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Irish Creatures on Irish Coins

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It’s true – your children really can open your world a little wider. A treasure, to them, is often something you just never noticed before.

One recent Sunday, at a local Dublin market that has barely changed in decades, my daughter and I wandered into a bric-a-brac stand. Just the place where a 10-year-old might find some pocket-money-sized treasure.

She dug into a box of old coins, becoming more excited the deeper she got, the rustier her fingers. Settling on a handful of coins, the kind owner let her have them for nothing: “I’m actually happy to be rid of those”, he smiled.

Her treasure – an old Irish penny and halfpenny – did not exactly glitter in her hand. But as she looked closely at them, so did I, amazed at their beautiful design and seeing properly for the first time the money my own mother would have handled as a child.

The ha’penny depicts a pig, or, rather, a sow. We looked closely at the little curly tails of the babies underneath their mum, a jumble of clumsy feet tottering together.

And the mother hen on the penny – what a piece of art she is, standing tall as she herds her little darlings entwined around her short legs. The Irish mammy as hen.

Back at home I search online for the story of these coins, so new to me, but so familiar to the entire country from the 1920s to 1971, the year that Ireland went decimal. This system of shillings, farthings and crowns that I never needed to get my head around.

And I’m amazed to learn that the coins were designed by an Englishman, a sculptor named Percy Metcalfe. He was chosen by a government committee set up in 1926 to develop a coinage for the brand new Irish Free State. The currency was to be pegged to Sterling. This made sense, seeing as 90% of our exports would go to Britain for decades to come, but we could at least make our coins look as unique as possible. The head of this coin committee was none other than poet-slash-Senator W.B.Yeats and it was he who pushed for choosing Irish animals; asking “what better symbols could we find for this horse riding, salmon fishing, cattle raising country?“

The committee had three conditions for the coins’ design. They should have a harp on one side, an inscription in Irish, and include no depictions of modern persons.

The lowliest coins, and presumably the ones most commonly used, show the sow of the ha’penny and hen of the penny, with an elegant woodcock on the farthing.

The choice of something as domestic as a hen was deliberate. The committee felt it would appeal to farmers, and particularly to their “wives and daughters”.

As the coins increase in value, so too does their male-ness. There’s the upstanding hare on the threepence (or, thru’penny bit), the magnificent wolfhound of the sixpence and on up to the shilling’s quasi-mythical bull.

The two-shilling (or florin) has a wise-looking salmon, but lording over all these creatures is the royal Irish beast, the horse on the half-crown. Most impressive of all, is the rare 10-shilling, a piece that depicts the death of Cu Chulainn – the ultimate meeting of animal, man and myth; Irish-style.

The new Irish coins appeared in 1928 and were a hit (as much as anything ever is in Ireland).

Maud Gonne was not a fan and declared that “the coins were entirely suitable for the Free State: designed by an Englishman, minted in England, representative of English values, paid for by the Irish people”.

The choice of harp on the obverse was quite revolutionary, being something of a snub to the monarch’s head which was depicted on all other Commonwealth coins. But an even bigger deal for many in Ireland was the lack of any Christian symbol. Some on the committee felt that any religious symbol might annoy the Ulster Unionists or, at the very least, turn the coins into religious medals instead of public tender.

That didn’t stop one anonymous critic (probably a priest, according to the Irish Independent) declaring:

If these pagan symbols once get a hold, then is the thin edge of the wedge of Freemasonry sunk into the very life of our Catholicity, for the sole object of having these pagan symbols instead of religious emblems on our coins is to wipe out all traces of religion from our minds, to forget the ‘land of saints,’ and beget a land of devil-worshippers, where evil may reign supreme

Our own penny and ha’penny treasures now sit, with all their history, in my
daughter’s collection of kopecs and francs, crowns and toonies. I hope that she will manage to keep them safe and share them with her own daughter one day.

Nana’s Gingerbread

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I’ve been running a blog for a few years so maybe it’s no harm if I put up a baking recipe from time to time. I’ll warn you here, it’s no healthy, non-vegan, low-sugar snack but an old-fashioned treat that’s full of butter and sugar.

This is my mum’s gingerbread, which I decided to bake, out of the blue, last week, for the main purpose of giving the house a blast of of sticky sugar and spices for an afternoon.

When I told the kids I was making it they were sceptical. “It’s not like gingerbread cookies” I told them, as they were thinking of the Scandinavian-style cookies we often make at Christmas, in shapes of reindeer and star-jumping men, or occasionally the kind you glue together with icing sugar into a gingerbread house and later smash and eat.

This is a sticky, sugary and soft cake which has to be eaten with a cup of hot (not warm) tea. Of course, the kids loved it, and the husband, as did my workmates, and the under-12s football team after the 10am Saturday morning match. It goes a long way, this one recipe.

I have no idea where my mum got the recipe. I’ll never find out, as she’s been gone now over 5 years. She would have sent it to me years ago typed up in an email, the only bits of correspondence I have left from her during my many years abroad. I baked it during long winter evenings in Toronto and Nova Scotia and a few times, later on, in Oslo.

The instructions are pure Shigs (my mum’s childhood nickname, short for Sighle) – bare-boned and concise, to the point of being vague. Not for her details like size of pan, or method of combining ingredients or even length of cooking time. To be sure, I checked her handwritten recipe in her old recipe book that still sits in my Dad’s kitchen. He suggested I take it with me, but the two of us gasped at the idea.

Did she get it from her own mother, who died before I was born? Most likely. But it’s just one thing on the ever-expanding list of things I’d love to ask her, as I and the kids get older, to ask her about her own experiences of health changes, perceptions of the world, of driving kids to school matches and music lessons and to their sleepovers with new friends, slowly but surely moving off into their own lives.

She might be amazed to see me writing on my own blog, and her recipe but how else can I let a recipe like this die out if I don’t share it?

