Manx in DC – A Month at the Smithsonian Institution
Image Credit: Erin McNulty
This latest blog post was written by Erin McNulty who is a PhD Researcher working on Manx sociolinguistics at the University of Glasgow.
Earlier this year, I was granted an incredibly exciting opportunity – the chance to spend a month in Washington DC. This opportunity came in the form of a successful application to the University of Glasgow’s Early Career Mobility Scheme, a grant which enables PhD and other Early Career researchers to participate in knowledge exchange visits with many of Glasgow’s partner institutions around the world. Come September 2022, I would be working with Dr Mary Linn and her colleagues at the Center for Folklife and Cultural Heritage, part of the Smithsonian Institution.
The Center for Folklife and Cultural Heritage (or CFCH) is a research centre that works with communities within and outwith the US to “encourage the understanding, appreciation, and vitality of humanity’s diverse living cultural heritage” (CFCH website). CFCH has various avenues through which it works towards this goal, one of which is the annual Folklife Festival. The Festival has been held every summer since 1967 on Washington DC’s National Mall, and involves bringing together artisans from cultures across the globe “for performances, workshops, and demonstrations of living cultural expression” (CFCH website).
[Myself with one of the Festival posters decorating the office. Image Credit: Erin McNulty]
Walking around the Center’s offices (just off the National Mall), I was met with a treasure trove of cultural objects from Folklife Festivals past. There were all manner of objects created by artisans and craftspeople from cultures all across the globe. Just walking around the office to make a cup of tea (or coffee – when in Rome!) was an exercise in cultural enrichment. One of the highlights had to be the wheel of a space shuttle that had actually been in space! Some of the objects were from much closer to home – this carved stone and curling stone were brought by Scottish delegations in the past. It was very comforting to see a little piece of Scotland every time I walked to my office!
[A stone carved by a Scottish artisan at a past Folklife Festival. Image Credit: Erin McNulty]
languages in North America and beyond. This included Dr Mary Linn, the Curator of Language and Cultural Vitality at the Center. Dr Linn has an extensive background in language revitalization, having worked to support various Indigenous language communities across the US, as well as in Europe through her work with the SMiLE (Sustaining Minoritized Languages in Europe) project. Her advice and experience was invaluable, and led to my developing new perspectives on my own work with and in the Manx-speaking community.
I also worked with Hali Dardar, who hails from Louisiana, where climate change poses an existential threat to communities, particularly Indigenous communities, living in coastal areas. Hali is the Program Coordinator of CFCH’s Language Vitality Initiative, which aims to support linguistic and cultural vitality in Indigenous and minoritized language communities. I attended the weekly Language Vitality meetings to keep up to date with the project and the important work being done to support minoritized language communities in North America and across the globe. I also had the chance to chat to fellow graduate students working with minoritized languages, including Peter S. Buck Predoctoral Fellow Maura Sullivan, a linguist from the Chumash Nation working in language revitalization.
[Myself with a group of North American legends: (left to right) Erin McNulty, Dr Mary Linn, Hali Dardar, and Maura Sullivan. Image Credit: Dr Mary Linn]
Sharing a workspace with others engaged in work with minoritized languages led to many interesting discussions about language revitalization in North America and in Europe. We talked about what success might mean in the context of language revitalization, and different ways that we might think about the success of a language reclamation initiative. We also discussed differences in the kinds of language we use to talk about minoritized languages either side of the Atlantic – how appropriate is the oft-heard “death” metaphor in this context? It was also elucidating discussing the similarities and differences in the challenges faced by the minoritized language communities we are part of or worked with, and ways these challenges might be overcome. We also shared our experiences of the delicate balancing act that is engaging in language revitalization work or research in a community of which you are a member, and the unique challenges this brings.
I also had a chance to meet another researcher working with the archives at the National Museum of Natural History, namely Magdalena Guziejko, a PhD researcher at the University of Warsaw, and former curator at the National Ethnographic Museum in Warsaw. Magdalena was also spending a month at the Smithsonian exploring best practice for decolonising non-European collections in Poland. Dr Linn, Magdalena and I had a thought-provoking conversation on the place of archives and material objects in language revitalization – what do archives and objects mean to language community members, and what challenges are there with regards to access to these materials? We also discussed object repatriation and ethical returns, and the role of museums in working with and for minoritized communities across the world in service of decolonization efforts.
