The link below is to an article that takes a look at new monuments discovered in Ireland.
Category Archives: Ireland
In 1997, my students and I traveled to Croagh Patrick, a mountain in County Mayo, as part of a study abroad program course on Irish literature I was teaching for the University of Dayton. I wanted my students to visit the place where, each July, thousands of pilgrims pay homage to St. Patrick, who, according to lore, fasted and prayed on the summit for 40 days.
While there, our tour guide relayed the story of how St. Patrick, as he lay on his death bed on March 17 in A.D. 461, supposedly asked those gathered around him to toast his heavenly journey with a “wee drop of whiskey” to ease their pain.
The mention of whiskey left me wondering if St. Patrick may have unintentionally influenced the way most of the world celebrates the holiday today: by drinking.
It wasn’t always this way. The Festival of St. Patrick began in the 17th century as a religious and cultural commemoration of the bishop who brought Christianity to Ireland. In Ireland, there’s still an important religious and cultural component to the holiday, even as it has simply become an excuse to wear green and heavily drink in the rest of the world.
The legend of St. Patrick
Because historical details about St. Patrick’s life remain shrouded in speculation, scholars are often stymied in their attempts to separate fact from legend.
In his spiritual memoir, “Confessio,” St. Patrick describes how he was brought to Ireland as a slave. He eventually escaped, rejoining his family in Britain, probably Scotland. But while there, he had a recurring dream, in which the “Voice of the Irish” called to him to return to Ireland in order to baptize and minister to them. So he did.
The Irish revere the account of this dream described in the “Confessio”; they accept the simplicity and fervor of his words and feel a debt of gratitude for his unselfish commitment to their spiritual well-being.
St. Patrick’s efforts to convert the Irish to Catholicism were never easy. Viewing him as a challenge to their power and authority, the high kings of Ireland and the pagan high priests, called Druids, resisted his efforts to make inroads with the population.
But through his missionary zeal, he was able to fuse Irish culture into Christianity, whether it was through the introduction of the Celtic Cross or the use of bonfires to celebrate feasts like Easter.
Again, many of these stories could amount to no more than myth. Nonetheless, centuries after his death, the Irish continue to show their gratitude for their patron saint by wearing a spray of shamrocks on March 17. They start the day with mass, followed by a daylong feast, and prayer and reflection at night.
St. Paddy’s Day goes global
From 1820 to 1860, almost 2 million people left Ireland, many due to the potato famine in the 1840s and 1850s. More followed in the 20th century to reunite with relatives and escape poverty and joblessness back home.
Once settled, they found new ways to celebrate St. Patrick’s Day and their Irish identity in their new homes.
Irish-Americans, especially, were quick to transform March 17 into a commercial enterprise. The mandatory “wearin’ of the green” in all its garishness is a far cry from the original tradition of wearing a spray of shamrocks to honor St. Patrick’s death and celebrate Irish solidarity. Parades famously sprung up – especially in New York and Boston – revelry ensued and, sure enough, even the beer became green.
Children of Irish-Americans in the United States have absorbed Irish culture at a distance. Many probably know that St. Patrick is Ireland’s patron saint. But they might not fully appreciate his mythic stature for kids growing up on the emerald isle.
Ask children of any age in Ireland what they know about St. Patrick, and they will regale you with stories of his magical abilities, from his power to drive the snakes out of Ireland to his use of the three leaves and one stem of the shamrock to demystify the Trinity doctrine of the Catholic Church.
They see St. Patrick as a miracle worker, and as adults, they keep the legends alive in their own ways. Some follow St. Patrick’s footsteps all around Ireland – from well to hill to alter to chapel – seeking his blessing and bounty wherever their journeys take them.
Raising a glass
Of course, in America, the holy day is really a party, above all else.
This year, Americans are expected to spend US$5.61 billion celebrating, with 13 million pints of Guinness consumed. Some parts of the country plan a pre-celebration on Sept. 17 – or, as they call it, “Halfway to St. Patrick’s Day.”
Where all of this leads is anyone’s guess. But beginning in the 1990s, Ireland seemed to grasp the earning potential of the Americanized version. Today, March 17 remains a holy day for the natives and a holiday for tourists from around the world, with pubs raking in the euros on St. Patrick’s Day.
But I’ve always wondered: What if St. Patrick had requested a silent prayer instead of “a wee drop of whiskey” to toast his passing? Would his celebration have stayed more sacred than profane?
Australian English decidedly finds its origins in British English. But when it comes to chasing down Irish influence, there are – to paraphrase Donald Rumsfeld – some knowun knowuns, some unknowun knowuns, and a bucket load of furphies.
