The Heatherton Inheritance
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Bishop James Morrison and the Origins of the Antigonish Movement Jacob Remes
Document generated on 10/01/2021 12:05 a.m. Acadiensis In Search of “Saner Minds”: Bishop James Morrison and the Origins of the Antigonish Movement Jacob Remes Volume 39, Number 1, Spring 2010 Article abstract The 1925 United Mine Workers strike in Cape Breton was a crucial turning point URI: https://id.erudit.org/iderudit/acad39_1art03 in the thinking of James Morrison, the bishop of the Catholic Diocese of Antigonish from 1913 to 1950. Before the strike, Morrison had consistently See table of contents opposed the education reforms promoted by his subordinate, Father J.J. Tompkins. The strike encouraged Morrison to fear radical labor unions, which encouraged him accept the creation of the Extension Department at St. Francis Publisher(s) Xavier University. This article, drawing largely on Morrison’s correspondence, traces the evolution of Morrison’s thought within the context of eastern Nova The Department of History at the University of New Brunswick Scotia’s labor history. ISSN 0044-5851 (print) 1712-7432 (digital) Explore this journal Cite this article Remes, J. (2010). In Search of “Saner Minds”:: Bishop James Morrison and the Origins of the Antigonish Movement. Acadiensis, 39(1), 58–82. All rights reserved © Department of History at the University of New This document is protected by copyright law. Use of the services of Érudit Brunswick, 2010 (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. Érudit is a non-profit inter-university consortium of the Université de Montréal, Université Laval, and the Université du Québec à Montréal. -
Macdonald Bards from Mediaeval Times
O^ ^^l /^^ : MACDONALD BARDS MEDIEVAL TIMES. KEITH NORMAN MACDONALD, M.D. {REPRINTED FROM THE "OBAN TIMES."] EDINBURGH NORMAN MACLEOD, 25 GEORGE IV. BRIDGE. 1900. PRBPACB. \y^HILE my Papers on the " MacDonald Bards" were appearing in the "Oban Times," numerous correspondents expressed a wish to the author that they would be some day presented to the pubUc in book form. Feeling certain that many outside the great Clan Donald may take an interest in these biographical sketches, they are now collected and placed in a permanent form, suitable for reference ; and, brief as they are, they may be found of some service, containing as they do information not easily procurable elsewhere, especially to those who take a warm interest in the language and literature of the Highlands of Scotland. K. N. MACDONALD. 21 Clarendon Crescknt, EDINBURGH, October 2Uh, 1900. INDEX. Page. Alexander MacDonald, Bohuntin, ^ ... .. ... 13 Alexander MacAonghuis (son of Angus), ... ... ... 17 Alexander MacMhaighstir Alasdair, ... ... ... ... 25 Alexander MacDonald, Nova Scotia, ... .. .. ... 69 Alexander MacDonald, Ridge, Nova Scotia, ... ... .. 99 Alasdair Buidhe MacDonald, ... .. ... ... ... 102 Alice MacDonald (MacDonell), ... ... .. ... ... 82 Alister MacDonald, Inverness, ... ... .. ... ... 73 Alexander MacDonald, An Dall Mòr, ... ... ... .. 43 Allan MacDonald, Lochaber, ... ... ... ... .. 55 Allan MacDonald, Ridge, Nova Scotia, ... .... ... ... 101 Am Bard Mucanach (Tlie Muck Bard), ... ... .. ... 20 Am Bard CONANACH (The Strathconan Bard), .. ... ... 48 An Aigeannach, -
Truly, Much Can Be Done!'': Cooperative Economics From
“Truly, Much Can Be Done!”: Cooperative Economics from the Book of Acts to Pope Francis Nathan Schneider University of Colorado Boulder PREPRINT for Care for the World: Laudato Si’ and Catholic Social Thought in an Era of Climate Crisis, edited by Frank Pasquale (Cambridge University Press, 2019)1 At several key moments in Laudato Si’, Pope Francis makes passing reference to cooperative economics – when speaking of a more human relationship with technology, for instance, and in relation to sustainable energy production. Reading these in light of his past statements on economic cooperation, it is evident that “cooperative,” for him, is no vague nicety; rather, he is referring to a robust tradition of Catholic