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Journal articles on the topic 'Gaelic culture in Scotland'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

O'Hanlon, Fiona, and Lindsay Paterson. "Seeing is believing? Public exposure to Gaelic and language attitudes." Scottish Affairs 28, no. 1 (February 2019): 74–101. http://dx.doi.org/10.3366/scot.2019.0266.

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In language planning for minority languages, policy often aims to positively influence attitudes towards the language by increasing its salience in key areas of public life such as broadcasting and signage. This is true for Gaelic in Scotland, where recent national initiatives have included the establishing of a Gaelic language television channel in 2008, and the launch, in the same year, of a bilingual brand identity for ScotRail (Rèile na h-Alba), resulting in Gaelic-English signage at railway stations across Scotland. However, there is a lack of empirical evidence on the effects of such an increase in national visibility of Gaelic on public attitudes towards the language. The present paper explores this using a national survey of public attitudes conducted in Scotland in 2012. Exposure to Gaelic broadcasting was found to be positively associated with attitudes towards the status of the Gaelic language (as a language spoken in Scotland, and as an important element of cultural heritage), and with attitudes towards the greater use of Gaelic (in public services and in the future). However, exposure to Gaelic signage was often negatively associated with such broader attitudes to the language and culture. The implications of the results for Gaelic language planning, and for future academic studies of language attitudes in Scotland, are explored.The authors acknowledge the support of the funders of the research – the ESRC (Grant number ES/J003352/1), the Scottish Government, Bòrd na Gàidhlig, and Soillse.

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2

Turnock, David, and Charles W. Withers. "Gaelic Scotland: The Transformation of a Culture Region." Geographical Journal 155, no. 2 (July 1989): 251. http://dx.doi.org/10.2307/635070.

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3

Mitchell, Robert D., and Charles W. J. Withers. "Gaelic Scotland: The Transformation of a Culture Region." Geographical Review 80, no. 3 (July 1990): 327. http://dx.doi.org/10.2307/215314.

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4

Garrett, Ellidh M. "Gaelic Scotland: The Transformation of a Culture Region." Population Studies 43, no. 3 (November 1, 1989): 522–23. http://dx.doi.org/10.1080/0032472031000144346.

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5

Macinnes, John. "Gaelic Scotland: The transformation of a culture region." Journal of Historical Geography 16, no. 2 (April 1990): 234–36. http://dx.doi.org/10.1016/0305-7488(90)90095-s.

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6

Ellis, Steven G. "The collapse of the Gaelic world, 1450–1650." Irish Historical Studies 31, no. 124 (November 1999): 449–69. http://dx.doi.org/10.1017/s0021121400014358.

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This article offers some reflections on the processes of nation-making and state formation as they affected the oldest ethnic and cultural grouping in the British Isles, that of the Gaedhil, roughly in the period 1450–1650, and examines the ways in which these processes have been portrayed by historians. At the present day the Gaelic language remains the normal medium of communication in small areas of western Ireland and western Scotland; and in respect of political developments in both Scotland and Ireland, Gaelic customs and culture have exercised a much more substantial influence. Despite these similarities, there remain significant differences between British and Irish historians in the ways in which the Gaelic contribution to nation-making and state formation have been presented.A basic distinction advanced by historians both of Ireland and Scotland has been one between the Gaelic peoples inhabiting Ireland and those resident in Scotland. It can be argued that this may reflect the relative importance of the Gaelic contribution to the making of two separate kingdoms, and ultimately two separate states; but it also means that the wider process of interaction and assimilation between Gaedhil and Gaill is split into separate Irish and Scottish experiences. In theory, these two Gaelic experiences should provide material for a comparative study of a particularly illuminating kind, but in practice other historiographical influences have generally militated against this kind of comparative history. One such is the more marginal position of Gaelic studies within Scottish historiography than is the case in Ireland. Considering that half of Scotland was still Gaelic-speaking in 1700, for instance, it is remarkable how few Scottish historians seem able to make use of Gaelic sources. Another is the practice of establishing separate departments of history in the universities for the teaching of national history. This has meant, for instance, that students are usually taught that portion of the Gaedhil/Gaill interaction process which relates to the ‘nation’ by specialist teachers of national history. Yet, since these national surveys reflect modern nations and modern national boundaries, students are trained to study Irishmen and Scots in the making rather than to consider how the inhabitants of late medieval Gaeldom might have viewed developments in the wider Gaelic world. Arguably, behind these approaches lies the influence of the modern nation-state. Scotland and Northern Ireland remain part of a multi-national British state which is dominated by England.

