#Isle of Barra

[croakingravenstudio]

Ocean View

The Atlantic Ocean from the Isle of Barra, Scotland.

This is the reference photo I’ve chosen for my next drawing. It was taken on a camping trip and our tent was pitched just behind the dunes which reached down to this beach.

[vox-anglosphere]

The white sand beaches of Barra in Scotland's Outer Hebrides

[petnews2day]

Barra battles 'significant feline crisis' as homes needed for 20 cats

New Post has been published on https://petn.ws/Qf5KL

Barra battles 'significant feline crisis' as homes needed for 20 cats

More than 20 cats are in desperate need of forever homes following a ‘significant feline crisis’ on Barra. The island is being overrun by the animals, who have “congregated” at a house on the island. The colony pose a threat to the local ecosystem because there is not enough food to go around, and they […]

See full article at https://petn.ws/Qf5KL #CatsNews #Barra, #Cats, #WesternIslesSupportForCatsAndKittens

[scotianostra]

October 5th 1849 saw the lighthouse at Ardnamurchan Point illuminated for the first time.

This is quite interesting, not in so much of the lighthouse being lit up for the first time, but that it dispels a myth about the most westerly point on the mainland of the British Isles, many people think it is Lizard Point in Cornwall and think, not only is it the most southerly, but most westerly. The most Westerly is actually a rocky outcrop called Corrachadh Mòr, less than a mile from Ardnamurchan Point.

Apart from that the Lighthouse here is one of the most remote points in Scotland, to reach it you have to drive along a single track road for about 30 miles.

Now onto the place itself, there have been many arguments about this name, two of the most likely are, Point of the sea-hounds or otters, (Airde meaning Point, Muirchu meaning sea-hound or otters) and the Point of the pirates or wreckers (where the “col” from Muirchol means wickedness).

The site for the lighthouse was chosen in 1845 and 20 acres of land was bought for the sum of £20.00. The land was owned by Mr Alexander Cameron who was also paid, rather grudgingly, £58.00 for any inconvenience during building operations. It was designed by Alan Stevenson, one of the Stevenson dynasty of lighthouse engineers who between them were responsible for building 97 lighthouses in Scotland.

Yes it’s remote, but back in the 19th century it would have seemed even more so, during the three years it took to build the Lighthouse Scurvy broke out among the workmen and a doctor had to be called in to treat them, we could have done with Dr James Lind, the subject of yesterdays post to help with that!

On completion two lighthouse keepers were appointed at a yearly allowance of £18.00. They kept at the station two cows and about a dozen sheep.

The lighthouse wasn’t without incident, during a storm in 1852 lightning struck the tower causing broken panes and plaster to come off the walls. Fifty feet of boundary wall was knocked down and 40 feet of road was washed away by the heavy seas. The keepers boat was broken up although they had secured it 15 feet above the last known high water mark.

1988 saw the lighthouse automated, my Uncle Eric was among the electricians tasked with doing this to over 200 structures around Scotland.

Ardnamurchan Lighthouse itself stands 36m high, and its top is 55m above sea level. Getting to the top requires climbing 152 steps, plus two ladders: the first to reach the room with the controls and access to the outside balcony, and the second to reach the light room itself. The views from the top are said to be “utterly magnificent”, on a clear day you can see the Isle of Barra, over 50 miles away.

[idisstuff]

Em's County OC Intros!!

🏴󠁧󠁢󠁥󠁮󠁧󠁿🏴󠁧󠁢󠁳󠁣󠁴󠁿🏴󠁧󠁢󠁥󠁮󠁧󠁿🏴󠁧󠁢󠁳󠁣󠁴󠁿🏴󠁧󠁢󠁥󠁮󠁧󠁿🏴󠁧󠁢󠁳󠁣󠁴󠁿🏴󠁧󠁢󠁥󠁮󠁧󠁿🏴󠁧󠁢󠁳󠁣󠁴󠁿🏴󠁧󠁢󠁥󠁮󠁧󠁿🏴󠁧󠁢󠁳󠁣󠁴󠁿🏴󠁧󠁢󠁥󠁮󠁧󠁿

These are my UK County OCs. Some are still a work in progress. I, myself am from the East Midlands so they're my most developed characters.

