Remembrance helps us to learn about our shared history, that includes people across faith and ethnic backgrounds. There’s no point in a shared history if we forget about it.

~ Sunder Katwala, Director, British Future

An October 2012 YouGov poll commissioned by British Future, a non-partisan Think Tank dedicated to exploring national identity, the very crux of who we are, reveals that less than half of respondents aged 16 to 24 can identify 1914 as the year World War I broke out. More than half are unaware of the contributions of other countries to the British war effort.  Australia, Kenya, India, Canada . . . all sent men, money, and munitions. In fact, during World War I, over 1.3 million Indian soldiers volunteered to fight. In World War II, that number doubled, but over the past century, we appear to have lost sight of what Shiraz Maher describes as a “remarkable template of civic cooperation . . . between different races and religions, united by common purpose.”  It has disappeared in history. 

Today marks the centenary of the outbreak of the First World War and brings with it an opportunity for remembrance beyond mere commemoration, an opportunity to consider the poppy, worn proudly by my grandfather who fought The Great War, as a symbol of remembrance. It would never have occurred to him that the poppy pinned to his lapel might cause offense to anyone in Ireland. Lest we forget, the Irish died in the trenches along with the British. But the poppy – like the shamrock, the pink ribbon, the wedding ring, the star-spangled banner – is a contentious and complex symbol, and the debate still roars over whether or not it should be worn in Ireland. For some, it represents British imperialism, and wearing it is akin to endorsing and glorifying British soldiers who, on a Sunday in 1972, during a Civil Rights march in the Bogside of Derry, shot into a crowd of unarmed and peaceful civilians, killing thirteen of them.

Bloody Sunday. Enniskillen. Omagh. All tragically wrong. How long must we sing this song?

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Twenty seven years ago, on the night of the Enniskillen bombing, far from home at the McNicholls Arena in Denver, U2 took to the stage with this:

“Well here we are, the Irish in America. 

The Irish have been coming to America for years
Going back to the Great Famine,
When the Irish were on the run from starvation
And a British government that couldn’t care less

Right up to today you know,
There are more Irish immigrants here in America today than ever
Some illegal, some legal
A lot of them are just running from high unemployment.

Some run from the troubles in Northern Ireland
From the hatred of the H-blocks and torture.
Others from wild acts of terrorism
Like we had today in a town called Enniskillen
Where 11 people lie dead many more injured
On a Sunday Bloody Sunday …”

https://youtu.be/4xwDK36_REA

In the middle of the song, sick of the killing, Bono had this to say. I consider it a seminal moment in the history of rock ‘n’ roll, in my own history, and it rings in my ears on this Remembrance Sunday:

And let me tell you something . . . I’ve had enough of Irish Americans who haven’t been back to their country in twenty or thirty years come up to me and talk about the resistance, the revolution back home…and the glory of the revolution…and the glory of dying for the revolution. Fuck the revolution! They don’t talk about the glory of killing for the revolution. What’s the glory in taking a man from his bed and gunning him down in front of his wife and his children? Where’s the glory in that?

Where’s the glory in bombing a Remembrance Day parade of old age pensioners, their medals taken out and polished up for the day. Where’s the glory in that? To leave them dying or crippled for life or dead under the rubble of the revolution, that the majority of the people in my country don’t want. Sing ‘No More!’

A decade later, he sang the song again, turning it into a prayer for Omagh, where the Real IRA loaded a non-descript car with 500 pounds of explosives, parked it in the middle of the little market town, where it exploded, killing twenty-nine people and injuring hundreds. I will never forget the Omagh bombing. It happened during my daughter’s first trip to Ireland. Not quite eight months old, she was the surprise for my mother’s 60th birthday party. I remember that night holding her tight while watching the news in my parent’s house, the accounts from witnesses who were devastated by the blood that flowed in the gutters, the pieces of people on the street: “Nothing could have prepared me for what I saw. People were lying on the floor with limbs missing and there was blood all over the place. People were crying for help and looking for something to kill the pain. Other people were crying out looking for relatives. You could not really be trained for what you had seen unless you were trained in Vietnam or somewhere like that” recalls one of the volunteer nuns on the scene at Tyrone County Hospital. A war-zone. A killing field.

The Omagh list of dead “reads like a microcosm of Troubles deaths, and left no section of Irish life untouched. The town they attacked is roughly 60:40 Catholic:Protestant, and the dead consisted of Protestants, Catholics, a Mormon and two Spanish visitors. They killed young, old and middle-aged, fathers, mothers, sons, daughters and grannies. They killed republicans and unionists, including a prominent local member of the Ulster Unionist Party. They killed people from the backbone of the Gaelic Athletic Association (GAA). They killed unborn twins, bright students, cheery shop assistants and many young people. They killed three children from the Irish Republic who were up north on a day trip. Everyone they killed was a civilian. The toll of death was thus both extraordinarily high and extraordinarily comprehensive.”

How could Omagh happen after Enniskillen, where twenty-seven years ago, at 10.43AM the IRA detonated a bomb without warning, killing eleven ordinary people and injuring sixty:

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In 2012, for the first time, an Irish Prime Minister and Deputy Minister participated in Remembrance Sunday outside the Republic of Ireland, with Taoiseach Enda Kenny saying, after laying a wreath at the memorial in Enniskillen,

I don’t think there’s a family or community or a parish anywhere in Ireland that wasn’t touched by the great wars that didn’t have family members, members of the community who lost lives or who suffered in those wars. This is part of our shared history and I wanted, and the Irish government wanted to be part of sharing that remembrance.

