www.visithighlandvillage.ca Vol. 10, No. 1: An Samhradh / Summer 2007
Give t he  gift of tradition.

Morgan MacQuarrie Carl MacKenzie Moladh Dà Bheinn Over the Cabot Trail Highland Classic In Praise of Two Mountains $21.95 each (CD) $21.95 each (CD) With Donald William Stewart $36.95 each (DVD) Faire Chaluim Mhic Leòid Canada’s 1st Gaelic Film $21.95 each (DVD)

Laurie Stanley-Blackwell Stewart Donovan John Shaw, editor Adrienne D. Hood Tokens of Grace: Cape Breton’s The Forgotten World of R.J. The Blue Mountains & Other Fashioning Fabric: The Arts of Open-air Communion Tradition MacSween: a Life Gaelic Stories from Cape Breton Spinning & Weaving in early $19.95 each $23.95 each $29.95 each Canada $19.95 each

More Great Books! History titles: Dunn’s Highland Settler, Grant’s Highland Folk Ways, John Lorne Campbell’s A Very Civil People, and others . . . Arts & Culture titles: Effie Rankin’s As a’ Bhràighe, John Shaw’s Brìgh an Òran (Songs of Lauchie MacLellan), Sìols reprint and CD - An T-Òranaiche, and more . . . Gift Shop / Taigh nan Annasan Genealogy titles: All Call Iona Home, Mabou Pioneers, A West Wind to East Bay, To the Hill of Boisdale, “Eoghan Dubh” (Hugh & Mary MacEachen, Mabou), Cuir is Buan (Glendale), and more . . . Yes! We ship what we sell! Fiction: A Forest for Calum by Frank Macdonald, Butterflies Dance in the Dark by Beatrice MacNeil, & others! Phone us at 902 .725 .2272 Email us at [email protected] AnRubh a © 2007, Nova Scotia Highland Village Society AnRubh a (The Point ) is published in Iona, Nova Scotia, Canada twice each year by the Comunn Clachan Gàidhealach na h-Albann Inside This Issue From the Director’s Desk 4 Nuaidh /Nova Scotia Highland Village Society. Strategic Directions & Dedication Comments, suggestions and contributions are welcome. Mar Is Léir Dhomh Fhìn 5 Contact: A Field Worker’s Remarks on Cainnt Mo Mhàthar 4119 Rathad/Highway 223 Rubha Eachainn/Hector’s Point Sanndraigh/Iona Naidheachd a’ Chlachain - The Village News 6 Alba Nuadh/Nova Scotia B2C 1A3 - Canada Ag Éirigh Air Òrain - An Rubha Song Selection 7 Guthan/Phone: 902.725.2272 Dh’fhalbh mo rùn is dh’fhàg e ‘n cala - Collected from Margaret MacLean Toll Free: 1-866-4GAELIC Facs/Fax: 902.725.2227 E: [email protected] Teàrlach Chaluim Iain Dhòmhnaill Dòmhnallaich nam Béirichean 8 An interview with the late Rev. Charles MacDonald - Holy Charlie W: www.visithighlandvillage.ca

Editorial Committee: Fo na Cabair / Under the Rafters 10 Rodney Chaisson, Shamus Y. MacDonald, An taigh dubh - the Black House Eòsag MacIntyre, Pauline MacLean & Seumas Watson Seinn fo sgàil nan geugan uaine 12 Songs from the greenwood Contributors: Rodney Chaisson, Goiridh Dòmhnallach, Lake Ainslie Historical Society, Shamus Y. Featured artifact - An Fheàrsaid (Drop Spindle) 13 MacDonald, Eòsag MacIntyre, Pauline MacLean, Maria MacMillan, Vicki Quimby, Photo Album - The Faces of Cainnt mo Mhàthar Ellison Robertson, James O. St.Clair, Seumas 14 Watson Mac-Talla excerpt - An Teine Mór 16 Layout: Story of The Great Fire Rodney Chaisson An Rubha Review 19 Printing: Tokens of Grace, a book by Laurie Stanley-Blackwell City Printers Ltd, Sydney

Front cover photo: A Guide to the Gaelic Naming System 20 Period céilidh in the centre-chimney house: (back row) Joanne MacIntyre, chief interpreter & Gaelic proverbs 21 Meagan O’Handley, “Spòrs” program coordina - tor; (middle row) Tiber Falzett, curatorial assis - Rug Hooking in Cape Breton - Part I 22 tant in traditional Gaelic music; Carla Pace, ani - mator; Kyle MacDonald, animator, and Keith An Gàidheal Portmhor 24 MacDonald, animator; (front) Maria MacMillan, Miss Drummond of Perth/Calum Crùbach - from the MacLean Collection public relations assistant. This summer the Highland Village has featured a strong cultural component through céilidhs, milling frolics and Cainnt mo Mhàthar - an update 25 other musical presentations. Our People, Acknowledgements & Accolades 26 ISSN # 1914-6043

Mailed under Canada Post Canadian Publi- cations Mail Product Sales Agreement #41257540 From the Director’s Desk Nova Scotia TRATEGIC IRECTIONS EDICATION Highland Village RSodney Chaisson, DDirector & D Society hortly after joining the Nova Scotia Museum family in 2000, the Highland Village ______board and staff embarked on a strategic planning process to renew the vision for the The Nova Scotia Highland Village Society Sorganisation and to set out a plan to achieve that vision. (Comunn Clachan Gàidhealach na h-Albann Nuaidh ) was incorporated on November 3, The vision statement adopted by the  1959 under the Societies Act of Nova Scotia. Board was to be internationally acknowledged for This issue of An Rubha is dedicated to a Its purpose was to construct and operate an advancing research, fostering appreciation, learn - tireless supporter of the Highland Village and outdoor folk museum dedicated to the ing and sharing authentic Gaelic language and the wider central Cape Breton community - Scottish Gaelic culture in Nova Scotia. culture while serving a vibrant Gaelic cultural the late Dan E. MacNeil. community. Dan E. served as a member of the Board of Over the past five years we have moved Trustees, taking on the role of treasurer dur - forward significantly to that end. Here are ing some of our most challenging years of the some highlights: greatly improved and 1990’s. He helped out on a number of site The vision of the Highland Village enhanced Gaelic language representation and improvement projects. Most recently before Museum/ An Clachan Gàidhealach is to be cultural expression on site; expanded range his illness, he was our main codfish chef. He internationally acknowledged for advancing of animation activities, workshops and other was always there to help in what ever capac - research, fostering appreciation, learning special cultural presentations; authenticated ity he was needed. He has very much played and sharing authentic Gaelic language and material representations throughout the site a contributing role to our successes over the heritage while serving a vibrant Gaelic cul - tural community. including building presentation, artifact past several years. placement, costuming & farm ani - Dan’s legacy is evident beyond The mission of the Highland Village mals; relocated & restored the the Village. For the past six Museum/ An Clachan Gàidhealach , a living Malagawatch Church; under - years he served as the munic - history museum, is to research, collect, pre - serve and share the Gaelic heritage and cul - ipal councilor for District 1 taken new marketing initia - ture of Nova Scotia and represent it accurate - tives; provided leadership of the Municipality of ly and vibrantly. to the wider Gaelic com - Victoria County. He The Highland Village Museum/ An Clachan munity; developed rela - chaired the Board of the Gàidhealach is a part of the Nova Scotia tionships with other Gaelic Alderwood Guest Home Museum Family (Nova Scotia’s Provincial related groups in Nova and Victoria County’s Museums), Department of Tourism, Culture Scotia as well as Gaelic Broadband committee. As & Heritage. The Nova Scotia Highland Scotland; and much more. well he was involved with Village Society operates the site on behalf of While we have moved many other groups con - the Province. forward on many fronts there cerned with the Iona commu - are still challenges ahead, name - nity or the Bras d’Or Lakes. As ly attendance and revenue genera - co-chair of the Rankin Memorial tion. A poorly performing tourism School Advisory Committee, he was a industry, declining and aging local popula - driving force in the construction of the new tion are just two of the factors contributing to school for the Iona area. He worked hard for those challenges. Other factors requiring his community. The Society is a member of Comhairle na attention include infrastructure pressures and This past spring, Dan E. lost his battle with Gàidhlig (Gaelic Council of NS ), National availability of skilled labour. cancer, a disease he fought hard for three and Trust of Scotland, CLI G àidhlig, Gaelic This coming fall the Society’s board and a half years. Through his illness, Dan taught Society of Inverness (Scotland), Federation staff will sit down to evaluate the past five us a lot about importance of life and the need of NS Heritage ( FNSH ), Canadian Museums years and begin to prepare for the next five. to live it to the fullest. He believed that as bad Assoc. ( CMA ), Iona Connection Heritage Co- This planning cycle will take in to account as things were for him, there was always op, Council of NS Archives ( CNSA ), Genea- GANS some exciting developments provincially - someone else worse off. His attitude and logical Assoc. of NS ( ), Cape Breton Genealogy & Heritage Society, Interpretation strive for life is an example for all of us. the Heritage Division led, Nova Scotia Canada, Costume Society of NS, Assoc. of Government-wide Heritage Strategy, the NS Our hearts and sympathies go out to Living Historical Farms and Agricultural government’s commitment to provide sus - Dan’s family - his wife Liz, daughter Grace, Museums ( ALHFAM ), American Assoc. for tainable funding to the the heritage sector, his siblings, and other family members. State & Local History ( AASLH ), Tourism and the new Office of Gaelic Affairs. There is Just prior to his death, Dan was named the Industry Assoc of NS (TIANS ), Baddeck & much happening at the provincial level. recipient of the 2007 Highland Village Award Area Business Tourism Assoc. ( BABTA ), and Watch An Rubha and our website for of Merit. The award was officially presented Destination Cape Breton Assoc.  updates on our planning process. to Liz on Highland Village Day.

