Mastodawn

Turning Saffron into Slop – Treylya Safran yn Skomblans

Kernewek is under attack. The attacker? Machine-made rubbish. Fresh from companies dictionary-bashing to make terrible ‘translations’ for their black-and-gold-washing brandification of Kernow, the shoddiness has spiralled.

Error-riddled AI ‘Kernewek textbooks’ have appeared on Amazon, by ‘authors’ who are at best well-meaning but harmful and at worst out to exploit us. Worse, a prominent crackpot is ‘translating’ conspiracy theories into ‘Cornish’ en masse. It’s not just nonsensical; it ties our language to fascism faster than we, making content by hand, can work to untie it.

There are those who believe that the best defence is to put down our shield and join the opposing forces: to ‘buy in’ to AI in the hope of coming out the other side with a useful tool for the language and a stronger community. Such hopes must be abandoned. What follows is a look why this approach is wrong-headed, as evidenced by universities, activists and indigenous groups.

Kernewek yw yn-dann omsettyans. An omsettyer? Atal gwrys dre jynn. Nowydh devedhys a gompanis ow pylla gerlyvrow rag gul ‘treylyansow’ euthyk rag aga merkegyans yethwolghi a Gernow, an pilyekter re wrug pesya.

‘Dysklyvrow’ ‘Kernewek’ gwallblagys re apperyas war Amazon, gans ‘awtours’ neb yw teg aga thowl dhe’n gwella ha drogusus aga hwans dhe’n gwettha. Lakka, yma koyntwas a vri ow ‘treylya’ tybiethow kesplottyans dhe ‘Gernewek’ yn routh. Nyns yw gocki hepken; y kelm agan yeth orth faskorieth uskissa es dell yllyn, dre wul dalgh dre leuv, oberi dh’y digelmi.

Yma nebes a grys bos agan gwella difres gorra an skoos dhyworthyn ha junya an ostys er agan pynn: dhe ‘unverhe’ gans SK gans govenek dos yn-mes gans toul dhe les rag an yeth ha kemeneth kreffa. Res yw hepkor govenegow a’n par na. An pyth hag a sew a vir orth prag yth yw an devedhyans ma penn-gam, dell yw dustunys gans pennskolyow, gweythresoryon ha bagasow teythyek.

Note: Artificial Intelligence (AI) has come to be synonymous with Generative AI (GenAI) and with Large Language Models (LLMs), such as ChatGPT, in common parlance. Unless explicitly stated, I use the terms interchangeably.

LOW-RESOURCES AND LINGUISTIC TYPOLOGY

Simply adding a language to an AI model leads to a spike in poor-quality articles, drowning out quality writing by humans. AI has “industrialized the acts of destruction—which affect vulnerable languages most, since AI translations are typically far less reliable for them.”1 Wikipedia editors from varied languages evidence that machine translation tools have made it easier than ever before to create shoddy articles in minoritised languages, causing massive damage in minutes. AI leads to non-speakers producing much longer, truthier rubbish, Sámi computational linguistics expert Trond Trosterud notes: “the problem [is] that they are armed with Google Translate. Earlier they were armed only with dictionaries.”1

Kernewek, like all but 60 of the world’s roughly 7,000 languages, is designated “low-resource”, meaning it lacks sufficient data to train a machine.2 It is tempting, therefore, to assume that the solution is to provide more data. However, training an LLM requires petabytes of text, audio and video—manually categorised and in a machine-readable format—a vast trove that Kernewek simply does not have.3 Professor Will Lamb, Chair of Gaelic Ethnology and Linguistics at Edinburgh University, speaks of “millions of work hours devoted to just one aspect” of a working AI.4

Even if ChatGPT is trained on another language than English, the time and labour required may make it largely unviable. Current assessments of the performance of ChatGPT for different languages have shown that it performs worse in all tasks.5

Prof. Lina Dencik, Data Justice Lab

Furthermore, the amount of data and work is not the only barrier; at issue is the nature of the language itself. Microsoft has found that languages such as Breton—and thus Kernewek—cause a high rate of errors distinct from the size of their dataset, due to grammatical features, such as mutation, not present in well-sourced languages. As such, they remain poor without significant additional work.6 Essentially, simply adding more Kernewek may not help. Thus, engaging with AI is, for Kernewek, to tie ourselves to slop.

Noten: Skians Kreftus (SK) re dheuth ha bos kesstyr gans SK Dinythus (SKDin) ha gans Patronyow Yeth Bras (PYB), kepar ha ChatGPT, yn lavar kemmyn. Marnas bos menegys yn kler, my a us an termys yn keschanjyadow.

ASNODHOW ISL HA TIPOLOGIETH YETHEL

Keworra yeth yn sempel orth patron SK a led orth spik yn erthyglow drog aga kwalita, ow peudhi skrif a gwalita gans tus. SK re wrug “diwysyansegi an aktys diswrians—hag a nas yethow goliadow an moyha, drefen bos treylyansow SK lieskweyth le lel yn tipek ragdha.”1 Golegydhyon Wikipedia a yethow divers a re dustuni re wrug medhelweyth-treylya y wul bos esya dell veu bythkweth kyns gwruthyl erthyglow pilyek yn yethow lyharivhes, ow kawsya damach kowrek yn mynysennow. SK a led orth digowsoryon owth askorra atal lieskweyth hirra ha gwirekka, konnyk yethonieth reknansek Sámi Trond Trosterud a not: “an kudyn [yw] aga bos ervys gans Google Translate. A-varra nyns ens ervys marnas gans gerlyvrow.”1

Kernewek, kepar hag oll marnas 60 a ogas lowr 7,000 yeth a’n bys, yw klassys avel “isel y asnodhow”, ow styrya nag eus dhodho kedhlow lowr dhe drenya jynn.2 Rakhenna, dynyek yw desevos bos an assoylyans profya moy a gedhlow. Byttegyns, res yw petavaytys a dekst, son ha gwydhyow—klassys dre leuv hag yn furvas redyadow gans jynn— dhe drenya PYB, tresorva efan nag eus dhe Gernewek yn sempel.3 Y kews Professor Will Lamb, Kaderyer Ethnologieth ha Yethonieth Wodhalek orth Pennskol Karedin, a “vilvilyow a ourys ober sakrys orth unn wedh hepken” a SK owth oberi.4

Hogen mars yw ChatGPT trenys war yeth a-der Sowsnek, an termyn hag ober yw res a styr y vos martesen anhewul dre vras. Arvreusyansow a-lemmyn a berformyans a ChatGPT rag yethow dyffrans re dhiskwedhas y perform gweth yn oberennow oll.5

Prof. Lina Dencik, Data Justice Lab

Pella, nyns yw an myns a gedhlow hag ober an unsel lett; a vern yw natur an yeth y honan. Microsoft re drovyas y kaws yethow kepar ha Bretonek—hag ytho Kernewek—kevradh ughel a wallow diblans a vraster aga sett kedhlow, drefen nasyow gramasek, kepar ha treylyansow, nag usi kevys yn yethow ughel aga asnodhow. Yndella, i a bes orth bos drog heb meur a ober keworransel.6 Yn essensek, possybyl yw ny wra keworra moy a Gernewek yn sempel gweres. Yndelma, oberi gans SK yw, rag Kernewek, omgelmi orth skomblans.

CORNISH UNDER CAPITALISM

But surely we can improve things over time? It will take a lot of help from AI companies, but it will be worth it. Sadly, Gabriel Nicholas, a research fellow at the Center for Democracy and Technology, has found that once a tech company has established basic capabilities for a language, they pat themselves on the back and move on.7

Big tech companies are just that: companies. They exist to make a profit. Unfortunately, a market dominated by big languages gives them no incentive to invest in improvements for small ones.

All of the speech technology, smart homes and voice interaction systems used today are the products of commercial research. To put it bluntly, they exist to either make money from your data, to sell you more goods and services, or to influence your thinking. None of this AI exists for the public good. […] Unless there is a strong enough economic argument, don’t expect big companies to rush into producing Welsh, Gaelic or Cornish speech systems.8

Prof. Ian McLoughlin, University of Kent

Should they decide that a Kernewek AI is a viable profit-making enterprise, our situation may even be worse than abandonment. As Dr. Fintan Mallory remarks, the dominant means of profit for privately-funded AI enterprises is to convert their tools into surveillance devices.9 As Kernewek is currently one of the UK’s only languages which is not currently easily surveillable, this poses a huge risk to Kernewek activism and the fight for self-determination in a state that seeks to criminalise dissent.

While we’re on the subject of Kernewek and its position under capitalism, let’s consider the human cost. I lost my 13-year career in language to AI as soon as English output became viable enough to excuse not paying a human. In the unlikely instance that we achieve an AI that can produce quality Kernewek, why would anyone bother paying speakers? The idea of AI sucking all the life out of my heritage language when we are struggling to survive as-is is appalling.

Simply put, profit is antithetical to people. While AI is the new favourite toy of profit, it will be antithetical to people. And a language is its people.

KENEDHEL HEB YETH, KENEDHEL HEB KOLON

Combinations of characters on a screen mean nothing without agency and intention.10

Ross Perlin, Endangered Language Alliance

While language is not unique to humans, it is one of the chief parts of being human. It cannot be reduced to mere data, but is a highly social process.11 We all know how synthetic customer support via robot sounds or how AI fails to pick up nuance. As Dr. Mallory comments, “Language [is] something more like the soul of a community. You can’t store this in a machine. You can’t solve a human problem like linguicide with a view of language that removes the human component.”12

AI cannot comprehend Kernewek or any other language. It is a stochastic parrot: predicting what word is likely to follow the previous one.13 It cannot understand us. It cannot intend anything. If it tells you it feels delighted to help you, it is lying. I want our community to grow, but one hundred ‘Cornish-speaking’ computers do not add to it. One human does—bringing ideas and hopes and fears and foibles—and I do not think the Kernewek ‘speaking’ computers will add even one human to our community.

Worse, if it does, there is evidence from Microsoft to suggest that the use of GenAI on language tasks, even once a week, impairs cognitive ability to learn, leading to decreased engagement with the topic, overreliance on the technology and hobbled skills in independent problem-solving.14 By using AI tools to ‘teach’ a learner Kernewek, we may in fact be impairing their ability to learn the language at all without this crutch. We will make regurgitators in place of speakers.

Perlin also emphasises the human element, saying that when we hold community central to our languages, as we do, the stochastic parrot can feel like a violation.15 At the moment, I can tell when someone is using AI ‘Kernewek’ to me. The idea that one day I will not know when an outsider—someone I would welcome if they took up a book or a class—is puppeting my ancestors’ jaws and speaking through them is ghoulish. It has the instant sting of colonialism, of appropriation when one could appreciate, of parroting when one could join our chorus.

Hawai’ian scholar Ha‘alilio Solomon agrees: “It is painful, because it reminds us of all the times that our culture and language has been appropriated. We have been fighting tooth and nail in an uphill climb for language revitalization.[…] People are going to think that this is an accurate representation of the Hawaiian language.”16

TRUST AND COMMUNITY FEELING

The anti-machine backlash has long been simmering but is now seemingly breaking to the surface.17

NBC NEWS

The explosion of insults for AI itself (clanker, tinskin, toaster), its output (slop, dross, brainrot) and its users (slopper, groksucker, botlicker, second-hand thinker)—as well as others more clearly based on real-world slurs than I am comfortable to include—tells a tale of the general attitude of distrust and disgust towards the technology and its use on anglophone and other majority language internet.18 While the attitude among tech bros and corporates remains bombastic, for the general public AI is “becoming interchangeable with things that sort of suck.”19

Further, it’s not just majority languages with this negative view of AI as taint. A quick sampling of social media comments and likes regarding AI and Scottish Gaelic by Professor Lamb showed a split of 54% negative, 33% positive and 13% neutral. (Lamb, 2024) The sentiment of the top-rated negative comment was that AI is harmful and the second-highest that AI should be kept away from heritage languages.

What are we telling our descendants? That our language and culture isn’t worth the personal effort? That’s how I might read it, if I were them.20

Kernewek survey respondent

Kernewek paints an even starker picture, especially among younger and more technologically-savvy learners and speakers. A survey on Cornish Discord and Whatsapp found that 65% felt AI would be bad (11.5%) or very bad (53%) for the language. When asked what the community response should be to AI, 46% said we should prevent it and 27% avoid it, with only over-60s thinking that we should work with it.20

31% of respondents said using AI in Kernewek would cause them to feel estranged from the language, while 54% said that they would feel strongly estranged and 23% a little estranged from any organisation, resource or teacher using AI.

The response from those who gave their knowledge of AI as either “expert” or “good” was particularly damning. Everyone in this group responded that AI would be harmful for the language, that the use of AI would estrange them from a source strongly and that we should prevent the use of AI for Kernewek.

