The Bishop of Killaloe has agreed to meet with people who were at Sean Ross Abbey, a former mother and baby home. This meeting comes after calls for more investigation into a burial area for babies and children at the site. The group "We Are Still Here" has had scans done on the grounds, which were featured in the movie "Philomena."

The diocese stated that while the bishop has only been in his role for nine years and the diocese did not run the home itself, they do have the baptismal records. The bishop's own brother was a resident at Sean Ross Abbey in the early 1970s when it became a home for children with special needs. The bishop is willing to meet with survivors if he can be helpful.

Sean Ross Abbey operated from 1931 to 1969, with over 6,000 women admitted and a similar number of children born or admitted there. Records show that 1,090 children died during this time, with some causes of death listed as very simple things like "choking on porridge" or "sun stroke." However, there are only 44 marked graves.

Michael Donovan, who has been advocating for more examination of the grounds, expressed happiness about the bishop's offer to meet. He mentioned that scans found unusual things and that they want further digging to be done to understand what happened, especially since there are no burial records for all the children who died. Ann Connolly, who was born at Sean Ross Abbey, also welcomed the bishop's decision, hoping he can help find information about the children who went missing.

Original article

Actionable Information: There is no actionable information for a general reader to *do* anything directly from this article. It reports on a meeting that has been agreed upon, not on steps individuals can take.

Educational Depth: The article provides some historical context about Sean Ross Abbey, including its operating years, the number of women and children admitted, and the number of child deaths. It also highlights a discrepancy between deaths and marked graves. However, it does not delve deeply into the systemic issues of mother and baby homes or the specific reasons for the lack of burial records.

Personal Relevance: For individuals who were at Sean Ross Abbey or have family connections to it, the article has high personal relevance as it discusses a potential meeting and investigation into the site. For the general public, its relevance is indirect, relating to historical injustices and the ongoing search for truth and accountability.

Public Service Function: The article serves a public service function by bringing attention to the ongoing efforts to investigate the Sean Ross Abbey site and the concerns of survivors. It highlights a specific issue (unmarked graves) and the community's efforts to address it.

Practicality of Advice: There is no advice or steps given in the article that a normal person could practically implement.

Long-Term Impact: The article's long-term impact could be in raising awareness about the historical issues surrounding mother and baby homes and encouraging further investigation and reconciliation. It contributes to the broader conversation about historical injustices.

Emotional or Psychological Impact: The article may evoke emotions such as sadness, anger, or a sense of injustice for those affected by mother and baby homes. For others, it might foster a sense of hope that past wrongs are being addressed. It does not provide coping mechanisms or direct support.

Clickbait or Ad-Driven Words: The article does not appear to use clickbait or ad-driven language. It reports on a news event in a straightforward manner.

Missed Chances to Teach or Guide: The article could have provided more context on how individuals can learn more about the history of mother and baby homes in general, or specific resources for survivors seeking information or support. For instance, it could have mentioned relevant historical archives, advocacy groups, or government bodies that deal with such issues. A missed opportunity is not providing links or names of organizations that survivors or interested parties could contact for further information or assistance.

The text describes a situation where a bishop, despite not being directly responsible for the operation of Sean Ross Abbey, has offered to meet with survivors and provide access to baptismal records. This gesture, while seemingly positive, reveals a deeper crisis within the community's kinship bonds and responsibilities.

The very existence of a "mother and baby home," where over 6,000 women were admitted and a similar number of children were born or admitted, suggests a profound failure of the traditional family structure and the community's ability to care for its own. The high number of deaths, with questionable causes, and the discrepancy between the number of marked graves and the recorded deaths, points to a disturbing lack of respect for the dead and a neglect of the duty to properly bury and commemorate the lives of these children.

The group "We Are Still Here" and advocates like Michael Donovan are rightly concerned about the lack of burial records and the unusual findings from scans of the grounds. Their efforts to seek further investigation and understanding are a testament to their commitment to the survival of their community and the memory of those who have passed.

The bishop's offer to meet, while a step in the right direction, is not enough to restore the broken trust and responsibility within the community. It is a band-aid solution that does not address the root causes of the problem. The church, as a powerful institution within the community, has a duty to go beyond mere meetings and records access. It must actively participate in the process of truth and reconciliation, helping to uncover the full extent of what happened at Sean Ross Abbey and ensuring that proper burials and commemorations are carried out for all the children who died there.

The survival of the community and the stewardship of the land depend on the restoration of these broken kinship bonds. The church, as a trusted institution, has a unique role to play in this process. It must not shirk its responsibilities, but instead, embrace its duty to protect the vulnerable, uphold family values, and ensure the continuity of the community.

If these issues are left unaddressed, the community risks further fracturing and a loss of trust in its institutions. The survival of the people, the protection of children, and the care of the land will be jeopardized. It is essential that the community comes together, with the support of its institutions, to heal these wounds and rebuild the foundations of family and community life.

The text uses a soft word trick by saying the bishop is "willing to meet with survivors if he can be helpful." This phrasing makes it sound like the bishop is doing a favor or that his help is conditional. It hides the fact that survivors are seeking answers and that the bishop's role might involve more than just being "helpful."

The text presents a potential bias by focusing on the bishop's limited time in his role and the diocese not running the home directly. This information is used to explain why they might not have all the records. It could be seen as an attempt to lessen responsibility or deflect from the current institution's connection to the past.

There is a bias in how the causes of death are presented, with examples like "choking on porridge" or "sun stroke." This is juxtaposed with the low number of marked graves. The phrasing makes these causes sound trivial, which could be an attempt to downplay the severity of what happened or to create doubt about the need for further investigation.

The text uses a fact-picking bias by highlighting that "there are only 44 marked graves" while also stating that "1,090 children died." This contrast is used to emphasize a discrepancy and support the call for more investigation. It focuses on the lack of graves to highlight a problem without providing further context that might explain the discrepancy.

The text conveys a strong sense of hope and anticipation surrounding the Bishop of Killaloe's agreement to meet with survivors of Sean Ross Abbey. This hope is evident in Michael Donovan's expressed happiness and Ann Connolly's welcoming of the bishop's decision, as they both look forward to finding answers. This emotion serves to build trust and encourage further action, as the survivors see this meeting as a positive step towards understanding the past. The writer uses the direct quotes from Donovan and Connolly to show this hope, making it feel genuine and important.

A deep undercurrent of sadness and concern permeates the text, particularly when discussing the burial practices at Sean Ross Abbey. The mention of 1,090 children dying, with simple causes like "choking on porridge" or "sun stroke," contrasted with only 44 marked graves, creates a powerful emotional impact. This highlights a significant loss and a lack of proper remembrance, aiming to evoke sympathy from the reader and underscore the need for further investigation. The stark contrast between the number of deaths and the number of graves is a powerful tool, making the situation sound more serious and prompting the reader to feel the weight of this past tragedy.

The text also subtly conveys a sense of determination from the group "We Are Still Here" and individuals like Michael Donovan. Their actions, such as conducting scans and advocating for more examination, demonstrate a persistent effort to uncover the truth. This determination is presented as a driving force behind the current developments, inspiring the reader to support their cause and believe in the possibility of finding answers. The mention of the movie "Philomena" also adds a layer of recognition and reinforces the importance of their ongoing efforts. The writer uses the actions of these individuals to show their resolve, making their quest for truth feel important and worthy of attention.