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"Catholic" And, "Protestant ", "Nationalist " And, "Loyalist " : Irish Traveller Identity As "Third Space" Mary Burke

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Études irlandaises Negotiating the Bi-Vocal Discourses of "Catholic" and, "Protestant ", "Nationalist " and, "Loyalist " : Irish Traveller Identity as "Third Space" Mary Burke Citer ce document / Cite this document : Burke Mary. Negotiating the Bi-Vocal Discourses of "Catholic" and, "Protestant ", "Nationalist " and, "Loyalist " : Irish Traveller Identity as "Third Space". In: Études irlandaises, n°29 n°2, 2004. Espaces irlandais : zones et marges. pp. 59-74. doi : 10.3406/irlan.2004.1717 http://www.persee.fr/doc/irlan_0183-973x_2004_num_29_2_1717 Document généré le 09/12/2015 Abstract Decades of Irish literary criticism set up an exaggerated and bi-vocal opposition of "Catholic" and "Protestant", whilst ignoring the post-partition conflict of landed and landless. The Irish Traveller voice constitutes an imaginative and shared resistance to dominant discourses, and is a "third tradition" that cannot be easily or consistently identified with either "side". The minority's oral tradition subverts and transforms narratives emanating from the majority cultures on the island of Ireland, and literature by and about Travellers disregard the sacred cows of dominant identities, often revealing an alternative version of the past to that sanctioned by official memory. In refuting the fixed identities offered by Northern Irish society, and in embracing fluidity and ambiguity, Bryan MacMahon's novel, The Honey Spike (1967), and Belfast Traveller Nan Joyce's memoir, My Life on the Road (2000), circuitously appropriate the potentially exclusionary discourse of the Traveller as internal exile. Résumé Tout au long des dernières décennies, la critique de la littérature irlandaise a mis en place une opposition exagérée et bipolaire entre « Catholique » et « Protestant », en ignorant par ailleurs le conflit entre les sédentaires et les gens du voyage, toujours vivace après la partition de 1922. L'esprit des "gitans irlandais" constitue une résistance imaginative et partagée au discours dominant, et présente une « troisième tradition » qui ne peut pas facilement ou systématiquement être identifiée à l'un ou l'autre des deux « camps ». La tradition orale de cette minorité transforme les légendes des cultures prépondérantes sur l'île d'Irlande. La littérature par et sur les gens du voyage ignore « la vache sacrée » des identités dominantes, révélant souvent une révision du passé différente de celle autorisée par l'histoire officielle. Niant les identités bien ancrées d'Irlande du Nord et jouant avec l'ambiguïté, le roman de Byran MacMahon, « The Honey Spike » (1967) et l'autobiographie de Nan Joyce, gitan de Belfast « My Life on the Road » (2000) se sont indirectement appropriés les discours discriminant des gitans Irlandais, vus comme des exilés dans leur propre pays. 65 NEGOTIATING THE BI-VOCAL DISCOURSES OF "CATHOLIC" AND "PROTESTANT", "NATIONALIST" AND "LOYALIST" : IRISH TRAVELLER IDENTITY AS "THIRD SPACE" Mary BURKE (University of Connecticut) Abstract/Résumé l Decades of Irish literary criticism set up an exaggerated and bi-vocal opposition of "Catholic" and "Protestant", whilst ignoring the post-partition conflict of landed and landless. The Irish Traveller voice constitutes an imaginative and shared resistance to dominant discourses, and is a "third tradition" that cannot be easily or consistently identified with either "side". The minority's oral tradition subverts and transforms narratives emanating from the majority cultures on the island of Ireland, and literature by and about Travellers disregard the sacred cows of dominant identities, often revealing an alternative version of the past to that sanctioned by official memory. In refuting the fixed identities offered by Northern Irish society, and in embracing fluidity and ambiguity, Bryan MacMahon's novel, The Honey Spike (1967), and Belfast Traveller Nan Joyce's memoir, My Life on the Road (2000), circuitously appropriate the potentially exclusionary discourse of the Traveller as internal exile. Irish Travellers, "tinkers", oral literature, dominant identity, Northern Ireland, Irish minority, Bryan MacMahon, Nan Joyce, Catholic, Protestant. Tout au long des dernières décennies, la critique de la littérature irlandaise a mis en place une opposition exagérée et bipolaire entre « Catholique » et « Protestant », en ignorant par ailleurs le conflit entre les sédentaires et les gens du voyage, toujours vivace après la partition de 1922. L'esprit des "gitans irlandais" constitue une résistance imaginative et partagée au discours dominant, et présente une « troisième tradition » qui ne peut pas ou systématiquement être identifiée à l'un ou l'autre des deux « camps ». La orale de cette minorité