IDENTITY, AUTHENTICITY AND DIVERSITY

Aristotelis Ioannis Paschalidis, writing for UNESCO, was not speaking specifically about minoritised languages when he asked this, but the question resonates even more strongly for us: “How much loss of identity is one willing to sacrifice for efficiency?”21

Identity is of paramount importance to Kernewek speakers. Ute Wimmer’s study Reversing Language Shift: the Case of Cornish identified the language’s “function as a symbol of national identity” as the second highest motive (66%**) among speakers and learners, beaten only by Cornish culture (80%).22 This would seem cause for celebration, but when AI is added to the mix, it becomes a risk. Vincent Koc of Hyperlink states that AI can “inadvertently contribute to the dilution of language and cultural identity.”23

He also identifies that automating language learning or generation “may diminish the richness and authenticity that comes from human speakers who carry cultural histories in their speech.” Indeed, four studies by the University of Southern California have shown that using LLMs to assist writing “is linked to notable declines in linguistic diversity and may interfere with the societal and psychological insights language provides.”24

This is in English, one of the richest and largest languages in the world. Imagine the possible impact on a smaller language like Kernewek—with less documentation, less data, a tiny speakerbase and basically no money—and on its many language varieties and orthographies. Particular to the Kernewek context, Late speakers are already struggling to be seen as valid under the dominance of Middle. Do we think AI knows the difference? Thoughtlessly, it will either mix everything together, confusing everyone, or it will use Middle to overwhelm Late.

Generative AI-driven content creation, by favoring standardized languages, risks the disappearance of regional dialects.25

Barcelona supercomputing Center ….

Not only are varieties at risk; AI threatens to drown Kernewek as a whole. Perlin agrees that the linguistic flattening that occurred over centuries in English could manifest overnight in a minoritised language with AI at the helm—as it would be, being able to effortlessly outstrip human Kernewek. He raises concerns of LLMs freezing a language in place and even defining what it means to know the language, especially with low numbers of native speakers.26

Garbage translations multiply online like fake news. Native speakers of the languages in question are bypassed as being “too hard to find,” compared with automated methods of vetting that are completely disconnected from real-life communication. While larger and more powerful language communities may be able to hold the bots to account and even make strategic use of them, it is all too easy to imagine [a minority language] being overwhelmed.26

Ross Perlin, Endangered Language Alliance

Uncontrolled and in the hands of tech giants, synthetic Kernewek will outnumber and outmanoeuvre human Kernewek.

DATA SOVEREIGNTY AND COLONIALISM

Indigenous data sovereignty is the right of [an indigenous nation] to govern the collection, ownership, and application of its own data.27

Native Nations Institute

There are, however, indigenous cultures that are working on a more equitable relationship with AI. Tech without the giant requires resources, but it allows communities to retain data sovereignty over the cultural asset that is their language. Te Mana Raraunga, the Māori Data Sovereignty Network, has created a list of principles for the creation, use and sharing of Māori data, prioritising the need to enhance control for current and future Māori.

They raise a key point that should be considered carefully by stewards of linguistic and cultural knowledge: “Data from us, and about us and our resources, are valuable assets. Once control of it is lost, it is difficult to regain.”28 Decisions must not be taken lightly or hastily; we can always say “yes” if we have previously said “no” to a particular dataset’s use, but can never say “no” if we have already said “yes”.

The AI field, like any other space, is occupied by people who are set in their ways and unintentionally have a very colonial perspective.29

Michael Running Wolf, First Languages AI Reality

This is vital in the context of the potential control of Kernewek data by powerful external corporations. Capitalist extractivism has long been a bane on societies in the imperial periphery and our Cornish society is no different, having faced centuries of its wealth and natural resources being stripped and sold by and large for the profit of those outside Cornwall.

The book Indigenous Data Sovereignty and Policy notes that current data relations can be seen as “a continuation of the processes and underlying belief systems of extraction, exploitation, accumulation and dispossession that have been visited on Indigenous populations through historical colonialism.”30 This extractive understanding of information is, they note, not disrupted but rather replicated by paying people for their data.

Ultimately, our language must not lie in outside hands governed by proprietary principles that do not allow us sufficient sovereignty over one of our most valuable natural resources: our language. We must have open data principles, not bow to corporate control. We must steer and steward the use of our data, rather than expose it to use against our interests and for the pockets of big tech.

Rather than approaching language preservation as a technical problem, I think indigenous communities need to be politically empowered, whether that be funding from governments or legal protections to use their languages.31

Dr. Fintan Mallory, Durham University

We must prioritise language-as-community and seek open, equitable and ethical use of our language, heritage and other cultural assets. We must avoid thinking of AI as the magic that it promises and invest in basic research, driven by our own community. Corporations will not save us and, indeed, may do us great harm.

NO CORNISH ON A DEAD PLANET

Global capitalism and governments […] are addicted to ‘free’ market ideology over the wellbeing of communities, people and the planet.32

Cymdeithas yr Iaith Maniffesto 2022

Honestly, most takedowns of AI would have hit this point already. It’s one of the main arguments against Generative AI, but in case you’re not familiar with it, we will briefly look over the main points.

Water used in cooling AI data centers must be drinkable water. AI guzzles this water. The University of California has reported that “global water demand from AI could reach 4.2-6.6 billion cubic meters by 2027. That exceeds 50 percent of the UK’s annual water use in 2023.”33 All this while the Global Commission on the Economics of Water has declared “a rapidly accelerating water crisis” to which Kernewek should not be contributing.34

We have become utterly dependent on private technologies manufactured and controlled by a handful of opaque companies [who] appear mostly indifferent to the social consequences of their activities and only invest minimally if obliged by government regulations to enhance their public image.35

Iker Erdocia, Dublin City University

AI requires vast quantities of hardware at the cost of mining rare earth minerals. These are difficult to extract and purify and come with heavy environmental and social costs. They are often extracted from mines in countries with poorer environmental and labour protections. Reset states that “communities living near these mines, often indigenous or minority groups, regularly face land degradation, water contamination and human rights abuses. Much of this can be directly linked to the AI hardware.”36 When the hardware inevitably cooks and is useless, it is then thrown out as e-waste into poor communities. The potential advancement of Kernewek must not come at the expense of our sister indigenous and minority communities.

Training an also AI requires huge amounts of energy, soon perhaps as much as a small country37 and has an enormous carbon footprint.38 What is clear is that—through water usage, extractive industry, energy consumption and carbon footprint—AI is bad news for the struggling environment of the planet we live on and there is no Cornish on a dead planet.

MAKING AI AN EX-PARROT

Rather than making minority languages more accessible, AI is now creating an ever expanding minefield for students and speakers of those languages to navigate.39

mit technology review

We have heard of the vast improbability of getting AI to be able to mimic Kernewek in light of the costs in data, work, time and technology. We have considered the likely choice of cold negligence or surveillance product and the importance of data sovereignty. We have read about the effects on the livelihoods of Cornish speakers, as well as the the catastrophic costs to the environment and indigenous peoples.

We have learned that linguistic flattening by AI impoverishes its subjects and how AI may decide for us how our language must operate. We have seen the inescapability of language as human and the risks of creating ‘learners’ who cannot learn and ‘speakers’ who cannot speak. We have seen the dangers to reputation and trust for any organisation who would shovel what is seen as ‘slop’.

We have heard why giving in to the juggernaut of AI would be a mistake for Kernewek and how our community does not support our laying down of the shield. Instead, we must fight. We must make Kernewek a space as free of slop as possible, we must educate botlickers into ethical and effective language learning and use, we must avoid second-hand thinking.

We must make our language a no AI zone, a network of reliable humans and their human creations, built on authenticity, community, effort and trust: a Kernewek for the people, of the people and by the people.

KERNEWEK YN-DANN GEVALAV

Mes yn sur y hyllyn ni gwellhe taklow dres termyn? Y fydh res meur a weres a gompanis SK, mes y talvia dhyn. Yn trist, Gabriel Nicholas, kesvroder hwithrans orth an Center for Democracy and Technology, re drovyas pan wrug kompani tek fondya gallosow selyek rag unn yeth, i a omgeslowenha yn ughel hag ena movya yn-rag.7

Kompanis tek bras yw yndella poran: kompanis. Ymons i ena rag gwaynya budh. Y’n gwettha prys, ny wra marghas rewlys gans yethow bras ri kentryn dhe gevarghewi yn gwellhe rag an re byghan.

Oll a’n deknegieth kows, chiow konnyk ha systemow ynterweythres lev usys hedhyw yw an askorrasow a hwithrans kenwerthel. Dhe vos sogh, yth yns i po rag dendyl arghans a’th kedhlow, po gwertha gwara ha gonisyow, po delenwel dha dybyansow. Nyns yw tra vyth a’n SK ma rag an les kemmyn. […] Mar nag eus argyans erbysek krev lowr, na wra gwaytya kompanis bras dhe fyski dhe askorra systemow kows Kembrek, Godhalek po Kernewek.8

Prof. Ian McLoughlin, pennskol kint

Ha mars ervirons bos SK Kernewek aventur a yll gwaynya budh, possybyl yw bos agan studh gweth ages dell via gans forsakyans. Dell lever Dr. Fintan Mallor, an fordh vrassa a waynya budh rag kompanis SK arghesys yn privedh yw kedreylya aga thoulys yn devisyow aspians.9 Drefen bos Kernewek onan a’n yethow boghes y’n RU nag yw aspiadow yn es y’n eur ma, hemm yw peryl kowrek rag gweythresieth Kernewek ha’gan strif a-barth omdhetermyans yn stat a vynn galweythegi dissent.

Ha ni ow tochya Kernewek ha’y savla yn-dann gevalav, gwren ni mires orth an kost denel. My a gellis ow soodh 13 bloodh yn yethow dhe SK kettooth ha dell veu eskorrans Sowsnek hewul lowr dhe askusya sevel orth tyli den. Y’n kas diwirhaval may kevyn SK hag a yll askorra Kernewek da, prag y hwrussa nebonan omankombra ow pe kowser? An tybyans a SK ow tenna oll an bewnans a’m taves ertach ha ni ow kwynnel dhe dreusvewa dell on yw skruthus.

Yn sempel, budh yw gorthenebel orth tus. Hedre vo SK an degen nowydh flamm a vudh, y fydh gorthenebel orth tus. Ha yeth yw hy thus.

KENEDHEL HEB YETH, KENEDHEL HEB KOLON

Nyns eus styr dhe gesunyansow a lytherennow war skrin heb dewis ha heb mynnas.10

Ross Perlin, Endangered Language Alliance

Kyn nag yw yeth dibarow dhe dhensys, onan a’n rannow chif a vos denel yw. Ny yll bos lehes dhe gedhlow hepken, mes yth yw argerdh sosyel dres eghen.11 Ni oll a wor py mar synthesek y sen skoodhyans prener der SK po fatel yll SK fyllel orth konvedhes arliwyow. Dell gampol Dr. Mallory, “Yeth [yw] neppyth moy kepar hag enev a gemeneth. Ny yllir gwitha hemma yn jynn. Ny yllir assoylya kudyn denel kepar ha yethladhans gans gwel a yeth hag a remov an gerann denel.”12

Ny yll SK konvedhes Kernewek po taves vyth aral. Papynjay chonsus yw: y targan py ger yw gwirhaval wosa an huni kyns.13 Ny yll agan konvedhes. Ny yll mynnes tra vyth. Mar kwra derivas orthis y vos pes da dha weres, gow yw. My a vynn agan kemeneth dhe devi, mes ny wra kans jynn-amontya a yll ‘kewsel Kernewek’ keworra orti. Y hwra unn den—ow tri tybyansow ha govenegow hag ownow ha gwanderyow—ha ny dybav y hwra an jynnys-amontya kernwegorek keworra unn den hogen orth agan kemeneth.

Gwettha, mar kwra, yma dustuni a-dhyworth Microsoft hag a brof y hwra an devnydh a SKDin war oberennow yeth, unweyth an seythen hogen, aperya gallos godhvosel a dhyski, ow ledya orth omworrans lehes gans an desten, gorfydhyans y’n deknegieth ha sleyneth sprallys a assoylya kudynnow yn anserghek.14 Der usya toulys SK dhe ‘dhyski’ Kernewek, possybyl yw ni dhe shyndya gallos dyski an yeth vytholl heb an kroch ma. Ni a wra gul mimyoryon yn le Kernewegoryon.

Ynwedh Perlin a boslev an elven dhenel, ow leverel pan wren ni synsi kemeneth avel kres agan yethow, dell wren, an papynjay chonsus a yll bos klewys kepar ha defolyans.15 Y’n eur ma, my a aswon pan eus nebonan owth usya ‘Kernewek’ SK dhymm. An tybyans ny wrav vy unn jydh godhvos pan eus estren—nebonan a wrussen vy dynerghi mar pe lyver po klass ganses—ow popettya diwawen ow hengerens ha kewsel dresta yw bedhrosus. Yma dhe’n dra an wan dhistowgh a drevesigeth, a berghenegyans pan yllir gwerthveurhe, a bapynjaya pan yllir junya agan kesgan.

