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‘Doc On 1’ with Michael Gannon. Broadcast Friday the 8th Of November 2024 https://www.connemarafm.com/audio-page/
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‘Doc On 1’ with Michael Gannon. Broadcast Friday the 8th Of November 2024 https://www.connemarafm.com/audio-page/
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‘Doc On 1’ with Michael Gannon. Broadcast Friday the 8th Of November 2024 https://www.connemarafm.com/audio-page/
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This afternoon's broadcast on Connemara Community Radio features a documentary on the history of radio in West Connemara. The podcast Cultural Milestones explores the history of poteen, an illegal alcoholic drink, in Connemara and its current legal production. The program includes interviews with Máirtín Davíil Cúisdealá, Pádraig Ó Gríobas, and others involved in the making of poteen. The documentary highlights the cultural significance of poteen in Connemara, its traditional production methods, and its role in social gatherings and celebrations. The program also mentions the availability of customized bottles and barrels for purchase. Mharae! It's Mharae! Welcome to this afternoon's broadcasting on Connemara Community Radio this Friday, November the 8th. This is our documentary hour. My name is Michael Gannon. A few weeks ago I told you that we had some new documentaries for you from the Galway Culture Company. The Galway Culture Company has the podcast Cultural Milestones online. You can access that any time. And we already brought you one which brought Barbara Ní Ghaonachal, the broadcaster on the podcast, brought her to our own studio in Letterfrac and spoke to Mairéad Aine Eogh, to Tomás Aine Eogh and to myself. And that programme featured, a special feature it was, on the history of radio in West Connemara, or West Galway I should say, Connemara, the west of Ireland. So we're going back now to the Cultural Milestones podcast for today and we're going to bring you Episode 5 of the series. And it's a drop of culture and that drop is an stuffed glass, maith againse beir, of the patín or the fuisce, which of course has a long history in Connemara. We have the Ní Chí Isca Beatha, be isce or fuisce, or patín, for centuries in Connemara. And Barbara Ní Ghaonachal and Sally-Anne Barrett, the two broadcasters, explored the history of patín or fuisce, both the illegal, the illicit brewing of the drop of patín and nowadays the legal brewing of patín, because you can get a licence now to make patín and Pádraig Ó Gríobas has indeed that licence and has his own distillery now in Salt Hill in Galway and makes patín fíchil and also makes whisky and gin, I think, in the same distillery. You can visit that and you can buy customised bottles and I think even casks or barrels for yourself if you want to buy and store it for the future. So, it's a fascinating history, lots of stories from the mountains and the islands of Connemara in this upcoming documentary here. What we're going to bring you now, first of all, is the English language programme that was made, that's about half an hour long, it's titled A Drop of Culture. You'll hear Máirtín D'Fábhí o Chuistile and Pádraig Ó Gríobas on that one. And after that then, the Irish language programme and you'll hear Máirtín D'Fábhí again, Máirtín Ní Lachmann and Pádraig Ó Gríobas in that one. They're not quite the same, so, by all means, after the English one, continue listening to the Irish one, you'll learn even more from that. I'd like to thank Barbara Ní Ghaonachá and Sally-Anne and the Galway Culture Company in Card, for this wonderful programme that we've created for you to listen to here, to listen to and to create. Pudgene is Ireland's most ancient spirit. Unable to tax or restrict its distillation, Pudgene was officially outlawed in Ireland by the British administration in the 17th century. To keep their culture alive, the illicit Pudgene makers operated in remote rural locations, such as Connemara, and passed their tradition from generation to generation. At the same time, those consuming Pudgene gathered together in secret to tell their stories and share their cultural traditions. The Pudgene making in Connemara was a very community, it was an industry in a community, but it was also a social gathering in that particular community, especially coming to Christmas. During a long career, broadcaster Máirtín Davíil Cúisdealá, a native of Inveran, met many of those involved. That was their pub, right, that was their lounge, that's where they went every Saturday or Sunday. Far back on top of North Connemara, especially North Connemara, up there in the Mount Tugs and so on, back in where I did programmes, Muir Rea and Crowpatrick, that was their local pub, because they had no transport to go anyplace, their mom's house was miles away, recess was miles away. So they went into this she-beam, and they talked to women and so on, and they drank as much as they could, and they slept there until the hangover was over. We began distilling Pudgene, that's what our family had been doing for hundreds of years, and I suppose we are the first generation to do it legally, because it was illicit to make Pudgene up until the year 1997. Thankfully it's not illegal anymore, it's a category that's going from strength to strength. The name Nicol is our great-great-great-grandfather's first name, and it'll be like a variation of like Michal, but it's a distinct and actual name as well, it's not a nickname or anything like that, so yeah. Their great-great-grandfather and their grandfather, Michal, that's where they originated from, he was making Pudgene. And he had so much