AnRubh a 4 An Samhradh / Summer 2007 Mar is léir dhomh fhìn A F IELD WORKER ’S REMARKS ON Cainnt Mo Mhàthar Seumas Watson, Manager of Interpretation nvolvement as an interviewer, on behalf 2. A wide range of idiomatic usages and It is evident from project results on of Highland Village, with Comhairle na vocabulary general to the common ver - topics of lifestyle, economy, material cul - Gàidhlig ’s (NS Gaelic Council) Cainnt nacular; ture and the natural environment that Mo Mhàthar project was a chance to vocabulary and idioms recorded from Irenew some old acquaintances, and 3. A social framework for the domains of informants are generally similar regard - make new ones, among Gaelic-speaking Gaelic usage in rural Nova Scotia, includ - less of dialect. A closer inspection of the informants from across Cape Breton ing references to material culture, cus - recordings will doubtless reveal small Island. While most field recording activi - toms, agricultural and fishing practices, differences on a number of lexical items ty in Gaelic Nova Scotia has been for Gaelic traditions, religious and secular and expressions, some of which are archival and research purposes, this pro - belief and folklore; explained by religious affiliations, ject’s intention is to gather a body of dietary customs and geographical ori - speech that can be transformed into edu - 4. An historical backdrop to the prevalence of gins in Gaelic Scotland. These slight vari - cational materials for use in adult immer - Gaelic in Nova Scotia recalled by speakers ations, however, in no way affect the sion classes around the province. As it of Gaelic as their first language; overall homogeneity of Gaelic spoken in happens, in the language planning sce - Nova Scotia and can be regarded as an nario of eight stages laid out by Joshua 5. A benchmark for measuring fluency of enrichment factor. Fishman - dean of minority language speech and conceptual expression. At the same time, critical evidence of planning theory - there is symbiosis with Gaelic as the medium indispensable to the adult immersion approach to Gaelic Stage Seven of the Fishman model its cultural storehouse is well contained language renewal in the province and speaks to “mobilization” of speakers, in in the project’s cross section of inform - the Cainnt Mo Mhàthar recording project other words, engaging those who can ants. For adult immersion instructors (see An Rubha , Vol. 9, No. 2 for details). speak the language with its learners. and students, recordings provide many For those unfamiliar with Fishman’s Nova Scotia has progressed on this path insights to longstanding customs, tradi - work, let’s look at elements of actions as demonstrated by generous contribu - tions, kinship and social beliefs that recommended by Stages 8 and 7 in brief.  define Gaelic heritage. As well, inform - The context for these actions is the pres - ...they reflect historical social realities ants supply a living rationale and moti - ent state of a language in decline due to vation for individuals and communities cessation of intergenerational transmis - and give a touchstone view of Gaelic engaged in Gaelic language renewal. The sion. In the case of Nova Scotia, this is Nova Scotia to local learners... presence of Gaelic as the language of generally the situation of Gaelic, and hearth, home and family is manifest hence the motivation for recent initia -  throughout the interviews. The benefits tives to implement reversal of that trend for learners and instructors using this from the ground up. DVD resource go well beyond being a tions made by Gaelic speakers to the Fishman’s Stage Eight recommends language tool, providing as it does a per - Cainnt mo Mhàthar project which has linguistic reconstruction for languages sona for the Gaelic cultural model. recorded a range of dialectal variations lacking in documentation. The lexical A “mobilized” core of speakers as typical of districts where the language and grammatical aspects of Gaelic are described in Fishman’s Stage 7 is clearly has been spoken since the nineteenth reasonably well known on the linguistic present as demonstrated by the number century. Broadly speaking in a Canadian side, at least in Gaelic Scotland, but of classes and volunteers coming for - framework, these representations includ - extensive recordings of Nova Scotia’s ward at the collecting level. Gaelic ed Barra Gaelic from the Iona/Christmas variations for the purpose of creating renewal in Nova Scotia has also drawn Island area, North Uist Gaelic from the audio and video learning materials has considerable encouragement from pro - Gabarus/Catalone/Loch Lomond/ received little attention until now. Cainnt fessionals and other language groups Framboise area, Lewis/Harris Gaelic Mo Mhàthar has begun the process of within and outside the province. Among from the North Shore and a strong addressing the need for supplementary those interested are language learners, flavour of Moidart, Morar and Lochaber material of this sort as immersion oppor - linguists, minority language educators, Gaelic in Inverness County. Despite tunities become more sophisticated. institutions, academics, anthropologists slight variations of speech, in accent and The importance of these recordings, and ethnographers. While Gaelic Nova vocabulary, it is fair to say that all from the position of Stage Eight, is that Scotia yet awaits serious language plan - informants related much the same Cape they reflect historical social realities and ning to consolidate results from regional Breton socio-economic experience in give a touchstone view of Gaelic Nova immersion initiatives, the compass is their primary references to life and Scotia to local learners. Interviews with being set towards a promising direction upbringing in the Island’s Gaelic speak -  native speakers brought forth a number by the community itself. ing households. That experience, socially of useful outcomes for development of and culturally, constitutes a common Stage Eight goals, among these are the fol - Mar is léir dhomh fhìn (My Viewpoint) is a identity shared by Cape Breton/Nova lowing foundations for Gaelic recovery: regular contribution from Seumas Watson, Scotian Gaels that is complimentary to Manager of Interpretation. adult immersion education anywhere it 1. A regional overview of dialects found in might take place in the province. Nova Scotia at present; AnRubh a An Samhradh / Summer 2007 5 Naidheachd a’ Chlachain HE ILLAGE EWS INTER PRING ETòsag MVacIntyre, Chief NInterpreter - W /S ‘07 he off-season of 2006 and 2007 proved to be a busy time for Highland Village with a variety of activities and projects beginning after the Christmas holidays, in preparation for the Tupcoming season. Staff training over the winter months Shambhala Institute for Authentic Middle River at Brooke and Kate Olands’ included Gaelic language lessons and Leadership held at Mount St. Vincent farm with new lambs this spring num - historical background on Highland University, Halifax. The week-long pro - bering two. Highland cattle on loan from immigration, while a daylong brain - gram focused on instruction to improve Charles MacDonald, Point Edward, are storming session at the Highland organizational leadership capacity and at pasture on the hill again this season, Heights Inn resulted in the framework skills for personal transformation. The along with Clydesdale workhorse for a new candle light tour presentation. institute’s modules, headed by outstand - “Dan”, on loan courtesy of Del Corbett of The winter months saw Pauline ing experts in the field of leadership Grand Mira. MacLean, genealogist and collections development, brought some 300 people The Village welcomed one-year manager, catalogue and re-house the to Halifax from more than 20 countries. replacement animators this year while MacLean Collection of manuscripts and Office space provided for Comhairle na Aileen MacLean and Debbie MacNeil are music books. As part of the project, she Gàidhlig (Gaelic Council of NS) contin - on leave of absence. They are Patricia completed a reference index which is ued to be busy with Shamus MacDonald Kibyuk-MacDonald of Glace Bay/Grand now available to researchers in print and putting the final touches on the inter - Narrows and Meagan Quimby of on-line. As well, congratulations are due view phase of Cainnt Mo Mhàthar with Orangedale. Highland Village also to Pauline on her new appointment as the assistance of Jim Watson. Shamus brought on board nine student employ - President of the Council of Nova Scotia also completed the initial groundwork ees for the 2007 season, many of whom Archives. In addition, Pauline continues for FIOS ( Forfhais, Innleachd, Oideachas come with musical talent, including to serve with the province’s Collections Seirbhisean ), the province’s new Gaelic piper Keith and fiddler Kyle MacDonald Management Working Group. community-based immersion organiza - of Foot Cape, Inverness County; piper Katherine MacLeod was welcomed to tion. Shamus presently works at the and researcher Tiber Falzett, PEI; and fid - the Highland Village collections unit as a Village in his new role as administrative dlers Carla Pace, Sydney and Meaghan Museum Studies intern from Algonquin officer for the Comhairle . O’Handley, Boisdale (children‘s program College, Ottawa. A native of Iona, Operations staff were busy this coordinator). Other summer students Katherine has made a significant contri - spring preparing the site for opening. include collections assistant Katherine bution to collections inventory and the Tasks included a freshening of the visitor MacLeod, Iona; archival assistant Crystal development of interpretive panels for centre interior with a coat of paint and, MacNeil, Ottawa Brook; interpreter the Malagawatch Church. installation of new windows, replace - Holly MacNeil, Washabuck; and public April and May saw Jim Watson travel ment of the taigh beag (staff washroom relations coordinator Maria MacMillan, to Belfast, Northern Ireland to make pre - next to the MacDonald House which was Windsor/Jamesville. sentations on Cape Breton Gaelic tradi - damaged in a winter storm), cleaning up This spring the Highland Village tions at the conference Bho Chuan gu fallen trees, installing a new floor in the received the Dr. Phyllis R. Blakeley Cuan , Queens University and Cultúrlann backstage, fencing and much more. Award from the Council of Nova Scotia McAdam Ó Fiaich (the Falls Road Irish The Soay sheep flock wintered in Archives for the Cape Breton Céilidh vir - Cultural Centre). Continuing on to Scotland, Jim also made presentations for the Celtic Departments of Edinburgh and Aberdeen Universities. During off-season, Chief Interpreter, Eòsag MacIntyre assisted in develop - ment of a new in-school educational out - reach program titled Sgadan is Buntàta e

(Herring & Potatoes) to be launched in r y t

the up-coming 2007 - 2008 school year. n I c

This special program will send anima - a tors to schools which request presenta - M g a tions of Gaelic culture as depicted at s ò

Highland Village. Eòsag, along with the E y Gaelic Council’s Shamus Y. MacDonald, b o t were two of six young Gaelic-speaking o h

Nova Scotians selected by the Office of P Gaelic Affairs to receive scholarships from the Nova Scotia Department of (left to right) 2007 student team - Tiber Falzett, Kyle MacDonald, Meaghan O’Handley, Katherine Economic Development to attend the MacLeod, Maria MacMillan, Holly MacNeil, Crystal MacNeil, Keith MacDonald and Carla Pace. AnRubh a 6 An Samhradh / Summer 2007 “Dan” grazing ONG ELECTION below the church. Ag Éirigh Air Òrain / An Rubha S S “Dh’fhalbh mo rùn is dh’fhàg e ‘n cala” Collected from Margaret MacLean n Old Country song, this setting of .

Dh’fhalbh mo rùn is dh’fhàg e ‘n cala was n o i s

transcribed from the singing of Margaret s A i m

MacLean ( Mairead bean Ruairidh Iagain r e p

Ruairidh ) of Boisdale, Cape Breton County. h t i

Margaret learned this song from the w d e singing of her grandmother, Màiri s U .

Dhòmhnaill Nìll (MacKinnon). n o s t r e b Dh’ fhalbh mo rùn ’s dh’ fhàg e ’n cala o R n

Dh’ fhalbh mo rùn hi, ì, iù o s i l n l a

Thog e shiùil ris na crannaibh E l l y i Dh’ fhalbh mo rùn ’s dh’ fhàg e ’n cala b M n c o i a t a M r t s a (My darling departed and left the harbour i u r l l a My darling is departed hi, ì, ìu I M

y He raised his sails to the masts

b Margaret MacLean

o My darling departed and left the harbour) t o

h 7. Thig a’ bhonaid ghorm ri fàbhar P 1. Dh’ fhalbh mo leannan bhuam am bli - Air fear àrd nan sùilean meallach adhna (The blue bonnet will complement the tall one tual museum exhibition. CAA/AAA of beguiling eyes.) have given the Highland Village its pres - ’S iad ‘ga riasladh aig na Gallaibh tigious “GEM” rating in its tour guide. (My sweetheart left me this year. They have We also discovered that the moving of him harried among strangers.) 8. Chuala mi gun d’rinn thu réiteach the Malagawatch Church was recog - Mur e breug a rinn iad aithris nised by the 2006 edition of Ripley’s 2. Dh’ fhalbh mo leannan bhuam a (I heard you’ve become betrothed unless Believe it or Not! dh’Éirinn they’ve lied in reporting it.) Congratulations are due to new ’S as a dhéidh cha bhi mi fallain grandfather Jim Bryden, manager of (My sweetheart left me to go to Ireland. 9. Chuala mi gun d’rinn thu pòsadh operations. His first grandson, Brady Without him my health will fail.) ’S cha d’dheònaich thu mi gu d’bhainis James Campbell, was born on June 12 to (I heard that you’ve married. You did not per - his daughter Shauna and son in-law 3. ’S dh fhalbh mo leannan bhuam a mit me to go to your wedding party.) Darrell of Abercrombie. All the best wishes are extended to the family from dh’Ìle management and staff. Mealaibh ur naid - Air long rìomhach nan trì chrannaibh 10. Giomanach a’ ghunna bhòidich’  heachd! (My sweetheart departed from me going to Leagadh tu na h-eòin bhàrr mheangan Islay on a handsome three-masted ship.) (Hunter of the elegant gun you would fell the Compiled by Eòsag MacIntyre, chief inter - birds from the tips of branches.) preter. 4. Dh’fhalbh mi ann ‘am nighneig ghòraich 11. Giomanach a’ ghunna chaoil thu ’S ghabh mi seòladair mar leannan Nuair a chaogadh tu an t-sùil ’s a’ (I went a foolish lass who took a sailor for a mhala lover.) (You are the hunter of the slender barrelled Highland Cow grazing gun when you would squint the eye and the with Derby Point in the 5. A mhnathan na dugaibh beum dhomh brow.) background On a thug mi spéis dhan mharaich’ n (Women do not reproach me because I 12. Ach on a dh’ fhalbh thu air a’ bhàta a l l i bestowed my affection on a sailor.) Dia ’gad shàbhladh gu cala M c

a (Since you have sailed on the ship, God see

M  6. Chan n-eil taobh dha ’n doir a’ ghaoth e you safely to harbour.) a i r a Ma dh’ fhaodas e gheibh e leannan M Recorded, transcribed and translated by y (Any direction the wind will take him, if he b

o can, he’ll have a sweetheart.) Seumas Watson. t o h P

AnRubh a An Samhradh / Summer 2007 7 Teàrlach Chaluim Iain Dhòmhnail Dòmhnallaich nam

BReécoirrdiecdhbyeaSenum-as“WHatsoonly Charlie” MacDonald everend Charles MacDonald was born in Tarbot, Victoria County. His father, Malcolm, was a widely respected Presbyterian elder and church scholar. “Holy RCharlie” grew up in the Lewis tradition of family prayer, precenting and bible read - ing. It is no surprise he turned to the ministry as a young man and married a church 3 4 9 1 deaconess, the late Betty Walker from Fife, Scotland. , e g e l l

He was regarded by many as an unpre - sheallas mi air ais, tha atharrachadh mór teagaisg ainmeil. o C c

tentious man of the cloth. His powerful an diugh air a’ mhuinntir a bha sin. Bha e ‘na eildear i l e hands attested to years of labour in rural Nuair a bha mis’ òg bha iad glé chùra - còrr ‘s lethcheud a G , l parishes as a carpenter, woodsman, trap - mach, gu h-àraidh air Là na Sàbainn. bliadhna anns an e a per and shoer of horses. “Holy Charlie” Tha cuimhn’ agam-sa m’athair a bhith eaglais, agus G n a c was known to preach a sermon in a pow - dol chon an t-sobhail feasgar Di- bhiodh e teagaisg i r e

erful, exacting Biblical Gaelic and render sathuirn’, agus bhiodh sinn a’ dol còmh - na sgoil Shábainn. m A -

a simple Christian act by cutting a shut- la ris. Agus chanadh e rinn, “ Well , a-nisd, Bha móran dhan n a i d

in’s hair on the same day. In his time, he feumaidh sibh a h-uile nì ’s ’s urrainn an t-sluagh...bhiodh a n was perhaps the strongest living expo - dhuibh a bhith air a dhèanamh air Di- iad a’ seinn anns a’ a C e nent of Cape Breton’s once numerous sathuirn’ airson nach feum sibh a Ghàidhlig. Bhiodh h T

Gaelic-speaking clergy. dhèanamh air Là an Tighearna, Là na iad a’ gabhail nan m o r Sàbainn. Tha mi airson an dèanamh air a’ sailmean agus f o t o

