JOSEPH WOODS on the story behind the cover of his new book of poems, Monsoon Diary
For me, there’s a certain serendipity to the book cover of Monsoon Diary.
Last December Pat Boran was in touch about the book and ideas for the cover, as a precursor to knuckling down to the text and its arrangement. I was clear about one thing; given the book’s context, I wanted a contemporary photo, something urban, downtown Yangon and rain-drenched as befits the testing monsoon.
I was convinced I had taken the right image, but a search through my own photos didn’t quite reveal what I wanted and so we played around with a few images including one, sourced by Pat, of a rain-splattered windscreen with people obscured and crossing a road. We were getting close and agreed we wanted to avoid touristic golden temples and pagodas. But given that Myanmar, or Burma, in literature is known as ‘The Golden Land’, I did want yellow in the cover or a ‘Yellow Book’ of sorts? It’s also, simply, my favourite colour. I approached a few photographers with a request, ‘urban and in the rain’, but got no real takers, until I contacted a pal in Yangon, Shane Brady, an Irish Yangonophile who often accompanied me on bookshop searches in the city and was already a dedicatee of one of the poems, ‘Sundays in Rangoon’, in the book.
I was clear about one thing; given the book’s context, I wanted a contemporary photo, something urban, downtown Yangon and rain-drenched as befits the testing monsoon.
He bounced back immediately with an iPhone picture he’d taken of the Chin Tsong Palace with monsoon clouds heaving and swirling above it. I knew we had the image and atmosphere, especially since the building had intrigued me for virtually all my time in Yangon.
For our first year in Yangon, my family lived in a neighbourhood more densely populated than Dacca which was not ideal for rearing a toddler, but a half-crown of sonnets, Let us fly away to the famed cities of Asia, arose from that experience. In our second year, we moved to Golden Valley, a neighbourhood behind the Chin Tsong Palace, and from the back of our house we could see its tiered tower. Golden Valley was the traditional neighbourhood for colonials, and during Myanmar’s long stagnation and isolation, for retired military colonels – and now, expatriates with families.
I tried getting into the grounds of the palace on a few occasions but was politely turned away at the entrance by a guard, until one day I brought my daughter in her stroller and no one seemed to mind. After numerous visits to the grounds, one afternoon, knowing that in Burma it’s better to ask for forgiveness than for permission, I left the stroller outside the palace and we walked in. I had my camera and we explored the elaborately carved teak stairs and I photographed the once fabled, now empty and sadly dilapidated interior. There were murals of Chinese scenes that are incongruously the work of imported English artists, Ernest and Dod Procter who went on to better things.
After numerous visits to the grounds, one afternoon, knowing that in Burma it’s better to ask for forgiveness than for permission, I left the stroller outside the palace and we walked in.
The palace was the project of its eponymous owner Lim Chin Tsong, a fabulously wealthy Chinese merchant who intended it as a lavish residence. Work began in 1917 and was only completed in 1920, so we are in the midst of its centenary. Within a year of its completion, Lim Chin Tsong’s fortune had folded and he was broke for the few years before his death in 1923. The building has had many different fortunes since, as a hotel, a broadcasting house for the occupying Japanese forces, and now houses, rather half-heartedly, a school for the Fine Arts.
And there’s a further serendipity, the great Irish chronicler of Burma, Maurice Collis (whose life I’ve been pursuing and writing), once stayed here on his return to Burma in 1937, to write a travel book, Lords of the Sunset. He recounts reaching ‘The House on the Island’ by sampan or boat and is even photographed in the ‘Island Garden’ grounds in the book. This suggests that either the nearby (to the right of the photo) Kandawgyi Lake must have once extended around the palace, or, more likely, the grounds of the palace once extended to the lake shore.
Occasionally, while living in Golden Valley, I took a 6 a.m. constitutional by that lake, and walking behind the palace I’d sometimes see the rising sun spilling through the top storey, which, while empty, must remain one of the most coveted 360-degree views over Yangon.
I was delighted, too, that Shane in his picture had captured in the foreground a game of chinlon, a kind of kickboxing version of volleyball played with bare feet and a hard rattan ball. That game and the curious colour tints added to what Pat rightly pointed out was a Hieronymus Bosch effect. As for that yellow cover? Well, the book’s title is in imperial yellow.
Catherine Ann Cullen on the songscape of a Dublin childhood
This post takes its title from “Family Crest”, a tongue-in-cheek poem in my collection The Other Now (Dedalus, 2016) that uses as a central motif the coat of arms of my family. On the crest is a mermaid combing her hair and, in the poem, I imagine the siren luring men to their deaths, and reflect on how ‘singing without ceasing’ has been a feature of my own life. I’ve referenced many ballads below, and used the Child and Roud ballad numbers to identify each one; if anyone would like to look at the words of the songs, see HERE (Child) or HERE (Roud).
