According to media reports, Taoiseach Leo Varadkar said he expects to see a united Ireland in his lifetime. I think he’s wrong but he’s entitled to his opinion. However, some of his following remarks are objectionable and need to be challenged.
Varadkar claimed that in a united Ireland “there will be roughly a million people who are British.” That is false. There may – or may not – be a million IRISH PEOPLE who consider themselves British in a united Ireland, we’ll see. But they will be IRISH CITIZENS.
And they should have equal rights with all other citizens. They should have an equal right to vote, to housing, to their language, without any special restrictions, not to mention pogroms – in other words, nothing like the way their statelet treated its large Catholic minority.
A British soldier stands in front of a section of the burned out houses of Catholics in Bombay Street, Belfast in 1969 (which the Army did not try to prevent Loyalists burning). The arson was the Loyalist response to demands of Catholics for civil rights (while the colonial police response was batons, bullets and gas). (Photo source: Clonard Residents’ Association)
I agree with Varadkar that the quality of a country should be judged “by the way it treats its minorities.” So Varadkar, how did and does your Gombeen State treat its probably oldest ethnic minority? You know, the Irish Travellers?
It is true that “a Republican ballad, a nice song to sing, easy words to learn for some people can be deeply offensive to some people.” Presumably he means to Unionists and Loyalists. Yes, and antifascist and anti-racist songs can be deeply offensive to fascists and racists.
It is also true that some people in the Southern States sing songs about the Confederacy and Robert E. Lee and call it their culture. And the comparison fits – but not with Republicans but with Loyalists!
One of the charming annual expressions of Loyalist culture: a huge bonfire to burn Irish Tricoloursand representations of Catholicism. Palestinian flags and representations of Celtic FC are frequently burned too. Slogans such as KAT (‘Kill All Teagues [i.e Catholics]) are often displayed also. (Photo source: Wikipedia)
It’s not Irish Republicans who spread racism and sectarianism: the Republican creed came into existence precisely against sectarianism. And we know Varadkar actually knows that because not long ago he made some remarks about the wide embrace of the Irish Tricolour.
The Irish Tricolour: a flag presented to revolutionary Irish Republicans by revolutionary French Republican women in Paris in 1848. Not a flag of monarchism, sectarianism or collusion with imperialism or colonialism.
While we uphold Republican principles we don’t have to apologise to anyone, least of all in our own country, Varadkar. It’s you and your party (and the rest of them serving the Gombeen class who threw away independence and slaughtered Irish Republicans) who need to be ashamed.
Leo Varadkar, Taoiseach (Prime Minister) of the current Coalition Government, who made the remarks this week. (Photo sourced: Internet)
People living in Ireland can think and feel what they like, good or bad. But in public, we will celebrate the valuable things in our history and culture. And we’ll do so proudly without apology to anyone.
On the other hand, public displays of Orange sectarianism, racism, homophobia, fascism and anti-LGBT targeting won’t be tolerated in an independent, reunited Ireland. Not for one minute.
Diarmuid Breatnach (Reading time main text: 11 mins.)
LANGUAGE IS A TREASURE CHEST – 2
I observed in Language Is a Treasure Chest 1 that while language is full of wonders, it has some horrors in it too. And I found that to be true again.
I was reading a novel in which the word “Cimarron” appeared and, doing some quick research on the word, I came across a 2004 query in an email website or page called Word Wizard:
What is the etymology of the word cimarron? I’ve always been told that it means “runaway slave” in Mexican Spanish. Can anyone verify this?
The reply is dated the same day:
From Greek. It refers to people who live in perpetual mist and darkness, akin to the ‘land of the dead’. Latin ‘Cimmerius’, Greek ‘Kimmerios’, Assyrian ‘Gimirri’ even the bible ‘Gomer’ Gen.10:2 and Esk. 38:6.
In Western United States it refers to a stretch of land that gets rainfall when other near by areas are desert year round.
Apart from the topographical reference, I thought the expert’s explanation highly dubious. And in fact I happen to know something about the Spanish-language origins of the word.
The searcher replied:
Thanks, Jim. I just wonder what connection this word has to Hispanics of Mexican origin because it shows up in their surnames (although not as common as Lopez or Vargas or Garcia).
Is it just Mexican in origin or did that also come from Spain? So the “runaway slave” theory has no foundation then?
The expert’s reply did come back with a Spanish-language connection and he may be on to something with the topography, though I think he has it the wrong way around (as we shall see).
The “runaway slave” theory is not so obsolete. Mexico did not have slaves (outlawed in 1810) but American slaves who fled to Mexico had to pass through lands with water, or else parish (sic).
When relating their tales of woe to the locals the word ‘cimmaron’ arose to describe their flight through the South West desert.
Very curiously, there was no further contribution to the discussion. I tried to leave one of my own but was required to register, which I did (though wondering if worth the trouble) and never received confirmation1.
“A view of the Cimarron National Grassland, the largest piece of public land in Kansas, a 108,175-acre property in the southwestern part of the state. It was recovered from the Dustbowl ecological devastation by soil recovery and management practices.” (Photo source: The Armchair Explorer – Kansas)
THE FOLK MEMORY WAS TRUE
Continuing with a little light online research I found that the Castilian-language (Spanish) origin is the explanation most often given, with rarely a reference to Greek or other classical or archaic languages. For example, in yourdictionary.com:
American Spanish cimarrón, wild, unruly (from Old Spanish cimarra, thicket): probably origin, originally referring to the wild sheep (bighorn) found along its banks.
(Latin America, of animals) feral (having returned to the wild)
Synonyms: alzado, bagual, feral
(Latin America, of people) rural; campestral
(Latin America, of plants) of a wild cultivar.
But …. what about the “runaway slaves”? Under the title Cimarron People, Wikipedia has this to say: The Cimarrons in Panama were enslaved Africans who had escaped from their Spanish masters and lived together as outlaws.
In the 1570s, they allied with Francis Drake of England to defeat the Spanish conquest.
In Sir Francis Drake Revived (1572), Drake describes the Cimarrons as “a black people which about eighty years past fled from the Spaniards their masters, by reason of their cruelty, and are since grown to a nation, under two kings of their own.
The one inhabiteth to the west, the other to the east of the way from Nombre de Dios”. (location in Panama — DB)
We may indulge ourselves in a sardonic smile at commissioned pirate Francis Drake talking about the cruelty of others, or about slave-owning by a country other than England in 1570.
But we remember also that at the time Spain was the main competitor with England in the rush to plunder the Americas – and had got there well before them.2 Both colonial powers were already plundering Africa for raw materials and slaves.
The meanings of animals having gone “feral” or “returned to the wild” would easily have been applied by the society of the time to escaped African slaves.
A European society which, despite evidence to the contrary including agriculture in Africa, would have considered indigenous inhabitants of Africa as people living in the “wild”. Once escaped and no longer under European control, they would be seen as “returning to the wild”.
