ANAM:

What follows is an attempt  to record and share  some of the insights and experience of joining an online Ceilidh with the Gaelic Narrative Project back in October 2022. The Tory Island Living Archive project, for me contained the possiblity of facilitating connections among various island communities, places where there is a shared concern for kindling the lifeblood of minority languages and speakers, and also connection to place. I reached out to Frances Mac Eachen who had been a founding presence behind the Gaelic Narrative Project and what followed was many months of conversation and connection via zoom. She introduced me also to Amber Buchanann and Shannon Nic Aonghusa of Freumh is Fás, and together we  co-hosted the Cruinniú na nGael, an event for Seachtain na Gaeilge. (I will link in a post about that here in the near future.)

This following article goes some way to describe some of the potential and the rich soil of shared cultural connection – tending to our humanity and the question of how to live well, how to find nourishment and resilience through connecting with our ancestral roots and cultural heritage.

How We Thrive : Reflections on the Gaelic Narrative Project

“A people are as healthy and confident as the stories they tell themselves….
Even in silence we are living our stories.”
—Nigerian novelist and poet Ben Okri

Nach tig sibh air ch.ilidh?
Wonʼt you come for a visit?
Ur beathʼ a-staigh.

You are welcome in the house…

“How We Thrive” is based in Miʼkmaʼki, the ancestral, unceded land of the
Miʼkmaq people, now known as Nova Scotia. Cape Breton island, off the coast of
Nova Scotia, is home to a people whose ancestors travelled the
4,000 km across the atlantic ocean from Scotland, to settle in this “New World”.

Air Ceilidh, as an online phenomenon, has been happening since Spring 2021,
gathering together to celebrate language and culture and to weave
connections. Building on the inspiration and practices of Re-authoring, (as
developed by the South African, Chene  Swart), and in-person gatherings in 2018 and 2019 with
the title “How we Thrive”.

Susan Szpakowski wrote about those early gatherings:
“..heaven knows we need more stories that heal colonial wounds and light our
way forward. Our current pandemic is a surface expression of deeper troubles
that plague our world.”

These gatherings have since been funded by the Province of Nova Scotia
through the Department of Culture, Communities and Heritage and the
Support4Culture program. Monthly conversations have been facilitated online
via zoom to nourish and support the Gallic community as well as forge alliances
and connections among the Gaelic speakers of Scotland and Nova Scotia, to
mutual benefit.

Joining the Ceilidh
With 69 souls online, conversation was hosted by Mike Kennedy of Cape
Breton. The guests, Angus Brendan Mac Neil a Gallic speaker, and community
leader for the Scottish islands, and Rodney Mac Donald of College
Mabu in Cape Breton.
I have long been drawn to Nova Scotia, new Scotland, and curious about the
culture and community there. So, when I noticed a Gaelic Narrative Project event on eventbrite, I
jumped at the chance, despite it being at 11pm at night, (way past my bedtime!).

As an Irish speaker living apart from the Gaeltacht and exploring ways how to
build community, it is inspiring for me to hear of the spirit and resilience across
the water from me in Nova Scotia.

There was also a lively exchange in the chat:

Why are the authorities trying to get rid of the Gaelic language? Was one question that arose.
The response, according to Willie Francis Fraser an elderly Gallic speaker:
“Air saillibh gu bheil tuilleadh sa chorr spors innte!
.. because the Gallic speakers were having too much fun !

Looking at the dance tradition of Tory island, or Brittany, and the stirring fiddle
playing of Rodney Mac Donald at the close of our call, it surely could be true.

Rodney Mac Donald spoke about a Gaelic way of living. He described how the concept of “go
leor”, of “enough”, encompasses a way of living that is in harmony with time, local
needs and prioritises love and familial social connections.

Rodney recalled a time when he was digging a hole with his father as a young
man, and how he had noticed that the neighbours had a fancy digger machine.
He described how at the time, he suggested to his father that they use  a machine too. He recalls now how wise
his father was in refusing to ‘move with the times’ and invest in the machine. Through the shared labour of father and son digging the hole by hand, precious time was spent, together. That quality time, he observed,
ultimately was more important than any time-saving device. And also it was
cheaper to do it by hand. “There is a pride in labour and in being able to do for
ourselves. In having enough, we have plenty”,  he declared.
As a boy, Rodneyʼs mother was a nurse and as a Gaelic language speaker, she
was able to serve the elderly mono-glot Scottish speakers. She remembers a
woman called Ben Stuuvy who when she was about to die, said in Gallic, “I ‘d
rather do it all again” such was her verve and love of Life.

The word “Ceilidh” is a word used rather than ‘visitʼ – you go to Ceilidh or you
Ceilidh. I recall the legendary song collector, Tom Munnelly the great song collector speaking about Ceilidh as
a concept during the ITM conference of 2008 in Dundalk, Ireland. He spoke
about Ceilidh having its own energy and being a function of social engagement
– it was informality that invoked the capacity for just that kind of fun and
community. He described how “there could even be a Ceilidh on a bus!” .