Teàrlach Chaluim Iain Dhòmhnaill là an-diugh. Thoir astaigh an connadh. bhiodh iad ag h Dòmhnallaich nam Béirichean Thoir astaigh an t-uisge agus cuiribh ùrnaigh. Glé thric P anuas a’ feur bhon a’ scaffold dhan a’ bhiodh sinn anns an taigh-sgoil. Bha A’ cheud nì bu chòir dhomh cantuinn, chrodh.” (Agus gu robh oidhirp air a h- Murchadh Moireasdan, bha eisean ain - ‘s e gu robh mi air mo thogail maille ri uile nì a b’urrainn dhuibh a dhèanamh meil air teagasg, agus m’athair, muinntir a bha glé dhéidheil air airson nach bi sibh ag obair am Coinneach MacLéoid agus muinntir eile. leughadh a’ bhìobuill agus bhiodh iad a’ màireach.) “Do bhrìgh am màireach gum Bhiodh an t-ògradh... bhiodh iad glé frithealadh nan coinneamhan ùrnaigh. bi sinn a’ dol a dh’ionnsaidh na h- dhéidheil air a bhith dol ionnsaidh nan Bha iad dìleas dhan eaglais agus air a eaglais.” Agus bha m’athair ‘na fhear- coinneamhan ùrnaigh agus bhitheadh

Holy Charlie (left) chopping wood with Ralph MacKay in Lake Ainslie. e i l s n i A e k a L t s a E , m u e s u M e s u o H d l a n o D c a M f o y s e t r u o c o t o h P

AnRubh a 8 An Samhradh / Summer 2007 iad sin a’ gabhail pàirt ann ’s a’seinn “Holy Charlie” MacDonald Calvin Presbyterian Church, tùnaichean Gàidhlig. Bhiodh m’athair a’ Birch Plain, North Shore teagasg na Gàidhlig dhuinn agus bhit - The first thing I should say is headh e a’ dèanamh, mar gum b’eadh, that the people I was raised ùrnaigh. Feasgar an uair sin, thigeadh with were very fond of read - sinn dachaidh agus ghabhadh sinn ar ing the bible, and they used to dinneir. Bhiodh sinn aig an taigh aig attend prayer meetings. They uair. Agus ’s ann mar sin a bhiodh sinn a’ were loyal to the church and cumail na Sàbainn. when I look back there is a Tha cuimhn’ agam aon bhoireannach great change on those people a rinn aran. Fhuair i baraill fhlùir mus do today. When I was young thòisich an t-Sacramaid aig an Abhainn- they were very attentive, a-Tuath. Rinn i aran dhen a’bharaill especially on the Sabbath. fhlùir agus bha e air innse nuair a bha an I remember my father t-Sacramaid seachad nach robh air fhà - going to the barn Saturday gail ach gràinne. evening and we used to go Bhitheadh sluagh mór a’ dol dhan t- with him. He would say to us; Sacramaid. Bha na muinntir déidheil air a “Well now, you have to do bhith dol ann an eaglais anns na làithean everything you can Saturday ud. Is mór an t-atharrachadh bhon a bha so you won’t have to on the d mi òg agus an diugh. Saoilidh mi gu Day of the Lord, the Sabbath. l a n

bheil muinntir glé mhi-chùramach, ged a I want it done today. Take in o D c

tha airgead gu leòir aca. the wood! Take in the water a M

Rugadh mi ’s a’ bhliadhna 1905. and put down the hay from . Y

Rugadh mi anns an Tairbeart, ach cha the scaffold for the cows!” s u

robh dotair r’a fhaighinn. Bha an sneach - (An effort was made to do all m a h

da cho domhain ’s a’ bhliadhn’ a rugadh you could so you wouldn’t S y

mise, chanadh iad ‘Bliadhna an t- have to work the next day.) b o t

Sneachda Mhóir’ rith’. Agus Granaidh “Because tomorrow you are o h

Chaluim Tharmaid, chaidh ise gu mo going to church.” P mhàthair agus boireannach eile agus ’s My father was a renowned ann a bha iad a’ coiseachd air an fheans’. teacher. He was an elder for over fifty change today with the cars. You’ll hardly Bha an sneachd’ cho domhain. Bha maid’ years in the church and he used to teach see a church that will be half full. I’m aice ‘na làimh. Tha cuimhn a’m mo Sunday school. attempting to show you the change mhàthair ag innse dhomh, “Agus bha i Many of the people…they used to between when I was young and today. I coiseachd air an fheans’, bha an sneachd’ sing in Gaelic and pray. Very often we think people are very uncaring although cho domhain.” would be in a school house. There was they have lots of money. ‘S e na h-aodaichean fad’ a bh’ aca-san Murdock Morrison – he was famous for I was born in 1905. I was born in ‘s an àm a bha sin agus nuair a rànaig i an teaching – and my father and Kenneth Tarbot, but a doctor wasn’t available. The taigh, bha casan cho fuar. Bha an sgiorta MacLeod, and other folks. snow was so deep the year I was born it a bh’oirre air a dhèanamh dhen a’ chlò. The young people used to very much was called ‘The Year of the Big Snow.’ Tha cuimhn’ a’m gu robh mo mhàthair like to go to prayer meetings and they Grannie, the wife of Malcolm, son of ag innse dhomh. ’S bhiodh i gaireach - used to take part there and sing Gaelic Norman, and another woman went to dainn ag innse mu dheoghainn nuair a tunes (psalms). My father would teach my mother. And they were walking on rugadh mi agus mu ’n shneachda mhóir us the Gaelic reading and he used to, as the fence. The snow was so deep. a bh’ann. it were, pray. Grannie had a stick in her hand. I That afternoon we would come home remember my mother telling me; “And and we would take our dinner. We used she was walking on the fence and the , l e to get home at one o’clock. And that’s

a snow was so deep.” They wore long

G how we kept the Sabbath.

n clothing at the time, and when she a c i I remember one woman who made r reached the house her feet were so cold. e 3 4 m bread. She got a barrel of flour before the 9 The skirt she wore was made of home- A 1 - , n s Sacrament started at North River. She spun. I remember my mother telling me. a n i n d a made bread from the barrel of flour, and

A She used to laugh telling me about the n . a t C S it was said when the Sacrament was time I was born and the great snow that e ,  h e over, there was nothing left but a grain. g was there. T e l l m

o A big crowd used to go to the o r C f

c (left to right) Malcolm MacLeod, Dan o i Sacrament. People were fond of going to Recorded, transcribed and translated by l t e o a h A. MacLeod, and “Holy” Charlie. church in those days. There is a great Seumas Watson. G P

AnRubh a An Samhradh / Summer 2007 9 NDER THE AFTERS Fo na Cabair / U- R An taigh dubh THE BLACK HOUSE Seumas Watson r Colin Sinclair, in his book The Thatched Houses of the Old Highlands , remarks that “...while providing for simple and homely social activities, the Dprimary function of the house was to give shelter from the cold, wind and rain with the warmth of social converse engendered by the comforting glow of the peat fire. The house of the Gael was not the object of domestic luxury and embel - lishment; it was a house to shut out the storm. The taigh dubh, also called taigh- Translation: Skye and the adjacent mainland districts tughaidh, was the home of a robust peo - of Morar, Kintail and Ardnamurchan. ple whose lives were mostly spent out - Taigh-tugha , (pronounced tie too- The distinguishing outward features of doors. The Gaels ability to withstand uh) , a thatched house is the natural the Skye variety include a hip style roof extreme weather conditions seems to be pronunciation of the Tiree folk for and eaves made of overhanging thatch. reflected in the simplicity of their taigh-tuaigh , as it is said in the Sinclair describes the Dalriadic black dwellings, which provided little of com - north. Nor was the term black - house as a type represented in the terri - fort by modern standards. Travellers vis - house ever used in Tiree. I believe tory of mainland Argyll, Appin and Lorn iting the Highlands in the eighteenth that only the Lewis folk use that and the Inner Hebridean Islands of Islay century were unimpressed by the primi - form. and Jura. The term Dalriadic is a refer - tive huts they perceived as “dark and dirty.” The origin of the term black house is the subject of some debate. One explana - tion lies in the comparison between the dark exterior of . the black house and the n o i s newer white walled houses s i m

(taigh geal ). As a condition of r e p some leases, the taigh geal h t i began replacing the older w d e building type with the s U . advent of crofting in the early n o s t nineteenth-century. There is r e b also speculation that the o R n more commonly used term o s i l taigh-tughaidh , meaning l E y thatched house, has been b n o mistaken by English ears as i t a r taigh dubh because of their t s u l l

similarity in sound. I Ailean Boyd commented on this point of nomenclature in Seann MAR A BHITE ‘G AN TOGAIL : ence to the ancient Gaelic kingdom of Taighean Tirisdeach (Old Tiree Houses). DESIGN AND DESCRIPTION Dalriada, the boundaries of which corre - spond to the general area in which this ‘S e taigh-tugha a their muinntir Dr. Colin Sinclair, writing in 1953, type of house is found. Thiriodh gu nàdarra ann an àite taigh- attempted to define three architectural As a distinct design, the Dalriadic ver - tughaidh mar a theirear mu thuath. variations of the black house. He chose to sion of the black house is characterized Cha robh am facal taigh-dubh riamh ga classify them by their areas of geograph - by end walls extending upward to the ùisneachadh ann an Tioradh na bu ic representation: calling them the Skye roof’s ridge to make a gable, a feature mhotha - cha chreid mi nach ann aig type, the Dalriadic type and the facilitating installation of chimneys and Leòdhasaich a-mhàin a chluinnte a lei - Hebridean type. fireplaces. Similar style cottages are also thid. According to Sinclair, the Skye black found in the Isle of Man and Ireland. house was typically found in the Isle of Too conveniently defined by region,

AnRubh a 10 An Samhradh / Summer 2007 Sinclair’s version of black house typifica - Some walls are, I think, formed of and both side walls and gable ends tion is challenged by Scottish vernacular turfs, held together by a wattle or are but six feet in height. On the housing expert Bruce Walker. In a 1995 texture of twigs. Of the meanest inner edges of these massive walls article appearing in Highland Vernacular huts, the first room is lighted by the roof timbers set. They are cov - Building , Walker points out that exam - the entrance and the second by the ered with a thatch, a foot or two ples of what Sinclair terms as a smoke hole. The fire is usually thick, there being no well-defined Hebredian black house were still com - made in the middle. ridge but a rounded top like an monly in evidence on the mainland as elongated beehive. The houses late as the beginning of this century. He In his 1883 Reminiscences of my Life in vary from thirty to sixty feet in further cites instances of this kind of the Highlands, Volume I, Joseph Mitchell length and are fifteen feet wide... If black house as having been present in described an Isle of Lewis black house. your visit is in March the inside eastern Highland districts as late as the level is higher than the surface of 1950s. Built of turf and thatched with the ground for you step on a thick The black house on-site at Nova straw or heather, huddled together mass of wet cattle-bedding and Scotia Highland Village is a replication of very irregularly, and generally in dung, which has accumulated the Hebridean type, representing as it villages, the grass growing fre - since last summer... You make your does the Barra Gaels’ dwellings prior to quently on the tops of the walls way over the spongy surface and their immigrating to Cape Breton’s Iona and the roofs. There are no win - at length find yourself on firm Peninsula and other parts of the dows; a hole admits the light. The ground as you approach the large Province. It is of a kind that was regular - door is low, generally from four to peat fire burning on the middle of ly found in Tiree, the Outer Hebrides and five feet. The house is from thirty the floor, the smoke from which parts of the mainland into the twentieth to sixty feet long; the greater part fills the whole house, and finds a century. The distinct feature of the appointed to the cattle, and the partial egress through the thatch Hebridean building is the tobhta: the family part separated occasionally for there is no chimney. You receive wide, flat border that forms the outer top by mere turf partition... The walls a hospitable welcome from the of its drystone walls. were of rough turf and some com - host, who courteously invites you The vernacular Hebridean black mon boards were put together for take a seat. house was oval shape and of varying two or three beds, one or two cribs lengths. The interior was usually divid - on the floor, apparently for chil - In recent times, to live in a black house ed into three compartments: the byre (a’ dren. An old woman lay in some seems to have carried some degree of bhàthach), the living space ( aig an teine ) decayed hay in a bed. The fire was stigma. Looking upon the newer houses and the sleeping space (a’ chùlaist) . These in the centre, over which hung the constructed of cement blocks with slate general areas of differing functions were pot, and the children were sitting roofs as a symbol of social advancement, sometimes separated by partitions made on the floor around, while two or young girls in the Hebrides had their of wood or hide ( talain ). three large stones appeared to own version of divining their future In most cases, the Hebridean type serve as seats for the adults. prospects by plucking the daisy, Taigh- boasted a single door at the front of the tughaidh, taigh geal, taigh-tughaidh, taigh- house, adhering to the axiom Cùl ri The account of Mitchell’s visit to a geal ... (thatched house, white house,  gaoith, aghaidh ri gréin (Back to the wind - Lewis black house includes these details, thatched house, white house...) ward, face to the sunward). Entrance through the door gave immediate access The walls are built of stones gath - Written by Seumas Watson. to the byre at the house’s end. A wall of ered from the fields, and fitted Fo na Cabair/ UNDER THE RAFTERS is a regular stone, with an entry gap, led to the inner- roughly together. To keep out the feature of An Rubha that looks at the buildings compartment and hearth. The third com - wind, they are made five feet thick, of the Highland Village. partment formed a sleeping area and . n o i was separated from the hearth by a s s i m

wooden divider. r e Travellers’ accounts of the black house p h t i

depict similar images. In Journey to the w d e

Western Islands of Scotland , Samuel s U

Johnson commented in 1793, . n o s t r e b

The wall of a common hut is o R

always built without mortar, by a n o s i l

skilful adaptation of loose stones. l E

Sometimes perhaps a double wall y b n

of stones is raised, and the interme - o i t a r

diate space filled with earth. The t s u l

air is thus completely excluded. l I AnRubh a An Samhradh / Summer 2007 11 Seinn fo sgàil nan geugan uaine SONGS FROM THE GREENWOOD Collected by Seumas Watson aelic songs in Nova Scotia and Scotland alike have often been inspired by the beauties of nature and strong attachments to places of belonging. As a people Gwhose life on the land has been closely attuned to the season’s subtle changes, the Gaels have expressed a keen sense of appreciation for their environment through poetry describing land and sea. The antiquity of such themes is known through anonymous examples in the Gaelic tradition reaching back to eighth century Ireland. Latter day Scottish poets of particular note are eigh - teenth-century bards Alexander MacDonald ( Alastair mac Mhaighstir

