UNIVERSITY OF WISCONSIN—EAU CLAIRE
THE BIRTH AND GROWTH OF SCOTTISH NATIONALISM:
A LOOK THROUGH “IMAGINED COMMUNITIES”
DEPARTMENT OF HISTORY
BY
BRITTANY MATTOON
SUPERVISING PROFESSOR: JOE ORSER
COOPERATING PROFESSOR: PATRICIA TURNER
EAU CLAIRE, WISCONSIN
DECEMBER 2013
Copyright of this work is owned by the author. This digital version is published by
McIntyre Library, University of Wisconsin-Eau Claire, with the consent of the author.
2
Abstract
Nationalism presents itself as this rather ambiguous concept, lacking any clear
definition because of its ability to be seen through the eye of the beholder and interpreted
differently. So, constructing a form of understanding nationalism, particularly through the
works of historian Benedict Anderson, I have applied the model to identify the growth of
Scottish Nationalism. Within the 18th century the two parliaments of Scotland and
England were united in the year 1707, dissolving the Scottish government. Instead of
stifling the development of Scotland’s national identity completely it and the events
surrounding it create circumstances for it to grow increasingly. This is seen through both
the oppression that the Scots faced and through the educational expansion that caught fire
and spread.
3
Introduction
Scotland, beautiful and intriguing, filled with its own mystical background and
antiquity, yet somehow it is not considered its own nation. At least not as of today. The
desire for independence within Scotland is timeless in its nature. It is quite obvious by
just glancing at its wealth of abrasive history with England involving war and the like.
There is a period of time, however, in which Scotland’s national identity takes a leap
forward in a way that it had not before. This comes about when Scotland seems to have
lost everything, as far as having a voice within its own government. Scotland was facing
constraints on multiple sides placed by England approaching the union of the two
parliaments in 1707. Also at this same time the importance of education increased within
Scotland’s borders. Within the 1700s Scotland’s intelligencia seems to outmatch much
of remaining Europe’s. The oppression that the Scots felt they endured from England
and the blossoming of Scottish education, bringing about a change and expansion of
ideas, created the grounds for a national identity to mature and become more established
around the union of the Scottish and English governments in 1707. Thus leading to the
Scottish enlightenment.
Background and Historiography
The concept of nationalism has many faces to it, political, ethical, cultural, and
economical. All of these perspectives formed by historians must be taken into account if
one is to understand the development of what nationalism has come to be, its own
history, and how it has been argued over by historians and scholars. The historians
following have placed their own arguments as to the development of nationalism and
4
how it has been used, and each have their place. One of such historians by the name of
Benedict Anderson, author of Imagined Communities, presents this incredibly useful
book that tries to better explain the origins of nationalism and how nationalism can best
be defined. According to Anderson there is no easy answer made in the attempt to define
nationalism. Anderson points to historian, Hugh Seton-Watson’s words that there is, “no
scientific definition” of the nation that exists1. Anderson argues that nationalism is
“imagined” or “created”2. He argues that it should be analyzed in the style that it is
imagined rather than there being one true concept of a given nation. He also suggests
that a nation must have limits and should be seen as a community. When one pictures a
nation does not one think of the other nations beside it? If one nation were to be limitless
without boundaries, in that all humanity belonged to it, would it really be a nation? As
Anderson states, “no nation imagines itself coterminous with mankind”3. One could take
this to mean that no nation sees itself as the only one that should exist. Then in what way
would it be distinguishable from anything else? He feels that the nation should be seen as
a community a, a “deep, horizontal comradeship”, perhaps not much unlike the saying
‘brothers in arms’. This is why, Anderson states that one sees so many willing to lay
down their lives for their country.4
Also in the argument of the origins of nationalism Anderson presents in his
chapter on “Cultural Roots”, that there are three ideas or concepts that formed
nationalism, or the imaging of the nation, as he would say. One being the birth of
1
Anderson, Benedict R. O'G. Imagined Communities: Reflections on the Origin and Spread of
Nationalism. London: Verso (1991), 3.
2 Anderson, Benedict R. O'G. Imagined Communities (1991), 6.
3 Anderson, Benedict R. O'G. Imagined Communities (1991), 7.
4 Anderson, Benedict R. O'G. Imagined Communities (1991), 7.
5
scripted language into the world, the second, a belief that society should conform under a
higher power (monarchy for example), and thirdly, the idea that man’s history is
conscripted with the formation of the world or that “cosmology and history were
indistinguishable.”5 These three concepts grounded people to the “nature of things,” it
gave meaning and purpose to things that once before seemed meaningless or hollow
otherwise. Anderson continues to discuss that around the 19th century in Western Europe
and spreading there was a “wedge” thrown in between the idea that cosmology and
history were one. Part of this “wedge” came from escalating development in technology.
The idea that historical or natural events were ordained or controlled by a higher power
had been diminished. People then looked for a way to tie things meaningfully together as
they once did6. Nationalism was then formed out of that search for meaning, in
belonging. This shows the “Imagined Communities” approach held by Anderson. In the
search for meaning people imagine their place in the world, and often times it involves
belonging to a set of comrades, to a country.