Larrikins, sheilas and Aboriginal Irish speakers
The first Irish settlers, around half of whom were reputedly Irish language speakers, were viewed with suspicion and derision. This is reflected in the early Australian English words used to describe those who came from Patland (a blend of Paddy and Land).
The Irish were guided by paddy’s lantern (the moon); their homes adorned with Irish curtains (cobwebs); and their hotheadedness saw them have a paddy or paddy out. These Irish were said to follow Rafferty’s Rules – an eponym from the surname Rafferty – which meant “no rules at all”.
More than a few Irish were larrikins. In his book Austral English, E.E. Morris reports that
in 1869, an Irish sergeant Dalton charged a young prisoner with “a-larrr-akin about the streets” (an Irish pronunciation of larking, or “getting up to mischief”). When asked to repeat by the magistrate, Dalton said: “a larrikin, your Worchup”.
This Irish origin of larrikin had legs for many years, and perhaps still does. Unfortunately, here we have our first furphy, with more compelling evidence linking larrikin to a British dialect word meaning “mischievous or frolicsome youth”.
But if larrikin language is anything to go by, these youths went way beyond mischievous frolicking – jump someone’s liver out, put the boot in, stonker, rip into, go the knuckle on and weigh into are just some items from the larrikin’s lexicon of fighting words.
With the Dalton furphy, though, we see evidence of something called “epenthesis”, the insertion of extra sounds. Just as Dalton adds a vowel after his trilled “r” in a-larrr-akin, many Aussies add a vowel to words like “known” and “film” (knowun and filum) – and here we see a potential influence of the Irish accent on Australian English.
In contrast to larrikin, the word sheila is incontrovertibly Irish. Popular belief derives it from the proper name, Sheila, used as the female counterpart to Paddy, a general reference to Irish males.
Author Dymphna Lonergan, in her book Sounds Irish, prefers to derive it from Irish Gaelic síle, meaning “homosexual”, noting Sheila wasn’t a particularly popular Irish name as it began to appear down under.
Significantly though, St Patrick had a wife (or mother) named Sheila, and the day after St Paddy’s Day was once celebrated as Sheelah’s Day. So, Sheila was something of a celebrity.
Barrack is another likely Irish-inspired expression. A range of competing origins have been posited for this one, including the Aboriginal Wathawarung word borak, meaning “no, not”, and links to the Victorian military barracks in Melbourne.
But the most likely origin is the Northern Irish English barrack, “to brag, be boastful of one’s fighting powers”. The word has since sprouted opposite uses – Australian barrackers shout noisy support for somebody, while British barrackers shout in criticism or protest.
Perhaps surprisingly to many, the Irish were the first Europeans some Australian Aboriginal tribes encountered.
This contact is evident in the presence of Irish words in some Aboriginal languages. For instance, in the Ngiyampaa language of New South Wales, the word for shoe is pampuu, likely linked to a kind of shoe associated with the Aran Islands in Ireland, pampúta.
Didgeridoos, chooks and shouts: An Irish language perspective
Lonergan argues that more attention should be directed to this sort of Irish Gaelic influence.
Lonergan points, for example, to archival evidence linking the origin of didgeridoo to an outsider’s perception of how the instrument sounds, questioning the degree to which the sound corresponds to the word.
As a counter-argument, she notes an Irish word dúdaire meaning “trumpeter or horn-blower”, as well as Irish and Scots-Gaelic dubh, “black” and dúth, “native”. She observes that Irish and Scots-Gaelic speakers first encountering the instrument might well have called it dúdaire dubh or dúdaire dúth (pronounced respectively “doodereh doo” or “doojerreh doo”).
Similar arguments are made for a number of other words traditionally viewed as having British English origins.
The Australian National Dictionary sees chook (also spelled chuck) as linked to a Northern English/Scottish variation of “chick”. However, Lonergan notes this is phonetically the same word (spelled tioc) the Irish would have used when calling chickens to feed (tioc, tioc, tioc).
Another potential influence also comes from the transference of Irish meaning to English words. For example, the Australian National Dictionary is unclear as to the exact origin of shout, “to buy a round of drinks”, but Lonergan links it to Irish working in the goldfields and an Irish phrase glaoch ar dheoch, “to call or shout for a drink”.
Lonergan posits that Irish miners translating to English might have selected “shout” rather than “call” – “shouting” could easily have spread to English speakers as a useful way to get a drink in a noisy Goldfields bar.
Good dollops of Irish in the melting pot
Irish influence on Australian English is much like the influence of the Irish on Australians themselves – less than you’d expect on the surface, but everywhere once you start looking.
