Hallowe’en – It’s my holiday!!

It’s that time of year again, when I get annoyed and frustrated on behalf of my culture, my traditions and my childhood memories. ‘I can’t stand Hallowe’en’, I hear all too often from people who aren’t Irish, followed by a damning reference to it being an American invention, exported around the world like Coca-Cola and Santa in a red suit. (And, by the way, what’s so terrible about American inventions?). The irony, of course, is that, while people are perfectly content to sip Coke and sit on Santa’s fat red knee, Hallowe’en is actually a European festival, specifically a west coast, Celtic European festival, exported to America.

Hallowe’en is ours, and it has always been one of my favourite festivals (although, I have to admit, I’m pretty much equal opportunities when it comes to festivals, feasts, holy days, and all those other times when we get to behave in weird and wonderful out-of-the-ordinary ways).

Hallowe’en was a big deal when I was a child growing up in 1970s and 1980s rural Ireland. The first hint of Hallowe’en each year came in late September or early October with the first barm brack brought home from O’Brien’s supermarket in Edenderry. We’d eat the fruit brack slathered in butter, with a cup of tea and, being the only child in the family until I was five years old, I always got the cheap metal wedding ring wrapped in grease proof paper that lay hidden in the middle of the brack. By the time Hallowe’en came around I usually had four or five rings, as my family ate our way through quite a few bracks in those few short weeks.

As Hallowe’en grew ever closer the hazelnuts on the hedges down the road near Rabbitfield were ready to eat. I went alone, or with Daddy, or with my cousin Martin who lived down the road, fraught with anxiety as we gathered hazelnuts on that haunted stretch of road. It was widely known around Ballygibbon that Rabbitfield House was haunted. Indeed, Daddy and my black Labrador, Lassie, had had a frightening supernatural encounter as they walked in the field in front of the derelict house one day – Lassie’s hair standing on the back of her neck and Daddy swearing he would never go there again. (Even today, as a sensible worldly-wise 44 year old, when I drive past Rabbitfield at night, I put my foot on the accelerator and drive those lonely 200 metres at high speed, never looking in the rear view mirror for fear of what might be looking back at me!).

I digress. There was the barm brack and the hazelnuts, essential Hallowe’en food. There were monkey nuts (peanuts), almonds and brazil nuts in the shops – highly exotic and highly seasonal foods in rural Ireland back in those days. At school we made ghoulish masks and witches hats out of cornflakes boxes and toilet roll inserts and lots of glue and paint. The shops sold Hallowe’en masks – tight pinching plastic affairs that scratched your face and caused profuse facial sweating, attached to your head by elastic bands that broke your hair and hurt your ears.

I was never particularly crafty, and my attempts at witches and ghouls inspired by Mary’s Make-and-Do on Saturday morning television generally failed and, anyway, I always looked forward to the new mask I would get each year at O’Brien’s or when we went shopping in Mullingar.

By October 31st each year I was almost sick with excitement. I dressed as a púca – a witch or a ghost or a ghoul or a banshee and – together with my cousins Catherine and Sheila, and the occasional cross-dressing adult who decided to join in the fun – walked the dark road of Ballygibbon (usually in the rain), stopping at each house (most of our neighbours were cousins on Daddy’s side of the family) where, as tradition dictated, we sang, or told a joke, or played a musical instrument, or did a dance, in return for sweets, fruit, nuts or, sometimes, money. With Ballygibbon under our belts, I was driven the two miles into Edenderry (some years with my cousins in tow, some years just me and my sister), where we did the rounds of Gilroy Avenue, where my Nana Kitty lived (still lives) and Castleview Park where my aunt Lillie lived. More embarrassed singing, telling jokes, dancing (‘You start’, ‘No, you start’, ‘I won’t sing unless you sing’) in exchange for more sweets, fruit, nuts and money.

And then it was into my Nana’s house or back home to Ballygibbon, for games. We bobbed for apples, putting our faces in basins of water, hands behind our backs, trying to get an apple using only our mouths. We bobbed for nuts as well, which was a mad endeavour, especially as many sank to the bottom. But we were always willing to risk drowning for a sunken almond. Apples were tied from string from the ceiling and, again with hands behind backs, we had to try to take a bite of the swinging apple using only our mouths. For months afterwards, thumbtacks remained on my Nana’s living room ceiling, testament to our Hallowe’en madness. And my favourite and, at the same time, least favourite game was the one where we placed a grape on top of a mound of flour. The goal was to use a knife to remove the flour without the grape falling from the top of the mound. If your knife swipe caused the grape to fall, you had to stick your head into the plate of flour (yuck) and retrieve the grape with your mouth.

Over the years I have brought my Hallowe’en traditions with me and shared them with my students in Japan, and last year here in our little village in Spain. I’ve learned a lot about Hallowe’en traditions over the years and how they vary from region to region in Ireland, and in Wales, Scotland, Cornwall and Brittany. We share many similarities too. Apples are at the centre of many Hallowe’en traditions, as is dressing up and performing. We never had Jack-o-lanterns where I come from, so I assumed it was a new American tradition. But then I found out that the tradition arose in Ireland, with carved turnips (what my husband calls ‘swede’ (a point of contention in our marriage) and what Americans call ‘rutabega’) and was transposed to an equally, or perhaps more appropriate American vegetable, the pumpkin.

Hallowe’en has been around for a long time. It was the Celtic festival Oiche Samhain, the night when fairies and púcas from the other world crossed over into the human world. Like many pre-Christian festivals, it was syncretised by Christianity, and became the eve of the double holy days of November 1st, the Feast of All Saints and November 2nd, the Feast of All Souls. And growing up in Ireland when I did, we celebrated all of those things – the fairies, the púcas, the saints and the souls.

