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Transcript of Reviewed Work: Keeping the Kirk: Scottish Religion at Home ...
P . O . B o x 8 0 4 1
H a l i f a x , N . S . B 3 K 5 L 8
w w w . m i r c s . c a
Robertson, Allen B. Reviewer
Book Review
Reviewed Work: Keeping the Kirk: Scottish Religion at Home and in the Diaspora, edited by Stuart MacDonald and Daniel MacLeod.
MIRCS Review No. 2015-01 July, 2015
Suggested Citation:Robertson, Allen B. (2015). Reviewed Work: Keeping the Kirk: Scottish Religion atHome and in the Diaspora, edited by Stuart MacDonald and Daniel MacLeod. MIRCSReview, No. 2015-01, Halifax, Canada.
This Version is available at:http://www.mircs.ca/publications/reviews/
Terms of use:MIRCS Institute grants you, the user, the non-exclusive right to use the selected work free of charge, territoriallyunrestricted, on the following terms: attribution, non-commercial, no derivatives, as described athttp://creativecommons.org/licenses/by-nc-nd/4.0/
Keeping the Kirk: Scottish Religion at Home and in the Diasporaedited by Stuart Macdonald and Daniel MacLeod. University ofGuelph, 2014. Paper: xi + 250 pp. $45.00
MIRCS Review #2015‐01
by Allen B. Robertson, Ph. D.
This is the third volume in the Guelph Series in Scottish Studies. The
nine articles are succinctly introduced by Daniel MacLeod who
prepares the stage for subjects set in Scotland and in Canada.
Ostensibly religion is the main theme though the contributing scholars
cover topics which include family, education, penal ministry, and the
persistence of Scottish memory in succeeding generations in the
diaspora. It can be well said that the only way to fully appreciate the
Scots immigration experience and cultural survivals is by being
properly informed of contemporary events at the time of exodus from
the mother country. One is called as well to reappraise generally held
assumptions for which in‐depth analysis can result in putting aside
older interpretations. The very title of this book of essays might lead
one to take for granted that Kirk is exclusively reserved for the
Presbyterian assemblies but the articles give due attention to the old
religion of the Pre‐Reformation era and the unreconstructed Catholics
who later through emigration had greater freedom to practice what
had become a minority faith in their homeland. The British North
American context contains articles that acknowledge the activity of
Scots in the Maritimes and in Upper Canada or Ontario. Finally the
British Atlantic world serves to alert one to the current interest in
trans‐Atlantic studies. That is the essence of MacLeod’s introductory
essay, “Thinking locally, Acting globally: Considering Scottish
Religion.”
The first pivotal article engages the past in the generation
immediately prior to the Reformation’s arrival in the north of the
‐ 2 ‐
British Isles. Alison More’s “Preaching, Reform, and Catholic Identity
in Sixteenth‐Century Scotland: The Case of Johannes Royardus” is a
corrective to the long‐held assumption that the Reformation appealed
to the masses by bringing in a strong sermon tradition to spread the
Word of God and offer instruction in Christian living. Propaganda
from the Protestant side depicted the pre‐John Knox Scotland as one in
which priests lacked education and the motivation to give sound
moral education. More redresses this picture by appealing to surviving
books of model sermons or postils. The Scottish monarchy had
interested itself in Catholic teaching with the introduction of
Observant Franciscans from the continent to revive the vigor of the
Church. A Flemish member of the order, Johannes Royardus (ca.1476‐
1547) was among those who answered the call of James V. The former’s
influence came from his collection of model sermons which were to aid
priests, alert them to their own need for personal reform, and to serve
the cause of catechetical instruction for the laity.
Education was vital for maintaining the faith. More notes that
during the late 1500s‐early1600s upwards of two hundred Scots men
sought schooling at colleges in Rome, Paris, Madrid and Douai. Those
who returned to Scotland as priests carried a commitment to
catechetics. They were receptive to such texts as Royardus’ postils
(which were sermons based on scripture following the liturgical year).
Hence a lack of higher schools of teaching in the country itself did not
mean that one could not achieve an advanced theological training.
