Amhran nam Bandia: Sith co nemh, bid sír nae. Sith.

Thursday, December 20, 2012

Sith co nemh, bid sír nae. Sith.

Winter Solstice sunrise at Brú na Bóinne

Sith co nem.
Nem co doman.
Doman fo ním,

Nert hi cach, án forlann,
lan do mil, mid co saith.
Sam hi ngam, gai for sciath,
sciath for durnd.

Dunad lonngarg; longait-tromfoíd
fod di uí, ross forbiur
benna abu, airbe imetha.

Mess for crannaib, craob do scis
scis do áss, saith do mac
mac for muin, muinel tairb
tarb di arccoin, odhb do crann,
crann do ten.

Tene a nn-ail. Ail a n-uír
uích a mbuaib, boinn a mbru.
Brú lafefaid
ossglas iaer errach,
foghamar forasit etha.

Iall do tir,
tir co trachd lafeabrae.
Bidruad rossaib, síraib rithmár,
'Nach scel laut?'

Sith co nemh,
bidsirnae.
.s.

Peace to the sky.
Sky to the earth.
Earth under sky,

Strength in us all, a cup so full,
full of honey, mead in plenty.
Summer in winter, spear over shield,
shield strong in hand.

Fort of fierce spears; a battle-cry
land for sheep, bountiful forests
mountains forever, magic enclosure.

Nuts on branches, branches heavy
heavy with fruit, wealth for a son
a gifted son, strong back of bull
a bull for a poem, a knot on a tree,
wood for the fire.

Fire from the stone. Stone from the Earth
wealth from cows, from the womb of Boann.
From the mist comes the cry of the doe,
a stream of deer after springtime,
corn in autumn, upheld by peace.

A warrior band for the land,
prosperous land, reaching to the shore.
From wooded headlands, waters rushing,
"What news have you?"

Peace to the sky,
life and land everlasting.
Peace.

From the Prophecy of An Morrígan, in "Prayer in Gaelic Polytheism". The original Old Irish, as a solid block of text with few line breaks, is in the public domain; this arrangement and translation copyright ©2012 Kathryn Price NicDhàna for Gaol Naofa. See the article for extensive footnotes delineating how I arrived at this translation. Any errors in translation are my own.

And Check out Treasa's excellent writeup on some of the Gaelic sacred sites and spirits associated with this time of year: Celebrating Grianstad an Gheimhridh (The Winter Solstice)

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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.