Friday, May 26, 2017

John Wayne, Scots-Irish Icon



In one interview in the early 1950's John Wayne described himself as 'just a Scotch-Irish little boy.' John Wayne, or as he was known before his fame, Marion Morrison, was born in Winterset, Iowa. His family emigrated from County Antrim, Ireland, in 1799. The Morrison family, like many Scots-Irish families in Counties Antrim and Donegal, were of Hebridean origin.  The Morrisons were Scottish Gaels that came to Antrim from the outer Hebrides.  Scottish Highlanders and Hebrideans were called Redshanks circa 1520 through the 1600s and many of them migrated to Ulster in the 1500s and 1600s.  They also emigrated to the Colonies very early and became part of the Scots-Irish society there.

John Wayne's immigrant ancestor was Robert Morrison born in 1782, son of John Morrison. The Morrison family were active in the United Irishmen movement and their decision to emigrate was brought about by a British warrant issued for the arrest of Robert Morrison.

Robert Morrison and his mother arrived in New York City, in 1799. Like so many Scots-Irish the Morrison family had a tradition of being strong willed, opinionated, and carried a well developed sense of right and wrong.  Following the path of other Ulster settlers, the Morrisons pulled up stakes many times and followed the frontier west. The first wave of Ulster settlers headed west and south and people the Southern Uplands and the hill country of Alabama, Mississippi, and Arkansas. The Morrison were part of a second wave of Scots-Irish that moved along the rivers west into Ohio, Kentucky, Illinois, and Iowa. They became the Mid West Scots-Irish.

John Wayne is arguably the most famous and most successful actor in history, quite an accomplishment for a Scots-Irish boy from Winterset, Iowa. He was a complex man, his family very Presbyterian, yet John Wayne often described himself as a 'cardiac Catholic.' He lived his life as a Christian with noticeable Presbyterian focus and drive, yet his wife Pilar was Roman Catholic, as were all his children. John Wayne himself converted to the Catholic Church officially just days before he passed away.

John and Pilar Wayne



John Wayne's childhood home in Winterset, Iowa











© 2017 Barry R McCain

Sunday, May 21, 2017

REDSHANKS

Irish actor Dave Swift in Redshank attire circa late 1500s
The text below is a chapter from my book 'The Laggan Redshanks, The Highland Scots in West Ulster, 1569-1630.'  It is the very interesting tale of a migration of Highland Scots from Argyll to Donegal in the 1500s.  They were, and still are at times, called Redshanks.  My interest in this part of the history of Ireland came to me while working on my family's DNA project.  This chapter posted below discusses the use of the term Redshank.  

Link to purchase book: The Laggan Redshanks, The Highland Scots in West Ulster, 1569-1630



