Ùrachadh mu Dheireadh 27/11/2018
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TIOTAL
Dè na rudan a tha coltach/eadar-dhealaichte eadar eòlas an eilthirich an-diugh agus tràth san 19mh linn? - Margaret Bennett
EXTERNAL ID
AB_SGI_02_MARGARET_BENNETT_Q_05
ÀITE
Inbhir Nis
SIORRACHD/PARRAIST
INBHIR NIS: Inbhir Nis 's Am Bànath
DEIT
2009
LINN
2000an
CRUTHADAIR
Margaret Bennett
NEACH-FIOSRACHAIDH
Am Baile
AITHNEACHADH MAOINE
41015
KEYWORDS
co-labhairtean
eilthireachd
claistinneach

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Mar phàirt de Thilleadh Dhachaigh 2009, chaidh co-labhairt eadar-nàiseanta trì latha - Buaidh Chruinneil na h-Alba - a chumail ann an Taigh-chluiche Eden Court, Inbhir Nis, bho 22-24 Dàmhair. Thàinig sgoilearan, eachdraichean is eòlaichean eile còmhla gus deasbaireachd fhallain a bhrosnachadh mu eachdraidh imrich agus a' bhuaidh a bha aig muinntir na h-Alba thall-thairis.

Rinn Am Baile agallamhan le grunn luchd-labhairt rè na co-labhairt. San earrainn chlaistinnich seo, tha an Dr Margaret Bennett a' freagairt na ceiste:

"Am b'urrainn dhut innse dè na rudan a tha coltach/eadar-dhealaichte eadar eòlas an eilthirich an-diugh agus, can, tràth san 19mh linn?"

'The emigrant in, in the nineteenth century - was it the nine, early nineteenth? - usually was going in pretty dire circumstances. A few went voluntarily and for adventure but, for most, it was with the contents of one basic trunk, not just per person, but maybe per family, with, yes, the clothes they wore and a few blankets and very, very few possessions. Probably no money, or very, very little. Possibly with a land grant, however, a promise of land, and for some, the promise of a house, even. For example, the ones who went to Lower Canada were promised a house; that's the ones from Lewis, Harris and Uist, and when they got there that house, as one fellow said, wasn't much of a house, but it was a house; four walls that you would sit and the wind blew through, but, with great hope that they would just make the best of it.

I don't actually think that the nineteenth-century emigrants who left were going out, as some people say, 'I'm going out to make money, to get rich.' As an emigrant I didn't feel that either, I was going out to get rich, I was going for the experience, but I was very much aware in the twentieth century that I was flying out. A few hours later I'd be there. I, yes, I'd packed this one trunk and that was going to do me for a while, but I also knew that most of that was my books, and things that I might need, and although I didn't have, by today's terms, a lot of clothes, I probably had more clothes than I needed. I had a winter's coat - I had to buy another winter coat, mind you, but I knew that I could, because I'd just find myself a job and earn enough money to do that.

My first job in Canada I earned twice what I would have earned in Scotland. I'm not sure that would be the case now, but that was when teachers earned, I think, something like six or seven hundred pounds a year, and I think my first job in Canada I earned about three thousand dollars a year. It was still twice what my sister was earning, and yet the cost of living was a bit higher, and I was also going to be paying fees, or saving up for fees.

The prospects, I think, for the emigrant now are, it's quite different; they know they can come home, generally speaking, unless they're going to be complete wasters and, but I think the ones that go have that initiative, and they are the go-getters, in a sense. I think they tend to be, anyhow. They're not being shoved out because of hardships; they're going because they've seen some prospect, or job, or educational opportunity that interests them, or attracts them. And for some, it is, yes, to, you know, make a lot of money; for others (and I would be in this category) to have an educational opportunity that I really didn't see I was going to find in Scotland, and I don't think I would have found it in Scotland, at that time. And I also knew that it wasn't going to earn me much money. That was a, absolutely not a feature. Folklorists do not get rich because often you don't get funded, the ones who keep working don't get, you know? People might think you do, but you don't actually, you just do it because, you know, it's in the blood. There's a great reward in it that's not a monetary award, it's something else.'