More is careful to point out that, “Royardus’s sermons were focussed
on strengthening cohesion and understanding within the Church
rather than attacking the doctrines of any one group of Reformer.”
Positive reinforcement had more appeal than shrill denunciations. The
popularity of Royardus was pointed out in Margaret Lane Ford’s
survey of over 4,300 books of the period when his book of sermons,
“were among the books most frequently owned by religious houses of
any order between 1544 and 1548.” (pg. 28)
‐ 3 ‐
The potent mix of religion and state did eventually give the
victory to the Protestant Reformation movement in Scotland. More’s
essay however shows that it was not a foregone conclusion, that there
was no uniform Scots populace willing to convert wholesale, and that
the spirit of reform and revival was already present albeit in a Catholic
context. The challenge has always been to hear the original voices of
the Catholic Church beneath the propaganda of the dominant
Presbyterian apologists. To a certain extant the same may be said of
Canadian studies where the nineteenth century entrepreneurs and
politicians of Scottish background who would shape part of the
Canadian historical process, whether Sir John A. Macdonald or
William Dawson, were Protestants with the consequent result being
the eclipse of Catholic Scots visibility in national studies. A reappraisal
is overdue.
More hopeful for the state of shared studies is attention to the
role of women in the successful transmission of faith and culture. The
male hierarchy of Presbyterianism or Roman Catholicism has too often
pushed women into a hazy background. Janay Nugent’s “ ‘The
Mistresse of the Family hath a special hand’: Family, Women, Mothers,
and the Establishment of a ‘godly community of Scots’” is a strong
example of revisionist examination of gender roles in Scottish society.
She astutely observed that while the household as with the Kirk was
patriarchal the women of the family had a position not without
influence as married persons responsible for education, morals and
support of orthodox doctrine. These aspects have been obscured by
earlier analyses based on church court records. Nugent sought a
corrective to that restricted approach by seeking to “deepen our
understanding of the reforming process by examining the complexities
of how family study was perceived, constructed, and enforced.” (pg.
41) This is not to expect a submerged feminist presence during the
Reformation and later. Rather, as Nugent observed, wives and mothers
were caught up in support of a theology which reinforced the
‐ 4 ‐
gendered role of piety, submissiveness and faith. Their authority was
bound by these attributes and shaped their own self‐perceptions.
The agenda of the Reform leadership, male dominant, was to
reshape the Scottish nation into a body of believers in accord with
calvinist doctrine as presented by Knox. Sermons, books and
theological discourse were the primary vehicles yet these did not reach
the level of success hoped for by their proponents. Therefore the
domestic church ‐ the family ‐ was recognized as the auxiliary means
of disseminating the Reform cause. The heads of households had the
special responsibility to have the Kirk reflected within the family
setting. Wives as mothers were encouraged to pursue that formation
while remaining supportive of and submissive to their husbands. The
paradox of authority and deference made for a complex family
dynamic.
It may be pointed out that such a study is not wholly foreign to
this side of the Atlantic. John Demos’s A Little Commonwealth (1970)
explored the same themes in the colonial setting for Congregationalism
which in turn has informed eastern Canadian monographs on New
England Planter society in Nova Scotia and New Brunswick.
Expansion of the field for reappraisal of Scots and Irish Presbyterian
society in the Maritime provinces can yet be informed by these earlier
works and that of Nugent’s on Scots women. The studies of George
Rawlyk and David Bell, among others, into Maritime evangelical
origins among New Light Congregationalists, Baptists and Wesleyan
Methodists have noted the social inversion of revivalism wherein
women and youths became leaders of the movement. The phenomena
of female preachers in the early 1800s is relevant to the rise of women’s
missionary societies where the formerly male dominant church
structures were being refashioned internally. The nuances of Nugent’s
Scots Reformation strategy for women as guardians and mentors in the
faith offers a comparative path for analysis in related religious history
in British North America and certainly that is the open door for further
‐ 5 ‐
studies in the Rawlyk tradition of scholarship. Presbyterian women
among Scots and Irish immigrants to Nova Scotia, for example, would
have found themselves in the same paradox as Nugent’s article with
respect to authority and submission. Any variations on that theme, the
extent to which it actually was realized in Nova Scotia, and when it
may or may not have declined are all questions to be posed and
answered.