Nana’s Gingerbread

Looking at the old recipe, I’ve clearly updated it over the years. My key, authentic ingredients here are the treacle and golden syrup – cans of which I would actually bring back abroad after a trip home to Dublin. Sometimes. But you can substitute molasses for the treacle and most countries have their own form of light syrup (or just use honey). Brown sugar is also hard to come by but oh is it worth it!

Ingredients

  • 4oz treacle
  • 4oz golden (light) syrup
  • 8oz dark brown sugar (or light brown)
  • 1/4 pint (150ml) of olive oil or 6oz butter
  • 10oz white flour and 1/2 teaspoon of baking powder
  • 2 oz wholemeal flour
  • Pinch of salt
  • 3 level teaspoons of ground ginger
  • 1/4 pint (150ml) mlik
  • 2 eggs

Method

Preheat the oven to gas mark 3, 180 degrees celsius
Line a tin 8 x 11 inches

  • Melt together in a heavy saucepan the treacle, syrup, sugar and oil (or butter) over a low heat so it doesn’t burn.
  • Mix together all the dry ingredients.
  • Beat the eggs and milk.
  • Mix the whole lot together, pour it into the pan.
  • Bake for 1 to 1-5 hours. Leave in tin to cool.
  • I have a note that says it’s better overdone than underdone, but I’m not sure about that.

Get the kettle on!

The Wren on the Farthing

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I love old coins, like this English farthing I found recently in a shop in Carlingford, which had transformed into a necklace. The smallest of pre-decimal English coins, the farthing had a wren on it for many years, chosen to represent one of Britain’s smallest birds.

But in Irish culture the wren is actually a much more symbolic bird. Called a dreoilín in Irish, the little bird is celebrated once a year on the Day of the Wren – Dec 26th, or St Stephen’s Day (known as Boxing Day in Britain). There was a tradition that the wren had betrayed the hiding place of St Stephen, leading to his eventual martyrdom and so a sacrificial wren was to be hunted and punished each year, on the saint’s feastday. It is still celebrated every Christmas, in more somber style nowadays, by Wren Boys in Kerry and near us in Sandymount in Dublin: I’ve never gone to see them as my kids would probably be terrified by them.

Wren Boys

Here’s the song I learnt to sing years ago on one visit to Kerry:

The Wran the Wran the King of all birds,
St Stephen’s day was caught in the furze.
Although he was little his family was great.
Cheer up old lady and give us a trate.
Up with the kettle and down with the pan.
And give us a penny to bury the Wran

The wren’s had a tough old time in Irish folklore, you can read a bit more at this link.

I’m still trying to find out why the English chose it for their smallest coin. Could they not find a bird of their own?

Drizzle and Stone in Monasterboice

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Ireland is such a small country but it’s jam-packed with history.

Driving back down from Carlingford last week, we stopped to look at Monasterboice, the ruins of an ancient monastery which I last visited about 30 years ago. It hasn’t changed a bit since then, nor much at all in the last 1500 years. An old graveyard down a quiet country road, with the remains of a round tower, a church, and some 10th-century Celtic high crosses. The biggest one of these, the Cross of Muiredach, is almost 6 metres high. Stop and look closely and you’ll see why it’s considered to be a high point of Irish stone sculpture.

Our guidebook had it spot on. It is extraordinary to find one of Ireland’s artistic treasures just sitting in a field.

We wandered around in that romantic drizzle you find in this ancient part of the country, close to the Boyne Valley, Newgrange and Tara with their kings and tombs, battles and myths. Even the kids’s patience held out, for a bit. They headed back over the stone stile to the car – the only one in the car park across the road – while we looked more closely at the images carved into the stone, now more worn since the M1 motorway was built nearby a few years ago.

One old OPW sign marked out some of the biblical stories on the cross, and we had a good look up at the full size of it, picking out old reliables like Adam&Eve, Moses, Jesus, Michael, the devil, doubting Thomas. Along the sides was knotwork to equal any in the Book of Kells, and on one side, above your head you can see a hand reaching over you – the Hand of God (or Hand of Ulster). Two cats, or lions, guarding at the bottom.

These crosses, unique to Ireland (but with cousins in England and Scotland) were not actually grave markers but more likely to have been teaching tools for the many people who couldn’t read. It was the Victorians who revived them for their graveyards.

As we left, the evening was closing down around us and we drove back toward the motorway, the big city and the start of a new week.

The old stone stayed where it was.

Jaywalking

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I stood at a pedestrian crossing in Dublin during the week and, like all the other Irish people around me, I walked across the road when no cars were coming. A young student, clearly not a local, was waiting to cross on the other side. He looked confused, as if the rest of us had all seen an invisible green man to tell us we could cross.

“Haven’t you learned to Jaywalk yet?” I wanted to ask him as I rushed past.

A standard practice in Ireland, #jaywalking seems not to be so common in the UK and the word is barely known there. It actually comes from the US, where jaywalking has been an annoyance for years. The word “jay” first referred not to a traffic-weaving pedestrian but to horse-drawn carts (“jays”) and automobiles that were not straying off the correct side of the street. As roads became taken over by cars and walkers pushed to sidewalks, the “jay” began to refer to the foolish person who got in the way of the cars.

Having crossed roads myself in all sorts of places, from Copenhagen to Mumbai, I think we have a fairly sensible attitude to it here in Ireland.

Only 10 countries have made jaywalking illegal, and other countries have varying rules about it. The UK doesn’t have any law about it, whereas in China they’re apparently using facial-recognition to spot jaywalkers.

The lesson? Do it at your own peril, depending on where you are.

(This cool poster was part of the Works Progress Administration (WPA) program, by Isadore Posoff.)

Gargoyles and Angels in Armagh

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I just spent an entire week in Armagh – at the wonderful John Hewitt Summer School – but it wasn’t until my last day that I spotted an odd detail on the streets. It’s an elegant Georgian/Victorian city and I had already noticed the footscrapers set into the wall next to the fine doorways, but this little flash of bronze seemed both out of place, and clearly meant to be there.

Some of us from the festival – well up for a fresh walk around the town after a week of full-on talks, workshops and performances – took a guided tour from the tourist office. And the first thing our guide drew our attention to was the trail of 22 of these little bronze figures dotted around the streets of Armagh.

