One of the most helpful scholars in the process of developing this project and conducting groundwork was Dr. Brian Stone from Indiana State University. In discussing the role of rhetoric, history, and folklore Dr. Stone had brilliant commentary on the crossing over of folklore, and medieval Irish rhetorical traditions. "Of course, it's all connected."
In discussing the role of storytelling, the word seanchas was mentioned. Upon further investigation, seanchas was revealed to mean “custodian of tradition," or "historian" and often refers to "old tales" and history. The interplay of rhetoric, folklore, and history are inextricably linked, especially in Irish cultural rhetorics. The cultural expression of rhetoric and wisdom in Ireland was undeniably held by the hands of the ollam (master fili) and the lesser fili.
"The Acallam na Senórach (Colloquy of the Ancients) is another point in case. It is a collection of Fenian lore delivered in a frame narrative in which Caílte, a famous warrior of Finn's warband, somehow still alive after hundreds of years, sits down to chat with St Patrick and tells him all kinds of tales."
It appears as though there are many names for rhetoric, storytelling, folklore, and phronesis in terms of Irish cultural rhetorics, but what remains the same is the power and passion for storytelling in cultural settings.
However, as Christianity entered the historical scene, the Irish found themselves embroiled in a battle to maintain cultural authenticity while merging with Catholicism.
"With the Norman invasion in the 12th century, Irish society saw a period of significant change in structures, socially and culturally. The Norman church took over and we see a decline in secular scholarship. However, it was in the following period that there was an increase in secular literature produced outside of monastic contexts. These scholarly families and poets are deeply connected to place, and there is much to be said about the community in this light"
As the Church gained a foothold in Ireland, the people were faced with the conflict of new beliefs and maintaining old folklore and cultural stories in literature.
"Otherwise, the literature throughout is deeply Christian, and the cult of saints was pronounced and deeply political."
The church's impact on literature and storytelling cannot be understated as Stone cited the Church's force impact on the practice of folklore and storytelling.
"The church was a political force to be reckoned with, and they were often a far cry from pious monks. One oddity though, and this is something that makes medieval Irish literature unique, is the love for secular, pre-Christian, native stories never went away, even when such stories were outright condemned by the universal church. This speaks more to seanchas perhaps."
Implying that seanchas was the reason for the survival of older cultural stories points to the fact that oral literature and wisdom have always had a prominent and effective place in Irish culture and rhetoric.
Dr. Stone elaborated on the need for further study of Irish rhetoric and even on the rhetorical nature of Irish Gaelic. "A rhetorical study of the Irish language movement, from the period before 1916 to the present day, is well worth a rhetorical study. Sadly, I do not believe anyone is doing this work yet. "
Dr. Stone also highlighted the importance of Gaelige (Gaelic) studies of scholars and how academia has primarily focused on the revival of Gaelige as well as medieval storytelling and folklore, over contemporary folkloric studies.
That is not to say that there is no work being done. Rather, there is an opportunity to research modern rhetorical and folkloric practices in Ireland and to explore the deeper connections of meaning in Irish culture, rhetoric, and practical wisdom.
If anything, it is clear that the world of rhetoric and composition requires deeper rhetorical study and analysis. It is also clear, that the call for a study of Irish Rhetoric (Woods), is one that an all matter of Irish studies scholars would do well to answer.
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