Dùthchas na Mara Dúchas na Mara Belonging to the Sea

Cùl-fraoinTha an obair-sgrùdaidh seo a’ togailcheistean mu ghnè bhunaiteach na strì sabheil dà choimhearsnachd Ghàidhlig annan eileanan — an dara tè ann an Alba is antè eile ann an Èirinn — air a bhith an sàs ochionn beagan bhliadhnaichean a-nis. Annan 2012, tha an dà choimhearsnachd seo a’cur gu dubh an aghaidh mhodhan a thaobhco-dhùnaidh aig buidhnean-riaghaltais aig abheil mar raon-ùghdarrais nithean ceangailteris an àrainneachd nàdarra sa bheil nah-eileanaich a’ fuireach a dhìon.San dà eilean, tha iasgairean den bheachdgu bheil an teachd-an-tìr is an dògh-beathaaca fo bhagairt aig buidhnean cumhachdachnach eil a’ toirt cluas-ri-claisneachddhaibh. Ann am Barraigh, buinidh an strì rimolaidhean le buidheann gleidheadh-nàdairRiaghaltas na h-Alba, Dualchas Nàdairna h-Alba, dà àrainn gleidheadh-maraainmeachadh ann an uisgeachan far aneilein (a chaidh aonan dhiubh a cheadachadhanns an Ògmhios 2012 gus a bhith airainmeachadh le Riaghaltas na h-Alba agusthathar a’ feitheamh air co-dhùnadh muntè eile). Aig an aon àm sna h-eileanan annan Tìr Chonaill — Arainn Mhòr nam measg— buinidh an deasbad ris an dàil a chuirRiaghaltas na h-Èireann air iasgaach-nanlìon-siabaidh agus na bacaidhean mòra arèir nan eileanach a chaidh a chur air a’chomas a th’ aca iasgach le lìn nan cuiduisgeachan fhèin.Chan e adhbhar na h-obrach seo beachdannan eileanach fhìreanachadh seach brìgha thoirt air falbh bhuapa gu bheil iad fobhagairt; cha mhotha chan e argamaidtaobh seach taobh mun dòigh sa bheil iada’ freagairt air a’ bhagairt a bhios iad a’8CúlraCuireann an saothar taiscéalaíochseo ceisteanna fá ghné níos doimhneden choimhlint a deachaigh dháchomharsanacht Ghaelacha - cionn inÉirinn agus cionn in Albain - i ngleicléi le blianta beaga anuas. In 2012,tá an dá chomharsanacht seo ag curgo gníomhach in éadan phróiseascinnteoireachta comhlachtaí rialtais abhfuil de shainchúram orthu gnéithe dentimpeallacht nádúrtha a bhfuil cónaí ar nahoileánaigh a chosaint.Isan dá oileán, creideann na hiascairígo bhfuil a ngléas beatha is a slímhaireachtála fá bhagar ag institiúidícumhachtacha nach mbíonn ag éisteachtleofa. In Oileán Bharra, baineann ant-aighneas le moltaí de chuid comhlachtacaomhnaithe dúlra Rialtas na hAlbana,Oidhríocht Dúlra na hAlbana, dhá limistéarcaomhnaithe mara a ainmniú in uiscíamach ón oileán (a bhfuil cionn amháin acui Meitheamh 2012 ceadaithe fá choinneainmniúcháin le Rialtas na hAlbana cheanaféin agus an cionn eile ag feitheamh archinneadh). San am chéanna ar oileáinThír Chonaill — Árainn Mhór san áireamh— baineann an t-aighneas le moratoriumRialtas na hÉireann ar iascach an bhradáinle sruthlíonta agus na srianta millteanachade réir na n-oileánach a cuireadh ar agcumas iascach le heangacha ina gcuiduiscí féin.Chan é feidhm na hoibre seo mothúcháinna n-oileánach go bhfuiltear ag bagarorthu a fhírinniú ná a neamhbhailiú, náargáil ar son ná in éadan an bhealaighBackgroundThis exploratory work asks questionsabout the deeper nature of conflictthat two separate Gaelic-speakingisland communities — one in Irelandand one in Scotland — have becomeembroiled in during recent years. In2012, both these communities findthemselves actively opposing decisionmakingprocesses of government bodieswhose remit is to protect aspects ofthe natural environment in which theisland people live.On both islands the fishermen believethat their livelihood and way of livingis being threatened by powerfulinstitutions who are not listening tothem. On Barra the dispute centresaround proposals by the ScottishGovernment’s nature conservationbody, Scottish Natural Heritage,to designate two European marineconservation areas in waters off theisland (one of which, at the time ofwriting in June 2012, has already beenapproved for designation by the ScottishGovernment while the other awaits adecision). Meanwhile on the Donegalislands — including Arranmore — thedispute is about the Irish Government’smoratorium on drift-net fishing forsalmon and on what the islanders feelare crippling restrictions that have beenplaced on their ability to fish with netsin their local waters.It is not the purpose of this work toeither justify or invalidate the islandpeople’s feelings of being under threat;faireachdainn a th’ ann. An àite sin, thaan tuairisgeul seo a’ sealltainn air cùlaibhan nàimhdeis phoilitigich gus dualchasis beachdan a bhuineas ris a’ mhuir sandà choimhearsnachd Ghàidhealach seo asgrùdadh — is iad air an dealachadh lecrìochan-stàite ach air an toirt còmhlaa thaobh nithean ceangailte ri cànan iscultar - a dh’fhaodas brosnachadh mar atha an dà eilean gu follaiseach a’ cur anaghaidh reachdas nan stàitean a tha ganriaghladh. Tha i cuideachd na sgrùdadh airreachdas eadar-nàiseanta mu phoileasaidha tha ceangailte ri eòlas dùthchasach agusdualchas cultarail.Tha an rannsachadh againn a’ cur an cèill gubheil aig cridhe nam beachdan is a’ ghiùlainseo dòigh-labhairt a tha gu sònraichteGàidhealach mu fhaireachdainn a tha ancomas mhic-an-duine air feadh na cruinnecè:an fhaireachdainn a thaobh a bhith a’buntainn ri àite, agus an t-uallach a th’ ortairson an àite sin. A thaobh na Gàidhligdheth, tha an fhaireachdainn seo - air ando ghabh an sgoilear mòr Gàidhlig IainMac Aonghuis seòrsa de ‘lùth-mothachaidh’— air a glacadh leis an fhacal nach gabhtionndadh gu furasta, ‘dùthchas’ (ann anGàidhlig) no ‘dúchas’ (ann an Gaeilge).Ged a tha ‘dùthchas / dúchas’ ceangailte risan fhearann — tha e a’ tighinn bhon fhacalGhàidhlig ‘dùth/dú’ aig a bheil a’ bhrìgh‘talamh’ no ‘fearann’ - tha an rannsachadhagainn a’ cur an cèill gum buin an lùthmothachaidhis an t-uallach an lùib anfhacail ris na h-uisgeachan timcheall air andùthchas.Mar sin dheth, ‘s e na tha sinn a’ feuchainnri cur ann am briathran san aithisgseo ‘dùthchas/dúchas na mara’ — anina bhfuil siad ag freagairt ar an bhagar amhothaíonn siad. Ina áit sin, amharcann ancuntas taobh thiar den naimhdeas pholaitiúille cleachtaí comónta muirí agus prionsabailfá chreidiúint is iompar sa dá phobalGhaelacha seo a chíoradh — deighiltele teorainneacha stáit ach aontaithe ingnéithe de theanga is de chultúr — ad’fhéadfadh a bheith ag spreagadh nafrithbheartaíochta isan dá oileán in éadanreachtaíocht na stát a rialíonn iad. Pléannsé ionstraimí idirnáisiúnta beartais fostaa bhaineann le fios traidisiúnta agus lehoidhríocht chultúrtha.Cuireann an taighde s’againn i gcéillgo bhfuil ag croí na dtuairimí is aniompair seo modh labhartha Gaelach lemothúchán uilíoch daonna a chur in iúl: anmothúchán go mbaineann tú le háit, agusdo fhreagracht as an áit sin. Ó thaobh naGàidhlige de, glactar an mothúchán seo —a chuir an fear léinn Gàidhlige cliúiteachIain Mac Aonghuis in iúl mar ’fuinneamhmothúcháin’ — leis an fhocal nach dtig aaistriú go furast ‘dúchas’ (sa Ghaeilic) nó‘dùthchas’ (sa Ghàidhlig).Gidh go mbaineann an focal ‘dúchas/dùthchas’ leis an talamh - thig sé ón fhocalGaeilice ‘dú/dùth’ a chiallaíonn ‘talamh’ nó‘tír’ - cuireann an taighde s’againn i gcéill gosíneann an fuinneamh mothúcháin fá bhaintis fá fhreagracht a chuireann an focal in iúlgo dtí na huiscí thart fán dúchas.Ar an ábhar sin, is é an rud atá fáideardúinn cuntas a thabhairt ar sa tuarascáilseo ‘dúchas/dùthchas na mara’ — an mothúgo mbaineann tú leis an fharraige — agusan ról a imríonn an mothú seo le saolnor is it to argue for or against theway in which they are responding tothe threat they are feeling. Instead,this account looks behind the politicalantagonism to explore shared maritimetraditions and principles of belief andconduct in these two Gaelic speakingcommunities — divided by stateboundaries but united in aspects oflanguage and culture — that may bemotivating the resistance manifest onboth islands to the legislation of thestates that rule them. It also examinesinternational policy instruments that arerelevant to traditional knowledge andcultural heritage.Our research suggests that at theheart of these beliefs and conductis a particular Gaelic expression of afeeling that is universally potential inhuman beings: the sense of belongingto a home place, and of responsibilityfor that place. In the Gaelic context,this feeling — described by the greatScottish Gaelic scholar John MacInnesas a form of ‘emotional energy’ —is encapsulated by the not easilytranslateable word ‘dúchas’ (in Irish) or‘dùthchas’ (in Scottish Gaelic).While ‘dúchas/dùthchas’ is a word ofthe land — it is derived from the Gaelicword ‘dú / dùth’ which can mean ‘earth’or ‘land’ — our research suggests thatthe emotional energy of belonging andresponsibility the word conveys extendsto the waters around the homeland.Therefore, what we are seeking todescribe in this report is ‘dúchas /9

