Across the Emerald Isle, and extending to the spread of Irish communities and beyond, the resurgence – or rather, the transformation – of the Irish language continues to resonate, primarily seen through the spheres of music, literature, art and film. There has been a noticeable increase in interest in learning and reconnecting with the language among individuals who either were once fluent, never acquainted with it, or those who find their learnt Irish language skills inadequate to form substantial connections.
The rise to fame of Scoil Scairte, an innovative online programme for learning the Irish language, has been notable. This programme, co-created by Kathy Scott and Manchán Magan and primarily taught by artists, has ignited a deeper connection and awareness of the Irish language among its learners. It is presently also available as a “self-paced” course, providing flexibility for users to study on their own schedule.
Scott is the creative head at the Trailblazery, responsible for curating live events and learning experiences, whilst Magan is a front-runner in the revival of the Irish language. His publication titled Thirty-Two Words for Field: Lost Words of the Irish Landscape has served as an accessible and engaging gateway to users keen on exploring the language but struggling to locate the right access avenues. According to Scott, the release of the book was a turning point for her, and many others.
Scott was simultaneously delving into investigating individual and collective trauma. This exploration led her to the realization that understanding her language was a prerequisite to finding her true voice and connecting with her ancestry. This revelation was further cemented by Magan’s book.
On her journey, Scott initiated the Trailblazery’s Hedge School project, a digital homeschool that shifted to being education for future ancestors. She presented an idea to Magan to develop a Gaelic version of the Hedge School. Contrary to their estimation of drawing about twelve interested individuals, the project received an overwhelming response. The course was delivered live online, but complications arose due to the global enrolments across different time zones. This led to the introduction of the new “self-paced” format, providing 22 hours of teaching.
The programme covers a range of disciplines: folklore, hurling, ecology, hip hop, sean-nós singing, knitting and structured language sessions. The course’s lineup consists of numerous performers, speakers and activists such as Kneecap, Liam Ó Maonlaí, Úna-Minh Kavanagh, Ola Majekodunmi and Louis de Paor. It is designed as a comprehensive guide aimed at reconnecting individuals to themselves and others, the Irish language and the unspoiled natural world.
Magan says, “There is a growing desire among people to feel a connection with something fundamental.”
He recalls the unexpected success of Thirty-Two Words for The Field, which took everyone (including himself and the publisher) by surprise. Initially, the expectation was that it would sell a handful of copies.
Even now, he continues to receive numerous inquiries from individuals wanting to deepen their understanding and connection with the Irish language. He had no satisfactory answer until Kathy proposed creating their answer.
the failure of applications like Duolingo doesn’t resonate deeply enough, plus the Irish-language courses in Gaeltacht are overbooked, leaving a gap for those in Australia, America, Tipperary and Carlow.
Scott argues that Ireland is witnessing a language revitalization, somewhat similar to what happened a hundred years ago. After centuries of being a colony, people then were trying to express emotions. A strong force was germinating. Fast forward a hundred years, and after the oppression by the church and state, possibly our parents weren’t granted the opportunity to learn or appreciate the culture in this light. It is suggested that trauma passes through generations; initially rendering them mute, the subsequent generation recognises their parents’ inability to express emotions, and finally, the third generation attempts to address this issue. “We’re seeing the manifestation of that now,” she says.
The success of the courses heavily relied on the approach of not escalating the negative experiences some individuals recalled from their Irish learning in school. Magan discovered that a good number of people wanting to learn Gaeilge were often imaginative, artistic, or free-thinking. These individuals felt stifled and disinterested in traditional, classroom-like settings which most Irish language courses offered. They craved a reawakening of their enthusiasm and creativity, arguing that rigid learning methods were not why they returned to Irish.
Scott emphasised the uniqueness of Scoil Scairte, focusing on engaging the creative minds and the change-makers, their vision and viewpoints. Their teaching approach was not rigid rote learning and authoritative. There was no intense examination pressure. They served as the starting point, igniting the spark of interest, after which the learners might require more structured training for further progress.
Magan noticed that people were using the language as a conduit for finding significance, especially young people looking for self-recovery. Ordinary individuals who enjoyed Blindboy, played some GAA, discovered mindfulness and the Irish language. However, it transcended beyond merely learning grammar and verbs – it was about accessing something substantial and significant.
The language served as a ticket for literal adventures for both of them. Scott reflected on an experience where he was conducting an Irish-language meditation in the Hollywood Forever Cemetery, where everyone deliberated on the ground, with the city’s finest. He mentioned even wilder escapades embarked upon by Manchán.
The self-paced program offered by Scoil Scairte is available for €199 at thetrailblazery.com.