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Academic literature on the topic 'Scots – Monuments – Scotland'
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Journal articles on the topic "Scots – Monuments – Scotland"
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Gukalova, N. V. "The Inglis language and the emergence of the Lowland Scotland literary tradition." Philology and Culture, no. 4 (December 29, 2023): 24–30. http://dx.doi.org/10.26907/2782-4756-2023-74-4-24-30.
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The paper studies the social history of the idiom spoken by the indigenous population of Lowland Scotland and the Borders of the late 12th – third quarter of the 14th centuries, as well as the first written poetic monuments of Early Middle Scots (Inglis). The aim of this study is to consider the factors that contributed to the spread of the Inglis language, giving a description of its ethnic and social base, the areas of use and the study of the first important poetic monuments written in this language, preceding the epic poem “Bruce” (1375) by J. Barbour, associated by most scholars with the emergence of the literary tradition of the Lowland Scotland regional language. The article gives a brief overview of the literary heritage of Thomas the Rhymer, the poetic work “Song on the Death of Alexander III”, as well as other written monuments of the Scottish pre-literary period. We describe the history of the creation of the “Auchinleck Manuscript”, which includes texts written in various dialects of Middle English, and points out the special scientific value of the Manuscript. As a result of the research, we have come to the conclusion that the isolation of the Scots language and the emergence of its own literary tradition was caused by both external factors, related to the independence of the Scottish state, and internal ones, related to the growth of the Inglis idiom prestige on the territory of Lowland Scotland during the period in question of the Scots language history.
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Lachugina, Natalia. "Representation of freedom in the chivalric biographies “Bruce” by John Barbour and “The Book of Good Jean” by Guillaume de Saint-André." Исторический журнал: научные исследования, no. 4 (April 2024): 36–47. http://dx.doi.org/10.7256/2454-0609.2024.4.71001.
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The medieval communities of Western Europe, due to the unique historical and cultural development of each of them, had different ideas about what the concept of “freedom” includes. The article compares two chivalric biographies “Bruce” by John Barbour and “The Book of Good Jean” by Guillaume de Saint-André, the authors of which paid special attention to this phenomenon. Literary monuments were composed in the form of chanson de geste in the last third of the 14th century. Although the sources of the article were written in different European regions (Scotland and Brittany), the circumstances of the poetic works creation are very similar: both works were composed by the authors at a time when the inhabitants of the two countries suffered from attempts by other states to influence their domestic politics. To study how the Scots and Bretons understood the concept of "freedom", standard methods of historical research were used (historical-genetic and historical-comparative methods). It is concluded that the ideas about freedom in the two poems concern the worldview not only of a certain class or religious group, but demonstrate the peculiarities of self-identification of the Scots and Bretons as a whole. To emphasize the need to fight the enemy, both John Barbour and Guillaume de Saint-André describe in detail the oppression from "strangers" experienced by absolutely everyone living in their countries. The influence of Christian and ancient traditions on the compilers of gesture texts is examined in detail, and the influence of the law of each individual region is traced. It is noted that the compilers of the works, telling about the desire of each community to defend the independence of their native place, turn to popular stories in the late Middle Ages about the Maccabean War (166-142 BC) from the Old Testament.
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ALLAN, DAVID. "THE AGE OF PERICLES IN THE MODERN ATHENS: GREEK HISTORY, SCOTTISH POLITICS, AND THE FADING OF ENLIGHTENMENT." Historical Journal 44, no. 2 (June 2001): 391–417. http://dx.doi.org/10.1017/s0018246x01001686.
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This article explores changing responses among late Georgian Scots towards Greek history in general and classical Athens in particular. Tracing the early study of Greece through some of the more innovative Scottish Enlightenment scholars, it argues that Periclean Athens long remained a difficult and controversial topic, mainly because eighteenth-century authors found it hard to offer a fully sympathetic treatment of a historical subject strongly associated with radical political democracy. With the defeat of Napoleon, however, and as new ways were sought to celebrate Scotland's own recent imperial, economic, and intellectual achievements, Athenianism gained in credibility, assisted by the rising tide of cultural Hellenism and political Hellenophilia throughout Britain. Plans were laid for a national monument in Edinburgh, modelled on the Athenian Parthenon. Nevertheless, insufficient support was forthcoming and by 1830 the project had stalled. Not least among the causes of this debacle – popularly known as ‘Scotland's Disgrace’ – were the contradictions involved in Athenian symbolism: the abandoned monument ultimately served to represent only the failings of Scotland's tory establishment.
