Tobar an Dualchais

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Tobar an Dualchais Tobar an Dualchais is an exciting and innovative project which aims to digitise, catalogue and disseminate Gaelic and Scots sound recordings online. This will ensure that the vast heritage of stories, poetry, music and factual information will be preserved as a unique record of Scotland's cultural and linguistic heritage. Online access to the recordings will also ensure that they are widely available for educational and personal use. In the first phase of the project, 12,000 hours of recordings will be made available online. The online archive will consist of recordings from three internationally renowned collections:- The Campbell Collection in Canna (belonging to the National Trust for Scotland) http://www.nts.org.uk/Home/ Gaelic department of the BBC http://www.bbc.co.uk/scotland/alba/ School of Scottish Studies Archive, University of Edinburgh http://www.celtscot.ed.ac.uk/ These collections comprise a wide variety of material, including:- • Stories recorded by John Lorne Campbell on wax cylinders in 1937 • Folklore collected all over Scotland by Calum Maclean in the 1950s • Scots songs recorded by Hamish Henderson from travelling people in the 1960s • Conversations recorded on Radio nan Gàidheal You will have the opportunity to listen to people recorded right at the very beginning of sound technology and almost up to the present day. The Tiree Project View a pilot website based on recordings from Tiree:- http://www.tiriodh.ed.ac.uk/indexe.html 30 hours of Tiree material from BBC Alba and the School of Scottish Studies were digitised and then catalogued on Tiree by members of the community. This website will give you an indication of the kinds of resources which will be available on the Tobar an Dualchais website. http://www.tobarandualchais.co.uk/anna-calum.html E-mail: [email protected] Web: http://www.tobarandualchais.co.uk/index.html.

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Hugh Macdiarmid and Sorley Maclean: Modern Makars, Men of Letters
Hugh MacDiarmid and Sorley MacLean: Modern Makars, Men of Letters by Susan Ruth Wilson B.A., University of Toronto, 1986 M.A., University of Victoria, 1994 A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY in the Department of English © Susan Ruth Wilson, 2007 University of Victoria All rights reserved. This dissertation may not be reproduced in whole or in part, by photo-copying or other means, without the permission of the author. ii Supervisory Committee Dr. Iain Higgins_(English)__________________________________________ _ Supervisor Dr. Tom Cleary_(English)____________________________________________ Departmental Member Dr. Eric Miller__(English)__________________________________________ __ Departmental Member Dr. Paul Wood_ (History)________________________________________ ____ Outside Member Dr. Ann Dooley_ (Celtic Studies) __________________________________ External Examiner ABSTRACT This dissertation, Hugh MacDiarmid and Sorley MacLean: Modern Makars, Men of Letters, transcribes and annotates 76 letters (65 hitherto unpublished), between MacDiarmid and MacLean. Four additional letters written by MacDiarmid’s second wife, Valda Grieve, to Sorley MacLean have also been included as they shed further light on the relationship which evolved between the two poets over the course of almost fifty years of friendship. These letters from Valda were archived with the unpublished correspondence from MacDiarmid which the Gaelic poet preserved. The critical introduction to the letters examines the significance of these poets’ literary collaboration in relation to the Scottish Renaissance and the Gaelic Literary Revival in Scotland, both movements following Ezra Pound’s Modernist maxim, “Make it new.” The first chapter, “Forging a Friendship”, situates the development of the men’s relationship in iii terms of each writer’s literary career, MacDiarmid already having achieved fame through his early lyrics and with the 1926 publication of A Drunk Man Looks at the Thistle when they first met.
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Doomsday Fieldwork, Or, How to Rescue Gaelic Culture? the Salvage Paradigm in Geography, Archaeology, and Folklore, 1955 ^ 62
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Inverness Gaelic Society
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Cheape Final
UHI Research Database pdf download summary 'Tha feum air cabhaig'. The initiative of the Folklore Institute of Scotland Cheape, Hugh Published in: Craobh nan Ubhal. Publication date: 2014 The re-use license for this item is: Unspecified The Document Version you have downloaded here is: Publisher's PDF, also known as Version of record Link to author version on UHI Research Database Citation for published version (APA): Cheape, H. (2014). 'Tha feum air cabhaig'. The initiative of the Folklore Institute of Scotland. In V. Blankenhorn (Ed.), Craobh nan Ubhal. : A Festschrift for John MacInnes (Vol. 37, pp. 53-69). (Scottish Studies; Vol. 37). Edinburgh: The School of Scottish Studies, University of Edinburgh. General rights Copyright and moral rights for the publications made accessible in the UHI Research Database are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights: 1) Users may download and print one copy of any publication from the UHI Research Database for the purpose of private study or research. 2) You may not further distribute the material or use it for any profit-making activity or commercial gain 3) You may freely distribute the URL identifying the publication in the UHI Research Database Take down policy If you believe that this document breaches copyright please contact us at [email protected] providing details; we will remove access to the work immediately and investigate your claim. Download date: 10. Nov. 2018 ‘Tha Feum Air Cabhaig’ The Initiative of the Folklore Institute of Scotland HUGH CHEAPE ‘There is a need for haste’ formed the editorial message in An Gàidheal in May 1947, more pithily expressive in Gaelic, calling for the urgent collection of the oral tradition of Gaelic Scotland.
