Mar dhea, moryah — a sceptical Irish interjection

May 14, 2012

The Irish phrase mar dhea /mɑr’jæ/, /mɑrə’jæ/ “mor ya” is characteristic of Irish English speech. It’s a sceptical interjection used to cast doubt, dissent or derision (or all three) on whatever phrase or clause precedes it. Mar dhea literally means as were it, i.e., as if it were so.*

Sometimes mar dhea is translated as forsooth, but I’m not sure this is helpful. Better to consider it an ironic insertion similar to As if!, Yeah right!, or a sarcastic indeed or supposedly. Bernard Share, in Slanguage, describes it as an “expression of sardonic disbelief or dissent”, while P. W. Joyce says it’s:

a derisive expression of dissent to drive home the untruthfulness of some assertion or supposition or pretence, something like the English ‘forsooth’, but infinitely stronger [English As We Speak It In Ireland]

Mar dhea has been anglicised in many ways, for example moryah, mor-yah, maryahmara-ya, maryeah, mauryah, maureeyah, muryaa, moy-ah, and moya. It’s a testament to its popularity in Hiberno-English, the diversity of Irish pronunciation, and the difficulty of finding precise orthographic correspondence between the two tongues.

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Language play in ‘Jude in London’

April 17, 2012

Some people’s accents are so settled that it’s hard to imagine them changing much, if at all, through outside influence. Other people’s accents change readily and strikingly, a point exaggerated for comedic effect in Julian Gough’s recent novel Jude in London:

Her accent, in so brief a time, had gone completely London. I had seen the phenomenon before: some of the Lads, after a weekend in Limerick, would return to the Orphanage with accents so foreign they made the younger Orphans cry.

Elements of language and identity feature prominently in Jude. Its eponymous hero, an irrepressible young Irishman, initially finds his speech emerging in the form of parodically British English as a result of a “Mental Catastrophe” (explained in this extract).

His appearance has already been radically and rudely refashioned by plastic surgery. In this guise, in a valley in England (“or perhaps Wales”), he meets a group of construction workers:

I concentrated hard on distilling the pure drop of my Irishness. I structured my sentence in the glorious grammatical forms of the original language of all these islands. I would be authentically Irish.

I’d be Jude. And what name would you be after having yourself? I thought.

“The name is Jude. May I enquire as to your identity, sirs?” I said.

The more Irish I tried to be, the more English I sounded.

Holy shite.

“God’s dung!”

“What?” said the Lads.

“My speech,” I explained, “has been corrupted by English novelists.”

Jude’s plot is episodic, its elaborate set pieces tied together by the narrator’s continuing journey to learn his origins and find true love. Sincerity mixes with silliness, sometimes in the same serendipitous sentence. Throughout, opportunities for wordplay and mischief are inventively grasped.

As he wends his wandering way through the adventure, Jude meets many colourful characters borrowed from reality and warped with authorial abandon. Some serve chiefly to fuel an extravagant pun, for example the artists formerly known as Eminem and Tracey Emin, who together have founded a movement to fight for women’s rights:

“It is modelled on the Be-ism of John Ono Lennon and Yoko Ono Lennon. Except they used pacifism, and we use violence.”

“Fair play to you both,” I said.

“We call it Feminemineminemism,” he said.

“It rolls off the tongue,” I said. “Eventually.”

Eminem is subsequently referred to as Eminem Emin-Eminem. This sort of revelry in daftness gets me giggly, so as you might imagine, I had a lot of fun with the book. It’s constantly playful — almost exhaustingly so — with jokes operating on multiple levels, some immediate and obvious, some allusive and engineered with patient intricacy.

In this regard Jude is reminiscent of the work of Flann O’Brien and even Buster Keaton, and it shares their plasticity of form and robust disregard for plausibility. The world is distorted this way and that, for all sorts of structural and opportunistic reasons. (Gough has described the book as being about “the bizarre love triangle between consciousness, language, and reality”.)

The style will not appeal to everyone. There is relentless use of Comedy Capitals and Emphatic Capitals, and the story and language alike are frequently and deeply scatological. Readers of Gough’s earlier novels, Juno and Juliet and Jude in Ireland (formerly Jude: Level 1), will have an idea of the tone, and may double it.

But the underlying voice is warm, wry, and consistent even as it embraces paradox and multiplicity. For all its puns, perversions, and prods at literary luminaries, Jude is no mere cheeky comic novel. It’s an original, idiosyncratic and well-written tale that resists tidy categorisation: it’s a lark within a love story and a quest full of questions; whimsy and lunacy belie heartfelt points about life, art, literature and criticism, Irish culture and politics, and Tipperary sandwiches.

