the first, and soldiers fired canisters of tear gas into the crowd.
Before long, three thousand soldiers had converged on the Lower Falls. They axed down doors, bursting into the narrow houses. They were officially searching for weapons, but they did so with the kind of disproportionately destructive force that would suggest an act of revenge. They disembowelled sofas and overturned beds. They peeled the linoleum off the floors, prising up floorboards and yanking out gas and water pipes. As darkness fell, a military helicopter hovered above the Falls Road and a voice announced over a loudspeaker, in a plummy Eton accent, that a curfew was being imposed: everyone must remain in their houses or face arrest. Using the tips of their rifles, soldiers unspooled great bales of concertina wire and dragged it across the streets, sealing off the Lower Falls. Soldiers patrolled the streets, wearing body armour and carrying riot shields, their faces blackened with charcoal. From the windows of the little homes, residents stared out at them with undisguised contempt.
It may have been the tear gas, as much as anything, that brought West Belfast together in virulent opposition. A cartridge would skitter across the pavement, trailing a billowing cloud, and send the adolescent rock throwers scattering. Over the course of that weekend, the army fired sixteen hundred canisters of gas into the neighbourhood, and it gusted through the narrow laneways and seeped into the cracks in draughty old homes. It crept into people’s eyes and throats, inducing panic. Young men bathed their faces with rags soaked in vinegar and went back out to throw more stones. One correspondent who reported on the siege described the gas as a kind of binding agent, a substance that could ‘weld a crowd together in common sympathy and common hatred for the men who gassed them’.
Michael McConville made the most of this turbulent boyhood. He grew up with a healthy scepticism towards authority. The British Army was no different from the police, in his view. He watched them throwing men against the wall, kicking their legs spread-eagle. He saw soldiers pull fathers and brothers out of their homes and haul them away, to be detained without trial. Arthur McConville was unemployed. But this was hardly unusual for Divis Flats, where half the residents relied entirely on welfare assistance to support their families.
When the children left the flat in Divis, Jean would tell them not to stray too far. ‘Don’t wander away,’ she would say. ‘Stay close to home.’ Technically, there was not a war going on – the authorities insisted that this was simply a civil disturbance – but it certainly felt like a war. Michael would venture out with his friends and his siblings into an alien, unpredictable landscape. Even in the worst years of the Troubles, some children seemed to have no fear. After the shooting stopped and the fires died down, kids would scuttle outside and crawl through the skeletons of burned-out lorries, trampoline on rusted box-spring mattresses, or hide in a stray bathtub that lay abandoned amid the rubble.
Michael spent most of his time thinking about pigeons. Dating back to the nineteenth century, the pigeon had been known in Ireland as ‘the poor man’s racehorse’. Michael’s father and his older brothers introduced him to pigeons; for as long as he could remember, the family had kept birds. Michael would set out into the combat zone, searching for roosting pigeons. When he discovered them, he would take off his jacket and cast it over them like a net, then smuggle the warm, nervous creatures back to his bedroom.
On his adventures, Michael sometimes picked his way through derelict houses. He had no idea what dangers might lurk inside – squatters, paramilitaries, or bombs, for all he knew – but he had no fear. Once, he came upon an old mill, the whole façade of which had been blown out. With a friend, Michael scaled the front, to see if any pigeons might be roosting inside. When they reached an upper floor, they suddenly found themselves staring at a team of British soldiers who had set up camp. ‘Halt or we’ll fire!’ the soldiers shouted, training their rifles on Michael and his friend until they clambered back down to safety.
About a year after the Falls Curfew, Michael’s father began to lose a great deal of weight. Eventually, Arthur grew so weak and shaky that he could no longer hold a cup of tea. When he finally went to see a doctor for tests, it emerged that he had lung cancer. The living room became his bedroom, and Michael would hear him at night, moaning in pain. He died at home on 3 January 1972. As Michael watched his father’s casket being lowered into the frigid ground, he thought to himself that things could not possibly get any worse.
4
An Underground Army
Dolours Price was walking through Belfast with her mother, Chrissie, one day in 1971 when they rounded a corner and saw a British Army checkpoint. Pedestrians were being questioned and searched. Chrissie slowed her pace and murmured, ‘Are you carrying anything?’
‘No,’ Dolours said.
‘Are you carrying anything?’ Chrissie asked again, more forcefully. In the distance, Dolours could see young men being thrown up against armoured vehicles and ordered by the soldiers to take off their jackets.
‘Give it to me,’ Chrissie said.
