Posts tagged ‘crofting’

May 2, 2016

O Albin! O my country! John Stuart Blackie

J S Blackie

John Stuart Blackie

Guest blog from Textor

As with all nineteenth century national cultures Scotland’s was an area of contestation. Scotland had lost its identity as a sovereign political state having been subsumed within in the larger formation of Great Britain and the United Kingdom; but at the same time the country retained its distinctive spin on law, education and religion. Added to these characteristics was the legacy of destruction of clan systems, some of which had challenged the rule of the Hanoverian settlement. Into the nineteenth century the question of what it meant to be Scottish had become one with numerous possible answers.

Before the half-century had gone, for example it stretched from the view of Walter Scott who recognised that something of value had been lost in the integration of Scottish life to the larger world of Britain but believed that the benefits of a more peaceable, stable and wealthy society outweighed the losses. In this way he was able to paint pictures of aspects of Scotland’s past as distinct, noble and worthy of praise but now anachronism. Scots could mourn their loss but history had moved on. Get over it.

Grampian storm

However, with the rapid and radical changes in social and economic life strainsof political thought developed which challenged what we might call the Tory radicalism of Scott. By far the most contestationist were those Chartists who used Scottish history to promote their cause of political and economic rights, who called up the ghosts of the past, in particular William Wallace, to rally opposition to all the corruption and injustice of pre-1850 Britain. Chartists challenged basic political power across Britain and gave voice to ways forward which would have appalled the historical novelist.

On the other hand there were those who came from the enfranchised middle class, those who had gained from extension of political power in 1832. They had found a place in the sun and at the same time, through education and religious attachment, were well aware of Scotland’s unique cultural history. Whilst these elements did not challenge the basic political and economic fabric of Britain it would be a mistake to see them as wholly complacent in the post 1832 settlement. One of the challenges they faced was the inherited rights and privileges of landed interests, not that they wanted to overturn the right to private property just that sometimes land use was called into question often manifesting itself as urban and rural rights of way entanglements.

Lion's Face Drive near Invercauld scene of Rights of Way battle in 1891

Lion’s Face Drive near Invercauld – the scene of a rights of way battle in 1891

Which, at last, takes us to John Stuart Blackie. JSB was born in 1809 into a middle class family, his father was a banker. He was educated at Peter Merson’s school in Aberdeen’s Netherkirkgate where, so the story goes, he would daily gaze on the sculptured figure of a knight mounted high on the town house known variously as Benholm’s Lodge and the Wallace Tower. What matters here is that JSB claimed this became the basis of his fascination and enthusiasm for Scottish culture and history. He like so many others mistakenly believed the figure to represented William Wallace.

Leaving the Netherkirkgate school in 1821 he began attending classes at Marischal College. In the same year his mother died. The poor women in her fourteen years of married bliss had given birth to ten children, six outlived her.

Lochnagar

Wildly compressing his years as a young man: JSB dropped out of university in 1824, tried his luck in a lawyer’s office but gave this up following spiritual turmoil akin it seems to the protagonist in Confessions of a Justified Sinner or the angst of Kirkegaard. Death became a fixation and religion the answer. He had been raised in a relaxed Presbyterian home, religion was there but as a guide rather than a dictator. But now he had religion and entering the ministry was to be his salvation, or so he thought. Hence it was in 1825, with his father’s permission and money he travelled to Edinburgh to find certainty and salvation. Interestingly he not only prayed deeply and frequently with his cousin Archy Gibson but also believed that good works were important which led him to the poorest parts of Edinburgh.

Restlessness once again overtook him and he was back in Aberdeen in 1826, still studying theology. This lasted until 1829 when his intellectual curiosity, and his father’s money, took him to Germany the most important event in his life; and before the year was out had given up all thoughts of becoming a minister and worse, at least for those who had hopes of him becoming a leading Scottish Divine, he rejected the Westminster Confession of Faith and turned instead towards a more liberal, historical and humanist doctrine which he was finding in Germany; he also discovered beer and Greek. From being a young man configured with thoughts of death, atonement and redemption he travelled across the liberal divide to arrive at the opinion that Scottish Presbyterianism was silly and pernicious, threatening to stunt the spirit and intellectual lives of children. This was balanced, if balance is the correct term, by his Scottishness, by his continuing sense of pride in the distinct contribution that Scotland had made in religion and despite his criticisms would have none of the bigotry of English High Churchism.

