Siar agus Aniar 10

In Canada, we know that language has politics built into it. The suppression of minoritized languages is an overtly political act. It is a situation that has been going on for millenia in Ireland. Some people try to keep language and politics separate. Is this really possible? I recently spent a few days in Béal Feirste and have been thinking about what it means to choose this language.

When you arrive in Ireland, you will immediately notice the bilingual road signs. But they are not really bilingual names. Most places have two names. One name is generally the original Irish name. The other names are generally called the « English » names but are actually an anglicized version of the original Gaeilge name. English phonetics were imposed upon the original Gaeilge name.

An Cheathrú Rua

The Red Quarterland, with red meaning a red or rough land

Carraroe

Similar laws existed in Nova Scotia that targetted Acadians, Scottish, Mi’kmaq, Black Loyalists, and others.

Forbidding public education and the speaking of the Irish language were horrendous and evil tools used to destroy the Irish identity. Along with these draconian lawas, the English changed or anglicized ALL Irish placenames.

When placenames became anglicized, they became meaningless. We have seen the same with Mi’kmaq names in Nova Scotia. Making these names gibberish is an effective way to disconnect a people from their lands. This was only a part of the strategy to destroy the Irish.

The inlet that Béal Feirste is found on was called Loch Lao. It is a name of ancient origin. The first written record of this name can be found in a poem called Lon Dubh Loch Lao, transcribed by a monk in the margins of a manuscript around the 9th Century. It is the oldest recording of the original name of this feature. The traditions and history of a place becomes partially dormant or moribund when we lose its meaning.

Cultural genocide, as practiced by the British, was harsh and global in scope. It was direct and purposeful. Contrast this today with the similar impact of globalized and corporatized culture. The process is different but the effect is similar.

Cultural genocide is the intentional destruction of a culture. It does not necessarily involve killing or violence against members of the group in question although that can be part of it. Cultural genocide also includes the eradication of cultural activities, artifacts, language and traditions. Again, we sadly have the extensive examples of cultural genocide as practiced in Canada targetting indigenous cultures.

Learning about the history of cultural genocide in Ireland, reflecting on the parallels and differences in Nova Scotia, I am aware that a grounding in this history is an important part of my reflections about giving new life to our suppressed cultures. Being part of Siar agus Aniar, an Ambassador Exchange between Ireland and Nova Scotia, is giving mé exposure to the Gaeltachtaí of Ireland. Visiting the Gaeltacht of Béal Feirste has brought mé face to face with a history that is still raw and with people who have responded in the most brilliant way possible. When we understand better the efforts made to destroy our languages, the resulting marginilization and degradation of its status in our communities, the shame put upon it, we can begin to make change. It is by no means easy to undo centuries of stigmatization.