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Cipriano, Salvatore. "“Students Who Have the Irish Tongue”: The Gaidhealtachd, Education, and State Formation in Covenanted Scotland, 1638–1651." Journal of British Studies 60, no. 1 (January 2021): 66–87. http://dx.doi.org/10.1017/jbr.2020.186.

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AbstractThis article examines the Scottish Covenanters’ initiatives to revamp educational provision in the Gaidhealtachd, the Gaelic-speaking portions of Scotland, from the beginning of the Scottish Revolution in 1638 to the Cromwellian conquest of Scotland in 1651. Scholars have explored in detail the range of educational schemes pursued by central governments in the seventeenth century to “civilize” the Gaidhealtachd, but few have engaged in an analysis of Covenanting schemes and how they differed from previous endeavors. While the Statutes of Iona are probably the best-known initiative to civilize the Gaidhealtachd and extirpate the Gaelic language, Covenanter schemes both adapted such policies and further innovated in order to serve the needs of a nascent confessional state. In particular, Covenanting schemes represented a unique and pragmatic way to address the Gaidhealtachd's educational deficiencies because they sought practical accommodation of the Gaelic language and preferred the matriculation of Gaelophone scholars into the universities. These measures not only represented a new strategy for integrating the Gaelic periphery into the Scottish state but were also notable for the ways in which they incorporated Gaelophone students into Scotland's higher education orbit—a stark departure from the educational situation in Ireland. By drawing on underutilized manuscript and printed sources, this article examines how the Covenanters refurbished education in the Gaidhealtachd and posits that the Covenanter schemes represented a key facet of the broader process of state formation in 1640s Scotland.

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8

Ellis, Steven G. "Nationalist historiography and the English and Gaelic worlds in the late middle ages." Irish Historical Studies 25, no. 97 (May 1986): 1–18. http://dx.doi.org/10.1017/s002112140002530x.

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Much more so than in modern times, sharp cultural and social differences distinguished the various peoples inhabiting the British Isles in the later middle ages. Not surprisingly these differences and the interaction between medieval forms of culture and society have attracted considerable attention by historians. By comparison with other fields of research, we know much about the impact of the Westminster government on the various regions of the English polity, about the interaction between highland and lowland Scotland and about the similarities and differences between English and Gaelic Ireland. Yet the historical coverage of these questions has been uneven, and what at first glance might appear obvious and promising lines of inquiry have been largely neglected — for example the relationship between Gaelic Ireland and Gaelic Scotland, or between Wales, the north of England and the lordship of Ireland as borderlands of the English polity. No doubt the nature and extent of the surviving evidence is an important factor in explaining this unevenness, but in fact studies of interaction between different cultures seem to reflect not so much their intrinsic importance for our understanding of different late medieval societies as their perceived significance for the future development of movements culminating in the present.

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9

Egan, Simon. "Richard II and the Wider Gaelic World: A Reassessment." Journal of British Studies 57, no. 2 (March 29, 2018): 221–52. http://dx.doi.org/10.1017/jbr.2017.237.

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AbstractAlthough Richard II's Irish expedition of 1394–95 has attracted considerable scholarly attention, the focus has largely been on Richard's relations with the colonial administration in Ireland, pointing mainly to the colonial government's plea for greater royal investment in the colony as the main factor underpinning Richard's decision to intervene in Ireland. Little attention, by comparison, has been devoted to exploring the king's relations with both the Gaelic Irish and Gaelic Scottish nobility. Using Richard's relations with the expanding Gaelic world as the main case study, this article reconsiders how developments in the Gaelic west influenced the king's decision to intervene in Ireland. Set against the backdrop of Anglo-Scottish relations and the Hundred Years’ War, the article draws on a broad range of Gaelic sources from Ireland and Scotland, English and Scottish governmental records, and material from the Avignon papacy. It uncovers and traces the development of the main Gaelic Irish and Gaelic Scottish dynasties during the late fourteenth century, their relationships with one another, and their unfolding connections with the English and Scottish crowns. By locating Richard's expeditions within the broader archipelagic context, this article argues that the wider Gaelic world, though on the geographic periphery of Ireland and Scotland, was capable of exerting a far greater degree of influence on the course of “British” politics than has previously been acknowledged.