The one above is actually biting a coin, as he’s placed outside the Bank of Ireland on English Street (note the typical Northern Irish contrast of names there). And he’s a gargoyle, of sorts. Probably inspired by the creative creatures carved high up in the exterior of the cathedral up the way, St Patrick’s cathedral, and I’ll go off on a tangent here for a minute.

The cathedral dates back to the 13th century on the site of where St Patrick himself first set up a church in the 5th century, which led to the establishment of Armagh as the ecclesiastical capital of the island of Ireland. That cathedral is now Anglican (Church of Ireland) but there’s also a St Patrick’s Catholic cathedral further up the town. And both the Anglican and Catholic archbishops have their seat in the city. Of course. It would be like having two Archbishops of Canterbury, but, again, this is Ireland/Northern Ireland and things are quite particular here.

There are some interesting faces and creatures dotted around the cathedral’s exterior, and it turns out that Brian Boru – last of Ireland’s high kings, killed in 1014 – is buried somewhere in the walls.

So, back to these gargoyles and angels. It was too bad I didn’t have my kids with me to take us on this bronzey hide and seek of Armagh, but I had managed fine without them all week already. The German sculptor, Holger Christian Lonze, who created the sequence of 22 mythical creatures in 2006 placed them in very specific locations around town.

Like this fella holding up a paper outside the old newspaper office.

This one was sitting in an alcove above the Night Safe in the wall outside Danske Bank (on, ahem, Scotch Street).

Others gargoyles include one propped into the entrance way to the Market Place theatre, nervously holding a ticket while waiting for its date, and another with a knapsack on his back as he escapes away from the orchard garden below the cathedral. Sorry I couldn’t take photos of them.

And there are angels. But they all seem to float more vertically and are harder to photograph (no bad thing). One very beautiful angel sounds a horn in the shape of a famous iron age trumpet found at nearby Navan Fort.

This angel below is laden down with books on the wall outside the Robinson Library – one of the most beautiful libraries in the country and which I’ll have to come back and visit, at least to see the original copy of Gulliver’s Travels.

As well as pointing out some of the less obvious bronzes to us and saying hi to the Dean of the cathedral and most everyone else around the town, our tour guide told us a variety of old stories which mostly centred on women who had apparently done very bad things: time for a little revisionism, I wondered to myself.

Armagh also has one of the country’s best planetariums, the famous Armagh Pipers Club, and a number of other festivals for cider, music and more music. It’s well worth a visit, especially with kids.

Here’s a link to Visit Armagh’s page on the gargoyles and angels scupltures and trail.

Evening in Dublin

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You have to love Dublin. 

Where you can take an evening walk by the sea, and as the younger daughter stoops to pet a waggy spaniel you smile at the owner. Who may or may not have been Anne Enright. She did look an awful lot like her (and I met her once at a party in Oslo, one of us more tipsy than the other).

But then we saw the same woman paddling a kayak (minus dog) further down the beach half an hour later. Dodging the seal and the swimmers.

Whether it was or wasn’t Anne Enright, she was enjoying the evening too.

14 Henrietta Street

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There’s nothing like having a friend visiting to get you out and see new things in your own (current) city. And Dublin’s newest historic site – 14 Henrietta Street – which opened just last September, seemed like the perfect choice. It’s contained in just one building, you can see it only by a one-hour guided tour (booking recommended), and it’s in a part of the city I should know better. My father’s uncle, John Prunty, had a shop at 27 Dominick Street – but I’ll be telling his story another time.

This is Dublin’s first museum about its historic slums, which were only finally cleared in the 1970s. The word tenement – used in other cities like Glasgow and New York – refers to an older building split up into smaller flats, with a single entrance. But as these usually sprung up during the 19th century to accommodate the newly-industrial world’s growing city populations, tenements become shorthand for poor slums.

What the Dublin museum has achieved so well is a sense of the social history of Dublin through a sparse and innovative re-creation of this particular house’s history. It was built in 1720 as one of many grand city homes for a single wealthy family (plus servants) and 200 years later, its five floors were housing around 100 people.

The beautiful red and blue (reflected in the museum’s logo), are actually the standard colours used to paint the interiors of the tenement buildings. Reckitt’s blue and Raddle red, they were called, and no doubt associated with poverty.

The restoration work is superb: you can tell that was the case as soon as you walk in the entrance hall, a space which was completely restructured, and had a new staircase inserted. Have a look at the video below.

As the focus is on social history, it centres on the people who spent most of their time in the house – women and children. And that’s not something you see in a museum every day. As we hear about the first occupants – Lord Viscount and Lady Molesworth – we get a sense of their privilege. But also a reminder of class-blind cruelty as we learn of a later fire in their London home where she, by then a widow, lost several children in a house fire.

The gorgeous beech bed made specially for this house has been turned into a screen upon which is projected a specially-written poem, about mothers and babies, by poet Paula Meehan who was born in the Gardiner Street tenements. We are guided deliberately only through certain rooms, encouraged to take our time and sit on benches while we listen to stories – invited to imagine how things were, feeling life brought back into the different ages of the house.

Moving forward in the tour, and in time, we see how the grand rooms were sectioned off during the mid 1800s into one-room dwellings to be rented out to families of 7, 8, 11 people. None are left intact but we see traces of them, lines in the floor remind us of just how small the rooms were.

In the hallway we’re made to think of the smells and noises, the couples and strangers loitering in the darkness of a building whose front door was never locked, on a street, in one block, that housed thousands.

A nursery room starts to echo with street songs that most visiting school children are unlikely to have heard before.

Much of the interior is left feeling unfinished. Each inch of wall was carefully examined by the restorers but patches of peeling plasterwork and wallpaper are there as evidence of the house’s deep history.

The final room is a full replica of one of the final flats that remained before the house was shut down in the 70s. Inhabited by one person, it feels almost comfortable and it’s hard to imagine 10 people living in the same space. The family of this woman gave many mementoes to the museum, and they are of course continually collecting oral histories from everyone connected with the Dublin tenements.