It is not known when the term Redshank came into general use, but the word began to appear in published works by the mid 1500s.  At that time Redshank was a Lowland Scottish term for a Gael from the ‘Highlands.’  Scottish writer John Jamison included the term in his Supplement to the Etymological Dictionary of the Scottish Language published in 1825.  His entry is an interesting summary of early usage of Redshank in English.  Jamison includes quotes by the sixteenth-century writers Edmund Spenser, Thomas Stapleton, Raphael Holinshed, and John Elder.  In the citations provided by Jamison the term Redshank is consistent in that it always refers to a Scottish Gael.  As for the origins of the word Redshank there are two stories; one that the name came from the hair-out roe deer buskins (a calf high boot) commonly worn by Gaels and the other being that the name came from the Gaels going bare legged, or ‘rough footed.’
The dress of Scottish Gaels in the 1500s was in general very similar to Irish Gaels.  The léine, or linen shirt, and short woollen jacket were worn in both Ireland and Scotland.  The léine came down to just above the knee and in warm weather the wearer would be barelegged.  But, while this mode of dress was common, various forms of trews were also in wide use.  Most contemporary examples of the trews are ankle length, though there is one illustration from the 1570s drawn from life which shows a short trew, or a short pant, similar to a type that was worn in other parts of Western Europe at that time.  The use of the kilt, or the féileadh mór, dates to the mid 1500s, and it was worn over the léine.  So, during the 1500s when the term Redshank came into common use in Scotland, Ireland, and England, a Scottish Gael would have been dressed various ways, both barelegged and with trews.  Of importance perhaps is that the one consistent element of Gaelic dress was the hair out roe deer buskins, which is at least suggestive that this gave rise to the Scottish Gaels being known as Redshanks.
Whatever the origin of the term is, the meaning in the sixteenth century was certainly clear.  Raphael Holinshed, in his History of Scotland, describes some of the soldiers with Robert the Bruce as ‘Irish Scots, otherwise called Katerans or Redshanks.’  Holinshed’s work was published 1577 and the word ‘Irish’ meant ‘Gaelic’ in modern usage.  Calling Scottish Gaels ‘Irish’ was common in the 1500s.  There was a need in the sixteenth century to differentiate between the ‘Irish’ or traditional Gaelic Scots and those Scots in the Lowlands, especially the southeast Lowlands, which spoke Lallans and had developed their own unique society.  Additionally, Tudor writers often would describe Highland Scots in Ireland as Scots-Irish or Irish Scots, to give clarification when they were referring to Gaels from Scotland in Ireland and not native Irish Gaels.
The term was used for several centuries.  In the 1600s, in both the Wars of the Three Kingdoms (1639-1651) and the Williamite War (1689-1692), Scottish Highlanders from both Ulster and Scotland were commonly referred to as Redshanks in English.  Redshanks, sometimes styled ‘Redlegs,’ was also used in the Caribbean to describe poor whites, usually of Gaelic origin, that were the descendants of Highland soldiers exiled there by Cromwell.  It was also used to a certain extent to describe all poor whites of Gaelic ancestry, even Irish.  In the Caribbean the term ‘Beck e neck’ or ‘baked neck’, meaning ‘red-neck.’ was also used to describe Redshanks.  Any possible etymological connection to the Southern USA term Redneck can only be speculated upon, but it is of interest that in the American South this term referred in large part to the descendants of Gaels in Upland and rural areas.
In the 1500s the Gaelic writers in Ireland called the Redshanks, who had settled in Ulster ‘Albanaigh,’ which is Gaelic for ‘Scots.’  The term ‘New Scots’ was also used to describe Redshanks as a way to distinguish them from the ‘Old Scots’ that were the Gallóglaigh clans in Ireland.  The Gallóglaigh Scots settled in Ireland circa 1250 AD to 1350 AD and as previously noted, Redshank settlements came later, from 1400 to 1600 AD.
Some consider Redshank as a pejorative term, but many Scottish Gaelic writers when writing in English would describe themselves as a Redshank without any negative connotation.  Redshank is still occasionally used to describe people of Highland Scottish ancestry both in Ireland and Scotland.

Redshanks were a common feature of Irish armies throughout the 1500s.  Almost all of them came from the western Highlands, primarily Argyll, and from the Hebridean Islands, but there are examples of Redshanks coming from Ayrshire and Gallowayshire in the southwest Scottish Lowlands.  In the 1500s the southwest Lowlands still had a sizeable Gaelic speaking population and a culture that was not significantly different from the Highlands.  Clann Chaimbeul had lands and alliances in the western Lowlands and they were the largest suppliers of Redshanks.  The Caimbeuls drew men and captains from these southwest Lowland connections to serve in their military forces.  The Redshanks were also in high demand in both the English Tudor army and with various armies on the Continent.  As mercenaries they were considered hardier than English soldiers and superior to Irish soldiers.