The transitional article in Keeping the Kirk occurs with R. L.
Robertson’s, “Religious Networks and Scottish Missions in the British
Atlantic World.” Migration and settlement beyond the motherland led
to calls for spiritual assistance (Protestant and Catholic) and inspired
the formation of missionary outreach associations. The roots of the last
lay in the perceived need to reform and civilize the Highland regions
of the early 1700s. Robertson therefore begins with the birth of the
Society in Scotland for propagating Christian Knowledge (SSPCK). The
work spread rapidly to North America under two faces ‐ one
benevolent, the other imperialist; the former to assist in education,
literacy (initially with Gaelic Bibles) and encouragement for economic
improvement; the latter moved to homogenize British colonists into
English‐speaking, London‐oriented, loyal populaces. Robertson’s
setting in time is the early 1700s hence more relevant to the “Thirteen
Colonies” development. The activity of the SSPCK with its intimate
links with London and the colonies did establish a model of operation
which would extend into the later part of the eighteenth century. That
included its evangelical, non‐ conformist orientation apart from the
established Church of the State as centred at London. Yet, akin to the
role of women in the Reform church of Nugent’s article, there was the
paradox of support to Presbyterians in diaspora while conformity to
the dominant state’s insistence on loyalty so potentially weakening the
Scots identity abroad.
The SSPCK’s own records offer a rich source of investigation as
Robertson rightly notes which permits insight into the interlocking
‐ 6 ‐
relationship between Scottish and English Reform bodies. The minutes
and correspondence show as well the impact of not setting up
missionaries under Presbyterian synods in colonial America but rather
in linking with educational and government support such as the
Harvard Divinity School and Governor William Shirley. The
intellectual leadership within the SSPCK ‐ many of whom Robertson
observed were to be active in the Scottish Enlightenment ‐ in part
determined this preferential network. The emphasis on an educated
clergy remained a strong force in Scottish ecclesiastical history from
the Reformation onward. Scots abroad expected that their ministers
would be erudite and thoroughly grounded in theological studies.
Fifty years later the same would remain true in what is now Maritime
Canada when settlers put out the call for ministers to Scotland by both
Scots and Irish Presbyterian communities. Here by contrast while the
Presbyterian communities avowed loyalty to the state it did not avert
tension with the Church of England when the former held to the
position that establishment in Scotland should have translated into
equal recognition in Nova Scotia. Those conflicts would be very public
in the early nineteenth century with government funding for
denominational schools. Pictou Academy would be both a rallying
cause and a flash‐point even among the Presbyterians of Pictou itself
(Burger and anti‐Burger factions). For a later period one may compare
as well the work of Laurie Stanley on the Glasgow Colonial Missionary
Society and its work among English‐ and Gaelic‐speaking Scots in the
province. The picture was complex for continuing Scots immigration
reinforced the cultural and religious ties to the homeland as well as
bolstering its active expression in Nova Scotia which to some extent
meant that missionaries were less “foreign field workers” and more
extra‐ordinary extended parish workers with the inconvenience of the
Atlantic in between.
Daniel W. MacInnes plants our attention firmly in British North
America with his insightful account, “The Legacy of Highland Heather
‐ 7 ‐
Priests in Eastern Canada.” It is an account of the suppression and
survival of Catholicism in the Highlands of Scotland through the
dedication of priests willing to endure deprivation and threat of penal
laws. Ultimately economics would deplete the Catholic populace with
massive out‐migration. As the people moved so too did the priests
needed to minister to them. MacInnes explores the contours of priestly
formation in Scotland and at Scots colleges on the Continent, as well as
the failure of the Quebec hierarchy to understand the special needs of
the Gaelic‐speaking Scots of eastern Canada. Though a brief article
there is a well articulated outline of internal and external challenges
including the doctrinal implications of Jansenism and Ultramontanism.