Five floors of stories and memories and imagination, with immense care taken to preserve and interpret it, from grand drawing rooms to desperate poverty in the basement, this is one absolute gem you shouldn’t miss in Dublin.

The house has a great website and Facebook page with snippets of history. And they are of course on Instagram.

The architects’ site, Shaffrey, has more lovely photos.

The Italian Chippers of Ireland

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Today, May 22, is national Fish and Chips Day in Ireland, when you can get a takeaway meal at your local chipper for half price. But… it only applies to the Italian chippers, as these are the original chippers. They might display a sticker like this in the window to show they’re part of the crowd.

Names you see around the country, like Borza, Libero, Aprile, Macari or Romayo are a marker that you’ll get a decent meal – if you’re into huge portions of fried food, as many Irish people never seem to tire of.

The first chipper in Ireland was started by Giuseppe Cervi who – sometime in the 1880s – mistakenly got off the America-headed boat at Queenstown (Cobh) in Cork and walked all the way to Dublin where he eventually started up a fish n chip shop . He might have picked up the idea of fried fish from England, where it had been popular since the 1860s with greater availability of fresh fish inland. One story says that Cervi started frying up potatoes by accident, thinking he was frying chestnuts. His chipper in what is now Pearse Street was a big success, and his wife Palma was known for starting the phrase “one and one”, still used for ordering in Dublin today as she would point at the menu and ask a customer what they wanted – “uno di questo, uno di quello?”

The majority of Irish chippers we know today were founded by families who arrived in the 1950s – amazingly – from around the village of Val di Comino, in south of Rome. The ties have remained in place and if you travel around that area now you might find Irish-registered cars and some auld fellas playing bowls in the piazza speaking with a broad Dublin accent.

Whether Irish chippers serve up better food than British chippies is a debate for another day. But today, help yourself to a half-price fry-up if you pick the right place. Don’t even think of heading to the famous Burdock’s down by Christchurch, Dublin’s oldest-surviving chipper (1913). It might be world-famous… but it’s not Italian.

Here’s the full list of chippers taking part.

There’s also a full-length documentary on Italian chippers by Nino Tropiano, I haven’t watched it yet.

An Irish Mamma abroad

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During my years abroad, I became a mother. I’ve been back in Ireland now for a while. Yet still I stop and look around me when I hear a child shout “Mummy”. I forget that in Ireland that’s what kids calls their mothers. Up until recently, I was the only “Mummy” in a blowing gale of “Mammas”. Mummy or Mamma said loudly in the playground, quietly on the bus, thankfully at the school gate.

There are many ways to refer to your Mother. According to the New York Times anyway. Here’s a screenshot from their recent dialect quiz for the British Isles.

Mummy

That’s the basic word we use isn’t it? “I want my mummy”. But then you have Yummy mummy and Mummykins. And even “mummified” – a term many other mothers might agree they’ve felt on occasion.

For most of my life as a mother, my kids have called me Mummy. But I was usually the only one around, all the other kids were calling their mums Mama or Mamma.

Mor

This is the superbly solid Norwegian word for mother and a large part of my identity during the 7 years I lived in Oslo. I was a mor. Solid and strong? I tried to be.

Even the way you say the word is great. Mor is pronounced to rhyme with “moore”, just add a bit of a Kerry lilt on the R. To me it’s a word for a large, serious-looking, wise woman, who has full control over her family (in all directions) but probably also runs a large company. My second daughter was born in Norway – she and I were under the care of a jordmor (midwife), a word that literally translates as “earth mother”. I never once saw a doctor during those 9 months (including the free home checkups afterwards). I was in the best of hands.

From Colm O’Regan’s book Isn’t it Well for Ye? The Book of Irish Mammies

Mama

This is what little Norwegians call their mother. “Mama, mama, se på meg!” (Mummy mummy look at me). Typically heard in a playground and nowadays heard more as the modern child tries to distract their mama from her phone screen.

Those were the first words my 2 year old learned – “se på meg” – look at me, see how brave I am, think what I can do. Because in Norway kids are left to explore and experiment. I learned there to be a mother that could relax and am forever grateful for it. If the kid fell off the monkey bars – chances were the ground was designed to be soft enough to manage the impact. “Opp igjen” (up you get).

Mamma

Like Mama – but it’s got two Ms. Mmmmmmm.

We moved to Italy when my girls were 6 and 9, and they had to quickly add in that extra “m” to the Norwegian “mama”. The longer sound was almost more precious, less practical. But it was beautiful. Mam…ma. They’d rarely call me Mamma, it was how they referred to me to other people.

“La mamma” – the mother figure that is Italy. Just the sound of it is stronger, more obvious and public than the slightly nervous “mum” or “mom” of English speakers.

For example: “My mamma cooked for 20 people yesterday and she’s going to mind the kids at the sea for most of July”.

versus

“My mum’s going to have a word with my dad about minding the kids on Saturday night”

Mamma mia!

Yes they do say it, often shortened to just “Mamma!!” One of my daughter’s school friends used it all the time. Driving them both home to our house one afternoon, she was being shown all the wackiest photos from the Guinness Book of Records in the car:

“look at this one”–“mamma mia”. “And see the size of that one”–“mamma”. As we drove past about the Madonna carvings stuck in the wall of our country road, I could only smile.

Mammy

Living in a country where your kids only speak your own language at home, you have to make a conscious decision about what you want them to call you. While every other child around us called their mother “mamma” or “mama” – I got to choose what my kids should call me.

My husband has his “mom” and I had my “mum”. But I was an Irish woman abroad and I thought I’d get them to call me “mammy”. This is a word that brings to mind a hard-working, hard-done-by but devoted mother, a superhuman status comparable to the Jewish mother. Or, of course, Mrs Brown and her boys. I thought I could elevate myself to the level of Mammy by suggesting I’d be called a proper Mammy, not just a Mummy.

