by VisitScotland(TM) ebooks on Audio. Ghosts, Myths, & Legends.
Buried beneath the Old Town of Edinburgh lies a subterranean labyrinth of streets and chambers where tales of strange phenomenon and hauntings abound, including one particular phantom whose fame has travelled throughout the world. LISTEN more [...]
by Minnesota Scots • "2015 Edinburgh International Festival"
The Fringe.
Every August, the Edinburgh International Festival transforms one of the world's most beautiful cities, presenting three exhilarating weeks of the finest creators and performers from the worlds of the arts - for everyone.
Edinburgh's six major theatres and concert halls, a few smaller venues and often some unconventional ones too, come alive with the best music, theatre, opera and dance from around the globe.
Find out more information about how we programme the Festival, the Festival team, our mission and more below.
Edinburgh International Festival Society. "eMagazine". Edinburgh International Festival. [http://www.eif.co.uk/]. 2014. web.
by Minnesota Scots • "Scottish Ministries in Plantation Ulster-Part 12"
An important component of the movement of Scots into Ulster in the early seventeenth century was the migration of Protestant ministers. Dozens of them moved to the officially planted counties in the years after the inauguration of the Plantation scheme. Some were bishops, such as George Montgomery of Derry, Raphoe and Clogher, and Andrew Knox of Raphoe, but most were clergymen serving in parishes. For the most part the Reformation made little impact on the native population, and these clergymen largely ministered to the settler community.
Some of the bishops and ministers were important agents of change, encouraging settlement in their dioceses. For example, in 1632 Andrew Knox, bishop of Raphoe, claimed to have introduced 300 British families to his bishopric lands, the majority of which were almost certainly Scottish. James Spottiswood, bishop of Clogher, actively tried to develop Clogher as a town, acquiring a patent for a weekly market and encouraging tradesmen to settle there.
It was also possible for individual clergymen of ambition to use this period of rapid social mobility to make the most of opportunities for advancement. For instance, Humphrey Gailbraith, archdeacon of Clogher, acquired a landholding of his own in counties Donegal and Tyrone. Another Scottish minister who was even more successful in this regard was James Heygate, rector of Derryvullan. He made Clones in County Monaghan his home and here he was responsible for building a new church. Taking advantage from the Plantation scheme, he acquired an estate in the precinct of Clankelly in County Fermanagh. Heygate was later to be consecrated bishop of Kilfenora, a small diocese in County Down.
Presbyterianism does not appear to have made the same impact in the west of the province as it did in the east in the early seventeenth century, and there were not the same religious controversies in the officially planted counties as there were in Antrim and Down. While most of the settlers were Protestant a few Scottish settlers were Catholic. In the Strabane area, several of the Hamilton landlords and some of their tenants were Catholics, while we also know that the Laird of Forsyth moved to County Cavan to escape persecution in Scotland on account of his Catholicism.
Reprinted completely from the pamphlet “The Story of the Scots, The Plantation of Ulster 1610-1630", Ulster-Scots Agency, Board of Ulster-Scots.
by Minnesota Scots • "Scots and the Irish-Part 11"
The fate of the Irish in the Plantation is one of the most controversial aspects of the scheme. Under the rules of the Plantation the undertakers were forbidden to lease land to Irish tenants. As with so much else about the Plantation, the theory was very different from the practice. In the earliest stages of the Plantation, it was claimed that the Scots were leasing farms to Irish tenants and promising them that they would not be dispossessed.
The shortage of British tenants and the willingness of the Irish to pay higher rents in order to hold on to their lands meant that significant numbers of Irish continued to live on most of the undertakers’ proportions. On Sir John Hume’s estate in County Fermanagh the settlers actually complained in 1622 that they were in danger of being outbid for their farms by the Irish.
In the earliest stages of the Plantation we also find that there was a degree of cooperation in between native and newcomer. In 1611 the ”diseased” George Crawford, Lord Lefnoreis, was unable to develop his proportion in east Tyrone in person and so employed an Irish agent, Robert O’Rorke, to act on his behalf. Another native Irishman, Patrick groome O’Devin played a much more significant role in shaping his on locality in Strabane barony during these formative years, leasing an entire Plantation estate for its owner in 1615. O’Devin was one of a number of men who, once the top layer of the old Gaelic order had been removed, were able to rise to prominence in the new dispensation.
Undoubtedly there was considerable Irish resentment against the settlers and anger at the consequent dislocation to their Gaelic way of life. Although many Irishmen did receive lands in the Plantation, these were often far from where they had lived prior to the Plantation. One Gaelic poet described the newcomers as “a conceited and impure swarm… an excommunicated rabble-Saxons are there and Scotsmen”. It has been said that the Irish hated the Scots even more than the English, though some Irish saw the Scots as potential allies against the English.
Nonetheless by the 1620s local accommodations had been reached between the Scots and the Irish in most areas. The government also recognized that it could not force the undertakers to give up their Irish tenants and in 1628 an agreement was reached by which the British landlords were allowed to lease up to one quarter of their lands to native Irish tenants.
Reprinted completely from the pamphlet “The Story of the Scots, The Plantation of Ulster 1610-1630", Ulster-Scots Agency, Board of Ulster-Scots.
"Minnesota Scots"
by VisitScotland(TM) ebooks on Audio. Ghosts, Myths, & Legends.