Another memory from Rodney was going Ceilidh, visiting aunts house, how
there was an indulgent relationship with time that is much changed today. An
accordion would be taken down and tunes shared. Someone would go on the
piano to join in. There would be songs. Although people worked hard, there was
also an ease through which life was lived in a sense of abundance. The
language and the music – part of that weave of community and connection.
“There is respect today, but back then there was a different kind of respect, an
etiquette, a respect of the culture – a Gaelic way of living”.

Today, Rodney Mac Donald proud to see his own daughter attending the school
that has been created on Cape Breton to promote the Gallic language, he
describes the activities of their College in Mabu and also the radio
station CBFM where Cape Breton music and language is shared with the wider
community.

Angus Brendan described how his area of Scotland was part of Norway
until 1266 – and that it then became a part of Scotland.

Scotland itself as a place evokes the term “Scotus” – and the many Irish / Gaelic scholars who traveled the continent of Europe- John Scotus Erigina for example, or indeed the deeper connections between Scotland and Nova Scotia – ‘New Scotland’ but also giving a nod to the egyptian princess, Scotia who is buried in the mountains of Sliabh Mis outside of Tralee in Co. Kerry. And the story comes full circle. These potent stories are a way to weave wonder and curiosity, to evoke the power of imagination and in turn, to re-imagine a shared future.

Shifting concepts of identity and relationship between lands and communities of place has also been a historical reality in the relationship between Ireland and Scotland where the Kingdom of Dalriada was in effect through and a significant social reality up until the Middle Ages. These connections that unite us as Gaelic or Irish speakers, a minority language lineage can today be strengthened and explored through the benefits of technology. The efforts of local cultural projects and activism in a remote Scottish or Irish island can impact the vision and endeavours of those who are earnestly working to inspire and cultivate local cultural vibrancy and their native language. This in turn can have a positive effect at a global level as we lean into the turning point : where local indigenous memory knowledge and culture can be valued and re-learn how to thrive in the face of agents of homogeneity, amnesia and cultural entropy.

Reflecting on the condition of the language of Scots Gallic today, Angus
Brendan noted the use of Ríoga na hAlba on Scottish stationary, the growing
education movement. There was also noted the proposal to build tunnels to link
the Scottish islands with the mainland. The isle of Mull and for example.

In a “breakout room”, I spoke with Cape Breton born Bernadine Gillis. She
recalled how, as a child she would have eggs from their hens, their own
handmade butter, milk from the cows and vegetables from the garden. She
spoke about how her perspective changed when she moved to Ontario.
“I thought maybe we were poor because we were not eating stuff bought at the
store. I realised food I was eating was enough – it was the most healthy food.
My childhood I had enough, but I didnʼt know it till I was gone.”
Bernadine described to me the feelings of home, and the pride that she feels
every time she crosses the bridge to her island home. There are many events
and festivals throughout the year on Cape Breton island to nurture that feeling
of “home”. Every night of the week in the summertime there are dances,
concerts, festivals classes. In the autumn there is the international Celtic
Colours festival featuring food, crafts and many visiting musicians including
from Ireland.

Today, there is much that is offered to us through ‘modern lifeʼ – farming
methods are leading to poorer quality produce often with pesticides and
herbicides. Our food systems are unsustainable, depending on imports rather
than building local resilience. The biodiversity has suffered through the impact of industrial
factory farming – as monoculture replaced natural systems practiced by our
ancestors. Even the crops that we grow are specialised through a narrow focus
of what is important : leading to poor health.
When we look at the dominant atmosphere of what is known as a consumer society, rather than
being citizens or community interdependent and sovereign, we have a perception of
perpetuated hunger, lack, poverty and division.
It would appear that it is timely for us now, collectively, to reflect upon this concept of
Enough. To seek and value a way of life that nourishes bonds of family and
community, memory and being ; Together.

Observations and learnings – on how to encourage language use

Encouraging home visits and mentorship
Inter-generational appreciation – cultivating opportunities for the youth, teenagers and children to
meet with and engage in meaningful activities ( gardening / craft etc) with the older generations who have the language and culture.

Encouraging and inspiring song and storytelling in the local community – providing opportunities for
children to share what they have learned and for elders to also connect and pass on their songs.

The college at Mabu is the first of its kind to offer Gaelic language in the region – students are invited from all over Canada and overseas to attend the courses and opportunities to attend local singing sessions, ceilidh and other cultural activities in the landscape are a key part of the value at attraction of the college. It is also possible to offer classes online – rooted in the local cultural and language community endeavors.

Peadar ‘O Riada is known for a novel approach to song collecting – called ‘Stations” – cognisant of the fact that older people may be shy of going to a public place, and with a level of respect and reverence that is due to them in their role as elders and keepers of songs and stories, Stations involve visiting as a respectful group to share songs and also hear songs ( so it is not a one way process ) – thereby also alleviating the loneliness that may otherwise be experienced by older people living alone.

Sharon Ní Chuilibín 

Written  12th October 2022