So what happened to the Cimarron People? Their settlements were subject to punitive raids by the Spanish, killing people and burning crops, so that in the end they came to a treaty with their old enemy.
The Wikipedia entry says no more except that the “Cimarrons” and the English quarrelled (not surprising, given that they were of no further use to the latter).
I believe some of their settlements in Florida were raided and burned by US “pioneers” and soldiers, the remainder becoming part of the Seminoles, a native American tribe that resisted the USA in the longest and most costly of the USA’s wars against the indigenous people.
The Seminole had many tribe members of part-African origin in their midst.
And here – a surprise: The word “Seminole” is derived from the Muscogee word simanó-li, which may itself be derived from the Spanish word cimarrón, meaning “runaway” or “wild one”!
So, in line with what that on-line searcher back in 2004 had heard, no doubt a folk belief, the word cimarronis, in Mexico (and in the USA), of Castillian (Spanish) language origin and is connected to escaped slaves of African origin.
Some of the sources for “cimarron” also give us “marron” or “marrón” which is also related to escaped slaves and, in English, became “Maroons”. These were escaped slaves inhabiting mountainous regions of Jamaica and elsewhere and became a great problem to English settlers.
The latter had taken the island from the Spanish but they failed totally to quell the Maroons, these emerging victorious in many military engagements.
In the Cockpits area of Jamaica, I have read, there is a place called Nanny Town, which is believed to be one of the settlements of the Maroons; their chief was said to be a woman called “Granny Nanny”3, whether because of her former slave occupation or for other reason4.
In the end, like the Spanish with the Cimarron People, the English had to treat with them. Sadly the treaty required the Maroons to return newly-escaped slaves, which they did and for which they received payment.
Maroons in treaty with the British, shown here in a reversal of the actual power relations in the “Pacification with Maroons on the Island of Jamaica”, by Agostino Runias (1728-96). (Source image: Internet)
However if instead of being a voluntary escapee to go to a wild place, you were forced by people or circumstance, well then, like Alexander Selkirk’s “Crusoe”, you’d be “marooned”!
Well then, what about the “cimarron strips” in the southwest of the USA? Could the word refer to strips of land “gone wild”? Or could the expert replying to the question in 2004 have been on to something?
If the slaves escaping through the desert from the USA to Mexico did indeed make their way through strips of watered land (not just for the water, as the expert speculates but for vegetation to conceal them), then there is a connection between escaped slaves and these strips of land.
But not as the expert sees it, rather the other way around: since the escaped slaves, the “cimarrones” were travelling the strips, they would be called by those who knew about it (escapee hunters, escapee helpers and just observers), “cimarron strips”.
Or in other words, “those strips through which the runaway slaves travel.”
2. CHRISTIAN ETHNIC PREJUDICE
However, if the word comes from Castilian (Spanish) what were the origins of the word in that language?
Perhaps a year before this word-quest, I was reading a book that described the Spanish State as having been characterised, contrary to many other European states, by mass expulsions and exiles on a number of occasions throughout its history5.
First on the list of expulsions was the well-known example of the Moors and the Jews.
Those who were not slaughtered by the forces of the “Christian Monarchs” of Ferdinand and Isabella in the “reconquest” were obliged to convert to Christianity or to leave “with only the clothes on their backs”. This also occurred in Portugal.
Those Jews who left were the Sephardim or Sephardic Jews, who spoke Ladino, an archaic kind of Iberian Romance6 language with Aramaic and Hebrew words, along with the Moors, who spoke an Iberian-Arabic mixture or Arabic.
The key of their houses or gates have been handed down to this day in families of both groups.7
Many converted, often referred to by Christians as “conversos” (Jews) or “moriscos” (Muslims) but were constantly under suspicion of reverting to their old religion even with the threat and constant trials and torture of the Spanish Inquisition.
According to what I have read the latter too were sometimes called “marronos”, i.e in the eyes of the Spanish Christian ruling class, those who had been “domesticated” (Christianised) but had “returned to the their wild way” (Moslem), i.e “gone feral”.
Forcedconversionsthat had to appear genuine: “The Moorish Proselytes of Archbishop Ximenes”, Granada, 1500 by Edwin Long (1829–1891). (Image source: Internet)
Wikipedia on Marrones in Iberia confirms: The (Spanish) Inquisition was aimed mostly at Jews and Muslims who had overtly converted to Christianity but were thought to be practicing their faiths secretly. They were respectively called marranos and moriscos.
However, in 1567 King Phillip II directed Moriscos to give up their Arabic names and traditional dress, and prohibited the use of Arabic. In reaction, there was a Morisco uprising in the Alpujarras from 1568 to 1571. In the years from 1609 to 1614, the government expelled Moriscos.
3. THE BUSH FROM THE NUT?
And is “ci” or “cy” in “cimarron” then merely a prefix? The word “marrón” exists as a colour in Castilian and a number of Romance languages and came into English as the colour “maroon”.
Its development is taken as originating from the colour of the large ripe edible chestnut, rather than given to it later. Of course there are a number of words for colours or tints which have a botanical origin, “orange” being an obvious one.
Castanea Silva, the edible or Sweet Chestnut in Mallora. (Image source: Internet)
Alright, then the nut and tree might have been associated with uncultivated or “wild” areas, similar to those to which the “cimarrons” would escape.
But where did the “ci” suffix come from? Somewhere in the midst of what I have been researching I came across an explanation, derived from Latin, meaning “towering”, “high” etc. But can I find it now? No.
The online sources are telling me that the relevant pages are up for deletion and I can join the discussion. No thanks, I do not have anything like sufficient knowledge to enter a debate on that, nor the patience of an academic to research it thoroughly.
But “high” and “wild” could easily correspond, given that valleys and plains lend themselves more easily to cultivation, as a rule, than mountainy areas, which might remain wooded or with with thick undergrowth.
And that might also give us the “bush” or “thicket” referred to in a number of references for “cimarron”, which in turn might describe the “cimarron strips”. In parts of Latin America such as Chile (and for all I know, in all of them), a “cimarra” is also a thicket or densely-grown area.
The article in the Language Journal (see reference) comments that the “arra” cannot be a Romance language word-ending.
But even if true it seems to me that the author (or authors) quoted might be unaware that among those from Iberia who colonised or settled in the Americas, Romance language speakers were not alone. There were also Basques who spoke Euskera/ Euskara.
And for evidence, they applied a number of toponyms and left family names from the Basque Country (Basque descendants make up to 10% of the population of some Latin American countries). And “-arra” would be a common enough suffix or word-ending in Euskera.8
Opening title for the weekly TV Western series ‘Cimarron Strip’, starring Stuart Whitman, Judy Gleeson, Percy Herbert and Randy Boone. Though popular, only a years’ worth of episodes were screened. (Image source: Internet)
OKLAHOMA PANHANDLE AND THE CIMARRON STRIP
In the 19th Century wars between the Mexican Republic, the USA and the Native Americans in the area, the area was carved up with less and less left to the Native Americans.