Alastair ) and Duncan Ban MacIntyre . n o Dunnchadh Bàn Mac an t-Saoir i

( ), both of s s i

whom draw continuing interest for their m r e poetic technique and remarkable com - p h t mand of detail in describing flora and i w d fauna. An Rubha will look at some of e s U

Nova Scotia’s song-makers in this and . n o s

upcoming issues with selected songs that t r e speak to Gaelic life in the New World. b o The song titled Moladh a’ Chùil , as R n o s i reported here, was composed by the late l l E

Hughie MacKenzie ( Eòghan Eairdsidh y b

Sheumais ), well-remembered bard from n o i t a

the Christmas Island area of Cape Breton r t s u

County. Transcription of the song l l appears in an unpublished manuscript of I MacKenzie’s songs compiled by the late Cuir loinn air fiamh nan ròsannan Air raointean àrd gum faicear spréidh John Joe MacKenzie ( Jonaidh Eairdsidh ’S a’ cur gorm-bhrat air gach blian ’Nan laidh’ ’s deudan luasganach Dhòmhnall Bhig. ) It’s melody is reported ’S breaca-seun do neòinteannan Tha pailteas lòn an siod dha ’n treud as Ciamar a dh’Fhaodas Mi Bhi Beò . Moladh ’S a’ cumail sùil le gràdh anios Feadh ghlachagan réidh ’s chluaineanagan a’ Chùil is sung by Goiridh Dòmhnallach on Gu ’n ruig i ’n iar ’s a’ ghlomanaich Gur tric a dh’éisd mi feasgair Céit’ track six of Còmhla Cruinn , produced by An uair a dh’éibht chun na buail’ orra Comunn Féis an Eilein and CBC Cape Gach eunlaidh ’s bòidhch’a tha fo ’n ghréin Ri fuaim nan clag toirt buille réidh Breton. The CD is available through the Gun do thagh iad fhéin na bruthachan ud A h-uile ceum mar ghluaiseadh iad Highland Village Gift Shop. Thar gach àit’ s’ a’ chruinne -cé Gun tug iad spéis dha luachmhorachd Gheibhte iasg á grunnd nan allt Moladh a’ Chùil A’ còmhlachadh am measg nan geug Tha ruith tro’ ’n ghleann gu fuaimeachail Gur ceòlmhor séisd an duanagan O lochan mór’ air bhàrr nam beann ’S truagh a Rìgh nach robh mi ’n dràsd’ ’S mac-tall’ a’ freagairt as an déidh Mu bhonn gach meall a’ cuairteachadh Air an Tulloch Àrd far am b’eòlach mi Gu pongail réidh mar a chual’ e iad Bu tric bha mi le driamlach ann Far na tric a shuidh mi air a’ làr ’S air dubhan cam bhiodh buaireadair Air Tìr an Aigh a’ meòrachadh Tha torram suilbhear thogas sunnd Le slat do dh’fhearna ann ’am làimh Gun mi tuigsinn gu dé a’ bhàigh Mar choisir-chiùil an còmhnaidh ann Cha tugainn taing air uaisleachd Thug air an Àrd Rìgh òrdachadh Fuaim nan allt a ’s glainne burn Gur e an Cùl againn amhàin A’ bruchdadh nuas na mòr-bheannan Na daoine còir a thuinich ann An gnìomh a b’àill’ a dheònaich e ’S a’ dol thar easan nan still Ged bha iad trang air uaireannan Gu ’n iosal far an còmhlaich iad Cha robh biadh na aodach gann An t-àit a ’s bòidhch’ an éirich grian ’S fàgaidh iad beannachd air an tìr Ged bhiodh an geamhradh duathalach (?) Le soills’ air sliabh nam mór-bheannan Mar rinn mi-fhìn le gòraiche Dhèante gach obair ’na h-àm ’S a gathan boillsgeach tighinn anios AnRubh a 12 An Samhradh / Summer 2007 Cha robh iad mall mar thuathanaich ’S ge b’e seòrsa gnìomh bhiodh ann EATURED RTIFACT Gun cluinnt’ ac’ srann air duanagan Obair an Taighe - F A Nam biodh e comasach dhomh fhéin An Fheàrsaid - DROP SPINDLE An tìm a thréig ath-nuadhachadh ictured here is the feàrsaid , or spindle, ’S an òige thoirt air ais gu léir a simple hand-held device for spin - An dreach, am beus ’s an luathachadh Pning wool and flax. Weighted at the Bhiodh mo thaigh air tulloch réidh lower end to increase velocity, it is oper - ’S sgàil nan geug ’ga chuairteachadh ated by twirling between the thumb and Gun cumainn fidheall ’s pìob air ghleus fingers. Many Scottish examples have ’S thogainn séisd air duanagan been preserved from antiquity, some of which date back to the Iron Age. The Translation feàrsaid is used to spin wool, or linen, for the purpose of making thread to set In Praise of the Backlands looms. Use of the feàrsaid in Gaelic Scotland, and Cape Breton, remains in It’s a shame that I am not at present on memory to the present. Even at this late the lofty hill I knew so well. Where I date, it is not unusual to hear the days of often sat on the ground contemplating homespun recalled, a time when women this beautiful land, not knowing what busied themselves spinning with the n a motivated God to command its being. l fearsaid while sitting or walking. l i

For us, the backlands (rear) is the single M

When considering the material cul - c most lovely deed he wished. a ture of Highland immigrants during the M a i

early to mid-nineteenth century, it is of r This is the most delightful place that the a interest to note that I. F. Grant, author of M y sun rises on. Shining on the mountain Highland Folkways states that “In 1820 b o slopes, its rays gleam down to grace the t there was not a spinning wheel in o h roses’ visage; putting a blue (flowered) Gairloch and in the Hebrides in 1850 P carpet and happy speckles of daisies on most of the women were still using the every clearing. The sun lovingly gazes spindle.” down until reaching the westward at Emigration from the west Highlands and Islands to Nova Scotia, then including dusk. Prince Edward Island, began in the late eighteenth century and peaked in the third decade of the nineteenth century. The absence of spinning wheels in two significant Every variety of the most beautiful birds regions of Gaelic Scotland that contributed large numbers of Gaels to Nova Scotia chose those hills to live in. Before any might suggest that knowledge of spinning wheels among Highland settlers was at other place under heaven, they esteem its best limited. Their lack of presence in these areas of the Highlands and Islands also precious value. Gathering among the casts doubts on the authentic origins of spinning wheels thought to have accompa - branches, their songs’ refrains are tune - nied emigrants to Nova Scotia. ful. Echo repeats their sounds exactly as It is of interest as well that the Gaelic names of mundane knitted items such as he heard them. socks, sweaters and mittens are no more than Gaelic forms of their English equiva - lents. These borrowed terms further suggest that knowledge of knitting was also There is always a friendly, choir-like acquired from outside Gaelic material culture which produced its cloth by way of  murmuring there. It is the sound of weaving. streams of the purest water bursting forth from mountain hillsides to tumble Fish were taken from the beds of streams at hand, their voices could be heard over waterfalls in spumes as they gather that run noisily from great lakes on the singing songs. below and bid farewell to the country - mountain tops to circle the foot of the side as I foolishly did. hills. I was often there with a line and a If I could renew the time gone by and baited, crooked hook. With a rod made of retrieve my youth - the hue, modesty Herds of cattle could be seen laying on alder in my hand, I wouldn’t have trad - and agility - my house would sit on a upland pastures, their teeth in constant ed for rank of nobility. level hilltop surrounded by the shade of motion. Among the meadows and dells, branches. I would keep the fiddle and there is much grazing for the flocks. I Although those generous folk who set - pipes in tune and raise the airs of songs. often listened on a May evening to the  tled there were busy by times, food and steady sound of their bells, striking at clothing were never in want. Although every step when they were called to the winter was difficult (?), every work was Recorded, transcribed and translated by paddock done in its own time. They weren’t lack - Seumas Watson. ing as farmers and, whatever chore was AnRubh a An Samhradh / Summer 2007 13 Photo Album: The Faces of Cainnt mo Mhàthar . o t o h p y l i m a F (Top row): Allan MacLeod, Catalone ( Ailean mac Ruaridh ‘ic Aonghais ‘ic Dhòmhnaill ‘ic Iain ), Kathleen (Williams) Boyd, Melford ( Kathleen ni’n Frances ni’n Aonghais Bhig ), and Rod C. MacNeil, Barra Glen ( Ruaridh Iain Dhòmhnaill Sheumais Dhòmhnaill Òig Iain Ruaridh) . (Middle row): Katie Margaret MacLeod, Broad Cove Marsh & South West Margaree, ( Ceataidh Magaidh ni’n Aonghais Ailein ) with a picture of her cat, Catherine MacNeil, Christmas Island ( Catrìona ni’n Iomhair Mhìcheil ‘an Shaothair ) and Hector B. MacIsaac, St. Ninian & Port Hawkesbury (Eachann mac Aonghais Eachainn ‘ic Eòghainn ‘ic Dhunnchaidh) . (Bottom row): Mary MacDonald, Loch Lomond & Sydney ( Màiri ni’n Eachainn Hughie Raghnaill ), Mickey John H. MacNeil, Jamesville ( Micheal Eòin Chaluim Sheumas Mhòir ), and Jimmy Mick Sandy MacNeil, Benacadie Pond ( Seumas mac Mhìcheil ‘ic Shandaidh ‘ic Dhòmhnaill ). AnRubh a 14 An Samhradh / Summer 2007 (Top row): Sisters Theresa Burke & Martha Ramey, Rear Big Pond & Sydney ( Nigheanan Pheadair Mhòir Steabhain Mhìcheil ), Mr. & Mrs. Alex MacLean, Gabarus Lake ( Alaisdair mac Sheòrais ‘ic Iain ‘ic Iain ), and Anna MacKinnon, Broad Cove Banks ( Annag ni’n Iain Aonghais Ailein ). (2nd row): Mr. & Mrs. Willie Fraser, Deepdale ( Willie Shaoimein ), and Amber Buchanan with her great-grandmother, Sadie May MacInnes, French River, ( Mòr ni’n Mhurchaidh Dhòmhnaill ). (3rd row): Joe Peter MacLean ( Eòs Peader mac Theàrlaich ‘ic Eòis ) & Angus Currie ( Aonghas mac Dhùghaill ‘ic Aonghais ‘ic Mhìcheil Lachlainn ) former residents of MacAdam’s Lake (in the background is Mrs. Currie & daughter Florence), and Murdock E. MacNeil, Rear Christmas Island ( Murchadh mac Dhòmhnaill ‘ic Sheumais Dhòmhnaill a’ Chùil ) with Peter J. MacLean, Rear Christmas Island ( Peadar mac Jack Pheadair ‘ic Caluim Ghobha) . (Bottom row): Jim Watson sings a song to Margaret MacLean, Mabou Coal Mines & Port Hood ( Margaret ni’n Gilleasbuig Aonghais a’ Chlachair ) and Jim Watson and Mary Jane Lamond with Souter Strachan, Framboise, ( Iain Souter mac Sheòrais ‘ic Iain ‘ic Iain ). Unless noted, all photos are courtesy of Shamus Y. MacDonald. AnRubh a An Samhradh / Summer 2007 15 Ianuairi 5, 1895 forus a bh’ann. Cha do ghabh mise os sìde thioram sam bith. Cha mhó na sin a làimh ach cunntas a thoirt seachad air an sheasadh e ri stoirm. Ach neò-ar-thaing An Teine Mór t-solus a bha daoine a’ faicinn, agus air a’ nach deanadh e siubhal gu leòr an oid - (Will ’o the Wisp) bharail a bh’aca mu thimchioll ciod a hche a bhiodh blàth dorcha agus a’ b’aobhar do ’n t-solus. Agus air an aob - ghaoth o ’n deas, no o ’n iar-dheas agus a Òraid a sgrìobhadh do Chomunn har sin, cha gabh mi gnothuch ri barail bhiodh uisge mìn, trom, dlùth a’ sileadh. Gàidhlig Inbhirnis mu ’n àm seo an àrd-luchd foghluim. Théid àrd-luchd Anns an àm mu ’m bheil mi sgrìob - uiridh - Le Iain foghluim, air uairibh, cho fada ceàrr ri hadh, cha robh lainntir ri fhaighinn ach daoine eile, no ni ’s fhaide. Air mo shon- ann an taigh gu math ainneamh. An uair s e seo an t-ainm a th’aig muinntir sa fhéin dheth, ged a dh’éisdeas mi ris a a bhiodh daoine a’ falbh air chéilidh, no Bheinn-a-Bhaoghla agus an dà Uidhist their iad, agus ged a bheir mi géill do a’ dol air cheann turais o bhaile gu baile, Iair an t-solus a nam biodh an bhiodh cuid dhe ’n oidhche dorcha, t-sluagh a’ faicinn bheireadh iad leò ré na h-odhiche aithinne na dhà ann an àiteachan ann am beul a’ uaigeneach, iosal chlobha, no air air feadh na gob corrain - dùthcha. Anns an mura biodh bior Eilean aithinne a Sgìtheanach, is e, b’fheàrr aca, a “An Teine chum solus a Biorach” a dhèanamh theireadh iad ris. dhaibh air an t- Ma bha gus nach slighe. Ach nam robh an solus ion - biodh “An Teine gantach seo ri Mór” air a chuairt fhaicinn air feadh air an oidhche na Gàidhealtachd sin, bu ghlé gu léir, chan thoigh leis a bhith urrainn domh a gu math dlùth do ràdh. ’n àthinne theine. Chan eil Illustration from Mac-talla Bi cuimhne agam teagamh sam bith ri m’ bheò air oid - nach robh iomadh neach a’ faicinn “An chuid dhe na beachdan a tha iad ag àrach hche gheamhraidh o chionn deich bli - Teine Mhóir.” Faodaidh cuid a bhith ’g mu thimchioll móran nìthean, chan adhna fichead. An uair a bha sinn ‘nar ràdh nach robh a leithid de nì riamh ann; urrainn domh géill a thoirt do ‘n cuid suidhe mun cuairt de ’n teine, leum ach feumaidh mi fhéin a ràdh nach bheachdan gu léir. dithist ghillean tapaidh, òga astaigh do urrainn domh gun a bhith ’creidsinn gu Cha robh an solus ris an abradh iad ’n t-seòmbar agus an anail an àird a’ robh móran de ’n t-sluagh, sean is òg, a’ “An Teine Mór” ri fhaicinn, mar bu trice, chléibh aca. Bha an sùilean gu sgionnadh faicinn an t-solais ris an canadh iad an ach o mheadhon an fhoghair gu mead - ás an cinn leis an eagal. Shaoil sinn gur e “Teine Mór.” hon an earraich. Chan fhacas riamh e ach bha taigh a’ dol ‘na theine, no gun do Fad fhichead bliadhna, bha an solus an uair a bhiodh an oidhche dorcha agus thachair ni-eiginn neo-ghnàthaichte anns seo ri fhaicinn aig àmannan àraidh de ’n ceò is uisge ann. Tha a’ chùis coltach a’ choimhearsnachd. Ciod a bh’ann ach bhliadhna. Aréir barail àrd-luchd fogh - nach b’urrainn da cur suas le solus na seo: bha na gillean air chéildih agus luim, is e meall de ’n nì ris an abrar fos - gealaich, no le fuachd an reòthaidh, no le aithinne teine aca. Sùil gun d’ thug fear

