Limestone Road, north Belfast, calls to mind novelist Robert McLiam Wilson’s description of his native city as a place in which ‘the stories are jumbled and jangled. The narratives meet’. During Belfast’s early twentieth century heyday, Limestone Road was an attractive, tree-lined thoroughfare populated by prosperous families, many of whom earned their living at the nearby Port. But decades of conflict and haphazard planning have taken a lugubrious toll on ‘the Limestone’: today the area is underdeveloped and, to the casual visitor, feels somewhat less than welcoming.
Loyalist Tiger’s Bay lies at one end of the road. Antrim Road, with its republican murals, is a short walk in the opposite direction. Like many of Belfast’s interface areas – the zones of contact between Catholic and Protestant communities – Limestone Road is pockmarked by vacant lots and boarded up houses. Weeds grow up around a shipping container abandoned just off the street. Nearby, sectarian graffiti is daubed on the shutters, rusted shut, of a long-closed corner shop.
Across the road something mundane, yet remarkable happens: a car turns into Newington Street. Until recently, this would have been impossible. In the late 1980s, following a spate of sectarian murders, a steel gate was erected across the entrance to this non-descript row of terrace houses. In February, the gate was opened for the first time since. Traffic can now access Newington Street from 7am to 4pm on weekdays, for a three-month trail period.
In a city where over two-thirds of the population live in segregated neighbourhoods – defined as streets that are 90 per cent Catholic or 90 per cent Protestant – the unbolting of a gate at an interface ranks as a sizable achievement. Indeed the Newington Street initiative marks the latest in a string of minor successes for advocates of greater integration across the manifold ‘peace lines’ that separate working class Catholics and Protestants – for the barricades are almost uniformly in working class neighbourhoods – across Belfast. A little further down the Limestone Road, an erstwhile shirt factory located between a Catholic and a Protestant primary school has successfully been converted into a shared housing association. The complex’s 22 flats are divided equally between both denominations.
The Alexandra Park ‘peace gate’, a couple of hundred yards from Newington Street, is arguably the biggest accomplishment so far. Since 1994, a 120 metre long, 3.5 metre high corrugated iron fence has effectively split this tidy Victorian park into Catholic and Protestant areas. The fence’s foundations were laid on September 1, 1994. The previous day the army council of the Provisional IRA had announced a ‘complete cessation of military operations’. In September, Justice Minister David Ford cut the ribbon on a new gate that links the two sides of the park for eight hours a day. After more than 17 years apart, children from both sides of the interface can share the park.
Alexandra Park is surprisingly busy when I take a stroll through it on a fresh, April morning. As I pass through the gates from the Catholic side, a dog walker approaching from the opposite direction nods in greeting. Despite having lived in the vicinity for a year in the mid-2000s this is my first time in the Protestant end of the park. In front of me a young couple, weighed down with shopping, amble towards the Tiger’s Bay exit. If their bags are to be believed, they have been to Tesco on Antrim Road: a short trip but, before the gate, out of bounds, practically and socially.
‘It’s been great since it opened,’ says Kate Clarke, a community worker with North Belfast Interface Network, an organisation that worked for three years with local residents before the gate was incorporated into the Alexandra Park fence. ‘There has not been a single complaint since September (when it opened). There’s a desire among people to open (the gate) for longer.’
Outsiders, particularly politicians, often wonder why Northern Ireland’s ‘peace walls’ exist at all, with the initial IRA ceasefire now almost twenty years old. In 2008, New York Mayor Michael Bloomberg told reporters in Belfast that the walls were a barrier to ‘the floodgates of private investment’. More recently David Cameron described the increase in barricades since 2006 as ‘disappointing’. Sitting in her cramped office in the nationalist Cliftonville Road, less a kilometre from Alexandra Park, Clarke is more circumspect. Taking down walls is, she says, a difficult process that requires time and open communication between communities, statutory bodies and service providers.
John Howcroft, a former loyalist political prisoner working with the North Belfast Community Development and Transition Group in neighbouring Tiger’s Bay agrees: ‘People see a gate opening but they don’t see all the work that goes before that underpins it. We spent a long time going into youth clubs and schools, speaking with local business and the police about safety.’
‘The walls, in many respects, define Belfast,’ says Dr Jonny Byrne, a lecturer in Criminology at the University of Ulster and a leading expert on peace walls. ‘The walls, like the murals, are part of our folklore. The question is how do we evolve the conditions in which they can disappear but we don’t lose part of our identity?’
Issues of identity and territory are seldom far away in north Belfast, a four square mile patchwork of sectarian enclaves and divided loyalties where kerbstones turn from red, white and blue to green in a matter of footsteps. The troubles had a disproportionate impact on north Belfast: just 5 per cent of Northern Ireland’s population live in the area, yet it accounted for a fifth of all those who lost their lives in the conflict. Even today, almost a decade and a half on from the signing of the Good Friday Agreement, sclerotic sectarian tensions remain. Anti-social behaviour and recreational rioting, especially during the summer marching season, is a recurring problem. And then there are the peace lines.