[Myself and PhD researcher Magdalena Guziejko (left). Image Credit: Dr Mary Linn]
One of the highlights of the trip was being able to share my work on Manx with others working in the Center for Folklife and Cultural Heritage. I was asked to give a talk, in which I discussed the context of the Manx language, including its minoritization and current reclamation, as well as the questions my PhD explores. This opened up yet more discussion with the folklorists and anthropologists who work with other aspects of cultural revitalization, such as art and music.
[The opening of my talk on Manx Language Revitalization. Image Credit: Erin McNulty]
Of course, I got to visit other places as well as the Centre! I spent my weekends going around the various museums that make up the Smithsonian Institution (didn’t get to all of them, sadly!), as well as the Library of Congress and National Archives.
[Myself on the National Mall. Image Credit: Erin McNulty]
The time flew by during this trip as I was having so much fun! By the time I touched back down in Glasgow, I felt I had gained a new perspective on my research and had made so many new connections that I hope to maintain well into the future.
Bailtean Ioma-Chànanach | Multilingual Cities
Tha sinn air ar dòigh glan gu bheil sinn a’ cur ar pròiseact rannsachaidh as ùire, Pròiseact Bailtean Ioma-Chànanach air bhog. Tòisichidh sinn an rannsachadh aig deireadh a’ mhìos. ’S iad ar prìomh amasan a bhith a’ tuigsinn nan dòigh anns a bheil a’ Ghàidhlig air a bruidhinn sa bhaile agus mu na h-àitichean anns a bheil daoine ga bruidhinn as tric air nach eil sinn eòlach mar-tha. Cleachdaidh sinn mapachadh GIS agus grunn dhòighean-rannsachaidh eile anns an sgrùdadh seo a bhith a’ togail air an fhiosrachadh a ghabh sinn bhon rannsachadh a rinneadh roimhe mar an t-suirbhidh Gàidhlig ann an Glaschu a chuireadh air dòigh ann an com-pàirticheas le Comhairle Bhaile Ghlaschu.
Gu traidiseanta, chaidh planadh agus poileasaidh mion-chànanan a leasachadh air an tuigse gun robh coimhearsnachdan mion-chànanan uile aon-sheòrsachadh agus stèidhichte ann an sgìrean iomallach agus gun robh an cànan aig a h-uile duine. Ach tha litreachas agus rannsachadh san latha an-diugh a’ cur an aghaidh a’ bheachd seo, leis gu bheil mòran choimhearsnachdan air am fàs ann am bailtean. Cuideachd tha bailtean a’ gabhail a-steach iomadh choimhearsnachd mion-chànain eadar-dhealaichte agus tha mòran dhuibh a’ soirbheachadh a dh’aindeoin dìth planadh cànain aig ùghdarrasan is riaghaltas air an son no àiteachan ainmichte dhaibh fhèin.
Ach mar is trice chan eil daoine dà-chànanach a tha a’ fuireach ann am bàiltean mòra a’ faighinn na h-aon chothroman ri bhith a’ bruidhinn a’ mhion-chànan is a tha iad a’ faighinn sa mhòr-chànan. Tha iad a’ cruthachadh lìontan-cànain a tha sgaoilte air feadh a’ bhaile agus a’ cleachdadh mhion-chànain airson iomadach dhòigh, uaireannan ann an dòighean fiù ’s nach eil aithnichte mar cleachdadh cànain iomachaidh le oifigearan is buidhnean air a bheil uallach airson poileasaidhean a dhèanamh no cànan a planadh. ’S e dùbhlan dha dhaoine dà-chànanach a bhith a’ lorg “raointean analachaidh” no “breathing spaces” anns an urrainn dhaibh an cànan a bhruidhinn. Tha sin deatamach dha luchd-labhairt ùra a’ feuchainn a bhith a’ fàs nas fileanta sa chànan, agus dhà dhaoine aig a bheil am mion-chànan bhon ghlùn dhan a bheil e cudromach a bhith a’ cleachdadh a’ chànan gu làitheil ann an dòighean co-aimsireil (O’Rourke, 2018).