What was I thinking? It only occurs to me now how at odds it seems with the “mammy” of the American south, the matronly older black servant of plantation days. It would have sounded odd to any passing American mum in the streets of Florence if they’d heard a child yell “mammy can we have a gelato?”

No-one in my family growing up was ever called Mammy. We weren’t inner city or deepest country. Like it or not, I’ll just never be a mammy. It never took off.

Emma

One morning when she was about 4, my elder daughter decided to stop calling me Mummy and started to use just my name. You might think she mixed the two together: Emma and Mama sound similar, but she was old enough by then to know the difference.

And then she started calling her father by his first name too. Maybe she picked up from a German friend, we never got to the bottom of it.

“Don’t!” I’d cry. “You are one of only TWO people in the entire world who can call me mamma, mother, mum – whatever. But not Emma. Everyone else calls me that.”

This went on for a year or two, long enough for her younger sister to start doing it too. And then it just stopped and I became mummy again. And I was happy then.

Mum

After a visit last summer to my husband’s family in Canada, this same daughter picked up on all the “moms” she heard her cousins and friends use. When we came home (and she started big school) she called me “mom” for a while but now she’s settled for just Mum. That’s what big girls call their mother. And I’m a little sad.

From Colm O’Regan’s book Isn’t it Well for Ye? The Book of Irish Mammies.

Mother

I talk regularly with my daughters about my Mum, or Nana, as they called her. We keep her in the conversation, don’t shy away from her not being here but keep her memory alive. We only ever called her Mum, as did my Dad. She was never “mother” except when I hear “you look just like your mother”.

My mum’s mother was known as mama (pronounced with a broad Irish Aaa). I never knew her as she died long before I was born. But I have her baking trays and Christmas pudding recipe.

My mum mothered us, never smothered us. I didn’t really get to mother her, but I’m trying to mother my Dad now we’re home.

Look up the word mother and you’ll find hundreds of related words. The most special words in the language. The most difficult.

Nurture, protect, cherish, tend, raise, parent, pamper, cosset – that’s an awful lot for one person to do. But we do.

Seriously, Lads!

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“Ah come on Lads!”

So declared my 9 year old daughter to the other kids in the local playground this weekend – the bigger one that has the cool sandpit construction setup. “Lads”, she says, “let’s have the water flow a bit first and then see if it’s stuck.”

I smiled when I heard that: there’s my girl.

She’s not addressing the group as “guys” – the word I’ve been hearing all the time in Ireland since we moved back last year – as in, “guys let’s work on this together and then smash it up”. As a handy word guys is fine (and dandy) to use in Canada and the US. But I have to say I don’t like how this G-word seems to have taken over speech in Ireland, at least big chunks of the country. I get annoyed every time I hear a parent/coach/teacher shout “hey guys can you all come over here?” We had our own words before – since when did a cute fella become a cute guy?

Guys is not a strong word: even in North America it’s considered slang and not advised for professional use and has also been experiencing a gender-focussed backlash (see this Salon article) and in my own experience there it was considered a male word (unlike, say, folks, the charming y’all or even the unsubtle peeps).

The word for addressing a group of people in Ireland is lads. It’s not perfect, to be honest, it doesn’t really cover the girls but does anyone say “lads and lassies”? It’s fine, let’s just leave it.

Ah Lads!

Living abroad for most of her life, this same sandpit-managing daughter of mine had to learn a lot of her everyday English from me. All of her daytime and weekend-socialising hours were spent with other kids in a different language. So at age 4 she would be shouting “dere!” to her Norwegian playmates and by age 7 “ragazzi!” to the Italian classmates. I wouldn’t have told her to say “lads” when she was with other English-speaking kids, most of whom would be American or English anyway (and mostly girls, not boys) but she must have picked it up somehow.

If I had been a hard-core Irish-parent-abroad, I might have insisted on the family using “yous” or “yis” or “ye” when addressing a group. But I have my limits.

Sorry if I’m being a language curmudgeon, I know it’s supposed to grow and adapt. But here’s something we Irish should think about – the use of “guy” actually comes from Guy Fawkes. The very one who gets bonfired every year in the UK in that weird English (and anti-Catholic) tradition. Seriously lads!

One cup of family baking

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It’s a slow family Saturday morning in Dublin. Our eldest daughter has offered to make one of our favourite breakfasts, waffles. Norwegian waffles.

We have a standard recipe (with its secret ingredient*) but I’ve never written it into my recipe book. Instead it’s bookmarked on the iPad at Norwegian food site Matprat.no. I could of course find one in English but this is more fun and reminds us of our old home in Oslo where we lived for 7 years. Our daughter traces down the list of ingredients and measurements with her finger.

And the questions start.

  • What does ss mean again? (it’s a sugar spoon/dessert spoon)
  • What’s 4dl? Is that the same as millilitres? (It’s 400 ml, use the measuring jug)
  • Should the flour be plain or self-raising? (plain)
  • Can you take over? (sigh)

I’ve lived in a lot of places over the last 20 years (the US, Canada, Norway, Italy, now Ireland) and in each one I’ve been preparing food for myself, the husband and eventually for our kids to eat. Not only does each country have its own cuisine, but also different cooking techniques, tools and measurements.

I am neither a serious foodie nor brilliant at numbers so I feel I’ve done quite well to adjust to all the different methods. I’m a decimal kind of girl. Grams, kilos and litres suit me fine, and the best cookbooks include them as well as pounds and ounces. I would have grown up with both. Moving to the US was my first wake-up call. The American use of cups and spoons for measuring is ingenious and it meant that for a few years I got by without buying a decent weighing scale. But when I’m on this side of the Atlantic and baking from my US days, I still get stuck when I see a recipe call for “2 sticks of butter” as that’s how they package (what they call) butter over there.

Liquid measurements are all over the place. There’s the British (and Canadian) 20oz and American liquid pint (16oz) and little-used dry pint (um, 1/8 of a dry gallon). This makes a difference when you’re working through a recipe like festive rum and liqueur eggnog from your Joy of Cooking, my first cookbook. I’ll just take a litre, or liter, thanks.