folklore about the Pudgene and so on, that he did it in such a way that you thought he was talking about lemonade. Pudgene was generally made from a mash of barley or potatoes and other ingredients, depending on its maker. We do use a local wildflower called bog bean, or herb, in the Pudgene, and that gives it a very subtle but distinct flavour and aroma. It's floral, it has a very slightly bittering characteristic as well, but originally it was used medicinally, and it's actually written in the first ever record we have of Aquavitae making in Ireland, so it's been used ever since. It's incredible, really, that the tradition has survived this long. My cousin, Jimmy, he was called Jimmy Macdonald, he did it in such a way, so relaxed way, the barley, the steam, the turf and so on, that you could see the drops, the pure drop, coming, one by one, and you knew exactly what was in it. There's nothing in it but the real stuff. That's why Boluschka was a very good place to make Pudgene at the time. And from the old hands wind, as they say, right, and from the tradition and the recipe as I went, it got lighter. And nowadays it's very hard to get a good bottle of Pudgene in Connemara. Very hard. Though I know how to get it. The whole family would have been involved in the making of Pudgene because there was more work to it than just, you know, and there's obviously very heavy work in terms of bringing the turf to the still house. The still house is just this random place outdoors, so it's ironic that they call it a still house when there's no house or no roof or anything, but it was just a place of distillation, so you'd have to bring all your materials there, but there was a great deal of work involved as well in getting the steers proofed and getting, what I mean by proofed is cutting it, you know, with water to bring it to bottling strength and then bottling it and all that kind of stuff and, you know, maybe even moving bottles and stuff like that. So everybody had to do their kind of fair share. I saw wives out there until five o'clock in the morning trying to keep the fire under the barrel. You know, I think a great example of the, if you want to call it the maternal influence on Pudgene is the use of, well, I say that because our grandmother used to make this cream-based Pudgene liqueur and obviously people know Baileys as a brand and the tradition of making dairy-based, you know, alcoholic drinks goes back an awful long time in Irish history. Our grandmother, Breeze, she was making this cream liqueur with Pudgene and, you know, that's been brought to market in our company as well. It's a really successful product for us. We struggle actually to keep it on the shelf. It's really, really popular. Perhaps it's a gateway for people into Pudgene. The publicity surrounding the women at the time, they hated Pudgene. Oh, Jesus, what are they doing doing Pudgene, that bloody thing in our house? You know what I mean? It shouldn't be. They had my life ruined. They had the children ruined. They had the children ruined. The girls were here yesterday. And then she'd take another float out of the small glass on the dresser. And I did this. I knew I saw this. And I asked one of them, or two of them, what you're doing here? What she said, mostly she said, that's only a blogamine, which would be three drops. A blogamine, my foot. I mean, it was nearly half a litre, what she had. But that's the sort of social life, that the woman had this sort of barrier, right? That she was right, that she never got drunk. If she got drunk, she'd go to bed. If the first one got drunk, he wasn't a she-bee, he hadn't drunk outside. But by the time that he'd come home, the hangover would be over, because we were taking the day. So there was good communication, but nobody really asked, in other words, why did you drink that much? My late grandfather here, according to him and many others, it was needed for every occasion, sombre or, you know, or happy occasion, whether it was a christening or a funeral or a wedding, or a wake, you know, you needed, you needed, you know, pointine first. And that was the cultural aspect of it. And if somebody walked in, I mean, it wouldn't be a fruit cocktail, it would be a glass of pointine, you know. And at Christmas time, they had no wine, and I don't think they had any sauce on the toffee, they didn't even have a toffee, they had a day-old shake, and maybe they had crew beans and a bit of bacon. And also, the bacon and the pointine was good, because the pointine was made in such a way, when you're making the recipe for pointine, then it differs, but in Connemara, it wouldn't be salty, right? But the bacon would be salty, and the pointine in the air would be very good to put that sort of salt down on Christmas Day, St. Stephen's Day and New Year's Day. So they were taking it really as we would be taking maybe cornflakes and orange juice in the morning. On the social side of it, and a pointine party, now, that's another thing completely, in this area, in my opinion, because that would start if people were going to immigrate, and it would be called the immigration party, the goodbye to America, they're leaving in the morning, right? And a lot of people would be crying, you know, I saw people crying, and people were leaving and so on. But other people couldn't think, why were they there? There were people coming together to say goodbye to people that immigrated to Kildare, and to meet, that was put down there by de Valera, right? And they got small, I visited them and they were very lonely. I mean, some of the women there, they were asking me, how's the seashore, Martin? Imagine down in the middle of County Kildare and me today when you