Tha an sgrùdadh na phàirt den phròiseact rannsachaidh Leverhulme air ath-bheòthachadh cànain san 21mh linn. Fhuair sinn taic is maoineachas cuideachd bho Bòrd na Gàidhlig. ’S e rannsachadh cho-obrachail a th’ anns a’ phròiseact seo a tha a’ gabhail a-steach eòlaichean sòiseo-chànanachas, luchd-saidheans dàta, agus innleadairean bho diofar cholaistean air feadh Oilthigh Ghlaschu. Cuiridh sinn toraidhean bhon rannsachaidh suas air a’ bhloga seo. Cuideachd gheibhear tuilleadh fiosrachaidh mun phròiseact air an làrach-lìn againn no air làrach-lìn Urban Big Data Centre a gheibhear an seo.
We are delighted to announce the launch of a new study, the Multilingual Cities project. We will begin data collection this month. Our primary research aims are to study how and where the language is spoken in Glasgow and whether there are currently unknown ‘hotspots’ within the city where Gaelic is spoken more often. The study will use several data collection techniques, including GIS mapping, to build on the understanding we have gained from our previous research, including the Gaelic in Glasgow survey launched in collaboration with Glasgow City Council.
Traditionally, minority language planning and policy has been based on the understanding that minority language communities are homogenous entities living in a bounded geographical, often rural, area in which the minoritized language is the everyday language of communication. These conventional understandings of what minority language communities are and where they exist are increasingly being challenged by the growth of urban minoritised language communities. Towns and cities typically encompass many different language communities existing in parallel, many of which thrive despite the lack of central language planning and designated spaces for that language community.
Yet urban bilinguals of minoritised languages often do not have access to the same communication networks and range of opportunities to speak the minority language which existed for previous generations in rural settings. Instead, they form loose networks and use the language for a myriad of nuanced purposes which can often be unrecognised as ‘authentic language practice’ among central language planning and policy makers. Finding ‘safe’ or ‘breathing spaces’ in which speakers can speak and use their L2 language is a crucial aspect of gaining fluency, becoming ‘real speakers’, and as an outlet to satisfy one’s personal need to use the language as one which is contemporary and utilitarian (O'Rourke 2018), but in practice is a struggle for many bilinguals.
The project is part of a larger Leverhulme research project on minority language revitalisation in the 21st century and has also received funding and support from Bòrd na Gàidhlig. This University of Glasgow project is a collaborative effort from sociolinguists, data scientists and engineers across different colleges. The outputs of this research will be discussed on this blog. More information about the project can be found on this website or on the Urban Big Data Centre’s website which can be accessed here.
CULTÚRLANN MCADAM Ó FIACH
Tron an 20mh linn, bha Beul Feirste air a sgaradh eadar diofar cultaran, creideamhan, agus fèin-aithneachaidhean. Bha e gu math doirbh a’ faotainn chothroman a bhith a’ bruidhinn Gàidhlig na h-Èirinn aig an àm seo air sgàth adhbharan prataigeach agus poilitigeach. Ach bha Gàidhlig na h-Èirinn air a teagaisg uaireannan mar chuspair sgoile. Cuideachd, bha an cànan air a cumail beò ann an teaghlaichean agus coimhearsnachdan ann an Doire agus ann am Beul Feirste. Ged nach rachadh Gàidhlig na h-Èirinn aithneachadh mar chànan oifigeil ann an Èireann a Tuath san 20mh linn, cha robh an riaghaltas ann an Lunnainn cho dian an aghaidh a’ chànain is a bha an riaghaltas aig an àm ann am Beul Feirste. Uime sin, dh’fhosgladh a’ chiad sgoiltean a’ solar foghlam tro mheadhan Gàidhlig na h-Èirinn anns na 80ean.
Dh’fhosgladh Cultúrlann McAdam Ó Fiach ann an 1991 ann an sean eaglais chlèireach. Ged a chaidh a’ Chultúrlann a stèidheachadh anns a’ Cheathrú Ghaeltachta ann an taobh siar Bheul Fheirste, chùm a’ Chultúrlann a-mach gum b’ e co-ionad neo-phoilitigeach a bh’ ann a bha fosgailte dhan a h-uile duine ge be an creideamh, no fèin-aithne a bh’ aca. Thugadh ainmean dithis neach-labhairt Gàidhlig na h-Èirinn air a’ Chultúrlann, Raibeart “Shipboy” MacÁdhaimh agus Càirdineal Tomás Ó Fiach, airson sealltainn gun ann do gach cultar is creideamh a bha a’ Chultúrlann.