EACHDRAIDH-BEATHA

Thogadh an Dtr Mairead Bennett air an Eilean Sgitheanach, ann an Leòdhas agus ann an Sealtainn. Rinn i às-imrich a Chanada ann an 1967 mar oileanach iar-cheumnach ann an Dualchas aig Oilthigh Cuimhneachail Newfoundland. Ann an 1975 's i an Neach-dualchais aig Pròiseact Quebec-Innse Ghall aig Taigh-tasgaidh a' Civilisation, a' tilleadh a dh'Alba ann an 1976. Bho 1984 bha i na h-òraidiche aig Oilthigh Dhùin Èidinn, a' clàradh eachdraidh air aithris agus traidiseanan Albannach aig an taigh agus thall thairis.

Tha i a-nis pàirt-ùine aig Acadamaidh Rìoghail Alba de Cheòl is Dràma agus am measg a leabhraichean tha 'Scottish Customs from the Cradle to the Grave' (1992) agus dà sgrùdadh, a choisinn duaisean, air traidiseanan an luchd-às-imrich, 'The Last Stronghold: Scottish Gaelic Traditions in Newfoundland' (1989) agus 'Oatmeal and the Catechism: Scottish Gaelic Settlers in Quebec' (1999).

Tha i air a bhith ann an grunnan chlàran CD, tha i air seinn aig fèisean eadar-nàiseanta agus air cur ri grunnan riochdachaidhean thaigh-cluiche. Ann an 1998 fhuair i Duais a' 'Master Music Maker' a' comharrachadh fad beatha de dh'obair-chiùil agus theagaisg, agus ann an 2003, fhuair i Duais Eadar-nàiseanta nam Boireannaich Ceilteach airson 'lifelong service to Scottish Culture'. Airson An Tilleadh Albannach 2009 dh'fhoillsich i leabhar le CD dùbailte de dh'òrain a' sgaoileadh thar trì linntean, 'Dìleab Ailean-A Newfoundland Homecoming Cèilidh' (Grace Note Publications).

Airson stiùireadh mu bhith a’ cleachdadh ìomhaighean agus susbaint eile, faicibh duilleag ‘Na Cumhaichean air Fad.’
’S e companaidh cuibhrichte fo bharantas clàraichte ann an Alba Àir. SC407011 agus carthannas clàraichte Albannach Àir. SC042593 a th’ ann an High Life na Gàidhealtachd.
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Dè na rudan a tha coltach/eadar-dhealaichte eadar eòlas an eilthirich an-diugh agus tràth san 19mh linn? - Margaret Bennett