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Chernysheva, Maria A. "Western Prototypes of Ivan Krylov Iconography." Vestnik of Saint Petersburg University. Arts 12, no. 1 (2022): 180–204. http://dx.doi.org/10.21638/spbu15.2022.109.
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The article focuses on selected examples of the 19th century iconography of Ivan Krylov. Depictions of the poet are considered within the representational tradition that originated in the age of Enlightenment and reflected the transformation of writers into public figures and celebrities. This tradition highlighted the growing social influence of writers, as well as the growing power of society, which, regardless of the will of monarchs and state institutions, dictated literary reputations and chose idols for itself. Western prototypes most significant to Krylov’s iconography were the sculptural and pictorial representations of Voltaire acquired by Catherine II, and statues of Walter Scott installed in Scotland shortly after the novelist’s death. The article argues that Nicholas I paid special attention to these latest Scottish monuments when choosing among different concepts for the first monument to Krylov. The portrayals of famous writers evolved in the context of ideas of “great man” and “national poet”. The article examines the semantic variations with which the term “national poet” was used in Russia under Nicholas I. Representations of Krylov are analyzed not only as evidence of his personal literary reputation and public success, but also as markers of social influence that writers as a community were gaining at the time. In Russia, this process was, paradoxically, under the close and effective control of the state and of the tsar personally.
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Driscoll, Stephen T. "J. Romilly Allen and Joseph Anderson. The Early Christian Monuments of Scotland. Forfar: The Pinkfoot Press. 1993. Pp. cxiii, 941. £49.00. ISBN 1-874012059. - Lloyd Laing and Jenny Laing. The Picts and the Scots. Wolfeboro Falls, N.H.: Alan Sutton Publishing. 1993. Pp. x, 172. $37.00. ISBN 0-86299-885-9." Albion 26, no. 4 (1994): 718–20. http://dx.doi.org/10.2307/4052295.
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McFarland, E. W. "Commemoration of the South African War in Scotland, 1900–10." Scottish Historical Review 89, no. 2 (October 2010): 194–223. http://dx.doi.org/10.3366/shr.2010.0205.
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This article focuses on Scotland's engagement with the imperial project through the medium of its commemoration of the second South African War. It focuses on both the process of commemoration and its outputs. These included a rich and varied range of military and civic memorials, some traditionally monumental, others with a more functional intent, including educational and welfare projects. The collective memory of the war which they articulated drew overwhelmingly on Scots' perceptions of themselves as a ‘marital race’. However, the discussion also highlights the plurality of memory and the multi-layering of the commemorative experience. Thus memorials both honoured the fallen and proclaimed the justice of their cause, but the balance of their messages would shift over time, while remaining open to differing interpretations by a range of constituencies, such as grieving families, regimental comrades and civic leaders.
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Vercruysse, Jos E. "A Scottish Jesuit from Antwerp: Hippolytus Curle." Innes Review 61, no. 2 (November 2010): 137–49. http://dx.doi.org/10.3366/inr.2010.0102.
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A memorial for Mary, Queen of Scots, and for two of her ladies-in-waiting, Barbara Mowbray-Curle, wife of Gilbert Curle, a secretary of the queen, and her sister-in-law, Elizabeth Curle is kept in St Andrew's Church in Antwerp (Belgium). The monument was founded by Barbara's son, Hippolytus. After the execution of the queen the ladies left England and settled first in Paris and afterwards in Antwerp. The article concentrates on the two sons of Barbara, who became Jesuits. Little is known about the elder, James. He died in 1615 in Spain, probably still a Jesuit student. The younger one, Hippolytus (who died in 1638), acted as a manager in the Scots College in Douai (France). He is praised as one of the principal benefactors of the college. More particularly the article comments on the testament he drew up when he joined the Jesuit order in September 1618, of which an authenticated copy is kept in the Scottish Catholic Archives. It offers a telling insight into the situation of the Curle-Mowbray family in exile. It reveals also the family's major concern: the restoration of Catholicism in Scotland through the training of a suitable clergy.
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Kay, Rebecca. "‘You get a better life here’: social in/security and migration in a time of geopolitical transformations." Scottish Affairs 29, no. 3 (August 2020): 305–20. http://dx.doi.org/10.3366/scot.2020.0325.
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This paper is not about Brexit and yet it is. It presents findings from a project which explored the ways in which experiences of material and emotional in/security have shaped the decision-making and choices of people who came to live in Scotland from Central and Eastern Europe over the period 2004–2014. Their stories reveal much about the ways in which apparently monumental moments of geopolitical change resonate in longer-term lived experiences of transformation. The analysis foregrounds the often mutually constitutive influence of material and emotional in/securities in people's experiences of and decisions regarding migration and settlement. It demonstrates the linkages between these and wider questions of representation and entitlement which can feed into a (lacking) sense of deserving presence. It explores the complex relationship between the past, present and future which provide rationales and justifications for sometimes difficult decisions and experiences. Based on research largely undertaken before the referendum had even been announced the papers arguments and findings resonate closely with an emerging literature on Brexit and its consequences.
