McEwan-Fujita presents a collection of her research on Gaelic in the field of linguistic anthropology, including three new contributions. The book approaches Gaelic language revitalisation in an accessible and enriching manner from different interconnected angles.
The author devotes great detail to the historiography of sociolinguistic ethnography and the multi-factorial reasons for the progressive shrinking of Gàidhealtachdan. Features of ‘research fatigue’ in Uist and the perceived misportrayal of its inhabitants introduce the challenges of language shift and revitalisation that are discussed in later chapters. The different varieties of Gaelic are explained, as are patterns of codeswitching, which are related to the established local sociolinguistic boundaries. The ‘ethic of politeness’, whereby it is considered ill-mannered to speak Gaelic in the vicinity of ‘non-native’ speakers, is identified as a major obstacle for communicative progress between fluent Gaelic speakers and learners. Additionally, some locals resort to pre-emptive apologies when they feel like their level of written Gaelic does not meet the expectations of the learner.
Many insights are drawn from the author's field work in the Western Islands. She vividly portrays the code choices made by speakers and the challenges faced in uniting rural ‘authentic’ Gaelic with the learned Gaelic register designed to meet the demands of modern society, while competing with English. The latter theme is revisited in the context of ‘professional Gaels’ or ‘language workers’ who use Gaelic in a white-collar office as a daily medium of communication, and can be torn in ‘the conflict between cultural authenticity and linguistic propriety’ in their language choices (276).
Another theme focuses on the public discourse about Gaelic revitalisation and redemption efforts, which displays the stereotypes associated with Gaelic speakers and the problems with Gaelic ethnicity. These are eloquently illuminated alongside poignant statements from Scottish print and media journalists. The often reiterated and economically driven critique of saving a ‘dying’ anthropomorphised language can lead to viewing investments in Gaelic as wasted money. Funding has also been described negatively as ‘government-aided nostalgia’ for a ‘time-warp language’ (Margaret Morrison, 1996, cited on p. 90).
Particularly astute is the author's well-justified critique of language revival reforms driven by a neoliberal agenda and the ideology of a ‘Gaelic economy’. The EU Regional Development Fund exemplifies the misguided focus on quantitative criteria and measurable outcomes. While statistics can be produced and success assessed, the targets of such schemes do not relate to speakers’ daily language use, which works against the very logic of language planning.
The illumination of Gaelic revitalisation efforts in Nova Scotia shows the complexity of reversing language shift (RLS), and relates these efforts to the Graded Intergenerational Disruption Scale (GIDS), which assesses the status of language vitality. The author advocates for minority language ‘heartlands’ to be given the fullest consideration in RLS efforts. Part of this is immersion and motivation, ensuring a continuity with the existing language-culture complex, and instilling confidence in the new generations of Gaelic speakers. This leaves the reader with a welcome positive vision and pro-active stance for the future of Gaelic language revitalisation.