Unver yw skolheyk Hawai’i henwys Noah Ha‘alilio Solomon: “Ankensi yw, drefen ni dhe vos kofhes a’n prysyow oll re beu agan gonisogeth ha yeth perghenegys. Ni re beu owth omladh dre dhens hag ewines yn batel gales a-barth dasvewheans yeth.[…] Y hwra pobel krysi bos hemma representyans ewn a’n yeth a Hawai’i.”16

TREST HAG OMGLEWANS AN GEMENETH

Hir re beu an kil-lash gorthjynn ow kovryjyon mes lemmyn yma va ow terri an arenep dell hevel.17

NBC NEWS

Tardh an arvedhennow rag SK y honan (clanker, tinskin, toaster), y askorras (slop, dross, brainrot) ha’y usyoryon (slopper, groksucker, botlicker, second-hand thinker)—keffrys hag erel selys moy yn kler war geryow kas gwir dell ov attes gans aga heworra—a re hwedhel a stons ollgemmyn a wogrys ha divlases war-tu hag an deknegieth ha’y devnydh war an kesrosweyth Sowsnek ha yethow bras erel.18 Kynth yw an stons yn-mysk gwesyon dek ha korforeth hwath gwresek, rag an boblek gemmyn y hwra SK “dos ha bos keschanjyadow gans taklow tamm kawgh.”19

Pella, nyns yw marnas yethow moyhariv gans an gwel negedhek ma a SK avel podrek. Sampel uskis a gampollow media sosyel ha meusi ow tochya SK ha Godhalek Alban gans Professor Lamb a dhiskwedhas fals a 54% negedhek, 33% posedhek ha 13% heptu. (Lamb, 2024) Sentiment an kampol negedhek an moyha talvesys o bos SK dregynnus hag an nessa y talvia dhyn lettya SK rag kestav gans tavosow ertach.

Pyth eson ni ow leverel orth agan diyskynysi? Ny dal agan yeth ha gonisogeth an strivyans personel? Hemm yw martesen fatel wrussen vy y redya, a pen vy i.20

Gorthebydh sondyans Kernewek

Kernewek a baynt aven moy serth, yn arbennik gans dyskoryon ha kowsoryon yowynka ha moy skentel gans tek. Sondyans war Discord ha Whatsapp Kernewek a drovyas bos 65% a grysis y fia SK drog (11.5%) po pur dhrog (53%) rag an yeth. Pan veu govynnys pyth a dal bos gorthyp an gemeneth orth SK, 46% a leveris y kodh y hedhi ha 27% y woheles, gans an dus moy ha 60 bloodh hepken ow tybi y kodh oberi ganso.20

31% a worthebydhyon an sondyans a leveris y hwrussa an devnydh a SK yn Kernewek aga fellhe a’n yeth, hag ynwedh 54% a leveris y fiens i pellhes yn krev ha 23% pellhes tamm a by kowethas, asnodh po dyskador pynag ow tevnydhya SK.

An gorthyp a’n re a leveris bos aga godhvos a SK po “konnyk” po “da” o dampnus yn arbennik. Pubonan y’n bagas ma a worthebis y fia SK dregynnus rag Kernewek, y hwrussa an devnydh a SK gans pennfenten aga fellhe a’n bennfenten na yn krev hag y kodh dhyn hedhi an devnydh a SK rag Kernewek.

HONANIETH, LELDER HA DIVERSETH

Nyns esa Aristotelis Ioannis Paschalidis, ow skrifa a-barth UNESCO, ow kewsel yn komparek a-dro dhe yethow lyharivhes pan wrug ev y wovyn, mes an govyn a dhassen yn kreffa ragon: “Pygemmys koll a honanieth a vynnir sakrifia rag effeythuster?”21

Honanieth yw a’n moyha bri rag Kernewegoryon. Studhyans Ute Wimmer Reversing Language Shift: the Case of Cornish a henow “gweythres [an yeth] avel arwodh a honanieth kenedhlek” avel an nessa ughella skila (66%**) yn-mysk kowsoryon ha dyskoryon, fethys gans gonisogeth Kernow (80%) hepken.22 Yth havalsa hemma bos acheson solempnyans, mes pan vo SK keworrys, y teu ha bos peryl. Vincent Koc a Hyperlink a lever y hyll SK “kevri dre wall orth an gwannheans a yeth ha honanieth wonisogethel”.23

Ev a aswon ynwedh y hallsa awtomategi dyski po dinythi yeth “lehe an rychedh ha lelder hag a dheu a gowsoryon dhenel neb a dheg istoriow gonisogethel y’ga hows”. Yn hwir, peswar studhyans gwrys gans Pennskol Kaliforni Soth re dhiskwedhas bos devnydhya PYB dhe weres gans skrifa “kelmys orth dyfygyansow nosedhek yn diverseth yethel hag y hyll mellya gans an konvedhes brysoniethel ha kowethasel yw proviys gans yeth.”24

Ha hemm yw yn Sowsnek, onan a’n yethow an ryccha ha brassa y’n bys. Dismyk an effeyth war yeth byghanna kepar ha Kernewek—gans le a dhogvennans, le a gedhlow, sel kowsoryon munys hag ogas hag arghans mann—ha war y lies orgraf hag eghen yeth. Yn arbennik yn gettesten Kernewek, seulabrys yma kowsoryon Diwedhes ow strivya dhe vos gwelys avel vas gans gwartheyvans Kres. A dybyn y hwor SK an dyffrans? Heb preder, y hwra po kemyska puptra warbarth, ow sowdheni pubonan, po devnydhya Kres dhe fetha Diwedhes.

An gwruthyl a dhalgh herdhys gans SK Dinythus, dre favera yethow savonegys, a argyl an vansyans a rannyethow ranndiryel.25

Kresen woramontyorieth Barcelona

Nyns yw eghennow hepken yn peryl; SK a wodros beudhi Kernewek yn tien. Akordys yw Perlin y hallsa an platheans yethel a hwarva dres kansbledhynnyow yn Sowsnek hwarvos dres nos yn yeth lyharivhes gans SK orth an fronnow—dell via, ow pos gallosek a bassya Kernewek denel heb assay. Ev a venek prederow yn kever PYB ow rewi yeth yn hy le ha hogen ow settya pyth yw an styr a wodhvos an yeth, yn arbennik gans niverow munys a gowsoryon deythyek.26

Treylyansow leun a atal a liesha warlinen kepar ha nowodhow fug. Kowsoryon deythyek a’n yethow ma yw passyes avel bos “re gales dhe drovya”, komparys orth fordhow awtomategys a surheans kwalita hag yw disjunys yn tien a geskomunyans y’n bys gwir. Kynth yw possybyl rag kemenethow yeth brassa ha moy gallosek synsi an bottys ma dhe akont ha’ga devnydhya yn stratejek hogen, re es yw dismygi [yeth lyhariv] ow pos reverthys.26

Ross Perlin, Endangered Language Alliance

Heb kontrol hag yn diwla an gewri deknegieth, Kernewek synthesek a wra gornivera ha gorthrabellhe Kernewek denel.

SOVRANEDH KEDHLOW HA KOLONEGIETH

Sovranedh kedhlow teythyek yw an gwir gans [kenedhel teythyek] a woverna an kuntel, perghenogeth ha gweytha a’y hedhlow hy honan.27

Native Nations Institute

Byttegyns, yma gonisogethow teythyek hag usi owth oberi war geskowethyans moy ewnhynsek gans SK. Tek heb an kowr a res asnodhow, mes y as kemenethow gwitha sovranedh kedhlow war an gerthen wonisogethel hag yw aga yeth. Te Mana Raraunga, Rosweyth Sovranedh Kedhlow Māori, re wrug rol a bennrewlys rag an gwruthyl, devnydhya ha kevrenna a gedhlow Māori, ow ragwirhe an edhom a grefhe maystri rag Māori a-lemmyn hag a dheu.

I a venek poynt posek hag a dalvia bos konsidrys gans rach gans stywards a skians yethel ha gonisogethel: “Kedhlow ahanan, a-dro dhyn ha’gan asnodhow, yw kerthennow a bris. Pan vo maystri kellys, kales yw y dhaskemeres.”28 Ny dal gul erviransow yn skav po yn uskis; y hyllyn pupprys leverel “ea” mar kwrussyn leverel “na” kyns orth us sett kedhlow, mes ny yllyn nevra leverel “na” mar kwrussyn leverel “ea” seulabrys.

An desten SK, kepar ha pub le aral, yw leun a dus hag yw settys y’ga maneryow ha gans gwel pur drevesigel yn tidowl.29

Michael Running Wolf, First Languages AI Reality

Hemm yw pur bosek y’n gettesten a’n kontrol possybyl a gedhlow Kernewek gans korforethow gallosek a-ves. Estenegieth jatelydhek re beu molleth war gowethasow y’n amal emperourethek ha nyns yw kowethas Kernewek dyffrans, wosa enebi kansvledhynnyow a’y rychys hag asnodhow naturek ow pos destryppys ha gwerthys dre vras gans budh tus yn-mes a Gernow.

An lyver henwys Indigenous Data Sovereignty and Policy a verk lemmyn y hyllir gweles perthynyansow kedhlow avel “pesyans a’n argerdhow ha systemow-krysi isworwedhek a estennans, drogusyans, kuntellyans ha diberghenogeth re beu gwrys war boblansow Teythyek dres trevesigeth istorek.”30 An konvedhes estennek ma a gedhlow yw, dell verkons, hevelebys a-der goderrys gans tyli pobel rag aga hedhlow.

Wostiwedh, res yw ma na vo agan yeth gorrys yn diwla a-ves routys gans pennrewlys perghenogel na as dhyn sovranedh lowr a onan a’gan asnodhow naturel an moyha posek: agan yeth. Res yw dhyn kavos pennrewlys kedhlow ygor, a-der plegya orth kontrol korforethel. Res yw dhyn lewya ha gidya an devnydh a’gan kedhlow, a-der y usya erbynn agan lesow ha rag pocketys tek bras.

A-der drehedhes an arwithans a davosow avel kudyn teknegiethel, my a dyb bos res dhe gemenethow teythyek bos reythhes yn politek, po der arghasans a wovernansow po dre dhifresyansow laghel dhe dhevnydhya aga yethow.31

Dr. Fintan Mallory, Pennskol Durham

Res yw dhyn ragwirhe yeth-avel-kemeneth ha hwilas devnydh ygor, ewnhynsek hag ethegel a’gan kerthennow yeth, ertach ha gonisogethel. Res yw dhyn goheles tybi a SK avel an hus mayth ambos ha kevarghewi yn hwithrans selyek, lewys gans agan kemeneth. Ny wra korforethow agan selwel ha, hogen, i a yll agan shyndya.

NYNS EUS KERNEWEK WAR BLANET MAROW

Governansow ha kevalav ollvysel […] yw omres dhe ideologieth marghas ‘rydh’ moy es dell yns omres dhe sewena kemenethow, pobel ha’n planet.32

Cymdeithas yr Iaith Maniffesto 2022

An brassa rann a vreusyansow a SK a wrussa meneges hemma seulabrys. Onan a’n argyansow brassa yw erbynn SK Dinythus, mes rag own bos ankoth dhis, ni a wra mires orth an chif boyntys.

Res yw bos evadow an dowr goyeynhe pub kresen kedhlow SK. Y kollenk an dowr ma. Pennskol Kaliforni re dherivas “y hallsa demond dowr ollvysel SK hedhes 4.2-6.6 bilvil metrow kubek erbynn 2027. Henn yw moy es 50 kansran a us dowr bledhynnyek an RU yn 2023.”33 Y kettermyn, an Desedhek Ollvysel Erbysieth Dowr a dheklaryas “barras dowr ow tardha yn uskis” ma na dal Kernewek kevri dhodho.34

Ni re dheuth ha bos yn hwir omres dhe deknegiethow privedh gwrys ha kontrolys gans dornas a gompanis diskler [hag] a hevel bos mygyl dre vras orth an sewyansow sosyel a’ga gwriansow ha kevri yn ispoyntel marnas mars yns i konstrinys gans rewlys an wovernans dhe wellhe aga imach poblek.35

Iker Erdocia, Pennskol Sita Dulyn

Yma edhom dhe SK a vynsow kowrek a galesweyth orth kost palas monyow tanow. Kales yw estenna ha purhe an re ma hag yma kostow kerghynedhel ha sosyel poos. Estennys yns i yn fenowgh a hwelyow yn powyow gans difresyansow lakka rag lavur ha’n kerghynnedh. Reset a lever “yn fenowgh y hwra kemenethow yw trigys yn ogas dhe’n hwelyow, yn fenowgh bagasow lyhariv po teythyek, enebi gwethheans an tir, defolyans an dowr hag abusyans gwiryow denel. Meur a hemma a yll bos kelmys yn tidro orth an galesweyth SK.”36 Pan yw an galesweyth kegys yn sertan hag euver, ena tewlys yw avel e-wast yn kemenethow boghosek. Res yw nyns yw an avonsyans possybyl a Gernewek orth kost agan kemenethow hwor lyhariv ha teythyek.

Ynwedh res yw myns hujes a nerth rag trenya SK, yn skon martesen an keth myns ha pow byghan37 hag yma ol troos karbon kowrek.38 Kler yw—der usadow dowr, diwysyans estennek, konsumyans nerth hag ol troos karbon—bos SK yeyn nowodhow rag kerghynnedh ow strivya a’n planet mayth on ni trigys warnodho ha nyns eus Kernewek war blanet marow.

GUL DHE SK BOS EKS-PAPYNJAY

A-der gul dhe yethow lyhariv bos moy hedhadow, lemmyn yma SK ow kwruthyl tardhek pupprys owth omlesa rag studhyoryon ha kowsoryon a’n yethow ma dhe wolya.39

mit technology review

Ni re glewas a’n anwirhevelepter efan a wul dhe SK gallos mimya Kernewek yn golow an kostys yn kedhlow, ober, termyn ha teknegieth. Ni re gonsidras lycklod an dewisynter dispresyans yeyn po askorras-aspia ha’n posekter a sovranedh kedhlow. Ni re redyas a-dro dhe’n effeythyow war vewnansow Kernewegoryon, keffrys ha’n kostys katastrofek rag an kerghynnedh ha poblow teythyek.