fhaireachdainn gum buin thu ris a’ mhuir —agus an t-àite a tha an fhaireachdainn seomu bhuntainn ann an saoghal nan eilean isnan eileanach seo. Mar a tha Mac Aonghuisga mhìneachadh, do dh’inntinn a’ Ghàidheil,‘s e na th’ ann an dùthchas/dúchas raontuigselàn anns a bheil “barrachd na uachdarna dùthcha no cruinn-eòlas leotha fhèin, nafaireachdainn dìreach mun eachdraidh, achrian-fiosrachaidh foirmeil san tig iad seouile còmhla”.Faodaidh an rud air a bheil an coltasann an sùilean a’ choigrich a bhithna fhàsach falamh — eireachdail nogun bhrìgh a rèir nam beachdan a thaan uachdar — a bhith na fhearannbeothail, ‘s dòcha fiù ‘s gaisgeilis a’ cur thairis le pearsaicheaneachdraidheil - don luchd-dhùthchais(Mac Aonghuis 2006: 29).Dh’èirich an t-iomradh a leanas às a bhithag èisteachd ri eileanaich Ghàidhlig agusa bhith a’ cluinntinn bhuaibh beagan muneòlas bheò a th’ aca air a’ mhuir: mun àite ath’ aice nan cuid sgeulachdan, sheanchasanis eachdraidhean; a thaobh mar a thug iadteachd-an-tìr bhon mhuir; mar a dh’ainmichiad i a rèir nam feumalachdan a th’ acaair is às a’ mhuir; a thaobh mar a chuidichi gus cruth a chur air an cuid giùlain isbheachdan; mun atharrachadh a thugteicneòlas air a’ chàirdeas a th’ aca rithe.Tro chòmhraidhean agus tron ùine achaidh a chur seachad le iasgaireanann am Barraigh ‘s ann an Arainn Mhòr,tha an rannsachadh seo a’ feuchain ridòigh àrsaidh a tha air leth bho, ach adh’fhaodadh seasamh còmhla ris, an dòigheòlaisa tha air a cruthachadh air a’ chuidas motha le foghlam nan leabhraichean10na bpobal oileánda seo. De réir is mara mhíníonn Mac Aonghuis é, do mheonna nGael, is é an rud is dúchas/dùthchasann réimse iomlán tuisceana, a thugannle chéile “cha tírdhreach, cha mothú fáthíreolas amháin, ná stair amháin, achord foirmiúil d’eispéireas ina dtig siadseo le chéile”.Thig leis an rud atá don strainséirina réimse fholamh tire — maorganó marbhánta ag brath ar natuairimí atá i réim - a bheith donlucht dúchais ina réimse bhagánta,ghaisciúil féin, líonta lán le pearsannaón stair ís ón fhinnscéalaíocht(Mac Aonghuis 2006: 29).D’eascair an cuntas seo a leanas aséisteacht le hoileánaigh Ghaelacha agusag cluinstin uathu beagán fán eolas bheoatá acu ar an fharraige: fán áit atá aiceina gcuid scéaltaí, eachtraí is finnscéaltaí;fá dtaobh de goidé mar atá maireachtáilbainte amach ón fharraige acu; goidé mara d’ainmnigh is a d’athainmnigh siad í lefóirstean dá gcuid riachtanas ar agus asan fharraige; mar a chuidigh sé lena gcuidiompair is tuairimí a mhúnlú; fán athrachatá tugtha ag teicneolaíocht ar an ghaolatá acu léi.Fríd chomhráite agus am a caitheadh lehiascairí ar Oileán Bharra is Árainn Mhór,féachann an taighde seo le dóigh níosársa is níos doimhne le eolas a chur ar anfharraige a léiriú do dhaoine ar an taobhamuigh, atá ar leith ó, ach a d’fhéadfadha chur in éineacht le, dóigh feasa amhúnlaítear den chuid is mó de le léann naleabhar agus modhanna foirmiúla oiliúnadùthchas na mara’ — the sense ofbelonging to the sea — and the rolethis sense of belonging plays in thelife of these island communities. AsMacInnes explains it, to the Gaelicmind, dúchas/dùthchas is a total fieldof understanding, encompassing “notso much a landscape, not a sense ofgeography alone, nor of history alone,but a formal order of experience inwhich all these are merged”.What is to a stranger anexpanse of empty countryside —magnificent or drab accordingto prevailing notions — to thenative sensibility can be dynamic,perhaps even heroic, territorypeopled with figures from historyand legend (MacInnes 2006: 29).The narrative that follows has emergedfrom listening to Gaelic-speaking islandpeople and hearing from them a littleof their living knowledge of the sea: ofits place in their stories, histories andlegends; of how they have made a livingfrom the sea; of how they have namedand renamed it to suit their needs onand from the sea; of how it has helpedto shape their conduct and beliefs; ofthe change that technologies havebrought to their relationships with it.Through conversations and time spentwith fishermen on the islands of Barraand Arranmore, this research seeksto make visible to outsiders an olderand deeper way of knowing the seawhich is distinct from, but potentiallycomplementary to, a way of knowing

is oideachadh foirmeil air am bi luchdpoileasaidhis luchd-reachdais eòlach anochdadh ri feadhainn air an taobh a-muigh.Gus an rannsachadh againn a tharrainga-mach, chuir sinn fios air iasgaireannas sine is air feadhainn eile a bhiosa’ gleidheadh an dualchais aca san dàeilean, agus dh’iarr sinn orra ainmean-àiteair a bheil iad eòlach, no a bhios iad a’cleachdadh, ceangailte ris a’ mhuir. Chuirsinn feum air clàran-dùthcha is air cairteancabhlaich— air am bi na h-iasgaireaneòlach is leis am bi iad cofhurtail (aigamannan bidh iad gan ceartachadh) — gusan ceasnachadh mu na h-ainmean-àite seo.Ri linn na h-obrach seo, chaidh a chur airchomas dhuinn beagan den eòlas mu nah-àiteachan seo a thional, a chuidicheas gus‘dòigh-eòlais’ air leth air àrainneachd namara a bhuineas ris na h-eileanaich seo achur an cèill is a sgaoileadh.Eileamaidean de dhòigh-eòlaisnas doimhneGed as dòcha nach bi an cruinneas masfhìor an lùib na tuigse a th’ aig saidheansnàdarra air saoghal na mara an lùib aneòlais a th’ aig na h-iasgairean air a’mhuir, dh’fhaodte agairt gu bheil eòlas naniasgairean nas coileanta seach gu bheile nas fhaisge air raon-tuigse làn, leis andà chuid cumhachd phractaigeach agus athaobh mothachaidh. Fad nan ceudan debhliadhnaichean, tha àite bunaiteach air abhith aig an eòlas seo mar thaic ri cosnadhis ìomhaigh shònraichte nan eileanach.Mar eisimpleir de seo, mhìnich iasgaireanealanta air a bheilear gu math measailà sliochd cliùiteach Barrach, Dòmhnallagus a bhfuil lucht beartais is reachtaíochtaníos eolaí air.Chun ár gcuid taighde a dhéanamh, labhairmuid le hiascairí níos sine, agus daoineeile a chothaíonn an cultúr traidisiúntaisan dá oileán, agus d’iarr muid orthulogainmneacha a bhfuil eolas orthu acu,nó a mbaineann siad feidhm astu, i dtacaleis an fharraige. Bhain muid feidhm asléarscáileanna agus cairteanna cabhlaigh— a bhfuil na hiascairí eolach orthu cheanaféin agus sócúlach leofa (in amannaíceartaíonn siad iad comh maith) — le fiafraídíobh fá dtaobh de na logainmneachaseo. Le linn an phróisis seo, d’éirigh linnbeagan den eolas fá ná háiteanna seo achruinniú, rud a chuidíonn chun ‘dóigh feasa’shonraíoch fá thimpeallacht na mara abhaineann leis na hoileánaigh a chur in iúlis a scaipeadh.Gnéithe de dhóigh feasaníos doimhneGidh go mb’fhéidir nach mbeidh ancruinneas oibiachtúil mar a shíltear ag anfhios atá ag na hiascairí ar an fharraigeatá mar chomhartha sóirt den tuiscint ageolaíocht nádúrtha ar thimpeallacht namara, d’fhéadfá argáil go bhfuil fios nan-iascairí níos iomláine cionn is go bhfuilsé níos deise do réimse iomlán tuisceanale cumhacht phraiticiúil is mhothúchánachbeirt aige. Ar feadh na gcéadta bliain tá rólbunúsach imeartha ag an fhios seo le tacúle cothú is sainaitheantas na n-oileánach..Mar shampla, mhínigh iascaire féithiúil abhfuil an-mheas air de theaghlach cáiliúilwhich is mainly informed by booklearning and formal education processesand is more familiar to the world ofpolicy-making and legislation.To carry out our research weapproached older fishermen, and otherswho are maintaining the traditionalculture in both the island communities,and asked them for place-names whichthey know of, or make use of, in relationto the sea. We used maps and admiraltycharts — which the fishermen arealready familiar and comfortable with(on occasions they also correct them)— to ask about these place-names.Through this process we have been ableto gather a little of the informationabout these places that helps to expressand transmit a unique ‘way of knowing’the marine environment that belongs tothe island people.Elements of a deeper wayof knowingWhile the fishermen’s knowledge ofthe seas may not have the perceivedobjective precision that is characteristicof natural science’s understanding ofthe marine environment, the fishermen’sknowledge is, arguably, more completein that it is closer to a total field ofunderstanding, having both practical andemotional power. For many hundreds ofyears this knowledge has played a keyrole in supporting the island people’ssubsistence and distinct identity.As an example of this, a gifted and13

Uilleam MacLeòid (air a bheilear a’ gabhail‘Coppertop’) dhuinn mar a chuidicheas nah-ainmean a thug iasgairean air àiteachanaig muir gus gnè nan àiteachan, agus nacunnartan a dh’fhaodas èirigh, sam bi iad agobair a thuigsinn.Dh’innis e dhuinn mu sgrìob-uisge air abheil ’Caolas boga’ mara’ [Caolas bogadh namara] eadar Fuidheigh is Flodaigh far taobhan ear Bharraigh. Rachadh an caolas seoa chleachdadh le iasgairean à Bruairnis noÀird Mhidhinis a’ dol gu Caolas Bharraighsa cheann a tuath no a’ tilleadh às, do nachb’ urrainn, ri linn staid na mara no ìre anlàin an uair sin, feum a chur air fasgadhnan caol nas fhaisge air Barraigh. Seach sinrachadh iad na b’ fhaide sear, tro Chaolasboga’ mara agus a-steach ann an àite faram biodh iad, mar a thigeadh iad na b’fhaisge air taobh a deas a’ chaolais, agusaghaidh aca ri fairge a’ Chuain Sgìth. Mar amhìnich Coppertop:Air taobh a tuath a’ chaolais, tha idaonnan ciùin, ach ma bhios gaothsam bith bhon cheann a deas no bhoncheann an ear-dheas, bidh e gu mathdiofraichte air an taobh eile. Tha ant-ainm na thuairisgeul, oir faodaidhtu smaoineachadh gu bheil thu a’bogadh ann an sròn na fairge. Sant-suidheachadh seo, bho a bhith ciùingu gun a bhith cho ciùin air an taobha deas, chan eil ann ach faid beaganeathraichean. Cha rachadh caolassam bith ann an uisgeachan far abheil fasgadh ainmeachadh mar sin.(Ní Bhraonáin 2011 a )Ann an car an aon dòigh, thuirt cuideiginà fear de na teaghlaichean-iasgaichstèidhichte ann an Arainn Mhòr, Gearóid Óiascairí as Oileán Bharra, Dòmhnall UilleamMacLeòid (a ngairtear de ‘Coppertop’),dúinn mar a thig leis na hainmneacha athug na hiascairí ar réimsí farraige timpeallorthu chun nádúr na n-áiteanna, agus naguaiseanna ag siúl leofa, a mbíonn siad agobair a thuigbheáil.D’inis sé dúinn fá dtaobh de réimse uiscea dtugtar ‘Caolas boga’ mara’ [Caolasbogadh na mara} air eadar oileán Fuidheighis Flodaigh amach ó chósta thoir OileánBharra. Bhaineadh na hiascairí as Bruairnisnó Àird Mhidhinis feidhm as an chaolas seoag gabháil go dtí nó ag pilleadh as BealachBharra ó thuaidh nach raibh, de thairbhestaid na farraige nó na taoille ag an am, indán feidhm a bhaint as an chaolas níosfoscúla níos deise do thír mór Oileán Bharra.Ina ionad sin, ghabhadh iad ní b’fhaidesoir, fríd Chaolas boga’ mara agus isteachi réimse a mbíodh siad, mar a bhainfeadhsiad an taobh ó dheas den chaolas amach,lena n-aghaidh le haibhléis mhór ChuanScíth. Mar a mhínigh Coppertop:Ar an taobh ó thuaidh den chaolas,bíonn sé ciúin i dtólamh, ach le gaothar bith aneas nó aniar aneas, beidhsé duifriúil go maith ar an taobh eile..Is cur síos é an t-ainm, cionn is godtig leat samhlú a bheith ag tumadhisteach i bhfarraige i d’éadan. Sa chásseo, óna bheith ciúin go gan a bheithcomh ciúin sin ar an taobh ó dheas,chan fhuil ann ach faid traidhfil bád.Ní thabharfá ainm dá leithéid sin arbhealach ar bith in uiscí le foscadh.(Ní Bhraonáin 2011 a )Ar an dóigh chéanna, mhínigh duine demuch respected fisherman froma famous Barra fishing lineage,Domhnall Uilleam MacLeod (known as‘Coppertop’), explained to us how thenames fishermen have given to areasof the seas around them can help themto understand the nature, and thepotential dangers, of the places theyare working in.He told us about a stretch of watercalled ‘Caolas boga’ mara’ [Caolasbogadh na mara — the dipping narrowsof the sea] which lies between theislands of Fuidheigh and Flodaigh offthe east coast of Barra. This narrowswould be used by fishermen fromBruernish or Àird Mhithnis going to orreturning from the Sound of Barra in thenorth, who, because of sea conditionsor the state of the tide at that time,were not able to use the more shelterednarrows closer to the mainland of Barra.Instead they would journey further east,through Caolas boga’ mara and into anarea where, as they reached the southside of the caolas [narrows], they wouldbe facing the open waters of the Minch.As Coppertop explained:On the north side of the caolas, itis always calm, but with any southor south-east wind, it will be verydifferent on the other side. Thename is descriptive, as you canimagine dipping into a head sea.In this case, from calm to not socalm on the south side, being afew boat lengths. No channel insheltered waters would be namedas such. (Brennan 2011 a )15