I recently completed a PhD in which I interrogated my own work and its sources, teasing out, in the process, the strands of folk music that created the soundscape of my childhood. I examined the influence on my poetry, children’s books and broadcasting of the work of song-collectors such as Frank Harte and my uncle Gerry Cullen, who popularised a respect for what singer and researcher Padraigín Ní Uallacháin, in her book, A Hidden Ulster: People, songs and traditions of Oriel (Four Courts Press, 2003), has called ‘the men and women who lived here the day before yesterday … who held fast to their individual and collective voice through song’.
My study located both myself and my work in the aural landscape of childhood, which informed my emerging identity as a repository for the family’s songs, stories and piseoga (superstitions) as well as my passions in literature, children’s literature, music and folklore.
The PhD was prompted by a range of coinciding circumstances. One was my growing awareness of, and research into, my immersion in folksong in childhood. Another was an increasing interest in Ireland in local versions of the ballads annotated by American collector Francis Child (1825-1896) from manuscripts and sources in England and Scotland – an increase exemplified by a recent Arts Council-funded project by researchers Michael Fortune and Aileen Lambert, which brought Irish singers together in a series of events including at the National Library of Ireland, to speak about and sing their favourite versions of ballads collected by Child. (The collector did not include Ireland in his seminal work on ballad versions, published in five volumes from 1882-1898, but many of the songs he collected had been sung in Ireland, with local variations, before, during and after his time.) A third was the return to primacy of performance poetry, which places the art back in the oral, performed and often sung tradition where its origins in largely pre-literate societies lie; and a fourth, my desire to systematise my knowledge of ballads and folksong and to critically evaluate my past practice and writings, to the benefit of future work.
The Singing House
I was blessed to be the first grandchild of my father’s mother, Kitty Cullen née Hand. Dad was the eldest of her sixteen children, two of whom died shortly after they were born. She was a warm and gentle woman who had left school by the time she was 12 and was conscious of her lack of learning. If we asked her anything to do with schoolwork, she would say, “Sure, I only met the scholars coming home,” or, “I only got to first book,” that last word pronounced ‘buke’ in her broad Drogheda accent.
She loved walking the country lanes around Drogheda, and my memories of walking with her are of picking blackberries and wild flowers, each of us holding a branch above our heads to keep off the flies. I liked her names for plants, ‘poor man’s bread’ (young hawthorn leaves), ‘piss-the-bed’ (dandelions) and ‘sour-belly’ (wood sorrel).
In her small house, she fed not only her own large family, but many visitors who called or stayed. Although the house was full of music as I was growing up, mainly my uncles and their friends with guitars, I rarely heard her sing anything except one of Moore’s Melodies as she worked in the kitchen, perhaps “Oft in the Stilly Night” [Roud V931], or the popular Irish dandling song, “Dilín Ó Damhas”:
Caithfimid suas is suas Caithfimid suas an pháiste Caithfimid suas is suas Is tiocfaidh sí ‘nuas amárach
(We’ll toss her up and up
We’ll toss up the baby
We’ll toss her up and up
And she’ll come down tomorrow)
I’d heard my maternal grandmother singing a similar song in English –
We’ll throw her up, up, up,
We’ll throw her up so high,
We’ll throw her up, up, up,
And she’ll come down by and by.
She didn’t dance at all,
She didn’t dance today.
She didn’t dance at all,
Today nor yesterday.
It was not so much a dandling as a bouncing song, a song for throwing the giggling child in the air as high as one dared or the child tolerated, before catching them again.
There were other, wordless tunes that were used to dandle children on the knee, and were associated with Irish dancing – when we didn’t have a musician to hand, it was common to both my paternal and maternal grandparents and their siblings to make the dance music themselves with the nonsense words ‘tralala, tralalal’ or ‘rowtilty, dowdilty, dowdility dow’. The latter tune I later identified as “The Frost is All Over”, a tune passed on orally in many families throughout the country.
The only other song I remember my grandmother singing regularly was on those country walks when we would see lambs in a field, and she would stop and break into a tune that I have tried to trace for years. There are two verses, of which this is the first. I have never heard it sung except by the Cullens:
In the meadow green, I saw a lamb
And he lay beside his ma,
When I said to the lamb, what is your name?
He only answered, ‘baa!’
So skip, skip, my lambkin, skip, skip, away,
For you have nothing to do today
But to frolic in the fields, while the birdies in the trees
Sing a sweet little song to you.