Each issue of AN RUBHA features an excerpt from Jonathan G. MacKinnon’s MAC -T ALLA (Echo) with translation. MAC -T ALLA , published in Sydney, Nova Scotia, was the longest running Gaelic weekly (ending as a bi-weekly) 1892-1904. MacKinnnon, born in Dunakin in 1869, published his first issue at 22 years of age. He was a life-long promoter of Gaelic and was involved in other publications including Gaelic translations of English literature. AnRubh a 16 An Samhradh / Summer 2007 dhiubh agus thar a ghuaille chunnaic e an comhdachadh le toradh na fhaigh a h-anam tròcair. Aréir choltais “An Teine Mór” a’ falbh ’nan cuideachd. dùthchadh do ’m buineadh iad. Cha gun d’fhuair bean Chaluim Shagairt a Ghlaodh e ri chompanach gu robh “An robh na marsantan ach glé thearc anns guidhe aon uair co dhiubh. Bha nighean Teine Mór air an cùlaibh. Ghrad thilg iad an àm agus air an aobhar sin, aig Calum Sagairt a bha, mar a thachair a uatha an t-aithinne teine agus thug iad ri dh’fheumadh an sluagh a chur suas leis dh’iomadh té roimhpe, an geall air brùthach i. Cha do stad iad riamh gus an na gheibheadh anns an dùthaich. dathan annasach a bhith anns an aodach d’ràining iad an taigh againn-ne, agus Bhiodh iad aig an àm ud a’ dathadh le aice. Chuir i roimhpe gu rachadh i iad an impis a dhol á cochull an cridhe dathan na dùthchadh. Dheanadh iad bhuain ruidh gus snàth no clòimh a leis an eagal. dath uaine agus dath buidhe cho breagh dhathadh. Chan fhaodadh i a dhol ’ga Chan eil ùine agamsa aig an àm seo ‘s a b’urrainn duine fhaicinn le bàrr a’ buain air an latha air eagal gun tugtadh air cunntas mhion a thoirt seachad air na fhraoich. Ann an àiteachan boga ’s a’ suas do ’n mhaor i, agus a chum a’ chùis chuala mi mu ’n “Teine Mhór”. Bhiodh e mhointich, gheibheadh talamh ris an a chumail cho falaichte ’s a ghabhadh gu math tric a’ tachairt ri daoine air abradh iad “dubhach.” Is cuimhne leam dèanamh, chuir i roimhpe gu rachadh i bogaichean ’s aig feur-lochain, agus mun feadhainn dhe na sluichd ás am biodh ’ga bhuain air oidhche, Luain- cuairt air na h-òbain agus air na iad a’ cladhach “na dubhcha” fhaicinn. Is Dòmhnaich. Is e sin ri ràdh, an déidh dà tràighichean a tha cho lìonmhor ann am minic a chuala mi mu ’n chothlamadh a uair dheug oidhche Dhòmhnaich. Beinn-a-Bhaoghla agus an dà Uidhist. bha seana bhean àraidh a’ deanamh uair Bha a màthair anabarrach an aghaidh Nam biodh fear ’n ònar ag iomradh dha ’n robh saoghal. Seo na dathan a dhi a dhol a bhuain an ruidh, ach cha eathair anns an oidhche dhuibh, bh’ann: “dubh na dubhcha,” ciar nan tugadh an nighean cluas no géill a dhuirche, thigeadh “An Teine Mór gu caorach, is glas aotrom is glas trom. dh’aon fhacal a theireadh a màthair rithe. bog, balbh ’na rathad agus shuidheadh e Tha e air aithris gu robh sluagh nan Ma bha a màthair ’na baoibh, tha e gu sochrach air sgruig-dheiridh an Eileannan an Iar déidheil air dathan coltach gu robh an nighean a cheart cho eathair. Ach cha bu luaithe a bhuaileadh dearga. An uair a bhiodh na marsantan rag ris a’ mhac-mhollachd. O ’n a chuir i sròn an eathair tìr na bheireadh “An paca, ’s an àm a dh’fhalbh, a’ siubhal air roimhpe falbh a bhuain an ruidh, Teine Mór” e fhéin ás. Chìteadh e a’ feadh na Gàidhealtachd, bu ghnàth dh’fhalbhadh i ged a thigeadh am muir seòladh os cionn na mara agus tarsainn leotha a bhith reic dhathan dearga mar a h-ear thar a’ mhuir h-Iar. An uair a chun - nan òb ’s nan lochan ’s e ’cur soills’ ás an tha “carnaid” agus “màdar.” Bha aon nì naic a màthair i a’ dol amach air an usige. Agus an sin, rachadh e ás an t-seal - ri fhaotainn anns an dùthaich a dorus, thuirt i, “Tha thu nis a’ falbh agus ladh timchioll gob rudha, no dhìreadh e dheanadh dath dearg, agus b’e sin mollachd do mhàthar air do cheann. 1 suas ris a’ mhonadh. Ged nach do rinn e “ruidh .” Is e freumhan feòir a th’anns an Nam bu d’thig an là a chìthear aghaidh cron air neach riamh, gidheadh bha eagal “ruidh.” Chan fhaighear e ach ann am do bhonn.” an cridhe roimhe gach neach do bhrìgh brùthaichean tiorma gaineamhaich. Tha e chùis coltach gun d’fhuair a gu robh iad a’ creidsinn nach b’ann á nì Bhiodh mnathan a’dol a bhuain an màthair a guidhe, oir cha d’fhuaireas beò math a dh’éirich e. Bheir mi anis cunntas “ruidh” anns an oidhche air eagal gu no marbh nighean Chalum Shagairt cho geàrr ’s is urrainn domh air an dòigh faigheadh am maor, na aon sam bith eile riamh, aon chuid air muir no air tìr. Ach gun d’thàinig “An Teine Mór” gu bhith de ‘n luchd-riaghalaidh fios air. Tha e an uair a thugadh dùil thairis nach robh air an talamh. coltach gu robh an t-uachdaran fada an i ‘tighinn dhachaidh, dh’fhalbh na càird - Cha robh na Gàidheil riamh air aghaidh buain “an ruidh” do bhrìgh gu ean agus na coimhearsnaich ’ga marbh- dheireadh air sluagh sam bith eile ann a robh móran de ’n mhachaire thioram air iarraidh agus fhuair iad pàirt de h- bhi ’toirt cunntas air na h-aobhair airson a chladhach an àm a bhith ’ga bhuain aodach air a’ mhachair far a robh i buain gu robh nìthean iongantach ri ’m faicinn agus gu robh móran de ghaineamhaich an rùidh. air an talamh. Mar bu trice, cha robh na air a sìabadh air feadh a’ mhachaire an An ceann beagan ùine an déidh dha beachdan a bh’aca na bu ghlice no ni b’a - uair a thigeadh tiormachd an earraich. seo thachairt, chunnacas an solus ris an maidiche na na beachdan a bh’aig sluagh Bha tuathanach ann am Beinn-a- abrar “An Teine Mór.” Aréir choltais, eile an t-saoghail. Tha a’ chùis coltach gu Bhaoghla ris an abradh iad gu cumanta gun do chreid gach neach a chuala mar a robh iad riaraichte le ’n cuid bheachdan, “Calum Sagart.” B’ann do Chloinn ’ic thachair gun d’fhuair bean Chaluim agus air an aobhar sin, fàgaidh sinn Carmaic a bha e a thaobh cinnidh. Cha Shagairt a guidhe agus gum b’i nighean beachdan nan seann daoine còire far an chuala mi an t-aobhar airson gun tugadh Chaluim Shagairt “An Teine Mór.” d’fhuair sinn iad agus mar a fhuair sinn iad Calum Sagart mar fhar-ainm air, ach Faodar ainmeachadh gu robh móran de iad. Ged a tha sinn-ne gu math glic ’nar ma thachair gu robh e air muinntearas ’n mhuinntir a bha ‘faicinn “An Teine barail fhéin, is dòcha gu bheil cuid de ar aig sagart, bhiodh e nàdarra gun canadh Mhóir” ag ràdh gu robh iad ’ga shamha - beachdan a cheart cho amaideach ’s a iad Calum an t-Sagairt ris. An sin, lachadh ri teine anns a’ chliabh. Bha seo bha am beachdan-san. thigeadh an t-ainm gu bhith mar a a’ toirt orra fhéin agus air móran a bhar - O chionn còrr ’s dà cheud bhliadhna, chuala mi e. Tha e coltach gu robh Calum rachd orra a bhith creidsinn gu robh i gu bha an àireamh bu mhó de shluagh na Sagart cho modhail ’s cho iomchaidh ’s bhith siubhal air an talamh gu là a’ bhre - Gàidhealtach air am beathachadh agus gheibhteadh anns an dùthaich gu léir. itheanais; araon o chionn gu robh i cho Ach aréir mar a chuala mi, is ann aige a diorrasach agus o chionn gun do rinn a 1. Ruidh (rùth or rùgh ), roots of grass for dyeing bha an aon bhean a bu mhiosa a bh’ann màthair droch ghuidhe dhi. red found in machair . From Gaelic Words and Expressions from South Uist and Eriskay collect - an Uidhist. Is baobh a bh’innte. Tha e air ed by Rev. Fr. Allan McDonald. a ràdh, ma gheibh baobh a guidhe nach English translation on page 18... AnRubh a An Samhradh / Summer 2007 17 Translation of Mac-Talla Excerpt it had a strong liking to be near the the resources at hand in the countryside ember. I’ll remember for the rest of my where they lived. Merchants were rare at Saturday, January 5, 1895 life one evening thirty years ago. While the time, and as a result, people had to we were sitting around the fire, two make do with what they could find on The Great Fire agile, young lads burst into the room the land. In those days, natural dyes (Will ‘o the Wisp) breathless. Their eyes were popping out were used. They could make green and of their heads with fear. We thought that yellow dyes as beautiful as one might see Speech written for the Gaelic Society of a house had gone on fire, or something from heather tops. In soft places on the Inverness about this time last year - By out of the ordinary had happened in the moorland, ground could be found that Iain neighbourhood. What had taken place was called “the black place.” I remember was this: the boys were visiting and had seeing some of these hollows where they he Great Fire” is the name people from taken a torch with them. One of them were digging, and I often heard about Benbecula and the two Uists have for glanced over his shoulder and he saw the colored wool mixtures some special Tthe light some folks would see during the “The Great Fire” following along. He old lady would make once upon a time. night in lonely, low-lying places around shouted to his companion that “The These are the colours that were pro - the countryside. In the Isle of Skye it was Great Fire” was behind them. They flung duced: black from “the black place,” the called “The Pointed Fire.” I can’t say as to the torch away and took to the hills. They sheep’s dark brown and light and dark whether this peculiar light was seen didn’t stop until they arrived at our grey. throughout the Highlands. There is no house, on the verge of exploding with It is said that the people of the doubt whatsoever that many people were fear. Western Isles were fond of red dyes. seeing “The Great Fire.” Some may deny I haven’t enough time at present to When the packmen, in times gone by, there ever was such a thing, but I have to give a detailed report on all that I’ve were traveling around the Highlands, say that I can’t help but believe that many heard about “The Great Fire.” It would they sold red dyes called càrnaid people, young and old, saw the light they often come upon people in bogs and (cochineal ) and màdar (wild madder). referred to as “The Great Fire.” marshes and around the creeks and There was only one thing from the land For twenty years, this light was seen shores that are numerous in Benbecula that would make red dye and that was at certain times of the year. According to and the Uists. If a man was alone rowing ruidh . Ruidh is the roots of a certain grass, the scientists’ opinion, it was a ball of the his boat on a dark, murky night, “The and it can only be found in dry sand substance called phosphorus. I have only Great Fire” would come his way and sit embankments. Women would go to reap undertaken to give an account of the lightly on the transom. As soon as the the ruidh in the nighttime for fear that the light as seen by the folk and their view boat’s bow hit the shore, “The Great ground officer, or any other officials (of on its existence. For that reason, I’ll not Fire” would withdraw itself and be seen the estate), would find out about it. It deal with the explanation of scholars. gliding over the ocean and across inlets seems that the landlord was deeply and ponds while reflecting on the water. opposed to gathering the ruidh, because a The learned, by times, can be as mistak - 2 en as anyone else, or more so. For my It would then disappear around a point large portion of the dry machair was dug part, although I listen to what they have of land, or ascend to the moors. There up at the time for gathering it. When the to say, and accept some of the ideas they was never harm done to anyone, but spring dry season came much of the sand foster about many things, I can’t sub - even so, all were terrified as they was blown about the shoreland. scribe to them all. believed its origins were evil. I will now There was a farmer in Benbecula com - The light called “The Great Fire” was give an account, as briefly as I can, as to monly known as Calum Priest. He was a usually only seen from mid-fall to mid- how “The Great Fire” came into exis - MacCormack by surname. I never heard spring. It was never seen except at times tence. why he was nicknamed Calum Priest, when the night would be black during The Gaels were never behind any but if it should have been that he was the presence of rain and fog. It would other peoples in explaining peculiar phe - staying with a priest then, naturally, he seem that it couldn’t abide moonlight, nomena found on earth. Their ideas were would be called that. And so the name I the chill of frost, or weather that was dry often no more silly or well thought out heard would have come into use. It or turbulent. It would, however, be cer - than those of other cultures of the world. appears that Calum Priest was as gentile tain to amply travel about if the night It seems they were satisfied with their as could be found anywhere in the coun - was warm and the wind out of the south, views, and so we’ll leave those goodly tryside. But, as I heard it, his wife was the or south-west, with a fine, thick, heavy people of old where and how we found worst woman in Uist: a wicked woman. rain on. them. Although we may consider our - It is said that if an evil woman’s curse is During the time about which I write, selves as very sensible, perhaps some of met, her soul will get no mercy. lanterns were to be had in very few our ideas are just as witless as were their Apparently, Calum Priest’s wife got her households. When people went on a own. wish at least once. visit, or traveled from village to village, if Two hundred years ago, the majority Calum Priest had a daughter who the night was dark they carried an ember of Highlanders were fed and clothed by was, like many a girl before her, desirous or two in a tong, or on the point of a sick - of novel colors as part of her clothing. 2. Machair (-aichean ) - Long ranges of sandy le, unless they preferred a torch, to pro - plains fringing the Atlantic side of the Outer vide light on the way. If it happened that Hebrides. From Dwelly’s Illustrated Gaelic to English translation continued on page 25... “The Great Fire” was about on that night, English Dictionary . AnRubh a 18 An Samhradh / Summer 2007 An Rubha REVIEW