Counties in England are like states in the USA. For example, 'Staffordshire' is of the same status within the UK as 'Massachusetts' does in America!

If anyone has any suggestions or questions, leave them in my ask box and I'll 100% reply!

----------------------------------------------

East Midlands

Derbyshire - Elizabeth Kirkland

Leicestershire - James Kirkland

Lincolnshire** - Henry Kirkland

Northamptonshire - William Kirkland

Nottinghamshire - Adelaide Kirkland

Rutland - Teagan Kirkland

North Lincolnshire - Jack Kirkland

North East Lincolnshire - Ella Kirkland

West Midlands

Staffordshire - Mason Kirkland

Warwickshire - Fran Kirkland

Shropshire - Alexander Kirkland

Herefordshire - Darla Kirkland

Worcestershire - Benjamin Kirkland

North West

Lancashire - Alfie Kirkland

Merseyside - Jude Kirkland

Cumbria - Cleo Kirkland

Cheshire - Jess Kirkland

London

Greater London - Charlotte Kirkland

North East

Northumberland** - Daniel Kirkland

Tyne - David Kirkland

Wear - Georgia Kirkland

Durham - Lottie Kirkland

South West

Oxfordshire - Katherine Kirkland

Somerset - Eleanor Kirkland

Cornwall** - Elestren Southcott-Kirkland

Devon - Barney Kirkland

Dorset - Callum Kirkland

East Anglia

Cambridgeshire - Louis Kirkland

Norfolk - George Kirkland

Suffolk - Edith Kirkland

Scottish Islands

Orkney - Anya Kirkland-Bondevik

Shetland - Charlie Kirkland-Bondevik

Skye - Lillian Kirkland-Bondevik

Barra - Katie Kirkland-Bondevik

Yorkshire

South Yorkshire - Thomas Kirkland

North Yorkshire - Isaac Kirkland

West Yorkshire - Natalie Kirkland

East Riding of Yorkshire - Dana Kirkland

South East

Berkshire - Darren Kirkland

Essex** - Summer Kirkland

Hertfordshire - Joanna Kirkland

Kent** - Joshua Kirkland

Surrey - Maximilian Kirkland

Bedfordshire - Alison Kirkland

Hampshire - Nicole Kirkland

East Sussex - Theodore Kirkland

West Sussex - Candice Kirkland

Isle of Wight - Claire Kirkland

**Ex-nations

[liminalpsych]

Theory: Gawain's horse Gringolet was an Eriskay pony.

Source for Gringolet's coloring: This excellent blog post, Sir Gawain and the Grey Gringolet.

“They brought Sir Gawaine a steed,

Was dapple gray and good att need,

I tell withouten scorne” [268-70, The Greene Knight]

Wikipedia's entry on Gringolet says, "More generally accepted is the suggestion by the prominent Arthurian scholar Roger Sherman Loomis that the French name Gringalet derived from either the Welsh guin-calet ("white and hardy"), or keincaled ("handsome and hardy")."

So he's dapple gray or he's white. (Possibly "linked to a wider Celtic tradition of white horses with red ears." Not important for the purposes of this post.) Both can be true, since true "white" horses are rare; generally they're gray and have whitened as they've gotten older. Thus young Gringolet could be dapple gray while older Gringolet could be white. (It really doesn't take long for them to get really white looking.)

Back to the Eriskay ponies! We know from a recent comprehensive archaeological study that medieval knights rode ponies. Horses that were under 14.2hh / 4'10" / 1.47 meters at the shoulder or smaller. Which is probably about 950 lbs / 430 kg or smaller (weight is based on my 14.2 horse, who's built pretty drafty and heavy boned, and is 950 lbs when he's not too chonky).