To continue into the discussion of Scotland’s nationalism, another author provides
a more popular yet still very intuitive work on the matter. Political theorist Tom Nairn’s
book The Break-Up of Britain crops up frequently to anyone researching the topic of
nationalism particularly when researching Scotland’s nationalism. Unlike the work that
Anderson presents Nairn provides a different analysis on Scotland’s nationalism in
comparison with that of the rest of Europe. Nairn discusses the general development of
nationalist movements in Europe, most of them occurring in the 1800s. Nairn argues that
for Scotland this movement was “absent” and that the century following the union of
5
6
Anderson, Benedict R. O'G. Imagined Communities (1991), 36.
Anderson, Benedict R. O'G. Imagined Communities (1991), 36.
6
parliaments in 1707 as a “fairly insignificant time-interval by the criteria which soon
became common under nationalism”7. What Nairn is referring to as “criteria which
became common” are those traits which appear to happen similarly for most of the
European nations during the 1800s in their development of nationalism. Such as the
“wedge” of technological advance as described earlier in Anderson’s work. Nairn
describes Scotland as having the potential to have a nationalist movement such as other
nations did in the 1800s but rather it did not. Differently from Nairn, I propose that
Scotland’s nationalism or national identity was alive and well before hand. Nairn himself
brings this to light when he speaks on Scotland’s development of intelligencia. Scotland
following the Union of the Parliaments in 1707 built itself upon a wealth of scholarship.
This is seen through the example of such theorists such as Adam Smith, and poet Robert
Burns. Some of their works attest to such a strong voice of national identity of the
country. What Nairn sees as simply the potential for Scotland to develop nationalistically
I see as a form of nationalism that already exists. Nairn describes Scotland as a culturally
sound country including through the following events of the Union of Parliaments in
1707. Here is where I agree and disagree. Scotland as Nairn writes retains its culture
through the oppression and hardship endured by the country perhaps more than that of
any other minority country in Europe, but according to Nairn’s view of nationalism
Scotland’s nationalism is “absent”8. Now in agreement with Nairn, there is a failure to
have a classic national movement by Scotland until a little later, but nationalism in the
form of an “Imagined Community” is firmly established through a sense of oppression
felt by Scotland and through the advancement of education in the country.
7
8
Nairn, Tom. The Break-Up of Britain: Crisis and Neo-Nationalism. London: NLB (1977), 105
Nairn, The Break-Up of Britain, 105
7
To understand the development of Scottish nationalism it first helps to understand
where the Scots come from. This ambiguous topic has been debated and sought after
between many historians and archeologists and creates quite the predicament for one
rather new to the subject. There exists some debate as to how exactly the Scots came to
rule Scotland but one truth that seems to be evenly shared among scholars upon the
subject is that the Scots were not the island’s first inhabitants. Before the Scots there
were people in what was to be Scotland called the Picts. According to Lloyd and Jenny
Laing, who wrote a useful book on this topic cleverly named “The Picts and The Scots”,
it is thought that the Picts having been there prior may have been from the southern
Britain and were seeking refuge in the north from the incoming Romans 9. The Scots
came from an Irish settlement in south western Scotland known as Dalriada, and the
name ‘Scot’ is Irish meaning ‘bandits’, who “preyed” on the Romans and Britons 10.
Near 800 A.D., the Picts and Scots eventually formed under one kingdom both carrying
with them their own culture and local traditions 11. Historian and archeologist, Stephen
T. Driscoll’s article Scottish Historical Archaeology: International Agendas and Local
Politics, really takes a deeper look into the medieval period for Scotland. Looking at
both Scotland and England Driscoll explains that they both share similarities in the way
they were first formed and developed, not to say that they did not have their differences.
The Romans upon building Hadrian’s Wall, second century A.D., separated what would
eventually become modern day Scotland and England and which was at that time the
northern Caledonia from the Southern Britain, which would be included into the Roman
9
Laing, Lloyd Robert, and Jennifer Laing. The Picts and the Scots. [Burton-on-Trent, England]:
Wrens Park Pub (1998), vii-viii.
10 Laing, Lloyd Robert, and Jennifer Laing. The Picts and the Scots (1998), ix.
11 Laing, Lloyd Robert, and Jennifer Laing. The Picts and the Scots (1998), ix.
8
Empire 12. Driscoll emphasizes that sometimes Scotland can appear somewhat reduced to
just a list of contrasts with its larger neighbor England 13 and that the word “Celtic” can
sometimes be overused to characterize ‘Scottishness’ when there is more history that can
be delved into.14 Scotland was formed by small kingdoms banding together, all speaking
Celtic languages (British, Pictish, and Gaelic), to form a larger group of Gaelic Speaking
Scots, just as smaller Anglo-Saxon kingdoms banded to form the English Kingdom.15
Scotland and England share some similarities in how they have developed through the
events that shaped them and through the obvious close geographic proximity. It is clear,
however, that culturally the two kingdoms held their differences and identified
themselves separately from each other. Centuries of battlement compounded to create a
feeling of an English domination or oppression over Scotland.