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Aspinwall, Bernard. "Catholic realities and pastoral strategies: another look at the historiography of Scottish Catholicism, 1878–1920." Innes Review 59, no. 1 (May 2008): 77–112. http://dx.doi.org/10.3366/e0020157x08000164.
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Catholics in Scotland and their historians have recounted their past in several ways. We have many celebrations of the faithful Irish immigrant steadfastness while their Scottish-born brethren have had at best negligible recognition.2 At the other extreme the Banffshire-born conservative priest Rev. Aeneas Dawson airbrushed the Irish from his massive nineteenth-century history: even Daniel O'Connell did not merit a mention. On the other side, the pioneering lay activist James Walsh virtually ignored native-born Scots in his monumental study.3 In more recent times several historians have begun to capture something of the complexity of the Catholic experience.4 The independent-minded Catholic laity, restless Irish-born clergy and working class leaders have received consideration. Highlanders, Italians, Lithuanians, Belgians, Poles, English, converts and religious orders of men and women have received some long overdue attention.5 Some leading clerical and lay figures who tried to create and sustain a sense of community now have their biographers.6
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McCarthy, Angela. "Historians, Activists and Britain's Slave Trade Abolition Debate: The Henry Dundas Plaque Debacle." Scottish Affairs 31, no. 3 (August 2022): 325–44. http://dx.doi.org/10.3366/scot.2022.0420.
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Since the summer of 2020 debate concerning the commemoration of one of Scotland’s leading eighteenth century politicians has galvanised opinions. The heart of the controversy surrounds the wording on a new heritage marker erected in 2021 at the statue of Henry Dundas (later Viscount Melville) in St Andrew Square, Edinburgh. This article does not address the complex question of whether or not Dundas was an abolitionist, but only if he can be held accountable for a delay to abolition of the British slave trade as claimed on the plaque. My overarching argument is that Sir Geoff Palmer, the key figure behind the new plaque’s wording, has wrongly conflated arguments about whether or not Dundas was an abolitionist with assertions that he delayed abolition of Britain’s slave trade. Through identifying the flaws in his approach to the past, I highlight the problems that arise when individuals and institutions discount, marginalise and demean professional and longstanding historical expertise. Indeed, the heritage sector is grossly undermined by the lack of rigorous scrutiny for plaques and memorials erected to serve pressure group politics. Although this controversy is about one monument in one city, it has wider ramifications for how we remember and engage with the past.
Books on the topic "Scots – Monuments – Scotland"
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John, Breeze David, ed. Invaders of Scotland: An introduction to the archaeology of the Romans, Scots, Angles, and Vikings, highlighting the monuments in the care of the Secretary of State for Scotland. Edinburgh: HMSO, 1991.
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Alan, Young. In the footsteps of Robert Bruce. Stroud, Gloucestershire: Sutton Pub., 1999.
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Scotlands Heroes (Lib). Librario, 2007.
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Marsland, Rebecca. Lament for the Dead in Fifteenth-Century Scotland. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198787525.003.0003.
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This chapter explores the importance of lament for the dead within historical and romance narratives composed in Scotland between c.1438 and c.1500 in both Older Scots and Latin. The chapter looks in detail at intercalated laments for the dead included in Walter Bower’s Scotichronicon (c.1440–7) and the anonymous Liber Pluscardensis (completed c.1461) as well as in the octosyllabic Buik of Alexander (c.1437), The Wallace (c.1476–8), and Sir Gilbert Hay’s Buik of King Alexander the Conquerour (c.1460–99). The chapter traces a persistent association within these texts between lament for the dead and physical rites of commemoration such as burial and the production of monuments, arguing that lament for the dead provides a means by which reputations can be authoritatively fixed.
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Chambers, Bob, ed. The Carrying Stream Flows On: Celebrating the Diamond Jubilee of the School of Scottish Studies. The Islands Book Trust, 2013. http://dx.doi.org/10.2218/ed.9781907443404.