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University of Glasgow the Principal Aim of This Article Is to Refine Our
THE CAILLEACH IN PLACE-NAMES AND PLACE-LORE ALASDAIR C. WHYTE University of Glasgow The principal aim of this article is to refine our understanding of the Gaelic place-name element cailleach. This will be done primarily through analysis of a cluster of cailleach-names and associated place-lore from one area of the island of Muile/Mull in the Inner Hebrides.1 The main geographical area of focus is small but its namescape is dynamic and the analysis has implications for our understanding of this place-name element furth of the island and, indeed, furth of Scotland. The evidence lies in a range of published and unpublished textual and oral sources; in place-names, place-lore, linguistics and song. It will be argued that, when considered together, these sources provide evidence of a dynamic namescape which has been shaped by its associated place-lore and which has, in turn, fed the creative imaginations of local place-name users. The article aims to demonstrate that, while societal and linguistic change in this area of north-west Muile/Mull are factors behind this dynamism, a more significant factor is the human desire to perpetually imagine and reimagine our environments; to name and rename our surroundings. As Bender (2006, 303) writes, in a passage quoted by Künzler in the introduction to this publication: ‘[t]he same place at the same moment will be experienced differently by different people; the same place, at different moments, will be experienced differently by the same person; the same person may even, at a given moment, hold conflicting feelings about a place’.
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Comhairle Nan Eilean Siar Comhairle Nan Eilean Siar
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[Hamish Henderson's Memoir of Maclean, 1985]
...Calum’s interest in Gaelic traditional song was no doubt kindled in his earliest childhood. [Hamish Henderson’s memoir of Maclean, 1985] Raasay Oskaig / Òsgaig Portrait of the MacLean family, c. 1920s. Courtesy of the MacLean family. From Raasay to the World (1915–1935) From humble beginnings, Calum Maclean emerged to become one of the most renowned Scottish folklore collectors and ethnologists of his generation. Calum Iain mac Chaluim ’ic Chaluim ’ic Iain ’ic Tharmaid ’ic Iain ’ic Tharmaid, known more commonly as Calum an Raasay School class photograph, early 1920s. Calum Maclean is pictured second right in the back row and Tàilleir, was born on 6 September 1915 his brother Alasdair is in the middle of the second row. Courtesy of the MacLean family. in the crofting hamlet of Oskaig, isle of Raasay, to Malcolm MacLean (1880–1951), styled Calum Chaluim Iain Ghairbh, tailor, and his wife, Christina Nicolson (1886–1974), styled Ciorstaidh Shomhairle Mhòir Iain ’ic Shomhairle Phìobaire ’ic Iain ’ic Eòghain. For an island as small as Raasay to produce such a prodigious talent is nothing short of exceptional. Maclean was one of a family of four other boys and two girls, all of whom went on to successful careers in the fields of education and medicine. Clann an Tàilleir, The MacLean family of Raasay, a drawing in pencil and chalk by Andrew McMorrine. Courtesy of Skye and Lochalsh Archive Centre. His four brothers were Sorley MacLean (1911–1996), the foremost Gaelic poet of his generation as well as a scholar and schoolmaster, John MacLean (1909–1970), a piper, a schoolmaster and a renowned classicist, Dr Alasdair Maclean (1918–1999), also a folklorist and an historian who practiced medicine in South Uist for some thirty years, and Dr Norman MacLean (1921–1998), a piper, and, for a time, a medical practitioner at Wakefield in Yorkshire.