Eriskay ponies are between 12 and 13.2 hh (4 ft to 4 ft 6 inches, or 121.92 cm to 137.16 cm) at the top of their shoulder, which is closer to the average of horses at the time of King Arthur and Sir Gawain.

They're from the Outer Hebrides islands in Scotland, originally the Isle of Eriskay. They have long been protected from outside influence by their island location, and so the Eriskay ponies of today are probably pretty close to the ones of the 5th century, at least closer than any of the other native ponies of England, Scotland, etc. Here's a map I found on a Google search of the Scottish islands. The Orkneys, where Gawain would have been from in later Arthurian literature*, are 18-20 at the top/north of the map. Eriskay is in the Outer Hebrides, a tiiiny isle between South Uist (16) and Barra (17) on the far left/west of the map. So not exactly the same place, but close enough, relatively speaking. And I couldn't find anything on native horse breeds of the Orkneys.

* He wasn't from Orkney in the early literature, he was of Lothian. His father was Loth of Lothian, which is in southeastern Scotland in the lowlands, and Loth was later King of Norway in Geoffrey of Monmouth's History of the Kings of Britain, supposedly by right of being nephew of the former king. Orkney was a separate kingdom with its own king. But he's most popularly associated with Orkney in later literature and in modern fandom, so we're going with it.

Other native Scottish breeds include:

Galloway pony. If this one came in gray, I'd say it's as likely as the Eriskay (especially as Gawain was originally from what is now southeastern Scotland in the early literature aka Geoffrey of Monmouth's work), but it was usually bay or black. Now extinct as a breed, unfortunately. Noted for its “good looks, a wide, deep chest, and a tendency to pace rather than trot", which would have been an advantage on long rides. From Scotland and northern England. Small head and neck, elegant build, eventually absorbed into the Fell pony.

Shetland pony. I think they were probably a little small even for shorter medieval knights. They're 3.3 feet tall at the shoulder maximum. That's 10 hh or about 1 meter tall. 300-500 lbs or 135-225 kg.

Highland pony. They are usually various shades of dun, and taller than the other ponies, and do sometimes show up in dapple gray. We have fewer records and evidence of its history though; we have some descriptions in the 18th century of what's believed to be Highland ponies, but that's about it. I'll accept arguments for some old variety of the Highland pony as Gringolet, but remember that we're looking at the late 5th century, so the late 400's C.E., and I think the modern Highland pony is not going to provide a useful model of whatever Gawain was riding back in the 5th century.

[lavenderinoz]

Isle of Barra and other paintings by by Tom Glynn-Carney (via Tom's ig stories March- April 2020)

[swimwearjournal]

 Traigh Eais - Isle of Barra; by Iain Campbell on

[thecorpselight]

Blood of the Hosts Alexander Carmichael records in his notes to Carmina Gadelica that, while collecting runes and invocations in the more southerly of the Outer Hebrides, he heard many strange tales associated with the Spirit-Multitude. He was told by a native of Barra that, after an aerial battle between the rival forces of the Sluagh, the rocks and boulders are stained as with crimson blood. The red crotal obtained from lichened rocks, following upon a spell of hard frost, is called Fuil nan Sluagh, Blood of the Hosts. And it is said that, when the Nimble Men (Aurora Borealis) are giving battle in the air, the blood of their victims falls to the ground; and this 'elf's blood' congeals and forms the stones referred to in the Western Isles as blood-stones. Although to-day belief in the Sluagh is on the wane, Carmichael noted that, since it is from the west that the Spirit-Multitude is believed to come, it was customary to close the doors and windows on the west side of a house in which an islander lay dying, lest any strange contingent entered, and brought ill-fortune to its departing inmate. In some parts of the mainland, where the tradition of the Sluagh is totally unknown, it was the practice to open as widely as possible the door and windows of a dwelling in which a person was on the point of death, so that at the moment of expiry the escape of his disembodied spirit might be facilitated. The persistence with which belief in the Spirit-Multitude prevailed in Argyll is demonstrated by the fact that, when a burial was taking place at Glen Creran, in Appin, as recently as last century, immediately the corpse had been lowered and the earth closed over it, the funeral party used to smash the bier against a certain tree in the burying-ground, so as to render it useless in the event of the Sluagh's endeavouring to lure the dead away with it. To those unacquainted with the intricacies of the Gaelic language, it may be of passing interest to mention that the word, slogan, is derived from the Gaelic words, sluagh, denoting a host or multitude, and gairm, a cry or calling. Hence the true meaning of slogan - the cry of the host, the battle-cry. The Peat-Fire Flame: Folk-Tales and Traditions of the Highlands & Islands. Alasdair Alpin MacGregor.