Ni re dhyskas y hwra platheans yethel gans SK boghosekhe y destennow ha fatel yll SK martesen ervira a’gan parth fatel godh dh’agan yeth oberi. Ni re welas an anwoheladewder a yeth avel denel ha’n peryllyow a wul ‘dyskoryon’ na yll dyski ha ‘kowsoryon’ na yll kewsel. Ni re welas an peryllyow orth bri ha fydhyans rag kowethasow a wrussa palas an pyth hag yw gwelys avel ‘skomblans’.

Ni re glewas prag y fia omblegya orth an jagganat a SK error rag Kernewek ha dell na vynn agan kemeneth skoodhya gorra an skoos a-dhyworthyn. Yn y le, res yw dhyn batalyas. Res yw dhyn gul dhe Gernewek bos spas mar rydh a skomblans dell yll bos, res yw adhyski orth botlapyoryon yn dyski ha devnydh yeth yn ethegel hag yn effeythus, res yw goheles tybi wortaswerth.

Res yw dhyn gul dh’agan yeth bos parth heb SK, rosweyth a dus fydhyadow ha’ga gwriansow denel, drehevys war lelder, kemeneth, assay ha trest: Kernewek hag yw a-barth an bobel, a’n bobel ha gans an bobel.

Niwlen Ster

Notennow

* A prime example is the laughably-unaffordable restaurant RenMor, which The Headland Hotel thinks is a version of “Re’n Mor”, which they believe means “by the sea” as in “next to the sea” but actually means “by the sea!” like saying “by Zeus!”. This is both hilarious and enraging.

** A figure perhaps lower than it should be if you consider that many of the “emotional motives” which were not counted in this category, such as “I’m Cornish, what better reason do you need?”, do also refer to identity.

Ensampel a vri yw Ren Mor, an bosti anaffordyadow yn hwarthus, may tyb The Headland Hotel bos gwersyon “Re’n Mor”, prederys gansa dhe vos “by the sea” kepar ha “ryb an mor” mes yw yn hwir “re’n mor!” kepar ha leverel “re Zeus!”. Hemm yw hwarthus hag y tre konnar.

**Niver martesen isella dell godh bos mar kwre’ta konsidra bos meur a’n “achesonys amovyansek” na veu reknys y’n klass ma, kepar ha “Kernow ov, py acheson gwell yw res?”, yn hwir kelmys orth honanieth.

pennfENTENNOW

1. Judah, J. (2025) How AI and Wikipedia have sent vulnerable languages into a doom spiral, MIT Technology Review.
2. Ackermann, A. (2023) When AI doesn’t speak your language, Coda.
3. Crichton, D. (2024) AI and the Death of Human Languages, Lux.
4. Lamb, W. (2024). Could Artificial Intelligence save Scottish Gaelic?, The University of Edinburgh.
5. Dencik, L. (/2025) AI Inequalities: Minority Languages, TUC Cymru.
6. Joshi, P., Santy, S., Budhiraja, A., Bali, K., & Microsoft Research, India. (2020). The State and Fate of Linguistic Diversity and Inclusion in the NLP World. Proceedings of the 58th Annual Meeting of the Association for Computational Linguistics.
7. Ackermann, A. (op cit)
8. McLoughlin, I. (2018) How to teach AI to speak Welsh (and other minority languages), The Conversation.
9. Mallory, F. (2025) RISE UP Panel Discussion & Q&A: What AI Can and Cannot Do for Minoritised Languages, YouTube.
10. Perlin, R. (2024) AI Won’t Protect Endangered Languages, The Dial.
11. RISE UP (2025) #4 RISE UP Event Summary: What AI Can and Cannot Do For Minoritised Languages, RISE UP.
12. Mallory, F. (2024) European Day of Languages: Will lesser spoken languages soon only be kept alive by AI technology? Durham University.
13. Bender, E., Gebru, T., McMillan-Major, A., & Mitchell, M. (2021) On the Dangers of Stochastic Parrots: Can Language Models Be Too Big? Proceedings of the 2021 ACM Conference on Fairness, Accountability, and Transparency
14. Lee, H.-P., Sarkar, A., Tankelevitch, L., Drosos, I., Rintel, S., Banks, R., & Wilson, N. (2025) The Impact of Generative AI on Critical Thinking: Self-Reported Reductions in Cognitive Effort and Confidence Effects From a Survey of Knowledge Workers. Microsoft.
15. Perlin, R. (op cit)
16. Judah, J. (op cit)
17. Abbruzzese, J., & Wile, R. (2025) Is an AI backlash brewing? What ‘clanker’ says about growing frustrations with emerging tech, NBC News.
18. Webster, K. (2025) Why Using ChatGPT at Work Could Hurt Your Reputation, Inc. Magazine.
19. Herrman, J. (2024) Is That AI? Or Does It Just Suck?, Intelligencer.
20. Wilson, L. (2025) Skians Kreftus ha Kernewek/Artificial Intelligence and Cornish
21. Paschalidis, A. I. (2025) AI and the great linguistic flattening, UNESCO.
22. Wimmer, U. (2010). Reversing Language Shift: the Case of Cornish. Cornish Language Board, p. 113
23. Koc, V. (2025) Generative AI and Large Language Models in Language Preservation: Opportunities and Challenges, ResearchGate.
24. Sourati, Z., Karimi-Malekabadi, F., & Ozcan, M. (2025) The Shrinking Landscape of Linguistic Diversity in the Age of Large Language Models, ResearchGate.
25. Melero, M. (2024) The Future of Language (and Cultural) Diversity in the Age of AI, CLARIN.
26. Perlin, R. (op cit)
27. Russo Carroll, S., Rodriguez Lonebear, D., & Martinez, A. (2017). Data Governance for Native Nation Rebuilding, Native Nations Institute.
28. Te Mana Raraunga. (2018). Frequently Asked Questions, Te Mana Raraunga.
29. Ackermann, A. (op cit)
30. Walter, M., Kukutai, T., Carroll, S. R., & Rodriguez-Lonebear, D. (Eds.). (2020). Indigenous Data Sovereignty and Policy. Taylor & Francis, p. 24
31. Mallory, F. (op cit)
32. Cymdeithas yr Iaith (2022) Cymru Rydd, Cymru Werdd, Cymru Gymraeg., p. 27
33. O’Sullivan, L. (2025). How AI’s Failure on Linguistic Diversity is Deepening Global Inequality, RESET – Digital for Good.
34. Harvey, F. (2024). Global water crisis leaves half of world food production at risk in next 25 years, The Guardian.
35. Erdocia, I., Migge, B., & Schneider, B. (2024). Language is not a data set—Why overcoming ideologies of dataism is more important than ever in the age of AI. Journal of Sociolinguistics, 28(5), p. 23
36. O’Sullivan, L. (op cit)
37. Erdenesanaa, D. (2023) A.I. Could Soon Need as Much Electricity as an Entire Country, The New York Times
38. Heikkilä, M. (2022) We’re getting a better idea of AI’s true carbon footprint, MIT Technology Review.
39. Judah, J. (op cit)

#4 #AI #ArtificialIntelligence #Breus #Cornish #Cornwall #data #generativeAI #history #jynn #kedhlow #Kernewek #Kernow #Kernowek #LLM #machine #PYB #SK #SKDinythus #SkiansKreftus #Sordya

Sordya Sep 20

The Future of Folklore is Feminist – Devedhek Lien an Werin yw Benelek

Historically, the domain of recording folklore has been dominated by men of varying degrees of emic and etic. The vast majority of the ‘sacred texts’ of folklore as an academic field are written by men, and the collections edited and published by women are frequently more and more niche as they are ignored. In some cases, those collections are stripped of gender so their author is an initial and surname.

The trend continues with folklore spilling onto the digital scene during the 2020s, with the most rapidly-growing accounts on sites like Instagram being run by men or run anonymously.

So why must the future of folklore be feminist?

Yn istorek, kovadha lien gwerin re beu gwarthevys gans gwer a radhow dyffrans a emyk hag etyk. Skrifys gans gwer yw rann vrassa a’n ‘tekstow sans’ a lien gwerin avel testen akademek yw skrifys gans gwer, hag yn fenowgh yth yw an kuntellow golegys ha dyllys gans benenes moy kudhys ha ni ow skonya aga aswon. Yn nebes kasys, genedh yw pilyes a’n kuntellow ma mayth yw aga awtour lytheren ha hanow teylu.

An tuedh a bes gans devera lien gwerin war an bys bysyel y’n 2020ow, gans an akontys hag usi ow tevi uskissa war leow kepar hag Instagram restrys gans gwer po restrys dihanow.

Ytho prag yma edhom bos devedhek lien an werin benelek?

I would like to say, before the body of this wild work, a massive thank you to Lucy J Wright, who wrote the incredible “Folk is a Feminist Issue” manifesta, which you can (and should) read. This is an essential in the growing body of folk feminism/feminist folk work and writing.

The trend continues with folklore spilling onto the digital scene during the 2020s, with the most rapidly-growing accounts on sites like Instagram being run by men or run anonymously. This isn’t even touching on the added dimension of folklore of a county or country being relayed through the lens of an outsider—an etic perspective that lacks the nuance and local knowledge held by the population from where it came. I’ve not enough fingers to count how many times I’ve come across a piece of folklore that seems bizarre, contextless, happening in an unpeopled land (except for its principle characters), only to find it’s a story from down the road or over the hill: places richly populated with people who have a myriad of oral retellings of said folklore, each with a distinct flavour and set of additions that can only come when a story has been told and retold over generations. The drolls are alive and well for those with ears to hear, to steal a phrase often used by the new digital wave of internet presences.

On top of the distinct gendered divide in who is popular and who is not in digital folklore spaces, there is the sexism of folklore itself. While there is a strong and wide current of women reclaiming folklore for themselves and recontextualising the scorned, crazy, and wayward women as people operating under a hostile patriarchal system while encountering the delicious and promising Other, the core of the most popular titbits have an unerring thread of misogyny. Folkloric women are set up for consumption: the fighting fairy woman of Bodmin is presented as an un/real figure to gawk at through time, Tammy Blee’s very real life and exploits has become a fun story from which profit streams.

This is just Cornish folklore; the story repeats and repeats across the Atlantic archipelago: women turned to stone for dancing on the wrong day only to have tourists rubbing their hands all over them, witches hung on the hilltop and their deaths feeding a tourist industry, mad old women wandering the streets like ghosts through time to codify the elderly feminine body as unruly and abhorrent, women at large presented as lazy and irrational and temptable.

And who profits? Who gets the most likes? The most followers? The most digital influence? It won’t be the women reclaiming the stories, who get branded as woo, or even worse as ‘new age’ and lumped in with a litany of conspiracy theories and bigoted ideas of how the world works. It’ll be the nice and respectable menfolk, who’ve always been nice and respectable, and whose distance lends them an air of logic and reason that keeps folklore from biting too hard, or revealing too much. The kind of menfolk that systemically benefit from the marginalisation and misogynistic othering of folkloric women’s bodies. Of course, sexist and sanitised algorithms are also to blame, amplifying what is already amplified, taking the steam out of ‘dangerous’ or ‘risky’ folklore snippets. (It makes you wonder how you can share all the dark and gross and gritty bits of folklore on platforms like that. That wonder is solved with the realisation that people simply don’t, the threat of a shadow ban too scary.)

It is just a deep and true shame that the potential of the folklore revival—to make what was once denigrated as primitive or superstitious or country ways for everyone, to reclaim oral histories as a powerful voice for the marginalised and minoritised, to make the green lands of the Celtic nations and their Albion neighbour welcoming for all, to create cultural identity free from ethnonationalism—was quickly forgotten when followings could be built off it and sponsorships gained and personal wealth enriched, all while the people that live folklore are forgotten. But none of that turns a profit.

It turns even more of a profit when you cut out the middleman (ahem) and turn to AI to generate your art and captions, sod those reading and sod the great wealth of folklore artists eking a living on the unpopular fringes of real folklore. It’s much more fun to present folklore as a dangerous weapon that tells tales of lands that are hostile, dangerous, hungry, and cruel. To present as such is profoundly out of touch with what the folklore that talks about dark tales and cruel spirits is there for: a warning against debasing the land; a warning against forgetting humans are one part of a vast world; an oral legacy of the impact and ramifications of enclosed lands, of capitalism’s destructive tendencies, of the privatisation and division of domestic and farm labour into women’s work. Folklore are stories to make sense of the weird, wonderful Other, an imaginal world of vast possibility which all kinds of Other People inhabit, and in which all kinds of other ways of being are open to us. They are also lessons and a look into the misogynistic world we are striving to leave behind.

And so the future of folklore must be feminist. It must adopt the tenets of feminism.

We do not live in a time where women are hung as witches, although the tactics of the witch hunts continue as a well-used machine to divide working classes along sexist lines, the latest iteration of which in digital folklore spaces is the harassment of women that do the great sin of simply not agreeing with the commodification and shallow representation of folklore propagated across the digital landscape. Wielding social capital gained from folklore commodification as a tool to batter dissent, especially dissenting women, is why folklore must be feminist.