Around 90 per cent of the peace lines in Northern Ireland are in the capital. According to a study published earlier this year by the Belfast Interface Project, 99 walls, fences, gates and roads divide Belfast’s Protestants and Catholics. Forty-four are located in the north of the city, with a staggering 19 of these built since the Peace Process began in 1994. Attitudes towards the barriers began to shift in 2008, after a media storm accompanied the erection of a 25ft high perimeter fence around Hazelwood Integrated Primary School in North Belfast.
‘When I started my research in 2008 you couldn’t talk about peace walls. The fact we are seeing small gates open shows momentum is building, it shows change can happen,’ says Jonny Byrne. Chris O’Halloran, practice co-ordinator for Belfast Interface Project, agrees that there have been ‘positive movements’, although there is ‘a long way to go’. Earlier this year, the International Fund for Ireland, an independent organisation promoting reconciliation in Northern Ireland, announced a £2m fund aimed at bringing down the walls across Belfast.
The devolution of policing and justice powers to Stormont has been a major factor in the changing dynamic around the barriers. Prior to the 2010 Hillsborough agreement between Sinn Fein and the Democratic Unionist Party, responsibility for peace walls rested with the Northern Ireland Office, which took its cue from Westminster. Since the early 1970s NIO policy was geared towards minimising threats of violence by physically separating Protestant and Catholic communities.
The establishment of the devolved Department of Justice has seen old approaches fall out of favour. Under Justice Minister, and Alliance party leader, David Ford, an unofficial moratorium on building new barriers has been introduced. A realisation has emerged inside and outside Stormont that the interface dilemma must be solved within Northern Ireland. The era of high-powered conferences presided over by heads of state and bankrolled by international cash is over. With devolution bedded in, local politicians, and their electorates, are now responsible for addressing the legacy of a security policy that long favoured defensive architecture over dialogue.
Less contentious gates such as those at Newington Street and Alexandra Park have been opened, partly in the hope of building confidence for more radical future measures. Nevertheless, peace walls remain a feature of quotidian life for many interface communities in Belfast. The stereotypical image of the barrier – the imposing, 800-metre long multi-level barrier that has, in various forms, divided the Shankill and Falls at Cupar Way, West Belfast since 1969 – has become a tourist cliché, with black taxis and buses ferrying visitors to sign their names on the concrete. The reality is most are less dramatic, but arguably more insidious.
In any other city, the walk from Newington Street to the Institute of Conflict Research’s offices in nearby Duncairn Gardens, which runs parallel to Limestone Road, would be a five-minute jaunt. However, as I soon discover, during redevelopment of the Limestone Road area in the 1970s, cross streets were turned into cul-de-sacs, following a policy of defensible space. After losing my bearings in a maze of blocked off streets and dead-ends, I eventually give up, retrace my steps back on to the main road and continue on from there.
‘Sectarian geography has blighted a huge part of the city,’ says Neil Jarman when I eventually arrive, a quarter of an hour late, for our meeting at the Institute for Conflict Research, an independent research organisation sitting on the interface between the Catholic New Lodge and Protestant Limestone Road. Behind Jarman’s desk an ordnance survey map of Belfast is tacked onto the wall. Every peace line is marked in red pen. The areas north and west of the city centre are awash with colour, including a short strip of red beside the ICR’s location. Outside the window is a sheet metal fence, part of the Duncairn Gardens peace line.
Jarman, the ICR’s director, believes that peace wall removal needs to be conceived of as part of a long-term strategy for Belfast. ‘You shouldn’t just remove the walls for the sake of it. You need to think in terms of regeneration.’ Most interface areas desperately need development. Decades of disinvestment and technocratic planning have left a scarred, under-used landscape on both sides of the wall.
Kate Clarke from North Belfast Interface Network works primarily in New Lodge, the fourth most deprived ward in the whole country, according to the Northern Ireland Statistics and Research Agency. ‘Things in both communities are the same, we have the same problems,’ Clarke says. Increased use of alcohol, drugs and prescription medication is closely correlated with proximity to peace lines. Life expectancy is ten years lower at interface areas; rates of mental illness, depression and family breakdown are all higher in the shadow of the walls.
Over the peace line in loyalist Tiger’s Bay, unemployment runs at over 50 per cent. Few here have experienced any peace dividend. ‘An economic and political ring of steel has replaced the physical ring of steel (the security cordon that surrounded Belfast city centre during much of the Troubles). These communities haven’t had the socio-economic benefits even though we have peace,’ says John Howcroft. ‘There needs to be investment in the three rs: relationships, regeneration and reconciliation.’