Oppression and National Identity
As a very early expression of this feeling of oppression and almost a forshadowing of the debates to come that will throttle both Scotland and England into
parliamentary union in the next three hundred years, Scotland brings forth a declaration
in a time of desperation. The Declaration of Arbroath, written in 1320, though it comes
much earlier than the time of the union of the two governments and the Scottish
enlightenment its words are still recognized today as something important to the Scottish
people. I wish to briefly bring up the document and its circumstances to set the stage in a
12
Driscoll, Stephen. "Scottish Historical Archaeology: International Agendas and Local Politics."
International Journal Of Historical Archaeology 14, no. 3 (September 2010): 443.
13 Driscoll, Stephen. "Scottish Historical Archaeology: International Agendas and Local
Politics." (2010), 447.
14 Driscoll, Stephen. "Scottish Historical Archaeology: International Agendas and Local
Politics." (2010), 444.
15 Driscoll, Stephen. "Scottish Historical Archaeology: International Agendas and Local
Politics." (2010), 443-444.
9
way as to the resilience that Scotland for centuries before the 18th Century carried against
its neighbor. Addressed to Pope John in the year 1320, amidst the ongoing turmoil
between Scotland and England, this document upon first reading it may display the tone
of a desperate plea to end the suffering of the Scottish people but more than that it is a
standing argument. This Declaration, similar to the United States Declaration, belts out
Scotland’s undeniably clear aspiration for freedom. Using the vernacular of the Catholic
Church, Scotland’s triumphant history, and Scotland’s unquestionable ties to the Church
and faith, the author of this document presents strong claim to Scotland’s deserved liberty
from England and requires Robert Bruce be named King of Scots. Also, importantly the
declaration states strongly that Scotland will die for its freedom and any more bloodshed
would be on the hands of the Pope. 16 At this point in history Scotland has been suffering
ceaselessly under the hand of the English, and the throne is in shambles. Their king
Alexander III has died most suddenly and his only heir has perished. Evidence of this
can be seen in the Treaty of Birgham in the year 1290 and described in a group of
letters.17 By the deceptive English king Edward Scotland becomes a vassal kingdom,
paying homage to their neighbor. 18 The Declaration was written to the Pope in order to
become its own kingdom again.
Following the Declaration of the Arbroath the infighting between Scotland
continued though not as violently as it had before. Through the course of around three
hundred years Scotland and England grew separately but in a way together in a sort of
Translation of the Declaration of Arbroath – revised version (2005), based on Sir James
Fergusson, The Declaration of Arbroath 1320 (1970) pp. 5-11. Retrieved from National Archives
of Scotland webpage accessed September 8, 2013.
16
17
Donaldson, Gordon. Scottish Historical Documents. New York: Barnes & Noble
(1970), 40.
18
Donaldson, Gordon. Scottish Historical Documents (1970), 41.
10
quasi prejudiced neighbor-ship. In 1603 James the VI of Scotland inherited from his
cousin Elizabeth the crown of England and the two crowns of the separate countries were
united. James then became James I of Scotland and of England. According to historian
David Stevenson who has written a most useful piece concerning the period of time
between the Union of the Crowns in 1603 and the Union of the Parliaments in 1707, this
time proves rather pivotal concerning Scotland’s relationship with England but
particularly though with their King. When James became king of England and Scotland
he was introduced to a new form of rule. Instead of having to defend his ground with his
own nobles James could rule by a stroke of his “pen” rather than the power of his
“sword”. Pleased by this new form of ruling and by the English pleasantries offered to
kings ruling within England, James spent most of his reign within England. This
separated the Scottish people from their king both ideologically and geographically. A
separation that continued to grow with the crowning of James’s son Charles, who unlike
his father had no experience prior with the Scottish parliament. There was an emerging
discontent for the ruling of King Charles that led, in part, to what historians call the
Glorious Revolution of 1688 with in Scotland.19 From this point until the union of the
parliaments in 1707 Scotland’s parliament had power. Power that it had lost due to the
union of the crowns.
In 1707 the Scottish joined their parliament with that of the English in the Act of
Union. One may ask, if Scotland wanted to be free than why on earth would their
parliament agree to such a union? The union not only obliterated any voice Scotland had
before politically, but left Scotland appearing as a conquered country of England rather
19
Stevenson, David, The Scottish Revolution 1637-44: The Triumph of the Covenanters (1973),
15-19.
11
than an equal ally. Again consider that more than one hundred years prior to 1707, in
1603, Scotland and England joined crowns. As mentioned the union of the crowns left
Scotland desolate from their own king. In addition the union of the crowns, in a way, left
Scotland impoverished and seeking more freedom, evident by the events such Scotland
establishing freedom for its parliament and opposing the English king by reforming to
Presbyterianism. Avid writer of the time period and opposer to the Union of the
Parliament of 1707 Andrew Fletcher, speaks on the advantage that England took over
Scotland with the union of the Crowns. In a speech he made to the parliament in 1703,
he states,
“When our kings succeeded to the crown of England , the ministers of that nation
took a short way to ruin us, concurring with their inclinations to extend the prerogative
in Scotland…they have had so visible an influence upon our whole administration, that
we have, from that time, appeared to the rest of the world more like a conquered
province, than a free independent people…so long as Scotsmen must go to the English
court to obtain offices of trust or profit in this kingdom, those offices will always be
managed with regard to the court and interest of England...”( Scott 1979).20
In addition to this in another pamphlet addressing Sir Edward Seymour, a member
of the English parliament, he blames the poverty that Scotland finds itself in on the union
of the crowns.21 He makes the example of Scotland’s property and trade. Fletcher
explains clearly that the union of the crowns allowed for England’s trade to raise, in turn
increasing the value of their property and lowering that or Scotland’s. Before the crowns
were joined Scots traded amongst themselves and some surrounding countries such as
Spain. Afterwards, as Fletcher writes, “not only all this went into decay, but our money
was spent in England, and not amongst ourselves; the furniture of our houses, the best of
our clothes” were from London; and Scotland was “totally neglected, like a farm
20
21
Scott, P.H. 1707 The Union of Scotland and England, (1979), 7-9.