Although my memories of my grandmother’s songs are few, I remember her welcoming presence as one that encouraged a flowering of community and music in her home. That home – a small terraced house that was always full of people – is at the centre of my passion for songs.
Seven Sources of Song
Many elements combined to create the rich songscape of my childhood, but seven critical sources are outlined here.
Songs from my mother’s home in Tralee, County Kerry, where English was liberally sprinkled with Irish words and idioms, a language I have tried to capture in a poem in The Other Now, “Inheritance”. My mother, Mary Roche, attended Coláiste Íde, the Irish-language boarding school and preparatory college in Dingle, and spoke and sang fluently in Irish. My maternal grandmother died when I was eight years old, but up until then and for several years afterwards I spent summers in Kerry, between Tralee and the Gaeltacht area around Dingle, where my mother’s sister lived. Her husband and some of my cousins were accomplished traditional musicians, playing the box accordion among other instruments, and speaking fluent Irish. This contrasted with our time in my grandmother’s home in Tralee, where she and her sisters spoke and sang in English. Their chosen songs were a combination of Moore’s Melodies such as “Believe Me, if all Those Endearing Young Charms”; popular songs like “Let Me Call You Sweetheart”, and Irish emigrant ballads such as “The Wild Colonial Boy” [Roud 677] or “The Boston Burglar” [Roud 261], and at every session, someone sang “The Rose of Tralee” [Roud 1978]. The romantic phrases in some of these songs piqued my early interest in poetry: the ending of “Believe Me…” – ‘and around the dear ruin, each wish of my heart would entwine itself verdantly still’ – I found especially beautiful, and being an occasionally wild and wayward child myself, I took satisfaction in the fact that the wild colonial boy, a Robin Hood figure who ‘was born and bred… in Castlemaine’, about ten miles from Tralee, was ‘a credit to his parents’, despite his disreputable ways. Often in the evenings, my great-aunt Maria would start several songs in her quavering voice, forget the words and break off with a ‘wait a while now, lads….’ In the end, she would begin a rummaging search for what she called ‘The Song Book’, which to my mind was an important family treasure. My father especially enjoyed and encouraged this comic ritual.
Songs from my father, Jack Cullen, who grew up in Drogheda, within what my mother immediately recognised as the thoroughly anglicised ‘Pale’ when she moved there to teach in the village of Tullyallen at the age of twenty. Dad had learnt Irish at school, was passionate about the language, and encouraged my mother to sing in the tongue she had come to hold in scant regard. He was also an accomplished amateur singer and guitarist, who transcribed old and new ballads into a series of notebooks – a tradition I copied in childhood and have continued ever since. His repertoire ranged from songs in Irish to folksongs and American country blues. For most of his life he worked with chemicals in the laboratory of the Electricity Supply Board, and he developed severe contact dermatitis which curtailed his pastimes of processing his own photographs and playing the guitar. By the time I was about 12, he was no longer able to play for hours for his own enjoyment. He confined his sessions to our ‘under the tree’ Christmas carol singing (where he would hand his guitar to me when his hands got too sore), and the occasional extended Cullen family sing-song, when he would invariably sing “On Raglan Road”, Patrick Kavanagh’s romantic poem set to the Irish tune “Fáinne Geal an Lae”, literally ‘The Bright Ring of the Day’ but usually translated as “The Dawning of the Day” [Roud 370].
Kavanagh’s poem includes the line, ‘Let grief be a fallen leaf at the dawning of the day’, a line so synonymous with my father that it was the quotation we chose to put on his gravestone. The stonecutter told me that he had never been asked to carve the words before. At the end of “On Raglan Road”, my father always sang the opening verse of the original Irish song. The mouth music of its internal rhymes was pleasing to my ear for years before I understood its meaning, and the song was my introduction to the phrase ‘an chúilfhionn’, literally ‘the fair-backed one’, which would become central to a story for children, Sea Change, that I would write decades later as a commission for RTÉ Radio 1:
Cé gheobhainn le m’ais ach an chúilfhionn deas, Le fáinne geal an lae. (Who found I there but the fair-haired maid At the bright ring of the day?)
Songs collected and sung in Drogheda, which was becoming a centre of ballad-sourcing in the late 1960s and early 1970s, mainly of English-language songs. Thanks to collector and singer Seán Corcoran and to my uncle Gerry Cullen, a respected arranger and singer, many rare local songs are back in the repertoire of traditional musicians. Gerry is a member of The Voice Squad, a trio whose style is inspired by the Northern Irish tradition of unaccompanied solo singing, and by English groups who sang in harmony, such as The Copper Family from East Sussex and the Watersons from Hull in Yorkshire. On the sleeve notes for their 2014 album, Concerning of Three Young Men, Colm Tóibín wrote of the group:They approach each song… not as a way of displaying the singer’s personality but as a way of exploring and evoking and finding the actual song’s inner core, the song’s most hidden truth… For anyone working as an artist – whether musician or writer or painter – they offer a nourishing example because of their sheer attention to detail and their sonorous mastery of form.