hIarlatha, gum bi fios aige bho ìre an làina chì e bhon taigh aige air taobh an earArainn Mhòr am bi e comasach dha iasgachan latha sin san taobh an iar, grunnanmhìltean air falbh agus a-mach à sealladhbhon dachaigh aige.Chan eilear ris an aon ìre den iasgach airtaobh siar Arainn Mhòr mar as trice seach,mar a thuirt Gearóid, “gu bheil barrachdcunnairt ann gun tèid rudan a chall”. Tha eagus aghaidh aige ris a’ Chuan Siar agusris na gaoitean buadhach. Fhad ‘s a shealle dhuinn feadhainn de na creagan air taobhsiar an eilein, thuirt fear à teaghlachiasgaichainmeil eile ann an Arainn Mhòr,Niallaí Caomhánach, àite far an deachclèibh is ròpaichean a sgapadh gu h-àrd annan aodann na creige an dèidh do ghailleannmòr a bhith ann.Mas e, bhon taigh aige air taobh fasgail anear an eilein, gum faic Gearóid Ó hIarlathagu bheil an t-uisge a’ briseadh gu geal airCarraigeacha na mBallach, mar a tha aigmuinntir an àite orra, bidh fios aige anuair sin gum bi aige ri iasgach an latha sinair taobh an ear an eilein, ach mura bi nasumainnean a’ briseadh air na creagan,faodaidh e iasgach nas fhaide siar an uairsin. Tha na chitheadh neach-tadhail mar‘s dòcha ataireachd nan tonn a’ bualadhan aghaidh nan creag mar chomharradhdeatamach don iasgair mar obair an latha.Is e an t-ainm a th’ air cairtean a’chabhlaich air na creagan seo ‘Ballagh’.Faodaidh gu bheil seo mar riochd Beurladen fhacal Ghaeilge ‘bealach’ a’ ciallachadh‘caolas’ no ‘slighe’ agus is cinnteach gubheilear a’ cur feum air na creagan seo —a tha solas beag air aonan dhiubh a-nis— mar chomharradh-stiùiridh gus slighethèarainte a ghabhail tro na h-uisgeachan16theaghlaigh iascaireachta mór le rá asÁrainn Mhór, Gearóid Ó hIarla, goidé mara thig leis tabhairt fáidear ó staid an uisceatá le feiceáilt óna theach ar an taobh thoird’Árainn Mhór an mbeidh sé ábalta iascachan lá sin san iarthar, cuid mhaith de mhíltear shiúl agus as amharc óna theach.Ní dhéantar go hiondúil oireadiascaireachta ar oirthear Árainn Mhór dethairbhe, mar a dúirt Gearóid, “go bhfuilbaol níos mó ann go gcaillfear rudaí”. Táaghaidh leis an Atlantach aige agus leisna gaotha bunáiteacha. Le linn dó cuid dena haillte ar an taobh thiar den oileán athaispeáint dúinn, shín duine de theaghlachcáiliúil iascaicgh eile as Árainn Mhór,Niallaí Caomhánach, méir ionsar réimse araibh potaí is rópaí scuabtha suas go hardar aghaidh na haille i ndéidh garbhadais arna mallaibh.Más rud é, óna theach ar an taobhis foscúla ar oirthear an oileáin, gobhfeiceann Gearóid Ó hIarlatha an t-uisceag briseadh go geal ar Charraigeachana mBallach mar a thugann muintir naháite orthu, beidh fios aige ansin gombeidh feidhm air iascach an lá sinar an taobh thoir den oileán ach murambíonn an mórtas farraige ag briseadhar na carraigeacha thig leis iascach níosfaide thiar. Is é atá sa rud a d’fhéadfadhcuairteoir meas mar mhaorgacht na dtonnag tuairteáil in éadan na gcarraigeacha,comhartha ríthábhachtach fá choinneimeachtaí an lae don iascaire.Is é an t-ainm a thugann cairteannaan chabhlaigh ar na carraigeacha seo‘Ballagh’. Thiocfadh dó seo a bheith inaIn a similar fashion, a member of oneof the experienced Arranmore fishingfamilies, Jerry Early, explained how heis able to tell by the state of the watervisible from the kitchen window of hishouse on the east side of Arranmore,whether he will be able to fish that dayto the west, several miles away and outof sight from his home.The west side of Arranmore is generallyless fished because, as Jerry said, “thechances of loss are greater”. It faces theAtlantic Ocean and the prevailing winds.While showing us some of the cliffs onthe west side of the island, a memberof another renowned Arranmore fishingfamily, Neily Kavanagh, pointed to anarea where pots and ropes had beenstrewn high up on the rock face after arecent storm.If, from his house on the more shelteredeast side of the island, Jerry Early seesthe water is breaking white on what arelocally called the Mallagh Rocks, thenhe knows he will need to fish that dayto the east side of the island, but if theswell is not breaking on the rocks thenhe can fish further to the west. Whatto a visitor might be perceived as thegrandeur of waves crashing againstrocks is, for the fisherman, a vital signfor the day’s activity.The name that the admiralty chartsgives to these rocks is ‘Ballagh’. Thismay be an anglicised version of theIrish word ‘bealach’ meaning ‘channel’or ‘pass’, and certainly the rocks —which now have a small light on one of

cunnartach eadar an t-eilean agus tìr-mòr.— which is to the south.‘Sìos gu tuath’ agus ‘suas gudeas’ — dòigh-eòlais air a cur ancèill anns a’ chànanChan e iongnadh a th’ ann ged aghleidheadh na h-ainmean-àite Gàidhlig seofiosrachadh le brìgh mun mhuir timcheallorra; brìgh a tha am falach air an neach atha gun Ghàidhlig. Ach a thaobh a’ chàirdeisa th’ aca ris a’ mhuir, tha dualchascànaincoitcheann an dà eilein a’ dol nasdoimhne na ainmean-àite. Tha dòigheanlabhairtsònraichte na lùib cuideachd achuidicheas gus dòighean-smaoineachaidha chruthachadh agus a dh’fhaodas rudbeag den t-sinnsearachd àrsaidhchoitcheann a nochdadh.Mar eisimpleir, ann an cuid a dh’àiteachananns na h-Eileanan Siar, cluinneareileanaich a-mach air a bhith a’ dol `sìos’gu tuath agus ‘suas’ gu deas - thug ampìobaire cliùiteach à Uibhist a Deas, FredMoireasdan, an t-ainm ‘Suas gu Deas’ airport fiù. Nuair a bha sinn a’ bruidhinn ri fearde na h-iasgairean as sine ann am Barraigh,thug e dealbh air turas a ghabh e bhoCheann Ghrinn sa cheann a tuath gu Bàgha’ Chaisteil sa cheann a deas. ‘S e na ghabhe air seo a’ dol “suas” an t-eilean.Thathar a’ cur feum air an dòigh seogus àird a chur an cèill an an ArainnMhòr cuideachd far an tuirt fear de nah-iasgairean as sine nuair a bha e nadhiùnlach òg gun rachadh e a dh’iasgach“sìos a Mhàlainn” - a tha tuath air ArainnMhòr - agus “suas gu ruige Maigh Eo” a thasa cheann a deas.18leagan Béarlaithe den fhocal Gaeilice‘bealach’ agus leoga baintear feidhm asna carraigeacha - a bhfuil solas beag airchionn amháin acu anois - mar chomharthafá choinne bealaigh shábháilte fríd nahuiscí contúirteacha eadar an t-oileán istír mór.‘Thìos ó thuaidh’ agus ‘thuas ódheas’ — dòigh feasa á cur in iúlsa teangaNí nach ionadh é, tá faisnéis bhríomhar snalogainmneacha Gaelacha seo fá dtaobh dena farraigí thart orthu; brí atá folaithe aran té atá gan Ghaeilic. Mar sin féin, maidirlena ngaol leis an fharraige, gabhannoidhríocht choiteann teanga an dá oileáinníos doimhne ná logainmneacha. Tá curin iúl sonraíoch ó thaobh gramadaí aice achuidíos le dóigheanna smaointeoireachtaa mhúnlú agus a d’fhéadfadh rud inteachtden tsinsearacht choiteann teanga athabhairt le fios.Mar shampla, in áiteanna áithrid inOileáin Thiar na hAlbana, chan annamh achluintear oileánaigh ag caint ar ag gabháil‘síos’ go dtí an tuaisceart agus ‘suas’ godtí an deisceart — thug píobaire cáiliúilUibhist Theas, Feardorcha Ó Muireasáinan t-ainm ‘Thuas ó Dheas’ ar phort, fiú.Nuair a bhí muid ag labhairt le duine de nahiascairí is sine in Oileán Bharra, thug séiomrá ar thuras a rinne sé ó Cheann Ghrinni dtuaisceart an oileáin go dtí Báighe anChaistil ó dheas. Thug sé air seo ag gabháil“suas” an t-oileán.Baintear feidhm as an dóigh chéanna lethem — are used as a marker for safepassage through the dangerous watersbetween the island and the mainland.‘Down north’ and ‘up south’ —a way of knowing expressedin the languageIt is not surprising that these Gaelicplace-names contain meaningfulinformation about the seas aroundthem; meanings which are hidden tothe non-Gaelic speaker. However, interms of their relationship to the sea,the shared linguistic heritage of the twoislands goes deeper than place-names.It contains distinctive grammaticalexpressions that help to shape patternsof thought and may reveal something oftheir shared cultural ancestry.For instance, in some parts of theWestern Isles of Scotland, it is notuncommon to hear islanders talkingabout going ‘down’ to the north and ‘up’to the south — the renowned SouthUist piper Fred Morrison even named atune ‘Up South’. When we were speakingto one of the older Barra fishermen,he described a journey he took fromGreian Head in the north of the islandto Castlebay in the south. He called thisgoing “up” the island.This same way of describing directionis also used on Arranmore where oneof the older fishermen said that, asa young man he used to fish “downto Malin” — which is to the north ofArranmore — and “up as far as Mayo”Faodaidh e bhith gu bheil an tuairisgeulseo air àird nàdarra ann an suidheachadhfar nach robh na clàran-dùtcha (far abheil tuath ‘shuas’ agus deas ‘shìos’) maran goireas as bunaitiche gus fiosrachadhfhaighinn mu shiubhal. Seach seo — mar aleigeas an saidhbreas de dh’fhiosrachadha th’ aig na h-iasgairean as sine amfollais - bha mòran den eòlas a bha dhìthgus siubhal gu tèarainte aig muir air aghleidheadh anns a’ chlaigeann agus air athogail bho amharc geur air an t-saoghalnàdarra. Faodaidh e bhith gun tug àirdnan gaoitean buadhach (bhon cheann aniar-dheas) buaidh air na beachdan aca. No‘s dòcha gum bite a’ sealltainn ‘suas’ air aghrèin mar chomharra — agus airson a’Ghàidheil, nuair a nochdas i sna speuranidir, mar as trice ‘s ann sa cheann a deas abhios a’ ghrian.Bho shean, thug na Gàidheil adhradh donghrèin agus tha iomadh cleachdadh nalùib, nam measg gun a bhith a’ tionndadheathraichean ach ‘deiseil’ (‘s e sin a rèirrian na grèine). ‘S e an dòchas a th’ anngun cuidich a bhith ag obair ‘deiseil’ bhothùs gus fallaine a dhèanamh cinnteachagus gun soirbhich le iomairt. Ghabhan sgoilear Iain MacGriogair Caimbeulsan 19mh linn “am fear as cudromaichede na cleachdaidhean air fad” air (MacIlleDhuibh deas. 2008: 125). Ann am mòrande na seann ùrnaighean, orthachan iseòlasan, tha a’ chomhairle ann dol ‘deiseil’nuair a thathar ag ullachadh gu gnìomh:sealgaireachd, iasgaireachd, curachd isan leithid. Ann an Gàidhlig na h-Alba, thauimhir a chuideam aig a’ chleachdadhseo, fiù san latha a th’ ann an-diugh, nuaira chanas duine gu bheil iad ullamh gusrudeigin a thòiseachadh: “Tha mi deiseil”.Bidh feadhainn de na h-iasgairean as sine a’iomrá a dhéanamh in Árainn Mhór inardhúirt duine de na hiascairí is sine nuaira bhí sé ina stócach óg gur ghnách leisiascach “síos go Málainn” — atá thuaidh arÁrainn Mhór - agus “thuas chomh fada leMaigh Eo” - atá ó dheas.Thiocfadh dó a bheith go bhfuil cuntasar aird ar an dóigh seo nádúrtha i gcultúrnach raibh fáil ar éarscáileanna (a mbíonnthuaidh ‘thuas’ agus theas ‘thíos’ orthu)mar an phríomhfhoinse fá choinne eolais archúrsaí taistil. Ina áit sin — mar a thugannan saibhreas faisnéise atá ag na hiascairíis sine le fios — coinníodh a lán den eolasa bhí de dhíobháil le bealach sábháiltea chinntiú ar fharraige sa chloigeannagus cruinníodh é ó ghéaramharc aran tsaol nádúrtha. Thiocfadh dó abheith go deachaigh aird na ngaothabunáiteacha (aniar aneas) i gcion ar a gcuidsmaointeoireachta. Nó b’fhéidir go mbíodhsiad ag amharc ‘suas’ ar an ghréin marchomhartha tagartha — agus don Ghael,nuair a nochtann sí sa spéir ar chor ar bith,is gnách leis an ghréin a bheith sa deisceart.Rinneadh an ghrian a adhradh riamh igcultúr na nGael agus tá neart cleachtaígaolta léi, ina measc gnáth gan a bheithag tiontó bád ‘deiseal’ (is é sin, ag leanstanrian na gréine). Is é an rud atáthar ag súilgo gcuideoidh a bheith ag obair ‘deiseal’ idtoiseach báire le folláine is bail fiontair achinntiú. Thug an béaloideasóir sa 19ú céadIain MacGriogair Caimbeul iomrá air mar“an cionn is tábhachtaí de na gnáthannauilig” (MacIlleDhuibh eag. 2008: 125). Inalán de na paidreacha, orthaí is briochtaífadó, déantar an treoir gabháil ‘deiseal’mar chuid den ullmhúchán go gníomh:It may be that describing direction inthis way is natural in a culture in whichmaps (where north is ‘up’ and south is‘down’) were not the primary source oftravel information. Instead — as thewealth of information carried by theolder fishermen testifies to — much ofthe knowledge needed to ensure safepassage at sea was held in the headand gathered from careful observationof the natural world. It may be thatthe direction of the prevailing winds(from the south-west) influenced theirthinking. Or perhaps the sun, as a pointof reference, was looked ‘up’ to — andfor the Gael, when it appears in the skyat all, the sun is generally in the south.Traditionally, the sun has beenvenerated in Gaelic culture and a hostof practices made in relation to it,among them a custom of only turningboats ‘sunwise’ (i.e. following the courseof the sun). The hope is that working‘sunwise’ at the outset will help toensure the well-being and success ofa venture. The 19 th century folkloristJohn Gregorson Campbell describedit as “the most important of all theobservances” (Black ed. 2008: 125). Inmany of the old prayers, charms andincantations the instruction is made togo ‘deiseil’ — ‘sunwise’ — as part of thepreparation for action: hunting; fishing;sowing the seed etc.. In Scottish Gaelicthe importance of this observance issuch that, even today, when a personsays that they are prepared to startsomething, they say: “tha mi deiseil”19