And those with a soft spot for Irish English might feel better knowing that some of their bête noires are in fact Irish (haitch, youse, but, filum and knowun).
As Irish settlers entered the Australian melting pot, so too did a hearty dose of their language.
The claim that immigrants or minorities are more criminal than the general population is a common trope. From Donald Trump’s claim that Mexicans in the US were “bringing drugs … bringing crime. They’re rapists”, to the frequent portrayal of African-Americans as having a criminal mentality, to how black men are disproportionately stopped by the police under “stop and search” laws in the UK. Other studies have explored how “driving while black” can increase a drivers’ likelihood of being charged with a traffic offence.
People have long blamed those unlike themselves. Are immigrants and minorities more criminal than locals, or just more likely to get caught – or even just more likely to be blamed? An example of Irish living in London at the beginning of the professional police era shows that who ends up in front of the judge is more dependent on how the crime is policed than on who is responsible. If police tactics unduly target minority groups, then this inflation of the criminal statistics can, and has, been used to paint minority groups in a negative light.
Bank notes not worth the paper
London experienced a massive crime wave between 1797 and 1821, linked almost entirely to counterfeiting and forgery. The problem got so bad that people began to worry if the cash in their pocket was real – aware that they could be executed for knowingly spending bad money. Bank notes had only recently been introduced in England and, as historian Randall McGowen has remarked, they were “scarcely more than a printed form with a number, a date and a clerk’s signature”. Forgers even had the gall to produce the fake bank notes in prison, selling them onward for a fraction of their face value to anyone brave enough to attempt to pass them off in the city’s shops.
Even coinage, then comprised of actual silver and gold, was at risk. Talented button makers and engravers turned their attention to the technically similar processes of making false coins, which would be made with a cheaper metal and rubbed with aqua fortis (nitric acid) or aqua regis (a mixture of nitric and hydrochloric acids) to make the fake appear either silver or gold respectively.
Soon the city was crawling with fake money, including more than 250,000 forged banknotes. Patrick Colquhoun, a magistrate of the era, estimated 120 sellers were each distributing hundreds of false coins onto the city’s streets. He singled out the Irish as one of the problem groups behind the crime wave.
Peter King’s previous research on Irish crime claimed the justice system did not show an anti-Irish prejudice and that the Irish criminals got what was coming to them. Certainly there are records from London’s courtrooms to support this.
For example, Irishmen John Fennell and James Gillington were arrested in 1799 after having allegedly forged more than 600 bank notes with a home-made printing press. But at the other end of the spectrum the records are filled with Irish such as John Brown, who tried to pay for his glass of gin at the pub with a false coin. Looking at the numbers alone the Irish do seem to have been a problem – but these numbers hide the extent to which policing strategy affected who got arrested in the first place.
Initially, the authorities relied almost exclusively on tips from shopkeepers who had been offered false money. It fell to them to detain suspects and call for the watchman who would make the arrest. This meant people spending false money had a far greater chance of getting arrested than those involved in the more profitable aspects of manufacture and wholesale.
The Irish were more involved in the petty but very public act of spending the money – those aspects of the crime most associated with poverty. As new arrivals, the Irish were at a further disadvantage, and cunning locals were only too happy to trick their new “friends” into buying a round at the bar with the false coins they supplied. With the system of policing set up to almost exclusively target these minor players, the courtrooms filled with poor Irish which led to their reputation for criminality.
Enter the detectives
Despite these arrests the problem of forgery worsened. So, in 1812, the Bank of England changed its strategy, encouraging specialist detectives to hunt for the real counterfeiters. With generous rewards as incentives, these detectives soon managed to infiltrate the criminal networks. This often involved using accomplices in the crime to trick the counterfeiters and wholesalers into selling to an undercover agent, in exchange for a reduction in their own sentence.
For the first time the Bank was encouraging local criminals to “out” other local criminals and, as they did so, the ethnic makeup of defendants appearing in the court began to change: the number of English defendants rose 27-fold in the years immediately after the change in policing strategy.
This research highlights what gets missed when policing focuses on crime perpetrated by ethnic minorities. No one at the time noticed the dramatic reduction in Irish defendants but, by the 1810s, the claim that the Irish were behind the forged currency crime wave was unsupportable. This wasn’t because the situation had changed for the criminals, but because the police had changed where they were looking for them – and discovered that the real culprits behind the crime wave were the local English, and probably always had been.
The link below is to an article that takes a look at St. Patrick.
The link below is to an article that takes a look at an app that explores the Irish history of Sydney.
The link below is to an article that takes a look at Drombeg Stone Circle in Ireland.
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