Belfast protests. Paul Faith/Bloomberg via Getty

The ferry from Scotland to Northern Ireland, on 11th July 1989, was full of bandsmen, going to march the next day. On The Glorious Twelfth, Protestants celebrate their victory, in 1690, over the Catholics at the Battle of the Boyne — and stick it to the Taigs. The battlefield actually lies to the south of Northern Ireland, in a nation created 100 years ago today — when 26 counties broke away from the UK to become the Free State and Eire and Ireland. Ironically perhaps, Brits choose to commemorate the battle in the part of the island not yet lost.
The bandsmen and the Boyne — and this illogicality — ended up opening the book I was travelling to Northern Ireland to write. The Glass Curtain is about the Troubles. Not the Troubles of Belfast or Derry, but the Troubles of Fermanagh, a rectangular county with a national border on three sides, where the IRA and the British State were at war. We call it the Troubles but trust me, it was a nasty, dirty, vicious civil war.
But I was travelling to Ulster at the fin de siècle, the end of history. When our temporary home there became permanent, I believed the Gods were smiling on us, because I could see, with my own eyes, the place changing for the better. First the Single Market came. (The EU did nothing but good for Northern Ireland, which opted to Remain in 2016.) Then the Good Friday Agreement was negotiated. It was a fudge, but in Ulster we were disgusted and ashamed by all that had happened and all we had done; only the GFA would bring the prisoners home, and only their homecoming would end the war. Then, at last, the Police Service of Northern Ireland replaced the Royal Ulster Constabulary, a source of Republican rage for generations. Eventually, Sinn Féin supported the police.
With this drawn-out, painful process came the feeling that finally, finally the Irish question had been solved — and it had been solved because we’d plumped for the evolutionary rather than the revolutionary solution. Yes, the status quo would be maintained and Northern Ireland would remain part of the United Kingdom, but at the same time it would mutate into something else, a Hiberno-British hybrid that everyone knew was really Irish, really part of Ireland, but which had Royal Mail post boxes lying around. Partition would remain but it wouldn’t matter anymore. It only mattered that jaw-jaw had prevailed over war-war — and therefore everything was going to be grand.
The day before St Patrick’s Day, last year, I left Dublin, where I work, and went home to Fermanagh. I stayed there, in lockdown, until St George’s Day this year, when I set off for Belfast. There had been several nights of rioting there, protests against Westminster’s Northern Ireland Protocol — which established the so-called Irish trade border between Northern Ireland and Great Britain, following the UK’s departure from the EU. Loyalist fury was expressed with messages painted on walls and gable ends, on placards and posters. They were everywhere — on bridges, railings and lampposts. Some were complicated, like the politics: a lot of writing superimposed on a Union Flag; others were simple: “We’re British, NOT Irish.”
What the placards told me — what they’d tell anyone who bothered to pay attention — is that Loyalists and Unionists believe the Protocol is going to lever them out of the country in which they were born and shuffle them into a country where they do not want to live; it will transform them from being British subjects to being Irish citizens. “There cannot be a border down the Irish Sea,” said Arlene Foster in October 2018. “A differential between Northern Ireland and the rest of the UK — the red line is blood red.”
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