Scott, The Union of Scotland and England,(1979), 10.
12
managed by servants, and not under the eye of the master.”22 Scotland was placed,
purposefully by England, inadvertently by itself, into a position of economic dependence
upon England. The union made Scotland a submissive state to England. Taking into
account the feeling of the Scottish people now entering the Union between the
parliaments of Scotland in 1707 it is no surprise that they attempted to protect their
independence more than before-hand. What is seen here, as well as with the declaration is
Anderson’s example of “imagined communities.” Whether or not Scots were being
oppressed to the extent that Fletcher attests to they felt as if they were. The oppression
real or not, which one can make their own judgment on the matter, was felt by the people.
Feelings of having been wronged and a want for freedom added to the image of
community of Scotland. Event of hardship seems built upon event of hardship to create a
hardened self-esteem of the people. In the acts that follow their undertones as well as
their main purpose give face to this feeling.
Before the union of governments between Scotland and England, in July of 1704
the Act for the Security of the Kingdom was composed by the Scottish parliament under
the rule of Queen Anne. At this point in time the crowns of England and Scotland have
been joined together for nearly on hundred years but their governments have remained
separate in functioning.
Now in order to fully put this document into context some questions need further
answering. Who exactly was Queen Anne and why does she matter? Anne came to the
22
Scott, The Union of Scotland and England, (1979), 11.
13
throne by being sister to the late King William.23 Part of Queen Anne’s significance was
that in the end she had no heirs, as mentioned in the Act Anent Peace and War in 1703.24
Without addressing Scottish parliament England decided to continue succession with
Anne’s distant German cousin from the Hanoverian line.25 (This was conceived in the
Act of Settlement by the English.) In light of this Scotland attempted to place acts in the
way to protect the Scottish government and the protestant church. This is where the Act
for the Security of the Kingdom comes into play, because it was made to protect Scotland
if she should pass from this life still having no heirs, specifically in concerning the need
for a protestant successor. Upon the death of her majesty the Queen Anne or any heirs, if
she has any, or if any heir is under age to rule the throne the Security Act would be put to
use. Interestingly, the text not only shows the want to protect Protestantism, but also the
attitudes which are held at the time the act is created. One of the ways the attitudes of
Scotland’s parliaments is seen through pieces of the language or dialogue used. The
following excerpt comes directly from the document
“no Englishman nor foreigner having a Scots title and not having an estate of
£12,000 yearly rent within this kingdom shall in the event foresaid have place or vote in
the said meeting of estates.”26
Notice the Englishman is placed on the same level as a foreigner, not having the
right to vote. Consider the feeling of the Scottish parliament to have passed this through.
23
Herman, Arthur. How the Scots Invented the Modern World: The True Story of How Western
Europe's Poorest Nation Created Our World & Everything in It. New York: Crown Publishers
(2001), 56.
24 Donaldson, Gordon. Scottish Historical Documents (1970), 266.
25 Herman, Arthur. How the Scots Invented the Modern World (2001), 56.
26
Brown, K.M. The Records of the Parliaments of Scotland to 1707, (2007-2013),
accessed 0ctober 2013, retrieved from http://www.rps.ac.uk/
14
At this point Scotland and England share the same monarch but Scotland’s policy makers
seem to oppose the possible influence of the English. It is well known by this pint that
Scotland and England share a battled history but to place “Englishman” evenly with
“foreigner” gives off the negative feeling that England is some stranger that Scotland,
even though at this point both Scotland and England share the same monarch. Another
way in which Scotland shares its attitudes towards the English in the Act of Security is
through the emphasis the attributes of the next successor should attain.
“The said successor and the heirs of the successor's body being always of the
royal line of Scotland and of the true Protestant religion, providing always that the same
be not successor to the crown of England, unless that, in this present session of
parliament or any other session of this or any ensuing parliament during her majesty's
reign, there be such conditions of government settled and enacted as may secure the
honour and sovereignty of this crown and kingdom, the freedom, frequency and power of
parliaments, the religion, liberty and trade of the nation from English or any foreign
influence, with power to the said meeting of estates to add such further conditions of
government as they shall think necessary”27
The Security Act of 1704 was put into place by the Scottish parliament for
multiple reasons, one to make sure that Scotland had a hand in choosing an heir to the
crown, so that Scotland would not fully be in submission to its English neighbor. Notice
in the text of the act the Scottish parliament is asking for a ruler from the royal line of
Scotland. Scotland’s parliament feared an oncoming encroachment of their governmental
autonomy, so as seen in the act they attempted to “secure the honour and sovereignty of
[their] crown and kingdom.”28 Through this act there was a possibility for Scotland to
separate from the union of crowns that it was held to. England did not really see this as
an option. The act was held in place for a number of years until England introduced the
retaliated with an act of its own which in way either forced Scotland to repeal this Act or
27
28
Brown, The Records of the Parliaments of Scotland to 1707,
Brown, The Records of the Parliaments of Scotland to 1707
15
to unionize its government with that of England, which ended with the Union of 1707 and
repealed the Security Act anyway.
