Results for the Celtic Mythology Short Story Competition 2017

Well, one bottle of Sauvignon down, twenty-five minutes of intense discussion and this must have been one of the fastest judging sessions I’ve ever partaken in for the Celtic Mythology Short Story Competition.

To be fair, we have learned a lesson or two from the previous competitions. For last year’s session we had about ten short stories and two bottles of wine (which, in truth, probably didn’t help to focus the discussion). We also had the additional dynamic in that we changed the voting system to reduce my input so the story I had expected to win didn’t (although it was in the top three) and one I’d assumed would score highly didn’t even make it into the final compilation. That took over an an hour and a half of painstaking argument before we finally agreed on the competition winners and the awarding of prizes. After the seriousness of the hangover I had the next morning, I knew we had to make it simpler and reduce the shortlist to a more manageable number the next time around.


Photo by Dmitry Ratushny

This year therefore, we started with a shortlist of six stories. Interestingly, even before we had the wine bottle open, the initial discussion had already reduced the shortlist to three stories (on which the judges were unanimous). The remaining twenty minutes of discussion were really limited to the allocation of the prizes.

But enough about us and our alcoholic, self-indulgent ramblings. Here are the stories shortlisted for the Celtic Mythology Short Story Competition 2017.

  • Homecoming by Damien J. Howard
  • Moireach by Donna Rutherford
  • The Ancient Ash by Margaret McCarthy
  • The Ford of The Fork by Will O’Siorain
  • The Shadow of the Crow by Jerry W. Vandal
  • The Quest of Oscar and Plor na mBan by Aoife Osborne

And without further ado, here are the three winners in descending order

FIRST PRIZE
$500 and story published in Irish Imbas Celtic Mythology Collection
‘Moireach’ by Donna Rutherford

 

SECOND PRIZE
$250 and story published in Irish Imbas Celtic Mythology Collection
‘Homecoming’ by Damien J. Howard

 

THIRD PRIZE
$100 and story published in Irish Imbas Celtic Mythology Collection
‘The Shadow of the Crow’ by Jerry W. Vandal

Congratulations to the winners who we’ll be very pleased to see appear in the final Irish Imbas: Celtic Mythology Collection 2018. Commiserations also to Margaret McCarthy, Will O’Siorain and Aoife Osborne who despite some good storytelling, unfortunately missed out on this occasion.

So What Happens Next?

The winning authors should receive payment over the next seven days.
The Irish Imbas: Celtic Mythology Collection 2018 should be released towards the end of April 2018. We’ll be posting on the website and elsewhere when this occurs.

Next year, there will be some significant (very significant) changes to the way we run the competition in order to make it more inclusive and more closely aligned with our own objective for it. But we’ll tell you all about that when it’s closer to the time.

Until then, our congratulations once again to the winning authors and our thanks to those of you who took the time to enter or follow the competition.

Father Ted and Me- Twenty Years

I learned this morning that Dermot Morgan (the Irish actor who played Father Ted) died twenty years ago today.

Back in the late 90’s I used to let my young kids watch Father Ted with me as a way to familiarise them with Irish humour, something that was a bit of a challenge as we’d moved to the other side of the world from Ireland and the possibilities of the internet were still in their infancy. To this day, they still make quips like “Careful now, Dad!”, “Down with that sort of thing” (usually when they dislike my cooking!) or “That would be an ecumenical matter” (when they’re losing an argument).

As a result, even twenty years later, like a lot of Irish people I still have a huge affection for Father Ted.

Suaimhneas síoraí duit, a Dermot Morgan. Somehow it’d seem a bit hypocritical to use the usual “Ar dheis Dé go raibh a anam” (that you soul stands on Gd’s right side – the old Irish expression for ‘rest in peace’).

‘maith agat, Father Ted!

The Truth About Irish Woman Warriors – What They Never Tell You

There’s a lot of fantasy out there when it comes to women warriors, particularly where it relates back to those in the Irish or “Celtic” realm. To be fair, the subject of women warriors is hardly a new one. Since the development of literature itself, writers (usually male) and readers have been enamoured by tales of fighting women (particularly Herodotus with his notes on the inaccurately-named Amazons), probably because they’re such a rarity in ancient warfare, an area generally dominated by men.

 

The role of women in ancient warfare certainly differed between different cultures but in ancient Irish, Scottish, Welsh and Manx societies – a far more physical society than today –  warfare was generally left to the men. That’s not to say that women didn’t fight, of course. The histories of these countries are full of examples of women fighting to defend themselves, fighting to protect the ones they love, or fighting each other. In terms of recognised warrior status warrior in actual warfare context however, this would have been a rarity indeed.