Prior to the American Civil War, white Texas wanted to join the Union as a slave state and due to a US federal law prohibiting slavery north of 36°30′ parallel north, white Texas surrendered a strip of land north of that latitude.
The settlement (temporary of course), left a strip as “Neutral Territory” (one can only imagine the temptation for African slaves in Texas to make for there). After the Civil War big cattle ranchers moved in, disregarding treaties and named the area the Cimarron Strip.
Map of Oklahoma territory and “Neutral Strip” before the American Civil War. (Image source: Wikipedia, Texas Panhandle)
But that was because the word ‘Cimarron’ was already in the area, from the “Cimarron Cutoff” leading to a crossing of the ‘Cimarron’ river.
And yes, there was a popular 1967-1968 TV series called “Cimarron Strip”, starring Stuart Whitman. But, though I have watched it, that is only faintly related to the story of the word that set me out on this quest.
End.
FOOTNOTES
1Which days later had still not arrived – perhaps the site is no longer in operation, which would explain the silence after those two posters.
2Columbus voyage to America 1641 and Spain’s first colonial settlement 1565 (now Florida); Mayflower expedition to America with English settlers 1587 (now Virginia). However, Europeans had founded settlements much earlier, as with the Norse in the 10th Century and very likely Irish monks in the 6th Century. But it was the English and Spanish who conquered most, the Dutch, French and Portuguese less. The descendants of the English settlers after gaining independence from England completed the seizure and colonisation of most of the North American continent, while English colonists remaining loyal to the English Crown seized land to form what is now Canada.
4All the folk tradition, albeit conflicting on some points, declares that she had not been a slave which leaves one to wonder how she might have reached Jamaica from Africa without having been enslaved.
5I borrowed the book from the public library and cannot remember its title at the moment. Interestingly it mentioned Ireland as having the only comparable history (though of course there the ‘expulsions’ were due to colonial occupation rather than actions of the indigenous state.
6“Romance languages” is a name given to the group of Indo-European languages including Castilian (Spanish), Catalan, Galician, Portuguese, Romanian, Italian and French. They are sometimes called “Latin-based” or “Latin Languages” but there is some dispute about the origins and developments of these languages.
7Ironically, the door or gate “key” is also a symbol of return for Palestinian refugees driven from their homes by Zionist massacres, threats and fear during the founding of the State of Israel.
8Among toponyms of North America’s southwest, Durango (Colorado and Mexico), Navarro and Zavala Counties (Texas) are perhaps the best known; while Aguirre, Arana, Bolívar (Bolibar), Cortazar (Kortazar), Duhalde, Echevarria (Etxebarria), García, Guevara (Gebarra), Ibarra, Larrazábal, Mendiata, Muzika, Ortiz, Salazar, Ugarte, Urribe and Zabala are but some among a host of family names of Basque origin from the American south-west in Latin America. And of course the country of Bolivia, from Simon Bolívar, a Basque surname from a Basque toponym.
Excerpt on-line from Language journal, Linguistic Society of America, Leo Spitzer, Vol. 14, No. 2 (Apr. – Jun., 1938), pp. 145-147: https://www.jstor.org/stable/408879?seq=1
26 July 2023 (First published in Socialist Democracy, reprinted by kind permission of author)
Sinéad O’Connor has died. Her death at the age of 56 was announced on RTÉ.
The evening news programmes went into overdrive to pay tribute to an incredibly talented musician. As with all such tributes, the great and good were asked for their opinions or they offered them in any case and they were carried uncritically.
Sinéad O’Conner and daughter Roisín on anti-racist demonstration, Dublin, 2000. (Photo sourced: Internet)
You are not supposed to speak ill of the dead in Ireland, but more than that, you shouldn’t speak ill of those who seek to praise the dead, no matter how hypocritical they are.
There were many milestones in her musical career, not least her rendition of Nothing Compares 2 U. The media highlighted her musical talent, her voice, sometimes describing her as controversial and outspoken and much loved by the public.
Yes, she was loved by the public, to a point, and also by other musicians around the world. However, she was also despised by many, written off and derided by commentators. As with many artists when they die, there is a tendency to rewrite history.
Her politics were sometimes erratic and lurched from one thing to another, though she was always honest and forthright when she did so, unlike many a coward. As erratic as some of her opinions could be, there were no smug self-serving platitudes to fall from her lips. She was no Bono.
She was honest, frequently angry and went after the powerful at times.
The famous incident where she tore up a photo of then Polish Pope, Wojtla in protest at his covering up and enabling of child sexual abuse, a topic she was painfully personally aware of in her own personal life did not go down well with some of those now praising and lamenting her passing.
Bono doesn’t do tearing up photos of popes, he sups with George Bush, the late senator McCain, toured Africa with the head of the World Bank, to name just a few of the scumbags he was not only too happy to rub shoulders with but positively revelled in.
Fianna Fáil and Fine Gael leaders have expressed their sorrow at her death.
They weren’t expressing any support when she denounced child sexual abuse, the entire Irish political establishment were busy helping the Catholic Church cover it up, and later facilitated the institution to evade its legal, financial and moral responsibility.
Their attitude is best summarised in a typical hypocritical Irish attitude when dealing with those who make us uncomfortable that goes through phases of saying, “She’s mad, isn’t she great gas altogether, she may have a point but…, fair play to her, didn’t she speak up at the time”.
All of this without ever examining their own role in it all. The fact that, as we speak, reports of the sexual trafficking of children in care are being ignored by the government, says all you really need to know about their attitude.
If a new musician of her talent and courage were to speak out now, she would be cancelled and silenced by many of those now praising her, including some of those on the left, who have grown quite fond of not breaking ranks and clamping down on those who did.
She always spoke about mental health issues, though she became much more public about her own issues as she got older. She even broke down on a video about it, locked away in a hotel, crying. The video led to many expressing their concern, but also a bit of “there goes that one again”.
We will no doubt get many commentaries on air and in print about her struggles with her mental health, many expressing concern and sympathy with her plight. Many of them will be hypocritical.
It is true that Irish society is more open now about people who have mental health problems, though there is still a stigma attached to it.
Sinéad O’Connor (Photo sourced: Internet)
Ironically RTE followed up the news of her death with another story on the shambolic, criminal (my word, not the words of the media cowards) state of the child mental health services in Ireland (CAMHS).
Micheál Martin and Leo Varadkar may even refer to her troubles in their tributes, but they never cared about them then, they don’t care now and the proof is not only the state of CAMHS, but mental health facilities in general, with long waiting lists, a rush to medication and forgetting about the patient model of care.
Her politics were erratic in many ways, though in fairness they weren’t much more erratic than others who are not judged as quickly. She flirted with republicanism, then broke with them, even applied to join the more recent incarnation of Sinn Féin in 2014, before withdrawing it.
It may be hard to take that seriously, but it was no less ridiculous than Bono condemning the IRA and then spluttering out nonsense about how he admired Bobby Sands. He didn’t, never, ever, when it mattered.