The Elizabethan English were very cognizant of the Redshanks in Ireland.  The Calendar of the State Papers Relating To Ireland has many letters and reports of English officials in Ulster concerning Redshank activities from the mid 1500s until the early 1600s.  English concern and fear of the Redshanks grew greatly when they began to settle in Ulster. The nature of the Redshanks’ function was changing in Irish society.  Initially, the Redshanks were only paid for time in service and there was the added benefit that the Irish lords did not need to grant them land to live on.  This made them popular with these lords as they were less expensive than Gallóglaigh.  However, more Scottish warriors were needed as the wars against the Elizabethan English escalated.  The Redshanks were available in much greater numbers than the Gallóglaigh and the broadening scope and changing nature of warfare of the 1500s led some Irish lords, those that could afford it, to have Redshanks settle in strategic areas on their lands.
From the early fourteenth century, the Gallóglaigh were the elite element in Irish armies.  They were the armoured heavy infantry and were a warrior caste that functioned much like the samurai did in medieval Japan.  The Gallóglaigh were drawn from Hebridean and west Highland kindred groups.  Their leaders married into the Irish aristocracy and were granted lands throughout Ireland.  These warriors had not changed their basic mode of warfare and accoutrement of battle since the 1200s.  They had an iconic dress and weapons which included a conical helmet, coat of mail, and two handed axe.  Their accoutrement of war was archaic even in their heyday and was drawn from their mixed Gaelic and Norse heritage.  The Gallóglaigh were very effective on the field of battle.  They could stand up to the shock of English cavalry and were superior to English infantry.  Every Irish lord of any importance had them in his retinue.  In the 1500s however, the technology of war was changing along with the scale of warfare in Ulster.  Gallóglaigh were expensive to equip and train and it was very hard to organize them in numbers sufficient to counter the growing English threat in Ulster.  The Redshanks were available in much greater numbers and became the most effective way to counter the growing English threat.

The Redshanks were very successful soldiers and had distinct advantages over the English soldiers they faced and also over the Irish infantry and Gallóglaigh.  The Redshanks were not a structured entity in Gaelic society as were the Gallóglaigh.  The Gallóglaigh required very formal, elaborate, training and often the sons of a Gallóglach would follow their father into the profession.  In this sense the Gallóglaigh were a bona fide warrior caste and were more than simple mercenaries.  The Redshanks were much more flexible.  There were some similarities of course and at times there was very little difference between a Redshank warrior and a Gallóglach.  The Redshanks were also soldiers for hire and they came from the same Hebridean and Argyll kinships as did the original Gallóglaigh.  The Redshanks were trained and hardy, but they were not a Gaelic societal institution as were the Gallóglaigh.  As soldiers they were straight forward mercenaries, but they would farm, or fish, or turn to a trade if they tired of a soldier’s life.