Gerry’s respect for songs has been a persistent influence on my interest in ballads and indeed on my writing. During the regular singing sessions at my father’s childhood home, we children were always encouraged to perform our party pieces alongside the adults. We visited the house almost every Sunday for decades, and there was a palpable interest in any new song, especially any folk song, that we brought. For years, one of my songs was “The Handsome Butcher”, a Hungarian ballad I learned at school at the age of seven. Years later, I discovered that it had been collected and translated by the English folklorist A.L. Lloyd. It was one of many songs that my siblings and I were coaxed to sing each week in Drogheda. All our relatives knew the words, although they usually allowed us to sing them on our own, perhaps joining in the chorus. Special respect was afforded to Gerry’s songs, those which were part of local tradition and occasionally those he had written himself. Though shy of performing his own work outside of the family circle, he has penned hundreds of songs, some of them for family weddings and occasions. He also writes poetry, and when I was eight years old, I was deeply impressed when he had a poem, “Triptych”, published on the front page of the Irish Press. Gerry has always been generous to me, not only in sharing his art and his knowledge of songs. Once, when I was a young teenager, I admired a zither that was leaning against the wall of his tiny bedroom in Drogheda. He insisted on giving it to me and it remains one of my treasures, a slim, harp-like instrument, painted with a gypsy rose, that featured in a radio essay I wrote for RTÉ’s Sunday Miscellany programme about music and dreams.
A few songs from my paternal grandfather’s childhood home on a tiny and impoverished hill-farm in Tyrone, where the fire in the hearth (it was said) had not gone out in three hundred years. My grandfather, Joe Cullen, had a nonsense song for soothing children to sleep – ‘Eee-Aw-Bo’ – which worked its charm on his grandchildren and has continued into several generations. ‘I was singing Eee-Aw-Bo for an hour’ was often heard from an exhausted parent. It was only years later I discovered the source of the song in a late 19th century music hall song called ‘Little Annie Rooney’ [Roud 4822], whose chorus went:
She’s my sweetheart, I’m her beau,
She’s my Annie, I’m her Joe,
Soon we’ll marry, never to part,
For little Annie Rooney is my sweetheart.
Because my grandfather’s name was Joe, I suspect he enjoyed singing the song, and can only speculate that some lisping Cullen child many years ago, who did not know the words, imitated the vowel sounds of the first two lines and turned it into a nonsense, ‘lulling’ song which went into the family repertoire as
Eee-aw, eee-aw, eee-aw-bo,
Eee-aw (insert first name of child), eee-aw-i-bo,
Soon we’ll marry, never to part,
For little (insert full name of child) is my sweetheart.
Joe had a version of “The Old Woman from Wexford” [Roud 183], a comic ballad about a woman who gets a recipe from her doctor ‘to make her old man blind’. The husband tricks her into believing the recipe has worked and tells her that he would drown himself ‘if he could find the stream’. She obligingly offers to push him in – but he steps aside and she plunges in instead. It was years before I realised that Joe had a unique variant of the song – when the wife calls for help, the husband ‘took out his kibblin’ stick/And he kibbled her further in.’
There are countless versions of this ballad – over fifty are referenced in the massive collection by Coleraine man Sam Henry which was published as Sam Henry’s Songs of the People (University of Georgia Press, 1990) edited by Lani Herrmann, Gale Huntington and John Moulden. In some, the husband uses ‘a barge pole’, in some ‘a (big) long pole’, and in some ‘a churnstaff’ to push his wife, but in none of them have I found my grandfather’s ‘kibblin’ stick’. It appears as ‘kibbling, n. Also kibblin, kibling: A thick, rough stick, a cudgel’, in The Dictionary of the Scots Language, (online here: www.dsl.ac.uk) and the three examples given of the word’s usage are from the 1820s. Northern Ireland and Scotland share many dialect words, and perhaps ‘kibbling’ was once among them. It is one of the ‘lost words’ preserved only in song, a theme I write about in my poem, “In Memory of Frank Harte”. In the case of ‘kibbling’, perhaps that lost stick was preserved in our family alone, but I hold out hope that I will one evening find myself at a singing session where someone else will sing the song using my grandfather’s word.