ATorekvieewnsbyoJafmGes rOa. Sct.eCl-air Laurie Stanley-Blackwell Mo shùile togam suas a chum And yet, as the author states in the Nam beann o’n tig mo neart . . . introduction, “few rituals were as impor - Metrical version of Psalm 121 tant as the open-air communion which I lift up my eyes to the hills; became a central landmark in their spiri - Where will my help come from?... tual and social lives. This sacramental event with its feast of sermons and har - magine being on a hillside, or in a vest of souls was transported from secluded glen, in rural Cape Breton dur - Scotland to Cape Breton in the early 19th Iing the mid-1800s and early-1900s as thou - century with little dilution.” sands of people, at times as many as six or For people who wish to know more seven thousand, sang the metrical version about the lives of some Gaelic-speaking of the psalms in Gaelic in an outdoor serv - Scots on Cape Breton (and on mainland mons of the various preachers survive ice of worship in the Presbyterian tradi - Nova Scotia, parts of Ontario and the and what they might reveal about the tion! southern U.S. as well), this book is signif - style of Gaelic language and the extent of The singing, without accompani - icant reading material. With complete the vocabulary as used in those addresses . ment, led by a worship leader, encour - documentation and many illustrations, While the last twenty pages of the aged people of all ages to praise God in Tokens of Grace is a very readable account book are intended to encourage the read - the revered language of their ancestors. of this important social and religious er to see a strong connection between the Coming from all parts of Cape Breton activity which was the highlight of the decline of the use of Gaelic and the end Island to locations such as Stewartdale, year for many thousands of Gaels. of outdoor services, the chronology is not Strathlorne, Mira, West Bay, and Cape The author has followed the pattern entirely clear nor are the other factors North, worshippers listened while fer - established in her earlier book, The Well which brought about change sufficiently vent preachers urged all to confess the Watered Garden, in sharing with her read - identified. But the connection is certainly error of their ways and to learn the path ers the seriousness and the breadth of her one which may well encourage further of truth and to prepare to receive Holy research in a writing style that permits examination. Communion, the bread and the wine - the casual reader to follow the story with For those people who wonder why the Sacramaid as it was known in Gaelic. great ease. Scholarly but not pedantic, they knew nothing of these religious For four days, the participants sang and the work will interest many people. gatherings and their significance, the listened and prayed and hoped that they Attractively produced with an inter - book will fill that gap in their knowledge would be considered worthy to receive esting cover and many pictures of the of Cape Breton life in earlier times. The the small oval token which permitted communion tokens, and of several of the author states very well the importance of them to partake of the elements of the services, the publication is one more in a her work when she concludes with a last supper. promising series brought forth by the lament about the ending of these servic - Laurie Stanley’s well researched book Cape Breton University Press. The read - es: “the special beauty and impressive - takes the reader to many of those loca - er “from away” might like to see a clear - ness of this sacramental gathering could tions, summarizes the various activities er and more complete map. The index never be recaptured and would retreat of the five day events, considers the rela - might well have been more inclusive for into the shadows of human memory.” tionship of the decline of Gaelic language easier reference. A careful editing would But Laurie Stanley-Blackwell has helped and the fading away of these outdoor have encouraged the writer to shorten us to capture a bit of the flavour and the services in the first half of the 20th centu - some of the paragraphs. It is to be regret - fervour of these occasions when “tokens ry. The token comes to be more than just ted that a number of words are printed of grace” were a part of the lives of the a metal ticket of admission to the table, with hyphens where no such mark is participants. We can almost hear the con - but represents as well the depth of spiri - required. gregations singing in Gaelic mo shùile tual experience that many people found. Although the date of the “Great  togam suas a chum... Since the publication of the book, Communion” held in Whycocomagh in many people have expressed astonish - 1853 is stated as having happened in July Tokens of Grace, Cape Breton’s Open-air ment that five or six or seven thousand when it really took place in October, there Communion Tradition is written by Laurie people on Cape Breton Island gathered are few other obvious errors. Perhaps the Stanley-Blackwell, Professor of History, St. for the better part of a week for outdoor introductory material on the background Francis Xavier University, Antigonish, NS, church services. People who have lived of the various branches of published by Cape Breton University, on Cape Breton Island all of their lives Presbyterianism in Scotland and in Nova Sydney, NS, 2006. are surprised that they had never heard Scotia could have been developed in of these times of spiritual renewal and greater depth. It would be interesting to Jim St.Clair is an historian living in Mull singing psalms in Gaelic. know how many (if any) of the Gaelic ser - River, Inverness County. AnRubh a An Samhradh / Summer 2007 19 A Guide to the Gaelic Naming System Goiridh Dòmhnallach

o those not fortunate or “blessed” enough to speak the Gaelic language of their ancestors, Gaelic names and the name system often make no sense at all. What Tcan actually be a great tool to discover their genealogy often leaves them in confu - sion. The following explaination will, hopeful - The “sloinneadh”: ly, clarify some points. Keep in mind that the basic names are often slightly The use of surnames only changed when used to describe posses - came into Gaelic culture a sion, or in this case lineage. few centuries ago and even today in communities with a Some common Gaelic given names: few John MacDonalds or Ailean - Allan Donald MacInnises using the Alasdair - Alexander surname to identify them Anna - Anne isn’t always that practical. In

Aonghas - Angus English, in present-day n o s s i

Aodh - Eugene Glendale parish, we have a h

Calum - Malcolm Donnie Roddie (his father C y e

Cailean - Colin was Roddie), Donnie Donnie n d o

Catrìona - Catherine, Kathleen Roddie (his son), Donnie R y Cairistìona - Christy “Twin”(has a twin brother, b o t o