When it comes to women warriors in the ancient Irish mythological context (i.e. not historical), we certainly seem to have more references in the surviving literature than other contemporary societies of the same period. Some people mistakenly use this fact to argue that female fighters were common in early Irish society and that it was a far more ‘gender equal’ society but that’s a pretty big leap to make.

As an Irish person I’d LOVE to boast that ancient Ireland was the role model for gender equality but I think it’d be pretty dishonest of me if I did. At their most basic level, people don’t tend to change too much. Human societies have always been based around the established holders of power and, in ancient Ireland, most of that power was held by men.

Whatever you believe, the mythological tales still have to be treated with caution and never treated literally. The writers/recorders of that time were not above a bit of creative licence or prejudice and people often forget that just because something was written a long time ago, it doesn’t necessarily mean it’s true.

The Pattern of Women Warriors in Irish Mythology

If we look at Irish mythology then, the most well-known women warriors referred to in the literature tend to include:

  • Scáthach– a woman warrior who appears in the Ulster Cycle who was based in modern-day Scotland. She instructs the hero Cú Chulainn in a number of martial feats and (depending on the version) when he catches her with her guard down, is forced to take him as a lover
  • Aífe– a rival of Scáthach who Cú Chulainn forces to lie with him at swordpoint and who subsequently bears him a son
  • Neasa (Ness)– a woman warrior forced into marriage at swordpoint by the warrior/druid Cathbad and future mother of the famous Conchobhar mac Nessa
  • Liath Luachra – a guardian of the young Fionn mac Cumhaill, briefly mentioned in the Fenian Cycle

The surviving literature is very limited when it comes to these characters but with the first three, there’s an overpowering impression that the character of the powerful woman warrior was created specifically to highlight the sexual domination and military prowess of the male ‘hero’ who subsequently overpowers her (a pattern also found with other women warrior characters in mythology).

The final figure (Liath Luachra) is the only one that doesn’t follow this pattern. This is predominantly because as a guardian to the much younger hero (Fionn mac Cumhaill), any relationship between them is desexualised.

Other figures in Irish Mythology cited as Women Warriors

Other female figures from Irish mythology occasionally offered up as examples of women warriors include:

  • Meadhbh (also spelt Medb, Maeve etc.) – Queen of Connacht in the Táin (The Cattle Raid of Cooley)
  • The Morríghan (or Mór-ríoghain)

Again, if you look at either of these in any detail, you’ll immediately find that neither actually make the cut. All of the literary and archaeological evidence to date indicates that these figures were personifications of female deities as opposed to warrior women. Articles or literary works suggesting that they were warriors usually indicates that the authors haven’t even done the most basic of homework or they’re pushing an argument driven more by wish fulfilment than fact.

Irish Women Warriors in Literature

For a long time, Irish women warriors pretty much lingered as an ‘interesting’ footnote in the republications of old academic works on Irish mythology. Over the last thirty to forty years however, representation of women warriors has become far more prevalent in commercial fiction, particularly in the fantasy genre where mythological characters occasionally end up “borrowed” for contemporary stories.

The final products are usually fine from a basic entertainment perspective even if, from a cultural perspective, things can get a little … ‘iffy’, when creators miss the underlying cultural context. Unfortunately, with Irish warrior women, this can particularly result in works that are not only overly romanticised but which ignore some of the strong negative gender undercurrents associated with the characters, something of which the authors often seem – disturbingly – unaware.

Note: This is an updated version of an older article published on this website and later published on the Fantasy Hive.

Apparently, I’m Getting Better

Apparently, I’m getting a bit better with this whole writing malarkey. Usually, my co-director/partner rolls her eyes when she gets asked to do the initial pre-final draft peer review. Today, she actually demanded the next chapter of LIATH LUACHRA: THE SWALLOWED,

Honestly! That is a good thing.

https://www.goodreads.com/book/show/38086182-liath-luachra—the-swallowed

Irish Monsters (and where the Loch Ness Monster Came From)


Credit: Photo by Marc Zimmer on Unsplash

In Ireland, the word we use for “monster” is “peist” (which is actually translated as ‘worm’ or ‘reptile’). That’s because our ancestors explained the creation of river routes with stories of giant, worm-like creatures who lived in waterways, being chased through the landscape by mythological heroes like Fionn mac Cumhaill (and later Christian Saints). In present day Scotland (which had the same cultural belief systems), that’s why traces of this belief system still linger with the story of Nessie in Loch Ness.

It’s possible they may have looked like this (but probably not!)