For a moment he toyed with Roman Catholicism but soon gave this up preferring Scottish Sabbatarianism to racket and rattle, fiddling and frivolity . . . and tasteless mummery. His antipathy to aspects of English culture was heightened by his experiences in Germany where he found that John Bull . . .speaks no German . . . is not a great favourite . . . proud selfish and has a mercantile spirit.

Deer stalking 2

Illustrating his secular turn of mind, on a walking tour to Florence he took the opportunity of studying peasant farming and landholding using this to ask questions of Irish land law; and he expressed his support for parliamentary reform and read Shelley’s “Queen Mab” with enthusiasm. However, he was given little time to speculate on possible social injustices as his father had grown weary of the Continental Jaunt.

JSB was summoned home in 1831 where he was told to return to Edinburgh University to study law, which he did. A hateful experience which resulted in his admission in 1834 to the Society of Advocates. At the same time his father stopped JSB’s allowance. It was now sink or swim by his own abilities.

Resenting spending time on the minutiae of Scots Law Blackie resolved to earn a living from writing aiming at the burgeoning market for learned reviews but his central goal was find a university post in Scotland. Aberdeen at the time was a city being run by middle class, liberal Whig men. Blackie’s father Alexander was of this ilk and had the ear of these men. One of the ways of extending influence across the city and beyond was to have a university Chair filled by a sympathetic academic or even, as happened in Aberdeen, canvas for creation of a new Chair and connive to have a suitable candidate win the post. A Chair in Latin was created at Marischal College of which Blackie said a Whig job it unquestionably was, not that this made him unhappy, far from it. With strong political friends he had every chance of winning the Chair. There was one fly in the ointment: his rejection of the Westminster Confession of Faith. He was horror-struck, for to accept the post meant signing up to Calvinism, a condition of teaching at universities.

JSB was no fool. He had the wit and the legal training to get round issue, a little deceit and fancy footwork was the answer. He signed the Confession which was accepted and ratified by the Presbytery. To the Church of Scotland’s horror the new Professor then admitted that signing of the document was not a statement of his own beliefs simply a statement that his teaching would be within the bounds imposed by the Confession. A storm blew-up but in the end the blast of a trumpet for secular education was heard and Blackie began his university career in 1841.

Deer stalking

JSB found teaching at Marischal too constrained and hidebound. He wanted a bigger and more stimulating environment for his pedagogic skills. With Greek being his first intellectual love he set up the Hellenic Society, took to lecturing to working men and women outside the university bounds where he found a more receptive audience; in contrast the university had a low standard of attainment and ambition. With this opinion it is hardly surprising that he was on the lookout for a post away from Aberdeen. But it took years for him to find a job which he eventually did in 1852 when he was appointed to the Chair of Greek at Edinburgh University, this after again undergoing questions as to his religious affiliation which he had said was the gospel of the heart as found in the New Testament. Unlike the youth of the 1830s he now had no interest in going into a corner to look at the point [of my nose] and solve the mystery of the Trinity. Nonetheless, he might not be interested in biblical nasal gazing but some men who influenced university appointments were concerned and it took hard canvassing by Blackie to win the post but win it he did. He remained at Edinburgh University until retirement in 1882 and died in 1895.

Within the sixty odd years of active intellectual life JSB displayed an amazing ability to at one and the same moment be the odd man at the table, the one who looked and sounded wrong to men and women of conventional wisdom yet always seemed to be welcome at the table. Perhaps it’s a bit like fellow Scotsman Thomas Carlyle (Blackie described him as a notable monster) who cried misery to Progress and so much of what Victorian Britain stood for yet was keenly read and listened to by both a middle class and working class audiences.

Blackie differed in many ways from Carlyle, he had a joy of good living of company and the pleasures life, including female company (he had married in 1841 with a most unconventional romance). Unlike the London based “Sage” he was not miserable. But he did, like Carlyle, betray that willingness to express affection for working men and women, for their capacity to deal with adversity, their willingness to labour and to grasp at learning. But again like Carlyle grasping could only go so far. Under the tutelage of enlightened men such as himself industrious classes could find a better world, unease only emerges when working men and women begin to formulate alternatives generated by themselves. As with so many of the middle class reformers of the 1830s JSB could not get his head around the notion that Chartists might be proposing alternatives which needed to be taken intellectually seriously. Attending a Chartist meeting in 1843 he heard a meagre scarecrow of a man extolling Carlyle’s critique of industrialisation, pouring out floods of real natural eloquence on the triumphs of democracy. Much impressed by the physical looks of the orator and the voice the Professor of Latin pulled back from full endorsement, perhaps not wishing to be deceived as he had deceived the Presbytery of Aberdeen. Appearance and sound was all very well but what of the Chartist substance? And this was found wanting.