It highlights as well the often downplayed reality of anti‐ Catholic
penal laws in British North America outside of Quebec (Lower
Canada). The two great rebellions of 1715 and 1745 together with the
armed occupation of Scotland which followed Culloden left their
impress notably among Scots Catholics. MacInnes suggest, as have
other historians, that the quiescence of Highland immigrants was in
part a reaction to the legacy of oppression at home in contrast to, as
MacInnes offers for contrast, the vocal Irish Catholics of Halifax. That
legacy had lasting effects with ramification into the Twentieth‐century.
The decline of the Highland clan system with its disconnect
between chief and clansmen, accelerated after the 1745 Jacobite
uprising, left a vacuum which the “Heather Priests” began to fill and
took into the diaspora overseas with them. (The term “Heather Priests”
as applied by historians is descriptive of the geography over which the
priests had to journey to minister to dispersed congregations.) Their
adherence to their people and efforts to serve in the Gaelic language
led to a shift of bonds formerly extant between chief and clan
members. This phenomena of clerical leadership is not confined to
Catholicism; other examples are to be found in Canada including the
Maritimes. Afro‐Nova Scotian churches often provided the community
leadership with response to political and economic challenges in lieu of
‐ 8 ‐
political representatives in governmental bodies. The Catholic example
is more graphic in its centralized episcopal structure. A sub‐ text for
MacInnes consists of the degree to which the impetus of the Heather
Priests carried on the agendas of the bishops who came to be
appointed for eastern Nova Scotia‐Cape Breton Island (the see moving
between Antigonish and Arichat). The bishops were the primary
movers as well in the placement of promising seminarians in overseas
colleges especially at the Scots College in Rome. Ultramontanism with
it emphasis on Roman liturgical conformity however did not always
take into consideration the legacy of Scots Catholic hardships and how
that legacy carried on in the settlements of the Scots overseas. The
potential for disconnect between hierarchy and people is one element
of the story which MacInnes was careful not to neglect. Further
examination of episcopal direction for the Antigonish diocese has been
furthered by recent biographies of bishops and comparative studies for
the Halifax episcopacy. James Cameron’s and Peter Ludlow’s work for
the former are matched by studies undertaken by Peter McGuigan and
Terrence Murphy for Halifax. Daniel MacInnes has raised issues which
can now be carried onward in the field as it applies to Catholicism
among Scots and Irish of Nova Scotia.
In “Children of the Scottish Enlightenment? The Cultural
Baggage of the Ministers of Early Nova Scotia” by Barbara Murison
one has a complimentary article to MacInnes on Heather Priests. It is
the interplay of Scottish legacy in education and cultural shifts and the
carriers of both to Nova Scotia in the person of early Presbyterian
missionaries which makes this a fascinating discussion. Murison has
taken aim at providing a revisionist appraisal of the influences on
leading ministers such as James MacGregor and Thomas McCulloch.
Her focus is the assumption that studies at Scottish colleges where
lecturers leading in or products of the Scottish Enlightenment
movement meant that the men who went on to the ministry were
actually carriers of Enlightenment ideas. To set the stage she looked at
‐ 9 ‐
the situation in Scotland to review the idea of transmission before
looking for evidence of the same among those ministers who answered
the call for spiritual leaders in Nova Scotia. As a case study for
Enlightenment concepts Murison looked at slave holding in Scotland
and in Nova Scotia in the eighteenth century. The highly publicized
debate over the slave holding of the Reverend Daniel Cock of Truro is
the prism through which to view shifting ideas over liberty and
freedom. A study by Barry Cahill of the print debate of the late 1780s is
criticized for not highlighting the history of slave ownership in
Scotland. One may acknowledge that reference to the latter would
have enhanced the Cahill analysis yet Cahill’s legal lens is not to be
overlooked. Similarly Murison could have added to her own work
with citations for other slave‐holding studies in the Maritimes such at
those by Amani Whitfield for Prince Edward Island, Gary Hartlen on
slavery in colonial Liverpool, Nova Scotia, or A. B. Robertson’s “Slaves,
Apprentices and Indentured Servants in Eighteenth Century Nova
Scotia” to place the Scots ministry in a broader context.
