Amhran nam Bandia: Óró 'Sé Do Bheatha 'Bhaile

Saturday, July 21, 2012

Óró 'Sé Do Bheatha 'Bhaile

In a recent discussion about trad songs for summertime, I was surprised to see I hadn't posted anything here about Óró 'Sé Do Bheatha 'Bhaile. This is one of my favorites, not only for its history as a Rebel song (in a series of Rebellions), but also as it's about Sovereignty. Which Warrior Queen is being called to? What does it mean to welcome her home?

As the refrain ends, "Now that summer is coming," seasonally this is more appropriate for Spring. But I find that it often crops up in the river of song when a welcome is called for. Sláinte Mhaith!

The Wikipedia article on the song is pretty good, and has some of the alternate versions. This is my preferred variation, adapted by Pádraig Pearse:

Gaeilge:

'Sé do bheatha, a bhean ba léanmhar,
Do b' é ár gcreach tú bheith i ngéibheann,
Do dhúiche bhreá i seilbh méirleach,
Is tú díolta leis na Gallaibh.

Curfá:

Óró, sé do bheatha 'bhaile,
Óró, sé do bheatha 'bhaile,
Óró, sé do bheatha 'bhaile
Anois ar theacht an tsamhraidh.

Tá Gráinne Mhaol ag teacht thar sáile,
Óglaigh armtha léi mar gharda,
Gaeil iad féin is ní Frainc ná Spáinnigh,
Is cuirfidh siad ruaig ar Ghallaibh.

[Curfá]

A bhuí le Rígan na bhFeart go bhfeiceam,¹
Mura mbeam beo ina dhiaidh ach seachtain,
Gráinne Mhaol agus míle gaiscíoch,
Ag fógairt fáin ar Ghallaibh.

[Curfá]

English:

Welcome oh woman who was so afflicted,
It was our ruin that you were in bondage,
Our fine land in the possession of thieves
And you sold to the foreigners!

Chorus:

Oh-ro You're welcome home,
Oh-ro You're welcome home,
Oh-ro You're welcome home
Now that summer's coming!

Gráinne O'Malley is coming over the sea,
Armed warriors along with her as her guard,
They are Gaels, not French nor Spanish
And they will rout the foreigners!

[Chorus]

May it please the Queen of Miracles that we might see,
Although we may live for a week once after,
Gráinne Mhaol and a thousand warriors
Dispersing the foreigners!

[Chorus]

Notes
¹Original: "Rí na bhFeart - King of Miracles," usually interpreted as the Christian God, altered here to "Rígan na bhFeart - Queen of Miracles," in honor of Sovereignty, who in Irish lore is always personified as a woman. There is a great tradition of poets, lorekeepers and ceremonial people singing of the Sovereignty of Ireland but, during times of severe oppression, thinly disguising these tales, songs and prayers as "simply" a story of longing for a woman.

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Gaelic Polytheism, Cultural Preservation, Indigenous Solidarity

Occasional musings from one of the original troublemakers behind the contemporary Gaelic Polytheist (GP) (Gaelic: Ioma-Dhiadhachd Ghàidhealach; Irish: Ildiachas Gaelach) and Celtic Reconstructionist traditions. Allegedly the person to blame for that unwieldy, awkward, misinterpreted and misrepresented, umbrella tradition name (CR), and most definitely to blame for the Nigheanan nan Cailleach agus Ora nam Bandia branches of the community.

Clann Eóghainn na h-Oitrich, NicAoidh, agus Eóganachta. Tha mi a fuireach ann Wabanahkik. Co-còrdadh: Gä•sweñta’.

While my family culture growing up was predominantly diasporan Gael (Irish/Scottish-American), and my low BQ gives me white skin privilege / passing privilege, I also have Indigenous heritage from both Turtle Island (Yę Iswąre tatene utkéware hęwu) and Sápmi, as well as cherished African-American ancestors who survived the Middle Passage and the Underground Railroad. I am one of the people who has researched Cherokee blood myths to find the hidden truth that so many of us share - Black ancestors who made the excruciating choice to assimilate and pass in order to stay alive after escaping slavery.

As an unenrolled relative, reconnecting with the community we're pretty certain my ancestors are from, I'm a long-term member of several Indigenous-led collectives, active in Indian Country in largely a backup/support role since the 1980s, and in more recent years in interfaith and political work as both a collective member, extended family member, and as a representative of both our GP groups and the descendant crew. I don't presume to steer the canoe, even when I'm another grunt helping paddle one that my cousins, aunties, and adopted siblings have built and are helming. But except for my fellow Gaels and other diverse relatives, I jumped out of the ship over a decade ago. I'd much rather dive deep with the prop-fouling otters, be a shieldmaiden in the metaphorical jet ski clan, and continue my work with the side of the family I live with now, than get back into that rotting colonists' ship... unless it's to sabotage and change the course. Which I've been known to do sometimes.

It's one of multiple ways that my life is lived in liminal zones.

And if it's not abundantly clear, I fully support and unreservedly defend Indigenous Sovereignty: the right of Tribal Nations to determine their citizenship criteria, as well as their right to set the definition of who is and is not Indigenous. Descendants - those of us with documented ancestry but whose ancestors chose to separate from the tribe and live as non-Natives - need to abide by the criteria for Indigeneity set by the Nations we descend from. Even if it's complicated and not what you want to hear. And this applies exponentially if the documentation is iffy. To violate that boundary by trying to claim full Native status - by self-Indigenization - is dishonorable to the ancestors, as well as a violation of hospitality. Real descendants seeking to reconnect need to do so with profound respect, and on the terms set by the living relatives and Elders in that specific culture and community. And if the answer is "No," or "Not that way," to accept that.

I serve on the governing councils of CAORANN and Gaol Naofa; however, all opinions expressed on this blog, and posted elsewhere under my own name on social media, are my own.