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"(English Below) Is beag seans go mbeifear in ann an Ghaeilge a chur chun cinn i Meiriceá Thuaidh mar chéadteanga. Níl go leor daoine ann chuige, agus níl baill de phobal na Gaeilge toilteanach cinneadh dá leithéid a dhéanamh. Bímis réalaíoch faoi seo, agus cuirimis an Ghaeilge chun cinn mar dhara teanga. Ach níl an Ghaeilge á cur chun cinn go maith mar dhara teanga. Tá dhá spriocphobal againn i ndáiríre: inimircigh as Éirinn (a bhfuil Gaeilge acu de shaghas éigin cheana féin) agus a sliocht, agus nílimid ag breith orthu in aon chor. Tá na réamhchlaonta a bhíodh ag daoine in aghaidh na Gaeilge imithe, ach ina n-áit tá fadhbanna an tsaoil - níl an Ghaeilge tábhachtach go leor, ná feiceálach go leor, dóibh. Is deacair a shamhlú cé mar a d'athrófái sin, ó is daoine fásta iad seo le tuairimí dochta. Mar bharr ar sin, is beag ama atá acu le caitheamh ar an nGaeilge, go háirithe agus caithimh aimsire dá gcuid féin acu cheana féin. Táimid ag déanamh go huafásach ó thaobh Gaeilmheiriceánach de. Agus iad comhshamhlaithe go mór cheana féin, níl gníomhairí na teanga ag déanamh iarrachtaí ar bith breith orthu in aois scoile nó ollscoile. Is deas ann na ranganna Gaeilge atá ar fáil in áiteanna mar Ollscoil Notre Dame agus Ollscoil Toronto, ach ní fiú tráithnín iad gan cumainn Gaelacha ar na campais sin. Molaim go n-úsáidfí múnla na nGiúdach agus cumainn Gaelacha a bhunú sna hollscoileanna agus sna coláistí tríú leibhéal eile a chuirfeadh an cultúr Gaelach chun cinn ar shlí tarraingteach, éadrom, agus go mbeadh an Ghaeilge mar chuid lárnach de na cumainn seo. Maidir le cainteoirí dúchais agus cainteoirí lán-líofa, tá comharthaí maithe ann gur féidir na cainteoirí seo a mhealladh agus pobal de shaghas éigin a dhéanamh díobh. Cuimhnímis, ámh, nach gramadach ná foclaíocht atá ag teastáil uathu, ach siamsaíocht, díreach mar a bheifí ag súil leis ó chainteoirí lanlíofa teanga ar bith. Ba cheart cinntiú go bhfuil imeachtaí mar chlubanna leabhar, dramaí, turais lae, agus eile, á n-eagrú dóibh. [English]This paper attempts a survey of the Irish-speaking population of North America, identifying and quantifying eight groups and target groups, paying particular attention to the number of third-level students studying Irish. The number of Irish language students at third-level colleges in North America is needlessly low, and continues to fall. To reverse this trend, we need to acknowledge the figures and address them with aggressive policies. A useful first step would be to examine successful immigrant communities in North America. Jewish studies is a case in hand, with five hundred North American universities offering Hebrew. This author thinks it no coincidence that there are at least five hundred branches of Hillel (the Jewish campus organization) in North America, and suggests that founding Gaelic (not "Irish") societies on campus would lead to increased demand for Irish language classes on campuses, and the development of a Gaelic Irish identity among students, rather than the existing dominant Anglo-Irish identity."
How many people speak Irish in North America? What levels of fluency do they speak at? What are there needs? How can we service this community? This paper asks, and answers, this question and suggests particular language-planning strategies that might help the community over the next twenty years.
Meanmanra | an tSíceolaíocht agus an Fhealsúnacht | Cnuasach Aistí ón mBliain 2017
LÉIRMHEAS AR 'THE GAELIC CRISIS IN THE VERNACULAR COMMUNITY: A COMPREHENSIVE SOCIOLINGUISTIC SURVEY OF SCOTTISH GAELIC'2021 •
In the “Introduction” of his book Imagined Communities, Benedict Anderson proposes the following as a definition of a nation: “it is an imagined political community — and imagined as both inherently limited and sovereign.” As he explains, imagined in this context should not be understood as fictive, but rather that “the members of even the smallest nation will never know most of their fellow-members, meet them, or even hear of them, yet in the minds of each lives the image of their community.” In order for these imagined communities to thrive, the members must be able to draw on some similarities, which they can value as uniting them with their fellow-members, such as religion or language. The aim of this paper is to discuss the Irish Language, Gaeilge, and its connection both with Irish identity and the nationalist movement during the nineteenth and early twentieth centuries. Additionally, it will look at the current position of Gaelige in Ireland and contemporary methods of improving its use as a facilitator of Irish identity in the twenty-first century.
Proceedings of the First New Jersey Irish History Symposium, Drew University, 2011
"The Irish Language Researcher"Why learn Irish? Or why develop research skills in the language? Comprehensive knowledge of pre-nineteenth century Ireland without Irish is about as realistic as comprehensive knowledge of Germany without German. Even today comprehensive knowledge of Modern Ireland without Irish is as realistic as one of Modern Canada without French. Because Irish is known by so many Irish people today, even if only passively, it represents a unique living aspect of Irish culture that must surely inform any scholar working in the field of modern Irish studies. Choosing not to know Irish, a primary marker of Irishness, particularly when it is known by all Irish people who have attended primary and secondary school, cuts one off from an important facet of modern Irish culture. For many years, the Irish language has been a national footnote. Now, with a critical mass of speakers around the world, in Irish cities, and in the Gaeltacht, and with full legal status in Ireland and in the European Union, it is becoming a major growth area in Irish culture and scholarship. While monolinguals may continue to resist the language's growth, in truth it is becoming unavoidable for most scholars. Hopefully this article will point New Jersey Irish scholars in the direction of resources that will be of use to them.
The Scottish Gaelic learners' movement is a recent development in North America that parallels the mainstream Scottish heritage movement in some ways, but is strongly oppositional to it in others. This essay describes characteristics of this phenomenon by analyzing the range of people involved, their motivations for learning, their goals, the creation of community among learners, the interaction between language learning and discourses of ethnicity, and the interface between Gaelic learners in North America and native Gaelic communities in Scotland and Cape Breton Island.
1997 •
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