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10

Dawson, Jane. "The Protestant Earl and Godly Gael: The Fifth Earl of Argyll [c. 1538-73] and the Scottish Reformation." Studies in Church History. Subsidia 12 (1999): 337–63. http://dx.doi.org/10.1017/s0143045900002568.

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Above the entrance doorway at Carnasserie Castle in mid-Argyll there is a finely carved panel containing the coat of arms of Archibald Campbell, fifth Earl of Argyll, and his first wife, Lady Jean Stewart. Along the foot of the panel, in the script employed in Gaelic manuscripts, there is a motto which reads: ‘DIA LE UA NDUIBH[N]E’ or ‘God be with Ó Duibhne.’ The designation Ó Duibhne referred to the fifth Earl of Argyll as chief of Clan Campbell. The inscription and its setting provide a perfect illustration of the different cultures and traditions which the fifth Earl combined in his personal and public life and permitted him to be both a Protestant earl and a godly Gael. The short Gaelic phrase of the motto was the first post-Reformation inscription within the Gaidhealtachd or Gaelic-speaking area, which covered the Highlands and Islands of Scotland.

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11

Bradley, Joseph M. "Gaelic Sport, Soccer and Irishness in Scotland." Sport in Society 10, no. 3 (May 2007): 439–56. http://dx.doi.org/10.1080/17430430701333844.

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12

Withers, Charles W. J. "Kirk, club and culture change: Gaelic Chapels, highland societies and the urban Gaelic subculture in eighteenth‐century Scotland∗." Social History 10, no. 2 (May 1985): 171–92. http://dx.doi.org/10.1080/03071028508567619.

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13

Grant, Kevin. "Oran an Fheamnaidh – song of the seaweed gatherer: an archaeology of early 19th-century kelping." Scottish Archaeological Journal 41, no. 1 (March 2019): 63–85. http://dx.doi.org/10.3366/saj.2019.0107.

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At the very end of the 18th century, economic circumstance and the capricious consequences of warfare on the continent turned seaweed on the West Coast and Isles of Scotland into an important industrial resource. This resource was kelp: a glassy substance used in various industrial processes, particularly in the glass and soap industries. Chiefs and landowners in the west of Scotland were quick to take advantage of the economic opportunity it presented. The industry would have profound effects on the people who lived and worked in coastal communities. This paper seeks to outline a landscape archaeology of kelping as it was lived and experienced. It will draw on archaeological, documentary, and historical evidence, and will also consider Gaelic culture and oral tradition. Using a case study from Loch Aoineart, South Uist, the kelp industry will be considered in the context of an early 19th century Hebridean community.

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14

Roberts, Alasdair. "Parental attitudes to Gaelic‐medium education in the Western Isles of Scotland." Journal of Multilingual and Multicultural Development 12, no. 4 (January 1991): 253–69. http://dx.doi.org/10.1080/01434632.1991.9994462.

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15

Macinnes, Allan I. "CHARLES W.J. WITHERS, Gaelic Scotland: The Transformation of a Culture Region. (London, Roudedge, 1988, pp. xiv and 464, £50.00)." Scottish Economic & Social History 12, no. 1 (May 1992): 108–10. http://dx.doi.org/10.3366/sesh.1992.12.12.108a.

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16

Roberts, Alasdair. "John Gray, André Raffalovich and Father Allan MacDonald of Eriskay." Innes Review 61, no. 2 (November 2010): 207–31. http://dx.doi.org/10.3366/inr.2010.0105.

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Two men better known for their links with the cosmopolitan world of Oscar Wilde became involved in a Hebridean church-building project. It may be contrasted with the church in Edinburgh's Morningside district which Raffalovich financed for Gray. Shared priesthood in Scotland links Fr John Gray with Fr Allan MacDonald, whose work in collecting items of Gaelic culture helped to attract support for St Michael's, Eriskay. This paper corrects the misconception that the island's fishing community was impoverished. It also subjects local tradition that a miraculous draught of fish was mainly responsible for funds raised to critical examination. Conversely it shows that the financial contribution made by André Raffalovich, though significant and deserving to be better understood in the Outer Hebrides, was not so important as claimed in Edinburgh. Urban credulity over Second Sight is also featured. Details of church finance, including the late arrival of seat rents in this remote Catholic mission, no doubt have wider application.

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17

Oram, Richard D. "Royal and Lordly Residence in Scotland c 1050 to c 1250: an Historiographical Review and Critical Revision." Antiquaries Journal 88 (September 2008): 165–89. http://dx.doi.org/10.1017/s0003581500001372.