In just two years preceding 1707 in January of 1705 England brought forth an act
that even in Daniel Defoe’s words, a member of the English government, “the most
impolitic, I had almost said unjust, that had ever passed that great assembly.”29 The act,
appearing in title most often as the Alienation Act, increased the devastation of
Scotland’s wealth after a failed attempt to colony between North and South America.
This failed colony called the Darien affaire cost Scotland dearly and used most of the
expendable money that the poor country had left in its possession.30 England almost in
retaliation to Scotland not wanting to accept the Hanoverian line of succession to the
throne and because the Scottish Parliament wanting to separate itself from the monarchy,
gave out this policy to show the power that it wielded. This act used Scotland’s already
impoverished state against it. It made all Scotsmen not currently settling or currently
residing in England, aliens. It also prevented any “importation of Scots linen into
England or Ireland” and immediately “prevent the conveying of horses, arms, and
ammunition, from England into Scotland.”31 Scotland was held in a trade freeze while its
economy was already in shambles. England used this act on the terms that unless
Scotland were to annul the Security Act and except the ascension of the Hanoverian line
to the throne or agree to a union between the parliaments. The unions, as well known
now, united and the throne did eventually fall to the Hanoverian line.
29
Scott, The Union of Scotland and England, (1979), 17.
A History of Scotland, "Let’s Pretend," Neil Oliver, BBC2, December 1, 2009,
Retrieved from http://www.youtube.com/watch?v=o6_j3QT1eDg, accessed date
November 27, 2013.
30
31
Scott, The Union of Scotland and England, (1979), 17.
16
In May of 1707, the Act took effect. The celebratory mass in London was
matched by solemn church bells in Edinburgh. In London the day was lavish, not only
was there a royal processional and church singing in the day the festivities continued into
the night. There was “splendor and celebration” in the feasting, the bonfires, and even
fireworks.32 In Edinburgh however the church cast out the tune on the bells of, “'Why
should I be so sad on my wedding day?, “and afterward there was a gun salute “fired
from the Castle.”33 This was not the only place in Scotland that carried the somber unrest
there was not a place in Scotland that seemed to celebrate. In Dumfries “the Articles of
the Union were burned ceremoniously,” and Glasgow had riots in the streets.34 The
attitudes surrounding the event differ so much it is not difficult to feel the extent of its
unpopularity with Scotland. As this would seem the end of their identity as “Scots.”
Quite in the contrary though the national identity of Scotland only seemed to grow
underneath the shadow of the union.
There was a drive by Scotland to continue in its own governmental sovereignty.
It isn’t that the act of Security never truly succeeds rather it is the words and ideas behind
it that speak. It is not that Scotland fails to break away from the union between the
parliaments that should be noticed as much as the uprisings that happen after it. The chill
un-accepting disposition that Scotland clings to concerning the matter. To put it simply,
the feelings expressed by the Scots attest more to their national identity than do the
events that occur. The attitudes surrounding the event paint a picture of a nation’s
Europe Archive Online Organization, “Thanksgiving and Lament”, Parliamentary
Copyright House of Lords 2007, last modified September 6, 2009. Retrieved from
http://collections.europarchive.org/ukparliament/20090701100701/http://www.parliament
.uk/actofunion/08_01_thanksgiving.html
33 Europe Archive Online Organization, “Thanksgiving and Lament”, (2009).
32
34
Scott, The Union of Scotland and England, (1979), 55.
17
“imagined community.” It is interesting as one begins to witness a loss of autonomy in
Scotland, as the assimilation into the hands of and grows thicker, the more it seems there
is an almost subconscious fight against it. It was because Scotland felt oppressed or
threatened as a people that the idea of being a separate nation survived so strongly and
has been expressed somewhat differently than other nations in the United Kingdom.
Take this into account with Scotland’s budding educational system changing the way the
country communicated and expressed itself and it forms the building blocks to a stronger
form of nationalism than say that of even England. It is because Scotland is a minority in
comparison that the “cry for freedom” comes out louder. At the same time education
gives a person a form of freedom adding to the ingenuity of the cry.
Education and National Identity
Education has been longstanding within Scotland. Today it is one of its most
boasted triumphs, but before and during the period of enlightenment it performed as a
catalyst for change and exchange of ideas. What among many things does education
offer a person? A possible answer is power through expression. As an educated person
one can one better or more easily understand the world surrounding them than the
uneducated, allowing them to contextualize their ideas; and two, an educated person is
versed in the ability to communicate to multiple audiences through multiple venues.
Think briefly of the rewards of a liberal education. William Cronon, a man who has
written and assisted with a number of respected literary and historical works throughout
the last couple decades and continues working and studying as a professor at the
University of Wisconsin Madison, presents in his essay regarding liberal education a list
of ten of the most admirable features he has come to see in the best liberally educated
18
people.35 Among the ten attributes three seem to stick out they are simple yet essential.