My husband is, thankfully, brilliant at numbers (and we’re training up our younger daughter for this level of mental maths) and he’s used to my panicked shouting over the years from the various kitchens we’ve had, for on-the-spot conversions. “How many grams will 6ozs be?” or “If I double the sugar is that 7/8s of a cup?” I have of course been able to Google conversions for the last 10 years but it’s just not the same.

Our usual moving box marked “Kitchen” carries most of the basic tools for international baking: my two basic weighing scales, (the nice digital one is only for good occasions), my trusty nested cup measurements (bought one rushed New York lunchtime away from the office) as well as the plain plastic baking bowls I somehow picked up at the convenience store next to our hotel in Hawaii. I’ve managed to keep the same brownie pan, long hand whisk and the little stone that keeps brown sugar moist in the jar. Electrical aids like blenders have come and gone as we moved from one country’s electrical system to another.

I’ve managed to master all types of cooker (gas, electric, induction or just temperamental), though I still struggle to remember that boiling an egg in sea-level Dublin takes less time than at my in-laws’ house 1km above sea level in Calgary. Or is it more time?

Now that I’m back in Ireland I love to hang around the baking aisles and enjoy the long-missed offerings like caster sugar, golden syrup, several types of brown sugar, self-raising flour, proper oats and other heavy things I couldn’t smuggle back abroad with Ryanair. And let’s not forget the butter! Nothing nowhere compares to the golden taste of Irish butter – the only foodstuff I’ll admit to bringing back to Italy.

There’s also that staple – bicarbonate of soda, poetically called bread soda in Ireland. When I first moved to Norway I needed to find some to make a batch of my (Darina Allen) scones. I was finally enlightened by a woman dressed in 19th century peasant costume. She was doing a live demonstration in a smoke-filled hut at Oslo’s National Folk Park, baking lefse (a delicious potato-based pancake) and she explained that the stuff I really need was hjørnsalt, a traditional Norwegian raising agent which originally was the powder from a deer’s horn. I tried it out but then had to find something resembling like buttermilk to go with it – any Irish baker abroad will sympathise with that ongoing quest.

From country to country my favourite cookbooks have come with me, as well as the orange-coloured notebook I bought at the Bay in Toronto just after my eldest was born. In it I’ve been slowly recording the recipes that work best for us as a family, copied in by hand from books, websites, friends, aunts. And even more useful are the back pages where I’ve written down the party food menu for the kids’ birthdays in three countries: what a gift it’s been to see the names of the friends who came, kids and their parents. Memories we’ll keep for the next chapters – and recipes – in our lives.

———

*And The secret waffle ingredient? A good pinch of ground kardemomme, or cardamom.

 

This story was published in the Irish Times on 20th November.  

An Old Dictionary

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Our 9 year old needs an Irish dictionary for school. She’s been in school in Dublin for a year now and has managed to catch up really well with learning Irish. All the other kids started when they were about 5. Even if you speak another language, which she does (Italian), Irish is not necessarily a no-brainer. It’s about as un-phonetic as you can get which makes it hard to pronounce, has a complex grammar, and it’s not like you hear it spoken on the streets every day.

We were out at the weekend and wandered into a charity shop in Dun Laoghaire. They had a few dictionaries in their books section and two of them were basic Irish pocket dictionaries like this. They’re meant for school use – sure where else would you be using it? This edition was dated 1993 but I figured that was recent enough, it couldn’t have changed too much since then.

I bring it to the man behind the counter, taking care not to let her start rummaging in the little baskets of plastic jewellery on the countertop. He hands the book back to me, saying there’s no charge. “I always give dictionaries to the kids for free”, he says. “You know, they need them for school, so why should they pay?”

I should have asked him if he knows what ever happened to Sean and Melissa. I wondered what happened there.

 

The Red and the Green

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England and Ireland – they’re different. As a child I’d always grasp this when I looked around a street in Dublin or London and saw a postbox. Irish postboxes are green and in England (and Scotland, Wales and Northern Ireland) they’re red.

To the Irish eye, this English red can seem brash, a show of strength and a reminder of how these boxes were once found all over the British empire, built to work as nodes in a vast web of communication. The green of an Irish postbox – built in the same shapes and sizes, standalone pillars and stuck into walls – seem more humble, bringing a sense of ease, gentleness, nature.

The red of England (thought by some to represent the dragon’s blood of the cross of St George) is everywhere you look in the UK: London buses, phone boxes, Beefeaters, the Red Arrows, Red Ensign, the England jersey, Virgin. Even the Irish Guard – the British Army regiment served by Irish citizens and official guard of the Queen – have bright red uniforms.

Understandably, when Ireland gained independence from Great Britain in 1922, the new Irish government went mad turning things green: postboxes, buses, phone boxes, soldiers’ uniforms, and on to today with St Patricks’ Day* beer and our sport heroes, known as the Boys/Women/Girls in Green.

As for postboxes.

They were introduced in England by Anthony Trollope – novelist and yes, post office worker – after he saw the idea in France. Once penny postage was introduced in England in 1840, the postal service took off and postboxes were put in place in the 1850s for people to avoid trekking to the post office and to take pressure off postal workers.

And here’s the thing. English postboxes started off as green. This was to make them blend “pleasingly” into the landscape. But after a few years it was decided they didn’t stand out enough so red was chosen as a good strong colour and in 1874 someone went around the country (and Ireland) to paint them all red.

Ireland got its first postboxes in 1855 (in Belfast, Ballymena and Dublin) so technically these were green, then red, and then green again after 1922. Many Irish boxes still show the marks of old Empire: ER (Edward Rex), GR (George Rex), VR (Victoria Regina) and the scripts of the Irish P&T and An Post. But look very closely and you might still see a hint of red paint peeking from underneath the green.

 

English postboxes are coloured “pillarbox red” (or RGB 223, 52, 57) and the Irish ones – well they were painted whatever green was available when the paint job was done.

During the 2016 commemorations of the 1916 Easter Rising, some postboxes in Dublin were painted red–and people noticed the difference.