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Academic study of eleventh- to thirteenth-century high-status residence in Scotland has been largely bypassed by English debates over origin, function and symbolism. Archaeologists have also been slow to engage with three decades of historical revision of the traditional socioeconomic, cultural and political models upon which their interpretations of royal and lordly residence have drawn. Scottish castle studies concerned with the pre-1250 era continue to be framed by a ‘military architecture’ historio graphical tradition and a view of the castle as an alien artefact imposed on the land by foreign adventurers and a ‘modernizing’ monarchy and native Gaelic nobility. Knowledge and understanding of pre-twelfth-century native high-status sites is rudimentary and derived primarily from often inappropriate analogy with English examples. Discussion of native responses to the imported castle-building culture is founded upon retrospective projection of inappropriate later medieval social and economic models and anachronistic perceptions of military colonialism. Cultural and socio-economic difference is rarely recognized in archaeological modelling and cultural determinism has distorted perceptions of structural form, social status and material values. A programme of interdisciplinary studies focused on specific sites is necessary to provide a corrective to this current situation.

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18

Ritchie, Elizabeth. "The People, the Priests and the Protestants: Catholic Responses to Evangelical Missionaries in the Early Nineteenth-Century Scottish Highlands." Church History 85, no. 2 (May 27, 2016): 275–301. http://dx.doi.org/10.1017/s000964071600038x.

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From the 1810s into the 1830s evangelical missionaries worked among Scottish Highland Catholic communities with the co-operation and assistance of the people and their priests. The historiography of protestant-Catholic relations is dominated by conflict and that of nineteenth-century Scotland focuses on tension in the industrializing Lowlands. However, the key religious issue for Highland Catholics was the response to expansionist protestantism. The Edinburgh Society for the Support of Gaelic Schools (ESSGS) best epitomizes this movement. Letters from priests and the society's annual reports reveal how long-established rural Catholic communities reacted to missionary activity and how, building on the tense compromises of the eighteenth century, for a few decades evangelicals and Catholics co-operated effectively. The ESSGS learned to involve local priests, provide sympathetic teachers and modify the curriculum. Catholics drew on their experience as a disempowered minority by resisting passively rather than actively and by using the society's schools on their own terms. Many Catholic parents and clergy developed a modus vivendi with evangelicals through their common interest in educating children. The evidence of northwest Scotland demonstrates how a minority faith group and missionaries negotiated a satisfactory coexistence in a period of energetic evangelical activity across the British world.

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Breen, Colin. "Maritime Connections: Landscape and Lordship along the Gaelic Atlantic Seaboard of Scotland and the North of Ireland during the Middle Ages." Journal of the North Atlantic 12, sp1 (June 11, 2019): 3. http://dx.doi.org/10.3721/037.012.sp1202.

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20

Ritchie, Elizabeth. "Men and Place: Male Identity and the Meaning of Place in the Nineteenth-Century Scottish Gàidhealtachd." Genealogy 4, no. 4 (September 26, 2020): 97. http://dx.doi.org/10.3390/genealogy4040097.

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The perfunctory noting of name, dates, family relationships and a location on gravestones initially suggests that such details are unprofitable sources for evidence of male identity. However the sheer commonplaceness of stating a placename, particularly when it is noticeably associated with men rather than women, and when not all cultures do the same, indicates that it may reveal something of how men thought of themselves and how they felt. Canadian and Australian studies have suggested that recording placenames on a headstone was a marker of Scottish ethnicity, like an image of a thistle. However, in the nineteenth-century Scottish Highlands ethnicity was not a key component of identity. Indications of place, at least in the ‘home’ country, must therefore signify a different element of identity. This article examines headstone inscriptions of men from across the Gaelic-speaking Highlands and Islands of Scotland who died in the nineteenth century. The resulting evidence indicates that place was a significant element of male identity, indicating personal or ancestral connection with a particular location; a regional affiliation; professional success; social status; national and international mobility; an imperial or patriotic mindset; or even geographical dislocation. In short, place was highly significant to nineteenth-century Highland men, and was a key element of their personal identity.

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Heather Sparling. "1951 Edinburgh People’s Festival Ceilidh, and: Gaelic Songs of Scotland: Women at Work in the Western Isles (review)." Journal of American Folklore 122, no. 1 (2008): 83–85. http://dx.doi.org/10.1353/jaf.0.0066.