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The School of Scottish Studies came into being at the University of Edinburgh in 1951 as a research unit dedicated to ‘the study and conservation of the folk culture of Scotland’ when Professor Angus McIntosh was enabled to turn a vision which he and others had long held into reality. In that year Calum Iain Maclean was seconded from the Irish Folklore Commission to continue his collecting in Scotland, while other pioneers such as Hamish Henderson and Alan Lomax were also beginning the monumental task of systematically recording the rich oral culture of Scotland in Scots and Gaelic. The School of Scottish Studies Archives, now located in Celtic and Scottish Studies at Edinburgh University, continue as a dynamic and inspiring resource for all with an interest in Scotland and her cultural heritage, a treasure-house of sound recordings and photographs from Shetland to the Borders, from the Western Isles to Buchan, supported by an outstanding research library and other materials. The contributions brought together in this volume are based on talks given at a conference organised by the Islands Book Trust in association with the University of Edinburgh in August 2011 to mark the sixtieth anniversary of the School.
Book chapters on the topic "Scots – Monuments – Scotland"
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Coleman, James J. "Introduction: The Valley Cemetery." In Remembering the Past in Nineteenth-Century Scotland. Edinburgh University Press, 2014. http://dx.doi.org/10.3366/edinburgh/9780748676903.003.0001.
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The purpose of this book is to consider what these monuments meant to those who raised them, and what they signified to the wider Scottish nation at that time. The Presbyterian statues in the Valley Cemetery, the Robert Bruce statue on the Esplanade, and the National Wallace Monument all embody the nineteenth-century passion for monumental commemoration. The reasons for nineteenth-century Scots raising so many monuments to national heroes such as William Wallace and Robert Bruce may at first seem self-evident: these were great men of the past in an age that worshipped the cult of the Great Man. In the words of Thomas Carlyle, ‘Universal History, the history of what man has accomplished in this world, is at bottom the History of the Great Men who have worked here.’ In this view of the past, all the great paradigm shifts of history were traced back to the actions of these leaders of men – to celebrate their lives and achievements was to bathe in the light of their greatness.
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Coleman, James J. "Scottish Nationality in the Nineteenth Century." In Remembering the Past in Nineteenth-Century Scotland. Edinburgh University Press, 2014. http://dx.doi.org/10.3366/edinburgh/9780748676903.003.0003.
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Measured in terms of the symbols of nationality common across the rest of nineteenth-century Europe, there can be no doubt that the Scots held an assertive sense of themselves as a distinct nation. Rather than giving up their nationality in favour of British-national institutions, the Scots surrounded themselves with all the signs and symbols of a culturally and historically coherent nation. The Scots had a national museum and national gallery, national monuments, a national poet, national dress and national architecture, as well as a pantheon of national heroes, past and present. Indeed, Scotland in the nineteenth century suffered not so much from a lack of focal points for its nationality than from a surfeit. In the Victorian era there existed a collective pride bordering on collective egotism, an imperial arrogance bound up with landscape, industry, education and Presbyterianism.
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Akkerman, Nadine. "A Monument to Succession." In Elizabeth Stuart, Queen of Hearts, 17–33. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199668304.003.0002.
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This chapter begins by describing the monumentalisation of Elizabeth Stuart's grandmother Mary, Queen of Scots, on October 14, 1612. On October 16, the German Prince Frederick V arrived at Gravesend with one purpose in mind: to marry England's only princess, the daughter of a Scot and a Dane. However, the death of Elizabeth Stuart's brother Henry refocused attention on the problem of the succession, a problem that Elizabeth I's secretary Robert Cecil had sought to deal with in 1601 when he opened negotiations with King James over the fate of England's crown. The chapter details how Elizabeth I's refusal to indicate an heir caused problems and fear of a possible power vacuum. Reports vary as to her final words, but at some point the decision was made that, as expected, James VI of Scotland was to be crowned James I of England. When the death of Henry, Prince of Wales, made many of James's subjects fear for the succession as they had during the final years of his predecessor's reign, they would not look to Henry's brother Charles, the male heir, but to his elder sister, Elizabeth. The chapter then recounts Elizabeth Stuart's childhood and her transformation from Scottish to English Princess.
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Auer, Christian. "43. Laying the Foundation Stone of the Wallace Monument, 1861." In Scotland and the Scots, 1707-2007, 139–41. Presses universitaires de Strasbourg, 2013. http://dx.doi.org/10.4000/books.pus.9992.
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Dow, Katharine. "Beginnings." In Making a Good Life. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691167480.003.0005.
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Scotland has always been part of my origin story, though I never lived there before my fieldwork. My father is Scottish and my parents met as a consequence of both studying at St. Andrews University. When they divorced, whilst I was a baby, my father moved up to Edinburgh. I made regular trips to see him and, later, my stepmother, half sister, and half brother during the school holidays whilst I was growing up. He would often take us to see the sights of Scotland, its landscape of villages, castles, forests, and mountains. The Scott Monument, Culzean castle, the pretty painted houses of Tobermory, ham sandwiches and fruit cake eaten in the back of the car, the music of The Corries, the smell of the Caledonian brewery hanging over western Edinburgh (sometimes sweet and malty, sometimes strangely akin to cat food), the train through to Glasgow, the small glass of (Dow’s) port I was allowed at Hogmanay—this was the Scotland that was part of my childhood and I took it with me when I went to do fieldwork....