The Redshanks were also more flexible even as warriors.  They were quick to take up the use of firearms to supplement their two handed swords and bows and they were noted for their excellent marksmanship.  They provided the swiftness of Gaelic light infantry, or the Ceithearn, yet also had the dynamic hitting power and shock of the Gallóglaigh.  By 1575 Redshank pay was equal to that of the famed Gallóglaigh. An example of their increasing importance in Ireland is found in the 1566 letter to the Elizabethan court by Sir Francis Knollys, an English agent in Ireland. The letter referenced the growing number of Redshanks the English encountered in the Irish armies they faced.  Knollys reported to Queen Elizabeth that 300 Redshanks were ‘harder to be vanquished in battle than 600 Irishmen.’
As mentioned, the initial settlement of Redshanks in Ulster was in the Glens of north Antrim.  The Biséd family of Scotland had gained control of the Glens circa 1245 AD.  The family held the Glens until the end of the 1300s when the head of the clan, Eóin Mac Eóin, failed to produce a male heir.  His oldest daughter, Máire Nic Eóin, married Eóin Mór Mac Dónaill of Clann Dhónaill in 1399 AD.  The marriage was the beginning of a large migration of Redshanks into north Antrim under Clann Dhónaill’s auspices.  These Redshanks settled in the Glens and Route districts that were controlled by Clann Dhónaill.  In 1542 John Travers, the Master of the Ordnance in Ireland wrote:
where as a company of Irishe Scottes otherwise called Redshankes daily commeth into the northe parties of Irelande and purchaseth castels and piles uppon the seecoste there so as it is thought that there be at this present above the nombre of 2 or 3 thousande of them within this Realme
In April of 1571 Lord Justice William FitzWilliam wrote to the Privy Council:
The Scots in the North build, manure the ground, and settle, as though they should never be removed.
There is a description of Redshanks found in the early 1600s book Beatha Aodha Ruaidh Uí Dhomhnaill (Life of Aodh Rua Ó Dónaill), written by the seanchaí of Clann Uí Dhónaill, Lughaidh Ó Cléirigh: 
They were recognized among the Irish soldier by the distinction of their arms and clothing, their habits and language, for their exterior dress was mottled cloaks of many colours with a fringe to their shins and claves, their belts were over their loins outside their cloaks.  Many of them had swords with hafts of horn, large and warlike, over their shoulders.  It was necessary for the soldier to grip the very haft of his sword with both hands when he would strike a blow with it.  Others of them had bows of carved woods strong for use, with well seasoned strings of hemp, and arrows sharp pointed, whizzing in flight.
Ó Cléirigh’s comments referred to an arrival in Derry of a thousand Scottish Gaels lead by Dónall Gorm Mac Dónaill (presumably from Skye) and ‘Mac Leóid’ of Arran in 1594. These Redshanks were in the service of Aodh Rua Ó Dónaill.  Ó Cléirigh was an eye witness of the Redshanks living in west Ulster and his comments provide an accurate assessment of their dress, weapons and characteristics.  By the late 1500s the unique Scottish dress of the belted kilt was worn by many Redshanks.  The two handed swords and bows described by Ó Cléirigh were favourite weapons of the Redshanks.  Ó Cleírigh also notes the Gaelic dialect of the Redshanks, which was unique to the Isles and Argyll.  As in Antrim, so many Redshanks settled in west Ulster that they influenced the Gaelic spoken there, giving it many elements of Scottish Gaelic.
The Redshank migration to Antrim came primarily from the Hebrides and Kintyre, which were lands controlled by Clann Eóin Mhóir.  The Redshank movement into West Ulster came primarily from mid Argyll and western Lennox and was organized by Clann Chaimbeul.

(c) 2017 Barry R McCain

Thursday, May 18, 2017

The Gaelic Wise Woman of Claddagh 1913


This is the oldest colour photo of an Irish 'wise woman' and was taken in 1913.  The woman's anglicised name is Nan (Anne) O'Toole.  She was born in Claddagh, west Galway town in 1877. She was a native 'healer, what we would call a 'granny doctor' in the South.  She had cures for many ailments. For infants suffering with bowel problems Nan prescribed sacred well water mixed with burnt turf dust, which was then fed to the child. Babies born prematurely were hung in a fishing net over a basin of hot warm water, as this was said to replicate the womb, providing the greatest comfort to the child. Nan died in 1952. (info via the Galway City Museum, photo: The Albert Kahn Collection )  

What I find of interest is the connection of these 'Yarb Doctors' (herb doctors), and Granny doctors, to what is a very old cultural continuum that goes to the deep past.  It is an example of a Dual Faith, or what some call the Dvoeverie, or 'dual faith.'  which is the practice of pre Christian folkways within Christian and even post Christian society.  The topic unfortunately has been tainted by the cultural marxists'  political theory, i.e. seen as a type of peasant/female resistance to 'elite/patriarchal' Christianity, which is certainly not the case.  Such political dogma is a post modern phenomenon and nonsense.  The reality is more profound, as these old ways have existed since the Bronze Age, and before for all we know, and their practice has been observed over the centuries. I approach the topic from a Irish, Scottish, and Scots-Irish, perspective, and examples of Dual Faith practices are numerous in those societies. 