Joe also sang ‘The Mountains of Pomeroy’, a song based in the hills near his tiny homestead in the townland of Turnabarson – a townland that features in my poems, “The Shoe-Box Coffin” and “Always Not There”. The song was one of several written by Dr George Sigerson (1836-1925), a leading light in the Irish Literary Revival, and its combination of an outlaw hiding in the mountains, and the doomed young woman who goes to meet him through a terrible storm, was thrilling to my childhood mind:
But the mist came down and the tempest roared,
And did all around destroy;
And a pale, drowned bride met Renardine,
On the mountains of Pomeroy.
That mountain tryst, and the ‘pale drowned bride’, were strong influences on one of my first attempts at ballad-writing at the age of 12, an unintentionally comic maudlin song called ‘Corinna’ about ‘a lame mountain goatherd’ and ‘a maiden so pretty and sweet’, which ended with ‘Johann’ falling in the snow and dying outside his lover’s cabin.
The way the songs of my paternal grandparents were passed to me is an example of the wonderful Irish term for oral folklore, béaloideas, literally ‘mouth knowledge’. Songs that I’ve never seen written down, and variations on songs that I have heard or read, have found their way into my consciousness orally and aurally, and I am determined to pass them on to my daughter and the wider family.
I also learned from Joe’s singing, and from that of my maternal grandmother, that local songs had an important resonance. People from Tyrone sang Tyrone songs, people from Kerry sang Kerry songs, and as a child in Dublin, I should sing Dublin songs.
5. Local songs and street games from my own city of Dublin, especially those sung by collector Frank Harte who was for some time a neighbour. I learned beloved songs from him and his daughter, Sinéad, and continued to follow Harte’s journey throughout his life. Sinéad was a classmate in my early years of school, and the first song I heard her sing, “Henry, My Son”, a Dublin version of the classic “Lord Randall” [Child 12, Roud 10], has continued to influence my writing, including a song I wrote and performed last year for Eastrogen Rising: A Rebel Cabaret. The colloquial tone of “Henry, My Son”, with its ‘make my bed, I’ve a pain in my head’, contrasts with the more formal and old-fashioned words of the English original,
….. mother, make my bed soon,
For I’m wearied with hunting, and fain would lie down.
The song’s imitation of the Dublin accent is another characteristic I have adopted. When Henry is asked ‘what will you leave your father?’ his reply is ‘a blue su-et’, drawing out the syllable of ‘suit’ into two, in the Dublin style. In the same way, I injected an extra syllable into my song, “The Rebel Sisterhood”, (The Other Now) using the extended word ‘undergarmament’ to rhyme with ‘armament’ for comic effect.
“Henry, My Son” was among the songs that caused me to have a kind of epiphany at the age of five or six. My father had copied half a dozen versions of the related “Lord Randall” into his notebooks, and a songbook we had from the 1965 Newport Folk Festival had another ballad that caught my eye, called “Snow White Shirt” [Child 13, Roud 200]. I read these song books as if they were story books, and indeed the ballads did tell stories. “Snow White Shirt” began, ‘How came the spots on your snow white shirt? Oh son, come tell to me.’ In this song, the young man is the murderer rather than the victim, but his mother draws him out with a series of questions in the same way that the mother does in “Lord Randall”. As a child, my mother had performed in a local concert with a neighbour, singing a humorous music-hall song that mimicked this question and answer format, “Where have you been, Billy Boy, Billy Boy?” [Roud 326] – and as I grouped these songs together in my mind, I heard my Dad sing Bob Dylan’s apocalyptic, “It’s a Hard Rain’s a-Gonna Fall”, which begins, ‘Oh, where have you been, my blue-eyed son? Oh, where have you been, my darling young one?’
I remember feeling highly excited about the connections between these songs. It seemed to me that, like people, songs had histories and relationships. Some strongly resembled their parents, and some had only a feature here or there that revealed their heritage. This sense of excitement at hearing a variation on a familiar song has never left me, and the way the elements of those different songs, old and more modern, rare and popular, were bound in my mind by one strong thread, is probably the reason I remain untroubled by whether or not a song is a ‘genuine’ ballad or folksong, or a modern reworking of one, a preoccupation that is identified by two of the foremost ballad scholars today, David Atkinson and Steve Roud, in their Street Ballads in Nineteenth-Century Britain, Ireland, and North America (Ashgate 2014):
One can almost hear the sigh of relief when a folk song scholar finds a second or third reference to a particular song being sung in a ‘traditional’ manner or context, so that it can be stamped ‘genuine’.
Along with the Dublin songs that filled my head were the skipping, ball-bouncing and street rhymes that were still the stuff of daily play when I was a child. Games that centred on songs that told stories – “The Farmer Wants a Wife” [Roud 6306] or “We’re the Gypsies Riding” [Roud 730] – became an unconscious guide for me when I came to write verse-stories for children.