Sineád for all her failings took positions that were unpopular unlike some of the vomit inducing smug types that populate the modern music industry.
For my own part, her politics on racism were without fault. Her song Black Boys on Mopeds is excellent. It points out the hypocrisy of Thatcher criticising China whilst British Police like James Bond had a licence to kill.
“Margaret Thatcher on TV Shocked by the deaths that took place in Beijing It seems strange that she should be offended The same orders are given by her”
The song goes on to say something truer today than before.
“These are dangerous days To say what you feel is to dig your own grave”
And then a description of England, that the great and good would run a mile from.
“England’s not the mythical land of Madame George and roses It’s the home of police who kill black boys on mopeds.”
Now she will be lionised in death, praised, described as troubled, talented, controversial and much loved. We should ignore the sanitised version we will be given and remember the Sineád O Connor who was treated with contempt and disdain at times.
Aside from her incredible musical talent, that is the version that is worth remembering and celebrating, the version they weren’t too happy to celebrate when she was alive.
In Ireland we like to celebrate talented uncomfortable artists and writers in death in a manner we don’t do when alive. She deserves some coherence from us on this.
Recently the Taoiseach1 of the Irish State criticised people protesting the Government’s plans to slide the state into external military alliances of “misappropriating” the Irish Tricolour and, incredibly, even of “weaponising” it.
The Irish tricolour was a weapon from the moment it was sewn – a psychological weapon, laden with political meaning, sewn by French revolutionaries, presented to and flown by Irish Republican revolutionaries from generation to generation.
Painting by Philoppoteaux depicting the revolutionaries of the French 1848 Revolution outside the Paris Town Hall and Lamartine rejecting the Red Flag in favour of the French Republican one. Women participants in this revolution presented the Irish Tricolour sewn in silk to Young Irelanders including Thomas Francis Meagher (Source photo: Wikipeda) [When Paris rose again in 1871 under the Paris Commune, the preference was for the Red flag.]
Prior to the advent of the Tricolour, the Irish Republican flag was typically the gold harp on a green background2 but when a group of Young Irelanders went to Paris in solidarity with the revolution of 1848 there, the Tricolour sewn in silk was presented to them by revolutionary French women.
The symbolism of the Tricolour was firstly in its form; the French Revolution adopted a tricolour in opposition to the monarchist Fleur-de-Lison a blue background and different tricolours became popular as flags of new republics.
In the Irish Tricolour, the ancient Irish and the Norman-Irish, basically Catholics, were represented symbolically by green, with orange for the settlers (after William of Orange) of one sect or another of the Protestant faith; the colour white, symbolised peaceful national unity in an Irish Republic.
And it presented an equal unity, as opposed to the unity of Scotland and Ireland with England but under the clear domination of the latter, as represented in the Union Jack, which incorporates the St. Andrew’s and St. Patrick’s crosses with the English one of St. George.
THE TRICOLOUR UNFURLED IN IRELAND
The Irish Tricolour we know was first unfurled by Thomas Francis Meagher “of the Sword” at the Wolfe Tone Club in Wexford on 7th March 1848 and in Dublin in Lower Abbey Street on 13th April 1848.
Meagher’s nickname was due to his renunciation of the Gombeens of his day trying to deny the right to resort to arms if necessary to win freedom3.
Meagher and other Young Irelanders were arrested around the failed uprising of 1848, just after the worst year of the Great Hunger and, after wide-scale international and domestic protests at the sentences of execution, transported to penal colonies, from which many escaped.
Taking his Republicanism and inclusivity seriously, both in Ireland and abroad, Meagher raised and commanded the Irish Brigade (composed of five regiments4) in the United States, fondly nicknamed Mrs. Meagher’s Own, to fight for the Union against the Confederacy and slavery.
As the years of struggle progressed, the Tricolour took its place among the ranks of Irish Republicans alongside the older Harp on Green or, for some Fenians, the gold or orange Sunburst on a blue background and so it was in the 1916 Rising when it began to be the most chosen.
Other flags were flown during the 1916 Rising also but the Tricolour was one of two erected on the roof of the GPO, headquarters of the Rising and became the most prominent during the War of Independence (1919-1921).
The Irish Tricolour in modern times flying over the General Post Office building in Dublin City’s main street (Source photo: Internet)
During the Irish Civil war by the British-supported, armed and provisioned Free State Army against the Republican movement (1922-1923), it was flown by both sides. Even after the defeat of the Republican movement and repression, it was not immediately named the state’s flag.
Though it was displayed by the Free State when joining the League of Nations in 1923, and denounced by the Republican movement as an usurpation, it did not seem that the new state was too attached to it5 and some Irish ships flew the British Red Ensign until 1939 and WW2.
The first time the Tricolour was formally adopted by the Irish State was in the 1937 Bunreacht (Constitution) which was brought in by De Valera’s Fianna Fáil6 Government and even then it was under a pretence of Republicanism with claim laid to the whole of Ireland.
Display of the Tricolour was suppressed in the Six Counties colony from 1922 and officially banned under the Flags and Emblems Acts (1954). Many a battle was fought with the colonial police by people asserting their right to display it, the Act not being repealed until 1987.7
“A FLAG OF INCLUSIVITY, MISAPPROPRIATED BY A MINORITY”
One must agree with Varadkar that the flag signifies inclusivity and was misappropriated by fascists and other racists in recent years but it is shameful of him to attribute similar exclusivity to Republicans, who in many cases fought those same fascists to which he referred.
Leo Varadkar, current Taoiseach of the Irish Government, who accused protesters for Irish neutrality of “weaponising” the Irish Tricolour (Source photo: Internet)
Not only fought them in recent years but also back in the 1930s, when Irish fascists were called the Blueshirts. Surely Varadgar is familiar with the latter’s history also, since they were one of three reactionary groups that joined to create Fine Gael – yes, Varadkar’s own political party.
And the first Irish Republicans, the United Irishmen, sought the unity of “Catholic, Protestant (Anglican) and Dissenter (other Protestant sects)” for an independent Republic, an ideology carried on by all Republican groups thereafter and given expression in the 1916 Proclamation.
But this is not the first time that people in authority have tried to equate Irish Republicans with fascists, as a few years ago Garda Commissioner Drew Harris issued a press statement in which he accused Republicans of having organised a far-Right demonstration — which he later recanted.
One would think Drew Harris, ex-Assistant Commissioner of the British colonial police force, the PSNI8, well-known for their sectarianism and collusion with the colonial brand of fascism, the Loyalists, would be able to distinguish between Irish Republicans and fascists with ease.
Varadkar is ridiculous in accusing Republicans of “weaponising” the Tricolour since it wasalways an ideological weapon from the moment of its creation and then eventually used by the State to try, with monumental lack of success, to deny it to Republicans.
But Varadkar is right in that the Irish Tricolour has been misappropriated by a minority; but rather than Republicans, that minority is the Gombeen ruling class, foreign-dependent, neo-liberal, selling out the country’s resources and networks to foreign capitalist monopolies.
