Sleeveen language in Ireland

October 1, 2014

In an article in the Irish Independent this week on privatisation fears and political shenanigans, Gene Kerrigan used a great word borrowed (and anglicised) from the Gaelic:

Is it really okay for the Taoiseach [Irish prime minister] to do what he did, then he makes a non-apology and everyone moves on?

Did Enda Kenny lie to us?

You won’t find a straightforward statement in which he said he had nothing to do with the stroke. Instead, he said, “ministers are free to make nominations to particular boards”. Sleeveen language. Deliberately deceptive, while taking pains not to formally lie.

A sleeveen is a sly, smooth-tongued person, a rogue or a trickster. Oxford Dictionaries defines it as “an untrustworthy or cunning person”, Collins says it refers to “a sly obsequious smooth-tongued person”, while Yeats glossed it as a “mean fellow”. You get the idea.

Despite appearances it can be used affectionately, like most Irish insults, but this is obviously not the case above, nor is it normally.

Sleeveen comes from Irish slíbhín “sly person”, to which Dinneen adds slighbhín. The Irish words’ s can be closer to /ʃ/ “sh”, so the spelling shleeveen is also used – as are sleveen, sleiveen, and slieveen. It’s often used in political contexts, and, like smacht, occasionally makes the headlines:

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Subject contact clauses in Irish English

August 22, 2014

Everyone came home from England was questioned. (Timothy O’Grady, I Could Read the Sky)

Contact clauses are dependent clauses attached directly to their antecedent, i.e., without any relative pronoun. For example: a book I read; the town we visited; a person you admire. In each case that, which or who might be added after the noun phrase, but doesn’t have to be.

Otto Jespersen introduced the term, calling them contact clauses “because what characterizes them is the close contact in sound and sense between the clause and what precedes it”.

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Gaustering about the meaning of ‘gosther’

June 7, 2014

In Seán Ó Faoláin’s novel Bird Alone (1936) the narrator, a young boy, is waiting alone in town for his grandfather:

After shivering under the thatch of a cabin-end for an hour I began to search for him – as by instinct among the pubs. Sure enough, I found him gosthering with some old toady in the Royal Hotel…

Gosthering gave me pause. It was obviously Hiberno-English and meant something like “chatting”, but it was not a word in my idiolect, and I didn’t remember coming across it before. I must have, though, because a quick search showed it was used in Seán O’Casey’s Shadow of a Gunman:

I’ve no time to be standin’ here gostherin’ with you.

And in Dubliners by James Joyce, albeit used as a noun and spelt slightly differently:

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10 words used only in Irish English

May 26, 2014

God forgive me, I’ve written a listicle. Below are ten words and usages in Irish English (or Hiberno-English*) that you mightn’t be familiar with unless you’re a Sentence first veteran, a dialect scholar, or of course Irish, or Irishish.

Some were borrowed from Irish and became part of Irish English. Others are English words with meanings peculiar (or mostly so) to Ireland. What follows is just a summary, but each word links to a post I’ve written with more detail, notes on pronunciation, examples from literature and real life, and so on.

1. Smacht is a noun loaned from Irish meaning control, discipline, or order. You might put smacht on something or someone, like an untidy room or an unruly team.

2. Moryah has various spellings all based on the Irish phrase mar dhea. It’s an ironic or sceptical interjection used to cast doubt or mild derision on an assertion.

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When weather means time in Irish English

May 6, 2014

Ireland has a curious expression whereby this weather is used to mean “these days”. It normally occurs at the end of a clause or sentence, though it doesn’t have to. It’s a very colloquial phrase, more often heard than seen. But it appears sometimes in speechlike prose, such as these examples from the Irish chatroom boards.ie:

(1) He’s a sad man this weather.

(2) what coolant temp are you logging this weather?

(3) Wouldn’t imagine their stock was exactly flying out the door this weather.

(4) Hi, anyone else struggling with tacky paint this weather?

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Amn’t I glad we use “amn’t” in Ireland

March 4, 2014

From ‘An Irish Childhood in England: 1951’ by Eavan Boland (full poem on my Tumblr):

let the world I knew become the space
between the words that I had by heart
and all the other speech that always was
becoming the language of the country that
I came to in nineteen fifty-one:
barely-gelled, a freckled six-year-old,
overdressed and sick on the plane,
when all of England to an Irish child

was nothing more than what you’d lost and how:
was the teacher in the London convent who,
when I produced “I amn’t” in the classroom
turned and said—“You’re not in Ireland now.”

I grew up in Ireland using expressions and grammatical constructions that I took to be normal English, only to discover years later that what counts as normal in language usage can be highly dependent on geography and dialect. I amn’t sure when I realised it, but amn’t is an example of this.

Standard English has an array of forms of the verb be for various persons and tenses with a negative particle (n’t) affixed: isn’twasn’t, aren’t, weren’t. But there’s a curious gap. In the tag question I’m next, ___ I?, the usual form is the unsystematic am I not or the irregular aren’t I (irregular because we don’t say *I are). Why not amn’t?

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Irish doublethink and unknown knowns

February 28, 2014

A couple of excerpts from Ship of Fools: How Stupidity and Corruption Sank the Celtic Tiger (2009), a fine polemic by the Irish critic and author Fintan O’Toole:

One of the great strengths of Irish culture [is] its capacity for double-think. For a range of reasons – the simultaneous existence of paganism and Christianity, the ambiguous relationship of indigenous society to a colonial power, the long experience of emigration – Irish culture developed a particularly strong capacity for operating simultaneously within different mental frameworks. This is one of the reasons for the rich inventiveness of Irish artistic life and for much of the humour, teasing and wordplay that enliven social interaction. Irish double-think is wonderfully summed up by the old woman in the 1930s who, asked by Sean O’Faolain if she believed in the little people, replied, ‘I do not, sir, but they’re there.’

Much of this is of course unprovable (and unfalsifiable), and you could probably make a case for the same capacity for doublethink in other countries. But O’Toole’s ideas are, as always, food for thought.

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