dèanamh cinnteach gum bi iad a’ dol deiseilnuair a bhios eathar ga tionndadh aca.A’ cur ris an ainmeachadhSan dà chuid ann an Arainn Mhòr agusann am Barraigh, thathar fhathast a’ curri ainmeachadh àiteachan anns a’ mhuir,ged a tha na h-ainmean ùra seo buailteacha bhith car falbhanach, air nach eil achtaghadh beag de dhaoine eòlach le càilàbhachdaislàidir nan lùib - a’ toirt tarraingaig amannan air clibist a dh’èirich doneach sònraichte. Rud eile a tha cumantasan dà eilean, ‘s e an claonadh a th’ anngun a bhith a’ meas nan ainmean seo marainmean ‘ceart’. Thathar a’ gabhail ris arèir choltais nach seas na h-ainmean ùraseo fada. Tha seo a’ leigeil fhaicinn mar atha spèis do na h-ainmean as sine ach thae cuideachd a’ togail na ceiste an deachfeadhainn de na seann ainmean stèidhichtea chruthachadh leis an aon fhaireachdainnde dh’fhalbhanachd.Ann an Arainn Mhòr, chaidh a ràdh muaon ainm “nach robh e fìor” seach gu bheile mar chuimhneachan air nuair a chaidheathar air na creagan, agus chan eil achbuidheann bheag dhaoine aig a bheil fiosair an t-seanchas ga chleachdadh. Chaidha ràdh mun ainm seo gu bheil e “mar fharainm,aon uair ‘s gu bheilear air a thoirtseachad….”Ann am Barraigh, chaidh innse dhuinn lefear de na h-iasgairean gu bheil sgeirbhàthteair a bheil dà ainm. Thuirt e gunrobh “ainm ceart” air, a tha a’ toirt tarraingair fear de na comharraidhean-stiùiridh athathar air a bhith a’ cleachdadh bho sheangus a shuidheachadh, agus cuideachd ainma bhios buidheann bheag de dh’iasgairean a’sealgaireacht, iascaireacht, cur an tsíl ismar sin ar aghaidh. I nGaeilic na hAlbana,tá oiread tábhachta ag baint leis an ghnáthseo is go mbíonn duine ag rá, fiú sa lá atáinniu ann go bhfuil siad réidh le chun tús achur ar rud inteacht: “Tha mi deiseil” [Tá méullamh]. Féachann cuid de na seaniascairíchuige fós go ngabhann siad deiseal nuair abhíonn an bád á tiontú acu.Ag leanstan ar aghaidh leisan ainmniúIn Árainn Mhór is Oileán Bharra beirt,leantar den nós a bheith ag ainmniú réimsíis comharthaí ar farraige inniu, cé gurbéas leis na hainmneacha úra seo a bheithsealadach, gan a bheith ar eolas ach agscaifte roghnaithe daoine agus le féithan ghrinn go láidir mar fhoinse leofa - inamannaí ag tagairt do bhamba a déirighdo dhuine inteacht.. Rud eile atá comóntasa dá oileán an nós gan na hainmneachaseo a mheas mar ainmneacha ‘cearta’. Deréir chosúlachta, déantar talamh slán denach bhfuil na hainmneacha is úire achsealadach. Nochtann sé seo an-mheasar na seanainmneacha ach cuireann séan cheist fosta ar múnlaíodh cuid de naseanainmneacha bunaithe leis an talamhslán céanna fá dtaobh de shealadacht..In Árainn Mhór, cuireadh síos ar ainmamháin “gan a bheith fíor” ós rud é gobhfuil sé mar chuimhneachán ar eachtranuair a chuaigh bád ar na clocha ann, agusní bhaintear feidhm as ach le díorma beagdaoine a bhfuil fios an scéil acu. Cuireadhsíos ar an ainm seo a bheith “mar leasainm,chomh luath is a thugtar é….”[I am ready]. Some of the old fishermenstill make sure they go sunwise whenthey are turning the boat.Continuing the tradition ofnamingIn both Arranmore and Barra thetradition of naming areas of the seaand features in it continues today,although these newer names tend to betransient in nature, known to a selectgroup of people and with a strong senseof humour underlying their creation— sometimes referring to a particularcharacter’s misadventures. Also commonto both islands is the tendency to regardthese names as not ‘real’ names. Thereseems to be an assumption that therecent names are transient in nature.This reveals a real respect for the oldernames but also begs the question as towhether some of the older, establishednames were formed with a similarassumption of transience.On Arranmore one name was describedas “not true” because it commemoratesan incident where a boat ran agroundon the rocks there, and is only used by asmall group of people who are ‘in’ on thejoke. This name was described as being“like a nickname, once it’s given….”On Barra we were told by one of thefishermen that there is a reef whichhas two names. He said there was a“proper name” for it, which refers to oneof the geographical landmarks that hastraditionally been used to locate it, and21