Wednesday, April 12, 2017

Irish & Scots Female Ancestor Names in Primary Sources

Irish & Scots Female Ancestor Names in Primary Sources


As you progress with your genetic genealogy research you will eventually reach a point where records were not written in modern English.   The records are often in Gaelic or written is an English dialect, such as Lallans or Hiberno-English, with the surname rendered into phonetic Gaelic.
With men’s names this does not present too much difficulty if you are familiar with their Gaelic forms, but, do not overlook the possibility of locating a female ancestor from this time period.  Most records and pre 1600 genealogies tend to feature only male names.  However, in some cases the name of a female ancestor will appear, but you will need to know how to recognize the surname when you see it.

Finding the name of a male ancestor is fairly straight forward.  It will appear in some anglicized or phonetic spelling of the original Gaelic surnames.  Most people are familiar with male surnames in Gaelic; Ó means “descendant of” and Mac means “son of.”   Mag is an alternative spelling of Mac and was sometimes used when the name that follows it began with a vowel.  The ladies used a similar system. Girls and unmarried women with surnames that began with for an Ó surname and a Nic with Mac prefix surnames.


Married women would take their husbands names, but the prefix form was different than the male form.  Ó became and Mac became Mhic.  This name change did not always hide the surname of the woman’s father however.  In traditional Gaelic society some women retained their father's surname due to the strong sense of family and clan affiliation.  This was done when the woman was the daughter of a land holding family and had high status within society.


Two examples from the mid to late 1500s that I located in my own research are:  Fionnuala Nic Eáin married Dónaill Mac Ailín.  Her “married name” becomes Fionnuala Mhic Ailín.  In actuality, she retained her maiden name in the community and is listed by that name in the records.  Her name appears crudely anglicised as Finvall Nikean.  Here is an entry from the Argyll records where she appears:
…In the same year (1572) Finvall Nikean, the wife of Donald M'Alane V'Donile of Dunnad, resigned to James Scrymgeoure of Dudhope constable of Dundee the twenty shillinglands of Carnyame, the said Donald warranting the constable free of all harm in respect of the lands from the heirs of the deceased Lauchlane M'Donald V'Alane.
This data allowed me to connect Fionnuala Nic Eáin to the House of Dónaill Mac Ailín’s cousin, a Donnchadh Rua Mac Ailín, who used the clan surname of Mac Eáin.   (the man's name in the above document 'Donald M'Alane V'Donile'  is Dónail Mac Ailín Mhic Dhónaill, the 'Mhic' meaning grandson, and in some cases, descendant of.)
       
       Another example connected with the family of Donnchadh Rua Mac Ailín, is Aifric Nic Dhonnachaidh Rua the wife of Malcolm Scrymgeour.  Again, this Gaelic woman does not use her husband’s surname, but rather a surname that identifies her clan.  In this case once again, to the family of Donnchadh Rua Mac Ailín of Dunemuck, a thane in Glassary and who held his lands through Clann Lachlainn.  In the actual record her name is recorded as “Effreta nein Donche roy.”
 When you get on the trail of your Irish and Scottish ancestors be aware of both male and female Gaelic forms of your surname. This is especially important when your ancestor was from a Gaelic speaking area. You might make a great find, I have done so several times now.

Sunday, October 9, 2016

Autosomal DNA Test in Irish genetic genealogy

Y-DNA test When No Paternal Relative Is Available II 

 

 

This post will again address genetic genealogy for Irish, Scots, and Scots-Irish, when no male relative is available to DNA test.  Why is a male needed?   In surname studies we use the Y chromosome, it is only passed from father to son.  

Women cannot take this test.  And, males that are researching a line other than their father's cannot use their Y chromosome test to find matches.  Males only carry the Y chromosome of their father and no other Y chromosome will show up in their DNA test.

Gaelic Warrior Lord AD 1000

So, what do women, and men researching lines other than their father's, do?
 