Glen Callater

Glen Callater

Democracy, there was truth there too, but more than half-a lie. I believe the majority are good-but are they wise can a multitude of passion-moved men be wise? His answer was no. Critical thought and wisdom of any value could not come from mass movements rather it was to be found with a solitary sage in a chamber. Having said this when in 1843 the Scottish Church split Blackie sided with the dissenters, which in Aberdeen was all the ministers in the city, describing the men who walked out of the Church as noble but these men were of course from a respectable class.

But to return to his Scottishness, apart from wearing a plaid as everyday dress he asserted his national if not his class identity by questioning land usage in the Highlands. Addressing the problem first broached in the 1830s he turned to the medium of poetry to show his distaste for families being cleared from land. Like his one-time colleague at Marischal College, William MacGillivray, Blackie walked Scotland. This gave him ample opportunity to see the cleared land and with him learning Gaelic in the 1860s was able to speak directly to men and women forcibly driven from crofts.

Braes of MAR

The poems he published in 1857 under the title “Braemar Ballads” gives vent to his anger and sadness at viewing deserted and ruined clachans across the landscape: Where the stump of a stricken ash tree/ Shows the spot, where the home of the cottar should be. Villain of the piece is the destruction of social unity which, he said, had underpinned Highland clan society being replaced first by sheep farming then deer forest. It’s not great poetry but the message is clear, the chieftains are gone, the kind lords of the glen have left the heather muirs, they bartered the rights of the brave Highlandman putting what should be a Scottish heritage into the hands of stalkers of deer . . . lordlings that live for the pleasure to kill. Make no mistake the man hostile to organised Chartism makes a searing indictment of clearances: O heartless lords, O loveless law, with calculation cold / Ye sold the mighty force, that glows in faithful hearts, for gold . . . Woe unto you, the grasping crew . . . By Heaven, it is a lawless land! We boast that we are free. And he asks how and why this has happened. Having pretty well jettisoned the ideology of Providential acts with his turn to the morality of love he squarely puts the blame on the drive for wealth and money and the absolute right of an owner to dispose of property as he or she saw fit.

Clearances, he said were a man-made phenomena, one that his beloved Scotland needs hang its head in shame: O Albin! O my country! O my dear Highland home/ The lust of gold hath ruined thee, the lust that ruined Rome. Absentee proprietors he wrote These be the masters, Scotland! Commerce was the problem. A society which centred its activity in manufacturing for profit rather than expanding the moral worth of individuals was bound to slip towards treating men and woman as numbers in an accounting ledger. This was a theme he had touched on in the 1840s when he encouraged Aberdeen male shop assistants to treat with both customers and employers for the restriction on what we would now call unsocial working hours. Long working days Blackie said gave little time for education and appreciation of the better things of life. Interestingly the shop men found a great deal of support for their request amongst Aberdeen’s great and good but there was little similar enthusiasm for improving the working conditions of men and women employed in more industrial enterprises. With this moral stance it should come as no surprise that JSB was hostile to utilitarian philosophy.