look out at that sea. But then, when they were leaving, the putty was used in a different way. It was used in the right way. It was used really to drown the sorrow, right? And then a lot of the best putty makers were in Kildare after that, and in Meath. And people went from, I know this is a fact, from Kilmara to buy putty from them down there. Because they knew the elderly people that went down there knew exactly the recipe and how to make it. The only thing about it is that they started making it out of potatoes. The starch in the potato and so on, the soaker wouldn't be that good, so it wouldn't be the best putty. But the minute that they got the barley and so on from the farmers around, and the farmers were very sceptical, they knew that they were giving something to this illegal drop, illegal tool drop. But when they got to know them, and their tradition and so on, when the elderly person from Kilmara did an ear around it, a putty, it was good. In Kildare and in Meath. Outside of the social function, yeah, people did use it medicinally, so people swore by it, like for colds and flu and that kind of thing. People even used to use it for livestock and stuff like that in terms of if you had sick livestock or whatever, like, you know, there's been loads of examples, I've seen it myself, if a horse or a cow got stuck, we'll say, in a ditch or in a drain or what not, and there were coals coming out of it, you might give them a drink that would have some putty in it, and even cattle historically that baked up from, basically that have indigestion from hay or excessive hay consumption or that kind of indoor diet, people used to make up these sort of potions that would contain putty, but yeah, but it was often that if you were ordering the putty for the animals, you'd also order surplus for the person who was making up the cure. I know one person that I did an interview with, and he said I can't talk to you today no more, he said, because I'm very tired. I said, I won't mention his name, what happened? Well he said last night, he said, one of the cows got stuck in a drain out in the bog there, and they had to go out, and the cure for that was to give the cow half a bottle of putty, which the cow wouldn't have a clue what she was doing afterwards, but she was so wild that she'd come up. But he drank more putty than the cow himself, and he slept on the bog, and the next morning the cow was gone, but he was there. But he said I had to run after the cow, he said, and I'm very tired now. And I said do you think was the cow drunk? Oh no, she was good, she was a pioneer, I was drunk. You know, and it was those sort of stories that you wouldn't believe unless that you were out there, and people say that it creates an awful lot of disturbances and an awful lot of fights between families and so on. I don't think the putty did in a way, not the making of the putty, right, did, but if the wrong person got the wrong bottle, or if the wrong bottle got the wrong person, then we were talking about a different thing, we were talking about the war, right, and maybe there would be some sort of fight here and there. Illicit putty tended to be bottled at strength as it came off the still, with an alcohol volume strength of up to 90%, and so it became known by many names. There's a similarity, obviously, with the names in the Irish language, so like we would say, Pushke, which obviously later became magnified into Whiskey, we had Mother Gloss, which directly translates as like, you know, White Dog, Grey Dog, and they obviously have the same thing in the US, they call it White Lightning, you know, White Dog, that kind of thing, but Holy Water, both in Irish and in the English language, and then Barnyard Cows, but I've never heard it in the English language being used, Coats Milk, yeah, so I haven't heard as many expressions for it in English as I have in the Irish language, yeah. And with the consumption and distillation of putty came a number of unusual traditions. I know one particular family, Upland, they were asking me one day, and he said, where could I get crew beans for Christmas, Marty? And I said, what do you want the crew beans for? He said, I'm trying to make a putty stew. I said, Jesus, it's nice. Because if you put in the pig's legs, the crew beans, and if you put them on the fire for about three and a half hours, or four hours, the bone would soak the liquid, and the liquid would soak the fat. Jesus said, what would you call that? He said, I'd call that Dumulseán, in Irish. It was a mixture of stew. And I didn't taste it, because the smell was enough for me, right? But people came in, and one of them, I know two of them, they were civil servants, and the other one was a teacher, and the other one was working in the court service, or something like that. And they had a glass, and they said, Marty, we've come here every year for this. And I said, do you believe it? Look, we're still alive, she said. But those recipes were made up, nobody knew about them. So one of the stories I recall, and obviously distilling would happen at night, and one of the little traditions, we actually keep it up here today, is we keep a drop of the first distillate to come off the still, it's called Tusa Fata in the Irish language, or the beginning of the pot in English. So it's kind of a good luck thing. What you do, the reason you leave it is for the good people, or your ancestors, and obviously the tradition varies from region to region, but for us anyway, it's about leaving a little drop out for the ancestors, you know, in case they come round and they want a sample of the spirit. But one night anyway, our late grandfather Ginny was out distilling, and it was a good