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22

Houston, R. A. "Charles W J. Withers. Urban Highlanders: Highland-Lowland Migration and Urban Gaelic Culture, 1700-1900. East Linton, Scotland: Tuckwell Press. 1998. Pp. xvi, 271. $20. ISBN 1-86232-040-3." Albion 31, no. 4 (1999): 708–9. http://dx.doi.org/10.1017/s0095139000064073.

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23

Ross, Ian, and Derick S. Thomson. "The Companion to Gaelic Scotland." Canadian Journal of Irish Studies 11, no. 2 (1985): 75. http://dx.doi.org/10.2307/25512641.

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24

Tabasum Niroo, Woloyat. "Language Revitalisation in Gaelic Scotland." Journal of International Students 11, no. 3 (June 15, 2021): 765–67. http://dx.doi.org/10.32674/jis.v11i3.3744.

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Through their native languages, certain groups of people claim political, social, geographical, and ethnic identity and a legal base for their existence. Colonialism, however, has vanished minority spoken languages in many parts of the world. Additionally, despite claims of a “global village,” the advent of internationalization has further isolated indigenous languages in some parts of the world. Revitalizing and preventing those languages from dwindling from their spoken communities is crucial for scholars of linguistics, sociology, cultural studies, and education. Dunmore, in the book Language Revitalisation in Gaelic Scotland: Linguistic Practice and Ideology, offers profound perspectives on preventing the potential loss of Gaelic language in Scotland drawing from empirical research.

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25

McLeod, Wilson. "The nature of minority languages: insights from Scotland." Multilingua 38, no. 2 (March 26, 2019): 141–54. http://dx.doi.org/10.1515/multi-2018-0034.

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Abstract The Gaelic language in Scotland presents a useful case study for the conceptualisation of minority languages. A key issue has been the extent to which Gaelic is understood as belonging to a discrete minority within Scotland and a bounded territory in the northwest of the country, or as a national language of significance to all of Scotland. Using the most obvious, demographic criterion, Gaelic is an extremely minoritised language, now spoken by barely 1.1 % of Scotland's population, and not spoken by a majority for at least five hundred years. Yet Gaelic was formerly the principal language of the Scottish kingdom, until processes of minoritisation began in the twelfth century. The concept of Gaelic as Scotland’s ‘true’ national language has been retained and refined, but co-exists with other interpretations that see Gaelic as belonging only to the territory that retained Gaelic after language shift occurred elsewhere. In recent decades, revitalisation initiatives (loosely connected with growing awareness of Scottish cultural distinctiveness and moves towards self-government) have promoted Gaelic as a language of national significance, an important resource for all Scots. Contemporary government policies advance this understanding even as speaker numbers continue to decline and many Scots view Gaelic as distant or irrelevant.

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Baker, Colin. "Maolcholaim Scott and Roise Ni Bhaoill(eds.). Gaelic-Medium Education Provision: Northern Ireland, the Republic of Ireland, Scotland and the Isle of Man(Belfast Studies in Language, Culture and Politics, 8). Belfast: Clo Ollscoil na Banriona. 2003. 144 pp. Pb (0853898472)." Journal of Sociolinguistics 9, no. 3 (August 2005): 473–75. http://dx.doi.org/10.1111/j.1360-6441.2005.0301d.x.

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Dunbar, Robert. "The Gaelic Language (Scotland) Act 2005." Edinburgh Law Review 9, no. 3 (September 2005): 466–79. http://dx.doi.org/10.3366/elr.2005.9.3.466.

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Neville, Cynthia J. "The Murthly Hours: Devotion, Literacy and Luxury in Paris, England and the Gaelic West, by John HiggittThe Murthly Hours: Devotion, Literacy and Luxury in Paris, England and the Gaelic West, by John Higgitt. British Library Studies in Medieval Culture and Society. London, British Library and National Library of Scotland and Toronto, University of Toronto Press, 2000. xxii, 362 pp. incl. CD-Rom. $80.00 U.S. (cloth)." Canadian Journal of History 37, no. 2 (August 2002): 330–32. http://dx.doi.org/10.3138/cjh.37.2.330.

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McLeod, Wilson. "Securing the Status of Gaelic? Implementing the Gaelic Language (Scotland) Act 2005." Scottish Affairs 57 (First Serie, no. 1 (November 2006): 19–38. http://dx.doi.org/10.3366/scot.2006.0050.