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Elliott, Chris. "Our Egyptian Obelisk." In Needles from the Nile, 129–204. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781800856301.003.0003.
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Chapter 3 examines the perception of the Needle in a non-Egyptian context., including the legal and ethical basis on which it was acquired, and its continued categorisation as a war memorial and imperial trophy. Issues related to this include the question of whether Muhammad Ali and his successors had the right to disposal of the obelisk, or if this lay with the Ottoman Sultan. The fallen Needle was repeatedly described as the property of the British nation, and both Britain and France emulated Imperial Rome by the acquisition and transport of an obelisk to their capital cities. Accounts of this in contemporary sources reflect their political rivalry during this period. The chapter will also examine other monumental Egyptian antiquities, especially the colossus of Ramses II at Memphis, which were considered to be available as alternatives to the Needle. Discussion of the role of the Needle as a memorial to British victories in Egypt includes the sites proposed for its re-erection in London, including Trafalgar Square, as well as the role of Scottish troops in the Egyptian campaign, and of Scots in proposals to transport the Needle and possible sites in Scotland for the obelisk.
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Harding, D. W. "The Picts." In Rewriting History, 222–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198817734.003.0012.
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The Picts surprisingly escaped critical scrutiny at the time that the Celts were subject to deconstruction, though their status in popular mythology is even more tenuous. The explanation of the name as Roman army slang for ‘painted savages’ is probably false etymology, and it seems unlikely that any native population would call themselves by the derogatory name, equivalent to ‘Wogs’, used by their colonial oppressors. It was more probably a term, misunderstood by the Roman military, for non-Romanized north Britons, and was certainly not an ethnic term until adopted much later by the people of eastern Scotland in the face of incursions by Anglians, Gaelish Scots, and Vikings. Few if any categories of archaeological monument are typical of this eastern Scottish region, though standing stones with symbols and later cross slabs are concentrated here. The language of the Picts was Celtic, and the notion of a distinctive tradition of matrilineal descent is now widely discredited. Pit-names are mainly from a later date, and early place names are not notably coincident with any supposed ‘Pictish homeland’. Recent research has suggested that simpler forms of symbols on portable stones originated in the third or fourth century. Symbols on stones may have served as funerary markers or on land boundaries, and may have incorporated an element of language, possibly names. This was evidently an important period in the coalescence of populations in the process of state formation.
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Hingley, Richard. "A wall to separate the barbarians from the Romans." In The Recovery of Roman Britain 1586-1906. Oxford University Press, 2008. http://dx.doi.org/10.1093/oso/9780199237029.003.0007.
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This chapter explores the ways in which Hadrian’s Wall and the Antonine Wall were interpreted from the late sixteenth to the end of the eighteenth centuries, while also addressing the discovery of the Roman military ‘stations’ of northern Britain. In the context of debates about the unification of England and Scotland, the Walls were commonly used to explore the differing identities of contemporary populations. Writing to a friend in 1739, Sir John Clerk reflected on the meaning of the Roman fortifications of northern England and southern Scotland, observing that: ‘’Tis true the Romans walled out humanity from us, but ’tis as certain they thought the Caledonians a very formidable people, when they, at so much labor and cost, built this wall . . .’ A Scot himself, Clerk’s musings on the purpose of the Picts’ Wall contains a basic interpretational dichotomy, contrasting the exclusion of civility with the scale of northern valour. This chapter assesses the way in which these two ideas were used to explore the contemporary significance of the Roman military fortifications, providing a justification for programmes of surveying and publication. It also assesses how the remains of Roman camps, forts, and military ways that were recognized and planned from the end of the seventeenth century, came to be used to inform eighteenth century military strategy, embodying knowledge relevant to the colonization and control of the Scottish Highland population. The associations with ancient Roman parallels drawn upon at this time derived from the nature of the classical education of the upper classes and the contemporary political context. Antiquity was familiar through the reading of classical texts, a staple element in the education of all gentlemen. The Roman parallel emphasized an idealized notion of virtue and civic patriotism but also stressed ideas of taste, learning, and civic virtue which validated the status of the aristocratic ruling elite. In this context, it was logical that Roman military monuments were seen as providing useful lessons for scholars, landed gentlemen, and military men.