Here is an example:  I have already researched my father's paternal line, all the way back to Ireland and Scotland.  Found them, have been over to visit, found the progenitor in the primary sources.  Total success.

But, I wanted to research my father's mother's father's line.  Their surname is Tweedy and I do not carry the Tweedy Y chromosome.  However, I do carry a lot of Tweedy DNA, just not the Y chromosome.  I used another test which used this other DNA material.

I did the Family Tree Autosomal DNA test.  They call it their Family Finder test.   Through this test I located a female Tweedy cousin.  She had a brother.  He did carry the Tweedy Y chromosome and we had him do the Y chromosome DNA test.  Through this simple method we obtained the Tweedy Y chromosome and are using it to research the family.

We have many ladies that participate in our projects.  They use a male relative to proxy test for them.  If they have no known male relative from the line they are researching they will use the Autosomal DNA test to locate one, as I did.

I manage several large Irish and Scottish DNA projects.  There are hundreds of people that have used this method to research a family line where they do not have access to a known male descendant. 
Autosomal DNA testing does have limitations.  As a research tool, it can only go back around five generations.  But, most people can locate a co-lateral line they need within this time frame.  In my case it was fourth cousins and the time connection was mid 1800s.

All you need is one good match to the family you want to research and then have a male in that family test their Y chromosome.  Once you get the Y chromosome, you are set.  The Y chromosome does not have time limitations, you will find close cousins, find distant cousins in Ireland and Scotland, confirm real clan connections,  and even research tribal histories going back several thousand years. 

My recent book, Finding the McCains is a guide that illustrates how much can be accomplished through a well run Y chromosome genetic genealogy project

Good luck with your research and do not fret about those brick walls, they can be smashed.

Barry R McCain

Irish and Scots Female Ancestor Names

Irish & Scots Female Ancestor Names in Primary Sources


As you progress with your genetic genealogy research you will eventually reach a point where records were not written in modern English.   The records are in Gaelic or written is an English dialect, such as Lallans, with the surname rendered into phonetic Gaelic.


With men’s names this does not present too much difficulty if you are familiar with their Gaelic forms, but, do not overlook the possibility of locating a female ancestor from this time period.  Most records and pre 1600 genealogies tend to feature only male names.  However, in some cases the name of a female ancestor will appear, but you will need to know how to recognize the surname when you see it.

Finding the name of a male ancestor is fairly straight forward.  It will appear in some anglicized or phonetic spelling of the original Gaelic surnames.  Most people are familiar with male surnames in Gaelic; Ó means “descendant of” and Mac means “son of.”   Mag is an alternative spelling of Mac and was sometimes used when the name that follows it began with a vowel.  The ladies used a similar system. Girls and unmarried women with surnames that began with Ó would have before their surname.  Girls and unmarried women whose family surname began with Mac would use Nic.
Married women would take their husbands names, but the prefix form was different than the male form.  Ó became and Mac became Mhic.  This name change did not always hide the surname of the woman’s father however.  In traditional Gaelic society some women were known by their maiden names due to the strong sense of family and clan affiliation.


Two examples from the mid to late 1500s:  Fionnuala Nic Eáin married Dónaill Mac Ailín.  Her “married name” becomes Fionnuala Mhic Ailín.  In actuality, she retained her maiden name in the community and is listed by that name in the records.  Her name appears crudely anglicised as Finvall Nikean.  Here is an entry from the Argyll records where she appears:
…In the same year (1572) Finvall Nikean, the wife of Donald M'Alane V'Donile of Dunnad, resigned to James Scrymgeoure of Dudhope constable of Dundee the twenty shillinglands of Carnyame, the said Donald warranting the constable free of all harm in respect of the lands from the heirs of the deceased Lauchlane M'Donald V'Alane.
This data allowed me to place Fionnuala Nic Eáin to the House of Dónaill Mac Ailín’s cousin.
          The next example is Aifric Nic Dhonnachaidh Rua the wife of Malcolm Scrymgeour.  Again, this Gaelic woman does not use her husband’s surname, but rather a name that identifies her clan.  In this case she is linked to the family of Donnchadh Rua Mac Ailín of Dunemuck, a thane in Glassary and who held his lands through Clann Lachlainn.  In the actual record her name is recorded as “Effreta nein Donche roy.”
 When you get on the trail of your ancestors pre 1600 be aware of both male and female forms of your surname.  You might make a great find, I have done it several times now.