[croakingravenstudio]

“Kisimul Castle, Isle of Barra”.

Pastel on white drawing paper, approx 146mm x 90mm.

Subdued colours and dark tones make for a brooding and moody interpretation of Kisimul Castle, protecting the village of Castlebay.

[snkrcollctn]

The Harris Tweed Act of 1993 states that real Harris tweed is an exclusive material made from pure new wool and is hand-woven by the islanders of the Outer Hebrides, i.e. the isle of Lewis, Harris, Uist and Barra. The high quality that is inherent in this fabric has been perfectly combined with the Made in Germany sneaker from Hummel and Hummel. This Coil R2 features a suede and tweed upper that feels just as good as it looks. The DYNACOIL midsole provides superb cushioning. The pair is finished in style with the Harris Tweed label sewn upon the tongue.

[rig-a-rendal]

listen are you from the isle of lewis or is it the hills of harris are you from the north of uist or is it the isle of skye? are you from the isle of barra? eig, muck, rum or canna are you from THE ROCKY WATERS OF THE HEBRIDES??? are you from the isle of arran raasayisladiuramallaig are you from the sound of mull or could it be tiree? are you from old skerryvore, is it the old man of storr ARE YOU FROM THE ROCKY WATERS OF THE HEBRIDES

[thiswaycomessomethingwicked]

https://www.tcd.ie/tceh/blogs/vikings.php

Author Tenaya Jorgensen

What happens if when archaeologists excavate a Viking grave, but find no body inside? Are the grave goods found within enough to determine the identity – either sex or gender - of the individual? Perhaps it is time for archaeologists and historians to challenge their assumptions regarding the relationship between artefacts and gender. In order to move forward, we must also look back by re-examining the corpus of existing identifications and the reasons why those identifications were made in the first place.

My PhD dissertation is not about sexuality and gender. I had not intended to take a strong stance on gendered-issues, as my thesis attempts to chart an interdisciplinary macro-history of the Early Viking Age (790-920 AD). As such, there seemed to be little room within my area of study for the finer ruminations required for the discussion of identity politics.

But then I began to catalogue Viking Age Graves across Western Europe, and what I found - well, it bothered me. Of the 64 burial sites in Ireland, only 33 of these sites contained human remains. Of the remaining 31, the cemeteries and single burials were identified solely through grave goods. Similarly, in Scotland, 31 burial sites out of 60 evidenced human remains. The other 29 were, again, identified by Viking Age objects.

Why do we sex and gender Viking graves that contain no bodies?

While it is understandable that graves may be correctly identified through the use of grave goods, I was struck by the confidence with which scholars identified burials as either ‘male,’ or ‘female,’ depending on the assemblage provided.

For example, in the 1940s, Sigurd Grieg compiled Viking Antiquities in Scotland for Haakon Shetelig’s six volume compendium on Viking Antiquities in Great Britain and Ireland(1). Although now over eighty years old, Grieg’s work remains the most comprehensive survey available on Viking Age burials in Scotland. Only a few individual corrections have been made, but Grieg’s survey as a whole has not received any extensive updates, and these updates are much needed.