Dolours produced the pistol she had been carrying and discreetly handed it to her mother, who concealed it under her own coat. When they reached the checkpoint, Dolours was forced to take off her jacket, while Chrissie, being older, was waved through. Back at the house on Slievegallion Drive, Chrissie meticulously cleaned the gun, oiling each metal component. Then she wrapped it in some socks and buried it in the garden. Later, a quartermaster from the IRA stopped by to exhume the weapon.
‘Would your ma join?’ he asked Dolours, only half in jest. ‘She’s terrific at storing weapons.’
The Falls Road and the Shankill Road run roughly parallel as they move into the centre of Belfast, drawing closer together but never touching. The Falls Road was a stronghold for Catholics, and the Shankill for Protestants, and these two arteries were connected by a series of narrow cross streets that ran between them at right angles, and featured rows of identical terraced houses. At some point along each of these connecting streets, Catholic territory ended and Protestant territory began.
During the riots of 1969, barricades went up around the neighbourhoods, formalising the sectarian geography. These would eventually be replaced by so-called peace walls, towering barriers that separated one community from another. Paramilitaries took to policing their respective enclaves, and teenage sentries manned the border lines. When the Troubles ignited, the IRA was practically defunct. The group had engaged in a failed campaign along the border during the 1950s and early ’60s, but the effort drew little support from the community. By the late sixties, some members of the IRA’s leadership in Dublin had begun to question the utility of the gun in Irish politics, and to adopt a more avowedly Marxist philosophy, which advocated peaceful resistance through politics. The organisation dwindled to such a degree that when the riots broke out in the summer of 1969, there were only about a hundred IRA members in Belfast. Many of them, like Dolours’s father, Albert Price, were seasoned veterans of earlier campaigns but were getting on in years.
For an army, they were also conspicuously unarmed. In a surpassingly ill-timed decision, the IRA had actually sold off some of its remaining weapons in 1968, to the Free Wales Army. There was still some residual expertise in how to manufacture crude explosives, but the IRA had developed a reputation as an outfit whose bombers had a tendency to blow themselves up more often than their targets.
Traditionally, the Catholic minority in Northern Ireland had turned to the IRA for protection during periods of sectarian strife. But when the clashes started in 1969, the organisation could do little to stop jeering loyalists from burning Catholic families out of their homes. In the aftermath of these purges, some people began to suggest that what IRA really stood for was ‘I Ran Away’.
There was a faction in Belfast that wanted to take a more aggressive stand – to rekindle the IRA’s identity as an agent of violent change. In September 1969, an IRA commander named Liam McMillen held a meeting of the leadership in a room on Cyprus Street. McMillen was widely blamed for the organisation’s failure to protect the community during the riots. Twenty-one armed men burst into the meeting, led by Billy McKee, a legendary IRA street fighter. Born in 1921, months after the partition of Ireland, McKee had joined the youth wing of the IRA when he was only fifteen. He had spent time behind bars in every decade since. A devout Catholic who attended Mass every day and carried a gun with him at all times, he had pale blue eyes and the conviction of a zealot. ‘You are a Dublin communist and we are voting you out,’ he growled at McMillen. ‘You are no longer our leader.’
One of Albert Price’s old friends, the writer Brendan Behan, famously remarked that in any meeting of Irish republicans, the first item on the agenda is the split. To Dolours, a split in the IRA came to seem inevitable. By early 1970, a breakaway organisation had formed. Known as the Provisional IRA, they were explicitly geared to armed resistance. The old IRA became known as the Official IRA. On the streets of Belfast, they were often distinguished as the ‘Provos’ and the ‘Stickies’, because Officials would supposedly wear commemorative Easter lilies stuck onto their shirtfronts with adhesive, whereas the more dyed-in-the-wool Provos wore paper lilies affixed with a pin. In 1971, forty-four British soldiers were murdered by paramilitaries. But even as the two wings of the IRA intensified their battle with loyalist mobs, the RUC and the British Army, they now began to wage bloody war against each other.
Andersonstown, where Dolours Price grew up, sits above the Falls Road, at the foot of the flat-topped Black Mountain, which looms over the city in the distance. As the situation grew dire in 1969, normal life had been suspended. Children could no longer safely walk to school, so many stopped going. Two of Dolours’s aunts moved to the neighbourhood after getting burned out of their homes in other areas. The army frequently raided Andersonstown, in search of IRA suspects or their weapons. One local house doubled as a bomb school: a clandestine explosives factory where Provisional IRA recruits could learn how to rig up devices and handle incendiary material. Local residents resented incursions by the authorities, and the presence of armed and uniformed representatives of the British crown only reinforced the impression that Belfast had become an occupied city.