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[James Hamilton Delargy Writing to Maclean,1946]
...when all the polemics of the day & all the headlines in the daily papers are forgotten, your work will remain. [James Hamilton Delargy writing to Maclean,1946] Benbecula / Beinn na Faoghla South Uist / Uibhist a Deas Barra / Barraigh Calum Maclean recording Angus MacMillan on an Ediphone, Griminish, Benbecula, 1947. Courtesy of the National Folklore Collection / Cnuasach Bhéaloideas Éireann, University College Dublin. The Southern Hebrides (1946–1951) Over the next five years, whilst still an employee of the Commission, Maclean collected a great deal of material in the predominantly Roman Catholic and Gaelic-speaking Southern Hebrides. Whilst in Barra, Maclean received a letter from his mentor, Professor James Donald MacPhee, styled Dòmhnall Bàn Eileanach, and Calum Maclean, Barra, 1947. Hamilton Delargy (1899–1980), Courtesy of the National Folklore Collection / Cnuasach Bhéaloideas Éireann, University College Dublin. intimating the value of undertaking such fieldwork: You are doing more important cultural work than anyone else in Scotland, for what you are doing is immortal; and when all the polemics of the day & all the headlines in the daily papers are forgotten, your work will remain. Maclean was fully conscious that it was very much a race against time but although he may have felt daunted at times by the sheer amount of fieldwork that lay before him his enthusiasm seldom wavered. Writing in 1947, he offered the following observation with Lachlan Bàn MacCormick, Beinn na Coraraidh, South Uist, 1930s. regard to collecting: Courtesy of the MacLean family. He always knows that he rescues something from oblivion. The discovery and recording of a beautiful song, or story, which might otherwise have perished is always a joy.
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2017 the Pipings Sept PDF.Pages
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[Maclean Writing in 1956]
He was the first practised storyteller I had heard in Scotland. His diction was crisp, concise and clear...His style was that of the traditional Gaelic storyteller. [Maclean writing in 1956] Northbay / Bàgh a Tuath Barra James MacKinnon, Northbay, 1947. Courtesy of the National Folklore Collection / Cnuasach Bhéaloideas Éireann, University College Dublin. The ‘Famous Four’: James MacKinnon (1866–1957) Of the many hundreds of people from whom a vast array of oral materials were collected, Maclean reckoned four of them to be exceptionally talented. These ‘famous four’ were a MacKinnon from Barra, a MacDonald from South Uist, a MacMillan from Benbecula, and another Montage of James MacKinnon, Northbay, Barra, 1947. MacDonald from Brae Lochaber. Courtesy of the National Folklore Collection / Cnuasach Bhéaloideas Éireann, University College Dublin. James MacKinnon from Northbay in Barra, styled Seumas Iain Ghunnairigh, was the first genuine storyteller that Maclean had encountered whose repertoire was representative of those collected by John Francis Campbell (1821–1885), styled Iain Òg Ìle, and his various collectors around a century before. Quoted in 1950, Maclean stated that MacKinnon like his storytelling predecessors “...was fortunate, I think, to have escaped one of the terrors of the age, the so-called Scottish education system.” “For any folklore collector,” Maclean would later write, “the crucial time is when contact is first made with the tradition bearer. To Seumas MacKinnon I was a complete stranger, and much depended on the outcome of our first meeting. Every folklore collector must James MacKinnon and Calum Maclean, Northbay, Barra, 1947. be prepared to efface himself and Courtesy of the National Folklore Collection / Cnuasach Bhéaloideas Éireann, University College Dublin.
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Doomsday Fieldwork, Or, How to Rescue Gaelic Culture? the Salvage Paradigm in Geography, Archaeology, and Folklore
Edinburgh Research Explorer Doomsday fieldwork, or, how to rescue Gaelic culture? The salvage paradigm in geography, archaeology, and folklore, 1955–62 Citation for published version: MacDonald, F 2011, 'Doomsday fieldwork, or, how to rescue Gaelic culture? The salvage paradigm in geography, archaeology, and folklore, 1955–62', Environment and Planning D: Society and Space, vol. 29, no. 2, pp. 309-335. https://doi.org/10.1068/d2010 Digital Object Identifier (DOI): 10.1068/d2010 Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: Environment and Planning D: Society and Space Publisher Rights Statement: MacDonald, F (2011) The definitive, peer-reviewed and edited version of this article is published in Environment and Planning D: Society and Space, vol. 29 issue. 2, p309-335, 2011 [DOI: 10.1068/d2010] General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 05. Oct. 2021 Doomsday fieldwork, or, how to rescue Gaelic culture? The salvage paradigm in geography, archaeology and folklore, 1955-1962 This is the author's final draft as submitted for publication.
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Scottish Studies 38
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