INBHIR NIS: Inbhir Nis 's Am Bànath

2000an

co-labhairtean; eilthireachd; claistinneach

Am Baile

Scotland's Global Impact

Mar phàirt de Thilleadh Dhachaigh 2009, chaidh co-labhairt eadar-nàiseanta trì latha - Buaidh Chruinneil na h-Alba - a chumail ann an Taigh-chluiche Eden Court, Inbhir Nis, bho 22-24 Dàmhair. Thàinig sgoilearan, eachdraichean is eòlaichean eile còmhla gus deasbaireachd fhallain a bhrosnachadh mu eachdraidh imrich agus a' bhuaidh a bha aig muinntir na h-Alba thall-thairis. <br /> <br /> Rinn Am Baile agallamhan le grunn luchd-labhairt rè na co-labhairt. San earrainn chlaistinnich seo, tha an Dr Margaret Bennett a' freagairt na ceiste:<br /> <br /> "Am b'urrainn dhut innse dè na rudan a tha coltach/eadar-dhealaichte eadar eòlas an eilthirich an-diugh agus, can, tràth san 19mh linn?"<br /> <br /> 'The emigrant in, in the nineteenth century - was it the nine, early nineteenth? - usually was going in pretty dire circumstances. A few went voluntarily and for adventure but, for most, it was with the contents of one basic trunk, not just per person, but maybe per family, with, yes, the clothes they wore and a few blankets and very, very few possessions. Probably no money, or very, very little. Possibly with a land grant, however, a promise of land, and for some, the promise of a house, even. For example, the ones who went to Lower Canada were promised a house; that's the ones from Lewis, Harris and Uist, and when they got there that house, as one fellow said, wasn't much of a house, but it was a house; four walls that you would sit and the wind blew through, but, with great hope that they would just make the best of it. <br /> <br /> I don't actually think that the nineteenth-century emigrants who left were going out, as some people say, 'I'm going out to make money, to get rich.' As an emigrant I didn't feel that either, I was going out to get rich, I was going for the experience, but I was very much aware in the twentieth century that I was flying out. A few hours later I'd be there. I, yes, I'd packed this one trunk and that was going to do me for a while, but I also knew that most of that was my books, and things that I might need, and although I didn't have, by today's terms, a lot of clothes, I probably had more clothes than I needed. I had a winter's coat - I had to buy another winter coat, mind you, but I knew that I could, because I'd just find myself a job and earn enough money to do that. <br /> <br /> My first job in Canada I earned twice what I would have earned in Scotland. I'm not sure that would be the case now, but that was when teachers earned, I think, something like six or seven hundred pounds a year, and I think my first job in Canada I earned about three thousand dollars a year. It was still twice what my sister was earning, and yet the cost of living was a bit higher, and I was also going to be paying fees, or saving up for fees. <br /> <br /> The prospects, I think, for the emigrant now are, it's quite different; they know they can come home, generally speaking, unless they're going to be complete wasters and, but I think the ones that go have that initiative, and they are the go-getters, in a sense. I think they tend to be, anyhow. They're not being shoved out because of hardships; they're going because they've seen some prospect, or job, or educational opportunity that interests them, or attracts them. And for some, it is, yes, to, you know, make a lot of money; for others (and I would be in this category) to have an educational opportunity that I really didn't see I was going to find in Scotland, and I don't think I would have found it in Scotland, at that time. And I also knew that it wasn't going to earn me much money. That was a, absolutely not a feature. Folklorists do not get rich because often you don't get funded, the ones who keep working don't get, you know? People might think you do, but you don't actually, you just do it because, you know, it's in the blood. There's a great reward in it that's not a monetary award, it's something else.'<br /> <br /> <br /> EACHDRAIDH-BEATHA<br /> <br /> Thogadh an Dtr Mairead Bennett air an Eilean Sgitheanach, ann an Leòdhas agus ann an Sealtainn. Rinn i às-imrich a Chanada ann an 1967 mar oileanach iar-cheumnach ann an Dualchas aig Oilthigh Cuimhneachail Newfoundland. Ann an 1975 's i an Neach-dualchais aig Pròiseact Quebec-Innse Ghall aig Taigh-tasgaidh a' Civilisation, a' tilleadh a dh'Alba ann an 1976. Bho 1984 bha i na h-òraidiche aig Oilthigh Dhùin Èidinn, a' clàradh eachdraidh air aithris agus traidiseanan Albannach aig an taigh agus thall thairis. <br /> <br /> Tha i a-nis pàirt-ùine aig Acadamaidh Rìoghail Alba de Cheòl is Dràma agus am measg a leabhraichean tha 'Scottish Customs from the Cradle to the Grave' (1992) agus dà sgrùdadh, a choisinn duaisean, air traidiseanan an luchd-às-imrich, 'The Last Stronghold: Scottish Gaelic Traditions in Newfoundland' (1989) agus 'Oatmeal and the Catechism: Scottish Gaelic Settlers in Quebec' (1999). <br /> <br /> Tha i air a bhith ann an grunnan chlàran CD, tha i air seinn aig fèisean eadar-nàiseanta agus air cur ri grunnan riochdachaidhean thaigh-cluiche. Ann an 1998 fhuair i Duais a' 'Master Music Maker' a' comharrachadh fad beatha de dh'obair-chiùil agus theagaisg, agus ann an 2003, fhuair i Duais Eadar-nàiseanta nam Boireannaich Ceilteach airson 'lifelong service to Scottish Culture'. Airson An Tilleadh Albannach 2009 dh'fhoillsich i leabhar le CD dùbailte de dh'òrain a' sgaoileadh thar trì linntean, 'Dìleab Ailean-A Newfoundland Homecoming Cèilidh' (Grace Note Publications).