Say Nothing. Patrick Radden Keefe
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rare. This was true not just for reasons of tribal solidarity but because Protestants and Catholics tended to live in circumscribed worlds: they resided in different neighbourhoods, attended different schools, worked different jobs, frequented different pubs. By entering Arthur’s mother’s house as a domestic employee, Jean had crossed these lines. When she took up with Arthur, his mother resented it. (Jean’s mother may not have been delighted, either, but she accepted the marriage, though one of Jean’s uncles, a member of the Orange Order, gave her a beating for the transgression.)
The young couple eloped to England in 1952 and lived in an army barracks where Arthur was posted, but eventually they returned to Belfast and moved in with Jean’s mother, in 1957. Jean’s first child, Anne, suffered from a rare genetic condition that would leave her hospitalised for much of her life. Anne was soon followed by Robert, Arthur (who was known as Archie), Helen, Agnes, Michael (whom everyone called Mickey), Thomas (whom everyone called Tucker), Susan and, finally, the twins, Billy and Jim. Between Jean, her mother, her husband and her children, there were a dozen or so people crammed into the tiny house on Avoniel Road. Downstairs was a small front parlour and a kitchen at the back, with an outdoor toilet, an open fire for cooking, and a cold-water sink.
In 1964, Arthur retired from the army with a pension and set up a small building-repair business. But he struggled to stay employed. He found a new job in the Sirocco engineering works but eventually lost it when his employers discovered that he was Catholic. He held a job in a ropeworks for a time. Later, the children would recall this period – when the photo was taken – as a happy interlude. There were privations, to be sure, but nothing out of the ordinary for a working-class childhood in postwar Belfast. Their parents were alive. Their existence seemed stable. Their life was intact.
But during the 1960s, the mutual suspicion between Catholics and Protestants gradually intensified. When members of the local Orange Order conducted their triumphal summertime marches, they would make a point of starting right outside the McConvilles’ door. For years, Ian Paisley had been exhorting his Protestant brethren to seek out and expel Catholics who lived among them. ‘You people of the Shankill Road, what’s wrong with you?’ he would bellow. ‘Number 425 Shankill Road – do you know who lives there? Pope’s men, that’s who!’ This was retail ethnic cleansing: Paisley would reel off addresses – 56 Aden Street, 38 Crimea Street, the proprietors of the local ice cream shop. They were ‘Papishers’, agents of Rome, and they must be driven out. There was no television in the house on Avoniel Road, but as the civil rights movement got under way and Northern Ireland became embroiled in riots, Jean and Arthur would visit a neighbour’s house and watch the evening news with a growing sense of trepidation.
Michael McConville was eight when hell broke loose in 1969. Every summer in Derry, a loyalist order known as the Apprentice Boys held a march to commemorate the young Protestants who shut the city gates to bar the Catholic forces of King James in 1688. Traditionally, the marchers concluded their festivities by standing on the city’s walls and hurling pennies onto the pavements and houses of the Bogside, a Catholic ghetto, below. But this year the provocation did not go unchallenged, and violent riots broke out, engulfing Derry in what would become known as the Battle of the Bogside.
As word of the clash in Derry reached Belfast, the riot spread like an airborne virus. Gangs of Protestant youths tore through Catholic neighbourhoods, breaking windows and torching homes. Catholics fought back, throwing stones and bottles and Molotov cocktails. The RUC and the B-Specials responded to this unrest, but the brunt of their authority was felt by Catholics, who complained that the police would simply stand by while the loyalists committed crimes. Barricades sprang up around Catholic neighbourhoods as people hijacked school buses and bread vans and turned them on their sides to block off streets and create defensive fortifications. Young Catholics prised up paving stones to pile onto the barricades or to throw at police. Alarmed by this onslaught, the RUC deployed squat armoured vehicles, known as ‘Pigs’, which lumbered through the narrow streets, their gun turrets swivelling in all directions. Stones rained down on them as they passed. Petrol bombs broke open on their steel bonnets, blue flame spilling out like the contents of a cracked egg.
There were moments of anarchic poetry: a bulldozer that someone had left on a building site was liberated by a couple of kids, who sat atop the huge machine and drove it jauntily down a West Belfast street, to great whoops and cheers from their compatriots. At a certain point the boys lost control of their hulking steed and crashed into a telegraph pole – where somebody immediately lobbed a petrol bomb at the bulldozer and it burst into flames.
Loyalist gangs started moving systematically through Bombay Street, Waterville Street, Kashmir Road and other Catholic enclaves, breaking windows and tossing petrol bombs inside. Hundreds of homes were gutted and destroyed, their occupants put out onto the street. As the rioting spread, ordinary families all across Belfast boarded up their doors and windows, as if for an approaching hurricane. They would move their old furniture away from the front room so there was less to burn, in the event that any incendiary material came crashing through the window. Then they would huddle in the back kitchen, grandparents clasping their rosaries, and wait for the chaos to pass.
Nearly two thousand families fled their homes in Belfast that summer, the overwhelming majority of them Catholic. Some 350,000 people lived in Belfast. Over the ensuing years, as much as 10 per cent of the population would relocate. Sometimes a mob of a hundred people would converge on a house, forcing the inhabitants to leave. On other occasions, a note would come through the letter box, instructing the owners that they had a single hour to vacate. People crammed into cars that would shuttle them across the city to safety: it was not unusual to see a family of eight squeezed into a single car. Eventually, thousands of Catholics would queue at the railway station – refugees, waiting for passage on a southbound train to the Republic.
It was not long before the mob came for the McConvilles. A gang of local men visited Arthur and told him he had to leave. He slipped out under cover of darkness and sought refuge at his mother’s house. At first, Jean and the children stayed behind, thinking the tensions might subside. But eventually they, too, were forced to flee, packing all the belongings they could into a taxi.
The city that they traversed was transformed. Lorries whizzed to and fro with whatever furniture people could gather before moving. Men staggered through the streets under the weight of ageing sofas and wardrobes. Cars burned at intersections. Firebombed school buildings smouldered. Great plumes of smoke blotted out the sky. All the traffic lights had been shattered, so, at some junctions, young civilians stood on the street, directing traffic. Sixty buses had been commandeered by Catholics and placed along streets to form barricades, a new set of physical battle lines delineating ethnic strongholds. Everywhere there was rubble and broken glass, what one poet would memorably describe as ‘Belfast confetti’.
Yet, in the midst of this carnage, the hard-headed citizens of Belfast simply adapted and got on with their lives. In a momentary lull in the shooting, a front door would tentatively crack open and a Belfast housewife in horn-rimmed glasses would stick her head out to make sure the coast was clear. Then she would emerge, erect in her raincoat, a head scarf over her curlers, and walk primly through the war zone to the shops.
The taxi driver was so fearful of the chaos that he refused to take Jean McConville and her children any further than the Falls Road, so they were forced to lug their belongings the rest of the way on foot. They rejoined Arthur at his mother’s house, but Mary McConville had only one bedroom. She was half-blind, and because she had always disapproved of the former domestic employee who married her son, she and Jean did not get along. Besides, there were frequent gun battles in the area, and Jean and Arthur were concerned that a timber yard behind the house might be torched and the fire could spread. So the family moved again, to a Catholic school that had been converted into a temporary shelter. They slept in a classroom on the floor.
The housing authority in Belfast was building temporary accommodation for thousands of people who had suddenly become refugees in their own city, and eventually the McConvilles were offered a newly constructed chalet. But when they arrived to move in, they discovered that a family of squatters had beaten them there. Many displaced families were squatting wherever they could. Catholics moved into homes that had been abandoned by Protestants, and Protestants moved