Dh’fhosgladh àrd-sgoil sa Chultúrlann aig an toiseach, ach mean air mhean, thòisich goireasan agus buidhnean cànain eile ann. Ghluais an stèisean rèidio Raidió Fáilte, am pàipear-naidheachd An Lá, am buidheann-cluiche Aisling Ghéar, am buidheann leasachaidh foghlaim Gaeloiliúint, agus Comhairle na Gaelscolaíochta uile a-steach.
Leis cho soirbheachail is a bha e, bha feum aig a’ Chultúrlann air a bhith a’ leasachadh an togalaich thairis 2010-2011 airson a chur am meud. Bhon a dh’fhosgladh a’ Chultúrlann ann an 2011, thòisich bùth-leabhraichean agus taigh-bidh ann. Tha iad fhathast a’ solar chlasaichean Gàidhlig na h-Èirinn agus a’ cur air dòigh tachartasan ealain agus cultarach, uile tro mheadhan Gàidhlig na h-Èirinn. Thèid gu https://www.culturlann.ie airson barrachd fios.
Belfast for most of the 20th century was a city bitterly divided by culture and identity. In this context finding breathing spaces for the Irish language was not only practically complicated but also politically complicated. However, Irish continued to be taught as a school subject and Irish speaking families and communities continued to grow in cities such as Derry and Belfast during this period. Moreover, while the British Government did not officially recognise Irish as a formal language of Northern Irish in the 20th century, attitudes towards Irish language schooling softened so that the first Irish language schools opened in the early 1980s.
Against this backdrop, Cultúrlann McAdam Ó Fiaich opened in a former presbyterian church in 1991. Although situated in the Gaeltacht Quarter, the centre remained committed to being non-political and an Irish language breathing space accessible to both faith-based communities. This was demonstrated through many important gestures such as choosing to name itself after figures from both communities Robert Shipboy McAdam and Cardinal Tomás Ó Fiaich.
Initially opened to accommodate the Irish medium secondary school Coláiste Feirste, other Irish language services and organisations such as Raidió Fáilte, An Lá, Aisling Ghéar, Gaeloiliúint, and Comhairle na Gaelscolaíochta all moved in shortly after.
Due to its success, the Cultúrlann McAdam Ó Fiaich expanded in 2010/11. Since then, the centre has opened an Irish language bookshop and restaurant and continues to offer classes, artistic other cultural activities. To find out more, go to https://www.culturlann.ie.
Image rights:
CC BY-SA 2.0, Cultúrlann McAdam Ó Fiaich.jpg, Created: 22 April 2012.
Màiri Nic a’ Phearsain/Mary MacPherson (Màiri Mhòr nan Òran/Great Mary of the Songs)
Ged a b’ e a’ Beurla (Ghallta is Shasannach) an cànan oifigeil is malairteach fad eachdraidh a’ bhaile Ghlaschu, bha coimhearsnachd na Gàidhlig mòr sa bhaile fad na tìde sin. Bha àireamh-shluaigh na Gàidhlig a bu mhotha san 19mh linn nuair a thàinig mòran Ghàidheil dhan bhaile à Earra-Ghàidheal agus o fheadh na Gàidhealtachd airson a bhith a’ fuireach is ag obair ann. Bha Màiri Nic a’ Phearsain, ris an abradh na Gàidheil Màiri Mhòr nan Òran gu cumanta, aon de na Gàidheal a thug buaidh chudromach air cultar nan Gàidheil ann an Glaschu.
B’ ann à Sgeitheabost air an Eilean Sgitheanach a bha Màiri o thùs. Nuair a shiubhail a duine, chaidh i a dh’Inbhir Nis far an do dh’obraich mar bàn-òglach ann an taigh oifigear. Fhuair i binn 40 làithean ann am prìosan oir thogadh air Màiri gun do ghoid i aodaich bean an taighe, a fhuair bas o chionn ghoirid, ged a bhiodh Màiri a’ cumail oirre nach robh i ciontach fad a bheatha. Dhùisg suidheachadh Màiri fearg ann an iomadh Gàidheal a bha a’ creidsinn gum b’ e ana-cheartas a rinneadh oirre. Theireadh Màiri gum b’ e an tàmailt seo a thug oirre a bhith a’ dèanamh òrain.
