Irishisms in City of Bohane

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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The Hot News or After Perfect in Irish English

A characteristic feature of English grammar in Ireland is the so-called after perfect, also known as the hot news perfect or the immediate perfective. Popular throughout Ireland yet unfamiliar to most users of English elsewhere, it’s an idiosyncratic structure that emerged by calquing Irish grammar onto English. It has also undergone some curious changes over time.

The after perfect normally expresses perfect tense, using after to indicate that something occurred in the recent or immediate past, relative to the time of speaking or reference. It uses a form of the verb be, followed by after, then usually a verb in the progressive tense. BE + AFTER + [VERB]ING. I’m after meeting them means I met them a short time ago.

So I’m after summarising the after perfect. Now for some detail.

Foostering around with an Irish word

Fooster is one of those words much loved in Hiberno-English but largely restricted to it, not having crossed to wider dialects as galore and smithereens did.* Derived from Irish fústar /’fuːst̪ər/, and alternatively spelt foosther to approximate Irish phonology, it has a meaning more easily described in general terms than precisely pinned down.

To fooster is to fiddle around or fuss with something. It’s a kind of agitated activity: busy but commonly aimless or inefficient. You can fooster with or over something, fooster around or about, or just fooster.

Curiously, there seems to be no associated Irish verb. Niall Ó Dónaill’s Irish-English dictionary translates fústar as ‘fuss, fidgetiness’ and fústaire as a ‘fussy, fidgety person’; fústráil is the act of fussing or fidgeting, while fústrach is the adjectival form.

Sometimes fooster has slightly pejorative connotations, implying mild disapproval: a parent or teacher might give out to a child for foostering. But the word is often emotionally neutral. It has broad appeal and is used in a wide range of ways (see below); Irish culture writer John Byrne called his blog Fústar in its honour.

Since being imported into Irish English – by Sheridan Le Fanu in 1847, says the OED – fooster has been inflected per English norms, giving rise for example to the adjective foostery. Fooster itself doubles as a noun form, but the gerund foostering is more usual in my experience. There’s a strong hint of phonaesthesia about all of these.

Flann O’Brien on translating Ulysses into Irish

I’ve been reading Flann O’Brien again, having picked up Hair of the Dogma (Paladin, 1989), a selection from his riotous Irish Times column ‘Cruiskeen Lawn’, which he wrote under the pseudonym Myles na Gopaleen. (Brian O’Nolan was the writer’s real name; he had many pseudonyms, of which Flann O’Brien is probably the best known.)

Because Myles excelled at satire and wore many masks, it is hard to tell sometimes just how serious or truthful he is being. But I believe this passage from his article ‘J.J. and Us’ (J.J. meaning James Joyce), about a plan to translate Ulysses into Irish, to be essentially on the level:

I suppose uncertainty is the handmaid of all grandiose literary projects. Many motives lay behind that 1951 decision of mine to translate Joyce’s Ulysses into Irish. If they won’t read it in English, I said to myself, bedamn but we’ll put them in the situation that they can boast they won’t read it in Irish aither.

It’s work, though. And black thoughts encloister me, like brooding buzzards. Is it worth being accurate if nobody will ever read the translation? What’s the Irish for Robert Emmet? And who will put Irish on this fearsome thing written by Joyce himself: Suil, suil, suil arun, suil go siocair agus, suil go cuin.

See the snares in this business, doom impending, heart-break?

Colour words and archaisms in rural Donegal

Red hair is strongly associated with Irish people on account of how common it is here. Less well known, at least outside the island, is that the Irish language has one word, rua, for the red of red hair and another word, dearg, for more prototypically red hues.*

Every language carves up the colour spectrum differently, and it can take children a while to figure it all out in the culture they happen to be raised in. Even as an adult I still discover nuances, one of which appears in Robert Bernen’s story ‘The Yellow Dog’ in his collection Tales from the Blue Stacks (1978).

The narrator is visiting a local farmer with a view to getting a sheep dog:

‘Is this the dog?, I asked.

His fur was that light rust or orange colour we talk of as red hair, and so often associate with Ireland. At home, in America, I would have called him a brown dog. Here in the Donegal hills, I found out later, he was a yellow dog. As I watched him squirming towards me, his belly so low to the ground it seemed as if he was almost afraid to stand at his real height, with that look in his eyes of hope filled with fear, I thought to myself, ‘At least he’ll be friendly.’

‘Will he make a good sheep dog?’ I asked.

‘The best,’ Mickey Paddy answered.

‘Making strange’ in Ireland

Claire Keegan’s beautiful novella Foster, expanded from a short story published in the New Yorker in 2010, has an idiom I remember hearing in childhood and only seldom since. The book’s narrator is a young girl in an unfamiliar place, accompanied here by a woman, Mrs Kinsella, with whom she is staying temporarily:

Out in the street, the sun feels strong again, blinding. Some part of me wishes it would go away, that it would cloud over so I could see properly. We meet people the woman knows. Some of these people stare at me and ask who I am. One of them has a new baby in a pushchair. Mrs Kinsella bends down and coos and he slobbers a little and starts to cry.

‘He’s making strange,’ the mother says. ‘Pay no heed.’

The verb phrase make strange means to act up or be nervous or shy, etc., when encountering a stranger or strange situation. It’s normally said of babies or small children, but not always.

Mary Morrissy’s story ‘Two China Dogs’, from her collection A Lazy Eye, uses the expression a couple of times:

A sullen nature might have compensated, but I was a sullen child. I would sit in the playpen, the toys ranged carefully outside, staring solemnly through the bars. I remember the strange distortions of my caged world. Huge legs and feet, my mother’s mottled calves, the glint of her copper hair as she bent to pick me up, her eyes the startled green of an angry cat’s bearing down on me. She complained that I made strange with people. But it was they who made strange with me. Neighbours would not bend over cooing into this pram, or if they did, they would suddenly withdraw, uncertain and embarrassed.

Like many expressions characteristic of Hiberno-English it seems to have been loaned from Irish, where coimhthíos a dhéanamh le duine literally means ‘to make strangeness with someone’, or to be shy or aloof in their presence; coimhthíos means strangeness, shyness, aloofness or alienation.

Another phrase, bheith deoranta le duine, means essentially the same thing with a different verb (be rather than make) and, said of adults, can also mean to be distant with someone.

John Banville, in The Untouchable, points to a sinister origin in folklore:

Sleeveen language in Ireland

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: