reflections on Misneachd’s Radical Plan for Gaelic

My first encounter with (Scottish) Gaelic, or Gàidhlig, was at a mòd in Vancouver, Canada. A friend brought me along to this song and cultural festival and promptly introduced me to his Gaelic teacher, explaining to him that I spoke Irish, that other Gaelic. With a little effort, we were able to converse fairly naturally, each of us speaking our own language. At one point he was explaining the particulars of how people use different words on different islands and I noticed him using the word can, which in Irish means “sing”. To me, it sounded like people sing one word on a certain island but sing another word somewhere else. I attempted to clarify, and the exchange that ensued went something like this:

“Wait, so can means to say? Then how do you say to sing?”


“Oh, okay, for us seinm means to play an instrument.”

“For that we say cluich.”

“Okay, we also have that word, but for us it means a game. How do you say play, as in play a game?”

“Also cluich, but you can say iomairt for playing cards.”

“We use imirt for playing any game or sport.”

…and on it went. We skipped back and forth between shades of meaning that almost but never quite matched up. Though we did finally conclude that súgradh and sùgradh did indeed mean the same thing—to play in general, like how children just play. Or better still, how we were playing in the interstice between our languages.

My second encounter with Gàidhlig was also in Canada, though at the opposite end of the country on Cape Breton Island. As was also the case in Vancouver, I was impressed with how much Gaelic many Scottish-Canadians knew, even if only song lyrics—they had a lot of songs memorised. The language seemed to be such a focal part of the Scottish diaspora experience, much more so than in Irish-American and Irish-Canadian communities I’d been a part of. It gave me the impression that Gàidhlig must be quite strong in Scotland. However, these experiences turned out to be a bit misleading, as Gaelic has probably less than 60,000 fluent speakers and is under an enormous amount of pressure in modern Scottish society.

Screen Shot 2018-11-26 at 20.33.15.png “Scotland without Gaelic, Scotland without a soul!”

In fact, this kind of false, perhaps naïve positivity that one can gain from token or ceremonial language use, is a point of warning in a Gaelic language revitalisation proposal published recently by Misneachd, a grassroots organization formed in 2016 with the aim of promoting and strengthening Gaelic in Scotland.

Misneachd cautions against looking at the current situation of Gaelic in Scotland as anything other than an urgent crisis that requires radical intervention if it is to survive at all as a community language of future generations. Their proposal comes in response to the National Gaelic Language Plan 2018-2023, drafted by Bòrd na Gàidhlig, which Misneachd basically deems too little too late. While they do not reject everything mapped out in the plan, their own 100+ page response contains a comprehensive set of suggestions and strategies that call for a much more serious response to the state of the Gaelic language: stronger determination, higher demands and more drastic action. In short, more radical.

I personally find Misneachd’s Radical Plan for Gaelic very inspiring and think that any community involved in revitalizing or reviving their traditional language could benefit from the empowerment and spirit that Misneachd embodies. After reading all of their suggestions, two overlying perspectives stuck out to me as very important and unfortunately often overlooked in language revitalization programmes: comprehensive care for the community and advocating for the linguistic rights of the community.


Misneachd’s community-focused approach is nothing short of logical, practical and just good planning. However, this basic unit of society is often not given its due attention in language revival movements, perhaps due to its overwhelming scope. Indeed, “community” involves every aspect of our lives and the task of community reform or care can seem simply too daunting to take on. True to their name, though, Misneach (Gaelic for ‘courage’) argues against shying away from such a large task, instead advocating for grassroots organization and efforts, building from the ground up.

The focus of many language revitalization or reclamation programs has been bilingual education. Often the logic behind this is that the younger generations will learn more easily and will be the ones to carry on the language in the future. The problem with this, as Misneachd’s report points out, is that if the language is only used in schools and does not establish itself as the default community language, there are no real chances of its long term survival into the future. And in order for a minority language to be the default in a community, two thirds of the population must speak it fluently; otherwise it just won’t stick (p. 35). This certainly will not happen through bilingual education in schools alone. Therefore, a broader approach that involves the entire community is needed.

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Plan Radaigeach airson na Gàidhlig, p. 6

Among adult speakers, one of the biggest worries about Gaelic is that it is transitioning ever more rapidly from being a community language to a network language. This means that the major hubs of language use are no longer established and sustainable (usually rural) communities that speak the language naturally and produce new generations of speakers, but rather mobile, non-tangible communities of mostly adult L2 speakers that network and create events or spaces in which to use their language, but rarely manage to incorporate the language into every stratum of their daily lives. A good example of this can be seen in online communities, which—no doubt—are invaluable for their help in bridging geographic distance and giving more people access to media, instruction and resources in minority languages, but a Facebook group on an online message board cannot replace a live, in-person community. More importantly, as Misneachd’s report points out, network communities have been shown to fall short of true language revival (p. 9).

In order to put more effort and resources towards community building around Gaelic language revitalization, Misneachd recommends mandatory language plans for any area with a 20% or more Gaelic-speaking population. This would ensure that the country is keeping track of and utilising significant populations of Gaelic speakers as well as seeing that they get the support that they need to connect with neighbours and other community members in their language, to ensure that their children can be educated in their language and to maintain or grow the numbers of speakers. Such language plans would include strategies for increasing Gaelic usage and visibility in the arts, school system and local economy as well as increasing access to (subsidized!) Gaelic language classes for adults. To carry out these plans, full-time language development workers would be stationed in every Gaelic-speaking community in Scotland.

In addition to supporting existing Gaelic-speaking communities, Misneachd also calls for the radical creation of new residential communities. Using the Gaeltacht community of Shaw’s Road in Belfast as inspiration, they propose the establishment of ecovillages, communes, community-run estates and new planned (Gaelic-speaking) villages, such as Kilbeg on the Isle of Skye. Many of these communities could be centered around a project or business model that may have nothing to do with Gaelic but would be carried out in Gaelic, integrating the language naturally into the local economy and creating Gaelic-speaking jobs outside of the bilingual education system. Such structures could also engage in master-apprentice programmes whereby a younger individual is paired with an older native speaker to learn a trade through the medium of Gaelic. Not only does this make the language more viable and relevant for younger speakers, but it also provides opportunities to combat the loneliness and trauma that many older speakers experience living in rural areas, detached from their native language.

At this point, most people are probably thinking that this all sounds great in theory, but how will it be funded? This is, of course, a real concern, and without financial support from the government, most of the above would probably not be feasible. Affordable housing and land purchasing schemes are needed to even make it possible for many people to remain in Gaelic-speaking regions, let alone move there. Language plans must be funded, and language officers must be paid. Teachers must see some financial incentive for the extra effort of entering Gaelic-medium education. Bilingual schools must receive the same level of support and same quality of resources that English-medium school receive. And Misneachd does not shy away from this reality, but instead makes a compelling argument for why it is the government’s duty to make this funding available and the Gaels’ right to receive it.

linguistic rights

Minority languages generally face the challenges that they face because they are grossly undervalued—both by society at large and even the speakers themselves. Part of Misneachd’s appeal is that they are so unapologetic in their demand for recognition of the value of their language by the government and Scottish society in general. The report talks about the pressure that Gaels feel under the encroachment of mainstream culture. Every day they are denied their rights to a traditional way of life and must bow to the wishes of the English-speaking majority. Misneachd describes this simply as cultural genocide, referencing the UN’s definition of the term.

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Plana Radaigeach arson na Gàidhlig, p. 32

In practical terms, Misneachd advocates pushing back against this force simply by no longer settling for unidirectional bilingualism—i.e. the phenomenon whereby all Gaelic speakers are expected to speak English when even just one English speaker is present, but no English speaker is ever expected to have any knowledge of Gaelic whatsoever, much less accommodate the Gaelic speakers present. In fact, Misneachd’s goal is 100% bilingualism in Gaelic-speaking areas for anyone resident there for more than 5 years. This would be encouraged with 6 months of free, full-time language instruction for new residents. For children in areas such as the western isles, English-medium education would be phased out altogether, and special attention would be given to heritage speakers, who may have a solid passive understanding of Gaelic but are English-dominant and come with their own unique set of needs in adapting to Gaelic-medium education. This is indeed controversial, but such is the urgency of the current situation of Gaelic in Scotland. To effect any lasting change, society must adapt to accommodate the language. Misneachd’s proposals are meant to be a wake up call and a call to radical action.

Naturally such heavy demands much come from a place of great self-worth and empowerment. To me, this is Misneachd’s strongest and most compelling point. They call for recognition of Gaels as an ethnic minority, due all the protections and rights that come with such a designation. As an ethnic minority, Gaels could have legislation to protect traditional ways of life, preventing big business or the government policy from interfering with the local economies that sustain traditional communities. Gaels would also be protected against hate crimes. Sadly enough, speaking Gaelic still can result in acts of violence, harassment and vandalism. These acts should not only not be tolerated, but should be prosecuted and treated as series acts of cultural genocide. When put in these terms, it is hard to deny the Scottish government’s moral obligation to protect and support the traditional ways of Gaelic Scotland, language included.

Democratic political autonomy should also be secured for the Gaels. Misneachd makes reference to the Sami Parliament as a possible model for how Gaels could have more power in issues that affect their existence and certainly the existence of their language. Gaels are always used as the emblematic face for Scotland. Bagpipes, tartans, kilts and even the Gaelic language are used to draw in tourist revenue and promote an attractive national image, distinct from the rest of the UK. In exchange for this, though, those actually trying to live this traditional lifestyle are brushed aside, expected to compromise and abused when they speak up for their rights. Misneachd is absolutely correct when they say that Gaelic IS a political issue. I believe that trying to play down its political significance means complacency with the situation at hand and turning a blind eye to the systematic and intentional suppression of a very important piece of world heritage.

Now is not the time to rest on one’s laurels. Gaelic speakers have the right to exist as a true community in their native land. Securing this right and maintaining these communities will be a struggle, but aiming high is the only way it will ever happen. I’ll end with one final point that I was really happy to see in Misneachd’s report:

We should remember that the struggle for Gaelic and other minority languages is part of the wider struggle for social justice, human rights and protection of the environment. Gaelic speakers must stand in solidarity with other progressive movements in Scotland and across the world – including but not limited to other language movements. (p. 97)

I think this demonstrates that this small, grassroots group knows the magnitude of the challenges it faces but draws strength from the fact that they are not alone in their struggle. This is one of the most important lessons that language revitalization and revival projects around the world could learn from. The battle begins right where you are standing, but a wealth of support can be found far and wide.

A copy of Misneachd’s Radical Plan for Gaelic is available for free here.

comparing Breton and Irish, part 2 – the outer struggles

Having looked at the structure and lexicon of Breton and Irish a bit, it is easy to see the relationship between these two celtic cousins. Considering that languages can only evolve so fast it is no surprise, even after centuries of separation, that historically related speech communities would still have some degree of linguistic kinship. What I find more interesting, though, is that despite several hundred years of separate social, political, and cultural development, Breton and Irish find themselves in very similar situations in the modern world, sharing many of the same challenges and difficulties. I believe this helps us to see that, circumstances aside, the plight of any minority language generally boils down to a few key social, political, and financial disadvantages and/or injustices.

As an Irish speaker, I feel an immense amount of empathy for and solidarity with the struggles of the Breton speaking community. I hear about different ways in which the use of Breton is condemned, judged, or mistrusted, and it sounds just like Irish speakers relaying their own experiences—so similar are the stories. I hear about the frustration felt by speakers of a language for which there is wide public support in theory, but very narrow support in terms of action or government intervention. The frustration is familiar as it seems to be a topic of conversation every time I turn on Raidió na Gaeltachta or read Tuairisc. Ultimately, what I am witnessing are the effects of the shared trauma of having the mother tongue stripped away from entire generations of speakers over and over again until the remaining generation of young native speakers is just barely holding on for survival.  

Taken from reddit user targumures


In a seminar I attended in Quimper last summer, an interesting point was made about the first stages in the decline of Breton, and probably of any language. The beginning of the language’s decline was marked by the loss of the native language elite. That is, once the language was no longer spoken by the upper classes of society, the damage was probably irreversible and would only worsen.

Breton was the primary language spoken in Brittany, and it was even the language of the nobility up until the 12th century when political instability led to shifts in power and an increase in the use of French. Scholars say that once the language ceased to be spoken by the nobility and French gained political and economic clout, that constituted a tipping point for the Breton language, after which it would only see a steady decrease in numbers of speakers.

The same might be said of Irish, though the tipping point would have been reached a bit later in the 17th and 18th centuries. With the colonization of Ireland by England, Irish fell further and further into disuse in the eastern parts of the country around urban centers and seats of government. The Irish people came to see English as the only vehicle out of farming and poverty and thus equated it with “progress” and “the future”. Though many claim that the Irish language played an important role in the modernization of Ireland, the language shift had already begun and the point of no return may well have been reached long before the so-called “Great Famine” when devastating numbers of Irish-speakers were lost to both starvation and emigration.

The importance of the “native language elite” is very understandable in the contemporary context of language loss. Time and time again, we see that the educated gentry turn to dominant languages—languages of the colonizer—such as English, French, Spanish, Chinese, or Portuguese. Meanwhile the fate of smaller, more local languages rests on the shoulders of the disenfranchised, geographically isolated, and oppressed. Without currency among the elite, these languages become associated with the past, a lack of education, a lack of opportunity, and poverty. People begin to see their language as something that is holding them back.

The result of this for both Breton and Irish was that the languages became tied to smaller and more isolated communities, eventually falling out of use in the public realm in general. Breton and Irish were languages of the home or, at best, of the village, seldom used with outsiders unless sufficient trust or in-group rapport had been established.

Such insularism was reinforced by the penalization, even criminalization, of both Breton and Irish by the French and British governments respectively. In British-occupied Ireland, Irish-speaking school children were often forced to wear a bata scoir around their necks. This was a wooden dowel or stick on which the schoolmaster would carve a notch every time the child was caught speaking Irish. At the end of the week the notches were tallied up and the child was punished, most likely beaten, that many times.

In Brittany, a similar technique was employed by the French, whereby a simple object such as an iron ring, tin can, or wooden shoe was deemed le symbole or la vache and was hung around a child’s neck as a humiliating punishment for speaking Breton in school. In a sinister twist, the only way a child could get rid of le symbole was to report another child for speaking Breton, and at the end of the day the child who was stuck with le symbole would be beaten or assigned manual labour. This naturally turned the children not only against their language but also against each other. Incidentally, this type of punishment remained in practice well into the 1940’s.


The younger generations had the language literally beaten and shamed out of them, and this is where the issue of trauma really begins. These two languages became associated with suffering, shame, judgement, inferiority, and servitude. The physical and psychological violence inflicted on entire generations of people in both countries is hardly ever acknowledged, much less processed or deconstructed by the subsequent generations, and as a result, there really does seem to be something pathological in the modern day relationships of Brittany and Ireland to their own languages.

Part of the reason that Breton and Irish are not spoken more in the public realm is the amount of shame (or other dysfunctional emotions resulting from shame) tied to the languages themselves and then, ironically, to one’s own inability in speaking them. If you try to speak Irish to a stranger in Ireland, you can expect a range of resentful responses from an annoyed “Why don’t you just speak English?” to a defensive “Who do you think you are?” or even “You think you’re more Irish than me?” You might also find a few people willing to go along with it, but mostly people will just be annoyed.

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Comment under a poll: When was the last time you spoke Irish?

In fact a recent tweet reveals just how much disdain people still endure for speaking Irish in public or even having Irish-language names. Again, this is intolerance by Irish people in Ireland for a language that is called…Irish.

In Brittany I was told of younger Breton speakers in the past complaining that they had a hard time using Breton with older speakers because the response was often: “I CAN speak French, you know. I’m not stupid.” In both cases, there is an incredible amount of linguistic dysfunction and insecurity in the presence of these languages. Ultimately this stems from the historic lack of value put on Breton or Irish and an ingrained notion that these languages are good-for-nothing dead-ends that only highlight one’s otherness rather than one’s place in a community.

I believe that these injuries constitute a community trauma, the effects of which are still present today. The communities have essentially been gaslighted into believing that the abandonment of their language was actually in their best interest. This applies just as easily to younger generations who grew up entirely without their language. They are still programmed to subconsciously believe that they are better off for having English or French as their first language. Programming like this fuels the “betrayal” mechanism of trauma, which allows the community to ignore the fact that they were wronged, much as an abused child blocks out the abuse of its caregiver for the sake of survival, as a coping mechanism. People often say “it’s a shame” that they don’t have the language of their grandparents, but they have been trained to believe that the dominance of English or French was ultimately for their own good. In an individual, this kind of thinking on a subconscious level keeps the trauma alive as it manifests in other areas of the psyche. One must wonder if something similar happens collectively on a community level. Does the trauma of previous generations with a language necessarily have an effect on the younger generations’ receptivity or inclination to learn it?

ablamour m'en deus komzet brezhoneg
“Because he spoke Breton!”

The trauma of language loss has not gone unnoticed by those working in the field of medicine in Brittany. Professor Jean Jacques Kress, from the faculty of medicine at the University of Brest writes:

Les grands parents parlent le breton, les parents sont bilingues et les enfants ne parlent que le français. En fait, la perte est intergénérationelle. Elle diffuse dans l’inconscient et est donc non brutale comme certains ont voulu le faire croire. On peut néanmoins, en se fondant sur l’observation psychiatrique, préciser de quelle nature est cette perte. On remarque en effet, nettement, une difficulté plus grande d’expression portant tout particulièrement sur l’affectif, les relations inter-humaines et la sensibilité individuelle. C’est ce que nous appelons l’alexithymie. Il n’est pas impossible, que cela soit une composante de la tendance à la dépression caractéristique des Bretons.

(The grandparents speak Breton, the parents are bilingual and the children only speak French. The loss is actually intergenerational. It diffuses into the unconscious and is therefore not violent as some would have you believe. Nevertheless, based on psychiatric observation, one can specify the nature of the loss. One can actually notice greater difficulty in expression in terms of emotions, human relations and individual sensitivity. This is what we call alexithymia. It is not impossible that this may be a factor in the tendency towards depression that is characteristic of the Breton people.)

And in fact, statistics show that Brittany has particular struggles with mental health. The rate of depression is measured at 20% above the national average and the rate of death by suicide is 65% higher than the national average.

Furthermore, substance abuse plays a role as well. Compared with the rest of France, there are 43% more alcoholism-related deaths before the age of 65, and Bretons are 80% more likely to experiment with heroin.

Marcel Texier, former president of Bretons du Monde (OBE), reflects on the link between these social problems and the loss of language:

De nombreux psychiatres ont établi une corrélation indiscutable entre la prévalence de l’alcoolisme et du suicide en Bretagne et la dévalorisation et la perte de la langue. Dieu merci, les choses sont en train de changer. J’en parlais, il y a quelques années, au Docteur Guy Caro, co-auteur d’un livre sur le sujet. “Le tableau est moins sombre qu’il y a quelques décennies”, m’a-t-il dit, “manifestement, dans la mesure où la langue bretonne, l’identité bretonne se portent mieux, l’alcoolisme régresse.”

(Many psychiatrists have established an indisputable correlation between the prevalence of alcoholism and suicide in Brittany and the devalorization and loss of the language. Thank god, things are changing. I was talking about it a few years ago with Dr. Guy Caro, co-author of a book on the subject. “The situation is less bleak than it was a few decades ago,” he told me, “clearly, as the Breton language and the Breton identity fare better, alcoholism decreases.”)

It is not surprising, that we can see similar phenomena in Ireland. A UNICEF study last year revealed that Ireland has one of the highest teen suicide rates in the European Union, yielding 10.3 suicide per 100,000 as compared with the national country average of 6.1. On top of that, nearly 40% of drinkers in Ireland typically binge while drinking, and for almost a quarter of them, this is a weekly occurrence. These problems are no doubt multi-factorial, but one cannot ignore that they can more or less be expected in communities that have had their language taken away.

One report by Hallett, Chandler, & Lalonde notes a significant correspondence between aboriginal language knowledge and lower youth suicide rates in First Nations communities of B.C., Canada. Ghil’ad Zuckermann and Michael Walsh go further in their paper on Barngala language revitalization in Australia and discuss language as central to a people’s well-being, drawing a relationship between language gain and increased mental health.

Xavier Grall

The outspoken Breton poet Xavier Grall touched on this theme in writing about his own experience outside of his language. Grall grew up in Paris but eventually renounced city life and moved back to Brittany to live off of the land and raise his family. He struggled immensely with not knowing the Breton language and wrote and debated extensively about its centrality to the Breton identity, albeit in French. He referred to the state of living outside of one’s own language as “cette atroce division mentale”—this agonizing mental division.

Nous sommes condamnés au dédoublement. Tous. D’abord, nous avons la malchance d’écrire dans la langue française. Nous avons cette tare de ne point connaître la langue de notre personnalité. Ensuite, nous vivons de la France qui fut, paraît-il, notre mère ! A Paris, ce dédoublement peut aller jusqu’à la folie. (…) Les équivoques sont constantes. La gueule double de Janus. Au risque de passer pour félon aux yeux des uns et des autres.

(It is our curse to have to live as divided beings — all of us. First because we must unfortunately write in the French language, since we suffer from the shameful affliction of not knowing the language of our own personality. Secondly, we make our living off France which was, so we are told, our mother! In Paris, this division of the self can lead to tragedy. It may drive some to madness, “the kind you lock up”, as Rimbaud said. One is constantly torn between two selves, like a two-headed Janus. With the risk of being taken for a traitor by everyone in the end.)

Grall, Mémoires de ronces (English translation by Gary German)

A teacher of mine recalled psychiatrists in Brittany in the 70’s telling him that at least 50% of their elderly patients were dealing with trauma due to language loss. This would have been the generation of Bretons who grew up in entirely Breton speaking environments only to see their language nearly vanish during the course of their lives. Philippe Carrère, psychiatrist and founder of the Société bretonne d’ethnopsychiatrie also touches on this loss and the collective implications thereof in his two volume work Ethnopsychiatrie en Bretagne.  

If we can hone in on one general pathological theme as concerns the modern day rejection of Irish and Breton, it would have to be “shame”. There is the shame of having lost the language in the first place, a feeling felt by all generations. There is also the shame beaten into the older generations for having spoken an “inferior” or “backward” languages. And finally, there is the shame of the younger generations for not being able to speak their national language, often a raw nerve that is easily aggravated when confronted with the fact that these language do in fact still exist and can’t just be swept under the rug. Whichever variety, this shame is a destructive force on the psyche. It causes one to dissociate from the group to which they belong, and this ultimately contributes to fragmentation in society.

“It is forbidden to speak Breton and spit on the ground.”

xenolects and totemization

Aside from the psychological problems related to intergenerational trauma that Breton and Irish share (along with countless other languages in similar situations), there exists a host of other parallel problems that mirror each other.

First of all, because both languages were relegated to home life and were only used as community languages in the most isolated areas, the differences between the various dialects were reinforced and perhaps even enhanced. Just as a Breton speaker from Bro Leon might hardly understand a Breton speaker from Bro Gwened, an Irish speaker from An Daingean will certainly have to pay more attention to understand someone from Tory Island. Differences in pronunciation, spelling, vocabulary, and to some extent grammar meant that once revitalization movements began in the late 19th and early 20th centuries, the leaders of these movements were met with the question of exactly which variety of the language they were promoting.

In the case of Irish, the three main dialect branches are not so divergent as to be irreconcilable, and an official standard, An Caighdeán Oifigiúil, was developed that incorporated characteristics of all three varieties. Breton, though, had a bigger challenge considering that the Gwened varieties of the language differ significantly from the other three dialect groups (Leoneg, Kernewek, and Tregereg). This resulted in two spelling standards: KLT for the latter dialects and another orthography (or more) for Gwenedeg.

In all instances, though, these standards, seen as necessary for the effective teaching and dissemination of the languages, have not always been well received by native speakers themselves. There are many stories of native Irish speakers in the Gaeltacht being perplexed by the Irish of Dubliners who had come to practice their language skills. These outsiders are often seen as speaking something very artificial and awkward sounding, hardly considered Irish at all by native speakers. Poet Cathal Ó Searcaigh speaks of Gaeilge mhaide na leabhar—wooden Irish from books—the way people in his Donegal Gaeltacht would refer to the non-native, standardized Irish that outsiders would speak when visiting.

Now that there are generations of children who have learned to speak fluent Irish through the Irish-medium Gaelscoil system, there is a considerable population of Irish speakers whose main dialect of Irish is this so-called artificial, wooden Irish. This variety of Irish lacks many of the phonological intricacies of Gaeltacht varieties of Irish and uses many English-influenced constructions and calques, yet also employs artificial-sounding, neologisms where native speakers from the Gaeltacht would generally just use an English word. The resulting language is often labelled a xenolect, a variety that on the surface resembles the original language but lacks many of the fundamental elements. Many native speakers of Irish claim that Gaelscoil Irish lacks the essence or spirit of Irish, some going so far as to say that the language would be better left to die out altogether. This creates a definitive rift between the communities of native speakers in the Gaeltacht and the often urban-based language enthusiasts who carry the language forward, albeit in an altered form.

Michael Hornsby very concisely sums up the phenomenon on his blog

The situation is indeed complicated, and quite tense, as people who grew up speaking the language try to make sense of their position in relation to these ‘new’ speakers, whose presence can reinforce a sense of double alienation – firstly, from deep memories of actively being discouraged from using the language publicly and an associated sense of shame of being a minority language speaker; and secondly, by the appearance, in their later years, of younger speakers who say they are speaking the same language as them, but who sound markedly different from what they remember growing up. For new speakers, who are attempting to reconnect with their immediate heritage or who are symbolically resisting globalization through learning a local, non-majority language, this confusion on the part of older, native speakers can produce in them a sense of entrenchment or defensiveness.

A similar xenolect situation has arisen in Brittany out of the Diwan schools, Breton-medium schools that have been growing in popularity since the late 1970’s. One of my Breton teachers cautioned us against the many imperfections and francismes used in Breton-speaking TV and radio programs, which are often presented by the progeny of the Diwan school system. The ever-present Daoust hag-eñ…? is an overused interrogative construction mirroring the French Est-ce que…? Another example is Bez ez eus…—there is—which is not technically incorrect but is overused in non-native Breton probably because it mirrors French word order more closely than the other possible sentence patterns for “there is”. Such constructions are often cumbersome to the native ear but they are common in Diwanek varieties of Breton which, for better or worse, seem to be here to stay.

Diwan schools around Brittany

Another modern day problem that revitalized languages often face is their own totemization. Revitalization movements often put a lot of focus on the visibility of the language. This may entail using the language in public and official signage (generally alongside a more dominant language), short utterances in the language to introduce important cultural or political speeches, the usage of isolated, sometimes untranslatable words from the revitalized language when speaking the dominant language, etc. And it is true that all of these instances increase the visibility of the language, but they usually do not do much for the actual state of the language itself. Bilingual road signage is ubiquitous in Brittany and Ireland, but this doesn’t change the fact that you can scarcely find the languages spoken in public anywhere.

Such signs are token nods to the existence of the language in question, but these gestures often do little more than give people a false sense of security and complacency. They can make a people feel that their language is more viable than it actually is, and, more to the point, that somebody else is taking care of it.

In fact, if we take into consideration the intergenerational shame that many are walking around with, these constant reminders of the existence of the language, coupled with the average person’s inactivity or lack of personal engagement with the language, may just perpetuate subconscious feelings of shame or resignation. By this, I by no means wish to say that surface gestures visibility towards revitalized languages are necessarily destructive, but rather that they must be supported by active engagement of the population to use and incorporate their language into their daily communication. Otherwise, their language will run the risk of totemization and its progress in the process of revitalization will be stunted.

political challenges

Totemization brings up another risk in that it can reduce the language to a superficial symbol that is widely recognized but seldom thought about or explored on a deeper level. This is exactly the kind of symbol that can be easily co-opted for political or other reasons and used to push an agenda that has nothing to do with the preservation of the language itself. Ultimately such exploits will deeply hurt the revitalization movement.

A prime example of this is the use of the Breton language and other cultural motifs in the Nazi-sympathizing Breton nationalist movement of the 30’s and 40’s. A portion of Breton nationalists saw the Nazi occupation as their way out of French occupation, and one publication that served as a platform for this sentiment was the militantly nationalistic Breiz Atao—Brittany Forever. The publication’s contributors were French-speaking, Breton intellectuals who co-opted the Breton language for the title of their publication but did nothing to actually promote it. The language was simply used as an empty symbol to promote otherwise unrelated ideologies. By the time the war was over, there had been enough use of the language and other cultural symbols to push the collaborationist, nationalistic agenda that it hurt the image of the Breton language and identity, and this most likely contributed in part to the increased speed of decline over the following decades.

This problem continues today. As I was researching this article, I discovered that there is now a website called Breiz Atao hosting mostly political content taking a very xenophobic, nationalistic stance on current issues. It appears to speak in the name of Brittany and the Breton language, but their content is little more than inflammatory scapegoating. It’s easy to rally behind a flag and language, but dedicating oneself to learning a language, particularly a very small, regional language, requires a certain amount of inner reflection and generally breeds acceptance and openness. I suspect Breiz Atao has no interest in such openness.

In Ireland, particularly in the north, the language simply cannot escape politics. While political agendas have motivated many to learn and use the language, as we are seeing today with the movement to demand an Irish Language Act, there are still those who associate the Irish language with nothing more than the Provisional IRA and dismiss its legitimacy entirely. In a recent editorial, Northern Irish protestant Richard Irvine reflects on the attitudes in his community towards the Irish language:

The Irish language, to me, and to the vast majority of my peers, was never a real language—rather, it was a treachery, a plot, and a Machiavellian political scheme of the disloyal and the dangerous.

And this is part of the reason that the government in Northern Ireland remains suspended. Petty fear is preventing the DUP from allowing itself to sign off on an Irish language act, despite the fact that Irish, particularly in West Belfast, is vibrant and far from being just a totem language. This stalemate illustrates a problem shared by Irish, Breton, and many other minority languages—that the powers that be find these languages to be such a threat to the status quo that they simply refuse to cede them any recognition whatsoever. 

Renewable Heat Initiative allegations
“IRISH LANGUAGE ACT NOW!” taken from the Belfast Telegraph

moving forward

What excites me the most when I look at the Breton and Irish revitalization movements nowadays, is the grassroots activism aimed at engaging people with their language and evoking an emotional response and connection to it. One of the major problems today is that people feel no ownership of their national languages, either because of linguistic inability or lack of exposure. The youth need to find a home in the language, and older native speakers need to warm up to the idea that languages change and the Irish and Breton of today won’t sound the same as they did 50 years ago.

In Brittany, groups like Ai ‘ta have succeeded in creating engaging, theatrical public actions, pop-up classes and other gatherings to give people a chance to interact with and show support for their language. For learners or Diwan speakers, it creates a welcoming context in which to use Breton outside of the classroom, and for native speakers it introduces the concept of taking pride in Breton and shedding some of the shame that has kept people from using it publicly.

A Breton “die in” protest organized by Ai ‘ta, taken from Ouest France

In Northern Ireland An Dream Dearg has awakened considerable support for and engagement with the Irish language in the fight for an Irish language act, legislation protecting the language. People have taken to the streets to make their demands for linguistic rights and recognition known. Again, I think the importance here lies in taking the language out of the classroom and showing people, particularly young people, that it does have relevance to their lives and their identity and that they can take ownership of and responsibility for it. Without this ownership, the language is just another thing they are subjected to. Furthermore, without a sense of ownership over the language, people are not really able to recognize that something was stolen from them, and without acknowledging this, it is hard to heal the collective wound and linguistic shame of the community as a whole.

Members of An Dream Dearg protesting for an Irish language act in Belfast, taken from Tuairisc.

I think that there is an important lesson to be learned here. Speakers of minority languages anywhere in the world—not only Breton and Irish—need to feel that they are the caretakers of their language, like they have some command over its fate. If a generation of children is taught that their language is a lost cause, there isn’t much incentive for them to be invested in it. However, if the language is framed as something that they belong to and can take responsibility for, their instincts to take care of it will engage and their relationship to their own language will be marked by pride instead of shame.

Breton and Irish speakers would do well to look towards each other for inspiration and support. The battle of a minority language is at times a very lonely one, and given the connection and similarities between these two Celtic gems, I believe they could easily find strength in each other’s company.

Wikitongues: every language in the world

Today I’d like to take a break from my usual format to talk a bit about Wikitongues, what they do, and my volunteer work with them. Wikitongues is a non-profit organization whose basic aim is to empower people to document, share, and build community around their languages – every language in the world, to be exact. The original impetus to work with languages was the alarming rate at which they are dying across the globe. Around half of the roughly 6,000-7,000 languages spoken worldwide are in serious danger of dying out over the next century. Were this rate of extinction to happen ecologically, with half of all species dying out, it would be considered a catastrophic fate. Language death, in contrast, gets very little attention, as speakers of rich and beautiful languages are cornered into abandoning their mother tongue under economic, cultural, and political pressures. It seems that many believe that in order to survive, their language must die.

a video I contributed of my friend Suri speaking Yiddish

In the face of this dilemma, Wikitongues strives to celebrate linguistic diversity and create a platform for education, organization, and inspiration to fuel the preservation and revitalization of the world’s linguistic treasures. In addition to the ever-growing online database of personal narrative videos in dozens of languages, Wikitongues has also created the app Poly to aid in the documenting and sharing of words and phrases in any language. Ultimately, the success of Wikitongues depends on the involvement of community members, and I personally think that it is essential for any language preservation work to be community-driven.


Most recently, Wikitongues has also launched an online publication on Medium: The Wikitongues Blog. I’ve had the pleasure of volunteering on a team of great writers, providing long-form content to highlight lesser-known languages and the struggles they face in the modern world. My first project has been a five part series about Creole languages, which has been a wonderful opportunity to look more critically at the history and development of Creoles and their treatment in a Eurocentric world. You can find my articles here.

And to conclude my plug for Wikitongues, I encourage anyone interested to get involved. Create or collect quality video recordings to contribute to Wikitongues here or find out about other volunteer opportunities here. The work of language empowerment is never over, and it simply doesn’t happen without everyone doing their part.

language revitalization and the healing of collective trauma

There is a Sinéad O’Connor song that had a strong impact on me as a young person. It speaks of the loss of language, culture, history, and the effects it can have on a nation.  I revisited this song recently in response to some new information I learned about language revitalization and found new layers of truth in it. The song is called “Famine”:

Famine – full lyrics

The song begins:

Okay, I want to talk about Ireland
Specifically I want to talk about the “famine” 
About the fact that there never really was one
There was no “famine”
See Irish people were only allowed to eat potatoes
All of the other food
Meat fish vegetables
Were shipped out of the country under armed guard
To England while the Irish people starved
And then in the middle of all this
They gave us money not to teach our children Irish
And so we lost our history
And this is what I think is still hurting we

The Irish people and language suffered serious losses due to the occupation of Ireland by the English. Starting in the late 18th century, economic pressures and the flourishing of English in Dublin began to erode the security of the Irish language. Emigration and urban jobs were seen as ways out of poverty, and this meant that English, not Irish, was the language of the future. The days of Irish-speaking poets and nobility were long gone. The upper classes in Ireland were now exclusively English-speaking.

Nevertheless in 1800, Irish was still the main language of 85% of the country’s inhabitants. Written accounts by British visitors to Ireland describe the difficulty that many encountered in trying to communicate in English beyond the Pale. This would, however, change drastically over the next century. In 1831 the British established the National School system with English as the sole language of instruction, violently contributing to the decline of the Irish language and the stigma attached to it.

It is often said that the Irish language was beaten out of the people, and this is to be taken quite literally. National School children were forced to wear a small wooden stick hung on a string around their necks in order to monitor their language use. Every time they were caught speaking Irish the schoolmaster would cut a notch in the stick, and at the end of the day they would be beaten or punished that many times.

See we’re like a child that’s been battered
Has to drive itself out of it’s head because it’s frightened
Still feels all the painful feelings
But they lose contact with the memory


Meanwhile, people were forcibly removed from their lands and food became scarce as much of the farmland was used for raising beef cattle for export to England. Other crops and livestock were also sent to England in vast quantities. Furthermore, locals were prohibited from fishing and gathering seaweed, leaving them with little else to eat but potatoes. In 1845, when the Phytophthora infestans blight wiped out much of Europe’s potato crop, the Irish began to lose their main source of food and were simply left to starve.