Grieg states that in 1862, “the skeleton of an aged man, interred with a sword and possibly with a shield,’ was excavated at Ardvonrig, on the Isle of Barra, in Scotland. Also discovered were a tortoise brooch, bronze brooch, bronze peninsular brooch, and a needle case, “evidently belonging to a woman’s grave.” The problem is, only one set of human remains was found. Despite the lack of a second body, Grieg stated that the “mound probably contained a double grave for a man and a woman.”(2) His assumptions were based only around the suggestion of weapons within the grave - no other justification was provided.

Fast forward to 1990, when Kate Gordon at the British Museum re-examined the excavated objects. She ultimately determined that the sword was not, in fact, a weapon, but a weaving sword/baton, while the shield was a pair of heckles, which are also textile equipment. Armed with the findings of her reanalysis, Gordon suggests that the individual buried at Ardvonrig, “in absence of osteological sexing, was almost certainly a female.”(3)

However, even Gordon’s reanalysis bothered me, for why must the individual buried on the Isle of Barra have been almost certainly a female? Marianne Moen’s 2019 PhD thesis, Challenging Gender: A reconsideration of gender in the Viking Age using the mortuary landscape, brilliantly examines this question by analysing common practices and separating exceptions from the rule.(4) That is to say, while women are often buried with textile equipment, and men are often buried with weapons, that does not mean that it is always so. This, of course, brings up a further difficult point regarding sex and gender. According to Jennifer Tseng in the American Medical Association Journal of Ethics, “sex refers to the biological differences between males and females. Gender refers to the continuum of complex psychosocial self-perceptions, attitudes, and expectations people have about members of both sexes.”(5) The former is much more straightforward - if we have a body, that is.

Gendered practices in Viking graves

There can be no conversation about gendering burial practices without mention of the Birka warrior. In 2017, archaeologists confirmed that a burial containing weapons could be positively associated with a female skeleton (Bj.581) through DNA analysis.(6) Response to their publication was swift, and the debate centered around whether the presence of weapons conclusively affirmed that the woman was, in fact, a warrior. The authors, with the addition of Neil Price from Uppsala University, offered a more nuanced take in 2019 when they published, ‘Viking warrior women? Reassessing Birka chamber grave Bj.581.’ While the first article meant to primarily address the genomic analysis, the latter article took greater care in examining the implications of both Viking Age funerary practices and archaeology, and ‘the ways in which we engender the societies of that time.”(7)

So how do we engender the Viking Age? Our representations of the Viking Age are coloured by societal norms of the 20th and 21st centuries - especially in popular culture and outside the confines of a sometimes rather sterile academic environment. That is to say, male biological sex was often synonymous with a man’s gendered identity, and that the role of a warrior was exclusively associated with men and males. As the authors of ‘Viking warrior women?’ themselves acknowledge, ‘the same interpretation [that the body of the warrior belonged to a man] would undoubtedly have been made had no human bone survived at all.’ While these authors suggest that this automatic conflation between men and swords was a product of its time (i.e., the late 19th century), they fail to acknowledge that these types of genderings are still occurring. Furthermore, we know these associations are still occurring today, because the survey of Ireland’s Viking Graves was only published in 2014, and in this survey, bodiless weapon burials are gendered as male.(8)

If we think twice about suggesting the presence of a male when a sword is discovered, can the truth also be said in reverse? If textile equipment is excavated, such as the baton and heckles found on Isle of Barra, does this mean we must automatically attribute the burial to a woman? While no biologically male burials have currently been identified with textile tools, many of the sites contain bodies of indeterminate sex - or simply no bodies at all. Furthermore, what of burials that contain both textile equipment and weapons, but with remains too insubstantial to be analysed for sexing? Moen states the simple and obvious truth: “we are simply asking the wrong questions. Perhaps less rigidity in expected gender roles may be the answer to how to interpret such apparently transgressive burials.”(9) Perhaps less rigidity in sexing burials is needed as well - for we have no sex without a body, and gendering burials based solely on grave goods can only limit our understanding of the people who lived during the Viking Age.