My romantic side likes to think how of the many letters and parcels sent back and forth between Ireland and England – catalogues for silk dresses, newspapers, books, and letters between families. But think of how many stories of poverty and loneliness and despair were also communicated.

Inside and out, how much history between two countries can you fit into one old cast-iron box?

*The green is not really connected to St Patrick – for centuries the colour most associated with him was blue, but green has been the dominant colour of Irish nationalism since the late 18th century.

 

Back to the schoolroom in Ireland

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Arriving back at school last week, our youngest nudged us away from the door on her first day – “I’ll go in by myself”. I took this as a good sign as we start into our second year of school in Ireland.

A big pull for us to move here from Italy a year ago was to settle our daughters into what I’ve long claimed to my Canadian husband is an excellent education system.

With three years of school experience from Norway and two from Italy, has it worked out for us here? For the kids definitely yes, but the system (or lack thereof) has been difficult for us to slot into.

As people told us before we moved, “you can’t go too wrong with any of the Irish primary schools”. They could have added, “if you can get into one”.

Here’s the full story as published last week on the Irish Times.

The ups and downs of returning to school in Ireland from Abroad

 

 

The Irish for Brexit

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“Brexit” is now a universally-known word and it is used as is, with no local translation.  Brexit is Brexit in every language. Every language, but one – Irish.

The word Brexit was first coined in 2012, eight months before David Cameron announced he would be holding a referendum on the UK’s exit from the EU. The word was a natural successor to the word “Grexit” – the suitably-classical sounding name used to describe one solution to Greece’s massive debt issues. It’s not a technical term:   but it’s a nickname – or actually a portmanteau – that has stuck, referring to the whole process of the UK leaving the EU.

“Brexit” won out over some weaker, and unpronounceable, alternatives, like “Ukexit” and the biscuity-flavoured “Brixit”. It was added to the OED in 2016 by which stage offshoot words were appearing: brexiteer, to brexit as well as Bregret, Bremain and remoaners. A child in Germany was even christened with it, according to the Express anyway.

Take note that the term Brexit is not fully accurate – it is not just Britain that plans to leave, but the entire UK (which consists of Great Britain and Northern Ireland), though some of those individual elements voted to stay. I won’t get into the politics here. Really I won’t.

Names for possible EU-exits by other countries have thrown out some fun word-play. Here are some of my favourites:

  • Nullgaria
  • Fraurevoir
  • Full (for Hungary)
  • Quitaly
  • Luxgettouttahere
  • Forsakia
  • Byerland (for Ireland)

So why haven’t other languages decided to adapt a local version of Brexit? Why didn’t, say, the French come up with their own word , as they usually do? What about languages that don’t typically use an X or where “exit” doesn’t work?

Could it be because Brexit was not meant to be a long-term thing? That it would be done and dusted quickly and easily? Or because only one country is likely to want to really pull out of the EU (even if they are still figuring out how, when, and even why)?

So how about the Irish – why did we bother to translate Brexit? First, some background:

The Irish language is spoken across the island of Ireland, north and south, and the Republic of Ireland is officially a bilingual country. I am far from being a fluent speaker, but I paid my dues and did the 14-odd years of it at school, (and yes I did do honours for the Leaving, to my credit).

As a race, we’re known to be contrary – and as our own language was suppressed for several centuries by the English invader it’s no surprise that we like to adapt concepts to our own linguistic viewpoint. (You could say it’s making a statement, but who would actually notice, except us?)

So in the Irish language, there are in fact two words in use for Brexit.

The main media outlets in Ireland (which are English-speaking) of course use Brexit – and you should be aware that it’s probably more in the news in this country than even Britain, and more Irish people know what’s going on with the latest negotiations (or lack of) than many people in Britain. Why? Because no other country, even the UK itself, will be as directly affected by the exit when/if it happens. (A quick recap: trade, citizens’ rights, education, banking services, and the small matter of the Northern Irish border.)

As a bilingual country, Ireland has a thriving Irish-language media: one dedicated TV station, several radio stations, plenty of print and online publications.

And the Irish-language media chose not to use Brexit but came up with their own word: Breatimeacht.

“Breatimeacht” is the official Irish word used on the Nuacht (News). It’s a clever portmanteau that works well:

“na Breataine” = Britain

“imeacht” = leaving.

Irish-language guru Darach Ó Séaghdha, author of Motherfocloir and founder of the podcast, has written:

“some critics have pointed out that translation offers the opportunity for correction – it’s the UK that’s leaving, not the geographical entity of Britain. This has led to Sasamach being more popular in some quarters (Sasana, England, amach, out).”

This secondary word – Sasamach – is now being used (first coined by @tuigim) and I think it’s quite brilliant. Sasana (which stems from the word Saxon) refers to England, not Britain.

If you’re getting confused at this stage about UK/England/Britain/British Isles, here’s a handy quick guide:

Source: Wikipedia/Terminology of the British Isles

The Irish word for an English person is “sasanach” and it’s a word that has appeared in many songs and poems over hundreds of years, often referring to how said Englishmen should best be booted out of Ireland.

Songs that evoke this kind of carry-on:

So – Sasamach is now doing the rounds to mean Brexit, as “amach” means out, so roughly speaking it’s a more forceful “Brits out”.

(Now, technically speaking “amach” means the process of moving out. Once you’re outside the word is “amuigh”. Maybe the word will need to change, in English too, but at this rate there’s no sign that they ever will be fully out.)

Language problems have started to plague other elements of Brexit in the last couple of weeks: the White Paper published in July was translated by the Foreign Office into 23 languages (including Irish) and the quality of translations was widely criticised, causing more British bemoaning about their level of language learning.

And for the Irish? Does our deliberate transliteration of Brexit mean we want it to happen, or not? Or are we just continuing our centuries-old habit of pushing around the confines of language?

The Child of Prague – Patron Saint of Climate Change?

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Ireland has been going through a heatwave these few couple of weeks. This is, of course, not natural. There have been lots of internet jokes and chatter but the oddest one is people asking the Child of Prague to make the heat stop. I’ll try to explain.

