LITMIR.BIZ

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cramped garden at the base of the wall, sits a well-used child’s trampoline and a tiny washing line. If, in years to come, a museum of the Troubles is opened, the curators could do worse than to recreate this tableau in the entrance hall. On the other side of the wall lies a similar garden and a similar house, in a different world. Re-reading this paragraph, I see that it contains the phrase ‘a Catholic back garden’. In Belfast a square of paving can have a religion.

      But just as things that would be normal to a local person strike a visitor as odd, so the opposite is true. Taking a bus tour of the city, the guide pointed out the Royal Victoria Hospital, where, he gushed, ‘Not only do Catholic and Protestant doctors work together, but for years they have treated Catholic and Protestant patients side by side.’ In a world where segregated housing and education still exist, an integrated hospital passes for a tourist attraction.

      To visit the interface areas of Belfast is to enter a world of frontier-like alertness. These were the paramilitaries’ breeding grounds. I went to the Shankill Estate, a collection of grey, two-storey, postwar terraced houses, set around a grassy central area. I was taken there by a Catholic taxi driver who fidgeted nervously as we walked around. A few years ago, he said, he would never have dared come here, as we would have been challenged within seconds of our arrival. But things have changed. The Shankill Estate is now on the visitor’s map. This is partly because of its edgy association with violence, but mainly because of its murals. They are painted on the gable ends of the terraces, and they represent scenes and individuals from mythology, history, and the very recent past. There are the paramilitary crests of the UVF (Ulster Volunteer Force) and the UDA (Ulster Defence Association), Union flags, and masked gunmen pointing their rifles directly at the tourist. There are men in sashes and bowler hats, demanding the right to march. There is the face of Oliver Cromwell, with, in capitals, a quote attributed to him: ‘Catholicism is more than a religion. It is a political power therefore I’m led to believe that there will be no peace in Ireland until the Catholic Church is crushed.’

      There is a massive photograph, transposed onto a wall, of ‘Military Commander Stevie “Top Gun” McKeag, 1970–2000’, who wears a backwards-facing baseball cap, an earring, and a thick gold chain. Stephen McKeag was a young man responsible for the killing of Philomena Hanna, a Catholic woman serving behind the counter of a pharmacy on the nearby Springfield Road. McKeag entered her shop, fired at her until she fell, and then fired into her head as she lay on the ground. Today, according to the mural, McKeag is ‘sleeping where no shadows fall’.

      One of the murals particularly caught my eye. It depicts a rock by the sea, on which sits a severed hand, oozing blood. In the background a hairy warrior stands on the prow of a ship, one hand in the air, as though he has just thrown something. Where his other hand should be is a bloody stump. The painting represents the story of the Red Hand of Ulster, of which there are several versions. In one, there is no rightful heir to the throne of Ulster, so the High King of Ireland suggests a boat race across Strangford Lough and whoever reaches the far shoreline first will be crowned king of Ulster. The race begins and one man, O’Neill, falls behind, but he has an idea. As his rival is about to reach the shore, he hacks off his own hand and hurls it onto the land. He wins the race and becomes king. In another version of the story the handless man isn’t Irish at all; he is a Scot named MacDonnell. So the legend of the Red Hand has been used to support contrasting claims to the province. It has been present on loyalist paramilitary crests and on the official Ulster flag, but it has also appeared on the uniforms of the republican Irish Citizen Army, founded in 1913, and on badges of the Gaelic Athletic Association. It is now predominantly associated with unionism and loyalism, but it is an emotive symbol that has crossed the divide. Which is interesting – because the story of the Red Hand represents a state of mind that spans the divide. It is the story of a man who wants Ulster so badly that he is willing to cripple himself in order to lay his claim.

      The confrontational style of the Shankill murals reflects the attitudes of the Shankill people. The area has the nervous energy of a pioneer post. Protestants may be in the majority in Northern Ireland, but they have always been a minority on the island of Ireland, and their 400-year fight for survival is the key to their identity. A British army officer, serving in Belfast in the early Seventies, told me of walking past a statue of William III with the slogan ‘This we will maintain’ carved on its base. He stopped a Protestant man and asked him, ‘What will you maintain?’ and was told, ‘I don’t know – but we’ll maintain it.’ Nowadays, wandering around the city centre, the visitor might feel a sense of faded unionist pride, but on the Shankill this comes into sharper focus. These people fear they are losing their industrious province, and they refuse to stand for it. In this enclave they behave like frontiersmen, wagons drawn in a circle. Shankill people have long represented the most staunch elements of loyalism, the proud British identity which celebrates empire, the royal family, and the Battle of the Somme. If you want to destroy Ulster, it has been said, you start with the Shankill.

      For all the talk of the divide, as an outsider walking through the centre of Belfast I cannot begin to tell who is a Protestant and who is a Catholic. But then neither can they. The Shankill Butchers, a gang of loyalist killers who sliced Catholics to death with kitchen knives in the mid-Seventies, searched for clues and even then killed some of their own by mistake. There are no distinct physical characteristics and the accents are more or less indistinguishable – although it is often said that a Catholic will pronounce the letter ‘h’ in isolation as ‘haitch’ and a Protestant will pronounce it ‘aitch’. But in a province where allegiance counts for so much, and where people are quick to categorize one another – rather as my taxi driver could hardly wait until the meter was running to start probing – there are questions commonly asked to uncover allegiance. The answers given to ‘Where do you live?’, ‘Where did you go to school?’ and ‘How many brothers and sisters do you have?’ are good indicators. These are the sort of questions that were once asked at job interviews to gauge an applicant’s suitability. But since these people look the same and talk the same, it amazes an outsider that they need walls to separate them.

      The divide is very real, though. It is geographical, economic, political – and of course religious. It is a hoary old question whether the Troubles have been religious in nature, so I felt I ought to ask it as soon as I arrived in Belfast. One man told me that it would be simplistic to blame the Troubles on religion. Nobody has ever been shot dead in the name of transubstantiation. The majority of members of the IRA, INLA (Irish National Liberation Army), UVF and UDA (to account for both sides of the divide) were not religious; they were thinking of their people and their grievances, not God, when engaged in the struggle. On the other hand, without God, Catholicism, and Protestantism there would have been no struggle in the first place. Protestants would not have been sent to settle a Catholic country, there would have been no geographical split, no political discrimination, and no present-day labels to decide who stands on which side of the divide. Catholicism and Protestantism may be little more than symbols nowadays – but the effect of belonging to one or the other religion is much more than symbolic. Only 6 per cent of schools are integrated, the majority of people (more than before the Troubles) live in segregated communities, huge numbers of Catholics know no Protestants, and vice versa. The problem may often be spoken of as cultural rather than religious, but it seems rather simplistic not to allow religion some share of the blame. As Conor Cruise O’Brien almost said, if religion is a red herring, it’s a red herring the size of a whale.

      But if it is wrong to speak in terms of a religious conflict, it is surely also wrong to place too much stress on cultural divisions. One Protestant told me sadly about the Catholic man he works with in Derry. ‘He thinks exactly the same way as me,’ he said, ‘there’s just no difference between us. But the pubs in the city are all one or the other, and if I went to one of his pubs, his friends might recognize me.’ A nurse from Belfast agreed: ‘If people had got together, they’d have realized they had so much in common. The Falls and the Shankill houses were much the same, and the people were much the same. When they get away abroad they talk to each other as though they’ve known each other all their lives, and then when they get home they don’t know each other.’ Indeed a 1968 survey found that 81 per cent of northern Catholics and 67 per cent of northern Protestants felt that those of the other community were culturally ‘the same as themselves’. So, while the sides clearly have

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