This book explores the Irish Traveller community through an ethnographic and folk linguistic lens. It sheds new light on Irish Traveller language, commonly referred to as Gammon or Cant, an integral part of the community’s cultural heritage that has long been viewed as a form of secret code. The author addresses Travellers’ metalinguistic and ideological reflections on their language use, providing deep insights into the culture and values of community members, and into their perceived social reality in wider society. In doing so, she demonstrates that its interrelationship with other cultural elements means that the language is in a constant flux, and by analysing speakers’ experiences of language in action, provides a dynamic view of language use. The book takes the reader on a journey through oral history, language naming practices, ideologies of languageness and structure, descriptions of language use and contexts, negotiations of the ‘authentic’ Cant, and Cant as ‘identity’. Based on a two-year ethnographic fieldwork project in a Traveller Training Centre in the West of Ireland, this book will appeal to students and scholars of sociolinguistics, language in society, language ideology, folk linguistics, minority communities and languages, and cultural and linguistic anthropology.

This book explores the Irish Traveller community through an ethnographic and folk linguistic lens. It sheds new light on Irish Traveller language, commonly referred to as Gammon or Cant, an integral part of the community's cultural heritage that has long been viewed as a form of secret code. The author addresses Travellers' metalinguistic and ideological reflections on their language use, providing deep insights into the culture and values of community members, and into their perceived social reality in wider society. In doing so, she demonstrates that its interrelationship with other cultural elements means that the language is in a constant flux, and by analysing speakers' experiences of language in action, provides a dynamic view of language use. The book takes the reader on a journey through oral history, language naming practices, ideologies of languageness and structure, descriptions of language use and contexts, negotiations of the 'authentic' Cant, and Cant as 'identity'. Based on a two-year ethnographic fieldwork project in a Traveller Training Centre in the West of Ireland, this book will appeal to students and scholars of sociolinguistics, language in society, language ideology, folk linguistics, minority communities and languages, and cultural and linguistic anthropology.

Seminar paper from the year 2011 in the subject English Language and Literature Studies - Linguistics, grade: 2.0, University of Potsdam (Anglistik/Amerikanistik), language: English, abstract: Around 86.000 Irish Travellers live all over the world and define themselves by an unusual and unique lifestyle. They see themselves as a distinct ethnic group that lives within settled society. This view is underlined by a language that is only spoken amongst the members of the travelling community. Shelta – a language which strongly withholds the grip of linguistic researchers until today and which also protects its speakers and the community’s identity from non-acceptance and feelings of inferiority. In advance I have to make clear that many – though interesting – but conflicting assumptions have been made on Irish Travellers and have yet to be proven. Not only more research has to be done in order to discover the roots of Travellers and their language, but also a way has to be found to make it possible for Irish Travellers to feel like a part of the society they live in. In my paper I will briefly introduce the most important issues on Irish Travellers, go more into detail concerning the use and the structure of Shelta, and discuss the assumptions on its origin and value.

Anthropologists George and Sharon Gmelch have been studying the quasi-nomadic people known as Travellers since their fieldwork in the early 1970s, when they lived among Travellers and went on the road in their own horse-drawn wagon. In 2011 they returned to seek out families they had known decades before—shadowed by a film crew and taking with them hundreds of old photographs showing the Travellers' former way of life. Many of these images are included in this book, alongside more recent photos and compelling personal narratives that reveal how Traveller lives have changed now that they have left nomadism behind.

Helleiner's study documents anti-Traveller racism in Ireland and explores the ongoing realities of Traveller life as well as the production and reproduction of contemporary Traveller collective identity and culture.

This book addresses the culture, history, ethnicity, language and nomadism of the Irish Travellers, who may be compared to the Gypsies of other nations.

Thrilling and romantic, Once a Gypsy starts a brand new series from award-winning author Danica Winters. “A haunting and fresh voice in paranormal romance. Be prepared for Danica Winters to ensnare you in her dark and seductive world.”—Cecy Robson, author of the Weird Girls series and 2016 Double-Nominated RITA® Finalist Even for a clairvoyant, the future is never a sure thing. Helena has always struggled to fit in with her Irish Traveller family. It’s not just her opposition to getting married or her determination to attend university; Helena also has one talent that sets her apart from the rest of her clan—the gift of the Forshaw, the ability to see the future. Graham is the groundskeeper at a manor in Adare, Ireland. Though the estate appears idyllic, it holds dark secrets, and despite his own supernatural gifts, Graham can’t solve Adare Manor’s problems by himself. Desperate for help, Graham seeks out a last resort: Helena, whose skills are far greater than even she knows. When he promises to teach her to control her powers, Helena resists, afraid both of the damage her abilities might do and her increasing attraction to the handsome groundskeeper. Her entire way of life is at risk: Any involvement, especially romantic, with non-Travellers like Graham is forbidden. But Helena’s future is anything but certain, and fate has other plans for her family, her powers, and her relationship with Graham.

The history of Irish Travellers is not analogous to that of the 'tinker', a Europe-wide underworld fantasy created by sixteenth-century British and continental Rogue Literature that came to be seen as an Irish character alone as English became dominant in Ireland. By the Revival, the tinker represented bohemian, pre-Celtic aboriginality, functioning as the cultural nationalist counter to the Victorian Gypsy mania. Long misunderstood as a portrayal of actual Travellers, J.M. Synge's influential The Tinker's Wedding was pivotal to this 'Irishing' of the tinker, even as it acknowledged that figure's cosmopolitan textual roots. Synge's empathetic depiction is closely examined, as are the many subsequent representations that looked to him as a model to subvert or emulate. In contrast to their Revival-era romanticization, post-independence writing portrayed tinkers as alien interlopers, while contemporaneous Unionists labelled them a contaminant from the hostile South. However, after Travellers politicized in the 1960s, more even-handed depictions heralded a querying of the 'tinker' fantasy that has shaped contemporary screen and literary representations of Travellers and has prompted Traveller writers to transubstantiate Otherness into the empowering rhetoric of ethnic difference. Though its Irish equivalent has oscillated between idealization and demonization, US racial history facilitates the cinematic figuring of the Irish-American Traveler as lovable 'white trash' rogue. This process is informed by the mythology of a population with whom Travelers are allied in the white American imagination, the Scots-Irish (Ulster-Scots). In short, the 'tinker' is much more central to Irish, Northern Irish and even Irish-American identity than is currently recognised.

Margaret Mead Award finalist! Nan Donohoe was an Irish Travelling woman, one of Ireland’s indigenous gypsies or “tinkers.” Traditionally, they traveled the countryside making and repairing tinware, sweeping chimneys, selling small household wares, and doing odd-job work. Over time, they came to live on the roadside in trailers and in government-built camps. Told largely in her own voice, Nan’s saga begins in 1919 with her birth in a tent in the Irish Midlands; it follows her life in Ireland and England, in countryside and city slums, through adversity and adventure. Gmelch brings to her task not only the resources of anthropology, but the skill of a sensitive writer and a warmth that allows her to see Nan as a person, not a subject. What emerges is a human story, filled with cruelty and compassion, sorrow and humor, bad luck and good.