The Infant Child of Prague is a little statue of the infant Jesus holding an orb and it’s a staple of the traditional Irish mantelpiece or wall – placed close to a picture of the Sacred Heart (Christ pulling back his cloak to show his heart) and a photo of JFK (beloved Irish-American president). 

This image of the Christ child has obscure origins but is definitely linked to the Carmelite church in Prague in the 16th century. You can read the whole story on its Wikipedia here. It was hugely popular in Ireland during the Great Famine (1840s) and that tradition might have come from the Spanish Armada washing up (16th century) on Irish shores, mixing it up with their own saint who was the target of food-related prayers, Santo Nino de Atocha.

Whatever its history, nowadays it’s still often the target for Irish prayers for good weather, especially the night before a wedding when the family will stick it out in the garden. If its head falls off that’s good luck. According to this BBC story, even Protestants in the north are partial to hedging their pre-nuptial bets on it.

One Dublin woman made the news with a cake in the shape of the statue, almost as creepy as the original.

So this week on Twitter, people are venting that they’ve had enough of this heatwave and the Child should surely make it stop, ideally before it starts to melt in the heat (its outer coating is of wax).

The Beaches of Dublin

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Dublin, and the whole of Ireland, is currently melting in an amazing heatwave. The beaches are as busy as they ever get, blankets out, old bottles of sun lotion tossed around, feet gingerly dipping into the water to cool off, 99 ice-cream vans at the top of the path.

My family and I actually started to spend time – and fall for the charms – of Dublin’s beaches back at the end of last summer, when we moved here from Italy.

“Like a decent pub, an Irish beach is full of chat: people talk to each other from their picnic blankets, teenagers make a show of not having fun, parents yell at (or shout for) the children they’ve lost track of. Skin tones can vary wildly but with prolonged sunshine such an obviously rare commodity here, you can feel the genuine joy-which is even better with a 99 in your hand.”

Here’s a link to the full piece I wrote in last week’s Irish Times.

The Truth about the British Isles

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It’s a bit of sport for Irish people to watch how a successful Irish person – like Saoirse Ronan – is called British by the media. Over the years I’ve had to explain many times (even to English people), that we are not British, or part of Britain, or the UK. But we are in the British Isles, though not the British Islands. More complicated is Northern Ireland which is part of the UK, but not part of Britain. But it’s also in Ireland but it also depends on your point of view…

This week, the best female chef in the world award went to Clare Smyth. Born in N.Ireland she lives in London, where she got the job to cater the royal wedding (their royals, not ours, though I am also technically Canadian so they are mine too…)

The Guardian, 20 June 2018

In most papers (Irish Times, the Telegraph, Northern papers) she’s “Northern Irish”.
In the Irish Independent she “Irish”.
In the Guardian she’s “a Briton”.
And in other local papers she’s just “Antrim-born”.

(Quick tip – you’ll only offend Irish people if you get things mixed up. Though the Scots might not like it, or the Welsh, or some Manx, or whatever people from Guernsey are called…)

If you’re still confused, here’s a nifty diagram I think is excellent.

And you can read a really detailed explanation on the British Isles in Wikipedia.

With Love for the Women of Ireland

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Mná

That’s the Irish word for women (pronounced with a long awww sound). Women, plural.

When you’re one woman, you’re a bean (pronounced ban). With another bean, you become mná. You become something new, part of a group, and granted a totally different word.

If you’re a tourist in a pub you’ll quickly learn it’s the sign you’re looking for. The Ladies: a word women only use nowadays for the loo.

As a sidenote: the men’s loo is Fir. That’s the plural of man (fear), pronounced “far”, as in “far better off”.

Mná

Ireland to me is about the women. The last place I lived was Italy, where it’s all about the mother, where a woman is still often defined by her relationship to her children, her man (and where about 150 women are murdered every year).

You see the Madonna everywhere in Italy, she’s always beautiful.

But you don’t have to go far in Ireland either, like on a stamp, or as a plaster statue in a grotto of a church,

Like the grotto where 14-year-old Ann Lovett died in childbirth 34 years ago, a story that was recently brought out of the shadows again by a brave female journalist.

Mná na hEireann

The Women of Ireland. This is a thing, a type of rallying cry popular during Mary Robinson’s presidency: who was, FYI, the first of our two women presidents. Some snicker at the phrase, but there’s a lovely song of it (sung here by Kate Bush whose mother was Irish) and it’s a handy moniker:

 

Martin Turner, Irish Times cartoon May 20 2018

Mná na hEireann

Irish women have always seemed strong to me. From the women who reared me, to the ancient queen we named our daughter after.

But it’s astonishing how much Irish women have had to put up with, for so long. And it’s frightening to see just how much we still do, in 2018. Two women murdered in Dublin in the last week, a health system that has been failing to look after us with no sign of being fixed, and of course the abortion issue. Women’s bodies are on full display for everyone to discuss these days.

Art by Lucy Moore (lucymoore93)

Mná na hEireann

But these Irish women are fighting for change, and they will not let up. I’ve been truly amazed by them, saying what they think is true, and fair, on Twitter, on the telly, holding hand-painted posters on street corners, discussing, sharing their stories, showing and asking for compassion.

We’re not going to stay quiet, not with the strength in our numbers. Not a single bean, but mná.

Tá

The word for Yes. It rhymes perfectly with Mná.

Tá for Mná

“Yes for Women”. The Irish version of the Yes that will hopefully, in this week’s abortion referendum, cause a sea change for women’s health.

“If we valued women as full human beings, we would not be having the debate you’re having in Ireland.”

So said the fabulous Chimamanda Ngozi Adichie in Dublin last week.

Grá

The word for love – how beautifully that fits.

Tá for Grá for Mná

Love for the women, not just the Irish ones. Love among the women for all the women.

I’m just one woman, one bean, but when my daughters grow up the three of us together will be Mná. Among all the other Mná.

Here’s a good overview on the BBC of the Irish abortion debate of the last 30 years.

Ireland’s time of reckoning