An educated person should be able to, “listen and hear,” “read and understand,” and
“write clearly and persuasively and movingly.” 36 An education can give one a power to
express ideas in a way other that word of mouth cannot always. Words on a written page
can be read by two completely different people living half a world away from each other
and be understood in the same context. Education gives the ability to communicate ideas
of the surrounding world with others including those ideas of being a separate country.
Now, in the early 18th century Scotland definitely does not have the literature that
is available today but there is a beginning to how the tools of education are used and it
begins with children. The protestant church of Scotland in the mid-17th and early 18th
century are very closely tied to the building of an educational system which over time
builds grounds for the thinking of national identity. To say it simply the church meaning
to improve childrens’ understanding of the bible supplied them with the same tools
needed to communicate with the rest of their surrounding world, the tools to read and
write in a common language. The Kirk, also known as the Tron Church, was formed in
1637. This Church became Scotland’s Presbyterian capital in a way, grasping power over
the Catholic Church, whose influence within the Scottish Kingdom had diminished much
following the Reformation. 37 The Kirk held sway over decisions made and fought over
within Scotland. A man by the name John Knox, known as a great reformer in Scottish
history, assisted greatly in the formation of this church. Like others at the time who
shared his ideals, Knox played an important part in building this church and used its
35
Cronon, William. 2000. "Only Connect: The Goals of a Liberal Education". Liberal Education.
85, no. 1: 6-12.
36
William Cronon, Only Connect (2000), 8.
37
Herman, Arthur. How the Scots Invented the Modern World (2001), 1-4.
19
range of influence within the country of Scotland to transform the way the Christian faith
was brought to the people. John Knox, and others within Scotland at the time attained the
belief that all people should enforce God’s law in their own lives and all should be able to
read the Bible.38 This differed from the Catholic tradition in which only the priest may
read from the Bible. The idea that all people should be able to read the Bible initiated
Scotland’s formation of schools in every parish to teach reading and writing to children,
something that had never before been in place in Scotland to this extent. In a way this
gave the protestant church more power, in fact it was meant to, seeing as the Catholic
Church no longer acted as the governmental church in Scotland. What should draw one’s
attention though are the tools being put into place within Scotland’s youth. The kingdom
of Scotland put into effect the 1646 Education Act, which delegated the pay teachers
were to earn annually and that a school be set up in every parish that one had not yet been
provided for. The Act States:
“The Estates of parliament considdering how prejudiciall the want of schooles in
manie congregations hathe bene and how beneficiall the founding therof in everie
congregation wilbe to this kirk and kingome Doe thairfore statute and ordane that there
be a School founded and a Scholemaster appointed in everie paroche (not alreadie
provyded) by advyse of the presbitirie. And to this purpose that the heritouris in everie
congregation meet amongst themselfis and provide a commodious hous for the shcole
and modifie a stipend to the schole master whiche sall not be under ane hundereth merkis
schole master nor above tuo hundreth markis to be payit yeirlie at tuo termes…” 39.
For the benefit of “kirk and kingdome,” this means that all people would
eventually be expected to read God’s law and benefit the kingdom by enforcing it in their
own lives. This is not to say that the entirety of Scotland was completely educated but it
38
39
Herman, Arthur. How the Scots Invented the Modern World (2001), 16+18.
Donaldson, Gordon. Scottish Historical Documents (1970), 213.
20
begins here, in every parish. Also, teachers within the parish as noted in the text receive
pay placing a great deal of importance upon the education presented to the youth. For
those learning to read and write, especially in their youth, along with reading the Bible it
introduced a tool of communication with a more universal potential. Communication
existed prior to this obviously but, the building of a school in every parish gave greater
access to the same education to all around the country. Education was used to bolster
Christendom, but on the same token education in Scotland may not have been fostered
the same way without the seemingly radical Presbyterianism sweeping through the
country. One may not be surprised to know that this was not the first act to address the
education of youth, through the church. Before the construction and establishment of the
Kirk, the Education Act of 1616 abolished the use of “Irishe language” (Gaelic) and that
the “Inglishe toung be universallie plantit” particularly for those living in the Isles and the
Highlands40. It also calls for an establishing of education to “advance” religion, stating
that “all his Majesties subjectis, especiallie the youth, be exercised and trayned up in
civilitie, godlines, knowledge and learning.”41 The act further more addresses that the
schools in the kingdom’s parishes should be a place “whair the youthe may be taught at
the least to writ and reid, and be chastiesed and instructed in the groundis of religioun.” 42
The church in Scotland, or the importance of the Christian faith, spurred the growth of
literacy in Scotland by giving it a basis to form from. Although, this act unfortunately
stifled the use of a language that carries cultural importance in Scotland, it acted in
unifying the people to speak one language. Having one mutual language allows for more
communication later on in the lives of the children who will eventually grow up into
40
Donaldson, Gordon. Scottish Historical Documents (1970), 178.
Donaldson, Gordon. Scottish Historical Documents (1970), 178.