transforme les légendes des cultures prépondérantes sur l'île d'Irlande. La littérature par et sur les gens du voyage ignore « la vache sacrée » des dominantes, révélant souvent une révision du passé différente de celle autorisée par l'histoire officielle. Niant les identités bien ancrées dTrlande du Nord et jouant avec le roman de Byran MacMahon, « The Honey Spike » (1967) et l'autobiographie de Nan Joyce, gitan de Belfast « My Life on the Road » (2000) se sont indirectement appropriés les discours discriminant des gitans Irlandais, vus comme des exilés dans leur propre pays. Gens du voyage irlandais / « gitans irlandais », la littérature orale, l'identité dominante, Irlande du Nord, minorité irlandaise, Bryan MacMahon, Nan Joyce, catholique, protestant. 1. I would like to thank Roisin Kelly-Girard and Sylvain Girard for their kind assistance with the translation of the abstract. 60 Mary BURKE [The Traveller usage of "country" may be glossed as] a region characterized by family or cultural unities, not necessarily coinciding with county lines [...] 2. In an epoch shaped by nationalist rhetoric, those people who do not claim a land and a written tradition for themselves, who cannot or do not claim a history, are relegated to nature, without a voice in any political process [...] 3. Irish Travellers (or "tinkers'), a historically nomadic community recently defined in Irish and British law as an ethnic minority, share common descent and discrete cultural practices. Attention has been drawn in post-colonial studies to dominant culture representations of indigenous minorities in America, Canada, New Zealand, and Australia. Such has not been the case with Ireland, where, although research concerning Irish Travellers has proliferated in the fields of sociology and anthropology, the ideological paradigm within which such data is presented remains opaque. An inquiry into how Travellers have been aggregated in language, and how they themselves have echoed or subverted such discourse in their oral traditions and writings might begin to unlock the complexities of Traveller identity and its imbrication of questions of history, race and belonging. Bryan MacMahon 's novel of Antrim and Kerry Traveller life, The Honey Spike (1967), and Belfast Traveller activist Nan Joyce's memoir, My Life on the Road, (2000 ; originally published as Traveller in 1985) are considered as examinations of the intersection of the minority culture with the historically dominant and contending political, cultural, and religious allegiances on the island of Ireland. A 1783 study that purported to expose the Indian origins of European Gypsies, Heinrich Grellmann's Dissertation on the Gipsies, consolidated the exemplar of the heathenish, asocial Gypsy, whose appetites were in excess of sedentary norms. The itinerant subcultures of the British Isles were increasingly exoticised in the wake of such ethnographic theory 4 ; by the late nineteenth-century, immersion in Gypsy culture had become the hallmark of a certain bohemian constituent of the cognoscenti, and a wave of Victorian writings fixate upon the definition, record, and reform of British Gypsies, 2. Artelia Court et al, Puck of the Droms : The Lives and Literature of the Irish Tinkers, Berkeley, California UP, 1985, p. 255. 3. Katie Trumpener, "The Time of the Gypsies : A 'People Without History' in the Narratives of the West", Critical Inquiry, 18.4, 1992, p. 884. 4. See Mary Burke, "Eighteenth-century European Scholarship and Nineteenth- Century Irish Literature", The, Irish Revival Reappraised, Betsy Taylor FitzSimon and James Murphy eds, Dublin, Four Courts, 2004, pp. 205-16. IRISH TRAVELLER IDENTITY AS "THIRD SPACE" 61 represented"tribe" in possession either as anof anundesirable alluring cultureitinerant intrinsically group or as opposed a Romany to sedentary norms 5. An article published in the 1861-62 edition of the Ulster Journal of Archaeology noted the similarity of the "strange Oriental chaunt" of the Irish bacach (tramp) to "the chaunting of a Fakeer", while J.M. Synge later suggested that West Kerry beggars prayed with "almost Oriental volubility [...]" 6. Contemporary race theory underpinned the aim of the apolitical and exoticizing Journal of the Gypsy Lore Society (1888-) and soi-disant "Gypsylorists" to catalogue the "disappearing" culture of "pure-blooded" British Romanies of Indian origin. The JGLS usually noted that Irish "tinkers" were of indigenous origin and probably racially inferior to "pure" Romanies. Nevertheless, the concept of the archaic origins of the tinker and his language, which Gypsylorists named "Shelta", gained a degree of academic respectability when promoted by the journal ; the esteemed German scholar of Irish, Kuno Meyer, became interested in Shelta on the basis of its perceived link to Old Irish. Subsequently, a fashion for depicting "Irish
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