Friday, August 5, 2016

Family Tree DNA Summer Sale!

Family Tree DNA is holding their excellent Summer Sale.  Some really good values there.  If you want to research your family's history, locate your family that stayed in Ireland, etc., this is a great opportunity to do so.  

For surname research the best test is the Y-DNA test.  Only men carry the Y chromosome, so only men can do this test.  The Y DNA will allow you to pinpoint your family's point of origin in Ireland, Scotland, etc., allow you to ascertain your paternal line's ethnic origin, to follow their migration path for thousands of years.  You will locate cousins, confirm links, break through those infamous 'brick walls' that one encounters in family history research.  

If you do not have access to a direct paternal descendant to test, there is another test of use; this is the autosomal DNA test, called the Family Finder test by Family Tree DNA.  Women can use this test to locate a male from the line they are researching and then use his Y-DNA test.  Men who are researching a line that comes through a maternal branch of their family can do the same.  I successfully used the Family Finder autosomal test to locate a male from the line of my father's mother's family.  It worked perfectly, I had a match to a female cousin and we had her brother test and in so doing obtained the Y-DNA of that line. 

Links are below.  If you are research and Irish family or family from the western Highlands or the Hebrides, do contact me if you need some help.  That is my field of study.

Summer is the perfect time for sun, fun and family…so jump into the gene poolnow with sizzling hot savings from Family Tree DNA!


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For even more bundle specials, check out our Sizzling Summer Sale! With savings this hot, what better way to discover, match and connect more dots on your family tree! All that, and no subscription fees! For more information, visitFamilyTreeDNA.com.

Sincerely,
The Family Tree DNA Team

Monday, August 1, 2016

1 August... Lughnasa


Lughnasa is a Celtic festival marking the beginning of the harvest season. Historically, it was widely observed throughout Ireland, Scotland and the Isle of Man, on 1 August, or about halfway between the summer solstice and autumn equinox.  




Lughnasa is one of the four Celtic seasonal festivals; along with Samhain, Imbolc and Beltane. It corresponds to other European harvest festivals such as the Welsh Gŵyl Awst and the English Lammas.  In Old Gaelic the name was Lugnasad. This is a combination of Lug (the god Lugh) andnásad (an assembly).








The Gaelic Lugh is the same ancestral being as Lugus in Gaul and Celtic Britain. He is known as Wotan in Germany, and as Woden to the Anglo-Saxons, and as Odin to the Norse.  Lugh derives from the Proto Indo Euroepan root ‘leuk’ meaning ‘flashing light’ which is associated with solar attributes.  Lugh’s connection with the warmth and light of the sun and the importance of these attributes to the harvest season elevated  Lughnasa to a primary festival.  

modern illustration of Lugh


Monday, June 27, 2016

Ozark Mountains lore and history

A highly recommended book by Joshua Heston, of Branson, Missouri.  

In The State of the Ozarks, Joshua Heston is following the footsteps
of Ozark folklorist icon Vance Randolph. With a keen eye and ear,
Joshua records the people and cultures of the Ozarks in a collection
of enjoyable and very readable essays.  In the Ozarks many aspects of
life have changed, but the basic character and roots of the Ozarkers
remain and we are fortunate to have Joshua documenting Ozark society
here in the twenty-first century.





The State of the Ozarks, Essays and Photos of the Ozark Mountain Region, by Joshua Heston




To purchase: The State of the Ozarks