We also do not live in a time where we fear the elderly feminine body as abject, the home of evil and a reminder we all too will die. We should work towards a world where we don’t view the youthful woman’s body as an endless natural resource-like magical reservoir of healing (something that continues through the modern folktale of ‘I can fix him’ narratives).

We do not live in a time or world that should be allowed to cut women out of the modern folklore tapestry either, and should never let folklore or people in the folklore space (on or offline) be exempt from feminist critique. Open feminist dialogue and discourse is a curative to the closed and silencing patriarchal system. Refusal to engage in physical or diverse folklore spaces, except those that provide a profit incentive or can be monetised, is to wilfully engage in isolationism/ independency borne from patriarchal and capitalist-motivated fragmentation and enclosure of communities. Folklore is communal storytelling; indeed, it is community itself. It is the last of the commons.

In a time where femininity and womanhood is being increasingly driven back to a sexist idea of women as inherently more prone to emotional flights of fancy and to the mystical, as barefoot pregnant trad-wives—all of which seeks to frame women akin to natural resources to be plundered (in the same way folklore has been framed as something to be sold)—we particularly must be active in our commitment to feminism as liberation. We must either actively resist Othering women as mystical, and fall into the trap of reason and logic as supreme, or drag everyone into the Other and recognise it as nothing so mild-mannered as the portrait that has been given to us, to instead recognise it as something vivid and rich and wild-willed and, I reckon, something that will save us all.

The patriarchal systems of logic and reason are not a lens through which folklore can be lived and experienced, they function as a gaze that objectifies folklore and endeavours to make it into neatly-portioned and cohesive narratives to sell on to tourists. Folklore is pluriform and numinous. Each retelling shifts the narrative in a way so deeply unique to the teller that it’s impossible to consider any one version the Ultimate Truth or Singular Narrative. The teller’s language and emphasis changes to reflect the audience. Duffy might be a selfish lazy woman if the audience is predisposed to misogyny, as one would be with the systemic patriarchy we live under, but she can just as easily become a woman who doesn’t fancy wasting her life in the shackles of domestic labour to an audience engaged with feminist struggle. She shifts from lazy, slacking, and childish to a woman deeply disinterested in the chores of the household and far more interested in social affairs—a veritable icon, to borrow slang.

A feminist folklore means that to rekindle living with folklore as part of life is essential to stop it becoming a commodity to be sold. It means fighting the capitalist effects of alienation with a wild and joyful embrace of, frankly, weird and unpleasant and strange and delightful and tantalising and inviting folklore; embodying the lackadaisical playful folkloric woman who fobs off work to mess about, barter devilish deals, slip into other worlds, but most importantly always find her way home to her community; embracing and uplifting the vast community of women offline, online, past, and present that have put massive amounts of labour into recording folklore, into finding folklore, into making folklore, into being folklore.

It means to put the common folk back into folklore and recognise that folk is feminist, to reclaim folklore as a path to collective liberation—a feminist path to liberation.

Let me have the delight of harping on that a bit more: there’s no folklore without liberation, without remembering folklore comes from the common folk, the working class, without recognising the role women and FLINTA* people play in the heart of folklore—as the witch, the trickster, the piskey, the fairy in the woods, the queer body at the heart of the tales of Other places and Other worlds.

The body of folklore is the same as the body of women: the last things that remain unenclosed, a last boundary that defies the taming and mollifying attempts of the Church of Reason and Logic. Unlike the body of women, the ground and monuments in the body of folklore have fallen victim to the restriction and removal of access that accompanied the original enclosures (funded by colonialism and the transatlantic slave-trade as they were). They have been cut off and covered up and rendered unreal, unpeopled. The same fate is looming over folklore itself.

When folklore becomes unpeopled and detached from its communal roots, it ceases to be FOLKlore. Folklore cannot be owned by any man because it is the last of the commons: unenclosable as long as someone can remember a story or spin a whole new one.

My a vynsa leverel, kyns korf an ober gwyls ma, meur ras bras dhe Lucy J Wright, neb a skrifas an derivadow marthys “Folk is a Feminist Issue”,a yllir (ha talvos) redya. Res porres yw hemma y’n korf ow moghhe a skrifa hag ober yn benelegorieth werin/gwerin benelek.

An tuedh a bes gans devera lien gwerin war an bys bysyel y’n 2020ow, gans an akontys hag usi ow tevi uskissa war leow kepar hag Instagram restrys gans gwer po restrys dihanow. Ny wra hemma hogen tochya war an tu keworrys a dherivas lien gwerin neb pow po bro dres gwedrik estren—gologva etyk gans fowt a’n skeusliw ha godhvos leel synsys gans an poblans le may teuth anodho. Nyns eus genen besies lowr dhe nivera an myns a brysyow may teuth vy erbynn rann lien gwerin a hevel koynt, digettesten, ow hwarvos yn tir heb tus (marnas y fugdus chyf), ha trovya y vos hwedhel an fordh war-nans po dres an vre: leow poblys yn rych gans gwerin ha dhedha dashwedhlansow diniver der anow an lien gwerin na, kettep gans blas diblans ha set a geworransow na yll dos marnas pan veu drolla hwedhlys ha dashwedhlys dres henedhow. Bew ha yagh yw an drollys rag an re gans diwskovarn dh’aga klewes, rag ladra lavar usys yn fenowgh gans an donn nowydh bysyel a dus kesrosweyth.

Pella es an ranna diblans der enedh hag yw byw ha nag yw a vri yn spasow lien gwerin bysyel, yma reydhgas lien an werin y honan. Kynth eus fros krev ha ledan a venenes ow tasperghenegi lien gwerin rag aga honan ha daskettestenegi an benenes skornys, muskok ha gorth avel tus owth oberi yn-dann gevreyth tasrewlek eskarek hag i ow metya an Aral dentethyel ha leun a bromys, yma neusen gompes a vengas dhe golonnen an temmyn denti. Settys yw benenes yn lien gwerin rag konsumyans: diskwedhys yw an venyn fay omladhel a Vosvena avel figur an/wir rag lagatta orti dres termyn, bewnans ha gwriansow gwir Tammy Blee re dheuth ha bos drolla delitus may fros budh anodho.

Hemm yw lien gwerin Kernow hepken; an hwedhel a dhasson ha dres enesek Atlantek: benenes chanjys yn men rag donsya war an jydh kamm saw dhe berthi tornysi orth aga falva, gwraghes kregys war benn an vre ha’ga mernansow ow maga diwysyans an dornysi, muskogesow koth ow kwandra an stretys kepar ha spyrysyon dres termyn dhe godifia an korf benow koth avel direwl hag ahas, benenes dre vras avel diek, direson ha dynyadow.

Ha dhe biw yw an budh? An moyha layks? An moyha holyoryon? An moyha delanwes bysyel? Ny vydh an benenes ow tasperghenegi an hwedhlow, merkys avel woo, po gwettha avel ‘oos nowydh’ ha fardellys gans letani a dybiethow kesplottyans ha tybyansow ragvreusek a fatel ober an bys. Y fydh an wer wordhi, re bons pupprys wordhi, gans pellder a re dhedha ayr lojyk ha reson hag a lett lien gwerin rag bratha re gales, po diskudha re. Gwer a’n par a gemmer prow yn systemek a’n amalekheans ha’n aralheans bengasek a gorfow benenes yn lien gwerin. Heb mar, dhe vlamya ynwedh yw awgrymow reydhgasek ha purhes, ow moghhe an pyth hag yw moghhes seulabrys, ow tenna dhe-ves oll an ethen a-dhyworth temmyn lien gwerin ‘peryllus’ po ‘argollus’. (Y hwra dhis omwovyn fatel yllir kevrenna oll an temmyn tewl ha divlas ha growynek a lien gwerin war leurennow a’n par na. Assoylys yw an omwovyn gans an aswonvos na wra tus, yn sempel, godros an difen skeus yw re skruthus.)

Meth dhown ha gwir yw y feu possybylta dasserghyans lien gwerin—gul rag pubonan pyth o unweyth dispresys avel prymytyv po hegol po fordhow powdir, dasperghenegi istoris der anow avel lev nerthek a-barth an re amalekhes ha lyharivhes, gul dhe diryow glas an kenedhlow keltek ha’ga hentrevek Albion bos wolkommus rag peub, gwruthyl honanieth gonisogethel heb ethnogenedhlogieth—ankevys yn uskis pan allsa bos sewyansow drehevys warnodho ha meughyansow gwaynys ha rychys personek moghhes, hag an dus a vew lien gwerin ankevys. Mes ny wayn tra vyth a henna budh.

Y hwayn kemmys moy a vudh pan dreghir an maynor (ahem) ha movya dhe SK rag dinythi art ha geryans, dhe’n jowl gans redyoryon ha gans an bush bras a artydhyon lien gwerin ow kravas bewnans war oryon a lien gwerin gwir. Lieskweyth moy didhanus yw presentya lien gwerin avel arv peryllus a hwedhel drollys a diryow yw eskarek, peryllus, nownek, ha fell. Presentya yndelma yw estrenhes yn town gans porpos lien an werin a gows a hwedhlow tewl ha spyrysyon fell: gwarnyans erbynn iselhe an tir; gwarnyans erbynn ankevi bos tus unn rann a vys hujes; kemmyn der anow a’n strokas hag omskorrenansow a diryow argeys, a duedhow kisus chatelydhieth, a’n privethheans ha rannas a lavur an bargen tir ha’n chi yn ober benenes. Lien gwerin yw hwedhlow dhe ri styr a’n Aral koynt ha barthusek, bys dysmygel a bossybylta kowrek mayth yw anedhys gans pub egen a Dus Erel, mayth yw ygor dhyn lies eghen aral a vos ynno. Dyskansow yns i ynwedh ha golok a-ji dhe’n bys bengasek mayth eson ni owth assaya gasa war agan lergh.

Hag ytho y kodh bos devedhek lien an werin benelek. Y kodh dhodho degemeres brysyow benelogorieth.

Ny wren ni bewa yn oos mayth yw benenes kregys avel gwraghes, kyn pes taktegow helghow an gwraghes avel jynn usys yn ta dhe ranna renkasow-oberi a-hys linennow reydhgasek, gans an daswrians diwettha a hemma yn spasow lien gwerin bysyel avel an arvedh a venenes a wra an pegh meur a dhisakordya gans an gwaregyans ha kanasedh vas a lien gwerin lesys dres an tirwedh vysyel. Handla chatel gwaynys a gommoditegyans lien gwerin avel toul dhe fetha dissent, dres oll benenes ow tissentya, yw prag yth yw res dhe lien gwerin bos benelek.

Ynwedh ny wren ni bewa yn oos le may perthyn own a’n korf benel henavek avel fiadow, tre an drog ha kovadh y hwren ni oll merwel. Y tal dhyn ni oll oberi war-tu ha bys le ma na wren ni gweles korf an venyn yowynk avel kreunva hudel didhiwedh a sawyans kepar hag asnodh naturek (neppyth a bes der an hwedhlow a lien gwerin arnowydh ‘my a yll y ewnhe’).

Ny wren ni bewa yn oos po bys le mayth yw amyttys treghi benenes a dapestri lien an werin arnowydh naneyl, ha ny dal dhyn nevra gasa dhe lien gwerin po tus yn spas lien an werin (po warlinen po meslinen) dos askusys a varn benelek. Keskows ha dadhel venelek ygor yw yaghus orth an system tasrewlek degeys hag a wra tawhe. Nagh kemeres rann yn spasow lien gwerin fysygel po divers, marnas an re a re kentryn budh po hag a yll bos arghansegys, yw kemeres rann a-borpos yn enysegans/distakter dinythys a omvrewyans hag argeans kemenethow movys gans chatelydhieth ha tasrewl. Lien gwerin yw hwedhla kemenethel; yn hwir, kemeneth yw y honan. An diwettha rann a’n kemynyow yw.

Yn prys mayth yw beneleth ha benynses herdhys war-dhelergh moy ha moy orth tybyans reydhgasek a venenes avel moy gostyth yn genesik orth sians amovyansek hag orth an rinek, avel tradwragedh torrek treys noth—hag oll a hemma a vynn framya benenes avel asnodhow naturek dhe vos pyllys (yn keth fordh may feu lien gwerin neppyth dhe vos gwerthys)—yn arbennik yth yw res bos bew y’gan omrians orth benelogorieth avel livrans. Res yw dhyn po sevel orth Aralhe benenes avel rinek, ha kodha y’n vaglen a reson ha lojyk avel ollgallosek, po draylya peub y’n Aral hag y aswon avel tra vyth mar glor y vaner dell yw an portrayans res dhyn, hag yn le y aswon avel neppyth glew ha rych ha gwyls y volonjedh ha, dell brederav, neppyth a wra agan sawya oll.

Nyns yw an systemow tasrewlek a lojyk ha reson neb gwedrik may hyll lien gwerin bos bewys ha klewys dresta, i a ober avel golok hag a wra taklenegi lien gwerin hag assaya y wul yn hwedhlow kesklenus ha kompes aga darnasow rag bos gwerthys war yew orth tornysi. Lien gwerin yw liesfurv ha riniethek. Pub dashwedhlans a janj an hwedhel yn fordh mar dhown hy unikter dhe’n hwedhler dell yw anpossybyl gweles unn gwersyon avel An Gwir Diwettha po An Hwedhel Unnplek. Yeth ha poos an hwedhler a janj dhe dhastewynnya an woslowysi. Y hyll bos Duffy benyn dhiek honanus mars yw an woslowysi ragstummys orth bengas, dell via gans an tasrewl systemek mayth on trigys yn-danno, mes mar es y hyll hi dos ha bos benyn na vynn skollya hy bewnans y’n kargharow a lavur chi rag goslowysi a aswon an omladh benelek. Hi a janj a dhiek, syger, ha floghel dhe venyn fest heb bern y’n gweyth anhweg a’n mayni ha gans lieskweyth moy bern yn taklow socyal—ikon gwir, rag chevisya nebes yeth isel.

Lien gwerin benelek a styr bos res porres dasenowi bewa gans lien gwerin avel rann bewnans rag y lettya rag dos ha bos kommodita dhe vos gwerthys. Y styr batalyas gans effeythyow kevalav a estrenegyans gans byrlans gwyls ha lowenek a, heb wow, lien gwerin koynt ha divlas hag estren ha hwegoll ha tantalus ha meur y dennvos; omgorfa benyn lien gwerin mygyl jolyf neb a vynch a ober rag gwibessa, ferya bargenys dyowlek, slynkya yn bysow erel, mes yn posek trovya an fordh tre dh’y hemeneth pub tro; byrla ha drehevel an gemeneth efan a venenes meslinen, warlinen, y’n passys ha lemmyn neb re worras myns kowrek a ober yn kovadha lien gwerin, hwilas lien gwerin, gwruthyl lien gwerin, bos lien gwerin.

Y styr gorra an werin arta yn lien gwerin hag aswon bos lien gwerin benelek, dasperghenegi lien gwerin avel hyns dhe livreson kuntellek—hyns benelek dhe livreson.

Gas vy an delit a gana an hen gan rond yn kever henna tamm moy: nyns eus lien gwerin heb livreson, heb perthi kov y teu lien gwerin a dhyworth an werin, an renkas-oberi, heb aswon an rann wariys gans benenes ha tus FLINTA* yn kolon lien gwerin—avel an wragh, an tollor, an bocka, an fay y’n kosow, an korf kwir orth kolon an hwedhlow a tylleryow Aral ha bysow Aral.

Korf lien an werin yw an kethsam tra ha korf an benenes: an diwettha taklow hwath heb bos argeys, neb or diwettha hag a dhefi an assays dofhe ha medhelhe a’n Eglos a Reson ha Lojyk. Dihaval orth korf an benenes, an meyn kov ha’n dor yn korf lien an werin re dheuth ha bos fethesik orth strothans ha dileans hedhas hag eth gans an an argeansow derowel (arghesys gans trevesigeth hag an chyffar kethyon treusatlantek dell ens). I re beu treghys dhe-ves ha kudhys ha rendrys anwir, heb pobel. Yma an keth tenkys ow kodros lien gwerin y honan.

Pan dheu lien gwerin heb pobel ha digelmys gans y wreydh kemmyn, y hedh bos lien GWERIN. Ny yll bos lien gwerin perghennys gans den vyth drefen bos an diwettha a’n kemynyow: anargeadow hedre vo nebonan neb a yll perthi kov a hwedhel po nedha onan nowydh yn tien.

Ealhstan

Moy Ahanan – More From Us

#anWerin #benelogorieth #Breus #Cornish #Cornwall #feminism #folklore #Kernewek #Kernow #Kernowek #lienGwerin #opinion #reydhgas #sexism #Sordya #thePeople

Social project: Folk Is A Feminist Issue — Lucy J Wright

A manifesto and body of artwork and research by artist, Lucy Wright, advocating for a more diverse, inclusive and contemporary definition of folk as a radical, feminist force in society and culture.

Lucy Wright

Sordya Jul 28, 2025

The Wind Is In Our Sails, All Hands On Deck – Yma’n Gwyns Y’gan Golyow, Mester ha Maw dhe’n Flour

Put it in the history books that on the 22nd of July, 2025, Cornwall Council voted to pursue nationhood for Kernow. Fifty three in favour, working cross-party to make a stand for our best interests and a bright new future, against twenty two councillors (almost entirely Reform), who voted to preserve our status as destitute English provincials.

So that’s it, right? We win, democracy works, hip hip hooray, let’s pack up and go enjoy tinnies on the beach.

Well, not just yet…

Gorr e y’n lyvrow istori y votyas Konsel Kernow an 22ves a vis Gortheren, 2025, sewya kenedhlegeth a-barth Kernow. Tri ha hanter kans a-barth, owth oberi treus-parti dhe sevel a-barth agan prow ha devedhek nowydh splann, erbynn dew warn ugens (ogas hag oll Reform), neb a raglevas dhe witha agan studh avel rannvroegyon sowsnek yn esow.

Ytho, gwrys yw, ea? Ni a wayn, demokratieth a ober, hure hure, deun hag omlowenhe gans kanigow war’n treth.

Well, na hwath…

So that’s it, right? We win, democracy works, hip hip hooray, let’s pack up and go enjoy tinnies on the beach.

Well, not just yet. First and foremostly, we can rely on Keir Starmer’s government to make things difficult—the British state is an expert in bureaucratically keeping power centred in Westminster, and few people are more British State than former Director of Public Prosecutions, Sir Keir Rodney Starmer.

It’s unlikely that they’ll deny us outright. More realistically they’ll kick the issue down the road, promising to deal with it in their second term (knowing full well that they won’t be in power after the next general election), while at the same time making every effort to water down the powers handed over as part of the English Devolution Bill. It is very likely that the matter of Cornish devolution will fall to Prime Minister Nigel Farage. We’ve already seen Reform UK try to strangle this project in its cradle, Farage has made anti-devolution comments in the past, and just this year he referred to us in a Party Political Broadcast as “the little county of Cornwall”.

I don’t think it’s cynical of me to say that the fight is far from over, and that while we might end up with a Mayor or a more empowered council, we’re a long way away from Senedh Kernow.

As I write this, Cornwall Council are writing to Keir Starmer and working on cross-party support amongst Cornwall’s six MPs, creating the accepted, legitimate, paperwork-driven bureaucratic case for our national devolution. It is up to us, the people of Cornwall, to create the popular case for national devolution: from banner drops to Tik-Toks to leafleting to long chats in the pub, however best we can get the message out. Keeping this issue in the news will turn the heat up in London, so we can’t get quiet about this.

Thanks to comrades past and present in Mebyon Kernow and in the Cornish Democracy Unit, a lot of the heavy lifting has been done already; it’s up to us to bring this ship into port.

The material benefits of devolution have been thoroughly well-researched and a model for the devolutionary process mapped out (Towards A Cornish Parliament, Mebyon Kernow, 2022), all we have to do is get people on-board and, together, hold Westminster to account. Write to your MP, encourage them to support the movement for Cornish nationhood. Sign the .gov petition calling for Cornish nationhood. Talk to your friends and family. Join Mebyon Kernow, and if you’re under 35, Kernow Rydh. There are people organising around this, and you could be one of them. Read up on the devolutionary process and be ready to educate people around you, because English politicians and their lackeys in the media are going to fire on us and it’s vital that we can fire back.

It’s not all doom and gloom. For once, the winds are blowing in our favour; devolution is having a bit of a moment in British politics. All across the political spectrum, it is understood that the intense centralisation of the British state has failed everyone—for different reasons, sure, but we all arrive at a similar conclusion. Our local councils and unitary authorities are stretched to breaking point; every year our taxes go up while our public services get worse. Now we’ve got to the point where centrist think-tanks are calling for local councils to be able to raise tourist tax.

For all Labour’s inane obsession with Combined Authorities, their commitment to deepening devolution settlements within England seems to be one of the few election pledges they’ve managed to stick to. Even Nigel Farage has backtracked on his statement that the Senedd should be dissolved, though this might have more to do with Reform UK standing in next year’s Senedd elections than any genuine commitment to enhancing democracy. After all, Reform UK still seem to be terrified of the words Senedd Cymru, referring to it exclusively as the “Welsh Parliament” in their materials.

With all this in mind, here’s a few arguments people have had against nationhood for Kernow, and here are some responses you can have for free (but, please, go do your reading and form your own replies. Repeating dogma gets us nowhere, and if each of us gets smarter, we all get stronger. Plus, some of my replies are mediocre at best, and I’m counting on you guys to do better so I can steal yours). I’m not being silly with some of the complaints, I’m just going through social media and this is what people are saying.

We’re too small!

St Kitts and Nevis are a tenth of our size, but exist as an independent nation on the world stage. We’re not even asking for full national independence either, just for a national parliament within the pre-existing framework of the United Kingdom. Other countries with populations comparable to ours (but with far greater political freedom) include, but are not limited to: Montenegro, Brunei, Malta, Belize, Iceland, The Bahamas, Cabo Verde, and Suriname.

We’re too poor!

The GDP of Cornwall is estimated to sit at about £13billion, and it continues to rise. I’m not going to pretend we’re not struggling; we quite clearly are. Years of having our resources and assets stripped by the English have left us with some of the highest levels of destitution in the UK, alongside some of the highest rents. This is a big part of why we need to manage our own economy. An English government is never going to give Kernow the attention it needs, nor is it going to be seriously driven to solve our issues; we’ve got to solve them ourselves.

Our land is wealthy, our people driven and intelligent, and English rule betrays us. Our poverty isn’t a reason against our autonomy, it’s a reason for it.

I’m British and Cornish, I don’t want to have to choose between the two!

You don’t have to. In much the same way the Welsh and Scots are British citizens as well as being Welsh and Scottish, you too can be British and Cornish. You can even be English and Cornish, how you choose to identify yourself within the headfuck that is national identity is your own business, but we can’t leave Cornwall to rot just because you’re insecure about your place in the world.

If Cornwall gets its own Parliament, why not give one to England too? Why not give one to Kent, or Yorkshire?

It would be good for everyone in the UK for England to get its own parliament. Why can Scottish MPs vote on issues that only affect English constituents? But that’s not a reason to restrict our democracy here in Kernow; that’s a reason for the English to campaign for their own parliament, and that’s not our business.

As for Kent or Yorkshire, yeah, do it. More regional autonomy is good for democracy, and usually good for local economies. Empower every regional parliament to adopt the Preston Model and we might actually do something about poverty within my lifetime. But Cornwall’s case for nationhood goes beyond enhancing democracy: we have our own culture, our own language (not a dialect, a language, one that comes from a totally different linguistic root to English), and an identity that is distinctly Not English. It’s high time this was recognised with political autonomy.

A Cornish Nationalist was rude to me!

This is not a reason to deny a people their right to nationhood. Grow up.
Shit, it happened again.

It’ll be too costly! Isn’t this just giving more money to Cornwall Council?

No, this is replacing Cornwall Council with a Cornish Parliament, who’ll be able to levy their own taxes and find alternative revenue streams. As a national parliament, we’d be recipients of a block grant as dictated by the Barnett formula, which would allow us to employ our own civil service and invest more effectively in the local economy.

You don’t have your own culture, you barely speak your own language!

When Wales started making the push for devolution, their language was in a bad way too. But since they got their devolution deal, Senedd Cymru has put a huge amount of time and effort into preserving their language. Imagine how much more accessible Kernewek could be with Cornish language TV and radio, with state-funded night classes, with our language taught as part of our national curriculum.

At all costs, we must reject an English regional mayor and the bloated bureaucracy that comes with it. We must reject Devonwall and the continued marginalisation of issues unique to our communities. We must reject the narrative that we’re just “the little county of Cornwall”. The time is now, the place is here, the people are us. Before I leave you, I’d like to remind you to sign the petition calling for nationhood for Kernow. It’ll take you about three minutes, and it’s the easiest way to let our state know that the time has come for us to take control of our own destiny. No anglo-centric ignorance, just your name and postcode, and we’re one step closer to Senedh Kernow.

Meur ras, nos da, dursona.

Ytho, gwrys yw, ea? Ni a wayn, demokratieth a ober, hure hure, deun hag omlowenhe gans kanigow war’n treth.

Well, na hwath. Yn kynsa le, ni a yll fydhya war wovernans Keir Starmer dhe wul dhe buptra bos kales—stat Breten Veur yw konnyk a witha nerth kreshes yn Sen Stefan yn burokratek, hag yma boghes a dus moy Stat Breten Veur ages kyns Kevarwodher Darsewyansow Poblek, Syrr Keir Rodney Starmer.

Diwirhaval yw y hwrons i agan skonya yn tien. Moy gwirvosek yw i dhe botya an mater an fordh war-nans, owth ambos delya ganso y’ga thermyn nessa (ow kodhvos yn ta ny vydhons i ow rewlya wosa etholans kemmyn nessa), yn kettermyn ow kul pub assay dhe wannhe an gallosow grontys avel rann an Laghen Digresennans Sowsnek. Pur wirhaval yw y hwra mater digresennans Kernow kodha dhe Bennvenyster Nigel Farage. Seulabrys ni re welas Reform UK dhe assaya tegi an ragdres ma yn y gowel lesk, Farage re wrug kampollow gorth-digresennans kyns, ha hevlena ev a’gan gelwis yn Darlesans Parti Gwlasek avel “an gonteth vyghan a Gernow”

Ny dybav y vos kynykal ahanav dhe leverel bos an omladh pell a vos gorfennys, ha kynth yw possybyl ni dhe gavos Mer po konsel moy gallosegys, pell yth eson ni a Senedh Kernow.