This dynamic of wartime siege led whole neighbourhoods to pull together and collaborate in opposition. ‘The local people had suddenly changed,’ Dolours Price later recalled. ‘They’d become republicans.’ When the authorities were coming, housewives and little children would dash out of their homes, tear the metal lids from their dustbins, kneel down on the pavement, and crash the lids, like cymbals, against the paving stones, sending up a great gnashing din that reverberated through the back alleys, alerting the rebels that a raid was under way. Scrappy school-age kids would lounge on rubble-strewn street corners and unleash a piercing finger whistle at the first sign of trouble.
It was an invigorating solidarity. As the violence intensified, grandiose funerals became routine, with rousing graveside orations and caskets draped in tricolour flags. People took to joking that there was no social life in Belfast any more, apart from wakes. These ceremonies, with their pageantry of death and nationalism, held a certain allure for Dolours Price. She had returned to school after the march at Burntollet Bridge. For years, she had aspired to go to art school, but after applying, she was bitterly disappointed to learn that she had not been accepted. Instead she secured a place at St Mary’s Teacher Training College, at the foot of the Falls Road, to earn a bachelor’s degree in education.
Albert Price was an intermittent presence in these years, because he was involved in the new struggle. When the IRA needed guns, Albert went out looking for them. In the evening, Dolours would find groups of men huddled in her front room, scheming in low tones with her father. At a certain point, Albert went on the run, hiding out across the border in the Republic. Dolours started at St Mary’s in 1970. She was naturally smart and inquisitive, and applied herself to her degree. But something had changed in her after the ambush at Burntollet Bridge. Both Dolours and Marian had been altered by that experience, their father would later say. After they got back to Belfast, ‘they were never the same’.
One day in 1971, Dolours approached a local IRA commander and said, ‘I want to join.’ The formal induction took place in the front room of the Price home on Slievegallion Drive. Someone said, casually, ‘Hey, come in here a minute,’ and Dolours went in and raised her right hand and recited a declaration of allegiance: ‘I, Dolours Price, promise that I will promote the objectives of the IRA to the best of my knowledge and ability.’ She vowed to obey any and all orders issued to her by a ‘superior officer’. Even as Dolours partook in this momentous rite, her mother sat in the next room, nursing a cup of tea and behaving as though she had no inkling of what was going on.
Since the moment she locked eyes with the loyalist who beat her at Burntollet Bridge, Dolours had concluded that her fantasy of peaceful resistance had been naïve. I’m never going to convert these people, she thought. No amount of marching up and down the road would bring the change that Ireland needed. Having strayed, in her youth, from the bedrock convictions upon which her family had built its legacy, she would come to regard the moment when she joined the IRA as a ‘return’ – a sort of homecoming.
Marian joined the Provos, too. During the day, the sisters continued to attend school. But at night they would disappear, not returning to the house until late. In such situations, parents in West Belfast tended not to ask questions. Young people could vanish for a week at a time, and when they got home, nobody would enquire about where they had been. There was a reason for this. Because the IRA was a banned organisation, and even admitting to being a member was grounds for arrest, the group was fanatical about secrecy. Youths who joined the IRA tended not to tell their parents about it. In some cases, parents might disapprove: Belfast was dangerous enough already; to sign on as a paramilitary was simply tempting fate. Occasionally a young IRA gunman would go out on a sniper mission, only to round a corner and bump smack into his own mother. Unfazed by the assault rifle in his hands, she would drag him home by the ear.
But even if your parents were ardent supporters of the IRA, there were reasons not to tell them that you had joined. If the police or the army broke down the door to interrogate them, the less they knew, the better. One of Dolours’s friends was a big, square-jawed boy named Francie McGuigan. Like the Prices, the McGuigans were a staunch republican family, and because their parents were friends, Dolours and Francie had known each other all their lives. When Francie joined the IRA, he knew that his father was a member as well – yet they never discussed it. This could be comical at times, with the two of them living under the same roof. Francie’s father was a quartermaster, in charge of weapons and ammunition. But when Francie needed bullets, he wouldn’t ask his father; he would ask his friend Kevin instead: ‘Kevin, does my father have any rounds?’ Kevin would ask Francie’s father, who would give the rounds to Kevin, who would give them to Francie. It may not have been the most efficient way of doing business, but it meant that certain things could be left unsaid.