42 Donaldson, Gordon. Scottish Historical Documents (1970), 179.
41
21
adults. It is obvious from the text knowledge and learning are considered a priority along
with reading and writing. Even though in both acts the meaning for the reading and
writing may have had to deal solely with learning about the Bible it still gives those
individuals who are trained the power to use those tools in the future. In the broader
scheme of things it is then easier to take a look as to how Scottish nationalism formed
through the means of infrastructure founded in religion, but really developed through
scholarship.
As Scottish education grew so did its individuality as a country. Books other than
the Bible were published on a grand scale, the most popular of these was Blind Harry’s
Wallace. In the year 1722 William Hamilton of Gilbertfield presented a translation on
the Blind Harry’s tales of William Wallace. Sir William Wallace being the main
character of the famous Braveheart tale of Scotland’s battle with the English over their
national freedom. Here glorious battles are retold such as Scotland’s victory over
England in the battle of Sterling Bridge. These tales of Wallace were collected and
recorded in writing first by a minstrel by the name of Blind Harry, or Blin Hary, who was
thought to live around 1440 to nearly 1500.43 Wallace represented an emblem of Scottish
national identity, a hero to the will of the people. William Hamilton’s translation Blind
Harry’s 15th century edition made it possible for just about any Scotsman to read. The
1722 edition was issued as:
“A new Edition of the Life and Heroick Actions of the Renou’d Sir William
Wallace, General and Governour of Scotland. Wherein the Old obsolete Words are
43
Henry, and William Hamilton. Blind Harry's Wallace. Edinburgh: Luath Press (1998), -xii.
22
rendered more Intelligible, and adapted to the understanding of such who have not leisure
to study the Meaning and Import of such Phrases without the help of a Glossary.” 44
The book was made for the common folk not just for bourgeoisie aristocrats who
had the coin to pay and whose families had for centuries prior educated their children.
This considered it may not be as surprising to know that William Hamilton’s edition
became the most popularly owned book in Scottish homes. Next to the Bible it was the
most read and well known book in Scotland.45 Given the growth of education and the
expansion of literacy beyond those of biblical works into the secular, such as the Wallace
tales, high rates of literacy grew when the harshness towards secular works was relaxed.
By 1750 Scotland outmatched England in male literacy rates by perhaps more than
twenty percent (England 53%, Scotland 75%).46 Scotland’s growing education added to
the national identity of the country in more than one way. Scots could pride themselves in
being educated, but the actual power of education allowed them to communicate. Just by
having the ability to read and understand more material the doors open for the
transference of thought.
Education was treated differently in Scotland than in England, in that it was for
everyone, not just the wealthy. For one, there existed a school in every parish to teach
reading and writing giving even the man without the means to go to an expensive
university the ability to read and learn through literature. In addition, the expense of
education was mild in comparison to other European countries giving the modest person
Henry & Hamilton, Hamilton. Blind Harry’s Wallace (1998), xii.
Henry & Hamilton, Hamilton. Blind Harry’s Wallace (1998), xi.
46 Herman, Arthur. How the Scots Invented the Modern World (2001), 23.
44
45
23
the opportunity of affording an education.47 The readily availability of education places a
different expectation on learning and being literate. Education held a different meaning to
Scotts than to others, it was held in high esteem. It was considered important for all to
learn. Hence, every child having to learn to “writ and reid.” 48 It was a social expectation
of the culture rendering an identity to the country. To come from Scotland was to come
from a nation that treasured learning. It is important to recognize that with the expansion
of education so comes the expansion of ideas. Out of this passion for new literature and a
thirst for education, Scotland witnessed the emergence of new thought and expression of
Scotland as a nation. Though this process did not come to full fruition till later in the 18th
century the building blocks were being formed.
An example of an intellectual as discussed by Tom Nairn born from Scotland’s
reaching education is Robert Burns a man considered to be Scotland’s national poet in the
1700s and today. Burns can be considered an emblem of Scottish culture and values
during the time of its enlightenment. Drawing some of his inspiration to form some of his
greatest works from the tales of William Wallace, Robert Burns achieved much fame for
his songs and poems. One of them called “’Scots, wha hae wi’ Wallace bled,” a patriotic
song that was played as a national anthem and is still currently the party song for the
Scottish National Party. Sir William Wallace was an icon for him growing up. One of his
favorite books was that concerning the tales of Wallace. In a letter to a friend Burn’s
writes, “…the story of Wallace poured a Scottish prejudice in my veins which will boil
47
48
Herman, Arthur. How the Scots Invented the Modern World (2001), 25.
Donaldson, Gordon. Scottish Historical Documents (1970), 179.
24
until the floodgates of life shut it in eternal rest.”49 If Burns felt this way because of the
heroic stories of Wallace one can imagine that he was not the only one that felt this way.
During the mid-18th century Scotland the intelligencia, to use Nairn’s terminology, have
out matched the surrounding European countries. One that declared an independence for
Scotland. The last lines in Burns’ poem illustrates this:
“Lay the proud usurpers low!
Tyrants fall in every foe!
Liberty’s in every blow!Let us do, or die!”50
Burns bellows freedom here for Scotland, freedom from “proud usurpers” and “tyrants.”