Buried beneath the Old Town of Edinburgh lies a subterranean labyrinth of streets and chambers where tales of strange phenomenon and hauntings abound, including one particular phantom whose fame has travelled throughout the world. LISTEN more [...]
https://www.minnesotascots.org/Scottish-News-In-Minnesota/Scots-Heritage.html
[x] keywords: Scotland, travel, ebooks, folklore
The Fringe.
Every August, the Edinburgh International Festival transforms one of the world's most beautiful cities, presenting three exhilarating weeks of the finest creators and performers from the worlds of the arts - for everyone.
Edinburgh's six major theatres and concert halls, a few smaller venues and often some unconventional ones too, come alive with the best music, theatre, opera and dance from around the globe.
Find out more information about how we programme the Festival, the Festival team, our mission and more below.
Edinburgh International Festival Society. "eMagazine". Edinburgh International Festival. [http://www.eif.co.uk/]. 2014. web.
[x] keywords: gathering, events, travel, Scotland
An important component of the movement of Scots into Ulster in the early seventeenth century was the migration of Protestant ministers. Dozens of them moved to the officially planted counties in the years after the inauguration of the Plantation scheme. Some were bishops, such as George Montgomery of Derry, Raphoe and Clogher, and Andrew Knox of Raphoe, but most were clergymen serving in parishes. For the most part the Reformation made little impact on the native population, and these clergymen largely ministered to the settler community.
Some of the bishops and ministers were important agents of change, encouraging settlement in their dioceses. For example, in 1632 Andrew Knox, bishop of Raphoe, claimed to have introduced 300 British families to his bishopric lands, the majority of which were almost certainly Scottish. James Spottiswood, bishop of Clogher, actively tried to develop Clogher as a town, acquiring a patent for a weekly market and encouraging tradesmen to settle there.
It was also possible for individual clergymen of ambition to use this period of rapid social mobility to make the most of opportunities for advancement. For instance, Humphrey Gailbraith, archdeacon of Clogher, acquired a landholding of his own in counties Donegal and Tyrone. Another Scottish minister who was even more successful in this regard was James Heygate, rector of Derryvullan. He made Clones in County Monaghan his home and here he was responsible for building a new church. Taking advantage from the Plantation scheme, he acquired an estate in the precinct of Clankelly in County Fermanagh. Heygate was later to be consecrated bishop of Kilfenora, a small diocese in County Down.
Presbyterianism does not appear to have made the same impact in the west of the province as it did in the east in the early seventeenth century, and there were not the same religious controversies in the officially planted counties as there were in Antrim and Down. While most of the settlers were Protestant a few Scottish settlers were Catholic. In the Strabane area, several of the Hamilton landlords and some of their tenants were Catholics, while we also know that the Laird of Forsyth moved to County Cavan to escape persecution in Scotland on account of his Catholicism.
Reprinted completely from the pamphlet “The Story of the Scots, The Plantation of Ulster 1610-1630", Ulster-Scots Agency, Board of Ulster-Scots.
[x]keywords: Scotland, clans, history, periodical, diaspora
The fate of the Irish in the Plantation is one of the most controversial aspects of the scheme. Under the rules of the Plantation the undertakers were forbidden to lease land to Irish tenants. As with so much else about the Plantation, the theory was very different from the practice. In the earliest stages of the Plantation, it was claimed that the Scots were leasing farms to Irish tenants and promising them that they would not be dispossessed.
The shortage of British tenants and the willingness of the Irish to pay higher rents in order to hold on to their lands meant that significant numbers of Irish continued to live on most of the undertakers’ proportions. On Sir John Hume’s estate in County Fermanagh the settlers actually complained in 1622 that they were in danger of being outbid for their farms by the Irish.
In the earliest stages of the Plantation we also find that there was a degree of cooperation in between native and newcomer. In 1611 the ”diseased” George Crawford, Lord Lefnoreis, was unable to develop his proportion in east Tyrone in person and so employed an Irish agent, Robert O’Rorke, to act on his behalf. Another native Irishman, Patrick groome O’Devin played a much more significant role in shaping his on locality in Strabane barony during these formative years, leasing an entire Plantation estate for its owner in 1615. O’Devin was one of a number of men who, once the top layer of the old Gaelic order had been removed, were able to rise to prominence in the new dispensation.
Undoubtedly there was considerable Irish resentment against the settlers and anger at the consequent dislocation to their Gaelic way of life. Although many Irishmen did receive lands in the Plantation, these were often far from where they had lived prior to the Plantation. One Gaelic poet described the newcomers as “a conceited and impure swarm… an excommunicated rabble-Saxons are there and Scotsmen”. It has been said that the Irish hated the Scots even more than the English, though some Irish saw the Scots as potential allies against the English.
Nonetheless by the 1620s local accommodations had been reached between the Scots and the Irish in most areas. The government also recognized that it could not force the undertakers to give up their Irish tenants and in 1628 an agreement was reached by which the British landlords were allowed to lease up to one quarter of their lands to native Irish tenants.
Reprinted completely from the pamphlet “The Story of the Scots, The Plantation of Ulster 1610-1630", Ulster-Scots Agency, Board of Ulster-Scots.
[x]keywords: Scotland, clans, history, periodical, diaspora