Hymns from my Catholic childhood which coincided with Vatican II and a shift from Latin Mass and sung Benediction to English- and Irish-language masses and hymns. The archaic words and the religious fervour of the hymns and chants fascinated me. Their influences on my work are two-fold. Principally, they prompted me to pitch some elements of my poetry against their conservative content, in poems such as ‘The Ballad of Síle na Gig’ or ‘Queen of the May’, (The Other Now) but they also inspired me to look at unusual words, and occasionally to create my own, as I did in my children’s book, The Magical, Mystical, Marvelous Coat.
Songs from the folk revival in America and across Europe which coincided with my early childhood. Events such as the Newport Folk Festival (founded in 1959) brought Pete Seeger, Bob Dylan, Joan Baez, Tom Paxton, Ewan MacColl, the Clancy brothers and many others interested in song traditions to homes all over Ireland, through song books, records and television appearances. This revival in turn inspired Irish musicians such as my uncle Gerry to look more closely at the traditional repertoire of their own areas. I still have two books from the festivals, passed on by my father, which are full of love for and history of the songs, along with their lyrics and music.
This combination of songs from four counties of Ireland, and those from the wider world, along with my direct experience of the growth of song-collecting, piqued my childhood interest in the way folksongs make present the past and ‘cut straight to the heart of life’ to quote Vincent Woods in his essay, “A World of Thirteen Acres: Folklore as Source and Inspiration”, in Folklore and Modern Irish Writing, ed. Anne Markey and Anne O’Connor (Irish Academic Press, 2014).
The Murmur of Voices
I worked for seven years as a radio producer for RTÉ Radio 1, and for four years before that as a radio researcher, and ‘talk radio’ is still a constant backdrop to my world. When I can’t sleep, I turn the radio on low and find the barely-audible voices soothing. As a small child, I loved listening to my parents and their friends singing at night after I’d gone to bed. When their voices dropped to speak, I would often get out of bed and lie on the floor to hear them better, and occasionally I tottered downstairs and sat outside the kitchen door listening until I fell asleep. Unsuspecting guests were likely to trip over my two- or three-year-old form when they opened the door to go home. That comfort of distant voices murmuring or singing was something I used in my story “Sea Change”, when after his father’s funeral, Conor is sent to sleep:
When I went to bed that night the house was still full of people, drinking and playing music and singing… The same picture came before my eyes all the time… Dad had untied the boat and was starting to drift away… I drifted with him in my mind, with the music coming up through the bedroom floor, and Mad Myles’s words echoing in my head: for everything the sea takes away, it brings something back.
While researching my PhD Context Statement last year, it became clear to me that I was alone among my siblings in experiencing and pressing my ears to much of the family music. Although there is less than a decade between my youngest sibling and myself, those years saw the crucial loss of our paternal grandfather and maternal grandmother, and a consequent weakening of tangible traditions. At some level, as the oldest child, the oldest grandchild on my father’s side and the oldest granddaughter on my mother’s, I had always been conscious of my responsibility to be an ethnographer of my own folk and their ‘mouth knowledge’, interpreting and preserving the songs and folklore of my family and environment, but I had not fully realised the extent to which I was carrying out this work in my writing across many genres, for my siblings as well as for the next generation.
In fact, all of the elements outlined above synthesised into a songscape which was to shape, at first unconsciously and later more consciously, almost everything that I would write. Such use of ballads is related to the use of folklore by other living Irish writers – as Éilís Ni Dhuibhne says in her essay, ‘“Some Hardcore Storytelling”: Uses of Folklore by Contemporary Irish Writers’, in Markey and O’Connor’s book, ‘their rich images and symbols enhance and deepen the texture of my stories of contemporary life’. That songscape fostered an interest in those ballads which Child himself said in his introduction to his song collection were ‘founded on what is permanent and universal in the heart of man’, and which continue to inform and to permeate my work.
(This essay is adapted from the introduction to my thesis or ‘context statement’, A City Out of Old Songs: the influence of ballads, hymns and children’s songs on an Irish writer and broadcaster, for which I was awarded a PhD in Published Works (Creative Writing) from Middlesex University earlier this year – CAC)
Catherine Ann Cullen’s The Other Now is published by Dedalus Press (October 2016) and available HERE.
Keith Payne’s letter from Galicia, first published in The Level Crossing, introduces two of the new wave of Galician poets.