This language used to express Scottish popular thought points almost to a desperation to
end the position that the people find themselves in. Consider the word usurper, meaning
someone or something that takes something that does not rightfully belong to
them.(Voc.com) When one thinks of a usurper, often a throne comes to mind and that is
exactly what Burn’s is referencing. The crown was stolen from Scotland with the
succession of the Hanovarian line and one could even go so far as to say with the union
of the crowns in 1603 because of the separation of Scotland to its king. One can imagine
that as a citizen one’s king would seem foreign when ruling from another land,
particularly one that has retained a rocky relationship in the past. In this rather famous
ballad the line that pertaining to ‘doing’ or ‘dying’ resonates with the same tone of the
Declaration of Arbroath. Brilliantly, Robert Burn’s shows a polished form of Scottish
national identity. He uses his knowledge and passion not only for Scotland’s historical
heartache and hardship, but eloquently wraps the feelings of the country in a sing-able
Henry & Hamilton, Hamilton. Blind Harry’s Wallace (1998), xiv.
Burns, Robert, and James C. Dick. The Songs of Robert Burns. New York: AMS Press (1973),
231.
49
50
25
verse. This accomplishes showing national identity of the country in two ways. The first
being that it speaks the voice of the people hardened by circumstance and the second it
shows off the scholarship that the country has been able to expand and enjoy. In addition
to this the works of Burn’s contribute to the ‘imagined community” of the people by
linking them in thought. Similar to the tales of William Wallace, Burn’s works reflect
the passions of the people who thanks to the growing education of the nation now had the
ability in ways they did not before to read the same material and communicate. Other
scholars in Scotland also contributed to this boom in the educational communication of
Scotland’s people.
Also, another example includes the Enlightenment thinker and economic
philosopher Adam Smith, 1723-1790, whose works are also still read and regarded with
importance in today’s society. Adam Smith wrote such pieces such as “The Invisible
Hand,” and more popularly “An Inquiry into the Nature and Causes of the Wealth Of
Nations” (1776). 51 Smith presented a radical view on human nature and the economic
liberty that was unheard of at the time and today his work is still held in high standings.
He presented the idea of free trade, which would boost the economy of both parties
involved. He emphasized the importance of goods purchased as having just as much
value as the coin that was spent to acquire them. Smith also speaks on the idea of human
thought as most valuable resource.
These represent just few of those who also expanded Scotland’s wealth of
Scholarship, but they each in their own way attribute to the national identity within
Scotland.
Adam Smith Institute, “Introduction”, DEESON (2013), accessed on November 18, 2013,
retrieved from http://www.adamsmith.org/adam-smith
51
26
Conclusion
Considering the events leading up to the Union of the Parliaments, or in
Scotland’s view the deconstruction of their parliament, in1707 and the change that
occurred in how the public was educated created a form of nationalism in Scotland that
had not been seen before this time. This is not to disqualify the prior events in anyway
rather they embellish the national identity of the people of that time and today. As
Scotland approaches this next January 2014 whether to break this union with England
and make themselves a separate state from the U.K.. Every event, good or bad, the two
countries have share together has become magnified, distorted, and ultimately more
important than they did perhaps fifty years ago.
One can see this through the writings of the Declaration of Arbroath, which can
be seen on apparel in Scotland as much a “We the People” can be seen on American
clothing. This document articulates feelings of stifling restraint and anger by the Scots
from the English. This mind-set carries to the events both leading to and following the
union. It is almost as if the salt never leaves the wounds. Scotland retains its own
national identity after losing the company of its King in 1603, while battling economic
hardship from restrictive trade, after having the Hanoverian line forced on the throne
when they had Stewarts to take their place. Even after the evaporation of the Scottish
Parliament, what would seem events that would diminish Scotland’s fervor for it cultural
and national independence only seems to solidify it. The educational expanse that really
comes into full fruition in the latter half of the 18th century grows out of this fervor.
Consider three elements mentioned: The Tales of William Wallace published on a grand
scale in 1722, poet and songwriter Robert Burn’s, and world renowned theorist Adam
27
Smith. The Tales of William Wallace however, true or untrue, spoken to the people of
that time so much so that is was the second most read book in the land. The legends
within the book length poem centered around animosity felt between Scotland and
England and also around Scottish blood that had been spilt on the battleground. Now real
blood had been shed on both sides, but this being intertwined with a countries favorite
legend and made into books readable for common folk can create a transference of ideas
that had not existed before. Scots now had the tools in their belt to build an intellectual
future.
Robert Burn’s also contributed to this transference of thought, adding to the
formation of the “imagined community.” In a way Burn’s provides such a perfect
example having a balance of understanding the suppressed feeling of the people but also
representing the brightness of the increasing scholarship in Scotland. Adam Smith also
represents this frontier of thought and ideas.
Together both the suffering, perceived or real, and the ability to voice thought and
feeling in new ways gave the people of Scotland a unifying comradeship. Through their
hardship they retained their culture and through educational expansion they were able to
express it to a new extent. To say that Scotland lacked a nationalistic movement, such as
what Nairn hints at, neglects to acknowledge the full weight of the circumstances
Scotland was taking on. The oppression that the Scots felt they endured from England
and the blossoming of Scottish education, bringing about a change and expansion of
ideas, created the grounds for a national identity to mature and become more established
around the union of the Scottish and English governments in 1707.
28
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