Cúirt book festival goes online

May 1, 2020

Every April the Cúirt literary festival kicks off the festival season in Galway, Ireland, where I live. This year, its 35th, events in their original format were cancelled because of the pandemic, but festival director Sasha de Buyl and team put together a terrific mini-festival entirely online.

I just caught up on the talks I didn’t see or hear live last weekend – live online, I mean – and you can do the same if you haven’t already. Nine are freely available to view on Cúirt’s YouTube channel, and two audio-only events can be listened to on Soundcloud.

It’s a feast of fiction, nonfiction, and poetry. Each talk is about an hour long and has one, two, or three authors speaking about literature, language, writing, and life, including short readings from their new work. If you’re not sure where to start, try Kevin Barry and Jan Carson talking with Peggy Hughes:

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Are you codding me with all this stravaging?

January 29, 2020

Brian Moore, last seen on this blog Irishly having tea, uses a couple of interesting dialect words in his 1958 novel The Feast of Lupercal. One of them, codding, is in my idiolect in various forms, including codology; the other, stravaging, I’ve seldom seen and had to look up.

An old sexton, dusting the church in the evening, is obliged to let in two people preparing for a play:

… some people had no consideration, stopping a man in the middle of his work. Every afternoon for the past week they had come stravaging up for their rehearsals, the pair of them. Once, they even came back at night.

Brooding on the interruption, the sexton is annoyed that the church hall is regularly opened for plays, lectures, card games, and ‘all kinds of codology’. Later he wonders, ‘Are they codding me, or what?’ Then two other characters have this exchange:

‘So help me God it was the first time I ever tried.’

‘That’s the best yet. Who do you think you’re codding, Devine?’

‘I’m not codding!’

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The meaning and origin of ‘culchie’ in Ireland

December 11, 2019

Culchie is a word used in Irish English to mean someone from the Irish countryside (or a small town or village), especially from the point of view of a Dubliner. Though originally pejorative, culchie has been partly reclaimed and is now often used neutrally, warmly, or as a tribal badge by those who live or come from beyond the Pale (i.e., Dublin and its urban environs).

While the word’s meaning is clear enough, its origin is uncertain and much speculated upon, as we’ll see. First, I’ll look at its use in Irish culture and literature. Its phonetic similarity to culture, incidentally, informed the aptly named (and now defunct) pop culture website Culch.ie, where I used to write about cult films – the URL trades nicely on Ireland’s internet top-level domain .ie.

The equivalent of a culchie elsewhere might be a bumpkin, a peasant, or a yokel. In Ireland the synonyms are likewise derogatory: bogger (bogman, bogwoman), mucker, the gloriously suggestive muck savage. So too is the antonym jackeen, referring to a certain type of Dubliner.

Brewer’s Dictionary of Irish Phrase and Fable notes that while culchie was initially an insult indicating rusticity, it now tends to be used in jest or affection, a change owing to Ireland’s modernisation, specifically ‘the rise in the standard of living and in educational standards in Ireland from the 1960s onwards’.

View of a field, in which grass gives way to very mucky ground. In the bottom left, the sun shines on briars growing against a low stone wall. Behind it, a few yards into the field, three black-headed sheep face the camera. Beyond them, a half dozen cattle stand near a feeding pen. Behind them is a wall with trees and a pale blue sky above.

Mayo countryside: briars, stone walls, mossy verges, sheep, cattle, and muck are fond and familiar sights to any culchie worth their salt

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Savouring each preposition

May 31, 2018

In ‘The Last Campaign’, from her story collection Orange Horses (Tramp Press, 2016), Maeve Kelly portrays a marriage whose members have deeply contrasting – and sometimes clashing – communication styles. Martha and Joe are a middle-aged couple devoted to each other and to their farm, on which much of their conversation turns:

Herself and Joe met at the tap on the wall outside. He hosed down his boots, thinking about something.

‘Isn’t it a beautiful day, Joe,’ she said. ‘You might get the last of the hay drawn in today.’

‘I might,’ he said, looking up at a small, dark cloud away on the horizon and checking the direction of the wind. ‘If it holds. I think there’s a change.’

‘It’ll hardly break before this evening,’ she said.

‘Maybe not.’

She wondered to herself why his sentences were always so short. Words spilled over in her own mind so much. She had to hold them back, conscious always of his brief replies and afraid she might become garrulous in her effort to fill the void. ‘Communication,’ she reminded herself sometimes, ‘is not only made with speech.’

From this brief exchange we understand not only each character’s expressive preferences but also the effect of the difference on Martha, who would likely be more talkative were Joe not so taciturn. For this lack she must console herself with truisms. And yet their mutual fondness is unmistakable and is underscored implicitly as the tale unfolds.

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Irishisms in City of Bohane

March 11, 2018

He was back among the city’s voices, and it was the rhythm of them that slowed the rush of his thoughts. —Kevin Barry, City of Bohane

Kevin Barry’s award-winning first novel City of Bohane (Jonathan Cape, 2011) is an extravagant experiment in language, rich in Irish English slang and vernacular. It may take non-Irish readers a little while to tune in to its sounds and rhythms, but the rewards are considerable.

This post annotates a few items of linguistic interest in the book.

Divil a bit stirred in the Trace that he didn’t know about, nor across the Smoketown footbridge.

Divil (rhymes with civil) is a common pronunciation of devil in colloquial Irish English. The idiom divil a bit has various emphatic negative meanings: ‘not at all’, ‘none at all’, and in Barry’s line, ‘nothing at all’.

Divil is such a frequent feature of traditional Irish English that P.W. Joyce, in English As We Speak It In Ireland, dedicated an entire chapter to ‘the devil and his territory’.

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Look at the cut of this Irish expression

February 18, 2018

Growing up in rural Ireland, I regularly heard – and still occasionally hear – some version of the phrase the cut of someone. It’s an informal idiom that means the state or appearance of someone and usually incorporates criticism or amusement or both. Here’s an example I just read in Deirdre Madden’s novel Nothing Is Black:

‘Look at the cut of me!’ Claire’s mother had said the last time she’d visited her. She’d been sitting by a mirror, combing out her faded hair. ‘I’m as grey as a badger. How come I look so old, yet I feel no different to what I was forty years ago? Where’s the sense in that?’ She’d started to laugh …

In Irish literature the expression is generally found in dialogue or in vernacular narrative. Madden’s example is typical in a few ways: it’s light-hearted, colloquial, and deprecatory – in this case self-deprecatory. In a similar vein, the next two examples involve mirrors. Marian Keyes, Anybody Out There:

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Hyphenating my little ass-car

January 16, 2018

There’s an xkcd cartoon popular among copy-editors because it combines fussiness over hyphens with gently risqué humour:

Language Log, meeting language lovers’ most niche desires and then some, has a bibliography of suffixal –ass as an intensive modifier. In this vein, you’d expect the hyphen in little ass car to go between the first two words unless you were being seedy, or xkcdy. But there’s an exception, and it’s not rude at all.

Irish author Pádraic Ó Conaire, in his short story collection Field and Fair (Mercier Press, 1966; tr. Cormac Breathnach), refers several times to his ass-car, by which he means his donkey and cart. One story, about how the author came to befriend the donkey, is titled ‘My Little Black Ass’. It’s hard to read that now and not find alternative meanings rubbing up against the intended one.

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