Às dèidh sin, chaidh Màiri a Ghlaschu, agus às dèidh greis a Ghrianaig, far an do dh’obraich i mar banaltram agus an do dh’ionnsaich i ri leughadh. Fhuair i cliù mar seinneadair ann an taighean cèilidh Ghlaschu agus bhon a bhith a’ dèanamh òrain aice fhèin. Cuideachd, bha meas aig mòran Ghàidheil oirre air sgàth ’s gun do chuir i taic ri croitearan a bha an sàs ann an Còmhstri an Fhearainn agus thug i dealbh air beatha agus dorradas nan croitear, air an Eilean Sgitheanach agus air feadh na Gàidhealtachd. Bhiodh i a’ seinn aig cèilidhean agus cuirmean-ciùil ann an Glaschu agus air feadh na h-Alba anns am biodh i a’ cur an cèill a taic ri na croitearan. A sàillibh sin, cha mhòr nach do chuir gach Gàidheal urram air Màiri Mhòr.
Mar a bhiodhte an dùil, tha ar rannsachadh a’ dearbhadh gu bheil mòran Ghàidheil às a’ Ghàidhealtachd a’ tighinn a Ghlaschu a bhith a’ fuireach, is ag obair, is ag ionnsachadh, agus a bhith a’ gabhail òrain no a’ cluiche ciùil ann an cuirmean-ciùil. Tha na Gàidheil seo a’ sealltainn gu bheil dàimhean daingeann ann eadar Glaschu agus a’ Ghàidhealtachd a tha stèidhichte air eachdraidh agus cultar cumanta.
While Scots and English have been the traditional languages of governance and commerce throughout Glasgow’s history, the city has meanwhile continued to have a significant Gaelic population including during the 19th century when many Gaelic speakers were drawn from Argyll and further afield to live and work. One of the Gaels who left their mark on Glasgow’s Gaelic cultural history was Mary MacPherson, who came to be known as Màiri Mhòr nan Òran – Big or Great Mary of the Songs.
Mary, originally from Skeabost in the Isle of Skye, came to work in Inverness as a domestic servant for the family of an officer after the death of her husband. However, she was sentenced to 40 days of imprisonment after being accused of stealing clothes from the officer’s late wife, a crime she continued to protest innocence of throughout the rest of her life. Her plight became a cause célèbre amongst Gaelic speakers who nearly universally believed that this was a case of gross injustice. Mary would later say that this “tàmailt” or offence/affront inspired much of her songcraft.
After her release, Mary came to settle in Glasgow, and later Greenock, where she worked as a nurse and learned to read and write. She also became a prominent song maker and performer at many of the Glasgow’s ceilidhs. She also became a prominent supporter of the crofters during the crofters’ land agitation during the 1880s with many of her songs speaking about the hardship experienced by many Gaelic speakers, including on her native Isle of Skye. Her outspoken support for the crofters and her active participation in ceilidhs and other performances which supported their cause, even after return to Skye in 1982, led to Mary to become a beloved celebrity of the Gaelic community in Glasgow and beyond.
Our research confirms, to near no surprise, that many Gaelic speakers from the Gàidhealtachd continue to be drawn to Glasgow, whether to live, study, work, and also perform. Their presence reinforces the shared links to Gaelic history and contemporary Gaelic culture Glasgow has with the Highlands and Islands and adds to the vibrancy of Gaelic culture in the city.