And causing homelessness, or rent and mortgage hopelessness, emigration and austerity for the vast majority of the people in the Irish state, both native and immigrant, for the benefit of a tiny minority of parasites incapable of even developing a viable Irish national economy.
Republican groups, like all groups are minorities but so are the elites, though even smaller. But in representation? Republicans, whatever faults they may have from time to time clearly represent a much larger and wider section of society than do the Gombeens.
This has been evidenced by the militant opposition of wide Irish society to triple water taxation and privatisation, repugnance for the celebration of British occupation forces and the wide opposition to joining a military alliance, all projects pushed by the Gombeens in different governments.
The Irish Tricolour has been commented upon in a number of Irish Republican songs, sometimes even in the song title: White, Orange and Green and Green, White and Gold.
Probably it is most appropriately referenced in the chorus of a song directed at the Gombeens, the very minority who have misappropriated it:
Take it down from the mast, Irish Traitors, It’s the flag we Republicans claim; It can never belong to Free Staters For you’ve brought on it nothing but shame9.
End.
The Irish Tricolour that was flown over the GPO in 1916 (Source photo: 1916 Rebellion Tours)
FOOTNOTES
1 Currently Prime Minister of the Coalition Government of Fianna Fáil, Fine Gael and the Greens.
2 Flag of the Society of United Irishmen, who led insurrections in 1798 and 1803.
3 Daniel O’Connell’s son intended to force a motion of that kind on the Irish Repeal Association founded by his father and also sought to have the motion passed without debate. O’Meagher said that while he did not exalt violence, neither would he allow his sword to be taken from him in case it should be needed. He and others such as Thomas Davis left the Association at that point and became known as “the Young Irelanders”, first mockingly and later with pride.
4 Including the 69th New York Infantry or “Fitghting 69th”. 7,715 men served in the brigade, 961 were killed or mortally wounded and around 3,000 were wounded. (Wikipedia The Irish Brigade)
5 A 1928 British document said: The government in Ireland have taken over the so called Free State Flag in order to forestall its use by republican element and avoid legislative regulation, to leave them free to adopt a more suitable emblem later. (Wikipedia)
6 The party was a split from the losers of the Civil War of which De Valera had been leader, formed in order to participate in elections for Government and presented itself as Republican. The 1937 Bunreacht also laid claim in Articles 2 & 3 to the whole of Ireland which were removed in
7 During a period of direct rule by the British Government.
8 The colonial gendarmerie, formerly the Royal Ulster Constabulary for the Six Counties, preceded by the Royal Irish Constabulary for the whole of Ireland.
9 Soldiers of ‘22 by Brian Ó hUigín, acclaiming the Republican resistance to the counter-revolution of the Free State during the Civil War.
(Translated to Spanish by unknown source and from there to English by D.Breatnach)
(Reading time:2 mins.)
An amazing history of cooperation between a Russian woman and her cat to survive the starvation of the Nazi siege of Leningrad Sep 8, 1941 – Jan 27, 1944. History presentation in a Saint Petersburg museum.
“My grandmother always said that both she and my mother survived the Siege of Leningrad by the Nazis (1941-1944) thanks to their cat Vaska. If it hadn’t been for that cunning red-furred rascal, they would both have starved, as many others did.”
– Granddaughter and daughter of Vaska’s humans.
An image from the Siege of Leningrad (Sourced: Internet)
“Every day, Vaska would go hunting and bring home a mouse or even a big rat. My grandmother gutted the mice and made stew, while with the rats, she managed to make a good goulash.
“The cat always sat next to her (her grandmother) and waited for her turn to eat. During the night, the three of them got under the same blanket and he lulled them to sleep with his purring.
“The hunger was terrible. Vaska was hungry and skinny, like everyone else. All winter my grandmother saved crumbs for the birds, and when spring came she and Vaska would go hunting for them. She would spread the crumbs and then hide with the cat to ambush them.
(Image sourced: Internet)
“Her pounce was always surprisingly accurate and fast. But Vaska was as malnourished as they were, and he no longer had the strength to kill the bird. So, my grandmother would let him just catch it and then she would come to help him. So, between spring and fall, they only ate birds.
“He was aware of the bombing long before they could hear the noise of the planes. When Vaska began to fidget and meow in anguish, my grandmother knew it was time to take her clothes, water, my mother, and definitely Vaska too, and leave home at a run.
“When they had to run to a bomb shelter, being a member of the family, they would also take Vaska and watch him closely so that no one would take him and eat him.”
“At that point in the war, Vaska was very weak, but present in his family, like his story in Russian museums today. Rats abounded because bombing survivors ate cats. Hence, in the middle of the enemy invasion, plagues of rats were also unleashed that further complicated the scenario.
“When the blockade of the city was finally lifted and food came again, and even after the war, my grandmother always saved the best bits for the cat. She would caress him lovingly saying ‘you are our breadwinner’.
“Vaska died in 1949 and my grandmother arranged to bury him in the cemetery. So that no one would trample on his grave, she put a cross on it where she wrote ‘Vasily Bugrov’.
“When her time came, my mother buried my grandmother next to the cat, and later I buried my mother with them. Today, the three lie together under the same tombstone, as in the war, the three together under the same blanket.”
end.
Note: The Siege of Leningrad cost an estimated 800,000 of the city’s inhabitants, one of the statistics that goes to make the 24,000,000 Russian dead of WW2, of which less than half were military deaths.
The decisive turning point of the War was in Russia and all of Eastern Europe was liberated by the Red Army, though today most people in the West would be under the impression that defeating the Nazis was mainly the work of the USA and the UK.
Can you tell which of the clovers growing wild in Ireland is the genuine Shamrock (Seamair óg)?
Now, while it is still in bloom, is a good time to spot the plant, the smaller leaves and the yellow (buí) flower on it is what really distinguishes it from its clover cousins, with their bigger leaves and flowers in white (S. Bhán, T. repens) or pink-red-purple (S. Dhearg, T. Pratense).
How do we know that the Seamair Bhuí (Lesser clover, Trifolium dubium) is the genuine “shamrock”? Well, perhaps we can’t be certain but in the 1890s out of a survey of opinions of people in a still quite traditional Irish society, T. Dubium emerged as the first choice.
The shamrock, Seamair Bhuí/ Trifolium dubium/ Lesser trefoil, about real size, photographed in Dublin city with grass growing through it. (Photo: D.Breatnach)
Amateur botanist and zoologist Nathaniel Colgan (1851-1919) asked people from around Ireland send him specimens of what they believed to be an Irish shamrock, of which the two most common were the yellow clover followed by the white.1
A hundred years later, Dr Charles Nelson repeated the experiment in 1988 and found that yellow clover was still the most commonly chosen.2 According to Wikipeida, the yellow clover is the species nominated by the Department of Agriculture as the “official” shamrock of Ireland.