tu a’ cur nan lìon-mòra a-steach, antrosg, an langa is an leithid, sin a bhadhìth ort agus sin a rachadh a reicis a reisgeadh is a chleachdadh. B’ ean Tabh buillsgean saoghal an èisg.Sin far an do thòisich e gu lèir… Shinagad mar a bha an t-iasg ma-thà, bhagaol agad air an iasg, gaol mòr, b’ ean t-iasg am balach… Na h-Uibhistichis eileanaich eile, cuid anns an EileanSgitheanach, bhiodh tu ceangailte risan fhearann, dìreach sin is ‘s e obairchruaidh a th’ ann, chan eil togailinntinsam bith na lùib.’Nuair a mhìnich an seann iasgair gum b’e saoghal an iasgaich bho latha gu lathaobair a bha fuar, cruaidh ‘s cunnartach,chuir an Canon MacCuithein cuideam gunsgur air cho làidir is a bha an càirdeas is a’choimhearsnachd a bhios cosnadh mar sina’ cruthachadh: ged a tha e fuar, cruaidh‘s cunnartach, tha e cuideachd coitcheann,dlùth is ceangaltach.32Gus a bhith ag obair còmhla,feumaidh sibh a bhith air anaon ràmh mar bhuidheann, martheaghlach, agus seo nuair a bhiostu air eathar gu math beag, dlùthair a càch-a-chèile, agus ma tha strìeadaraibh feumaidh sibh bruidhinnmu dheidhinn. ‘S a bhith a’ bruidhinn‘s ag obair còmhla mar sin a bheirdhut an neart an lùib a bhith còmhla‘s tarraing air an aon ràmh. Chan eilcreideamh Crìosdail gu dad an seo…bidh neart ann an colainn ‘s inntinna’ dol còmhla, mar eisimpleir dàlàimh air ròp còmhla [leig an CanonMacCuithein air gun robh e a’ tarraingair ròp] ... bha seo mar chuid denbheatha aca....Uisce iontach domhain a bhí i gceistagus nuair a shroich tú é ligfeá anseol anuas agus d’fhéachfá len é athomhas ó thaobh líonadh is tráighna taoille ós rud é go gcuideoidhan taoille, neart na taoille tú leisna líonta móra a chur. Is iad a bhíin inmhe a gcur…. Agus chuirfeadhmuid na líonta seo agus ghabhfadhmuid a luí síos ar shlat do dhroma iMiùghalaigh nó Sanndraigh ar feadhtrí uaire an chloig go dtí gur chas antaoille aríst…. I ndéidh trí nó ceithreuaire an chloig, thoisigh tú ag curna líonta móra isteach, an trosc, anlanga agus eile, sin a bhí de dhíth ortagus sin a díoladh is a tiormaíodhis a úsáideadh. B’e an Tabh ceartlárshaol an éisc. Sin mar a thoisighsé uilig… Sin é mar a bhí an t-iascmar sin, thug tú grá don iasc, grámór, b’é an t-iasc an buachaill… Nadaoine in Uibhist agus oileáin eilear nós Uibhist, áiteanna san OileánSciathánach, bheifeá ceangailte leisan talamh, is is cruaidh an obair í, níltógáil chroí ar bith ag baint léi.’Gidh gur chuir na seaniascairí béim gurbh ésaol na hiascaireachta lá i ndéidh lae obairfhuar, chruaidh is chontúirteach, luaigh anCanónach MacCuithein neart an ghaoil isna comharsanachta a chothaíos a leithéidd’obair go mion minic: gidh gur obair fhuar,chruaidh is chontúirteach í, is rud coiteann,dlúth is ceangaltach í fosta..Le bheith ag obair le chéile, caithfidhsibh réiteach lena chéile, martheaghlach, óir tá sibh ar bhád thara bheith beag, i ndeas dá chéile,or any of the islands there for 3hours until the tide turned again….After 3 or 4 hours of that youstarted putting in the long lines,the cod, the ling and that, that’swhat you went for and that’s whatwas sold and dried and used. TheHaaf was the centre of the worldof fish. That’s where it all began….So that was fish, you worshippedfish, you just adored fish, fish wasof the essence…. The Uist peopleand other islands like Uist, partsof Skye, you’d be tied to the soil,just that which is hard slog, noexcitement in it.’While the older fishermen emphasisedthat the physical reality of fishingday after day was, and is, cold, hard,dangerous work, Canon MacQueenrepeatedly raised the strength ofrelationship and community that suchwork generates: though it is cold,hard and dangerous, it is also shared,intimate and binding.To work together you actuallyhave to gel together as a group,like members of a family, as thisis where you are on a very smallboat — close to each other,and if you have differences youhave to talk about it. It is thattalking and acting together thatgives you the absolute strengthof being together and gelling.Christian religions make nodifference here…Mental andphysical closeness go together,for instance two hands on a ropeA’ treòrachadh nan glùinteanaig muirTha e ri thuigsinn às na thuirt an CanonMacCuithein gu bheil feum air càirdeaslàidir am measg iasgairean. Tha an t-iasgairà Arainn Mhòr, Niallaí Caomhánach, aireisimpleir practaigeach de mar a bhioscàirdeas math ga chumail nuair a tha ea-mach air na ‘maidean dan’ — cuilceanbambooa chleachdas na h-iasgaireanann an Arainn Mhòr gus a shealltainn fara bheil na clèibh aca nan laighe. Cuiridha h-uile h-iasgair dath sònraichte air nacuilcean a leigeil fhaicinn gur h-ann leis atha na clèibh. Bidh seo a’ cuideachadh naniasgairean gus na clèibh aca fhaighinn nuaira bhios gailleannan gam fàgail an aimhreitair a’ chladach.Cuideachd, cuiridh a h-uile h-iasgaircomharradh air a’ mhaide aig ceann siar a’chabhlaich aige le luid le aon dath agus ammaide sa cheann an ear le luid air a bheildath eile. Bidh na luidean nan stiùireadh dodh’iasgairean eile a tha eòlach air an rian, a’lùghdachadh a’ chunnairt gun ruith iasgairna clèibh aige thairis air na clèibh aigiasgair eile, “agus mar sin” thuirt Niallaí sandealachadh, “cha tèid sinn an aimhreit agusbidh sinn nar deagh nàbaidhean fadan fheasgair”.Aonan de na nithean as cudromaicheceangailte ris an eòlas bho shean a th’aig iagairean, ‘s e na “comharraidhean”mar a th’ aca orra ann am Barraigh agus“marcanna an talaimh” ann an Arainn Mhòr.Tha iad seo nan stiùireadh cuideachd —comharraidhean-stiùiridh air an cleachdadhle, mar eisimpleir, iasgairean-giomaich gusan treòrachadh dhan ghrinneal chruaidh achleachdas iad mar iolladh a’ ghiomaich.agus má éiríonn eadraibh beidhoraibh caint fá dtaobh de. Is é anchaint is an cur le chéile a thugannduit an neart a bheith le chéile isréiteach lena chéile. Ní dhéananncreideamh Críostaí duifear ar bithanseo....gabhann dlúithe inntinne ischorpartha le chéile, mar shampla,dhá lámh ar rópa le chéile [ligeann anCanónach macCuithein air go bhfuilsá ag tarraingt ar rópa]...Bhí seo marchuid dá slí bheatha...Ag treorú na nglúnta ar farraigeTá sé le tuiscint ó ráiteas an ChanónaighMacCuithein go bhfuil feidhm ar chaidreamhláidir i measc iascairí. Thug iascaireÁrainn Mhór, Niallaí Caomhánach, samplapraiticiúil de goidé mar a chothaítearcaidreamh maith nuair a thug sé iomrá arna ‘maidí dan’ — slata bamboo tomhaistego speisialta as a mbaineann iascairí ÁrainnMhór leas le teaispeáint cá bhfuil a gcuidcliabh curtha. Cuireann achan iascaire datháithrid ar na slata le tabhairt le fios gur leisféin na cléibh. Cuidíonn sé seo na hiascairílena gcuid chliabh a thabhairt ar ais nuaira fhágann stoirmeacha in aimhréití ar anchladach iad.Fosta, cuirfidh achan iascaire marc aran mhaide ag cionn thiar an chabhlaighle bratóg le dath amháin agus an maidethoir le bratóg a bhfuil dath eile uirthi.Feidhmíonn an bhratóg mar threoird’iascairí eile a bhfuil an córas ar eolas acu,ag laghdú na contúirte go rithfidh iascaireamháin a chabhlach cliabh thar chléibhiascaire eile, “agus mar sin”, dúirt Niallaí, “nítogether [Canon MacQueen madea mime of drawing on a rope]…Thiswas part of their way of being….Guiding generations at seaImplicit in Canon MacQueen’s statementis the need for strong social relationsamong fishermen. Arranmore fishermanNeily Kavanagh gave a practicalexample of how good relations aremaintained when describing the ‘dansticks’ — specially weighted bamboorods that the Arranmore fishermen useto show where their fleets of creelsare lying. Each fisherman will paint thebamboo rods with a certain colour toindicate that the fleet is theirs. Thishelps the fishermen to retrieve theircreels on occasions when storms leavethem entangled on the shoreline.Furthermore, each fisherman will markthe dan stick at the west-lying endof their fleet with a rag of one colourand the east-lying dan stick with a ragof another colour. The rags act as aguide for other fishermen who knowthe system, reducing the risk of onefisherman running his fleet of creelsover the creels of another, “and so”,concluded Neily, “we won’t get fouledup and we’ll all be good neighboursfor the evening”.One of the most functionally importantaspects of fishermen’s traditionalknowledge is what are called‘comharran’ on Barra and ‘marcanna natalamh’ on Arranmore. These are alsoguides — landmarks that are used by,33

Bidh feadhainn de na comharraidheana thathar a’ cleachdadh gus aon sgeiriasgaichshònraichte a sheòladh mar anceudna airson caochladh iasgairean, achann an cuid de shuidheachaidhean bidh achuid chomharraidhean fhèin aiggach iasgair.Thug fear de dh’iasgairean Bharraigh,Calum MacNèill (air a bheil ‘Calum a’ Chal),iomadh bliadhna seachad sa chabhlachmharsantachd,ach an dèidh dha fàgailchaidh e ris na giomaich mar chosnadh.Ged a tha tomhas-doimhneachd aigea-nis a leigeas leis dealbh dealanacha dhèanamh den doimhneachd, bidh ea’ cleachdadh nan comharraidhean gucunbhalach fhathast. Tha e ag ràdh annan cuid de shuidheachaidhean gu bheil nacomharraidhean nas fheàrr na an teicneòlas,agus an dèidh dha an tomhas-doimhneachdfhaighinn gun tàinig air ìre nan cliabhgiomaichaige a ghearradh ann an aonàrainn bho 25 gu 20.B’ àbhaist dhomh 25 clèibhfhaighinn le bhith a’ cleachdadh nancomharraidhean air a’ ghrinneal seachgun tòisichinn a’ cur cho luath ‘s abha mi air comharradh sònraichtea ruigsinn. Bhithinn air an iomallagus bha fios agam nam b’ urrainndhomh an lùb obrachadh gun cuirinnna 25 clèibh mus fhaighinn a-machàs a’ chomharradh…leis an tomhasdhoimhneachd,tha thu a’ feitheamhgus an tig e suas leis an tomhas. Munàm a thig thu suas leis an tomhas isa thèid thu a-mach a chur nan cliabh,tha thu air cuid dheth a chall cheana.Tha thu air cuid dheth a chall cheana.Shin agad cho cugallach is a bhiose a’ fàs.ghabhfaidh muid in aimhréidh agus beidhmuid mar scoith na gcomharsan anoíche go léir”.Cionn de na gnéithe is tábhachtaí óthaobh oibriúcháin a bhaineas le fiosfeasa na n-iascairí na rudaí ar a dtugtar‘marcanna an talaimh’ in Árainn Mhóris ‘comharraidhean’ in Oileán Bharra. Istreoracha iad seo fosta — comharthaítire as a mbaintear taca le, mar shampla,gliomadóirí ar farraige lena dtreorú dontalamh chruaidh a mbaineann siad feidhmas mar bhráití gliomadóireachta. Beidh cuidde na comharthaí as a mbaintear feidhmchun seoladh go sceir áithrid iascaigh maran gcéanna d’iascairí éagsúla, ach i gcuidde chásanna beidh a fhoireann féin dechomharthaí ag achan iascaire.Chaith duine d’iascairí Oileán Bharra,Calum MacNèill (ar a dtugtar ‘Calum a’Chal’) neart blianta sa chabhlach trádálaach i ndéidh é fágáil chuaigh sé i mbunna ngliomach mar shlí mhaireachtála.Gidh go bhfuil fuaimnitheoir aige anois achuireas ar chumas dó an doimhneacht atharraingt go leictreonach, baineann séfeidhm as na marcanna go rialta go fóill.Deir sé i gcásanna áithrid go mbíonn namarcanna níos fearr ná an teicneolaíochtagus i ndéidh é an fuaimnitheoir a fháil nármhór dó líon na bpotaí ina chuid cabhlachgliomadóireachta i réimse amháin aghearradh ar ais ó 25 go 20.Ba ghnách liom a bheith i ndán 25de chléibh a fháil ag baint feidhmeas na marcanna ar an talamh siocairgo dtosóinn ag caitheamh comhluath agus a bhí comhartha áithridfor example, lobster fishermen while atsea to guide them to the hard groundthat they use as lobster fishing grounds.Some of the marks used to navigate toone particular fishing reef will be thesame ones for different fishermen, butin some cases each fisherman will havehis own set of marks.One of the Barra fishermen, CalumMacNeil (known as ‘Calum a’ Chal’),spent many years in the merchant navy,but after leaving he became a full-timelobster fisherman. Although he now hasa sounder which allows him to chartdepths electronically, he still uses themarks regularly. He says that in somecases the marks are actually better thanthe technology, and that after gettingthe sounder he had to cut the numberof pots in his lobster fleets in one areafrom 25 to 20.Well I used to be able to get 25creels by using the landmarks ontothe ground because I would startshooting as soon as I reached acertain landmark. I would be at theedge of the weed and I knew if Icould work the zigzag I would putthe 25 creels before I got out ofthe mark…With the sounder, youare waiting for it to come up withthe sounder. By the time you comeup with the sounder and go out toshoot the creels you have alreadylost part of it. You’ve alreadymissed part of it. That is howcritical it gets.35