economic thought grounded in distributed ownership of the means of production and the prece- dence of persons over capital. This essay reviews the contours of the tradition that the pope is referring to, beginning with his own past statements on cooperative enterprise. It considers the foundations in biblical narratives of the early church; notions of the commons in early canon law; economic practices in monastic cultures; Catholic leadership in the emergence of modern coop- eration; and the current, complex interactions between Catholic thought and the secular resurgence of cooperative economics. In addition to tying together historical threads, it draws from re- porting on contemporary cooperative enterprise and on Francis’s pre-papal history with cooperativism in Argentina. Cooperative 1This essay considerably expands on an earlier publication of mine, “How Pope Francis Is Reviving Radical Catholic Economics,” The Nation (September 9, 2015). It has benefitted from feedback by Tim Huegerich, Mac Johnson, and Frank Pasquale. -
Last Macdonalds of Isla
1 Jl*. >•,-!!!: . , I J I ("it.w itifc <*,V| .'.•• , n* I ",'" - J.- -.F ;| I I fit ^H -<"v""' .»» Fr*<? THE LAST MACDONALDS OF ISLA. — T H E LAST MACDONALDS OF ISLA: CHIEFLY SELECTED FROM ORIGINAL BONDS AND DOCUMENTS, SOMETIME BELONGING TO SIR JAMES MACDONALD, THE LAST OF HIS RACE, NOW IN THE POSSESSION OF CHARLES FRASER-MACKINTOSH, F.S.A, SCOT. ._ _,—. - LIBRAIt> , Glasgow: "celtic" monthly' i 9 blythswood drive. 1895. PREFACE. These papers have gradually extended. At first it was only intended to illustrate certain original MS. documents which have come into my possession. The favour with which they were received, and the support in document and illustration by the Earl of Antrim, as also the valuable illustrations from other friends, have swelled the reprint. As copies of the Gaelic Charter of 1408 can now be procured only with difficulty, the opportunity has been taken to insert it in the form of an appendix with the preface by the late Mr. Cosmo Innes, which originally appeared among the National Manuscripts of Scotland, 1867-72. It only remains for me, in adding to the cairn of numerous works on the great Clan of Macdonald, to express my obligations to my young, talented and energetic friend, Mr. John Mackay, Editor of the Celtic Monthly, and my appreciation of the handsome manner in which this reprint appears, in paper, type and illustration. C. F.-M. LoKboN, t§95 Digitized by the Internet Archive in 2012 with funding from National Library of Scotland http://www.archive.org/details/lastmacdonaldsofOOmacd INDEX. Adamson, Cuthbert, Commissary of Argyle, 43 Argyle, Colin, 3rd Earl of, 16 Argyle, Archibald, 4th Earl of, 16, 17, 24 Argyle, Archibald, 5 th Earl of, 32 Argyle, Archibald, Master of, .. -
Alexander, Which Brought 214 Highland Scottish Roman Catholics, Whose Reli- Perthshire, Estates Were Being Annexed Catholics to St
erhaps because passenger lists are about by the Agricultural Revolution, The Laird of Glenaladale so rare, the search for them contin- which began in Britain about the same Pues to tantalize genealogists. The pain- time. The large-scale displacement of The year 1770 was a bad year to be a ful truth is that no lists were ever created population caused by the new practices MacDonald, a Highlander, a Roman for most shipments of emigrants from in agriculture and the concurrent rises Catholic, a tacksman or a known Jacobite Britain to Canada.* Even where lists do in rent did not reach the Highlands until sympathizer; John MacDonald had the exist, they tend to be uninformative, of- the late 1760s. There the whole situation misfortune of being all five. Widowed fering scant help for the researcher try- was compounded by the failed rebellion and childless, still only in his 28th year, ing to match names from the list with of 1745 and the resultant disarming of Glenaladale found himself in a precari- ancestors. the clans; the banning of Highland cus- ous position. Once held at bay by the Passenger lists, then, should not be toms and garb; the confiscation of es- Highlands' inaccessibility, British power taken as an end in themselves, but there tates and the replacement of existing was reaching out towards the Glenaladale is often a fascinating story wrapped lairds with people sympathetic to the lands, where the standard of rebellion around each extant list. In the case of the British cause; and a general suspicion of had been raised in 1745. -
