Really appreciated how the article frames talaidhean as coded communication channels. The bit about women subverting the panegyric restrictions by embedding political content in lullabies is brilliant, kinda like hiding dissent in plain sight through a socially acceptable form. When I was researching folk traditions in Appalachia, I found similar patterns where womens work songs carried way more meaning than surface level. The Griogal Chridhe example is haunting, especially that cup of blood imagery.
Thanks for your comment, very interesting, your comment about Appalachian folk traditions. Here's a link below to a paper by Barbara Hillers which is very good - it is called Dialogue or Monologue? Lullabies in Scottish Gaelic tradition, I might add some from it into the post. She goes into Griogal Cridhe in more depth.
Really appreciated how the article frames talaidhean as coded communication channels. The bit about women subverting the panegyric restrictions by embedding political content in lullabies is brilliant, kinda like hiding dissent in plain sight through a socially acceptable form. When I was researching folk traditions in Appalachia, I found similar patterns where womens work songs carried way more meaning than surface level. The Griogal Chridhe example is haunting, especially that cup of blood imagery.
Thanks for your comment, very interesting, your comment about Appalachian folk traditions. Here's a link below to a paper by Barbara Hillers which is very good - it is called Dialogue or Monologue? Lullabies in Scottish Gaelic tradition, I might add some from it into the post. She goes into Griogal Cridhe in more depth.
https://clog.glasgow.ac.uk/ojs/index.php/RannsachadhnaGaidhlig/article/view/98