turn, it was a good spirit he was making, everything was going along nicely, and like the generations before him, he'd left out the jug for the good people. Normally what you do is, after a period of time, you'd empty that jug into your collection vessel. He was going to empty it into the collection vessel, but this jug was empty. He sort of thought, this has never happened before, but I'm guessing the good people must be around, so the most appropriate thing for me to do is to fill it up again. So he filled it up again, but of course he was minding the still, you know, when it was dark, and he was making sure it was a very delicate balancing act back then, you'd have to mind the fire, you don't want it too hot, because you'd spoil the pot too quickly, or too slow, you'd stop collecting properly. So anyway, he kind of semi-forgot about it, but obviously because he had to prioritise his work, but he checked the jug the second time, and it was after another while, and the jug was empty again, and he hadn't observed anything, so he thought, how did I miss if it was ghosts or spirits, or what's going on? So he said, I'm going to fill it the third time, and he did fill it the third time, and he kept watching and watching and watching, trying to keep an eye while he was doing his job, but nothing, and he was wondering like, I mean, am I, you know, without the language of hallucinating, like, you know, he was just wondering if he, you know, was you know, was it for the marriage of Corstuch, or one of those things, but no, anyway, so morning or dawn arrived, and the spirit had been collected, and he was packing everything up, and he was making his way home anyway, obviously with the most important stash of all, which was the finished spirit, and he saw what looked like someone, and he was like, I know, couldn't he, it looked like someone asleep in the middle of the bog, you know, and like this in the middle of nowhere, and he kept going, he was going in the same direction, and he said, I better check this out, and so sure enough, there was a man there, you know, that he did recognise then, asleep, but what had happened to him, he was trying to be smart or cute or, you know, whatever, taking the jug of putty and drinking it back, and then sure, he didn't realise how strong it was, so he collapsed with the strength of the putty and tried to make his getaway, so there you go, we still keep up the jug tradition, and nobody's ever drank it since. For the authorities, the search to find those producing illegal putty was a game of cat and mouse. Making putty at that particular time, it was an industry, a very small industry, right, but you sold it at Christmas time, at Easter time. The putty cell was the home of the brewer, the home of the putty maker, which was made out of scraws, maybe, later on in the year, maybe stones and so on, but it was sort of a shelter, that was made in such a way that it would be very hard to any guard, or any interferer to go and to look at it, and it would be made in such a way that you wouldn't even bring in a patrol car, no way, or even a bicycle, you'd have to walk. From my experience, Pollock Bradley was my first interview about putty in Connemara, and he brought me into his sheeping because that's where he lived. He never went to bed in a bed, he used to sleep beside the fire, and to put a camera on that, and I know Joe Comerford was the cameraman at the time, and he said, Martin, did you set this up for us? I said, how could I set this up for you? You wouldn't, your man wouldn't leave the fire, how could you set it up? And your man was black with smoke for years, right? A good character, a very good channel stanza, he was about six foot six. He made the putty in the sheeping, and a lot of raids that were made on that particular, they never found anything. He told me that he had a spell on the guards, that they couldn't find any putty in the house. And funny enough, I was one day there when the guards came, and they couldn't find the putty, and I knew where it was. And they searched every place, upside down. They laughed and all that, and the next thing, when they had left, he just took a straw, because the floor now of the house was flags and straws, right? He took a straw up, and there was the bag full of putty. You know, the sack full of bottles of putty. And I said, Paul, how do you do that? Oh, he said, I have the spell, I have the spell, he said. The key to getting his was knowing who to know, and the way, it's interesting actually, I'm just imagining or just remembering from the stories, how it would have come into Galway City from Connemara. So, you know, people had goods to sell anyway, they'd be selling turf, they'd be selling seaweed, and so all that stuff had to be brought into Galway. Various goods would have been brought in, and it would be sold, we'll say, in a number of locations in Galway City Centre. A lot of stuff was sold actually down where we now call it the little, well, I don't know if people know it, it's the little crane, so it's down there where the crane bar is, so there used to be a little market there, but yeah, so a lot of putty would have been sold around there, and then obviously the big fair was up in Ayr Square as well, so there used to be a lot of putty being sold there as well. So you'd have to kind of hide it in your cart and hope that you wouldn't get caught. I know one story that I covered, and the guards were stopping it was Christmas time, and they were stopping a lot of cars and people thinking that they'd get putty going into Galway. And this particular person, of course, that I know and he's still alive, he had a small truck, and he filled the small truck with bales