If you want to pick your own for St. Patrick’s Day, you’ll need to learn to identify it by its leaves because in Ireland it won’t be flowering in March. However, you can spot it now by its flowers and get a mental picture of the size of its leaves to retain in your memory.
THE IRISH AND THE SHAMROCK
What is it with the shamrock and the Irish anyway? The children’s fable of the Christian missionary Patrick using the leaf to explain the Christian Holy Trinity is just that, a fable, although repeated in one of the Wikipedia entries for “shamrock”.
Neither the Celts in general nor the Gaels in particular needed anyone to explain a three-in-one deity, since they had their own pagan trinities (Éiriu, Fódlha, Banba; the Mór-Righean/ Morrigu). Researchers have found no reference to any importance of the shamrock prior to 1681.3
Patrick himself, in what is considered his genuine autobiographical Confessio, never mentioned the shamrock once. My suspicion is that the shamrock-Christian-Trinity fable was fancifully created either by British settlers such as botanist Caleb Threkeld or by native Irish Christians around 1726.4
Although a few sources on line have claimed medicinal properties or druidic use for the shamrock, they never quote the actual original sources which may indicate that the references are undependable or obscure, if they exist at all.
Interestingly, writing a little before the 1798 Rising, Drogheda Presbyterian and United Irishman John Sheil used the shamrock as a reference for a different trinity, i.e that of Catholic, Protestant (Anglican) and Dissenter (all the non-Anglican Protestant denominations).
“ ….. the three-leaved plant …. It is three in one To prove its unity In that community That holds with impunity To the Rights of Man.”5
However, green was the colour of the United Irishmen and at times of repression by the occupation forces and the Loyal Orange Order, a sprig of shamrock on St. Patrick’d Day could be a useful way of indicating resistance while also claiming it was a harmless obeisance to a Christian saint.
Nevertheless, even wearing it on St. Patrick’s Day might have been dangerous in some quarters as when TheWearing of the Green reported, in reference to the shamrock, that
“… It’s the most distressful country that you have ever seen For they’re hanging men and women for the wearing of the Green.”
5The Rights of Man, by John Sheils. The air to which it is most commonly sung is that of the Irish Language song Eanach Cuain/ Anach Cuan but I have composed an original air for it and sing it a little faster than the song about that boat sinking tragedy.
On 26 April 1937, the Basque town of Gernika was bombed during the Spanish Anti-Fascist/ Civil War on the orders of leaders of the military-fascist coup against the elected Government of the Second Spanish Republic.
The townspeople remember this in an annual candlelit procession.
In the foreground, panels in Gernika with contemporary photos of the bombing destruction; in the background the stage in front of the Kultur Etxea (the Culture Building) with performance. (Photo: D.Breatnach)
Wikipedia gives the numbers of dead as between 150 and 1,650, a huge variance reflecting the politicisation of the historical event very much still in the present.1 The military-fascists were the victors and a four-decade fascist dictatorship ensued, never overthrown but amended in the 1980s.
Another source agrees with the higher figure and points out that a third of the town’s population then of 5,000 inhabitants, were either killed or injured.2
A tradition has grown to mark the bombing with the sounding of a siren at 4pm, the time when the bombing began. The siren sounded this year is a survivor from the Astra handgun factory of the time which strangely, was recently discovered in Catalonia and returned to the town Council.
In the evening, outdoors theatre presentations are held and the town centre is circled in procession by people carrying lit candles, led by a group carrying a giant Basque flag. I was fortunate (and honoured) to be invited by a Basque friend this year to participate in both events.
Four young women ballet dance as part of the performance. (Photo: D.Breatnach)
BOMBING AND LIES
The actual bombing was carried out by external fascist allies, the Nazi German Luftwaffe’s Condor Legion and the Fascist Italian Aviazione Legionaria, under the code-name “Operation Rügen”. It was one of theearliest cases of the mass-bombing by air planes of an urban population.3
It has remained infamous for that reason but also because the Catalan artist Pablo Picasso made a famous painting about the atrocity, though he called it by the Spanish-language name for the town: “Guernica”. Planes also carried out strafing runs over fleeing civilians, shooting them down.
Gernika bombing panel.
As has become a regular facet of fascism, the military-fascists lied, denying culpability. In a more specific kind of fascist lying, they tried to blame the damage on arson by their opponents, i.e by antifascists. An English journalist reporting on the war for the London Times went to investigate.
He was George Steer and provided evidence from bomb fragments and eye-witnesses that the bombing was by fascist planes.
Gernika bombing panel.
Despite the known active support of the fascist countries for the military uprising, the western powers promoted ‘non-intervention’, even blockading assistance to the embattled Republic. The Soviet Union and socialist Mexico were the Republic’s only external allies.
Historians since have argued about whether there was a straightforward military rationale for the bombing or whether it was a question of terrorising the Basque people. It is undeniable that the 26th was a market day and that Gernika was of particular national historical importance to the Basques.
Gernika bombing panel.
Gernika is in the Basque province of Bizkaia, which had joined in with the Second Spanish Republic in opposition to the military-fascist coup attempt, as had Gipuzkoa and Alava provinces – the latter however was taken quite early by fascists.
The remaining Basque province inside the Spanish State (there are another three inside the French state) was Nafarroa (Navarre) where the national Carlist movement was reactionary and joined the fascists, their militias murdering around 1,000 Nafarroan Republicans and Socialists.
Gernika bombing panel.
The military-fascist uprising, supplied hugely with armaments, transport and personnel supplies overwhelmed the isolated Second Republic and all the areas that had stood by the Republic were placed under military occupation, followed by the worst repression of all.
Gernika and surrounding areas were occupied by Spanish, Italian and German troops and the whole Spanish state, after April 1939, entered four decades of dictatorship under General Franco. After a while, resistance broke out in strikes and in armed guerrilla struggle.
Gernika Bombing panel.
But to commemorate the bombing of Gernika in a broad appropriate and popular act only became possible some years after the death of Franco in 1975.
ANNUAL COMMEMORATION
In addition to the public performance of theatre, dance and music, the people bring candles or collect them let and walk in procession around the town, led by a group holding a spread giant Ikurrina (Basque flag).
Small section of the audience. (Photo: D.Breatnach)The audience become part of the performance as they collect candles to begin the procession around the town. (Photo: D.Breatnach)Section of the parade near the start of the procession. (Photo: D.Breatnach)These young women stood there with lit candles at the beginning of the procession, perhaps signifying renewal. (Photo: D.Breatnach)
People in various parts of the Spanish State had been pushing for recovering historical memory, commemoration of events and disinterment of mass graves, whether secretly or in the open. In 2017 a number of groups working in historical memory got together in the Gernika Lumo area.
Their intention was to coordinate their efforts so that Gernika would become a focus for considering aspects of justice and peace, not just in the Basque Country but internationally. Among their objectives was the relocation of Picasso’s “Guernica” painting to Gernika itself.4
While the current annual commemoration then has been developing for only five years, work has been going on by constituent groups and others for years before that and, of course, the inspirational events occurred 86 years ago in what some consider the opening stages of WW2.