The intellectual formation of Scots ministers and how that
translated into action and influence in Nova Scotia is certainly a valid
line of enquiry. Studies of trans‐Atlantic print culture (cf. Fiona Black
and A. B. Robertson) combined with Murison’s identification of leaders
of the Scottish Enlightenment can lead to a search for books and
pamphlets advertised for sale in Nova Scotia newspapers as well as
extant lists of private libraries. Caution is to be used as to whether a
text in a person’s possession necessarily means that the ideas are
endorsed just as Murison warns one about teachers and how ideas
may have shaped the mental formation of students. On the other hand
the presence of books offers a tangible documentation of the
knowledge of ideas. The Scots ministers of Nova Scotia did not exist in
a vacuum even in the backwoods of what became present day
Colchester and Pictou counties. Accounts of actions and writings of
these individuals where available are the material for tracing
‐ 10 ‐
transmission of Enlightenment values. Here Murison is on the right
track in a field which can continue to yield valuable correctives to our
understanding of early Presbyterianism on this side of the Atlantic as
well as how some of these writings were received among the ministry
in Scotland itself.
A study dealing with a later period in Scottish church work in a
field too infrequently overlooked is that by Darren Tierney in “ ‘I was
in Prison and you came to visit me’: Establishing a Scottish Catholic
Prison Mission, 1845‐c.1890.” The movement is linked to the current
social ideals of “self‐help, improvement and respectability” (pg. 143)
and the broader context of prison reform and social change as an
outcome of the Industrial Revolution’s legacy of working class
impoverishment. Tierney’s starting date is only fifteen years after
Catholic Emancipation when the last legal disabilities were removed
[both in the United Kingdom and in British North America]. The
aspiration for respectability by Catholics was a motivating factor in
many fields of endeavour including that of prison mission work. On
the other hand Tierney using the insights of Michel Foucault focuses
on the shift from capital punishment (post‐1839 Prisons Act) to
confinement which allowed space for reform programmes to reorient
the prisoner for release back into the public sphere. Here is the
compliment to respectability. The article seeks to demonstrate, in
addition, that the Catholic Church in Scotland was not a marginal fact
in the country’s life; it was an integral part of its social advance as the
nineteenth century marched to its conclusion.
One finds that the advance of Catholic outreach was subject to
penal regulations regarding chaplains. It took several acts of
government to gradually open up doors, quite literally, for priests to
enter prisons, offer services (Mass), and instruction. Tierney points out
that a disproportionate number of inmates were Catholics, partly the
result of large‐scale migration from Ireland into Scotland. Not all
workers were able to find employment ‐ either male or female ‐ and
‐ 11 ‐
desperation led to illegal activity (theft and prostitution). This resulted
in a harsh public opinion of Catholics among the general public which
was one of the challenges for respectability for the Church in a
predominantly Protestant realm. Moreover that opinion was openly
revealed as hostile when there was a government move to ensure that
Catholic priests might receive a salary as prison chaplains and the
exemption of Catholic prisoners from having to attend to Protestant
ministerial workers; cries of re‐establishment of the Catholic Church in
Scotland to the detriment of Protestantism killed the legislation. Hence
the work of reformation among Catholic prisoners was done in an
atmosphere of subliminal anti‐ Catholicism. Emancipation did not
mean the end of discrimination. Tierney is to be praised for
contributing to an understudied field while keeping it in the broader
context of Scottish social and cultural reality.
A fascinating study by Iain Whyte into slavery and relations
between the Free Church of Scotland and American Presbyterians
opens up several considerations with implications for studies of the
same in Canada. “ ‘Send Back the Money!’: The Free Church of
Scotland in Hot Water, 1845‐1847” examines the Free Church under the
leadership of Dr. Thomas Chalmers in the 1843 Great Disruption or
secession movement with its outreach to Presbyterians in the United
States for assistance. Whyte’s theme comes from the donation of
monies to assist the ministers of the Free Church which originated in
the southern States, that is, from a slave‐owning society and compliant
Presbyterian Church adherents. Anti‐ slave trade societies or
Abolitionists based in Scotland and the United States seized on the
contradiction of a Church which had broken away from civil
subjugation only to receive monies raised in part from unfree labour.