Deer stalking 3

Land use and tenure had to change, one remedy was to find men in Parliament to represent the needs of small farmers and find some way of restricting the spread of large farms; to bring back the form of close relationship which had at one time, he believed, typified clan society. Absentee landlords could have no feeling for the men and women of the land and being a Gaelic speaker he excoriated those who lived in the Highlands but would not learn the native tongue. We should remember that the university professor had got his first step up the academic ladder with the assistance of Aberdeen’s Whigs, men who favoured (without being absolutists) the free play of the market and the right of capital to make capital. Clearly any whiggism retained by Blackie was held within his moral critique. His liberal view of religion and pedagogic humanism melded with the large ethical stance to make him a man well-able to sit with academics across Britain and beyond, to flirt (literally) with women of the highest social standing, be invited to the houses of great landowners and give talks on politics, literature to working men. Looking at JSB it is easy to conclude that for all that he made the call to action a central issue of his philosophy he was sufficiently distant from it to actually upset the social circles he inhabited. But this would be unfair. For all his deviousness in rising to his first professorship he did raise publicly the issue of the right to teach without affirming membership of or agreement with the Church of Scotland; this was a conscience issue which he resolved by being cleverer than his opponents. Similarly his outspoken attack on clearances could have threatened to close many doors in his face. Indeed following the publication of the poems he was encouraged to write a letter The Times setting out his views; this was no shrinking sentimentalist, my whole breakfast table was deluged with papers about the desolation in the Highlands. In 1883 Blackie demonstrated his continued commitment to reforming Scotland’s land laws; he gave evidence to the Napier Commission where he called for fair rents with fixity of tenure for small tenants; called on restrictions on both large sheep farms and deer forests and for a Royal Commission to look into some way of redistributing land to the benefit crofters. These and other points made by him showed that the example of Ireland with soul-destroying poverty and rapacious landlords and Gladstonian liberalism’s attempt to relieve the conditions of the poor farmer was not lost on JSB. Unlike some of his contemporaries he did not blame Popery for the sad state of Ireland it was, he said, down to the English . . . [who] sucked the blood systematically out of the people; the English were filled with measureless greed. Scots it seems had nothing to do with the state of Ireland which sounds a bit like his plea that it was English landlords who brought the Highlands down, move along no Scots here. Paradoxically for all the denunciation of clearances he had a very good relationship with the Duke and Duchess of Sutherland, one of the most kind-hearted easy-going . . . creatures that I have ever met . . . a sweet blooded race these Sutherlands. There is surely a question mark over this view of the family notorious for its clearances. Probably the solution to the tensions and dissonances in Blackie’s social policies is that on the one hand he wanted to avoid materialism (philosophical and otherwise) of liberalism and the closed reactionary bulwarks of the Tories. Thus he would swing between them, looking for spiritual values, liberal education and decent treatment of the poor. Liberals gave so much as did Tory paternalism, at one point he wrote that Tories are the best landlords and true friends of the crofters; and the Duke and Duchess of Sutherland would have fallen into being the best of the lot as they were drawn from the old heads of houses and clans. Flying between the two poles of liberalism and Toryism of course left him adrift from the one philosophy of action emerging from outside his class, namely socialism. For all the progressive things he stood for he was constrained within the limits of his class vision forced to search for solutions and salvation in the world of commerce.

October 4, 2015

Glenlivet – Battle for the Land

The Crown Estate is a diverse portfolio of UK buildings, shoreline, seabed, forestry, agriculture and common land that generates valuable revenue for the government every year

The Crown Estate is run from New Burlington Place, London, along the lines of a money-making enterprise from what is essentially nationalised land. The income from the Crown Estate feeds into the UK treasury. Efforts to have income from the Crown Estate in Scotland be used within Scotland have been rejected by governments in London. The largest of the Crown Estate holdings in Scotland is the Glenlivet Estate. Formerly the Crown Estate was known as Crown land.

The following is an article written by the journalist Peter Chambers in the early 1950s when the Crown land commissioners decided the crofting lands of Glenlivet would be turned into an area for forestry. There was no prior consultation with the people whose families had settled on, broken the back of the land and farmed it for generations. This is their story.

glenlivet farmland

Glenlivet – Battle for the land

One day last summer two strangers appeared in the remote Banffshire valley of Glenlivet. They came down over the hillside carrying a theodolite and a red and white ranging rod. They were quiet and unassuming men. They wore tweed suits.

In a quiet and unassuming manner they began pegging out the land.

Glenlivet folk are used to surveys – they live on a Crown estate. But the little white pegs made them nervous.

“What are they up to?” they murmured among themselves. “That is our grazing land.”

Then the secret came out – the secret that the Crown Commissioners had carefully kept from their Glenlivet tenants. The hill-sides were scheduled for afforestation. All the land beyond the surveyors’ peg was to be put under trees. Not five hundred thousand trees. Not five million trees. But forty million of them – a vast plantation of pine and fir and spruce, blanketing 20,000 acres of hill-grazing from Tomintoul to Ben Rinnes and from Glen Avon to the Ladder Hills.

The farmers in this area get the three-quarters of their income from sheep. For them, afforestation means the end.

In the centre of the area lies Glenlivet, a valley shaped like a Chianti bottle with the cork, the 1500 feet Bochel jammed at the base of the neck. A single narrow road skirts the Bochel and leads into the Braes of Glenlivet. The rolling, gentle country is like a little Shangri-La cradled among the mountains of Upper Banffshire. The valley floor is dotted with grey stone, single-storey farm houses.

Fat black cattle browse languidly in the sun. The oats are only just beginning to turn biscuit coloured (it is 800 feet above sea level). By using fertilisers and Swedish type seed the Braes farmers have advanced the harvesting time by nearly a month. They have not lost a crop to the frost in eight years. Before the war came, and Government subsidies, made fertilisers possible, they lost one crop in every two.