These commemorative events would be of great importance in any conceivable period but are more so in the current one of the rise once more of fascism across the world.
End.
Unfolding the giant Basque flag. (Photo: D.Breatnach)Half-way around the town centre. (Photo: D.Breatnach)A male dancer in traditional costume performs the honour dance, the ‘aurresku’, caught here in one of the high kicks that are part of the dance. (Photo: D.Breatnach)The female dancer in traditional costume also dances the aurresku but not caught performing the high kick here. (Photo: D.Breatnach)Some of the candles returned after the procession. (Photo: D.Breatnach)
3It is often quoted as the first such case but it wasn’t: On 29 March 1936, Italian Fascist planes bombed the Ethiopian city of Harar. Seeing Gernika as the first may represent a Eurocentric viewpoint. Coincidentally, journalist George Steer covered that war also.
4The painting is permanently on exhibition in Madrid, 422 km. away.
A deadly disease has struck some people in Ireland, affecting tendons in the legs, control of the tongue and causing partial amnesia. By a strange twist, some of those affected are attracted to the very site of the first outbreak of the disease.
The effect on the tendons in the legs of those affected is dramatic: they can no longer stand up straight and find themselves bending a knee or even collapsing on to both knees, the tongue protruding in bizarre licking motion.
Less visible but in many ways more striking is the amnesia effect. Those affected lose memories of parts of what they learned in school or what they themselves thought and said in the past – even in recent years.
According to Dr. P O’Neill of the Institute of Research and Adjustment, a new symptom was observed recently: “Affected people spent four hours staring vacantly at a film of some anachronistic ritual”.
Dr. T.W.Tone, who has been studying similar outbreaks in the past observed on the affinity of the disease for people of higher social classes: “No-one is guaranteed immunity but it does seem that the lower the social class, the less likely the person is to contract this disease.”
Commenting on the low recovery rate of those who contract the disease, Dr. J.Connolly pointed to the crucial importance of prevention, for which community programs of education can be very effective. “We rely especially on Volunteers,” he said, “men and women who are dedicated to preventing the spread of this disease.”
Revolutionary greetings on the First of May! It is International Workers’ Day, for recalling of the struggles of working people down the centuries past and of resolution to carry the struggle forward until we succeed in building and defending a socialist society.
On that Mayday too we are aware that in some parts of the world, those wishing to mark the date in public will be subject to intimidation or worse: arrest, baton charge or being fired upon. Possibly even trial and death sentence.
HISTORY OF MAYDAY
The day dates from an incident in Chicago 1886, USA, when trade unions and socialist groups of various kinds organised a campaign in many cities of the USA to exchange the common 10-hour1 working day for the 8-hour day. May 1st was set for the start of the campaign
On May 3rd in Chicago, a city central to the campaign for an eight-hour working day, a demonstration as part of the campaign took place outside the McCormick Harvesting Machine company. The police opened fire on striking workers, killing one of them and injuring many.
The anarchists and anarcho-syndicalists organised a demonstration for May 4th to protest the killing of workers. When the police advanced on the peaceful crowd ordering dispersal, a bomb was thrown at them and police opened fire on the crowd, some of whom returned fire.
Some of the police are believed to have shot some of their colleagues by mistake.
Sixty police were injured and one killed; the police chief gave his opinion that more than that number of demonstrators were injured. The media was mostly hostile and many demonstrators wounded would have feared to attend hospital for fear of arrest or worse by police.
Contemporary engraving of the seven originally sentenced to death (Image: Wikipedia)
Subsequently, amidst a wave of police repression, including raids on union halls and people’s homes, eight Anarchists were framed, charged with conspiracy to murder and convicted. One of them was sentenced to 15 years in jail.
The sentences of Schwab and Fielden were commuted to life imprisonment. Linng took his own life in jail but August Spies, Albert R. Parsons, Adolph Fischer and George Engel were hanged by the Chicago State authorities.
Artist’s impression of the hanging of the four (Image: Wikipedia)
In 1889 the (Second) International Workingmen’s Association, a federation of trade unions and socialist organisations, agreed that in memory of that struggle and its martyrs, the First of May should be marked by all socialists around the world as International Workers’ Day.2
The site of the incident was designated a Chicago landmark in 1992 and a sculpture made in 1893 was dedicated there in 2004. In addition, the Haymarket Martyrs’ Monument was designated a National Historic Landmark in 1997 at the defendants’ burial site in Forest Park.
THE FIRST OF MAY BEFORE THAT
In European agricultural society the First of May was celebrated firstly as a pagan festival and later as an allegedly secular one or named for a Christian saint. It celebrated the coming of summer, of growing of crops and of livestock.
Industrial workers originated in agricultural societies or, in the case of early miners, were located near to such. It was natural that they should participate in such festivals and also even generations later create their own around a similar calendar.
European settlers in the USA, many of them from agricultural societies3, brought those traditions with them. That was probably one of the reasons for the date of the Chicago demonstration, although certainly there had been others on other dates.
MAYDAY IN IRELAND
My father took me as a child on my first Mayday march in Dublin. He was an active member of the NUJ and some members of his union and of others participated in a small march through the city centre led by a brass band.
Returning to Ireland in 2003 after decades working in England and marching there on May 1st, I was disappointed by the very small size of Mayday demonstrations in Dublin, though I participated in some and on at least one occasion as part of a Basque contingent.
The oppositional movement to the status quo in Ireland, because of our history of anti-colonial struggle, is dominated by Irish Republicanism. And though all of that movement’s parts would claim to be socialist too, the First of May is not of great importance in their annual calendar.
This is unfortunate because the mass of Irish workers who are not members of the Republican movement need leadership for their class and also, as it happens, most Irish Republicans are workers. And practically all immigrants are workers too.
While fighting for an independent Ireland, do we as workers want to exchange one group of exploiters for another? And is a struggle for an independent Ireland even remotely winnable without enlisting the working class fighting as a class in its own class interests?
James Connolly thought not and our history since his day has certainly attested to the correctness of his view.
NATIONAL HOLIDAY?
On 1st of May for years I took the day off work – unpaid, of course and went into the centre of London, the city in which I was living and working. My destination was usually Hyde Park Corner and if I was then in an organisation I met up others and if not, just joined in as an individual.
Thousands of people met there to rally and perhaps to march and I was aware that around the world not just thousands, or hundreds of thousands but millions were marking that day also. As a day to recall struggles in their own particular countries and in solidarity with others around the world.
Generally the various organisations and tendencies marched with those of their own affiliation but in the same demonstration, with the exception of the Workers’ Revolutionary Party, which on at least one occasion marched in as everyone was leaving.
The WRP was an extremely internally dictatorial and externally politically sectarian trotskyist organisation that at one time up to the mid 1980s was probably the largest socialist organisation,4 certainly outside the ranks of the Communist Party of Great Britain.