The Best Method of Propagating the Faith in These Islands Is, First to Send
KEEPING THE FAITH: THECA THOLIC MISSION IN THE HIGHLANDS 1560-1800 Sybil M. Jack Introduction The best method of propagating the Faith in these Islands is, first to send there missionaries knowing the Gaelic language, well grounded in virtue and inflamed with zeal for souls wrote Oliver Plunkett, archbishop of Armagh in 1671, of the Hebrides which he had just been asked to oversee. 1 Fifty years after the establishment of Propaganda Fide and nearly a hundred since Gregory XIII (1572-85) had established a congregation to oversee the needs of Christians in areas subject to heretical or non-Christian rulers, the provision of help to the Catholics in Scotland was still unsatisfactory - particularly in the Highlands.2 In the Lowlands, although Catholics were everywhere in a minority, there were still a few priests available. Significantly, when the division between the two areas was made in 1732 was linguisticJ The Gaelic language, virtue and zeal were not the only requisites for a Highland priest4 Indeed, qualifying took many years, depending on the level of education that the candidate had attained before his clerical training, and was a major undertaking at any age. It is no wonder that most of the priests were the offspring of at least moderately well to do families. Those like James Grant in 1724, whose family was too poor even to pay his viaticum, that is to say, the provision for the journey, needed some sort of scholarship to help them study. After 1560 for many years such study could only be done abroad and that required considerable funding. -
Article by Dr. DC Gillis in the Casket, Antigonish, December 20, 1923
CCHA Report 3 (1935-36), 23-30 THE RIGHT REVEREND WILLIAM FRASER SECOND VICAR APOSTOLIC OF NOVA SCOTIA FIRST BISHOP OF HALIFAX AND FIRST BISHOP OF ARICHAT. BY THE REV. A. A. JOHNSTON, P.P. William Fraser, the subject of this paper, was born in the vale of Strathglass, Scotland, in the year 1779. He was one of a family of ten children — nine boys and one girl. His father, John Fraser, was descended from famous Highland chiefs — Chisholm and Cameron — and a kinsman of Lord Lovat, whose son, Simon Fraser, raised a Highland regiment and commanded it at the battle of the Plains of Abraham. His mother, Jane Chisholm, had been a Presbyteri an , b ut became a Catholic before her marriage. Young William Fraser inherited to a marked degree some of the finer traits of his high ancestry, and was consequently the favourite of the family. After having attended the elementary school of his native district, he entered the Seminary of Samalaman, in Moidart, the small institution which was later transferred to Lismore. At the age of fifteen, he was sent to the Scots' College at Valladolid, Spain. The following record is taken from the archives of that college. — “ The Reverend William Fraser arrived in January 1794, went through the usual course of studies, was ordained priest and on the 2nd of September 1804, set out for the missions.” During his ten years at Valladolid he was noted for his deep piety, his thorough knowledge of theology and of the classics, and his more than ordinary physical strength — about which characteristics of his a tradition still remains at Valladolid.1 A story is popular in the Highlands about Father Fraser's visit without notice to his native Strathglass when he returned from Spain. -
Descendants of Ranald Macdonald 1St of Dalville