Coinneach - Kenneth Dannie) and Donnie h Dàibhidh -David “Propane”(he drives a P Dòmhnall - Donald propane delivery truck). This naming This cenataph in Castle Bay, Isle of Barra Donnchadh - Duncan system is simply the Gaelic naming sys - records the sloinneadh of each fallen soldier. Dùghall - Dougald tem adopted to English. A person can be Eachann - Hector identified by who he/she is descended keep in mind that although English Ealasaid - Elizabeth from, by a physical characteristic names can be ascribed to our ancestors Eòghann - Hugh (Gilleasbuig Bàn - Fair-haired Archie), or they most likely went by the Gaelic, Eòsamh - Joseph by occupation ( Sandaidh an Clachair - especially the further one goes back.) Fionnlagh - Finley Sandy the Mason). Alexander With a little learning and inquiry the con - Flòraidh/Fionnghal - Flora MacDonald’s oldest son, Blaise fusion of Gaelic names and the sloinneadh Gilleasbuig - Archibald Alexander is recognised in the communi - is put behind and this extremely useful Goiridh - Jeffrey ty as Sandy Alex Dougald. Donnie resource to your genealogical research Iain - John Donnie Roddie’s grandfather was can be utilized, for which it was intend -  ed. Iseabail - Isabel Maighread - Margaret The sloinneadh is a great legacy The older system of the sloinneadh Màiri - Mary handed down to us from our predecces - usually employed the word mac , son, and derivations from it. Mac can be Mìcheal - Michael sors. It is an extremely handy memory Mórag - Sarah, Sally found at the beginning of surnames as Murchadh - Murdoch tool and allows us to always have our well, such as MacEachainn - MacEachen, Oighrig - Effie genealogy on the tips of our tongues. MacAonghais - MacInnis, MacDhòmhnaill Pàdruig - Peter, Patrick  - MacDonald, MacEachairne - Raibeart - Robert MacEachern, MacAoidh - MacKay, Mac an Raghnall/Raonull - Ranald t-Saoir - MacIntyre, MacGill’Fhaolain - Rodaidh Aonghais Eòghainn - Roddie son Ruairidh/Ruairi - Roddie, Rory MacLellan, MacGillebhràth - of Angus, son of Hugh. Thus from the Seumas - James MacGillivray, etc. In the sloinneadh , how - sloinneadh (pronounced swun-yug), Seas - Jessie ever, rather than referring to someone in which usually gives the line of the son of, Seònaid - Janet the ancient past, we refer to the immedi - the son of, the son of, etc., we can see that Sìleas - Cecilia ate predecessors of an individual. A Donnie’s father’s name is Donnie; that Sìne - Jane lower case mac is used, and this is only in his grandfather’s name was Roddie; that Sòmhairle - Sam the first generation. The person whose his great-grandfather’s name was Steaphain - Stephen sloinneadh you are reciting is a son. For a Angus; and that his great-great-grandfa - Teàrlach - Charles female you would obviously say daugh - ther’s name was Hugh. (But we must Uilleam - William ter - nighean (or shortened to ni’n ). Once AnRubh a 20 An Samhradh / Summer 2007 you go back beyond the first generation the mac changes to mhic which is often Giseagan Bho Sheumas MacAoidh shortened to ’ ic . Collected by Goiridh Dòmhnallach For example, the late James MacKay was known to all as Jimmy. Jimmy was ike many rural people, Scottish Gaels Na tachair air duine anns a’ stàidhir. – Do not the son of Angus ( Aonghas ). Angus was believed in folk practices that they felt meet a person in the stairway. the son of John ( Iain ). John was the son of Lwould ensure their good fortune. Beliefs in William ( Uilleam ). William was the son of evil intent, jealousy, bad luck and tempting Ma thig cat dubh dh’ionnsaigh an taigh’, na Murdock ( Murchadh ). The sloinneadh for fate resulted in customs that informed the saodaichibh air falbh e. – If a black cat comes Jimmy ( Seumas ) is: Seumas mac Aonghais Gaels daily actions and routines. to your house, don’t chase it away. ‘ic Iain ‘ic Uilleim ‘ic Mhurchaidh . The late Jimmy MacKay ( Seumas mac Notice how the spelling of the names Aonghais ‘ic Uilleim ‘ic Iain ‘ic Mhurchaidh ) of Ma phutanaicheas tu do léine na do dheacaid are somewhat different. This is because Kingsville, Inverness County was a noted ceàrr, na ceartaich i idir ach thoir dhiot i agus the names have been changed to show local historian, genealogist and, as well, putanaich i ceart a-rithist. – If you happen to possession. If Dòmhnall has a son named widely knowledgeable of folkways prac - button your shirt or coat improperly, do not Iain then his son would be known as Iain ticed by members of his community. correct it but remove the garment and do it mac Dhòmhnaill . Dhòmhnaill means “of In recording superstitious adages from over again. Donald”, so even Donald’s house ( taigh ) his home area, Jimmy noted, “ A dh’aind - would be taigh Dhòmhnaill . heoin cho daingean ‘s a bha iad ‘nan creideamh, Na las coinneal bho theine ach le lasadan no More recent forms of the sloinneadh , bha na Gàidheil a’ creidsinn ann an spiorad, bàsaichidh tu ann am bochdainne. – Don’t often omit the mac and mhic/’ic and more bòcain, ro-thachaireas, eòlas agus rudan mar light a candle from any fire but with a so run the names together. The further sin. Cha n-eil teagamh nach eil a leithid do rud match or you will die in poverty. back you go in the sloinneadh , the better ann: droch shùil, farmad ‘s eile. (Despite the your chances at running into mac and firmness of their faith, Gaels believed in Na leig le coinneal losgadh amach ach séid fhéin mhic again. spirits, ghosts, forerunners, charms and amach i, agus na fàg coinneal a’ losgadh ann a’ For example, Patrick MacEachern is things of that sort. Doubtless there is such rùm gun duine ‘na làthair. Ma dh’fhàgas, thig known in Glendale as Pàdruig Aonghais as the evil eye, effects of envy and so on). bàs dha’n taigh gu goirid. – Don’t let a candle Sìne or Peter Angus Jane. Sìne , (Jane), Here are examples from Jimmy MacKay: burn out but blow it out yourself, and don’t was a widow and as is often the case her leave a candle burning in a room with no name came into the sloinneadh . Pàdruig ’s Geàrr t’fhalt eadar a’ ghealach ùr agus a’ one present. If you do, death will come to lengthier sloinneadh, however, is Pàdruig ghealach làn. Seachain an t-earradhubh no the house soon. Aonghais Iain ‘ic Dhòmhnaill ‘ic Phàdruig cràthaidh t’fhalt. – Cut your hair between the Bhàin ‘ic Raghnaill (Patrick son of Angus, new moon and the full moon, but avoid the Nuair a chì thu a’ solust ùr, fiach gu’m bi buinn son of John, son of Donald, son of fair- wane of the moon or your hair will wither. airgead ‘nad phòca agus tionndaidh iad gun an haired Patrick, son of Ranald). toirt ás do phòca. – When you first see the Pàdruig ’s great-grandfather, Dòmhnall , Cha’n eil e sealbhach saltart air uaigh, gu sòn - new moon, see that you have silver coins in (with his brother Iain , not the Iain in this raichte uaigh leanaibh nach deachaidh a bhais - your pocket and turn them over without sloinneadh ), and his great-great-grandfa - teadh. – It is not good to step or tramp on a removing them from your pocket. ther, Pàdruig Bàn , emigrated from grave, especially that of an unbaptized Arisaig, Scotland in 1801, and came to infant. Nuair a chuireas tu aodach ùr uimpead (?, Glendale. Pàdruig ’s great-great-great- umad) a’ chiad uair, cuir bonn airgead ‘nad grand-father, Raghnall , never left Na innis t’aois do neach sam bith. Tha e na’s phòca agus bidh airgead agad daonnan. – Scotland. But Pàdruig knew that he lived fheàrr bliadhna na dhà do dheifir a dhèanadh. – When you put on new clothes for the first and that he himself was a descendant. Do not tell your age, but state a year or two time, put a silver coin in your pocket and The sloinneadh is a great legacy hand - in the difference. you’ll always have money. ed down to us from our predecessors. It is an extremely handy memory tool and Ma thig seillein astaigh, tha e ‘ciallachadh coi - Gléidhidh aodach gorm clann bheaga gu aois trì allows us to always have our genealogy greach a bhith ‘tighinn. Na ceap idir e ach fuilig bliadhna bho dhriod-fhortan. Tha dath dearg on the tips of our tongues. e fàgail le ‘ thoil fhéin. Tha iad an aghaidh sealbhach a bhi ‘ga chosg. Tha dath donn air a Cuimhnichibh air na daoine bho’n seillein a mharbhadh. – If a bee enters the bhacail agus tha glas math cuideachd. – Blue d’thàinig sibh . Remember the people from house it means that a stranger is arriving. clothing will protect little children from  whom you come. Do not catch the bee but allow it to leave of misfortune to the age of three years. It’s its own accord. It’s considered unlucky to lucky to wear red. It’s forbidden to wear Le Goiridh mac Alasdair Dhùghaill kill a bee. brown and grey is also considered good. Shandaidh Iain Phàdruig ‘ic Iain. By Goiridh Dòmhnallach, a folklorist and Gaelic instruc - Cuir Bioball fosgailte ann an creathaill maille ri tor from Kingsville Inverness County. leanabh gus olc a chumail bhuaithe. – Place an continued on page 26... open Bible in the cradle with a child to keep evil away.

AnRubh a An Samhradh / Summer 2007 21 Dèante le làimh RUG HOOKING IN CAPE BRETON - P ART I Vicki Quimby

ug hooking has been referred to as a “chore of poverty” by some, but what was drudgery for one was a chance to create an item of beauty for another. Warm Rcoverings for cold drafty floors could be made by using materials that had no other use and without spending money.

In the early days of settlement in Cape Breton the thought of a covering for the floor made of cloth would have been unthinkable. The limited supplies of wool and linen yarns, woven into cloth on household looms, would have been the result of months of labour in the homes of the Gaels. The resulting linens, drogaid (drugget or linsey woolsey) and clò mór (heavy, fulled wool cloth) would provide them with warm clothing, blan - kets, bedding, toweling, and even grain sacks. But as the 19th century progressed, the idea of carpets and rugs spread from the more prosperous areas of North America. Even as the very wealthy urban dwellers were importing Oriental rugs from Europe, handwoven striped rag rugs begin to appear in some areas of Nova Scotia. The introduction of machine-spun cotton by mid-century

had made it less labour intensive to pro - . o t duce hand-weaving after this period, so o h p

more extravagant items could now be e l i made if the materials were at hand. F However, even though warm floor coverings were now deemed desirable, Highland Village animator Beth MacNeil hooking a rug. most Highlanders’ households did not “proddy” mats), where rags were poked hooked on a linen ground, the use of have an abundance of materials with up through a backing, were used by the handwoven linen or canvas fabric for which to weave rugs. Where the idea of common people of England, Scotland hooking was difficult. While linen made hooking cloth rags or homespun yarn and Ireland. Never were these latter tech - a durable backing, pulling rag strips ends through a woven fabric base began niques taught in the upper-class finish - through tightly woven cloth was a slow is not known definitively. However, this ing schools of Europe and America. and tedious task. It is not until loosely- method became a simple and economical No matter what its origins, rug hook - woven burlap becomes a household sta - way to create a useful product from ing seems to have begun at about the ple in the 1850's that the craft of rug materials that had no other use, in house - same time in all four Atlantic provinces hooking flourishes. holds that otherwise might have gone and Quebec, as well as in Maine and The development of burlap is key to without. From this point on, the brat- New Hampshire in the United States. It the development of rug hooking. About ùrlair (hooked mat) was a featured item appeared to thrive where winters were 1820, jute samples were sent from India in almost every Cape Breton home. long and cold and where families were to Dundee, Scotland, a place renowned Theories as to the origin of rug hook - thrifty out of necessity. By the 1870's for its linen weaving. Experimenting for ing range from raised-loop embroidery hooked rugs were common in many of several years, a process was eventually in ancient Egypt and French tambour these areas. perfected for weaving the plant fiber. embroidery (which employs a hook and It is thought that the earliest hooked Factories were set up in India where jute stretched fabric ground) to the more rugs began to appear prior to the middle was plentiful and labour was cheap. The pedestrian English “thrumming,” a of the 1800's in Nova Scotia, although no result was an inexpensive burlap cloth method used by poor mill workers, documented examples survive. The ear - that was immediately in demand where discarded woolen yarn mill ends liest dated Canadian example of a throughout Europe and North America. were drawn through a cloth foundation. hooked rug is from New Brunswick in One of its main functions was to be made This, and similar techniques (brodded or 1860. Although this particular example is into feed and grain bags, prevalent in AnRubh a 22 An Samhradh / Summer 2007 every rural household. From the 1850's on, burlap sacking was a household sta - ple. The loose, open weave of the fabric made the task of hooking much easier and an ideal base for making rugs was discovered. Materials for hooking were, out of necessity, basic and not difficult to make at home. A hook was traditionally made out of a piece of wood with a nail driven into it. The nail was then filed down into the shape of a blunt hook. The frame was simply four boards, notched, and nailed or clamped together onto which the burlap could be sewn. The end boards could be turned to wind the burlap taut. The sacks were washed, cut, stretched and marked with designs. The pattern was often drawn onto the burlap with charcoal or “firesticks” (sticks burned at one end in the fire).

The rug was hooked from the top of . o t o

the backing. One hand was held under - h p e neath, holding the yarn or rag, while the l i top hand pushed the hook down F through the fabric and pulled some of the material up to form a looped pile. Hooked mats on display at the Highland Village. Strips of rags from worn clothing and other cloth were the preferred materials for hooking into the burlap. But by mid- century much of the Gaels’ clothing con - tinued to be sewn from handwoven dro - gaid (drugget). This cloth was woven with either a handspun linen or pur - chased cotton warp and a fine handspun wool weft. It was sturdy fabric that endured many hand-me-downs, much patching or even re-cutting and sewing. Adult clothing was sometimes taken apart and re-sewn into a smaller child’s garment using the least worn parts of the fabric. Blankets were routinely taken apart at center seam, where most of the wear was, turned, and re-sewn with the worn parts on the edges. All these, even - tually, wore out. For the thrifty Gaels, the chance to re-use what was left of the cloth yet again made sense and these rags formed the basis of the early rugs. .

Before hooking was begun, all the old o t o cloth pieces one could find were gath - h p e l

ered together and cut into strips. It was i not essential to sew strips end to end, but F the longer the piece the better. Thick cloth was cut to 1/4 or 3/8 inch wide and clothing. Again, a sizeable investment in quality wool was saved for knitting and  pulled through singly, but lighter cloth time and labour had been involved in the weaving. (Continued next issue.) was cut to 1/2 inch and pulled through whole process of rearing the sheep, folded. No matter which was done, it preparing the wool, then spinning and By Vicki Quimby, Highland Village textile was important to make certain that the dyeing it. However, hand-spun yarn was consultant and animator. inside of the fabric – or the side least often added to rugs as the sometimes faded by the sun – was the side that meager supply of worn cloth for rags ran Déante le làimh (handmade) is a regular would show on the top. out. In some areas, when yarn was spun feature of An Rubha that explores various As with cloth, many families consid - for the purpose of hooking, the poorer aspects of textiles and craft production in ered the wool yarn itself too valuable to quality wool was used – the wool from Gaelic Nova Scotia. be used for anything other than warm the legs and the belly of the sheep. Better AnRubh a An Samhradh / Summer 2007 23 An Gàidheal Portmhor FROM THE MAC LEAN COLLECTION - N EIL GOW Pauline MacLean rom the MacLean Collection, we feature Fthe strathspey Miss Drummond of Perth .

also 9 1 8

known as Calum 1 ,

Crubach w

. It is attributed o G l

to Neil Gow, the noted i e

Scottish fiddler. It N f o appeared in Gow’s s e i t

Third Collection, 1801 u a e and the version here is B e h from The Beauties of Neil T m