Coltach ri seann iasgairean eile snah-eileanan, dh’ionnsaich Calum a’ Chalna comharraidhean bho sheann iasgair abhiodh ag iasgach gun teicneòlas idir. Rinncaraid cairt an dèidh sin den doimhneachdanns an raon a’ cur feum air uidheamdealanach. Air a’ chairt, sheall a h-uile fearde chomharraidhean an t-seann iasgairgrinneal cruaidh. Thuirt Calum a’ Chal:Bha fios aca dìreach far an robh angrinneal cruaidh ach fhathast chanfhaca iad grunnd na mara riamh. Bhaiad air grunnd na mara fhaicinn annsan tanalach. Ach bha for aca. Bha ah-uile mìr den ghrinneal chruaidh afhuair mi fhìn aca.Agus e air a thogail air a’ chuid as mothadheth bho na sinnsearan aige is air aneartachadh le chuid rannsachaidh fhèin,tha eòlas gun chrìochan aig Calum a’ Chalair dùthchas-mara an eilein. Ann an aonagallamh fad trì uairean an uaireadair, athug sinn gu crìch a’ faireachdainn nachfhaodamaid fiosrachadh sam bith eile alàimhseachadh, thug e dhuinn còrr is dusana chomharraidhean, fuaighte ri eachdraidh,sloinntearachd, imrich, òrain is àrsaidheachdBharraigh, cho math ris na ficheadan dedh’ainmean eile air àiteachan aig muir a thamar chuid den eòlas dhùthchasach a th’ aigna h-iasgairean air àrainneachd na mara.Tha mòran de seo fighte ri eachdraidh abheatha fhèin ris an eòlas chultarail a th’aige san fharsaingeachd. Tha e a-nis a’ toirtan eòlais seo do mhac a mhic a tha seachdbliadhna dh’aois.Nuair a thug e dhuinn comharraidheanairson tè de na sgeirean air a bheil Fiaclana’ Mhìn, thuirt e:tíre bainte amach agam. Bheinnar an imeall agus bheadh fhiosagam dá mbeinn i ndán an fiarlán aoibriú go gcuirfinn na 25 cléibh sulabhfuair mé amach as an mharc...Leis an fhuaimnitheoir, bíonn tú agfeitheamh air teacht aníos leis anfhuaimnitheoir. Fán am a thig tú suasleis an fhuaimnitheoir agus a ghabhastú amach leis na cléibh a chur tá cuidde caillte cheana féin agat. Tá cuidde caillte cheana féin agat. Sin comhcontúirteach agus a éiríonn sé.Dálta seaniascairí eile sna hoileáin,d’fhoghlaim Calum a’ Chal na marcanna ósheaniascaire a rinne a chuid iascaireachtagan tacaíocht teicneolaíochta. Rinne caracairt ina dhéidh sin den doimhneachtsa limistéar ag baint taca as trealamhleictreonach. Ar an chairt, thaispeáin achanchionn de mharcanna an tseaniascairetalamh chruaidh. Deir Calum a’ Chal:Bhí fhios acu go díreach cá háit araibh an talamh cruaidh ach inadhéidh sin chan fhaca siad grinneallna mara ariamh. D’fheiceadh siad angrinneall in uisce ní ba thana. Ach bhafhios acu. Bhí achan mhír den talamhchruaidh a fuair mé féin acu.Agus é tugtha den chuid is mó ónashinsear féin agus curtha leis fríd a chuidtaighde féin, tá eolas as cuimse ag Caluma’ Chal ar dhúchas mara a oileáin féin.In agallamh amháin a mhair trí uaire anchloig, a thug muid chun críche, ag mothúnach mbeadh muid i ndán tuilleadh eolasa láimhseáil, thug sé corradh le duisín deIn common with other older islandfishermen, Calum a’ Chal learned themarks from an old fisherman who hadfished without the aid of technology.Later a friend made a chart of depthsin the area using electronic equipment.On the chart, every one of the oldfisherman’s marks showed hard ground.According to Calum a’ Chal:They knew exactly where the hardground lay and yet they never sawthe seabed. They would have seenthe seabed in shallower water. Butthey knew. They had every bit ofhard ground that I got.Learned for the most part from hisown elders and augmented by hisown research, Calum a’ Chal has anencyclopaedic knowledge of the island’sdùthchas na mara. In one three hourinterview, which we brought to an end,feeling we could not process any moreinformation, he gave us more than adozen marks, interspersed through anaccount of Barra’s history, genealogy, inand out migration, song traditions andarchaeology, as well as dozens of othernames of places at sea which are partof the traditional ecological knowledgeof the fishermen. Much of this is boundup in his own life story and widercultural experiences. He is nowpassing this knowledge on to his sevenyear old grandson.When giving us one of his marks for areef called Fiaclan a Mhìn he said:37

Sin am fear a dh’ionnsaich mi domhac mo mhic, nuair a thug mia-mach o chionn dà bhliadhn’ air aise. Agus tha e aige air a theanga a-nisaig aois seachd bliadhna…. Tha iadaige agus a Dhia tha e eòlach airna comharraidhean.An cruth air an àrainneachd muphoileasaidh ag atharrachadhSa chiad leth den fhicheadamh lin, chaidhgearan a thogail ann am Barraigh leiasgairean às na h-Eileanan Siar an aghaidhbriseadh-a-steach le iasgairean à taobha-muigh nan eilean a bha a’ milleadh naniollaidhean aca. Chaidh Dionnasg na Mara achur air bhonn leis an sgrìobhadair ComptonMacKenzie agus an sgoilear Fear Chanaighagus fhuair e taic làidir bho na h-iasgaireaniad fhèin. B’ iad na h-amasan a bh’ acadèanamh cinnteach gum biodh smachd aigiasgairean nan eilean air na còraicheanair uisgeachan nan eilean agus iasgaireannan eathraichean-sgrìobaidh a chumaila-mach. An-diugh chan e feadhainn thaiceila thàinig a-steach, mar a thàinig FearChanaigh is MacCoinnich, a tha an ceannnan iomairtean am measg iasgairean snah-eileanan Gàidhealach, ach iasgairean naneilean iad fhèin.Bha Fear Chanaigh den bheachd gun dodh’fhairtlich air Dionnasg na Mara sna1930an a chuid amasan a thoirt gu builseach gun robh beachd nàimhdeil mu nah-eileanan an taobh a-staigh Riaghaltasna Rìoghachd Aonaichte aig an àm. Andiughtha caochladh uallachaidheanis dhleastanasan air Riaghaltas naRìoghachd Aonaichte agus Riaghaltas nah-Eìreann fo lagh eadar-nàiseanta. Thamharcanna dúinn, fite le hiomrá ar stair,ghinealeolaíocht, an imirce isteach isamach, amhráin is seandálaíocht OileánBharra, diomaite de neart ainmneachaeile ar áiteanna ar farraige atá marchuid d’eolas éiceolaíoch traidisiúnta nan-iascairí.. Tá a lán de seo ceangailtelena scéal féin agus lena chuid eispéireascultúrtha go ginearálta.. Tá sé anois agtabhairt an eolais seo dá gharmhac a bhfuilseacht mbliain slánaithe aige.Agus é ag tabhairt dúinn cionn dá chuidmarcanna fá choinne sceire ar a dtugtarFiaclan a’ Mhìn [?], dúirt sé::Sin an cionn a d’fhoghlaim mé dongharmhac nuair a thug mé amachdhá bhliain ó shin é. Agus tá sé aigear a thoil anois in aois seacht mbliaindó…. Tá siad aige agus a Dhia tá namarcanna ar eolas aige.Cumadh timpeallachta beartaisag athrúSa chéad leath den 20ú céad, rinneadhagóid in Oileán Bharra le hiascairí snahOileáin Thiar in aghaidh trálaer agbriseadh isteach ón taobh amuigh a bhí agmilleadh a gcuid bráití. Cuireadh Conradhna Mara ar bun leis an scríobhneoirCompton MacCoinnich is an fhear léinn FearChanaigh agus fuair sé tacaíocht láidir ó nahiascairí iad féin. B’ iad a gcuid spriocthacinntiú go mbeadh smacht ag iascairí nan-oileán ar na cearta ar uiscí na n-oileánagus na trálaeir a choinneáil amach. Inniu,ní le dream tacúil a tháinig thar tír isteachar nós MhicCoinnich is Fear Coinnigh aThat is the one I taught thegrandson, when I took him out twoyear ago. And he knows itoff by heart now at seven….He’s got them and by God heknows the marks.The changing shape of thepolicy environmentIn the first half of the 20 th centuryBarra was the centre of a protest byfishermen in the Western Isles againstthe incursions of trawlermen fromoutside the islands who were destroyingtheir fishing grounds. The Sea Leaguewas set up by the writer ComptonMacKenzie and the scholar John LorneCampbell and received strong supportfrom the fishermen themselves. Theiraims were to ensure that the islandfisherman controlled the rights to islandwaters and to keep the trawlermen out.Today activism among fishermen onthe Gaelic speaking islands is not beingled by supportive incomers, such asCampbell and MacKenzie, but by islandfishermen themselves.John Lorne Campbell believed that thefailure of the Sea League of the 1930sto achieve its ambitions was becauseof hostile attitudes to the islands withinthe UK Government of the time. Todaythe UK and Irish Governments have arange of responsibilities and obligationsunder international law. Some ofthese international policy instrumentsexpressly recognise and support themore complex ‘way of knowing’ the39