Descendants of Ranald Macdonald 1st of Dalville Ref: Clan Macdonald Vol 111 Generation 1 1. RANALD1 MACDONALD 1ST OF DALVILLE, (son of Somerled, 4th son of Sir James Mor Macdonald, 2nd Baronet of Sleat ‐ and Mary, daughter of Murdo Macleod, Tutor of Raasay). In 1717 claimed as heir general to his father. He is designed in 1728 as in Messin, and afterwards, in 1734, as of Daleville. He died after 1778 in Daleville, Isle of Skye, Scotland. He married MARGARET MACDONALD, WIDE OF John Macdonald of Totamurich. Ranald Macdonald 1st of Dalville and Margaret Macdonald had the following children: i. JAMES2 MACDONALD OF DALVILLE was born about 1708 in Daleville, Isle of Skye, Scotland. He died in Daleville, Isle of Skye, Scotland. 2. ii. ANGUS MACDONALD OF CAMUSCROSS was born about 1710 in Daleville, Isle of Skye, Scotland. He died about 1795 in Kilmore, Sleat, Isle of Skye, Scotland. Generation 2 2. ANGUS2 MACDONALD OF CAMUSCROSS (Ranald1 Macdonald 1st of Dalville) was born about 1710 in Daleville, Isle of Skye, Scotland. He died about 1795 in Kilmore, Sleat, Isle of Skye, Scotland. Angus Macdonald of Camuscross had the following child: 3. i. JOHN3 MACDONALD OF DALEVILLE was born in 1749 in Daleville, Sleat, Isle of Skye, Scotland. He died in 1803 in Deep River, Moore Co., N.C.. He married MARY MACDONALD. She was born in Scotland. She died in Daleville, Isle of Skye, Scotland. Generation 3 3. JOHN3 MACDONALD OF DALEVILLE (Angus2 Macdonald of Camuscross, Ranald1 Macdonald 1st of Dalville) was born in 1749 in Daleville, Sleat, Isle of Skye, Scotland. -
The Maritimes' Region and the Building of a Canadian Church
CCHA Historical Studies, 70 (2004), 46-67 The Maritimes’ Region and the Building of a Canadian Church: The Case of the Diocese of Antigonish after Confederation Mark G. MCGOWAN The Catholic Church in Canada can be characterized by both its national and regional natures. Since Confederation, the ties of a common faith, the cohabitation of Catholics within a defined geographical land mass, and the shared experience of governance under a common federal state has created the impression of a national Catholic Church from sea to sea. In both history and in our own times, however, the reality of the Canadian church has resembled more what J.M.S. Careless once described of Canada as a collection of “limited identities.”1 It is in the country’s regions where the shared doctrinal, magisterial, and canonical norms meet the complex web of local cultures, creating, in the process, distinctive expressions of the Catholic faith. Each of the regions of Canada – the Northern Territories/Western Prairie, the Pacific slope, Ontario, Quebec, and the Atlantic provinces – contain Catholic communities made distinct from one other by historical experience, language, the presence or absence of an ethno-cultural mosaic, Catholic-non-Catholic relations, the political climate between religion and the state, and by various levels of economic expectations and development. Until the recent publication of Terence J. Fay’s A History of Canadian Catholics, there was little attempt by historians of the Church to move beyond regionally based micro-studies, biographies, or diocesan histories. Moreover, linguistic divisions have created as veritable a “two solitudes” in Canadian Catholic historiography as they have for the writing of Canadian history generally. -
A Family Memoir of the Macdonalds of Keppoch
MACDONALD OF KEPPOCH. IMPRESSION LIMITED TO 150 COPIES No 103. WHITING & Co., LTD. A FAMILY MEMOIR OF THE MACDONALDS OF KEPPOCH BY ANGUS MACDONALD, M.D., OF TAUNTON. WRITTEN FROM 1800 TO 1820, FOR HIS NIECE, MRS. STANLEY CONSTABLE. EDITED BY CLEMENTS R. MARKHAM, C.B.; WITH SOME NOTES BY THE LATE CHARLES EDWARD STUART, COMTE D'ALBANIE. 1885. LONDON: WHITING AND CO., LIMITED, SARDINIA STREET, LINCOLN‘S INN FIELDS. Contents PREFACE ...................................................................................................................................................... 6 A FAMILY MEMOIR OF THE MACDONALDS. ................................................................................ 10 I. INTRODUCTORY. ................................................................................................................................ 