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30

Grace, Pierce. "Medicine in Gaelic Ireland and Scotland, c.1350–c.1750." Irish Historical Studies 44, no. 166 (November 2020): 201–23. http://dx.doi.org/10.1017/ihs.2020.35.

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AbstractBetween c.1350 and c.1750 a small group of professional hereditary physicians served the Gaelic communities of Ireland and Scotland. Over fifty medical kindreds provided advice regarding health maintenance and treatment with herbs and surgery. Their medical knowledge was derived from Gaelic translations of medieval European Latin medical texts grounded in the classical works of Hippocrates and Galen, and the Arab world. Students studied in medical schools where they copied and compiled medical texts in Irish, some for use as handbooks. Over 100 texts are extant. Political upheaval and scientific advances led to the eclipse of this medical world. Through examination of the Gaelic medical manuscripts and other sources this article provides an assessment of medicine in Gaelic Ireland and Scotland from the mid-fourteenth to the mid-eighteenth centuries.

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Black, Ronald. "Bawdy New Year’s Rhyme from Gaelic Scotland." Scottish Studies 35 (December 31, 2010): 1. http://dx.doi.org/10.2218/ss.v35.2687.

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Hughes, A. J., W. Gillies, and C. V. J. Russ. "Gaelic and Scotland: Alba Agus an Ghaidhlig." Seanchas Ardmhacha: Journal of the Armagh Diocesan Historical Society 15, no. 1 (1992): 328. http://dx.doi.org/10.2307/29742573.

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Dunmore, Stuart S. "Transatlantic Context for Gaelic Language Revitalisation." Studia Celtica Posnaniensia 5, no. 1 (December 1, 2020): 1–20. http://dx.doi.org/10.2478/scp-2020-0001.

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Abstract The notion of the ‘new speaker’, and its salience particularly in relation to minority language sociolinguistics, has become increasingly prevalent in the last decade. The term refers to individuals who have acquired an additional language to high levels of oracy and make frequent use of it in the course of their lives. Language advocates in both Scotland and Nova Scotia emphasise the crucial role of new speakers in maintaining Gaelic on both sides of the Atlantic. As a result, Gaelic language teaching has been prioritised by policymakers as a mechanism for revitalising the language in both polities. This article examines reflexes of this policy in each country, contrasting the ongoing fragility of Gaelic communities with new speaker discourses around heritage, identity, and language learning motivations. Crucially, I argue that challenging sociodemographic circumstances in Gaelic communities in Scotland and Nova Scotia contrast with current policy discourses, and with new speaker motivations for acquiring higher levels of Gaelic oracy in North America.

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McEWAN-FUJITA, EMILY. "Ideology, affect, and socialization in language shift and revitalization: The experiences of adults learning Gaelic in the Western Isles of Scotland." Language in Society 39, no. 1 (January 15, 2010): 27–64. http://dx.doi.org/10.1017/s0047404509990649.

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ABSTRACTThe intertwined role of language ideologies and affect in language shift and revitalization can be understood by taking a language socialization perspective on local micro-level interaction between adult Gaelic learners and fluent Gaelic-English bilinguals. Seven adults living in the Western Isles were interviewed about their efforts to learn and speak Scottish Gaelic, a minority language spoken by 1–2% of Scotland’s population. Their negative affective stances in describing their interactions with local Gaelic-English bilinguals indicate that they were being socialized into an ideology of local Gaelic-English sociolinguistic boundaries: an “etiquette of accommodation” to English speakers and wariness about public Gaelic speaking. This socialized combination of ideology and negative affect reduces opportunities for Gaelic speaking, hindering both Gaelic learners’ efforts to become fluent speakers and their potential contribution to language revitalization. In contrast, however, the interviewees described “sociolinguistic mentors” who socialized them into a more inclusive vision of Gaelic speaking laden with positive affect.1

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McLeod, Wilson. "Gaelic in contemporary Scotland: challenges, strategies and contradictions." europa ethnica 71, no. 1-2 (2014): 3–12. http://dx.doi.org/10.24989/0014-2492-2014-12-3.

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36

Cormack, Mike. "Problems of Minority Language Broadcasting: Gaelic in Scotland." European Journal of Communication 8, no. 1 (March 1993): 101–17. http://dx.doi.org/10.1177/0267323193008001005.