World is crazier and more of it than we think, Incorrigibly plural …
IT WAS AS IF MacNeice had predicted what was happening in front of me on the screen last night. I was sat at my desk in Vigo correcting some Galician translations, a half dozen tabs open on the desktop as I clicked back and forth between dictionaries, verb tables and the newsfeed coming from the exit polls for Spain’s general election: the two-party system was over, things had changed suddenly.
… I peel and portion A tangerine and spit the pips and feel The drunkenness of things being various
‘Spain is Different!’ Manuel Fraga announced in the late sixties as he began to package Scandinavian and British tourists off to the Costa del Sol. Like his boss, Fraga was Galician and was Franco’s Minister for Tourism. Just forty years on and the PP, the conservative party that Fraga founded, was finally realising that things were indeed, very different, but not how they had imagined. Ada Colau, an anti-eviction activist, has become Barcelona’s first woman mayor. Manuela Carmena, a retired judge, defender of workers’ rights and of detainees during the dictatorship, is the first independent mayor of Madrid. I hummed a few bars of Old England is Dying, and listened for the Medusa howls of Spain’s elite as Podemos, Equo, Barcelona en Comú and En Marea (The Turning Tide)washed over Old Castile, and Fraga’s party were left ‘not waving, but drowning.’
Waves of emigrants have been leaving Galicia since boats were first floated. According to the Leabhar Gabhála, it was Galicians, Breogan’s sons and grandsons, who were the last to populate Ireland. You know them as the Milesians. In my partner’s family there is exactly five years each between her mother, her uncle and her aunt. A common pattern in Galicia where it took five years to make enough money for a return ticket from the Americas before going back, a son or daughter conceived just before you sailed away. Su’s family all recognized Frank O’Connor’s ‘My Oedipus Complex’ when I told them the story one Friday night at the house. Almost every house in the region has a ship’s trunk somewhere where you will still get a whiff of Brazilian coffee when you open the lid and stick your head in. For the most part it was the men who emigrated, waves of them, and the women were left behind to raise the family, mind the house and manage the land, if land there was; it’s written all over their hands. Since the Nineteenth-Century Galician Revival, the figure of the stoic, weeping Galician woman stood on the cliffs has been forged in iron in the collective memory.
But the wave is turning. A wave of young Galician poets, women mostly, have reimagined themselves as something other than that tragic figure on the cliffs weeping and wringing her hands helplessly as the ships sail away. She may still be found on the cliffs from where María Do Cebreiro writes back that ‘The wind puts across the body’s cut / in so soft a manner it is no longer / an invasion or even a sign of / ownership.’ She celebrates that ‘the joy of skin / is in its loosening.’ Blown free as it were, Do Cebreiro is joined from the cliffs and the streets, the cafes and bars, from bed and balcony, from ‘Picking apples in Tolstoy’s Garden,’ from New York’s ‘Sing-Sing Prison,’ from ‘Midtown Manhattan’, ‘The Charles Bridge’, a ‘Taxi in Lima’ and the ‘The Cotton fields of Thessaly’ by her contemporaries Yolanda Castaño, Chus Pato, Lupe Gómez, and Elvira Ribeiro among many others. Some of whom send me back and forth and back and forth again and again through the pages of Servando Pérez Barreiro’s Diccionario Completo Galego-Inglés as my finger digital clicks back to the exit polls that ticker-tape down the screen. A change is washing over Spain and as these poets write the wave, I allow myself a little drunkenness on their variorum edition.
And the fire flames with a bubbling sound for world Is more spiteful and gay as we supposed.
MacNeice visited Spain in 1936 with Auden, and when asked which side he supported in the Civil War responded: ‘I support the Valencia Government in Spain. Normally I would only support a cause because I hoped to get something out of it. Here my reason is stronger […]’ To the same question, Beckett responded ‘¡UP THE REPUBLIC!’
I DON’T KNOW IF MacNeice made it up to Galicia where Laurie Lee first landed in Spain and from where he began his walk that would eventually walk him right into the Spanish Civil War. His first port after leaving England was Vigo: ‘I landed in a town submerged in wet, green sunlight and smelling of the waste of the sea […] The drowned men rose from the pavements and stretched their arms, lit cigarettes and shook the night from their clothes […] and strange, vivid girls went down the streets, with hair like coils of dripping tar and large mouths, red and savage.’ I can’t speak for their hair, but these poets from Galicia are as savage and vivid in their poems as Lee’s somewhat seasick imagination. Poets who are toppling the Royal Galician Academy’s bookshelves and emptying its Royal Members’ pockets, with Yolanda Castaño’s taunting that ‘You need to frig the alphabet / till it spurts unlikely links.’ I click back again to the exit polls as they come to a close and as the joy and horror from the talking heads staggers down the screen I think of Paddy Galvin and the story of his mother daubing UP THE REPUBLIC! in red on their gable wall and his father then washing it off as the Irish Christian Front marched down the Coal Quay in support of Franco’s Spain.