But every newspaper story was more about the fact that Mr. Kenny did not wear a poppy, the wreath of green laurel he laid for the Irish government, incongruous among the crimson poppies.

Today, for the first time in sixty years, Ireland takes part in the Remembrance Day ceremony at the Cenotaph in London, with Irish ambassador to Britain, Dan Mulhall, placing a wreath of green among the wreaths of poppies.

Lest we forget that war is not over, security is tight in the United Kingdom on this Remembrance Day, with the threat of a terrorist attacks weighing heavily following the recent arrest of four men allegedly planning a series of attacks with today’s ceremony in Whitehall a possible target,

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My grandfather died on June 22, 1977, a decade before the Enniskillen bombing. Had he been alive, I imagine he would have been wearing his suit, medals and poppy attached to the lapels, not unlike those pensioners at the Enniskillen Cenotaph. Granda never forgot the wars.  He made sure I remembered too.

Because of Granda, I have always known that “the war to end all wars” ended in 1918, on the eleventh hour of the eleventh day of the eleventh month. He told me so many times on our walks down the Moss Road. At just 25, he had been part of that “template of civic cooperation.” Private James McFadden, No. 15823, he enlisted as a volunteer soldier with the Royal Inniskilling Fusiliers. Following his training at Finner Camp in County Donegal, he was shipped off to France, where he fought, scared yet brave, in the Battle of the Somme and at Passchendaele. For untold miles, he crept through the muck, weary, thirsty, lost, and far from home. One of too few who survived the battle at Passchendaele, Granda carried to safety another soldier, Sammy Campbell, who hailed from The Upperlands, a village outside Maghera. Granda told my mother the story many times. Too, he told of the hunger that drove him to steal chickens from a French farm, of the thirst and weariness that almost broke him.

My grandfather did not belong in the muck. He belonged on the banks of the Moyola River, fishing, or cutting turf at The Moss. All these years later, it saddens me to picture him far away from the bluebells and foxgloves that once lined winding lanes to houses along the Broagh road. By the time I was doing O-level English, learning by heart much of Wilfred Owen’s “Dulce et Decorum est,” I had already committed to memory my grandfather’s own story of  the “war and the pity of war,” fought on faraway fields, in particular, of a dark evening that found him and his brothers in arms, afraid, parched with thirst, their billy cans empty. Crawling on their bellies through a field somewhere in France, I imagine they felt something close to euphoria when they came upon the stream, followed by a horror that would haunt Granda into old age. I shudder to think of him cupping the water in his hands, bringing it up to his face, then noticing it was tinged with red. Flowing in the foreign water was also the blood of a young German soldier who had died not too far away. Phlegmatic, my grandfather recounted those details in a voice I can still hear. I can see his beautiful eyes, twinkling the same blue as mine, his checked shirt, and the tweed cap he twirled in the fingers of his left hand.

I remember how Granda liked his tea, with only a drop of milk and two spoonfuls of sugar.  Increasing the odds that it would be strong, his was always the last cup poured from the pot. Often with two Rich Tea biscuits impossibly balanced upon a saucer, the delicate china cup somehow belonged in his elegant hand. To cool his tea, and to my great amusement, Granda sometimes poured it into the saucer from which he subsequently drank with a little slurp. He wore cable-pattern vests my aunt had knit for him pulled over his signature checked shirts – his favorite was red and white. My mother is convinced those checked shirts were his way of remembering what he wore, how we was, as a young immigrant in America. The timing seems right, given the rise to popularity of Pendleton plaid shirts before World War II. My mother also tells me that the plain blue shirt he wore to my grandmother’s funeral seemed as out-of-place as he must have felt in a world without her.

Before his world changed, Granda and I spent part of so many Sundays on long walks. At the top of the lane, we always stopped and looked right, looked left, looked right again, before turning left towards the Moss Road, along which gypsies were occasionally encamped. Sometimes, as a treat for me, he carried barley sugar sweets deep in his pockets. He taught me to look out for nettles and the big broad docken leaves that were supposed to soothe their sting.

As a girl, my mother had been sent by my grandmother, down this same road, to deliver sandwiches and flasks of tea to her father and the other turf cutters. I often wonder what they would have made of the young Seamus Heaney who lived just down the road and often sped by on his bicycle, red hair blowing in the wind. Could they ever have imagined the smallness of their world enlarged for global audiences through “Digging” and other poems that pulled taut the stuff of life and those who lived it within and beyond the banks of the Moyola River:

“My grandfather could cut more turf in a day
Than any other man on Toner’s bog.
Once I carried him milk in a bottle
Corked sloppily with paper. He straightened up
To drink it, then fell to right away
Nicking and slicing neatly, heaving sods
Over his shoulder, digging down and down
For the good turf.”

And so on this Remembrance Sunday, I am remembering Heaney and my grandfather and the rhythm of so many lives changed by war.

They shall grow not old, as we that are left grow old:
Age shall not weary them, nor the years contemn.
At the going down of the sun and in the morning
We will remember them.

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