John Self’s insightful review says Gough “pursues flights of fancy with ruthless logic” and that he has “not so much killed his darlings, as filled the book with them” — which is fair, I think, but then darlings have their own appeal. Kevin Barry in the Irish Times said he was interested in stories “where the writer has managed to get all of his or her darlings onto the page.”

Jude in London is part 2 of a trilogy. For a flavour, I recommend the aforelinked extract; and The Great Hargeisa Goat Bubble, a surreal satire of economic madness first published in the Financial Times as a standalone piece and later incorporated into Jude. Both showcase Gough’s freewheeling style and flair for farce.

Jude is available from Old Street Publishing and in bookshops.


Sparsed and cahooted

April 13, 2012

I encountered two unusual derivations in prominent places last week, and want to note them briefly.

First, Laura Slattery’s Irish Times report (5 April 2012) about investigative journalism by RTÉ, the state broadcaster, contains the following line:

New investigative television documentaries from the unit will be “sparsed throughout the year”, according to RTÉ director general Noel Curran.

The adjective sparse, meaning dispersed or (thinly) scattered, is common enough. It comes from Latin sparsus, past participle of spargere “scatter”. But sparsed is much rarer. The OED dates the participial adjective to the late-16th century and calls it “rare or obsolete”, and the verb sparse to around the same time: M16–E17.

COHA has no matches for sparsed or sparse (v.), which surprised me given their semantic transparency. But the form does appear online; there are other instances of “sparsed throughout”, for example.

*

Nick McGivney on Twitter drew my attention to cahoot (v.), a creative shortening of the phrase be in cahoots, meaning be in partnership, often secretly. On the RTE Radio 1 show Drivetime (4 April 2012, at 1:42:50 approx.), Michael Fitzmaurice of the Irish Turf Cutters and Contractors Association said:

Out of the blue yesterday, both the EU and the Irish government cahooted together and decided, “Naw, we’re not goin’ to let ye cut yeer turf.”*

Cahooted here seems to have been used as a synonym for conspired or colluded, but perhaps with slightly different connotations in the speaker’s idiolect. Cahoot(s) (n.) first appeared as U.S. slang, possibly from French cahute (cabin, hut) or cohorte.

I found no evidence of the verb cahoot on COHA either, though again it appears informally online; Wiktionary has an example from the Atlanta Journal-Constitution: “our leaders were lying, tricking and cahooting with Halliburton”. But the usage is sparse.

.

* yeer means your (plural) and was formed from ye by analogy with your. Both ye and yeer are common in colloquial Hiberno-English.


The Glottal Stop Hotel

February 4, 2012

I am tempted to hoist a /ʔ/ into the gap:

The glottal stop, which you hear between the vowels in uh-oh and in some pronunciations of water, is a sound familiar to most people but seldom referred to outside of linguistic contexts.

David Brett has a helpful introductory page about it, including audio files, while Carl Zimmer’s Science Tattoo Emporium has a lovely example of a glottal stop tattoo.

The glottal stop is not bad for you, and its IPA symbol is attractive, but all things considered the hotel owners would probably prefer a true or flap /t/.

[Photo is from Salthill, Galway, Ireland.]

Come here till I tell you about ‘till’ in Ireland

January 31, 2012

Till (= until) has an extra sense in Irish English that means something like “in order that” or “so that [someone] can…”. A doting relative, upon meeting you after a long absence, might say “Come here till I see you”, which means “Come closer so that I can look at you properly”.

Raymond Hickey, in his essay Southern Irish English, gives the example “Come here till I tell you.” This common expression can invite a listener who is within earshot to move physically closer, but it doesn’t always: it can also serve simply to announce an item of discourse, to prepare an audience’s ears for something of interest or significance, e.g.:

Come here till I tell you what happened this morning.

Used this way, Come here till I tell you is like a longer version of Old English Hwæt! (Hark!, Lo!, Listen!, etc.; literally What!), signalling the beginning of a story, albeit usually shorter than Beowulf. Some speakers run “Come here till” together so it sounds like “C’meertle”.

T. P. Dolan has a nice entry in his Dictionary of Hiberno-English, in which he says till reflects the wider meaning of go /gʌ/ — the corresponding conjunction in Irish — and the idiom behaves “as if it were an adverbial clause of purpose”.