No less an orator than Frederick Douglass made tours of the British
Isles in the abolitionist cause who soon raised the cry, “Send the
Money Back!”
Contradiction and contention created awkward positions among
‐ 12 ‐
the various church leaders. There was the desire to maintain ties to the
Scots and their descendants in the United States who were wont to
support the Free Church. Nonetheless the anti‐slavery legacy of the
late eighteenth‐century resurfaced to shine a glaring light on links to
slave‐owning Presbyterians. Setting aside the more strained attempts
to justify the relationships the heart of the matter lie in how to consider
a unity while advocating the eradication of chattel‐ownership.
Abolition of slavery in the British Empire was a secular governmental
reality. Should one, as some radical activists promoted, completely cut
all ties to Presbyterian congregations which did not openly denounce
slavery as an institution, or was it politic and Christian to keep lines of
communication in order to influence American society? Was there a
legitimate via media? Questions such as these were pertinent to the
previous history of Scottish ports whose merchants previously had
traded with the West Indies while slavery was at its heyday, and those
who maintained economic connections to the Americas, notable the
Southern States whose cotton exports continued to be crucial until
superseded by other source countries. The Maritime provinces in the
same period likewise had similar histories. Halifax Irish merchants, for
example, were part of the West Indian and trans‐Atlantic trade
networks. Irishmen and their descendants who decried the lack of full
freedoms for Ireland made economic advances in trading the produce
and manufactures of slave‐plantations of the Caribbean. The post‐slave
trade abolition years did not alter that relationship nor did it see a
decline in emerging contacts with southern American ports for states
which were part of the Free Church controversy of the 1840s. The same
complexity of relationships and historical re‐ evaluation which Whyte
offers in “Send Back the Money!” have a bearing on developments here
as well.
Politics and gender form the central discourse of Kenneth
Baxter’s examination of interwar Scotland (1920s‐30s). It is a rather
challenging article as it both discloses the rise of women in active
‐ 13 ‐
political elections while at the same time showing that the parties
which some women chose while offering more outlet than the
mainstream Protestant churches of Scotland were inherently racist and
anti‐ Catholic. Baxter is careful to offer the background to the rise of
the Scottish Protestant League and the Protestant Action Party. Both
organizations willingness to field women candidates with success in
the early 1930s is significant relative to the dominant political
organizations of the day. The legacy of the suffragettes (only alluded to
by Baxter) and emergence of votes for women as an outcome of the
First World War (which could have been expanded in the article) had
opened the way for fuller participation in civil society by women
where the body politic or religious organizations were sufficiently
receptive. Largely absent from the analysis is reference to the Great
Depression which was surely a leading factor in susceptibility to
radical political factionalism. In this instance the “other” who was
deemed to be threatening the status quo, employment opportunities
and “traditional Protestant values” of Scotland were the Irish
immigrants who by their numbers greatly enhanced the proportion of
Catholics in industrial and other urban centres of the land.
Baxter relates that the Church of Scotland as well as other
leading Protestant religious bodies had in the 1920s been less than
enthusiastic about the increase of Catholicism and had explicitly
viewed the Irish as a danger to Scottish national identity. This set of
views a century later appears on the face of it rather bizarre when
Celtic identity in general is seen almost as a pan‐Celtic survival
movement intent on preserving the languages, cultures and traditions
of the Gaels, Irish, Welsh, Manx and Bretons. To a large extent this is a
diaspora perspective which has overly romanticized the Celtic factor; it
does not accord with the reality of past relations between peoples
within the British Isles. Kenneth Baxter’s article highlights such a past
which needs to be seriously evaluated. One might remind modern day
readers of Nova Scotia’s own internal internecine rivalries between the
‐ 14 ‐
Scots Catholics of Antigonish diocese and the Irish Catholics of Halifax
epitomized in the stormy relationship between Bishop Fraser and
Bishop Walsh in the early Victorian period. Similarly, one needs to
confront the fact that women as well as men were subject to the
infusion of suspicion of “the Other” even in the midst of their own
struggles to attain equality in society. Both Iain Whyte and Baxter
present studies of Church and gender in the Old Country which
remove the rosy window panes through one may be accustomed to
using in historiographical studies.