10 II. RISING OF THE CLANS. ...................................................................................................................... 26 III. MACDONALD OF KEPPOCH. ............................................................................................................. 40 IV. DESCENT OF KEPPOCH. .................................................................................................................... 46 V. DESCENT OF MAJOR MACDONALD OF TERNDRIECH. ....................................................................... 50 “The Speech of Donald Macdonald of Terndriech. .................................................................... 57 VI. THE ADVENTURES OF RANALD MACDONALD -
The Catholic Highlands of Scotland
BY THE SAME AUTHOR ANCIENT CATHOLIC HOMES OF SCOTLAND WITH AN INTRODUCTION BY THE HON. MRS MAXWELL SCOTT OF ABBOTSFORD Forty Illustrations. Handsomely bound in cloth^ extra gilt. Price 4.r. net (postage "In this very interesting and pleasant book, Father Blundell deals in an attractive way with the history of some of the old Scottish Houses which were centres of Roman Catholicism during the 300 years between and 1550 1850." Banffshire Journal. 11 Father Blundell has carried out a difficult task with judgment and painstaking research." Perthshire Advertiser. " A work of singular interest, religious, artistic and historical." Tablet. "The writing of this book has obviously been a labour of love to Father Blundell, and it was well worth doing. He has brought the facts regarding these old houses and the scenes enacted within their walls into a handy volume, which is made additionally attractive by numerous and excellent illustrations. " Tribune. "A good test of the excellence of a book is the regret with which we lay it down, and a desire for more of the same kind and quality. Ancient Catholic Homes of Scotland well stands this test." Dublin Review. CONTENTS CARLAVEROCK BEAUFORT LETTERFOURIE TRAQUAIR TERREGLES KIRKCONNELL GLENFINNAN FETTERNEAR BY DOM. ODO BLUNDELL, O.S.B., F.S.A.ScoT. CATHOLIC HIGHLANDS OF SCOTLAND THE CENTRAL HIGHLANDS With Thirty-three Illustrations. Price $s. 6d. net (postage CONTENTS Strathbogie. Marquis of Huntly defends the Old Faith Catholic Dukes of Gordon Chapels at Robieston, Gibston, Huntly, Mortlach Meeting-place of Vicars Apostolic Shenval Altitude in feet of Highland Chapels Succession of Priests. -
By the 18Th Century the Clan Ranald Was a Significant Element Part of That Church. Firstly, the Cl
338. CHAPTER VII ------------ By the 18th century the Clan Ranald was a significant element in Scotland's distinctive religious situation.. The Catholic Church was an outlaw church and only in a few Highland areas could it operate with relative freedom. The Clan Ranald's "rough bounds" was such an area. In this district priests went about their duties with impunity and the catholic hierarchy eventually felt safe enough to create an Lr impressive religious establishment that was, them, unmatched through- out Scotland. There were two basic reasons for this confidence on the part of that church. Firstly, the Clan Ranald was a solid catholic clan from the various Captains of the kindred to the poorest , tenant, with the exception of a few tolerated, trusted and equally Jacobite episcopalian kinsmen settled mostly in Moidart and South Uist. Secondly, this conservative, highly martial and solidly catholic community happened to occupy a geographical territory that in the early 18th century remained remote and relatively inaccessible to government influence. Protected by the friendly peoples of the Clan Ranald (whose chiefs often kept: a priest in their own homes), catholic priests, school teachers, missionaries and, eventually, even a bishop were free to practise their religion, set up schools and seminaries and to sent out missionaries to other Highland districts. The successful work of the Irish missionaries coming into the Clan Ranald territories and the neighbouring Hebridean and west 1 Highland areas in the early 17th century has been noted and in the earliest Highland presbyterian records, those of the Synod of krgyll, See 66-79.