From childhood, I was aware that there were two separate and immiscible kinds of citizens: the Catholics, of whom I was one and the Protestants, who were as remote and different from us as if they had been blacks and we whites. We were not acquainted with Protestants but we knew that they were there, a hostile element in the community vaguely menacing us with horrors as Mrs Smylie's home for orphans where children might be brought and turned into Protestants. While we Catholics varied socially among ourselves we all had the most common bond whatever our economic condition, of being second class citizens. (Andrews 1979)