Sitting by the fireside in Charlie Grant’s farmhouse, Upper Clashmore (oil lamps, rural gas-cooker hot and cold running water in the bath) was eighty-one year old Elizabeth Macpherson. She tucked a strand of wispy white hair under her black bonnet and told me the history of the Macphersons of Glenlivet.

Her great-great-grandfather came to the Braes after the Forty-five, when many Catholic Highlanders took refuge in the glen from Cumberland’s vengeful armies. Macpherson cut his farm out of the virgin land at the head of the glen, damming up the burns to make the water spread and rot out the heather.

Wester Scalan the farm was called, and for over one hundred and fifty years Macphersons of four generations worked the land. To-day, the sheep are grazing where the Macphersons raised their corn, and the croft stands roofless a derelict in the foothills of Breac Leathad, like a monument to depopulation.

“I was one of eleven brothers and sisters,” said Elizabeth Macpherson. “Now I am the only Macpherson left on the Braes.”

glenlivet old woman

You pass a parish hall, a shop, a school, a church – and suddenly the road ends. You are in Chapeltown. Father Philips, whose manse is built on the east end of the church, has the cure of 120 souls. That is the entire population of the Braes.

Around the inside walls of the church, decorated green and blue and purple, hang the Stations of the Cross. They are exquisitely painted in the Italian manner. On the altar screen the image of Our Lady has the narrow, pointed face, gracia plena,of an early Sienese Madonna. In the window of the school (sixteen Braes children, fourteen orphans from the towns) there is a statue of Christ. At the west end of the church, where the crofters file in to attend Mass, there is another; and this statue is inscribed, “Come to me all ye who labour…”

The bus calls at Chapeltown once a week to take the young people to the Picture House in Dufftown. The Glen itself offers more social pleasures however. A pink poster advertises a Grand Dance in Glenlivet Public Hall, Friday 28th September. At the Tomintoul cattle-mart everybody was talking about the afforestation scheme.

“I heard this – ‘We’re leaving you some grazin’.’ And I said to him, The grazin’ you’re leavin’ me isna enough to keep six sheep alive. And he went red in the face because he kent it was true.

“I’ll tell you one reason why the estate isna payin’. Twenty years ago there was only the factor and a clerk to manage it. To-day there’s a factor, an under-factor, a clerk o’ works, a clerk and a typist – five o’ them for the same bit o’ ground.”

One hundred and seventy head of cattle were sold a Tomintoul that day. One hundred and fifty of them came from Glenlivet.

Mr Sandy Yule, thirty years a cattle auctioneer in the Northeast, said: “They’re the finest cattle in Scotland – bar none.”

We drove down the neck of the glen to Glenlivet Distillery – the oldest licensed distillery in the North of Scotland. The distillery employs thirty-five men, and at peak working periods produces 8,000 gallons a week of as a fine malt whisky as was poured down a Highlander’s throat.

At Drummin I met Captain J. Gordon Smith, Area Executive Chairman of the N.F.U., who was born at Lettoch on the Braes. Looming above the hen-coops in the backyard of Drummin farm is the thirteenth-century ruin of the Wolf of Badenoch’s castle.

“200,000 sheep, 2000 cattle – that’s what we sold out of the Glenlivet area last year.” Captain Smith told me.

But how many will they sell next year? At Drummin 90 acres of grazing have been pegged off for the forest.

map glenlivet

The Forestry Commission remain a poker-faced reserve on the Glenlivet question.

“The dispute is between the Crown Commissioners and their tenants – our part in the affair is purely technical. An acre of hill-grazing grows 7lbs of mutton a year.

“The same acre under trees will yield a yearly minimum average of forty cubic feet of timber. The choice is between 15/- worth of mutton and £6 worth of soft-wood, which Britain is having to buy abroad at inflated prices. From the economic point of view there is only one answer…”

The Glenlivet farmers will not accept that answer. They do not believe the Forestry Commission’s claim that the forest will employ ten men where one was employed before. They do not want to be foresters. They want to be farmers, because they have been farmers for generations for generations.

And they will fight for that right.

*********

I think we know how that story ended for the crofters.Forestry does very well at Glenlivet. Woodland planting to compensate for the carbon emissions from London’s Regent Street’s Christmas lights was undertaken a few years ago. The Crown Estate’s website explains that the old township of Altnaglander, close to the woodland of the same name, consists of ‘ruins and field systems.’ As well it might.