[scotianostra]

November 9th 1903 saw the birth near Pittsburgh of Margaret Fay Shaw, the American writer who did much to record the music and culture of South Uist.

Margaret Fay Shaw was one of the most notable collectors of authentic Scottish Gaelic song and traditions in the 20th century. The arrival of this young American on the island of South Uist in 1929 was the start of a deep and highly productive love affair with the language and traditions of the Gaels.

Shaw was also an outstanding photographer, and both her still pictures and cinematography contributed to an invaluable archive of island life in the 1930s. She met the folklorist John Lorne Campbell on South Uist in 1934; they married a year later and together helped to rescue vast quantities of oral tradition from oblivion.

She came of Scottish Presbyterian and liberal New England stock. The family owned a steel foundry in Pittsburgh and her parents were cultured people. Margaret was the youngest of five sisters and her early years were idyllic. Her first love was for the piano and she continued to play throughout her life.

By the age of 11, however, she was orphaned and obliged to develop the independence of character which was to lead her into a life's work far removed from her upbringing. At the age of 16, she made her first visit to Scotland at the invitation of a family friend and spent a year at school in Helensburgh, outside Glasgow, where she first heard Gaelic song.

Wanting to hear it in its "pristine" state, in 1924 she crossed the Atlantic again, this time engaging in an epic bicycle journey, which started in Oxford and ended at the Isle of Skye, where she remained for a month. It was during this trip that she began to use photography to earn a living, selling prints to newspapers, and magazines such as the Listener.

But it was not until she arrived on South Uist that she found her spiritual home. She was invited to the "big house" in Lochboisdale for dinner, and two sisters who worked there, Mairi and Peigi Macrae, were brought in to sing for the company. Margaret had never heard singing like it. For the next six years, she became their lodger and dear friend. They shared with her all of their immense stock of oral tradition which she faithfully transcribed, learning Gaelic as the work proceeded.

Her most important published work was Folksongs And Folklore Of South Uist, which has never been out of print since it was first published in full by Routledge and Kegan Paul in 1955. Not only was it a scholarly presentation of the songs and lore which she had written down during her sojourn on the island, but also an invaluable description of life in a small crofting community during the 1930s.

This classic work was undoubtedly the centrepiece of Shaw's career, though she also wrote several other books, including an autobiography, From The Alleghenies To The Hebrides.

On the neighbouring island of Barra in the early 1930s, an extraordinary social set - a kind of Bloomsbury in the Hebrides - had developed around the presence of Compton Mackenzie. One of his closest collaborators was John Lorne Campbell, who came from landed Argyllshire stock and had developed his interest in Gaelic at Oxford.

The two patricians set about producing The Book Of Barra, a collection of the island's history and traditions, to raise funds for an organisation called The Sea League, which they had established to campaign for the exclusion of trawlers from Hebridean waters.

Hearing great reports of an American woman's photography on South Uist, Campbell crossed over by ferry to seek her involvement in illustrating The Book Of Barra. He walked into the Lochboisdale Hotel one rainy evening in 1934 and found Shaw sitting at the piano; a suitably romantic initiation to a relationship which was to last for more than half a century. They married the following year and made their home on Barra until, in 1938, Campbell bought the island of Canna, where they lived for the rest of their scholarly lives. The island was given to the National Trust for Scotland in 1981, and John Lorne Campbell died in 1996.

There was nothing dry or academic, however, about Shaw. She travelled regularly to America until her late 90s. The fearsome ferry journey between Mallaig and Canna was regularly undertaken with equanimity, and she fortified herself to the end with the finest Kentucky bourbon. Her love of the Hebrides was, above all, for the values and lifestyle of the crofting people, and, particularly in South Uist in that 1930s heyday, it was deeply reciprocated. It is there that she will be laid to rest.

During her latter years she stayed at Canna House until her death at the grand old age of 101 in 2004.

[kornwulf]

The Isle of Barra has one hell of an airport

I guess there's not exactly enough flat land on this island for a traditional airstrip

[porhomme21]

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