The chief of staff of the Provos was a man named Seán Mac Stíofáin. A moon-faced teetotaller in his early forties, with a cockney accent and a dimple in his chin, he’d been born John Stephenson in east London, and was raised by a mother who told him stories about her Irish upbringing in Belfast. After serving in the Royal Air Force, he had learned the Irish language, married an Irish girl, adopted an Irish name, and joined the IRA. It would later emerge that Mac Stíofáin was not Irish at all: his mother, who was given to storytelling, had been born not in Belfast but in Bethnal Green, in London. But sometimes it’s the myths that we believe most fervently of all. (Some of Mac Stíofáin’s IRA colleagues, when they wanted to get a rise out of him, would ‘forget’ to use his Irish name and call him John Stephenson.)
Mac Stíofáin, though born a Protestant, was a devout Catholic who had done prison time in England for taking part in an IRA raid on an armoury in 1953. He was a ‘physical force’ republican, an unwavering advocate of armed struggle as the only means of ousting the British; he once summarised his personal military strategy with three words: ‘escalate, escalate, escalate’. Mac Stíofáin’s embrace of violence was such that he became known, to some of his contemporaries, as Mac the Knife.
In a passage in his 1975 memoir, Mac Stíofáin recalled how Dolours Price approached him. ‘She was planning a teaching career,’ he wrote, ‘and though she came from a Republican family, she had been convinced until then that non-violent protest would succeed in overcoming the injustice in the North.’ He pinpointed the ambush at Burntollet Bridge as the moment that changed her mind. Initially, Mac Stíofáin proposed that Dolours join the Cumann na mBan, the female auxiliary wing of the IRA. This was the same unit in which Chrissie Price and Aunt Bridie and Granny Dolan had all served. The women of the Cumann did serious jobs: they would care for injured men or take a gun, still piping hot from use, and spirit it away after a shooting.
But Price was offended by Mac Stíofáin’s offer. Her feminism – in combination, perhaps, with a certain air of entitlement, as the scion of a notable republican family – meant that she had no intention of being relegated to a supporting role. ‘I wanted to fight, not make tea or roll bandages,’ she later recalled. ‘Army or nothing.’ Price insisted that she was equal to any man, and she wanted to do exactly the same work that a man would do. What she wanted, she told Mac Stíofáin, was to be a ‘fighting soldier’.
A special meeting of the Provisionals’ Army Council was convened, and it was determined that for the first time in history, women could join the organisation as full members. This is likely to have been driven in large measure by the ambition (and unimpeachable republican lineage) of Dolours Price. But Price herself would speculate that another factor may have played a role: because men were being locked up en masse by the authorities, the Provos may have felt that they had little choice but to start admitting women.
If Price thought that being female – or coming from republican royalty, or having an education that was fancy by the standards of the IRA – might win her any breaks, she was quickly disabused of such notions. After her swearing-in, she was summoned by her commanding officer to a house in West Belfast where several IRA men had gathered. There, Price was presented with a heap of filthy, mismatched, rusty bullets that had been dug up from some arms dump God knows where. Then somebody handed her a clump of steel wool and said, Clean the bullets.
This, Price decided with a sniff, was the most menial job imaginable. Any adolescent lad could do it. Was this really necessary? Come to think of it, were these bullets even functional? Was anybody ever actually going to shoot them? She pictured the IRA men sitting in the kitchen, chortling over the spectacle of her debasement. She was tempted to march in and say, ‘You know what you can do with these bullets?’ But she stopped herself. She had vowed to obey orders. All orders. This might be an initiation ritual, but it was also a test. So Price took the steel wool and started scrubbing.
‘You’d spent your life being taught that this was a glorious way of life,’ Price recalled. But if she was well acquainted with the romance of her new vocation, she was also aware of the risks. The IRA had just embarked on a shooting war with the British, and whatever her fellow recruits might say about their chances, the odds of success looked slim. In the likely event that you were outwitted or outgunned in any given operation – or in the whole campaign – you could expect the same fate as Patrick Pearse and the heroes of the Easter Rising: the British would end your life, then the Irish would tell stories about you for evermore. New recruits to the Provos were told to anticipate one of two certain outcomes: ‘Either you’re going to jail or you’re going to die.’
Chrissie Price knew these risks, too, and for all her devotion to the cause, she worried about her daughter. ‘Would you not finish your education?’ she implored.
‘Like the revolution’s going to wait until I finish my education,’ Dolours replied.
Most nights, when Dolours came home from operations, Chrissie would silently take her clothes and put them in the washer without asking any questions. But on one occasion, Dolours returned late at night to find her mother crying, because news had reached Chrissie of a bomb going off somewhere and she had been seized by a fear that it might have killed her daughter.