I’m just in from the bakery where the paper on the counter tells me they’ve just announced Patxi Lopez of the PSOE as the new speaker in the Spanish Congress. Rajoy’s PP stayed in their seats while the young conservative Ciudadanos voted with the old socialists PSOE to exclude Podemos in what looks to be a prelude waltz to a new government of the old ways.
Tonight, around nine hundred wolves will pack hunt through the Galician mountains. Galicia is one of the last regions in Spain still home to wolf packs. Su’s village ‘Traspielas’ contains ‘tras’ the preposition ‘across’ or ‘through,’ and the word ‘piel’ skin, and it was suggested to me that Traspielas was once a trading post for wolf pelts. Recently I was brought up the mountain to a ‘foxo dos lobos’, a wolf trap of drystone walls that opens hundreds of yards apart and graduates pincer-like down into a 12-foot pit into which the wolves were hunted. When the packs grew in number they had to abandon the mountain and come down to the villages to feed and so their numbers would be culled till a balance was struck between pack and village and they would stay once again in the mountains. Down here among the translations, María Do Cebreiro’s ‘The Blood’ reveals that ‘humans are not animals of reason / nor animals that speak. We are animals of rupture, / of the temporal breach.’ Later, in The She-Wolf, she writes ‘The she-wolf gives milk / to the brothers who kill each other. // ‘She will not claw the cobblestones. / Far from the churchyard, far from meaning / She feeds the brothers. Yes, above all else / she feeds them to death.’
Suddenly collateral and incompatible: World is suddener than we fancy it.
I have no idea what’s going to happen in the coming months and years here on the peninsula. There will be more elections, without a doubt more corruption, there will also be more hope, more citizen breaches, there will be more wolves. I click across and see that there’s an anthology of Galician poetry to be launched in Madrid this week; Punto de Ebullición, Boiling Point. So yes, there will be more poets and there will be more poems and I will be here reading and listening and feeling them all ‘on my tongue, on my eyes, on my ears and in the palms of my hand;’ incorrigibly Spain.
Vigo, January 13th, 2016
Yolanda Castaño and María do Cebreiro are two of the poets appearing in Six Galician Poets, translations by Keith Payne (Arc Publications, UK, 2016). This article, and accompanying poems, were first published in issue 1 of The Level Crossing (Dedalus Press, 2016).
And the quicksilver gone from the mirror.
From the hand feeling for the trace I make the best of jaded pages; the black ink shows through the flip side and I think this could also be writing; scribbling new words while other earlier words seep through the page.
Trans. Keith Payne From: A Segunda Lingua / The second language (Fundación Caixa Galicia, 2013)
The woman wakes in the middle of the night the moment someone says: – Pierce yourself with a needle and tell me the colour of your blood. – My blood is neither blue nor red – she responds. Then it slowly dawns on her there is no way humanly possible to watch without being watched. The following day she dreams of eating stones that are easy enough to stomach. That she moves by night, naked calm, like the women in Delvaux’s painting. That someone leaves a red cloth under their pillow and can see the face of their future lover, and the pair condense the time of their life into a dream second, holding over almost all the caresses and conversations. Blood is dark and dense, it has the integrity of a solid substance, an integrity that – almost exclusively for their colour – certain tints and sediments of wine take on. Unlike mothers, she gives separate space to blood and semen. She knows there’s no end to the power of that severing, the absolution of keeping distance. That’s why she is wary of the sacred powers of suckling, yet knows the place of milk in the power of wheat. The desert is endless and its children are not yours. And so she is not afraid, and at night in dreams, a faceless figure appears, not threatening (a friendly presence) and so she never forgets humans are not animals of reason nor animals that speak. We are animals of rupture, of the temporal breach. Able to love anything we want with the intensity of every given moment. She places a magnet and a clover flower over the trine of light the stars compose for them. She will meet his image in the quirks, in the drop of blood the faceless voice bid her draw in her dream. By day, the faceless voice returns to its body, she knows and is happy there will be no more possession, she doesn’t want him to remember or yearn for her, just let him live in the heat of her skin, just as she dreams her birth in her body’s every moment.
María Do Cebreiro
Trans. Keith Payne From O deserto / The desert (Apiario Editora, A Coruña, 2015)
In the Afterword to Waveforms, his recent collection of haiku and photographs, Pat Boran considers the attractions of keeping it small. Low-res PDF of essay and sample poems from the book, as featured in issue 1 of The Level Crossing. Click HERE to open or download the PDF.