Widespread death and emigration reduced the country’s population by about 20% over the next 10 years, and those remaining were often coerced to give up their religion and language for scraps of food. The Irish identity became synonymous with poverty, backwardness, shame, and inferiority, and many realised that the quickest way to make themselves seem more “civilised”, i.e. less Irish, was to simply speak English. By 1860 only about 30% of the population spoke Irish, and by 1921 that number was reduced to less than 15%. Almost a hundred years into independence, the stigma attached to Irish is still very real, and the language has never recovered.

So let’s take a look shall we
The highest statistics of child abuse in the EEC
And we say we’re a Christian country
But we’ve lost contact with our history
See we used to worship God as a mother
We’re suffering from post traumatic stress disorder
Look at all our old men in the pubs
Look at all our young people on drugs

In O’Connor’s song, she suggests that Ireland still suffers from post traumatic stress disorder. It’s chilling to conceive of a mental health diagnosis on a national level – that a people affected by a trauma collectively suffer the symptoms that come with the inability to process and deal with that trauma, and furthermore, that these symptoms are echoed for generations to come. Recent research has in fact shown evidence of the effects of trauma on DNA – effects that are inherited in the DNA of subsequent generations.

As far as Irish is concerned, I personally have often thought that there is something pathological about Ireland’s relationship to its national language. The shame felt by our ancestors for speaking the language has now been converted into the shame that we feel for not being able to speak it, or for speaking it inadequately. The language has become something that divides us, rather than unites us. Those who speak Irish are often discouraged from using it by the reactions of those who do not. Speaking Irish in public can even be met with hostility, as if one’s use of the language is a challenge to another’s Irish-ness.

A TV Series on TG4, Ireland’s Irish language television station, tackled the question of what exactly would happen if someone simply went about their daily life in Ireland speaking only in Irish outside the Gaeltacht, or designated Irish-speaking regions. In No BéarlaManchán Magan took a road trip around the country speaking only in Irish and was met with a wide variety of reactions, ranging from curiosity to hostility, but almost never nonchalance. It’s as if speaking Irish is the least natural thing that Irish people could do with each other.

More recently, a column in the Irish Times written by Rosita Boland last May, sparked a heated national debate over the usefulness of Irish. Boland declared, “I do not like having my national identity pinned to a language I never use and cannot speak.” She laments the dry, lackluster way the language is taught in schools, and I agree that this is a tragedy. However she seems to equate her own lack of interest in the language to Irish being a completely useless language altogether. Her bitterness towards having had the language imposed on her in school is all too common.

In September of last year Cormac Ó Bruic, an Irish-speaker from the Kerry Gaeltacht, was forbidden from speaking Irish at his job in a Cork pub. The pub owner claimed that it was not about the Irish language itself but rather about practical communication, citing that he had an international staff of native speakers of several languages who all spoke English on the job. The difference that seems to elude Ó Bruic’s boss regarding the use of Irish in his pub is that his pub is in, well…Ireland.

Stories like this are by no means unusual, and Irish-speakers often have to take an almost apologetic approach to using the language. The country is clearly suffering some kind of linguistic identity crisis. Polls show that people feel favourably about the Irish language and believe it is an important part of Irish culture, but when it comes to actually engaging with it, all affection disappears and dysfunction reigns. Is this the PTSD kicking in?

Screen Shot 2017-03-11 at 10.36.07 p.m.

It’s perhaps not entirely useful to draw such a literal connection between the state of the Irish language and actual symptoms of PTSD in a human – I wouldn’t want to erase the experiences that individuals have with immediate trauma – but a few points of comparison are worth noting. “Efforts to avoid thoughts and activities” that are reminders of trauma could certainly describe much of Ireland’s disinterest or reluctance towards the language. Cormac Ó Bruin’s boss could be said to have had a sort of “exaggerated startle response” to Irish being spoken by his employees. Irritability and anger are not unheard of reactions to the use of Irish either. A bartender once snarled “Who do you think you are?!” at me for ordering a pint in Irish…in a Gaeltacht. This isn’t to say that there aren’t plenty of Irish people out there who support the language, but non-supporters do seem to harbour an inordinate amount of hostility towards it.

So how do we heal? Or do we, as so many suggest, just be done with the language and put it  out of its misery? Revivalist linguist Ghil’ad Zuckermann would argue that there is strong evidence in support of holding on to our heritage language, particularly for the sake of mental health. I recently took his online AdelaideX course entitled “Language Revival: Securing the Future of Endangered Languages” in which he presents evidence gathered in Canadian and Australian aboriginal communities that links language revitalization with improved mental health on the community level. Communities that have retained their native languages or are engaged in the process of language revitalization are likely to have lower suicide rates and better overall mental health as compared with communities who have lost their languages. In essence, people thrive when they have a strong sense of identity and a strong sense of place in the world. The pride, sense of belonging, and well-being that can come with linguistic decolonization is not to be underestimated. This is what it means for a community to heal.

I think that O’Connor was really onto something with “Famine”, and I think that Ireland’s  complicated relationship with her language can be healed. Irish needs to be a source of pride rather than shame. The language has to be normalized again. We have to stop associating Irish with the isolated, rural Gaeltacht, and realise that the language is relevant anywhere in Ireland. We also have to work through our collective shame around our language’s decline and rediscover its value in the world of today. Then perhaps we can create a more hospitable environment for those who want to make Irish an active part of their every day lives.

And if there ever is gonna be healing
There has to be remembering
And then grieving
So that there then can be forgiving
There has to be knowledge and understanding