Ha my ow skrifa, yma Konsel Kernow ow skrifa orth Keir Starmer hag oberi war skoodhyans treus-parti a hwegh ES Kernow, ow kwruthyl an kas burokratek laghus amyttys ha paperweyth-lewys a-barth agan digresennans kenedhlek. Y tal dhyn, gwerin Kernow, gwruthyl an kas gwerinek a-barth digresennans kenedhlek: a vaneryow dhe Dik-Toks dhe folenigya dhe geskowsow hir y’n diwotti, py fordh pynag dhe dharlesa an messach. Gwitha hemma y’n nowodhow a wra kressya an tes yn Loundres, ytho ny yllyn koselhe a-dro dhe hemma.

Gras dhe gothmans a’n passys hag a-lemmyn yn Mebyon Kernow hag Unses Demokratieth Kernow, meur a’n ober poos re beu gwrys seulabrys; agan dever yw gidya an gorhel ma y’n porth.

An lesow materyal a dhigresennans re beu hwithrys yn kowal hag yn ta, ha patron rag an argerdh-digresenna mappys (Towards A Cornish Parliament, Mebyon Kernow, 2022), oll hag yw res dhyn yw gul dhe dus kemeres rann ha, war-barth, gelwel Sen Stefan dhe ri akont. Skrif orth dha ES, gwra aga hennertha dhe skoodhya an movyans a-barth kenedhlegeth Kernow. Sin an govenek .gov ow kelwel rag kenedhlegeth Kernow. Kows orth kowetha ha teylu. Jun Mebyon Kernow, ha mars os yn-dann 35 bloodh, Kernow Rydh. Yma tus ow restra a-dro dhe hemma, ha ty a alsa bos onan anedha. Red a’n argerdh-digresenna ha bos parys dhe adhyski tus y’th kerghyn, drefen bos mynnes dhe bolitegoryon sowsnek ha’ga gwesyon y’n media setha orthyn ha res porres yw y hyllyn dassetha.

Nyns yw puptra terros ha trystys. Rag unweyth, yma’n gwynsow ow hwytha a’gan parth; yma digresennans ow tuedhi yn politegieth Breten Veur. A-dreus an spektrum politek, konvedhys yw y hwrug kresennans glew stat Breten Veur fyllel rag pubonan—rag achesonys dyffrans, gwir, mes devedhys on ni oll orth erviransow kehaval. Agan konsels leel hag awtoritys unses yw tennys dhe dorrva; pub bledhen y kress tollow ha gonisyow poblek ow kwethhe. Lemmyn y teuth dhe le may hwra melinyow-tybi gelwel rag gallos konsels leel kuntel toll tornysi.

Yn spit dhe vegh brys gocki Lavur gans Awtoritys Kesunys, aga omrians orth downhe restri digresennans yn Pow Sows a hevel bos onan a’n arwostlow etholans boghes may feu mentenys gansa. Nigel Farage hogen re vovyas war gamm yn kever y venegyans y talvia keskar Senedd Kembra, kynth yw hemma martesen moy kelmys orth mynnes Reform UK ombrofya yn etholansow Senedd nessa bledhen ages omrians gwir orth ynkressya demokratieth. Byttiwedh, y hevel bos Reform UK hwath dyegrys a’n geryow Senedd Cymru, orth y elwel yn unnik “the Welsh Parliament” y’ga devnydhyow.

Gans hemma oll yn brys, ottomma nebes argyansow gwrys gans tus erbynn kenedhlegeth rag Kernow, hag ott nebes gorthebow heb kost ragos (mes, mar pleg, ke ha redya ha furvya dha worthebow dha honan. Dasleverel dogma ny wra tra vyth, ha mar omgonnykha pubonan ahanan, ni oll a omgrefha. Hag yth yw nebes anedha heb meur a vri, ytho y trestyav dhywgh oll gul gwell may hallav ladra agas gorthebow). Ny wrav gesya gans nebes a’n krodhvolyow, ny wrav marnas mos dres myski socyal ha hemm yw pyth yw leverys.

Re vyghan on ni!

Sen Kytto ha Nevis yw degves rann a’gan braster, mes kenedhel anserghek yns i war wariva an bys. Ha nyns on ni ow pysi anserghogeth kenedhlek leun hogen, marnas senedh kenedhlek a-ji framweyth a-lemmyn an Ruvaneth Unys. Powyow erel gans poblans komparadow dhyn (mes gans rydhses politek lieskweyth moy) a yssyns, mes nyns yns strothys orth: Montenegro, Brunay, Malta, Beliz, Rewenys, An Bahamas, Repoblek Cabo Verde, ha Surinam.

Re voghosek on ni!

Kowl-Askor Tre Kernow yw dismygys bos a-dro dhe £13bilvil, ha hwath y hwra kressya. Ny wrav fasya nag eson ni ow kwynnel; yn kler yth eson ni. Bledhynnyow a’gan asnodhow ha pythow ow pos destryppys gans an Sowson re ros dhyn nebes a’n nivelyow a voghosogneth an moyha y’n RU, keffrys ha gans rentyansow. Hemm yw rann vras prag yth yw res dhyn restra erbysiedh agan honan. Ny wra governans sowsnek nevra ri dhe Gernow an rach yw res, na bos omres yn sevur dhe assoylya agan kudynnow; res yw dhyn aga assoylya agan honan.

Golusek yw agan tir, omres ha skentel agan pobel, ha rewl sowsnek yw traytour dhyn. Nyns yw boghosogneth acheson erbynn omrewl, acheson a-barth yw.

Kernow ha bretennek ov vy, ny vynnav dewis ynter an dhew!

Nyns eus edhom dhis. Yn kepar fordh hag yw an Gembrion hag Albanyon burjysi Breten Veur keffrys ha Kembro hag Alban, ty a yll bos Kernow ha bretennek ynwedh. Ty a yll bos Kernow ha Sows hogen, fatel vynnir omunya y’n strol hag yw honanieth kenedhlek yw dhiso jy, mes ny yllyn gasa Kernow pedri drefen dha vos andhiogel yn kever dha le y’n bys.

Mar pe dhe Gernow hy Senedh, prag na ri onan dhe Bow Sows ynwedh? Prag na dhe Gint, po Pow Evrek?

Y fia da rag pubonan y’n RU rag Pow Sows dhe gavos senedh y honan. Prag y hyll ESow votya yn materyow a nas dewisysi sowsnek hepken? Mes nyns yw hemma acheson dhe strotha agan demokratieth omma yn Kernow; acheson yw rag an Sowson dhe gaskyrghes a-barth aga senedh aga honan, ha nyns yw henna dhyn nyni.

Gans Kint ha Pow Evrek, ea, gwra va. Moy a omrewl ranndirek yw da rag demokratieth, ha rag erbysiedhow leel herwydh usadow. Gwra gallosegi pub senedh dhe astewis an Patron Preston ha martesen ni a wra gul neppyth a-dro dhe voghosogneth y’m oos. Mes kas Kernow rag kenedhlegeth a wra pella es gallosegi demokratieth: yma dhyn agan gonisogeth, agan yeth (na rannyeth, yeth, onan a dheu a wreydhen a yethow dyffrans yn tien a Sowsnek), ha honanieth hag yw yn tiblans A-Der Sowsnek. Hen brys yw bos hemma aswonys gans omrewl politek.

Kenedhloger Kernow o garow dhymm!

Nyns yw acheson rag lettya pobel orth aga gwir a genedhlegeth. Adhves.
Kawgh, y hwyris arta.

Y fydh re gostek! A nyns yw hemma ri moy a arghans dhe Gonsel Kernow?

Nag yw, hemm yw aslea Konsel Kernow gans Senedh Kernow, hag a wra gallos kuntel aga thollow aga honan ha trovya ken frosow arghasans. Avel senedh kenedhlek, ni a via degemeroryon gront stock dell yw dythys gans furvell Barnett, hag a assa dhyn arveth agan gonis civil agan honan ha kevarghewi moy effeythus y’n erbysiedh leel.

Nyns eus gonisogeth dhywgh, skant ny gewsowgh agas yeth hwi!

Pan dhallathas Kembra herdhya a-barth digresennans, yth esa aga yeth yn studh drog ynwedh. Mes a-ban wrussons kavos aga bargen digresennans, Senedd Cymru re worras myns kowrek a dermyn ha nerth yn gwitha aga yeth. Dismyk pygemmys moy hedhadow a allsa bos Kernewek gans PW ha radyo Kernewek, gans klassow nos tylys gans an stat, gans agan yeth dyskys avel rann again kors-dyski kenedhlek.

Awos eghen, res yw nagha mer ranndirek sowsnek ha’n burokratieth hwythys a dheu ganso. Res yw nagha Devonwall ha’n amalheans a bes a vateryow unnik dh’agan kemenethow. Res yw nagha an hwedhel agan bos namoy es “an gonteth vyghan a Gernow”. Lemmyn yw an termyn, an le ma yw an tyller, ni yw an bobel. Kyns my dhe vodya, my a vynsa dha gofhe a sinya an govenek usi ow kelwel rag kenedhlegeth rag Kernow. Ny vydh res moy es a-dro dhe deyr mynysen, hag yth yw an fordh esya dhe dherivas orth agan state bos an termyn devedhys ragon dhe gemeres maystri a’gan tenkys ni. Nicita sowskresek vyth, hanow ha koden bos hepken, hag yth eson kamm ogassa dhe Senedh Kernow.

Meur ras, nos da, dursona.

Liberto Guzman

Moy Ahanan – More From Us

#autonomy #Breus #Cornish #Cornwall #devolution #digresennans #govenek #kenedhlogeth #Kernewek #Kernow #Kernowek #MebyonKernow #nationhood #omrewl #opinion #petition #senedh #Sordya

Petition: Grant Cornwall nation status

We urge the UK Government to formally recognize Cornwall as a nation, granting it equal status to Wales and Scotland. This includes devolved powers, cultural preservation, and official recognition of Cornwall’s distinct heritage, language, and historic autonomy.

Petitions - UK Government and Parliament

Sordya Apr 27, 2025

Dykes for Trans Rights – Tomennow a-barth Gwiryow Treus

Easter Monday saw an emergency protest organised in Aberfal/Falmouth against the recent disgusting transphobic and queerphobic Supreme Court ruling removing trans rights. We have kindly been provided with a copy of one of the excellent speeches made at the very well-attended protest, which we reproduce for you here.

Dy’Lun Pask a welas protest goredhommek restrys yn Aberfal erbynn rewlyans treuskasek ha kwirgasek a-dhiwedhes a’n Lys Worughel ow tilea gwiryow treus. Yn hweg dhyn y fey danvenys kopi a onan a’n arethow marthys gwrys orth an protest meur y attendyans, ha ni a wra hy dasaskorra ragowgh hwi oll omma.

Amongst all of the other violence the Supreme Court has enacted against trans women & trans fems, one piece slipped by almost unnoticed. The Supreme Court has tried to rule that a lesbian can only be a female sexually orientated towards/attracted to other females. This attempt at driving a wedge between lesbians and trans women & fems cannot be allowed to happen.

Lesbian trans women & fems have always been part of the history of lesbianism, and will always be part of the future of lesbianism. Lesbianism should not be defined by a Supreme Court to exclude trans lesbians, because not only does it set a frankly terrifying precedent for courts ruling on queer sexuality, but it denies the history and importance of trans lesbians. A vocal minority are not the sum total of lesbians, a community in which cis lesbians regularly poll to be some of the staunchest trans allies.

And that is a call to arms. Cis lesbians, and cis queer women, you need to mobilise and weaponise your cis-ness to protect your trans sisters now. You need to kick off and raise hell and refuse to let transmisogyny fly around you. You also have to love trans women in your community, you have to make it well known that trans lesbians are not only included but welcome in your lesbian-only spaces. Defy the ruling on every singular level, however you can. Trans lesbians of all kinds, we have to uplift the trans women & fems in our communities. There is no perceived anomaly that comes up with lesbian trans women & fems. There’s only violent transmisogyny and lesbophobia.

This isn’t an aside, but the transmisogynistic attacks are the primacy of this and I’m sure everyone and their dog are tired of the topic being derailed from the fact that this ruling is because of and about violent transmisogyny, so it’s last. Not only has lesbianism always included lesbian trans women & trans fems, but it has always also included all kinds of lesbian trans & GNC people: lesbian transmascs, lesbian butches who aren’t cis, lesbian butches who are cis, GNC women, Studs, lesbians doing gender in new and unusual ways. There is no history of lesbianism without a history of transness and gender fuckery. No court ruling can change that and no court ruling ever will.

There is no such thing as an isolated struggle. All struggles for rights, for lives, for freedom, they are all connected.

Dykes should fight for trans rights today, tomorrow, and forever.

