Celtic Family

On November 6, 1887,One of the world’s most famous sporting institutions was born in a parish hall in Glasgow.

The small group of clergy, lay Church members and sportsmen who gathered at St Mary’s Church Hall, East Rose Street, could never have guessed it at the time, but the result of their afternoon’s work was destined to grow into a club that would hold millions in its thrall. These were the pioneers who founded Celtic.

Chris Cameron, who takes care of memorabilia at Celtic Park, said: “It is a little known anniversary. People tend to focus on later dates, when the club built a ground and started playing matches and winning their first trophies. But the whole story of the club can be traced back to that meeting.”

There was a sense that the Celtic club was an idea that had found its time when it was born in November 1887, and there were several factors at play that ensured a safe delivery.

First, there was a growing enthusiasm for a football club in the city that would represent the Irish population, and provide a focal point and a source of pride for the thousands of poor immigrants who had poured into Glasgow’s fetid slums. They were covetous of the success enjoyed by Edinburgh’s Irish club, Hibernian.

Hibs had won the SFA Cup in Glasgow in February in 1887, to much rejoicing in the green enclaves of the city. The winners held their postmatch celebration at St Mary’s Parish Hall, and the event made a huge impact on Glasgow’s Irish football followers. It was no coincidence that Celtic’s founding fathers chose the same venue to launch their own club a few months later.

The chief figures in the club’s founding were the chairman of that inaugural meting, John Glass, and Brother Walfrid, the Catholic cleric who shrewdly assessed football’s potency as a money-spinner. His aim was to create a club that would generate cash to feed the needy, especially children, in the east end of Glasgow.

Cameron said: “The impetus for the start of the club was charity, and that was first on the minds of the people who met at St Mary’s Church Hall. The aim was to build the club as a means of raising money to feed the poor, and the success of Hibs was the catalyst which gave them the confidence to go ahead.”

In hindsight, it seems odd that an Irish football club needed such a long gestation. But before Celtic were formed, the Irish community had already tried and failed to establish clubs big enough to compete with Scotland’s established sides – mainly because they didn’t have the funds to sustain such an enterprise. At least three dozen had come and gone, including an earlier Celtic that never made it out of infancy.

But the new Celtic quickly caught the imagination of the Irish populace, and attracted the kind of organisers who were equipped to make the dream a reality.

Within a few months enough subscriptions had been collected – half- pennies from people who could ill afford them, as well as more substantial donations, including one from Archbishop Charles Eyre – to get the club started. A ground was built by volunteer labour, and in May 1888 Celtic played their first fixture, against a friendly club which gave them much support in their early days – Rangers. Celtic won 5-2 in front of a crowd of 2,000, who had each paid 6d to get in, and one of the greatest sporting stories ever told had begun to unfold.

“The history which we can touch and hold, in the form of medals, begins later,” Cameron said. “We have medals at Parkhead which were won by the first successful Celtic side.” Celtic won their first championship in 1893, and their first SFA Cup in 1892.

“But the written records, and the club’s oral history, stretch back to that day on November 6, 1887, when it all began.”

Source:The Times

Brother Walfrid (May 18, 1840 - April 17, 1915) founded The Celtic Football Club in 1887 as a means of raising funds for the poor and deprived in the east end of Glasgow.
Brother Walfrid
In 1893 Walfrid was sent by his religious order to London's East End. Here he continued his work, organizing football matches for the barefoot children in the districts of Bethnal Green and Bow. The charity established by Walfrid was named The Poor Children's Dinner Table. Parkhead "you'll never walk alone"

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Soldiers, sashes and shamrocks

This article demonstrates the nexus between social identity and football in the context of Scotland and Northern Ireland. Drawing on theories of social identity, it highlights the manner in which supporting particular football clubs in these nations operates alongside other social processes to constitute individuals’ social identities. This article argues that in many cases, one’s affiliation with a particular club represents the combination of number of specific social, political and religious attributes and that football remains one of the few public arenas in which the exhibition and articulation of these sentiments is permitted
1. Introduction
1.1 The sociological study of football in Scotland and Northern Ireland is by no means a new phenomenon. However, the vast majority of studies consider each nation in isolation and rarely have the two been included in a comparative account. This paper seeks to overcome this by analysing the manner in which relations between Protestants and Catholics are experienced and articulated with regard to football in Scotland and Northern Ireland. Both nations are underpinned by a hegemonic Protestant culture and football acts as an arena for Catholic challenges to, and Protestant preservation, of this dominance (Bradley, 1998; Bairner & Darby, 1999). However, as this paper demonstrates, it is necessary to recognise that this power balance is maintained/challenged in a variety of similar and contrasting ways, most notably with regard to the greater use of violence in the Northern Irish context. Studies of religious, ethnic, political, regional and national sporting antagonisms have undergone a resurgence in the sociology of sport (e.g. Armstrong & Giulianotti, 2001) and, as sectarian violence – both on and off the field of play – in Northern Irish and Scottish football shows little sign of abating, a contemporary comparative analysis remains an important and significant field of enquiry. In this context, footballing allegiance plays a significant part in the respective social identities for Protestants and Catholics in these countries. By combining an exposition of social identity theory together with statistical demographic data, this paper will demonstrate how the team that an individual supports complements other aspects of his or her social identity.

http://www.physed.otago.ac.nz/sosol/v6i1/v6i1_1.html

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