You can see how it works in the literary examples he provides:

Where is he till I murder him? (James Joyce, Ulysses)

Come here till I embrace you. (Samuel Beckett, Waiting for Godot)

Tell me who’s to blame will yeh til I tear his friggin’ head off. (Billy Roche, A Handful of Stars)

Come here till I comb your hair. (Frank McCourt, Angela’s Ashes)

And a few more from Google Books:

“You killed my brother,” said the giant; “come here, till I make a garter of your body.” (J. M. Synge, The Aran Islands)

“Och, captain, avick! och! och! come here till I eat you!” And she flung her arm round Robinson’s neck, and bestowed a little furious kiss on him. (Charles Reade, It Is Never Too Late to Mend)

Give me yer blissin’ till I go away to push me fortune. (Seumas MacManus, ‘Twas in Dhroll Donegal)

The MacManus line is one of several illustrative examples included in Michael Montgomery’s From Ulster to America: The Scotch-Irish Heritage of American English.

P. W. Joyce reported in 1910 that this till (“in order that”) was used in many parts of Ireland. Certainly it was familiar to me growing up in the west, and I still hear and use it from time to time.

Updates:

Elizabeth McGuane loves the turn of phrase Come here till I tell you, and adds the related Come here to me and Come here to me now till I tell you. Ronan Delaney believes it’s “all down to that full Irish construction Gabh i leigth anseo go… or roughly Goile’nseo go…”

John Byrne says C’mere till I tell you a question is an “old Limerickism”, while Sally Tipper says the post got her thinking about the “northern English use of while to mean till“, as in “I’ll not be back while late”; she can’t vouch for all contexts, so maybe a native can shed light.


‘Ledgebag’ is totes amaze

January 19, 2012

‘Are you leaving your curlers in, Dot, till it starts?’ Eithne Duggan asked her friend.
‘Oh def.,’ Doris O’Beirne said. She wore an assortment of curlers — white pipe-cleaners, metal clips, and pink, plastic rollers. Eithne had just taken hers out and her hair, dyed blonde, stood out, all frizzed and alarming. She reminded Mary of a moulting hen about to attempt flight.

This passage appears in Edna O’Brien’s Irish Revel, from her short story collection The Love Object (1968). I like her list of curlers and the unsparing description of Eithne’s hair, but I’m quoting it here because it contains a curious abbreviation — def. for definitely — that I don’t remember seeing in written dialogue before.

Nowadays, definitely is often abbreviated as defo by teens and 20-/30-somethings. My younger sister has introduced me to several novel clippings she and her peers use, and which are an ongoing source of familial amusement and interest. Some of what follows I owe to her; others I came across elsewhere. Some are old, some new.

Besides defo there is hilar (hilarious), wev(s) (whatever), obvs and obvo (obviously), morto (mortifying), fabbo (fabulous), abso (absolutely), natch (naturally), /kaʒ/ (casual), dodge (dodgy), and tradge (tragic) — which through semantic inflation can be used to refer to pretty much anything mildly regrettable. The exaggeration is often deliberate, and lends the utterance an ironic or tongue-in-cheek quality.

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Gogarty’s Liffey swans

December 17, 2011

Irish writer Oliver St. John Gogarty was kidnapped at gunpoint by the IRA on a cold winter night in 1923, during the country’s Civil War. His escape is the stuff of modern romantic legend. W. B. Yeats — who thought Gogarty “one of the great lyric poets of his age” — gives the following account of events:

Oliver Gogarty was captured by his enemies, imprisoned in a deserted house on the edge of the Liffey with every prospect of death. Pleading a natural necessity he got into the garden, plunged under a shower of revolver bullets and as he swam the ice-cold December stream promised it, should it land him in safety, two swans. I was present when he fulfilled that vow.

[from the Oxford Book of Literary Anecdotes]

George Moore called Gogarty “author of all the jokes that enable us to live in Dublin”. Even during the abduction his tongue was unstill: on arrival at the house, he is said to have asked his captors whether he should tip the driver. Conduct was for Gogarty “a series of larks”, in Ellmann’s phrase; little wonder there was soon a popular ballad celebrating his Liffey adventure.

But the gift of swans is what I like most about the story, the gesture showing both Gogarty’s poetic sensibility and his talent for myth-making. The Liffey was not just a means of escape but an entity to be honoured with a ceremonial offering of further life (though the swans seemingly took some persuasion to make the river their home).

Who knows, maybe they’re ancestors of the one that nibbled my hand on the other side of the Shannon some decades later.


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