ann an cuid de shuidheachaidhean,daoine air leth ag aithneachadh marchuid den oighreachd chultarail aca.Tha an oighreachd chultarail seo risnach gabh beantainn, ga toirt bhoghlùin gu glùin, ga cruthachadh àsùr uair is uair le coimhearsnachdanis buidhnean mar fhreagairt air anàrainneachd aca, a’ cheangal a th’ acari nàdar is ris an eachdraidh aca, agustha e a’ toirt dhaibh faireachdainnmu ìomhaigh is leanmhainneachd,rud a chuireas air adhart spèis dodh’eugsamhlachd chultarail is dochruthachalachd dhaonna(Còmhdhail ICH 2003: 11).Tha Alt 2(2) cuideachd ag ràdh gumfaighear oighreachd chultarail ris nachgabh beantainn ann an caochladh riochdan,leithid aithris-bheòil is dòighean-labhairt(cànan nam measg), cleachdaidheansòisealta agus eòlais is cleachdaidhean munàdar is mun chruinne-chè(Còmhdhail ICH 2003: 11).Nas giorra air ais, tha Plana Ro-innleachdailairson Bith-eugsamhlachd 2011 gu 2020ceangailte ri CBD mar “chuireadh doPhartaidhean toirt an aire do Dhearbhadhnan Dùthchannan Aonaichte ann an 2008air còraichean Dhaoine Dùthachasach, annan cur an gnìomh a’ Phlana Ro-innleachdailairson Bith-eugsamhlachd 2011 gu 2020,mar as iomchaidh, agus a rèir reachdaisnàiseanta” (COP 2010). Tha an Dearbhadhmu Dhaoine Dùthchasach mar bhonn-stèidhris an lagh eadar-nàiseanta. Gu ruige seo,sheall an lagh eadar-nàiseanta ri còraicheandìreach mar rudeigin a dh’fhodadh neachaonaircur an gnìomh mar dhìon an aghaidha’ chumantais. An aghaidh seo, bidh anDearbhadh a’ faicinn chòraichean gan42cleachtaí, na léiriúcháin, namodhanna labhartha, an t-eolas,na scileanna — diomaite de nahionstraim, na réada, na déantáinagus na spásanna cultúrthacomhcheangailte leofa — a aithníonnpobail, grúpaí agus, i gcásannaáithrid, daoine aonair mar pháirtdá gcuid oidhríochta cultúrtha.Déantar an oidhríocht dholáimhsithechultúrtha seo, tugtha ó ghlúin goglúin, a athmhúnlú aríst is aríst lepobail is grúpaí mar fhreagar ar adtimpeallacht, ar a n-idirghníomhúle dúlra is lena gcuid staire, agustugann sé dóibh mothú aitheantaisis leanúnachais, mar mheas dáréir sin ar éagsúlacht chultúrthais ar chruthaitheacht dhaonna(Coinbhinsiún ICH 2003: 11).Deir Alt 2(2) fosta gur féidir oidhríochtdholáimhsithe chultúrtha a fháil ibhfoirmeacha éagsúla, ar nós béaloideasaagus modhanna labhartha (teanga sanáireamh), cleachtaí sóisialta agus eolasis cleachtaí fá dtaobh den dúlra is denchruinne (Coinbhinsiún ICH 2003: 11).Ar na mallaibh, tugann an PleanStraitéiseach coibhneasta leis an CBDfá choinne Éagsúlachta Bitheolaí 2011go 2020 “cuireadh do Pháirtithe tabhairfáidear do Dhearbhú na Náisiún Aontaithein 2008 ar Chearta Daoine Dúchasacha,ar chur i bhfeidhm an Phleana Straitéisighfá choinne Éagsúlachta Bitheolaí 2011go 2020, de réir mar is cuí, agus ar aondul le reachtaíocht náisiúnta” (COP 2010).Is mór an borradh fán dlí idirnáisiúntaé an Dearbhú um Dhaoine Dúchasacha.generation, is constantly recreatedby communities and groups inresponse to their environment,their interaction with nature andtheir history, and provides themwith a sense of identity andcontinuity, thus promotingrespect for cultural diversityand human creativity(ICH Convention 2003: 11).Article 2(2) adds that intangible culturalheritage can be found in a varietyof forms, such as oral traditions andexpressions (including language), socialpractices and knowledge and practicesconcerning nature and the universe(ICH Convention 2003: 11).More recently, the CBD-related StrategicPlan for Biodiversity 2011-2020“invites Parties to take note of theUnited Nations 2008 Declaration onthe Rights of Indigenous Peoples, in theimplementation of the Strategic Plan forBiodiversity 2011-2020, as appropriate,and in accordance with nationallegislation” (COP 2010). The IndigenousPeoples Declaration marks a major pointof departure for international law. Up tothis point, international law had viewedrights solely as something capableof being exercised by an individualin defence against the collective. Incontrast, the Declaration envisagesrights as capable of being exercisedas part of a collective ‘whole’(Lenzerini 2010).This shift in international law is inline with the spirit of the Indigenous

cleachdadh mar chuid de ‘iomlan’ cumanta(Lenzerini 2010).Tha àm mùthadh seo air an lagh eadarnàiseantaa rèir spiorad Cairt-talmhainnnan Daoine Dùthchasach ann an 1992 atha a-mach air an cuid chòraichean mareileamaidean deatamach de bhith air lethair a bheil iad a’ gabhail cearcall na beatha,far an toir atharrachadh air aonan de nah-eileamaidean aice buaidh air a’ chòrr. Thae cuideachd mar sgal-creige de na thuirt naseann iasgairean Barrach a chuir saoghaldualchasach san robh a h-uile duine san aoneathar an coimeas ri saoghal an latha andiughfar an robh a h-uile duine ag iarraidhgum biodh eathar aige dha fhèin, agusiasgair òg à Barraigh a thug dealbh dentuigse a bh’ aige air a mhuir mar a leanas:Tha a h-uile càil ceangailte ri chèile,chan urrainn dhut an dealachadh, ischan urrainn dhut beantainn ri cuiddheth gun buaidh a thoirt air a’ chòrrdheth…. (Ní Bhraonáin 2011 a )Co-dhùnadhSan rannsachadh againn, bha sinnag iarraidh faighinn a-mach a bheilfreumhan cultarail nas doimhne ris an strìphoilitigeach a tha a’ tachairt an-dràstasna h-uisgeachan timcheall air Barraighis Arainn Mhòr. Tha sinn den bheachd gubheil an rannsachadh seo a’ cur an cèillgu bheil an leithid a fhreumhan ann, agusgu bheil e cuideachadh gus nithean deshealladh-saoghail Ceilteach beò, ann ansuidheachadh practaigeach a bhuineasdhan latha an-diugh, a chur ann ambriathran. Bidh sgrùdaidhean mun t-seòrsaseo de dh’eòlas a’ cumail mar as trice ri44Gostrásta, d’amharc an dlí idirnáisiúntaar chearta díreach mar rud inteacht ad’fhéadfadh duine aonair feidhmiú marchosaint in aghaidh na cochoitiantachta.Ós a choinne seo, feiceann an Dearbhúcearta a bheith i ndán a bheith feidhmithemar chuid de ‘iomlán’ i gcoitinne (Lenzerini2010).Tá an bogadh seo sa dlí idirnáisiúnta araon dul le meanma Cairt Talún DaoineDúchasacha 1992 a ní trácht ar a gcuidcearta mar ghnéithe riatanacha d’aonánsonraíoch ar a dtugann siad ciorcal nabeatha air, ina n-imríonn athrach ar chionnamháin dá gcuid gnéithe rian ar an iomlán.Tá sé mar gháir chreag den mhéid a dúirtan seaniascaire Barrach a chuir an saolfadó nuair a bhí achan duine sa bhádcéanna i bhfarradh is saol an lae inniu agusachan duine ag iarraidh báid dó féin, agusiascaire níos óige as Oileán Bharra a thugiomrá ar an tuigbheáil a bhí aige ar anfharraige mar seo a leanas:Tá achan rud ceangailte, cha tig leatiad a scaradh, agus cha tig leat baintdo chuid de gan dul i bhfeidhm ar anchuid eile de…. (Ní Bhraonáin 2011 a )ConclúidInár gcuid taighde, theastaigh uainnfiafraí an bhfuil fréamhacha cultúrtha níosdoimhne leis na coimhlintí polaitiúla atá arsiúl san am i láthair ar na huiscí thart fáOileán Bharra is Árainn Mhór. Creideannmuid go gcuireann ár gcuid taighde igcéill go bhfuil a leithéidí de fhréamhachaann, agus go gcuidíonn sé, i comhthéacsPeoples’ Earth Charter 1992 which talksabout their rights as essential elementsof a unique entity that they describe asthe circle of life, where a change to oneof its elements affects the whole. It alsoechoes the comment of the older Barrafisherman who contrasted a traditionalsociety where everyone was in the sameboat, with a modern society whereeveryone wanted their own boat, and ayounger Barra fisherman who describedhis understanding of the sea as follows:It’s all intertwined, you can’tseparate it, and you can’t tamperwith some of it without affectingthe rest of it…. (Brennan 2011 a )ConclusionIn our research we wanted to inquireinto whether there are deeper culturalroots to the current political conflictstaking place on the waters around Barraand Arranmore. We believe this researchsuggests that there are such roots, andhelps to articulate, in a contemporaryand practical context, aspects of a livingCeltic worldview. Studies of this kind ofknowledge are usually confined to thefields of ethnology and folklore with nosignificant place in the considerationsof governments and policymakers.Seen from this new perspective, thefishermen’s testimonies reveal anappreciation of the natural world thatis immediate, functional and practical— a natural world in which the islandpeople are an integral and necessarypart. This appreciation, in turn, reflectseòlas-chinnidhean is aithris-bheòil gunàite cudromach sam bith nuair a bhiosluchd-riaghaltais is luchd-poileasaidha’ beachdachadh. A’ sealltainn ris bhontaobh ùr seo, tha fianais nan iasgairean a’nochdadh tuigse air an t-saoghal nàdarraa tha luath, feumail is seaghach - saoghalnàdarra sa bheil na h-eileanaich nan cuid gumath feumail is deatamach. Tha an tuigseseo an uair sin a’ nochdadh mìneachadhàrainneachd-poileasaidh na cruinne aira’ Chòmhdhail mu Bhith-eugsamhlachd athuigeas gu bheil clann-daoine is nàdarceangailte ri chèile san aon rian-bheatha.Tha de chomas aig cruinneachadh làidir deneòlas dhùthchasach sna h-eileanan Gàidhligseo a dh’èirich às a’ chàirdeas fhada ‘sdhlùth aig na h-eileanaich ris an nàdar, chomath ri ullachadh san lagh eadar-nàiseantaa bheir luach don eòlas seo, ceangal ricaochladh dhòighean gus eòlas a chur airàrainneachd na mara. ‘S coltach gu bheilan dìth ceangail a th’ ann an-dràsta eadarna dòighean seo gus an saoghal a thuigsinna’ cur gu bunaiteach ris an strì a tha a’ dolair adhart sna h-eileanan. Tha sinn denbheachd ma lorgar àite airson a h-uile ginde na ‘saoghail’ seo gum faodte dòigh nassaidhbhre gus eòlas is tuigse fhaighinn aira’ mhuir dham buin sinn a chruthachadh.reatha is praiticiúil, le gnéithe de dhearcadhdomhanda Ceilteach beo a chur in iúl ibhfocail. De ghnáth, coinnítear taighde denchineál seo le heitneolaíocht is béaloideasgan áit ar bith mór le rá i dtuairimí luchtrialtais ná lucht déanta beartas. Ag amharcair ón dearcadh úr seo, nochtann a bhfuille rá ag na hiascairí tuigbheáil ar shaolan dúlra atá ann ar an bhall, feidhmeachis praiticiúil - saol an dúlra a bhfuil nahoileánaigh ina gcuid riachtanach. Nochtannan tuigbheáil seo í féin léirmhíniúchán luchtbeartas timpeallachta na cruinne ar anChoinbhinsiún um Éagsúlacht Bhitheolaíocha thuigeas go bhfuil an duine is andúlra ceangailte lena chéile sanéiceachóras chéanna.Tá de chumas ag an chorp láidir seo isnahoileáin Ghaelacha seo d’eolas traidisiúntaa d’eascair as an ghaol dhlúth a bhí agmuintir na n-oileán leis an dúlra, diomaiteden chreat sa dlí idirnáisiúnta a bheireannluach don eolas seo, dóigheanna éagsúlale eolas a chur ar thimpeallacht na mara anasc. Is dóiche go gcuireann an díth naisceadar na bealaí éagsúla tuigbheála i láthairna huaire go bunúsach leis na coimhlintíatá ar siúl go fóill isna hoileáin.. Creideannmuid fríd áit a chur ar fáil d’achan chionndo na ‘saoltaí’ seo sa chionn eile dóigh níossaibhre a chruthú le eolas is tuigbheáil abheith againn ar na farraigí a mbaineannsinn leofa.the international policy environment’sinterpretation of the Convention onBiological Diversity which understandshumans and nature as interconnectedwithin the same ecosystem.The existence on these Gaelic-speakingislands of a strong body of traditionalknowledge that has emerged fromthe island people’s long and closerelationship with nature, alongsidethe existence in international law ofa framework which gives value tothis knowledge, has the potential toconnect different ways of knowing themarine environment. It is likely thatthe current lack of connection betweenthese different ways of understandingthe world contributes fundamentallyto the ongoing conflicts on the islands.We believe that finding a place for eachof these ‘worlds’ within the other couldgive rise to a richer way of knowingand understanding the seas to whichwe belong.45