Neil Jarman agrees that interfaces cannot be viewed in isolation. ‘They need to be part of a wider discussion that says “look we need to start thinking about the city with a more focused approach”. Interfaces are part of that but not the only part.’ Unfortunately, joined up government has seldom been Northern Ireland’s strongest suit, even if the situation is slowly beginning to improve under the devolved assembly at Stormont.
As Neil Jarman points out, peace walls were constructed, sometimes overnight, under anti-terrorism legislation — but no formal mechanism exists for taking them down. It’s a textbook illustration of how Northern Ireland’s fragmented institutional structure can have unintended, detrimental consequences at the interface. On Flax Street, a quiet street in north Belfast, residents on both sides of a metal peace gate have agreed that the gate, locked for the best part of 40 years, should be opened — if their fears that cars might use the street as a short cut are addressed. However, local roads authorities have so far refused to introduce traffic calming measure. Not enough vehicles currently use the blocked off street to justify speed bumps. The gate remains closed.
Practical problems are not the only obstacle to bringing down the walls. Variations on the phrase ‘taking down the barriers in people’s minds’ recur in almost every discussion about the interface. ‘Removing the wall is the easy bit. It’s getting to the stage that it can be taken is the real challenge,’ says Jonny Byrne. From service providers to community groups, there is a broad consensus that the support of local communities is integral, but should residents have sole responsibility for removing peace walls?
‘Government can’t impose things that communities can’t live with but at the same time within many interface communities most people are so used to what they have been living with for so long that it’s hard to see where the spark will come from (to take barriers down),’ says Chris O’Halloran. A recent study conducted by Forthspring, an inter-community group located between the Shankill and Falls roads in West Belfast, asked residents what changes would be required before the walls could come down. The results were surprisingly achievable: better street lighting, increased cross-community activity, improved employment opportunities.
‘It’s not rocket science but it needs politicians and community workers on both sides of the divide working together. People need to see their politicians behaving to each other in ways that are keeping with a situation in which the walls could eventually come down,’ says O’Halloran.
Former Community Relations Council chief executive, Duncan Morrow has been involved in cross-community work in Northern Ireland for over a quarter of a century. Having watched the ceasefires, the fitful attempts at devolution in the early years of the last decade and now the restoration of Stormont under Sinn Fein and DUP control, he believes that a frank discussion about the peace walls is long overdue. ‘It’s a fascinating issue because it brings to the core the question of what are we doing here, stabilising a conflict between fixed groups or opening up a new future that won’t be like the past. At the interface is where that discussion becomes really physical and really practical.’
Morrow acknowledges that interface violence has not gone away, as evinced by last June’s serious riots at Short Strand, a Catholic enclave in East Belfast. But he believes the time has come for a shift in emphasis in discussions about the barriers: ‘We keep talking about residents’ fears but we need to talk about threats. What is the level of threat and if there is a real threat what is the strategy at a political level to make sure that the threat is alleviated.’
That residents in interface areas still face threats at all should force the Northern Irish government ‘to confront the fact that we haven’t tackled sectarianism yet’, says Morrow. Since the reinstatement of devolution in 2007, the Stormont Assembly has certainly been remarkably reticent on the issue of sectarianism. A Shared Future, essentially a government policy for a post-sectarian society based on reciprocity and reconciliation, was quietly shelved by the Sinn Fein-DUP administration. A replacement strategy, Cohesion, Sharing and Integration, is still in the draft phase.
Cross-community relations are still fragile in many areas. The annual Northern Ireland Life and Times Survey suggests attitudes towards the sectarian ‘other’ have deteriorated since 2007, particularly around interfaces.
Sectarian division costs Northern Ireland. According to Alastair Adair of the Royal Institution of Chartered Surveyors, duplication of services, particularly segregation in education and housing, costs about £1.5 billion per annum. Segregation is not confined to peace lines and working class communities: divided services, particularly schools, in rural areas are a significant drain on Stormont’s diminishing public purse.
Peace walls don’t just stop violence. They also prevent a community expanding and, by extension, another receding. Protestant and Catholic interface areas share many similarities, but in general there is a major difference between them: in Catholic areas, demand for housing is extremely high, with people living right up on top of the barrier; on the Protestant side of the barrier, the opposite is often the case. If every peace wall was removed tomorrow great swathes of traditionally unionist and loyalist areas of Belfast would turn green practically overnight.
‘Catholics see peace walls as a problem to their community developing. For Protestants peace walls protect their way of life, their bonfires, their flags,’ says Jonny Byrne. ‘The question is how do we create the conditions in which Protestants don’t see the removal of the wall as a threat to their existence as a community?’