Image from: Am Baile (2022) “Màiri Mhòr nan Òran: An càrdadh”, Am Baile. Accessed: 18.05.2022. Available at: Màiri Mhòr nan Òran: An càrdadh - High Life Highland (ambaile.org.uk)
Eanraig MacGhille-Bhàin / Henry ‘Fionn’ Whyte
Tha sinn air a bhith a’ toirt sùil nar rannsachadh air mar a tha luchd na Gàidhlig ann an Glaschu sa latha an-diugh a’ dol an sàs sa choimhearsnachd Ghàidhlig sa bhaile. Nam bheachdsa, tha coimhearsnachd na Gàidhlig sa bhaile sa latha an-diugh gu math coltach ris a’ choimhearsnachd Gàidhlig bhon 19mh linn. Gheibh sibh an-diugh farpaisean-ceiste, dealbhan-cluiche, is cuirmean-ciùil (mar na seisean aig Ceòl is Craic), uile tro mheadhan na Gàidhlig. Bhiodh sgeulachdan is ceòl san taigh-chèilidh a’ toirt coimhearsnachd na Gàidhlig san 19mh linn còmhla san aon dòigh.
Rugadh Eanraig MacGhille-Bhàin air eilean Èisteal, ach dh’fhuirich e ann an Glaschu fad a’ mhòr chuid de bheatha. Bha Eanraig air leth phoilitigeach fad a bheatha agus chuir e taic ri croitearan an lùib Còmhstri an Fhearainn. Rinn Eanraig is a bhràthair Iain eadar-theangachadh air Achd nan Croitearan bhon a’ Bheurla chun a’ Ghàidhlig.
Bha Eanraig na bhall sa Chomann Ghàidhealach. Sgrìobh e altan is colbhan air cultar, eachdraidh, is beul-aithris nan Gàidheal mar neach-naidheachd. Cuideachd, chaidh na co-chruinneachaidhean òrain is sgeulachdan the Celtic Lyre, the Celtic Garland, agus Leabhar na Cèilidh a sgrìobhadh leis-san. Tha dìleab agus obair Eanraig a’ sealltainn dè cho mòr is a bha an ùidh aige ann an cultar na Gàidhlig agus dè cho cudromach is a bha e dhasan a bhith ga cumail beò. Cuideachd, bhiodh Eanraig a’ co-cruinneachadh òrain is sgeulachdan traidiseanta agus òrain agus sgeulachdan ùra, is a rinn e cuid aige fhèin.
Tha sinn a’ tuigsinn bho ar rannsachadh gu bheil luchd na Gàidhlig sa bhaile air an sàrachadh nach eil cothroman gu leòr ann a bhith ag èisteachd is a’ cleachdadh na Gàidhlig. Bhon a bhith a’ smaoineachadh air Eanraig MacGhille-Bhàin, ’s dòcha gun urrainnear coimhearsnachd na Gàidhlig a bhrosnachadh agus a thoirt còmhla sa latha an-diugh ann an àitichean gu math coltach ri taigh cèilidh traidiseanta anns am biodh luchd na Gàidhlig a’ gabhail òrain ùra is traidiseanta agus a’ cluinntinn seann sgeulachdan no sgeulachdan ùra.
In our research work, we are studying how Gaelic speakers engage with the Glasgow Gaelic community. In many ways, the Glasgow Gaelic community is similar to the Gaelic community of the late 19th century. Today there are several events such as pub quizzes, plays, and concerts (such as the Ceòl is Craic nights) which bring the community together. However, in the 19th century the community would be brought together via the taigh cèilidh, music and storytelling.
Henry ‘Fionn’ Whyte was a native Gaelic speaker born in Easdale but lived for most of his life in Glasgow. Henry was very politically active throughout his life. He supported the Highland Land Agitation and translated with his brother John the Crofters Holding Act (1886) into Gaelic. He was also an active member of an Comunn Gàidhealach. As a journalist he would often write about Gaelic music, folklore and history. This writing, as well as the collections of Gaelic prose and songs published in the Celtic Lyre, the Celtic Garland, and Leabhar na Cèilidh, demonstrate Henry’s passion for Gaelic culture as well as his understanding that sharing Gaelic song and stories was crucial for sustaining the Gaelic community. Crucially, Henry was not only interested in sharing traditional songs and stories but also interested in new compositions.
Our research tells us that Gaelic speakers in today’s community often are frustrated by a lack of opportunities to get together socially and speak and listen to the language. Reflecting on Henry Whyte and his legacy, it may be that sharing traditional as well as new songs and stories in cèilidh-like spaces for Gaelic has the potential to bring together and inspire today’s Gaelic community.