So this year, if someone bemoans that ‘American holiday’, please remind them that it is, in fact, a holiday that has roots deep in the pre-Christian Celtic cultures of the west coast of Europe. Indeed, it would appear the earliest reference to the holiday in the US only dates back to 1911. Like St. Patrick’s Day, it has been transformed by our good neighbours on the other side of the Atlantic. But one thing culture and traditions are incapable of doing is remaining unchanged. Just as Christians of 1600 years ago changed the meaning of Hallowe’en in Ireland, so Americans have changed the practice and re-exported it. But at heart it remains a playful, liminal holiday, when norms and rules are transgressed, when the doors between worlds open up, and when, with just a little persuasion, I might risk drowning in a basin of cold water for a mouldy old monkey nut.

 

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An attachment to stuff – part II

I cried when I opened the box and saw the damage inside. There lay the remains of a dearly loved possession, chewed to pieces by a squirrel and transformed into a nest. My father-in-law had to console me.

I recently posted a blog about our growing detachment from our material stuff and how Julian and I continue to rid ourselves of things that we once thought we couldn’t live without. However, there are a few precious possessions that we treasure – things that are meaningful because of the people who gave them to us or the situations in which we acquired them, or objects that are simply beautiful. In fact, most of the non-utility items we keep in storage with my parents-in-law fulfil both these criteria – they are beautiful and we are sentimentally attached to them. There’s a cake plate, a red sandstone dancing polar bear, a heavy woollen blanket, Bob the bear. None of these are of any monetary value, but to me they are priceless.

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And one of those priceless things was a pair of seal skin kamiks (boots) with duffel kamikpaks (liners) made for me in 2000 by the great Inuit seamstress Elisapee Muckpah. How I treasured those kamiks. I loved how they looked on me, I loved the feel of them, I loved the way I glided across the snow and ice when I wore them. They were instantly recognisable to those in the know as Elisapee’s with their signature pattern around the leg, made by cutting and sewing together contrasting triangular sections and parallel strips of seal fur. They were silver, metallic, pewter, shimmering and beautiful. And oh so soft to the touch. The feet were ingeniously made, following a tradition of generations of Inuit women – black seal skin soles and white caribou skin uppers, hand stitched with precision and delicacy, impossibly tiny and uniform stitches. The kamiks came to precisely beneath my knee and the white kamikpaks ended a few inches above my knee, the part above the knee hand decorated with colourful woollen roses. How I loved slipping into those kamikpaks, pulling the kamiks on over and then tying the kamiks securely at the knee with a black woollen tie.

I remember going to Elisapee’s house in early winter. She measured my feet and the length of my lower legs. A couple of weeks later they were ready. I wore them for the first time that night, walking across town to my friend Brenda’s house. Brenda’s mom had sent her a care package from down south and we got silly together, drinking illicit red wine in a community where alcohol was banned. I spilled some wine on the kamik on my left foot and from that day on the caribou skin upper bore a tiny red wine stain.

I wore them throughout the winter and spring of 2000 and 2001 and again through the winter and spring of 2002 and 2003. I wore them during my fieldwork in Quaqtaq over in Nunavik in northern Quebec and I wore them in the winter of 2007, the last time I went to Arviat. And when we moved aboard Carina I put them in storage in my father-in-law’s loft.

I thought they were secure from damage, but I was wrong. I had reason to go into the loft a few weeks ago and out of the corner of my eye I saw something strange on top of one of the plastic storage boxes. On closer inspection, I discovered it was excrement. It wasn’t a mouse, but I wasn’t sure if it was a squirrel or a rat. I discovered a hole in the lid of the storage box. What had once been a very thin crack in the sturdy plastic, sealed with heavy duty tape, had been chewed by a determined rodent into a sizable hole.

Armed with a dustpan and brush, a piece of cardboard and masking tape, and wearing rubber gloves, I determined to cover the offending hole, clean the box and then bring it down to the garden to empty it. The poo smelled fragrant, so I ruled out the rat and decided it must be a squirrel. But I chickened out when it came to covering the box, scared some sharp-toothed rodent would leap from the box and run up my arm! So my father-in-law climbed the rickety ladder into the loft to secure the box before I took it downstairs!

In the open air and space of the garden I was much braver. I opened the box to find out what harm was done. Inside I found the Julian’s little thirty-five year old badge-covered Cub Scout jumper – untouched; my arctic hare mitts and polar bear mitts – untouched; and in the middle of it all a nest of seal skin and duffel. The rodent had made mince meat of my beautiful kamiks and kamikpaks. I was heartbroken.

Those boots reminded me of a wonderful and transformative time in my life; they reminded me of the friendships I forged during that time; and I imagined my daughters inheriting them one day, a tangible accompaniment to the stories of my youth.

But then I became philosophical. Elisapee’s art lives on in the clothing owned and worn by her children, grandchildren and many people like me, who admired her work. And her art lives on in the skills she passed on to her children and grandchildren. The loss of the kamiks doesn’t diminish my memories of that time or my connections to those people. Memories and connections are not material. Rather they live on in ongoing relationships with people and place. And those relationships are as strong as ever.

And so it goes for all our material possessions. While they are beautiful and tangible reminders of times past, of people and places, they are no substitute for the living relationships that are forged and maintained through communication, giving and receiving. My kamiks are gone. But the people and places they remind me of are still there, and the relationships that matter remain strong.