Sunday longread: Trinity societies throughout the years

How new societies reflect changing social contexts and student values throughout Trinity’s history

At Trinity, it is a well-known fact that the Phil, founded in 1683, is the world’s oldest student debating society. This admittedly impressive information is eagerly brandished from the moment we step into Freshers’ Fair as youthfully impressionable first years, if not before. The Phil is part of the venerable triad of the college’s oldest surviving societies, along with The Hist and The Theological Society (The Theo). But what can the founding of these, the most historic of Trinity’s student societies, tell us about the early days of the college, back to the 17th and 18th centuries, a time of manuscript-reading scholars, black-gowned professors, and plantations? Indeed, how does the emergence of different societies throughout Trinity’s history reflect the social changes going on within the college and within Ireland? From a time when Trinity was perceived as a symbol of the Protestant ascendancy in Ireland through to the Gaelic revival and on to today’s more progressive era, the interests of the college and its students are mirrored in the societies they establish.

“Since its 1592 beginnings, Trinity College was engaged in training prospective Church of England clergymen, and the Faculty of Divinity (Theology) was ‘considered the most important and prized of all the academic departments.’”

The Theo is the third oldest society at Trinity. Auditor Lucas Dowling explains the reasons for its founding in 1830. Since its 1592 beginnings, Trinity College was engaged in training prospective Church of England clergymen, and the Faculty of Divinity (Theology) was “considered the most important and prized of all the academic departments.” During their training, the clergymen were expected to complete an exam called the Divinity Testimonium, and The Theo was, in part, established to provide a “space for discussion and mutual support” for those undertaking such studies in theology. It would not be unfounded to suggest that the time of The Theo’s foundation was an era more invested in formal religion than we are now, and also a time when Trinity was still perceived as a distinctly Protestant university, despite having begun accepting Catholic students in 1793. Considering that neither of these things are necessarily true now, where and how does the Theo fit into Trinity?

According to Dowling, it still functions in much the same way, as a place for theological discussion, specifically the study of Christian theology, as the society’s constitution outlines. Dowling believes that Trinity’s identity is “invested in many ways with a Christian heritage”, evident in the traditions that we still uphold, such as Choral Evensong, and even in the complete formal name of the college. In fact, Church of Ireland ordinands still study at Trinity. Many might think that certain teachings of the Christian Church are antithetic to how Trinity presents itself and its ideals today, but Dowling considers The Theo a place to do the “hard work” in regard to asking questions about the doctrines of the Church and facilitating discussion about the role of faith in the college and in our own lives.

“The society’s founding in 1907 aligns with the Gaelic revival, or Athbheochan na Gaeilge”

When it comes to Trinity’s identity, Irish culture is now prominent within the college despite its colonised origins. An Cumann Gaelach TCD exists to promote Irish language and culture at the college. Ciara Ní Mhurchú, An Cumann Gaelach’s Chairperson, explains how the society’s foundation in 1907 aligns with the Gaelic revival, or Athbheochan na Gaeilge, a late 19th century movement which sought to bring Irish culture and traditions back to an Ireland that had become anglified since the plantations of the 16th century. This was a time when people were, as Ní Mhurchú describes, “starting to show more interest in the Irish language and culture”, and the society was established in the context of a “debate about whether it would be worthwhile to have a society for the Irish language”. Some famous figures involved in An Cumann Gaelach’s founding were Douglas Hyde and WB Yeats, whose names alone conjure up a spirit of 20th century patriotism. 

“In its early years, the society’s meetings were conducted through English and it wasn’t until the 1920s that the meetings were conducted through Irish and all the minutes were taken in Irish.”

Interestingly, the society was originally called Dublin University Gaelic Society. Ní Mhurchú explains that “in its early years, the society’s meetings were conducted through English and it wasn’t until the 1920s that the meetings were conducted through Irish and all the minutes were taken in Irish.” This in itself indicates the progress made in the advancement and promotion of Irish culture in the early 20th century. As to whether it was worthwhile to establish a society dedicated to the Irish language, the growth of An Cumann Gaelach to one of Trinity’s largest societies is an answer in and of itself.  

“Our purpose was, initially, to engage in radical activism, fight for our rights, and let ‘polite society’ know that we would not hide anymore. That has not changed to this day.”

The early decades of the 20th century were a time of rapid progression in re-establishing a distinctly Irish cultural identity. Subsequently, the later decades of the century were a time of rapid progression when it came to creating what could be called a more inclusive, liberally minded Irish society. Ireland today is hugely different to the Ireland of the 1950s and 60s as can be seen, for instance, in the rights and acceptance of LGBTQ+ people. Luca Caroli, Auditor of Q Soc, explains that the society can trace its origins back to the “first gender and sexuality minority activist group” active in Ireland in the 1970s: The Sexual Liberation Movement. Across the world and within Ireland, the 1970s are known as a time of social revolution and a rethinking of traditionally accepted beliefs. Q Soc, originally called The Gay Society, was officially founded in 1982 to fight against discrimination and bigotry. This was a radical move in an Ireland still quite conservative and still very much integrated with the Catholic Church. As Caroli describes: “our purpose was, initially, to engage in radical activism, fight for our rights, and let ‘polite society’ know that we would not hide anymore. That has not changed to this day.” Although the general aim of the society is the same today, the society has changed with the times. From being The Gay Society, it has expanded to accept more people of different sexualities. Caroli also explains that rather than acting primarily as a place for activism, Q Soc now functions as a “safe space” where people can escape prejudice and explore their sexuality and gender identity. However, discrimination still exists within Ireland today, and the society is “still here to educate the college community both within and without Q Soc about LGBTQ+ topics.”

These three societies, founded at different times in Trinity’s history, present a picture of a changing Ireland, and within that, a changing college. This is true today; among the most recent additions to Trinity’s collection of societies are the Vegan Society and Trinity Young Greens, suggestive of a more environmentally conscious student body. There are many ways to gauge how the values and interests of the student body have developed over time, but perhaps a surprisingly effective way of doing that is to look at the societies the student body chooses to establish. It is of note that 2020 has brought us the possible addition of a BBQ Society. Make of that what you will.