The latter organisation, with the support of some other socialists, many of them left social-democrats, began to push for Mayday to become a national holiday, an objective they achieved in 19785 (followed by the Irish State 15 years later)6.
So now I could go to the demonstrations and not lose pay. Great, right?
No, not really. For a start, the holiday was no longer on May 1st but instead on the nearest Monday to the date. More importantly, people tended to treat it as a holiday rather than a day of international workers’ solidarity. Of course people are entitled to holidays but the essence of the day was gone.
And rather than being larger, the demonstrations grew smaller.
Sculpture made in 1893 known as The Haymarket Martyrs’ Monument (Photo: Wikipedia)
A DAY TO RECALL AND AVOW WORKERS’ STRUGGLE
This is not a day for class collaborationists, politicians or union leaders who try to undermine the struggles, water down demands and act as the ruling class’ police on union activists. It is a date for those at minimum in support of militant resistance.
The essence of the day is what we need to keep. A day upholding our struggle, that of the working class against its exploiters, native and foreign. A day remembering our long history of struggle, of victories and defeats, of sacrifices and why the colour of the workers’ flag is red.
It is a day to remember our internationalist duty of solidarity, not as charity or altruism but as partners in struggle across the world, as on a picket line or demonstration we would shield the person beside us and strike out at the company goon, fascist or policeman attacking us.
And rightfully expect the same from those next to us as we ourselves are the subject of assault.
End.
Current mural in Portugal
Footnotes
1That was for a six-day week and 14-hour days were not unknown and in rural areas, even a seven-day week.
2Five years later, U.S. Pres. Grover Cleveland, uneasy with the socialist origins of Workers’ Day, signed legislation to make Labor Day—already held in some states on the first Monday of September—the official U.S. holiday in honour of workers. Canada followed suit not long afterward.
3That would certainly have included most Irish, Italians, Sicilians and East Europeans in the 19th and early 20th Centuries.
4The WRP was the result of a split in socialist organisations and by the mid-1980s was disintegrating in many smaller organisations. It exists still in name but as shade or sliver of its earlier form.
5May Day became an official public holiday all across the UK in 1978 with provisions for it being made in the Banking and Financial Dealings Act. Prior to that time it had been a holiday only in Scotland. The May Day Bank Holiday was instituted by Michael Foot, then the Labour Employment Secretary to coincide with International Labour Day.
6In the Irish State, the first Monday of May became a public holiday following the Public Holiday Regulations 1993 Act. The holiday was first observed in 1994.
Earlier this month I attended a group singing in Basque, a language of which I only know a few phrases, as we walked through streets of the town of Bermeo, in Bizkaia province of the Basque Country.
I was invited by one of the organisers to whom I had been introduced the previous evening by a Basque friend as we walked on an errand through the narrow streets. At the appointed time and place I met the walking singers and about four guitarists, male and female.
Around 40 mostly women, the majority ranging in age from middle-aged to elderly with a scattering of teenagers met in the Town Hall square. Unusually, the Basque ikurrina (national flag) hung from a flagpole there without the legally-required presence of the Spanish State’s flag.
Singing around the port area
Spanish State law decrees that its flag must accompany any others on or in front of municipal buildings throughout the state, be they Basque, Catalan, Galician or other. And that the State’s flag be elevated higher than the others.
However, the municipal building was damaged by fire, it is not open for ordinary business while being repaired, so …
The singing group, Kanta, Kanta Lorue (‘Sing, Sing, Parrot’) was addressed at some length by a woman, apparently their Secretary or Chairperson with I guessed, from the names of towns and dates, a schedule for the month or so ahead. At least one location named is across the border.1
Each of the participants had a songbook or the lyrics saved into their Iphones or tablets and I was loaned a songbook by my contact, who was one of the guitarists. A local man (who could have been Irish by his features) led the singing with great energy, throwing his whole body into the role.
Picking up the airs, I joined in singing the lyrics in Basque of which, as noted earlier, I speak only a few phrases2. This is quite easily done as, like much of Irish, knowing the sound of the vowels one can read the words without knowing what they mean.
The consonants too are simple (unlike in Irish) providing one remembers that TX is pronounced like the TCH in English and X as SH; the J as the English J (not usually as the Spanish J, pronounced like the Irish lenited C, i.e Ch) and that the H is silent (as in Spanish and French).
Pronunciation of individual words is not the problem but what can be difficult is that the Basques often cram a lot of syllables into one line. At times I laughed helplessly as I stumbled to a halt while the rest of the singers pronounced each word to the air, passing on to the next line without difficulty.
Photo of some of the singing group from their Facebook page which is however unused with part of the port harbour visible behind (and also some banners that seem to be the work of the Amnistia prisoners’ solidarity group).
The group proceeded down to the port where the singing continued outside one tavern, then outside another (some wine and beer glasses appearing in the crowd); from there on to the central park area, stopping outside two more pubs.
I am given to understand that the themes of the songs were a mixture, as on might expect, of love for the land, the people, romantic love, seafaring and a few of opposition to foreign occupation and fascism (without naming any names!).
Sometimes the singing included some doing harmonies and once of different sections of the group singing one line behind the others.
Recovering from being unwell and feeling tired, I enquired politely how many more stops we were due to make. “Only a few more” I was assured but it soon became clear that I was being teased, this was the last stop. And here one of the guitarists was urged to play and sing an Irish song in English.
After a little reluctance, he did so and it turned out to be The Wild Rover3ballad. I sang along and soon took over the verses as, to my surprise, I recalled lyrics I had not sung in probably over two decades, with some of the ensemble joining in on the chorus. Then it was agur, gabon and etxera.
There are around 140 such singing groups throughout the Basque Country, one of the participants told me, some meeting monthly, some more often and others still only on special occasions (such as local festivals). The accompanying instruments too may vary.4
The occasion was an enjoyable one for me and seemed so for the other participants, who take to the local streets one evening a month. This is an activity we in Ireland could easily emulate: we have probably many more songs (at least in English) and likely more musicians than do the Basques.
End.
Footnotes
1The Basque Country consists of seven (zazpi) provinces (zazpiak bat = ‘the seven [are] one’), three currently in the French state and four currently in the Spanish state.
2Although my mother was born and raised in the Basque Country, neither she nor her mother spoke the language and her father was German. The language was forbidden during the Franco dictatorship of four decades and her part of the family may not have had much Basque nationalist feeling. As a result, the language I learned from my mother is Castilian Spanish, with which I can converse with Basques from the Spanish state, though I try to use whatever Basque I have learned since. Hori da.
3In case there should be others, this is the one with the opening line of I’ve been a wild rover for many’s the year … Although it has been in the Irish repertoire for centuries, it’s actual national origin is unclear.
4For example, the Taberna Ibilitaria group in Bilbao includes acoustic and electric guitars, txistu (3-hole Basque flute), ordinary 6-hole flute or whistle (which they call “Irish”), piano accordion, trikitsa (small diatonic accordion) and pandera (small open one-sided drum like the tambourine but without the ringing pieces).
rebelbreeze 