Not long after the Price sisters joined the Provos, they were sent across the border to attend an IRA training camp in the Republic. These camps were a ritualised affair. Recruits would be driven in a car or minibus along winding country roads to a remote location, usually a farm, where a local guide might appear – a housewife in her apron, or a sympathetic parish priest – and escort them to a farmhouse. The camps could last from a few days to more than a week, and they involved intensive training in revolvers, rifles and explosives. The Provos were still working with a limited arsenal of antiquated weapons, many of them dating back to the Second World War, but recruits learned to oil and disassemble a rifle and how to set a charge and prime explosives. They marched in formation, just as they might have done in basic training if they were serving in a conventional army. There was even a uniform, of a sort. Day to day, the young rebels wore standard civilian garb of jeans and woolly sweaters. But during funerals, they dressed in dark suits, sunglasses and black berets, and stood in cordons along the pavements, like a resolute, disciplined street army. The authorities could take photographs at such events, and frequently did. But their intelligence on this new crop of paramilitaries was still rudimentary, and they often could not match the faces of these young recruits to names or any other identifying information.
If the image of an ‘IRA man’ in Belfast during the 1960s entailed a gin-blossomed barstool radical, a shambling has-been, full of tales about the old days, the Provisionals set out to upend this caricature. They aimed to be clean, disciplined, organised, ideological – and ruthless. They called themselves ‘volunteers’, a name that harked back to the doomed heroes of the Easter Rising and captured the sense that patriotism is a transaction in which the patriot must be prepared to pay dearly. As a volunteer, you stood ready to sacrifice everything – even your own life – in service to the cause. This pact tended to inculcate, among the revolutionaries, an intoxicating sense of camaraderie and mission, a bond that could seem indestructible.
The Price sisters may have wanted to serve as frontline soldiers, but initially they worked as couriers. This was an important job, because there was always money or munitions or volunteers to ferry from one place to another, and moving from place to place could be risky. Dolours had a friend, Hugh Feeney, who owned a car, which she would sometimes use to make runs. The bespectacled son of a pub owner, Feeney was a middle-class boy who, like Dolours, had been a member of People’s Democracy and was training to be a teacher when he fell in with the IRA.
Even after becoming active volunteers, Dolours and Marian remained in college. This served as an excellent cover. They would come home after their classes, put away their books, and head out on operations. As women, the Price sisters were less likely than their male counterparts to attract attention from the authorities. Dolours would often cross the border several times a day, flashing a fake licence that said her name was Rosie. She crossed so frequently that the soldiers manning the border checkpoints came to recognise her. They never grew suspicious, instead assuming that she must hold some dull job near the border that required her to cross back and forth. Dolours had a chatty, ingratiating, slightly flirtatious manner. People liked her. ‘Rosie!’ the soldiers would say when they saw her coming. ‘How are you today?’
Often, the Price sisters transported incendiary material. They came to know the scent of nitrobenzene, an ingredient of improvised explosives: it smelled like marzipan. Bomb-making materials were often prepared in the Republic and then smuggled north across the border. On one occasion, Marian was driving a car packed with explosives when she spotted an army checkpoint. She was still a teenager and was driving without a licence. The explosives were concealed behind a panel in the driver’s-side door. As a soldier approached to inspect the car, he reached for the door handle, and Marian realised that if he opened it, he would instantly register the weight of the hidden payload.
‘I can manage!’ she said, hastily opening the door herself. She stepped out and stretched her legs. Miniskirts were all the rage in Belfast, and Marian happened to be wearing one. The soldier noticed. ‘I think he was more interested in looking at my legs than he was with the car,’ Marian said later. The soldier waved her through.
There were some in the more starchy and traditional Cumann na mBan to whom the presence of women in such operational roles – women who might deploy their own sexuality as a weapon – was threatening, even mildly scandalous. Some Cumann veterans referred to these frontline IRA women as ‘Army girls’, and insinuated that they were promiscuous. As tactics evolved in the conflict, IRA women occasionally set so-called honey traps, trolling bars in the city for unsuspecting British soldiers, then luring them into an ambush. One afternoon in 1971, three off-duty Scottish soldiers were out drinking in central Belfast when they were approached by a couple of girls who invited them to a party. The bodies of the soldiers were later discovered at the edge of a lonely road outside town. It appeared that on the way to the party, they had stopped to urinate and somebody had shot all three of them in the head. The Price sisters disdained such operations. Dolours made a point of asking that she never be assigned to a honey trap. There were laws of war, she maintained: ‘Soldiers should be shot in their uniforms.’
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