Buidheachas‘S e ùine is fialaidheachd nan daoineann am Barraigh is ann an Arainn Mhòras coireach gu bheil an sgrìobainn seoann. Gu sònraichte, tha sinn fo chomainaig an fheadhainn a leanas, ann anArainn Mhòr, Francie Mac Cnáimhsí,Séamus Mac Cnáimhsí, Aindriú ÓhIarlatha, Gearóid Ó hIarlatha, NiallaíCaomhánach, Séamus Caomhánach,Seán Mac Eachmharcaigh agus a h-uileduine a bha an làthair aig a’ choinneimhaig stèisean bàta-teasairginn ArainnMhòr. Agus ann am Barraigh, bumhath leinn taing a thoirt do LachaidhDùghlas, Màiri Ceit NicFhionghain(Màiri Ceit Bell), Dòmhnall UilleamMacLeòid (Coppertop), DòmhnallMacLeòid (Dòmhnall Beag), CalumMacNèill (Calum a’ Chal), Niall MacNèill(Niall Handie), an Canon AonghasMacCuithein, Steafan Manford, RodaidhMacNeacail (Roddy Choy) agus Iain Macna Ceàrdaich (Iain Dubh).Chan eil san fhiosrachadh san aithisgseo ach mìr beag de na thug nah-iasgairean dhuinn, agus tha sinnmothachail cuideachd san ùine ghoirida bh' againn ann an Arainn Mhòr isann am Barraigh, nach b’ urrainndhuinn ach lìomhadh air uachdar eòlasdhùthchasach nan iasgairean.Ri linn seo, tha sinn toilichte, marthoradh gu ìre air ar cuid rannsachaidh,gun do chuir Barraich romhpa, còmhlari Steafan Hurrel a bha an sàs annan rannsachadh is dealbhadh nasgrìobhainn seo, tionnsgnadh mòra thòiseachadh a nì clàr digiteachde dh'eòlas dualchasach an àite.Thèid an obair seo a stiùireadh leisna h-eileanaich agus tha sinn andòchas gun cuidich e gus an t-eòlassònrachaidhcudromach seo a chur bhoghlùin gu glùin. Ann an Arainn Mhòr, thana h-eileanaich cuideachd a’ sealltainnair dòighean sam faodadh iad an obairseo a thoirt air adhart.Tha sinn den bheachd gun cuidichseo gus an taic a chuir am maoinicheColmcille ris an tionnsgnadh adhaingneachadh, aig a bheil mar chuidden raon-ùghdarrais aca a bhith a’brosnachadh deasbaireachd air ceisteancoitcheann, sòisealta, cultarail iseaconomach ann an coimhearsnachdanGàidhealach ann an Eìrinn is Alba gusfèin-mhisneachd a thogail. Bu mhathleinn taing a thoirt do Cholmcille airsontaic a chur rinn. Bu mhath leinn taing athoirt cuideachd do ChomharchumannForbartha is Fostaíochta Árainn Mhór,Gnìomh Saor-thoileach Bharraigh, SiarMedia, Ionad-ionnsachaidh Bharraigh,Leabharlann Bharraigh, a h-uile duineaig Ionad-dualchais Bharraigh, LiamCaimbeul, an t-Àrd-oll. LaurenceMee, Mairead Bennett, ÙisdeanCheape, Gerard Dòmhnallach, Niall PòlMacIlleathain, Gabhan Mac a’ Phearsain,Susan Walker, Fearghas Walker, agusCairistìona Cain is Greg MacThòmaissan leabharlann aig Sabhal Mòr Ostaigsan Eilean Sgitheanach.BuíochasIs é an t-am is an tsoicheallacht a chaithna daoine in Árainn Mhór is OileánBharra is siocair leis an chaipéis seo.Go háithrid, ba mhaith linn buíochas aghlacadh leis an dream seo a leanas:in Árainn Mhór, Francie Mac Cnáimhsí,Séamus Mac Cnáimhsí, Aindriú ÓhIarlatha, Gearóid Ó hIarlatha, NiallaíCaomhánach, Séamus Caomhánach,Seán Mac Eachmharcaigh agus achanduine a bhí i láthair ag an chruinniú agstáisiún bhád tarrthála Árainn Mhór.Agus ar Oileán Bharra, ba mhaithlinn buíochas a ghlacadh le LachaidhDùghlas, Màiri Ceit NicFhionghain(Màiri Ceit Bell), Dòmhnall UilleamMacLeòid (Coppertop), DòmhnallMacLeòid (Dòmhnall Beag), CalumMacNèill (Calum a’ Chal), Niall MacNèill(Niall Handie), an Canónach AonghasMacCuithein, Steafan Manford, RodaidhMacNeacail (Roddy Choy) agus Iain Macna Ceàrdaich (Iain Dubh).Chan fhuil san fhaisnéis sa tuarascáilseo ach rud beag den mhéid a thug nahiascairí dúinn agus aithníonn sinn fostasan am ghearr a chaith sinn ar ÁrainnMhór is ar Oileán Bharra nár éirigh linnach teacht ar giota beag dá bhfuil areolas ag na hiascairí.As siocair sin. tá áthas orainn, debheagán de thairbhe ár gcuid taighde,go bhfuil beartaithe ag daoine ar OileánBharra, maille le Stiofán Hurrell a raibhbaint aige le taighde is dearadh nacaipéise seo, tús a chur le tionscadalmór a ní léarscáil dhigiteach deghnéithe d'eolas is de sheanchas naháite. Déanfar an obair seo a stiúradhle hoileánaigh agus tá súil againn gogcuideoidh sé le seachadadh eadar naglúnta den fhaisnéis thábhachtach seo.Ar Árainn Mhór, tá oileánaigh fosta agamharc ar dhóigheanna a bhféadadhsiad an obair seo a thabhairt ar aghaidh.Tá muid ag déanamh go gcuidíonn seochun an tacaíocht a thug an maoineoirComcille don tionscadal a dhearbhú, abhfuil de shainchúram acu díospóireachta spreagadh air cheisteanna comóntasóisialta, cultúrtha is eacnamaíochta ipbobail Ghaelacha in Éirinn is Albain lecur le muinín. Ba mhaith linn buíochasa ghlacadh le Colmcille as a gcuidtacaíochta. Ba mhaith linn buíochasa ghlacadh fosta le ComharchumannForbartha is Fostaíochta Árainn Mhór,Gnìomh Saor-thoileach Bharraigh, SiarMedia, Ionad-ionnsachaidh Bharraigh,Leabharlann Bharraigh, achan duineag Ionad-dualchais Bharraigh, an t-Oll.Liam Caimbeul, Laurence Mee, MaireadBennett, Ùisdean Cheape, Gearóid MacDónaill, Niall Pól MacIlleathain, GabhánMac an Phearsúin, Susan Walker,Fearghas Walker, agus Christine Cainis Greg Mac Thomáis ag leabharlannSabhal Mór Ostaig ar an OileánSciathánach.Acknowledgements:The existence of this document is dueto the time and generosity of the peopleof Arranmore and Barra. In particularwe would like to thank, on Arranmore,Francie Bonner, Seamus Bonner, AndrewEarly, Jerry Early, Neily Kavanagh,Seamus Kavanagh, John McCafferty andall those who attended the meeting inthe Arranmore lifeboat station, whileon Barra we would like to thank LachieDouglas, Mairi Ceit MacKinnon (MairiCeit Bell), Domhnall Uilleam MacLeod(Coppertop), Domhnall MacLeod(Domhnall Beag), Calum MacNeil (Caluma’ Chal), Niall MacNeil (Niall Handie),Canon Angus MacQueen, StephenManford, Roddy Nicholson (Roddy Choy)and Iain Sinclair (Iain Dubh).The information contained in this reportrepresents only a small fraction of whatthe fishermen imparted to us, and werecognise also that in our short time onArranmore and Barra we were only ableto scratch the surface of the traditionalknowledge the fishermen hold.Because of this we are pleased that,partly as a result of our research,islanders on Barra, along with StephenHurrel who was involved in the researchand design of this document, havedecided to initiate a major projectwhich will digitally map aspects of thetraditional knowledge and lore of theirlocality. This process will be led by theislanders, and we hope it will help withintergenerational transmission of thisimportant identifying information. OnArranmore, islanders are also looking atways in which they might take this workforward.We believe this helps to vindicatethe faith shown in the project by itsfunder, Colmcille, whose remit includesencouraging debate on commonconcerns in social, cultural and economicissues in Irish and Scottish Gaelicspeaking communities with a view tobuilding self-confidence. We would liketo thank Colmcille for their support. Wewould also like to thank the ArranmoreDevelopment and EmploymentCooperative, Voluntary Action Barraand Vatersay, Siar Media, BarraLearning Centre, Barra Library, all atthe Dualchas Heritage Centre on Barra,Liam Campbell, Prof. Laurence Mee,Margaret Bennett, Hugh Cheape, GerardMacDonald, Neil Paul MacLean, GavinParsons, Susan Walker, Fergus Walker,and Christine Cain and Greg Thompsonat the library of Sabhal Mor Ostaig onthe Isle of Skye.

BibliographyBlack, R. (ed.) 2008. The GaelicOtherworld. Birlinn.Brennan, R. 2011. What lies beneath: probingthe cultural depths of nature conservationconflict in the Outer Hebrides. UnpublishedPhD fieldnotes compiled as part of ongoingPhD research, a 20 October 2011 and b 11October 2011CBD. 1992. Convention on BiologicalDiversity. United Nations.COP. 2000. Report of the Fifth Meetingof the Conference of the Parties to theConvention on Biological Diversity.Nairobi, 15-26 May 2000. United NationsEnvironment Programme.COP. 2010. Decision Adopted by theConference of the Parties to the Conventionon Biological Diversity at its Tenth Meeting.X/2. The Strategic Plan for Biodiversity 2011-2020 and the Aichi Biodiversity Targets,18 - 29 October 2010, Nagoya, AichiPrefecture, Japan. United NationsEnvironment Programme.FAO. 2012. Measures, stowage rates andyields of fishery products. Available online athttp://www.fao.org/wairdocs/tan/x5898e/x5898e01.htm Accessed 1 June 2012.ICH Convention. 2003. Convention for theSafeguarding of the Intangible CulturalHeritage. UNESCO.Lenzerini F. 2010. The United NationsDeclarations on the Rights of IndigenousPeoples: Amending for Five Centuries ofWrongs. Available online at:http://mediacentre.maramatanga.ac.nz/content/united-nations-declarations-rightsindigenous-peoplesAccessed 1 June 2012.Lenzerini, F. 2011. Intangible CulturalHeritage: The Living Culture of People.The European Journal of internationalLaw 22: 101-120.MacInnes, J. 2006. Dùthchas nanGaidheal. BirlinnImage list1 Scotland and Ireland map (courtesyof Colmcille)4 Castlebay, Isle of Barra, OuterHebrides, Scotland (looking south)5 Leabgarrow, east side of ArranmoreIsland, Donegal, Ireland9 Wheel-house of the Spray10 Mapping the sea, Barra (with NiallMacNeil/Niall Handie)12 Creeling with Domhnall UilleamMacLeod/Coppertop, Barra15 View of Mallagh Rocks from JerryEarly’s kitchen window, looking east tothe mainland from Arranmore18 Sunset, Muldoanich, Barra21 Arranmore mapping series: clockwisefrom top-left: (i) Neily Kavanaghpointing (interior) (ii) Sea surge (iii)Neily pointing (exterior) (iv) Mapping thesea from the Cadno24 Driftnets (currently redundant),Arranmore26 Rusting fishing boat, Arranmore29 Fishing boat and cliffs, west side ofMingulay, Barra32 Pulling the Cadno into harbour,Arranmore, (L-R: Francie Bonner, NeilyKavanagh, Seamus Kavanagh)34 Rock on hillside, Arranmore36 Top: Sea detail, Barra. Bottom: Onboardcomputer image from the Spray,showing sea-bed topography andcreel tracks, Barra41 Measuring lobster to check minimumsize, Barra (with Stephen Manford)44 Arranmore Lighthouse, Donegal,Ireland45 Looking east over Brevig Bay fromtop of Heaval, Barra

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