of hay and put putty and bottle putty in every one of the bales, and the guards waved them on. Now what he said himself, he said, I never saw, he said, a lorry of hay coming from Colmarrow. I always saw it coming from Clare Galway. But I said, maybe the guards were from Clare, you know. And other, while they were doing that, there were other people in a boat, not in a car, but in a speedboat or whatever you call it, with an engine and so on, bringing it to Kilvara, and from Kilvara up to Galway. But the checkpoint was on the road. I know that bottles made their way to England during that era. Couriers weren't just you know, DPD or whatever wasn't around at the time to get bottles moving from A to B. But yeah, bottles would have made it to England and I do know as well, even to the States. Other people, like my first cousin, Upham Bullishki, that died three years ago, he did a documentary for TGKR Putty, Jimmy McDonough. And he was living on the other side of the lake, was the Bullishki Lake. And there were three guards in Spittle at the time, and one of them was very, very strict about putty. He used to have the pioneer pen shining out of him every day, you know. And they used to go up to raid my cousin. My cousin, before he started, maybe two years previously, three or four of their neighbours started doing putty and so on. And they knew well that they had to come across the Bullishki Lake. There was no road that time. And they knew that this fella, that was very strict, this sergeant, that he'd be coming in a rubber dinghy. What did they do? They got a pitchfork and anchored it down on a big stone, and of course this fella came going to take all the putty that they had, and so on, you know, bring you to Spittle, next hostel, you know. And the dinghy came up and down the lake, and then they see, bang! The pitchfork went straight through the dinghy. And they started waving. He couldn't swim. He couldn't swim, a sergeant. And they started waving back at him from the bank, you know. And they shouted, Will you ever come back again, sergeant, if we save you? I won't, I won't, I won't. They went out in a boat and saved him, brought him back. And he was so cold that he drank a bottle of putty. I know the house, I was beside the fire where he did it. And he drank half a bottle of putty, nearly the whole bottle. And then they brought him down to Spittle, in a donkey cart. And told him, if you ever come near here again, they said, we won't bring you up. He never did. Legalised in 1997, the production of puttine is now heavily regulated. Puttine, Irish puttine, it's one of the geographically indicated products from the island of Ireland. So it belongs to three protected products. So Irish whisky, Irish puttine and Irish cream liqueur are the three protected products from the island of Ireland. They each have a technical file. So, yeah. The strict rules on ingredients process is where you can bottle, how you can bottle ingredients, all this kind of stuff. So it's all really heavily regulated. But that's good because there are ways for people to take shortcuts and, you know, those shortcuts could be detrimental to the categories. So it's good that those rules exist. It's been said that puttine was more than just a drink to the Irish people. It was a symbol of independence and a way to preserve cultural identity. It brought people together and saw many a story shared before it could be forgotten. It's like everything else, like saving hay or cutting turf, but it was a part of a tradition that they had to have. Now, I know that money was scarce as well, but again, it's like having a chicken or a duck or a turkey for Christmas, right? They had to have that. That wasn't a tradition. Or going in for big bags to Galway with the big red candles. But a bottle of puttine, right? A bottle of puttine, as they used to call it here in Ireland. It would have to be done because that was a tradition. It's difficult for some people to drink puttine at home, or maybe with a special drink, like this one. It's important to remember that that's not all. I think that the most important thing is to remember that it's not all, but that there were many parts of the story from 16th century to the present day. You know, when you're 17, it's very good for your health. And when you're older, you can drink puttine, but it's not good for your health. You know? It's not good for your health. It's not good for your health, but it's good for your health and it's good for your health. Máire, we're going to stop there and talk to someone who's listening to us about puttine and how it's very good for your health, your health, and the health of your family and yourself and the people who live here at home. I think it's important for people to know that puttine was invented in the first years of the century and maybe some people don't know and it's not the first time that anyone has heard about the use of puttine. And as we all know, it's a very important cultural heritage for the Saxons and it's not the first time since 16th century that Irish people have become more interested in the use of puttine. And I think in the 17th century there were a lot of people who used puttine in their homes since the 20th century. I think it's important for people to know that puttine was a very good thing. So it's not the first time that anyone has heard about the use of puttine in the 17th century. But at the time, puttine was very good and it's not the first time that anyone has heard about the use of puttine in the 17th century. But at the time, it wasn't the first time that anyone has heard about the use of puttine in the 17th century. 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