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Stoliarova, A. G. "REGIONAL DEVELOPMENT OF A POETICAL TRADITION: FOREIGN INCLUSIONS AS A LITERARY DEVICE (stylistic aspect)." Bulletin of Udmurt University. Series History and Philology 30, no. 6 (December 11, 2020): 1008–13. http://dx.doi.org/10.35634/2412-9534-2020-30-6-1008-1013.

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Scottish alliterative poetry, which can be regarded as a regional variety and at the same time the final step in the evolution of the alliterative tradition in England and Scotland, was composed in the second half of the 15th century, the period that marked the gradual decline of the tradition. In Scotland the alliterative verse was mainly employed for ironic or satirical purpose. The Buke of Howlat by Richard Holland, the earliest Scottish poem, can provide an example of using alliterative style in allegory and parody. The paper deals with how elements of a foreign language, as well as imitation of foreign speech can be employed as a literary device. By means of abracadabra, imitating the sounding of Scottish Gaelic, parody of Seanchas, or Gaelic genealogy, and the wrong transmission of Gaelic terms of poetry, the author creates a caricature on a Gaelic poet and the ancient oral Celtic poetical tradition, which was unjustly neglected by early Scottish writers.

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McLeod, Wilson, and Bernadette O’Rourke. "“New speakers” of Gaelic: perceptions of linguistic authenticity and appropriateness." Applied Linguistics Review 6, no. 2 (June 1, 2015): 151–72. http://dx.doi.org/10.1515/applirev-2015-0008.

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AbstractThis article considers the experiences and views of “new speakers” of Gaelic, focusing on how they characterise their language production and its relationship to the language of traditional speakers. In contrast to some other European minority languages, a significant population of new Gaelic speakers in Scotland has emerged only recently, particularly with the development of Gaelic-medium education since 1985, provision that increasingly serves children who do not acquire Gaelic in the home. Given the ongoing decline of Gaelic in traditional “heartland” areas, it is apparent that new speakers of Gaelic emerging from urban Scotland will become increasingly important in coming years. This study of 35 new speakers in the cities of Edinburgh and Glasgow builds on emerging research on new speakers of minority languages across other European contexts (see O’Rourke et al. 2015) where traditional communities of speakers are being eroded as a consequence of increased urbanisation and economic modernisation. This article considers issues involving legitimacy, authority and authenticity amongst new speakers of Gaelic and the extent to which new speakers are producing their own set of contexts of language use and their own standards of performance or conversely, if they continue to reproduce ideals of localism, tradition and linguistic purity. Participants expressed contrasting views on these topics, some of them endeavouring to accommodate what they perceived as native speakers’ perceptions and preferences, others expressing a rather more oppositional viewpoint, rejecting practices or assumptions that they view as impeding the modernisation and normalisation of the language.

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Stewart, Thomas W. "Lexical imposition." Diachronica 21, no. 2 (December 22, 2004): 393–420. http://dx.doi.org/10.1075/dia.21.2.06ste.

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A population of Norse settlers in the Northern and Western Isles of Scotland eventually shifted from Old Norse to the contemporary Gaelic of the established community. Although little direct evidence of the sociolinguistic conditions of the contact situation exists, an unusual sound pattern found among the words transferred from Old Norse into Scottish Gaelic suggests that an unexpectedly large number of words beginning with /s/+[stop] clusters were transferred under Norse-speaker agency (viaimposition) rather than under Gaelic-speaker agency (viaborrowing).

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Bosch, Anna R. K. "Scottish Gaelic dialectology: A preliminary assessment of the Survey of the Gaelic Dialects of Scotland." Lingua 116, no. 11 (November 2006): 2012–22. http://dx.doi.org/10.1016/j.lingua.2004.09.001.

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Dziennik, Matthew, and Micheal Newton. "Egypt, Empire, and the Gaelic Literary Imagination." International Review of Scottish Studies 43 (March 7, 2019): 1–40. http://dx.doi.org/10.21083/irss.v43i0.3912.

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This article presents an edition, translation, and analysis of a Scottish Gaelic song by the Reverend Seumas MacLagain [James McLagan] (1728-1805) about the battle of Alexandria of 1801. This text, which has not received any previous scholarly attention, is a rare illustration of an attempt of a member of the Gaelic intelligentsia to re-frame Gaelic identity and history so as to reconcile them with the agenda of British imperialism. While largely unmentioned in analysis of Gaelic Scotland, the victory in Egypt was a crucial moment that was used by McLagan and others to draw the Gaidhealtachd into a British sphere more completely than ever before. By exploring the motifs, formulas, and devices used by McLagan in his song, and contrasting them with other Gaelic and pan-British approaches to the victory in Egypt, this article challenges assumptions about the nature of Gaelic military song in this era and suggests the importance of British imperialism to the Gaelic literary imagination in the early nineteenth century.