Image from M.M 1914. “Henry White: ‘Fionn’”, The Celtic Review, Vol. 9, No. 36, pp. 332-336. Accessed: 20.04.2022. Available at: https://www.jstor.org/stable/pdf/30070304.pdf?casa_token=QHxxZSXcI8sAAAAA:xbsl0st1PPp7rFYT5_rs8ISSYIRWSh9cDEppIT5akRiTdP_FB_qWnlj4UYfove1vxR0TBRFHfp98XLq9s3theUw_ScN4UVjXDVIpdKO4SyyGyvjbmrsS
Aitreamh nan Gàidheal – The Highlander’s Institute
Thairis a’ bhliadhna a dh’fhalbh, tha sinn air a bhith a’ bruidhinn còmhla ri muinntir Ghlaschu mu cor na Gàidhlig sa bhaile. Gu tric, thuirteadh rinn gu bheil daoine ag iarraidh aitreabh no cultarlann na Gàidhlig fhaicinn sa bhaile far an urrainn dhaibh Gàidhlig a bhruidhinn is a chluinntinn uair sam bith. Ach, dh’aithnich mi nach eil fios aig mòran air a’ chultarlann a bha ann an Glaschu fad deicheadan – Aitreamh nan Gàidheal no the Highlander’s Institute.
Bidh iomadh Gàidheal sa latha an-diugh eòlach air eachdraidh nan Gàidheal ann an Glaschu, no Baile nan Gàidheal, agus ’s aithne do mòran cuid de na dh’àitichean anns an tàinig na Gàidheil còmhla, mar fon drochaid rèile air sràid Earra-Ghàidheal air an do thogadh the Heilanman’s Umbrella. Ach is gann a chluinneas tu daoine bruidhinn air Aitreamh nan Gàidheal a chaidh a stèidheachadh sna 1920ean.
’S e an àite a b’ ainmeile do Ghàidheil ann an Glaschu a bhith a’ coinneachadh Ghàidheil eile, ag èisteachd ri ceòl is beul-aithris, agus a’ dannsa. Bha talla dannsaidh ann air a’ chiad làr a bha loma-làn de dhannsairean gach oidhche Haoine, agus seòmraichean beaga os a chionn anns an do choinnich comainn no cèilidhean nas lugha.
Dhùineadh dorsan Aitreamh nan Gàidheal son an uair mu dheireadh ann an 1979 air sàillibh duilgheadasan cosgais. Ged a chaidh an togalach air Sràid Berkeley a leigeil bhon uair sin, ’s dòcha gu bheil miann aig muinntir Ghlaschu Aitreamh nan Gàidheal a thogail a-rithist?
Over the last year, we have been speaking to Glasgow Gaelic about the state of Gaelic in the city. Often people tell us that they are looking for a physical space in the city where they can go to speak and hear Gaelic. However, many people are unaware that such a place used to exist in Glasgow – Aitreamh nan Gàidheal or the Highlander’s Institute.
People are often aware that Glasgow had a very large Gaelic community, particular during the 19th century when many Gaels settled from Argyll, the Hebrides and the Highlands. Gaels would often meet in settle and meet in places across the city. The Heilanman’s Umbrella, the nickname for the rail bridge on Argyll Street under which Gaelic speakers would often meet one another. However, many Glasgow Gaels are unfamiliar with the Highlander’s Institute.
The Highlander’s Institute was the where Gaelic speakers would gather, listening to entertainment, catching up on news, and attending dances and ceilidhs. On the ground floor, there was a large ballroom which would often be full to the rafters with dancers on a Friday night. There were smaller rooms on the floor above which were used for smaller events and meetings.
The Highlander’s Institute closed in 1979 due to financial reasons. The building on Berkeley Street was also eventually demolished. However, with many Gaelic speakers looking for a Gaelic social space, is there a possibility that a New Highlander’s Institute could soon be opened in Glasgow?
Taing do Glaschu.net (2022) Aitreamh nan Gàidheal. [fhuaireadh cothrom air] https://glaschu.net/highlanders-institute/.
Geàr-Iomradh Toraidhean na Suirbhidhe “Gàidhlig ann an Glaschu”
Anns a’ bhrath-bhloga an-diugh, sgrìobh mi air toraidhean suirbhidh “Gàidhlig ann an Glaschu,” a chaidh air bhog sa Ghiblean 2021 le taic bho Comhairle Baile Ghlaschu. Rinn Christopher Oates sgrùdadh air an dàta. Seo an dàta bhios a’ stiùireadh cho-chomhairlean Aon Ghlaschu.