Gow published in 1819 o r by his son Nathanial. F Neil Gow was born by Neil Gow and sons”. Gow is said to Calum Crùbach anns a’ Ghleann in Strathbraan, near Dunkeld, Scotland have excelled in strathspeys but also in 1727. He had a long successful career played beautiful laments including the Calum Crùbach anns a’ Ghleann and was known for his style of playing. one made on the death of Margaret Cum thall na caoraich agad He used what is now called the up-driv - Urquhart, Neil Gow’s Lament on the Death Calum Crùbach anns a’ ghleann en bow, music played on the up stroke. of his Second Wife. Cum a thall na caoraich. Miss Drummond of Perth (Calum “His bow-hand, as a suitable Crubach) is sung as a port á beul . Puirt are Ged a tha do leth-shùil cam instrument of his genius, was in the typical two part form of dance Chì thu leis an t-sùil a th’ agad uncommonly powerful; and when tunes with each half being 8 or 16 bars Ged a tha do leth-shùil cam the note produced by the up-bow long. Each half is repeated, and tunes are Chì thu leis an aon shùil. was often feeble and indistinct in sung through twice, with repeats, before other hands, it was struck in his going on to the next one. Puirt are sung Crippled Malcolm in the glen playing with a strength and cer - in sets with similar or, more often, con - Keep your sheep over yonder tainty, which never failed to sur - trasting tunes being grouped together. A Crippled Malcolm in the glen prise and delight the skilful hear - typical set, for example, would be a Keep your sheep there er.” (Extract from the Scots Magazine strathspey and two reels. in January 1809, Rev Principal Baird Though you are blind in one eye of the Collage, Edinburgh) You can see with the one eye Though you are blind in one eye  Supported by the Murray’s of Atholl., You can see with the one eye he played for dances, balls, weddings and other events and was much in Recorded by Dr. John Shaw from recitation of the demand. Gow was married first to late Dan MacPherson, Caledonia, P.E.I. Noted Margaret Wiseman and had five chil - in Shaw's report to the Island Institute, Gaelic in dren. His second wife was Margaret Prince Edward Island: A Cultural Remnant Urquhart. Several of his children also (Gaelic Field Recording Project). This report is were excellent fiddle players. He com - available on-line at the following URL posed many tunes but, as was common, http://www.upei.ca/islandstudies/rep_mk_1.pdf. did not claim ownership of them. Transcription and translation by John Shaw. Players learned the tunes by ear and each added his own twist. In his early collec - Sellected by Pauline MacLean, collections man - tions of music, Gow did not often attach ager & genealogist. authors to the tunes. Fiddlers learned and played tunes they liked without An Gàidheal Portmhor (The Big Gaelic Songs) knowing or caring about the authors. features selections from the music collection of From this habit arose the disputes over the late Joe MacLean. authorship. The Gow’s, in their publica - tions, often used the phrase “as played Neil Gow AnRubh a 24 An Samhradh / Summer 2007 Cainnt mo mhàthar - an update Translation of Mac-Talla Excerpt Shamus Y. MacDonald The Great Fire from page 18 ompleted earlier this year, the second phase of Cainnt mo Mhathar resulted in the production of more than twenty hours of video and audio recordings fea - She decided that she would go to gather ruidh in order to dye yarn or wool. She Cturing fluent Gaelic speakers from all four Cape Breton counties. couldn’t go when it was daylight for fear By any estimate, this represents a signifi - Anna MacKinnon with her late of being betrayed to the ground officer, cant collection and an invaluable pri - husband Willie and so to keep things as secret as possi - mary resource for those designing, teach - ble, she planned to reap the ruidh on the ing and attending community Gaelic Monday following Sunday night. That is immersion courses. to say, after midnight on Sunday. Because the ultimate goal of this proj - Her mother was extremely against her ect is to foster language renewal, field - going to reap the ruidh , but the girl work with tradition-bearers was focused on everyday topics identified as essential wouldn’t listen or pay heed to a single by learners, instructors and course word her mother said. If the mother was organizers during phase one. At the a wicked woman, it looks like the daugh - same time, the informal approach taken ter was as stubborn as the devil. Having to interviews encouraged contributors to Gaelic in the Inverness area and a knowl - decided to gather the ruidh , she was fall into the well-established routine of a edgeable and practiced speaker. During going to do so even if the eastern ocean house visit where so many aspects of oral her interview she spoke about her child - rose over the western ocean. When her culture were historically transmitted. In hood at Sight Point ( Rubha an t-Seallaidh ) mother saw her going out the door, she order to prompt natural, candid conver - and discussed the vocabulary associated said, “You are now leaving with your sation, fieldwork also allowed for multi - with certain daily chores. Here she mother’s curse upon your head. May I ple forms of self-expression; highlighting recites a rhyme traditionally used on never see hide nor hair of you again.” the strengths and interests of contribu - New Year’s Eve. tors. This multi-faceted approach It seems that the girl’s mother got her allowed individual personalities to sur - Oidhche Chullainn, Chaillainn chruaidh wish, because Calum Priest’s daughter face while addressing the specific needs Thàinig mise le m’ dhuan ‘ga reic was never seen again, dead or alive. of language learners. There is little doubt Mhaoidh am bodach orm gu cruaidh When it became obvious she wasn’t it also added considerably to the interest Gum bristeadh e mo cheann le chloich going to come home, friends and rela - of the collection as a whole: revealing as Ach thuirt an té, a’ b’fhèarr nan t-òr tives in the neighbourhood began a it did a more personal portrayal of Gaelic Gum bu chòir mo leigeil a-staigh death search and they found some of her in contemporary Cape Breton. Airson an aon nì a tha bhuam clothing on the shore where she had been ‘S tha sin suarach a-nochd gathering the ruidh. Shortly after this incident, the light Cold, cruel New Year’s Eve called “The Great Fire” was seen. It I came with my rhyme to sell The old man threatened me harshly seems that everyone who heard about That he would break my head with a what had happened believed that Calum stone Priest’s wife got her wish and that Calum But the woman who was better than gold Priest’s daughter hade become “The said Great Fire.” It should be mentioned that I should be let inside many of those who were seeing “The For the one thing I am lacking Great Fire” said that they compared it to And that is little enough tonight a fire in a creel basket. This (sighting) made them, and many others, believe Anna MacKinnon with friend This excellent example of idiomatic lan - that she would wander the earth until guage provided by Anna MacKinnon is Judgement Day because of her stub - one of many collected through the Cainnt Although not typical of the subject mo Mhàthar project. It clearly demon - bornness and the curse her mother  matter Cainnt mo Mhàthar set out to col - strates the resources available to the placed on her. lect, the following is a notable contribu - Gaelic community for self-renewal. No tion made by Anna MacKinnon ( Annag doubt this is one of the greatest lessons  Edited and translated by Seumas Watson ni’n Iain Aonghais Ailein ) from Broad Cainnt mo Mhàthar has to offer. from Mac-Talla , January 5, 1895. An Cove Banks, Inverness County. In many excerpt from Mac-Talla is regular feature of ways it illustrates the broad range and Shamus MacDonald is the administrative An Rubha . value of material supplied by contribu - officer for Comhairle na Gàidhlig (Gaelic tors and in these ways can be considered Council of NS). Photos have been provided by characteristic of the collection as a whole. Anna MacKinnon. MacKinnon is well-known supporter of

AnRubh a An Samhradh / Summer 2007 25 Our People, Acknowledgements & Nova Scotia Accolades Highland Village Society T APADH LEIBH -SE GU MÓR porters. Our sincerest sympathies go out to to their families: Dan E. MacNeil , a long time BOARD OF TRUSTEES (Elected May 2007 ) Kathleen MacKenzie, Antigonish (Pres.) The Nova Scotia Highland Village Society supporter and former trustee; Michael Catherine Ann Fuller, Baddeck (VP) gratefully acknowledges the support of Anthony MacLean , fiddler and supporter of Marie MacSween, Ironville (Secty-Treas) many individuals, organisations and gov - the Village; Anna “Hector” MacNeil , former Pat Bates, Sydney ernments for their unwavering support of interpreter, volunteer and great supporter of Donald Beaton, Little Narrows the Highland Village and its work. the Highland Village; Hughena MacNeil , vol - unteer and wife of Iona Gaelic singer Francie Gillis, Grand Mira North Steve MacDonald, Whycocomagh PUBLIC SECTOR PARTNERS - Province of Nova Mickey MacNeil; Bea “Peter F” MacLean , Jamie MacDonald, Antigonish Scotia through the Departments of Tourism, early supporter and volunteer of the Beth Anne MacEachen, Sydney River Culture & Heritage (Heritage Division - Nova Highland Village; Ronald MacDonald , a for - Frank MacKenzie, New Waterford Scotia Museum), Transportation & Public mer volunteer; Roddie Frank MacNeil , hus - Hoss MacKenzie, Gillis Point band of Caddie MacNeil, volunteer, father & Works, Economic Development, and the Office of Hugh MacKinnon, Benacadie grandfather to many Highland Village vol - Gaelic Affairs . Government of Canada Jackie MacNeil, Creignish unteers; George Maher , volunteer & commu - through Canadian Heritage & Service Canada . Walter MacNeil, Sydney/Grand Narrows nity leader; James Andre MacKinnon , son Municipality of Victoria County . Hugh Webb, Antigonish Jimmy MacKinnon, former staff member; Daniel Chiasson, Baddeck (Ex-officio) RIVATE SECTOR PARTNER and John Allan Cameron, HV Day performer P - Highland Heights Inn  & “Celtic Godfather.” Staff ( as of August 2007 ) DONATIONS - David Sobey, Lawrence & Anne MacNeil, Mike & Tina MacNeil, James O. Jimmy MacKay’s adages Administration Director - Rodney Chaisson St.Clair, Paul Goodridge, and Jamie MacNeil. from page 21 Administrative Asst - Janet MacNeil Public Relations Asst - Maria MacMillan* ARTEFACTS & A RCHIVAL DONATIONS - Neil Tha cuid do lathaichean na’s fheàrr airson rud MacDonald (organ & chairs), Elaine MacNeil sònraichte a dhèanadh: - Some days are better Interpretation (reel to reel player & tapes), Lucille for doing particular tasks: Manager - Seumas Watson MacKenzie (prayer book) , Brian MacNeil Chief Interpreter - Joanne MacIntyre , (farm equipment) Gordon A. Harvey (store Dèan nigheadaireachd air Di-luain, fairg thu Animators - Colleen Beaton, Marie Chehy, scale), South Haven Community Hall/Douglas fhéin, nigh t’fhalt agus dèan obair-talmhainn; - Catherine Gillis, Patricia Kibyuk-MacDonald, , Keith MacDonald*, Kyle MacDonald*, Aileen Urquhart - (organ) Angus Coffin - (postal do laundry on Monday, bathe yourself, MacLean (on leave), Beth MacNeil, Debi scale, torch, tools and tins). wash your hair and do cultivation work. MacNeil (on leave), Holly MacNeil*, Jean MacNeil, Kaye Anne MacNeil, Carla Pace*, RETIRING BOARD - Air Di-màirt, tòisich saothair ùr; - Tuesday – Meagan Quimby & Vicki Quimby (Textile A special thanks to retiring board members begin a new task or undertaking. Consultant). Janet Gillis-Hussey and David Newlands for Farmer - Sandy MacNeil their support and guidance as members of Di-ciadain, faic do lighiche, sgrìobh litir, agus Curatorial Asst, Gaelic Music - Tiber Falzett* the Board of Trustees. iarr fàbhar; - Wednesday – see your physi - Children’s Prg. Asst - Meaghan O’Handley* cian, write a letter and ask a favour. RETIRING STAFF - Thanks and all the best to Collections, Archives & Genealogy blacksmith John MacDonald who has retired Di-ardaoin, dìol do pheanas – Thursday - Manager - Pauline MacLean Collections Asst - Katherine MacLeod* as a result of health issues. serve or perform your penance (reward or Archival Asst - Crystal MacNeil* punishment); ONGRATULATIONS EST ISHES C & B W Visitor Centre Services/Gift Shop Di-haoine, danns agus dèan obair-gàrraidh ; - Gerry MacNeil & Sadie MacDonald To Jim St.Clair on receiving the Anna Friday – dancing and gardening. Hamilton Award for outstanding volunteer Operations service from the Council of NS Archives. To Di-sathuirne, dèan rannsachadh cogais agus Manager - James Bryden our own Pauline MacLean on her election as dèan tàmh; - Saturday – examine your con - Maintenance - Tim MacNeil president of the Council of NS Archives. To science and rest. Groundskeeper - David MacKenzie Jim Bryden on becoming a grandfather. Di-Dòmhnaich, meal thu fhéin! – Sunday – Volunteer Programmers  HV Day Producer - Quentin MacDonald SYMPATHIES enjoy yourself! Candlelight Tour Guide - James O. St.Clair In the past year the Highland Village has * Denotes student employee. lost a number of important friends and sup - AnRubh a 26 An Samhradh / Summer 2007 Interested in Nova Scoti a’s Gaelic l anguage and heritage?

Join the Nova Scotia Highland Village Society! The Nova Scotia Highland Village Society Members can attend meetings, elect the is incorporated as a non-profit Society Board, sit on committees, receive and under the Societies Act of the Province of approve annual reports including audited Nova Scotia, and a registered charity with financial statements, receive An Rubha the Canada Revenue Agency. The Society (semi-annual newsletter), receive notices is made up of a membership which elects for events, and feel a sense of pride in con - the Board of Trustees (from their ranks) to tributing to Nova Scotia’s Gaelic Culture. operate the Society on their behalf. Membership is open to anyone. General Memberships In addition to general membership Individual: $15.00* per year. privileges, Membership Plus members get: Family: $25.00* per year (one household). • free admission to the Museum * Income tax receipts are issued for general (excludes special events & programs) memberships. • 10% discount in the Highland Village Gift Shop Membership Plus Individual - $25.00** per year. ** Membership Plus fees are not tax Family - $40.00** per year (one household). deductible and include 14% HST.

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m K K K K m o Check type: General Membership Individual Family Membership Plus Individual Family e C n M a Return to Highland Village, 4119 Hwy 223, Iona, NS B2C 1A3 | Fax: 902 .725 .2227 | E: [email protected] Eachdradh, Cànan, Nòs is Dualchas – History, Language, Tradition and Heritage Céilidh air Cheap Breatunn:

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