It is most suitable that the concluding article to this body of
essays addresses the issue of memory, the Scottish diaspora andv.
Stuart Macdonald’s “Loss of Memory in the Diaspora: The Debate
around the Relocation of the Statue of Margaret Wilson at Knox
College, Toronto” is perhaps in its way a parable of how vigilance can
wane and the new over‐write the old whereby the past is made
invisible. Is what is lost of value? Do the concerns of today take
precedence? And when do public symbols loss their potency? What
exactly do we cling to when a symbol of the past either to a person or
event is threatened? Macdonald addresses some of these issues in the
controversy of the 1990s at Knox College, Toronto, concerning a statute
of Scots Covenanter martyr Margaret Wilson (died 1685). The six foot
statute depicted a woman naked to the waist tied to a stake just as
Wilson was to have had done to her at low tide along with Margaret
McLachlan who both drowned without recanting their sectarian
beliefs. Macdonald carefully recounts the debates over the sentences of
death, lack of contemporary accounts and conversion of the event into
that of revered Protestant martyrdom. A statue created in the Victorian
era eventually came as a gift to Knox College. From there one is
presented with the subsequent history of Margaret Wilson’s image, the
gradual decline in appreciation of what the statue commemorated, and
how in the 1990s it became the central point of debate over depictions
of “violence toward women.” In spite of debate over the interpretation
‐ 15 ‐
and intervention by the Presbyterian Church of Canada ‐ Knox College
being a premiere seminary for the denomination ‐ Margaret Wilson’s
statute was relegated to an out of the way room away from regular
public gaze.
The debate over “political correctness” and decisions made
without accurate historical information colour the entire issue. From a
Catholic perspective the matter would be viewed as almost
incomprehensible since from earliest times martyrs came to be shown
in paintings and carvings with the implements of their deaths.
Margaret Wilson at the stake would be regarded as such a
representation ‐ especially if a Catholic sufferer for faith ‐ as a brave
woman defiant even in the face of impending death, not as a gratuitous
icon of violence toward women. For Stuart Macdonald the fact that the
latter outcry occurred at all is part of the web of failing memory and
rewriting of the past. He points out that educated defenders of
Margaret did not recognize that aspects of the Reform tradition of the
Presbyterian Church had eroded thereby permitting the controversy to
arise at all. The very idea of Scottish tradition and unbroken faith
lineage had become more apparent than real. The crux of the article
throws out the challenge to Scots of the diaspora ‐ which Scotland are
we linked to, or what time period? Does our celebration of Scots
heritage exist only in a romantic, imaginative fantasy? After all, we of
the diaspora are now descendants, not immigrants, who have been
born for several generations in Canada. Questions about tribal identity
arise since one may argue that Canada is so diverse geographically that
there are several Canadas within the political boundaries which makes
it difficult to seize on identifiable icons.
Ethnicity and mother country legends are portable and capable
of being moulded. This is not to say that all links are imaginary. In
eastern Canada where Gaelic is yet spoken the cultural attachments
continue to make vivid the past into the present. Oral tradition
supplements Scottish consciousness. The Celtic music revival had fed
‐ 16 ‐
on that heritage and expanded it. Nonetheless just as with Margaret
Wilson’s statue is our understanding in general being recreated in a
way which would have been recognizable to the immigrant ancestors?
Have we become hollywood Bravehearts and Lord of the Dance re‐
enactors? Diaspora Scots need to ask and answers these questions
being fully aware of current identity issues in Scotland itself.