For this blog post, I have written about the results of the survey “Gaelic in Glasgow” which was launched in April last year in cooperation with Glasgow City Council. Christopher Oates analysed the data. The activities of Aon Ghlaschu will be guided by this data.
Nearly 400 people living in the Greater Glasgow area responded to this survey. Over twice as many women responded to the survey than men and most participants were in 25-54 years old.
Just 25% of the survey respondents (92) grew up in a Gaelic speaking household. Just under half of the survey respondents were early-stage or intermediate learners. 41% of intermediate learners attended Gaelic events on a weekly or daily basis. However, 47% of early-stage learners only attend Gaelic events periodically throughout the year, and 18% of early-stage learners never attend.
About a third of the survey respondents identified as either native or fluent Gaelic speakers. Yet just a third of those who identified as fluent speakers grew up in a Gaelic speaking household. Fluent and native speakers were more likely to regularly attend Gaelic events than early-stage learners.
The leading challenge identified across the entire survey population was a lack of opportunities for informal usage of Gaelic. This was followed by concerns about lack of Gaelic usage by GME students and young people, and the lack of a dedicated physical space for Gaelic in the city.
The house and work were two of the most important environments where respondents spoke Gaelic. Individuals with children in Gaelic medium education schools were also much more likely to frequently speak Gaelic than those without, across all levels of proficiencies.
Learners of all levels drove the high level of concern over lack of opportunities to use Gaelic informally. Not many native speakers expressed a lack of opportunities to use Gaelic, However, they were markedly more concerned by a desire for a more active and interconnected Gaelic language community.
From this brief summary, it is clear that:
The L2 or learner community makes up a large proportion of Glasgow’s learner community.
Being a native speaker or having children in GME schools increased the likelihood that the respondent would frequently speak Gaelic.
There is a general consensus that Gaelic speakers in Glasgow want more opportunities to speak Gaelic in Glasgow, especially in informal contexts, and want feel that the Gaelic community should be more active and interconnected.
Iomadh taing do Dk Mac a' Phì, Bernadette O’Rourke, Christopher Oates, Donna NicIllEathain, Fiona Dunn, DI MacIlleDhuinn.
Geàrr-Iomradh na h-obrach a rinneadh gu ruige seo - A summary of the work conducted so far
As work on the Aon Ghlaschu project is underway, I thought it would be of interest to update you on some of the findings of an ongoing study funded by the British Academy.
The study, titled Carving Out New Spaces for Minority Languages in Urban Spaces, has studied ten Scottish Gaelic speakers living in Glasgow of different ages, origins, and learning stages and experiences of acquiring Gaelic, and investigates how the role of space impacts on their daily language use. The aim of the study is to investigate the places within Glasgow which Gaelic speakers as being important, either as spaces where Gaelic is encouraged to be spoken and used or as spaces which they perceive as having personal significance to them and to their relationship to the Gaelic language.
From our data at this stage we identify three broad types of Gaelic speaker living in Glasgow.
Native speakers who have acquired at least some Gaelic skills through intergenerational transmission.
New speakers who have acquired Gaelic skills in adulthood.
Former GME pupils whose primary or sole acquisition of Gaelic has been through the growing Gaelic Medium Education school system.
Although there are notable differences between the relationships each group has with language and space, there are some common trends. Gaelic speakers in our study believe:
There is a lack of places, or "breathing spaces,” in the city where speaking Gaelic is encouraged.
Gaelic spaces in Glasgow disproportionately function as spaces for “formal education.”
Many Gaelic speakers, especially former GME pupils, do not recognise Gaelic as a “social language” do be used outside of school.
Speakers are often unable to access or are unaware of social opportunities to speak Gaelic.
Speaking Gaelic socially is crucial for gaining fluency and confidence in Gaelic, and expressing their personality to its fullest extent.
Having a physical hub or space for Gaelic would be a useful asset.
The work of Aon Ghlaschu will in part be to act on some of these findings to facilitate using, speaking and living in Gaelic within Glasgow.