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Chondrogianni, Vasiliki, and Morna Butcher. "Adapting the Multilingual Assessment Instrument for Narratives (MAIN) to Scottish Gaelic." ZAS Papers in Linguistics 64 (August 31, 2020): 69–76. http://dx.doi.org/10.21248/zaspil.64.2020.560.

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This paper describes the rationale for the adaptation of the Multilingual Assessment Instrument for Narratives (LITMUS-MAIN) (Gagarina et al., 2012, 2015, 2019) to Scottish Gaelic (Gaelic) and presents some preliminary results from the macrostructure measures. Gaelic is a heritage minority language in Scotland being revitalised through immersion education, which spans across all levels of compulsory education (preschool, primary and secondary level). MAIN was adapted to Gaelic for two reasons: (i) to gauge the language abilities of children attending Gaelic immersion schools using an ecologically valid test, and (ii) to help identify areas of language impairment in children with Developmental Language Disorders within a broader battery of language tasks. Preliminary results from the macrostructure component indicate a wider range of Gaelic language abilities in six- to eight-year-old typically developing children in Gaelic- medium education. These results set the stage for future use of the tool within this context.

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MacNeil, Morag M. "Immersion programmes employed in Gaelic‐medium units in Scotland." Journal of Multilingual and Multicultural Development 15, no. 2-3 (January 1994): 245–52. http://dx.doi.org/10.1080/01434632.1994.9994569.

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MacNeil, Morag M. "Immersion Programs Employed in Gaelic-Medium Units in Scotland." European Education 29, no. 2 (July 1997): 101–10. http://dx.doi.org/10.2753/eue1056-49342902101.

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Sparling, Heather. "“Music is Language and Language is Music”." Ethnologies 25, no. 2 (April 13, 2004): 145–71. http://dx.doi.org/10.7202/008052ar.

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Abstract In this article, the author considers the effects of language attitudes, a sociolinguistic concern, on musical practice. This article assumes that language and music attitudes are related as different expressions in and of a common cultural context. The author demonstrates how Scots Gaelic language attitudes in Cape Breton (where a few hundred people still speak the language) have developed, and considers the possible interplay with current attitudes towards two particular Gaelic song genres. Gaelic language learners and native/fluent speakers in Cape Breton articulated distinct and opposing attitudes towards the song genre of puirt-a-beul [mouth music], and these attitudes are examined in relation to those towards the Gaelic language and compared with their response to eight-line songs, a literary Gaelic song type. Detailed musical and lyric analyses of three Gaelic songs are provided to illustrate the connection between language and music attitudes. The current attitude towards Gaelic in Cape Breton is traced through the history of language policy in Scotland and Cape Breton. These sociolinguistic and musicological analyses are supplemented with ethnographic evidence.

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Savonius-Wroth, Celestina. "Bardic Ministers: Scotland's Gaelic-speaking Clergy in the Ossian Controversy." Eighteenth-Century Studies 52, no. 2 (2019): 225–43. http://dx.doi.org/10.1353/ecs.2019.0008.

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MacInnes, Daniel W. "Gaelic on signs and maps in Scotland: why it matters." Journal of Multilingual and Multicultural Development 34, no. 1 (February 2013): 101–3. http://dx.doi.org/10.1080/01434632.2012.709982.

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KIDD, COLIN. "Gaelic Antiquity and National Identity in Enlightenment Ireland and Scotland." English Historical Review CIX, no. 434 (1994): 1197–214. http://dx.doi.org/10.1093/ehr/cix.434.1197.

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FERGUSON, WILLIAM. "Samuel Johnson's Views on Scottish Gaelic Culture." Scottish Historical Review 77, no. 2 (October 1998): 183–98. http://dx.doi.org/10.3366/shr.1998.77.2.183.

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Dunmore, Stuart S. "Immersion education outcomes and the Gaelic community: identities and language ideologies among Gaelic medium-educated adults in Scotland." Journal of Multilingual and Multicultural Development 38, no. 8 (November 28, 2016): 726–41. http://dx.doi.org/10.1080/01434632.2016.1249875.

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