Abstract
Even if we consider only the culture or civilisation we habitually call western European—that which emerged from the collision of Athens and Jerusalem symbolically taking place in first century CE Rome—it is obvious that corporal punishment has deep historical roots. It has had domestic, scholastic, judicial and military expressions (Scott, 1968; Gibson, 1979; Parker-Jenkins, 1999; Geltner, 2014). It is often referred to as spanking at home, caning or belting in schools, birching in judicial contexts and flogging if associated with the armed forces. It was decreasingly commonly permitted in families/homes in Europe by 2020 and its use in civilian or military law was unknown there by then (though it remained extant elsewhere; Human Rights Watch, 2020a, 2020b). In its scholastic form it was also anathema in western Europe by 2020 but it had been practised in European schools for centuries. Although it was practised in pre-Christian, pagan or classical western European life, including the Greco-Roman and Celtic milieus, it clearly has a longstanding and close association with the Judeo-Christian culture that has influenced western Europe since late antiquity (Scott, 1968; Gibson, 1979; Ristuccia, 2010; Geltner, 2014; Parsons, 2015).
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Notes
- 1.
This was noted in 1974 (IUSS 1974: 9-10) and implicitly conceded by the then president of the Teachers’ Union of Ireland [TUI], representing vocational teachers, who referred to “overreact[ion]” by TUI members to “aggressive and disruptive pupils” (Webb, 1977: 2).
- 2.
- 3.
The SCPO did not necessarily propose abolition, primarily objecting to excessive punishments. Other reforms it proposed included an “Advisory Bureau” to which parents could take questions/complaints (SCPO, 1955: 8).
- 4.
Boland is not exactly forgotten by capricious history, but when his achievements in the DoE are listed, abolition of corporal punishment is sometimes omitted (McManus, 2016: 289). When it is mentioned it is not always dwelt on (White, 2009: 635-636; McManus, 2014: 244) and sometimes abolition is referred to without his being named (Coolahan, 2017: 170).
- 5.
Peter Tyrrell, after a lifetime marred by violent abuse in a Christian Brothers’ industrial school, giving him more cause than most to complain against Irish schools’ punitive culture, committed suicide. Prior to this he sent his memoirs to Sheehy Skeffington; he concluded these by saying: ‘We must have a new religion founded on love, friendship and understanding. Ireland ought to be for the people. The [Catholic] priest has made life intolerable for us… We want home rule, NOT ROME RULE [sic]’ (Tyrrell, 2006: 170).
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Acknowledgement
Thanks are due to staff in Dún Laoghaire-Rathdown’s Lexicon and Dundrum’s Carnegie library, particularly Chris Mills, the Irish Manifestos Archive, Trinity’s library, especially Early Printed Books, and Verity Limond for proofreading. Residual errors are mine.
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Limond, D. (2022). “A normal and useful method of class control?” Policy on Corporal Punishment in Irish Schools: c1974–1985. In: Walsh, B. (eds) Education Policy in Ireland Since 1922. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-91775-3_11
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