How long this situation can continue is uncertain. Although demographic change has not been as swift as some expected Catholics are now in a majority in urban Belfast. And their numbers are growing steadily. ‘Housing is still the elephant in the room,’ says Kate Clarke. ‘There’s a huge waiting list in most nationalist areas.’ Duncan Morrow sees echoes of the late 1960s and the civil rights movement in contemporary Catholic housing demands housing. ‘Forty years on, we still haven’t solved equality in housing, which kicked the whole thing off in the first place.
‘If you said anywhere else that it was a matter of public policy to, for example, keep west London white it would be a complete political outrage. But that is what we do here and nobody bats an eyelid. When people move into empty houses in, say, the Village (a loyalist area in South Belfast that was the scene of a series of racist incidents over the last decade), be they Polish, Chinese or Catholic and the UVF, or whatever remains of it, stands outside their door and throws stuff at them and the community can’t or won’t stand up. What we end up with is a discussion about “They should have known better (than to move there)”. It’s unbelievable.’
The grim irony is that space is one thing Belfast des not want for. Since the 1950s the population of the city has dwindled from 470,000 to just 270,000. Shiny new city centre apartment complexes belie the reality that Belfast is a depopulating city with a crumbling inner-core.
Mark Hackett, an acclaimed architect and co-director of Forum for Alternative Belfast, a not-for-profit that campaigns for more equitable development in the city, says that Belfast’s population has declined by 35% in 35 years. The conflict was not the only cause: from the 1960s on, planners levelled whole sections of the city, encouraging residents, in particular Protestants, to migrate from the inner city to suburban new towns.
A succession of Robert Moses-esque roads projects, most notably the M1 motorway, effectively sealed off great swathes of the west, north and east of the city in concrete, turning neighbourhoods into sectarian ghettos and exacerbating the bifurcation of the city that lives on to this day. A recently released secret Stormont government report from 1971 suggests this segregation of Belfast by development was not entirely unintentional. Chaired by the then Ulster Unionist Minister of State John Taylor, the report into ‘future policy on areas of confrontation’ avers that opportunities to create ‘natural’ divisions existed throughout the city.
‘We would consider it essential to provide in the redevelopment of the city…for the maximum separation between the opposing areas,’ continues the report, which was submitted to Northern Ireland Prime Minister Brian Faulkner in April 1971.
Adducing the multi-million pound Titanic Quarter development in the east of the city, Hackett argues that ‘the division between rich and poor as the new division in Belfast’. He does, however, see reasons to be cheerful. The marked slowdown in the North’s, particularly in the housing market, has ‘allowed time to think about planning for the city’. Proposals to devolve planning, currently conducted at Northern Ireland level, to local representatives would help. ‘(Planning in Northern Ireland) was a bit like Eastern Europe – you had just one plan and you used it over and over. That needs to change,’ says Hackett.
Back at the interface, economics is quickly supplanting demographics as the defining issue. Cash for peace and reconciliation work, abundant in the aftermath of the Good Friday Agreement, is running out fast. According Chris O’Halloran from Belfast Interface Project, 87% of funding for community relations work in Northern Ireland is non-governmental. The leading funders – the European Union, Atlantic Philanthropy and the International Fund for Ireland – are all currently in exit strategies. In five years time almost all will have ceased funding projects in the North. Meanwhile, swingeing cutbacks to the Stormont budget are hitting the community development sector hard.
‘A lot of those sources to build stability here are receding. There is a fear about where the resources will come from,’ says O’Halloran. At the peace line in north Belfast, Kate Clarke confides that North Belfast Interface Network faces an uncertain future. Last year the organisation, which employs five people and works across nine separate interfaces, cost £165,000 to run. For 2012, it has so far received just £62,000.
Multinational investment – the model of economic growth favoured by both Sinn Fein and DUP –– is unlikely to improve either conditions at the interface or the prospects of the walls eventually coming down. Stephen Nolan, co-director of Trademark, the anti-sectarian unit of the Irish Congress of Trade Unions based near the Cupar Way peace line in West Belfast, has been developing worker co-operatives at the interface. Last year, the Belfast Cleaning Co-operative was set-up by two women’s groups, one based on the Shankill, the other on the Falls Road. So far the new company has eight contracts and a staff of six workers. ‘I don’t think it is the answer but I do think it is an answer,’ Nolan says of worker co-operatives.
As Robert McLiam Wilson recognised, Belfast’s narratives tend to converge in unusual, unexpected ways. Back in the 1970s, West Belfast had a thriving co-operative sector. Since then government have focused on attracting outside industry to the area, with limited success. ‘I’m looking out at a waste land here,’ says Nolan, speaking on the phone from his office. ‘No-one is going to want to build a factory here in the next 10 years. Everyone here knows it but no one says it. It’s time we started investigating the alternatives.’
This article originally appeared as the cover feature of the Sunday Business Post‘s Agenda magazine, May 6, 2012.