Yn-mysk oll an freudh erel re reythhas an Lys Worughel erbynn benenes ha fems treus, rann a slynkyas ogas hag anverkys. An Lys Worughel re assayas rewlya ny yll lesboses bos marnas benynreydh hag yw dynys dhe/teudhys yn reydhel troha benynreydhow erel. Ny yllir gasa dhe hwarvos an assay ma a herdhya genn yntra lesbosesow ha benenes & fems treus.

Fems & benenes treus lesbosel re beu pupprys rann a’n istori a lesbosedh, hag y fydhons pupprys rann a’n devedhek a lesbosedh. Ny delledh lesbosedh bos styrys gans Lys Worughel dhe geas mes lesbosesow treus, drefen hemma dhe settya ragrewl skruthus a lysow ow rewlya war reydholeth kwir, mes ynwedh y nagh an istori ha posekter lesbosesow treus. Nyns yw minoryta levyel an somm a lesbosesow, kemeneth mayth yw lesbosesow kes sondys yn fenowgh avel nebes a’n kreffa keffrysysi dreus.

Ha henn yw garm orth arvow. Lesbosesow kes ha benenes kwir kes, y kodh dhywgh sordya hag arvegi dha gesedh dhe dhifres agas hwerydh treus lemmyn. Y kodh dhywgh gul tervans ha denagha bos treusvengas y’gas kerghyn. Y kodh dhywgh kara benenes treus y’gas kemeneth, gul dhodho bos aswonys bos lesbosesow treus yssynsys hag ynwedh wolkom y’gas spasow lesbosel-hepken. Eryewgh an rewlyans war bub nivel, gwella gyllowgh. Lesbosesow treus a bub sort, res yw dhyn lyftya an benenes & fems treus y’gan kemenethow. Nyns eus digomposter percevys a hwer gans fems & benenes treus lesbosel. Nyns eus marnas treusvengas ha lesboskas freudhek.

Nyns yw hemma neppyth a-denewen, mes an omsettyansow treusvengasek yw an dra posekka a hemma ha my yw sur bos peub ha’ga hi skwith a vos tewlys a’n fakt bos an rewylans ma drefen hag a-dro dhe dreusvengas freudhek, ytho an diwettha yw. Lesbosedh re yssynsis pupprys benenes treus & fems treus lesbosel, mes ynwedh pub eghen a dus lesbosel treus & GAK lesbosel: transwourels lesbosel, glucks lesbosel nag yw kes, glucks lesbosel yw kes, benenes GAK, Stallyons, lesbosesow ow kul genedh yn fordhow nowydh ha koynt. Nyns eus istori a lesbosedh heb istori a dreusedh ha kyjuri genedh. Ny yll rewlyans an lys y janjya ha ny’n gwra nevra.

Nyns eus neppyth a’n par ma strif enyshes. Pub strif rag gwiryow, rag bewnansow, rag rydhses, yth yns i oll junys.

Tomennow a dalvia batalyas a-barth gwiryow treus hedhyw, avorow ha bynari.

Sordya

Moy Ahanan – More From Us

Dykes for Trans Rights – Tomennow a-barth Gwiryow Treus by Sordya
Decolonising our Minds – Didrevesiga agan Brysyow by broghbreusel
Kernow Curbs Parking Predator – Kernow a Vatel Preydher Parkya by Cornish Kez

#Breus #Cornish #Cornwall #dykes #gwiryow #Kernewek #Kernow #Kernowek #kwir #lesbian #lesbosel #LysWorughel #Nowodhow #opinion #queer #rights #Sordya #SupremeCourt #tomennow #trans #transphobia #treus #treuskas

Sordya

Read all of the posts by Sordya on Sordya

Sordya

Sordya Mar 24, 2025

Decolonising our Minds – Didrevesiga agan Brysyow

A Reply to One
of Krann’s Six Ideas

Krann raises fair points when they argue that colonial metaphors used to make sense of the Cornish experience in relation to the British state appear “anecdotal” and tend to rest on “overused narratives about Tudor rebellions and the industrial revolution”. My answer is: let’s all move onto post-colonial ways of thinking.

Gorthyp orth Onan
a Hwegh Tybyans Krann

Krann a venek poyntys ewn pan arg an metaforow trevesigel usys dhe ri styr a’n prevyans Kernewek ow tochya stat Bretennek dhe heveli bos “hwedhlek” ha tuedha posa war “hwedhlow gorusys a dhomwhelansow Tudor ha’n hweldro diwysyansek”. Ow gorthyp yw: movyn orth fordhow tybi wosa-trevesigel.

A Reply to One
of Krann’s Six Ideas

Such is the power of the grand narrative that is underpinning conventional English history for our detractors that they frequently become the source of amusement and derision. It’s easy to see why. They point to a past of little relevance to most people’s lives in the 21st century. The fragments that survive tend to be romanticised and commodified by people for different reasons. The power of the state-influenced national curriculum and intellectuals in academia, sustained by universities, ensured that meaningful study of Cornish history was always marginalised. Little wonder then that those who challenge the dominant narratives about Kernow find themselves, often as not, “howling into the wind”

Most people’s understanding of colonialism will come from the push against the last three centuries of empire building by Western European states, but my answer to Krann’s challenge is: let’s all move onto post-colonial ways of thinking.

Kernow was colonised a long time ago. We forgot and then remembered. Like any attempt at recovering actual events, memories will be scarce, imperfect, even incorrect. Nevertheless, the sense of something not quite right about what those in power care to tell us about ourselves persists.

Meanwhile, as a people we tend to be ‘othered’ and literally patronised. So let’s insist on our existence, insist on being more than mere background characters to a romantic fantasy and take control of our own stories. How? By recognising the role language has to play in the scheme of things. Tell our own stories to each other and to others with similar experiences. Challenge the popular Anglicised imagery created of the people at every turn. The English language has a subtle and powerful grip on how we see the world and re-framing conversations with ourselves and others is an important step.

I suspect from Krann’s complaint that they haven’t seen the colonialism arguments translate into efforts to meet with Indigenous intellectuals is simply because of the tendency, as Anglophones living on an island, we tend not to seek out other people with experiences closer to our own. We may gain little traction in Wales and Scotland and meet with indifference from first nation peoples in Canada, for example, but their experiences of English colonialism and hegemony are different to ours. The former may see our recovered history as somehow faux and the later, rightly, see us as part of the colonial enterprise they struggle against.

On the other hand, move outside the world dominated by Anglophone/English state-controlled narratives and a different perspective comes into view. Speak to people from Breizh (Brittany), Euskal Herria (Basque Country) and Artsakh (Nagorno-Karabakh), for example, and we find experiences and understanding that can lead to decolonising place and mind.

We have recovered and sustain our language with virtually no help whatsoever from the state; we are in the process of doing the same for our history and are beginning to reassert our identity. However, we have a lot to offer and a lot to gain by maintaining an internationalist perspective. Which brings me to the first of Krann’s ideas in their article: linking up with like-minded people from Breizh is a great start.

Gorthyp orth Onan
a Hwegh Tybyans Krann

Yndella yw gallos an drolla meur owth ispynna istori usadow Pow Sows rag agan dispresyoryon y hwrons yn fenowgh dos pennfenten hwarth ha skorn. Es yw gweles praga. I a boynt orth termyn passyes heb meur a berthynekter orth bewnansow an moyha rann a dus y’n 21a kansvledhen. Yma tuedh dhe’n brewyon a dreusvew troha bos romansekhes ha komodifiys gans tus rag resons dyffrans. Nell an kors-dyski kenedhlek ha skiansogyon yn akademia delanwesys gans an stat, mentenys gans pennskolyow, a surhas prest re beu studhyans meur y styr a istori Kernow amalekhes. Nyns eus marth ytho an re a jalenj an hwedhlow gwarthevyek a-dro dhe Gernow dhe omdrovya, yn fenowgh, “owth oulya y’n gwyns”.

Konvedhes an brassa rann a dus a drevesigeth a wra dos a’n herdhyans erbynn an diwettha tri hansvledhen a dhrehevyans empir gans statys Europa West, mes ow gorthyp orth chalenj Krann yw: movyn orth fordhow tybi wosa-trevesigel.

Kernow a veu trevesigys nans yw pell. Ni a ankovas hag ena remembra. Kepar ha pub assay a dhaskavos hwarvosow gwir, kovyow a vydh skant, anperfeyth, anewn hogen. Byttegyns, an sens a dhur bos neppyth tamm kamm a-dro dhe’n pyth yw leverys dhyn y’gan kever gans an dus y’n nerth.

Yn kettermyn, avel pobel yma tuedh troha agan bos ‘aralhes’ ha tasegys herwydh lytheren. Ytho gwren ynia war agan bosva, ynia bos moy ages tus an gilva hepken yn fantasi romansek ha kemeres maystri a’gan hwedhlow agan honan. Fatel? Der aswon an rann gwariys gans yeth y’n dra. Derivas agan hwedhlow agan honan an eyl dh’y gila ha dhe dus gans prevyansow haval. Chalenjya an delwedh sowsnekhes gerys-da gwrys an bobel orth pub tu. Yma dhe Sowsnek dalghen sotel ha nerthek war fatel viryn orth an bys ha kamm posek yw dasframya keskowsow genen ni ha gans re erel.

My a wogrys awos krodhvol Krann ny welas argyansow trevesigeth treylya orth assays metya gans skiansogyon deythyek yw yn sempel drefen an tuedh, avel sowsnegoryon war enys, yn usys ny wren ni hwilas tus erel gans prevyansow ogassa orth agan honan. Martesen ny wren ni gwaynya tenn yn Kembra hag Alban hag y fydh mygylder a dus kynsa kenedhlow yn Kanada, rag ensampel, mes aga frevyansow a drevesigeth ha pennughelorieth sowsnek yw dyffrans orth agan huni ni. An kynsa a wra gweles agan istori daskevys avel faux, martesen, ha’n diwettha a’gan gwel, yn ewn, avel rann an aventur trevesigel a wrons gwynnel er y bynn.

Yn konter, mar movyn yn-mes an bys gwarthevys gans an hwedhlow maystrys gans an stat sowsnek/Sowsnek, gologva dhyffrans a dheu y’gan gwel. Mar kewsyn gans tus Breizh (Breten Vyghan), Euskal Herria (Pow Bask) hag Artsakh (Nagorno-Karabakh), rag ensampel, ni a drov prevyansow ha konvedhes a yll ledya orth tyller ha brys omdhidrevesigus.

Ni re dhaskavas hag y mentenyn agan yeth heb gweres a’n stat yn gwiryoneth; yth eson ni yn argerdh gul an keth rag agan istori hag yth eson ow talleth dasynia war agan honanieth. Byttegyns, yma dhe meur dhe brofya ha meur dhe waynya dre ventena gologva geswlasegoriethek. Ha henna a’m dre dhe’n kynsa a dybyansow Krann y’ga erthygel: keskelmi gans tus kessonek a Vreizh yw dalleth splann.

broghbreusel

Moy Ahanan – More From Us

Dykes for Trans Rights – Tomennow a-barth Gwiryow Treus by Sordya
Decolonising our Minds – Didrevesiga agan Brysyow by broghbreusel
Kernow Curbs Parking Predator – Kernow a Vatel Preydher Parkya by Cornish Kez

#aralheans #BretenVyghan #Breus #colonialism #Cornish #Cornwall #decolonisation #didrevesigeth #Kernewek #Kernow #Kernowek #opinion #othering #postColonial #Sordya #trevesigeth #wosaTrevesigel

Six Ideas for the Cornish Movement in 2025 – Hwegh Tybyans rag an Movyans Kernowek yn 2025

2025 is going to be a huge year for the Cornish Movement. Or at least, that is what I am predicting. To kick things off, I have put down six ideas worth talking about with your mates: be that…

Sordya

prest Mar 6, 2025

Notícies – Titulars – Març 2025

‣El personal del Museu pel Canvi, en vaga perquè «res ha canviat. Ens tracten com el règim passat».

‣POX del Mono, la nova escissió de cassallers de POX que s’uneix a POX Real, MegaPOX i SuperPOX, celebra la seva fundació amb una ronda de rebentats.

#breus #notícies #PrestMarç #titulars

prest Jul 4, 2024

El dungeon oficial de Campos, Sa Madona, ha tengut el millor any des que, per culpa de la pandèmia, estigués a punt de tancar les portes. El seu secret? El seu lloc privilegiat a Plaça i la seva discreció. No saps on és? Això és que fan molt bé la seva feina.

Més xafarderies a: https://laprest.cat/revista/

https://laprest.cat/2024/03/06/pina-desperta-enmig-dun-bon-berenar

https://laprest.cat/2024/07/04/xafarderies-el-dungeon-oficial-de-campos/

#breus #PrestGener #xafarderies

Aquest mes a Prest – Prest

prest Feb 4, 2024

Un senyor alemany ha reconegut haver estat equivocat durant 35 anys i medita si ha de demanar perdó.

https://laprest.cat/2024/02/04/un-senyor-alemany/

#alemanys #breus #notícies

Un senyor alemany – Prest

prest Jan 23, 2024

Manifestació massiva contra els cordons de sabata davant la Yanko, reuneix set persones amb una pancarta «No als fermalls» i la confonen amb una en favor de la poligàmia.

Més notícies a Prest nombre 6. Podeu descarregar la revista aquí: https://laprest.cat/revista/

https://laprest.cat/2024/01/23/manifestacio-confusa/

#breus #notícies #titulars