Category Archive :Uncategorized

National Clan Cameron Australia members attended the two days of this year’s Australian Celtic Festival in Glen Innes.

There was a wonderful range of performances and activities, with the various Pipes and Drums bands always a highlight, Highland and Celtic Dancing, strongman activities and medieval re-enactments.

National Clan Cameron Australia Tent

Toby & Alekzander visit the tent and Toby enters the young solo piper’s competition

 

The Massed Bands

 

Highland Dancers

 

Chris McEwen was recognised as Duine Uasal (Honoured Person) by the Celtic Council of Australia, and Malcolm Buchanan was made an Honorary Guardian of the Australian Standing Stones

 

The caber toss, always a challenge

 

Medieval combat

 

 

 

 

 

 

In the early 19th century, as Britain entered its most industrious age, the Highland landscape was about to change—dramatically and permanently. The culprit? An ambitious engineering marvel known as the Caledonian Canal.

Constructed between 1803 and 1822, under the supervision of Scottish civil engineer Thomas Telford, the canal was built to connect the east coast of Scotland at Inverness with the west coast at Corpach near Fort William. By linking a series of natural lochs—including Loch Lochy, Loch Oich, and Loch Ness—with man-made canals and locks, the project was meant to create a safer shipping route that would avoid the treacherous Pentland Firth and Cape Wrath.

A triumph of human ingenuity? Absolutely. But in its wake, centuries of Highland history disappeared beneath the waves—and few stories illustrate this better than the tale of the sunken chapel at Kilfinnan.

The Chapel Beneath Loch Lochy

Before the canal, Loch Lochy was already a substantial and scenic body of water. But as part of the Caledonian Canal system, it needed to be raised by several feet to match the height necessary for boats to pass through the lock systems seamlessly. The side effect? The flooding of shoreline settlements, burial grounds, and historic sites that had stood untouched for generations.

One of the most notable losses was Kilfinnan Chapel, a humble but spiritually significant site on the loch’s edge. Once dedicated to St. Finnan, the leper-saint who helped bring Christianity to the Highlands, this medieval chapel had a storied past. It was burned by the notorious freebooter Allan of the Forays and later rebuilt as part of his penance, standing for centuries as both a place of worship and a symbol of redemption.

Today, that chapel lies beneath the waterline.

Locals say that on clear days, especially when the water is still, you can spot stone remnants of the original walls submerged just offshore—a spectral reminder of what the water took.

Lost Graves, Forgotten Names

It wasn’t just churches that were swallowed. The raising of Loch Lochy and other bodies of water led to the permanent inundation of ancient graveyards, where generations of Highland families had buried their dead. Chiefs of Glengarry, common folk, warriors, and priests all rested in peace—until the canal project disturbed their slumber.

In an era before widespread preservation efforts or archaeological standards, these burials were rarely exhumed or moved. They were simply… covered. The waterline rose, the land disappeared, and with it countless untold stories and genealogies.

In places like Kilfinnan, the only surviving memorials are rough stone enclosures or partially relocated graveyards, far removed from their original sacred context. To pass by them today is to witness history erased not by war or time—but by progress.

Progress at a Price

To be clear, the Caledonian Canal was an impressive feat. Telford’s use of locks, aqueducts, and stone embankments showcased the best of Enlightenment-era engineering. It brought employment to local workers, inspired pride in Scotland’s growing infrastructure, and provided an alternative shipping route that, on paper, was both strategic and economically wise.

But the canal was never as commercially successful as its planners hoped. By the time it opened, steamships had already grown powerful enough to brave the coastal waters it was built to bypass. Moreover, the Highland Clearances—ongoing during this period—had already depopulated many of the communities that the canal might have served.

In a painful irony, the canal functioned more effectively as a conduit for English troops and administrators than as a benefit to Highlanders themselves. It became another layer of control and colonization, cutting through ancestral lands and literally sinking the cultural foundations of clans, chapels, and communities.

The Cost Beneath the Calm

Today, the Caledonian Canal is a quiet, scenic waterway used primarily by tourists and leisure boaters. It winds peacefully through the Great Glen, connecting lochs and mountains in postcard-perfect harmony. But beneath its placid surface lies a buried Highland world—chapels, tombstones, crofts, and traditions lost to the flood of progress.

The story of Kilfinnan Chapel, now hidden beneath the deep waters of Loch Lochy, is emblematic of that loss. It reminds us that history isn’t always torn down by violence. Sometimes, it simply drowns in silence.

As you walk along the canal’s grassy towpaths or drift across the loch by boat, take a moment to reflect. What other histories lie beneath your feet or your keel? What was sacrificed for stone locks and straight lines?

The Caledonian Canal may have connected seas—but in doing so, it disconnected a people from their past.

Adapted From S.L.S. (ca. 1900). Glen Albyne: or Tales of the Central Highlands. London: John Macqueen.

The association was well represented at the Bundanoon Highland Games held in Bundanoon on Saturday 5th April.

Eighteen Clans were in attendance with over 25 Pipes and Drums and highland dancers performing. The feats of the Scottish ‘strong men, and gals’ was also a feature.

It was an excellent opportunity to talk with many visitors regarding their Cameron heritage and to exchange stories and information.

Next year’s gathering will be held on Saturday 18th April 2026. A must to add to your diary.

Camerons at the association tent.

 

 

 

 

 

 

 

 

 

 

 

Many Warringah Highland Dancers

Manly Warringah Highland Dancers

Band of the Day, The Manly Warringah Pipes and Drums

 

 

 

Highland Dancers

 

 

The Highland Games, with Andrew Fraser lifting the largest of 5 stones (165kg), lifting all five stones in 26.3 secs.

    

 

Scotland’s Highlands were once a tapestry of tightly knit clans, their lives intertwined with the land they worked, the traditions they upheld, and the loyalties they defended. The village of Fearnan, on the northern shores of Loch Tay, was one such place—a stronghold of Highland families, particularly the MacGregors and Robertsons, whose names were etched into local history.

But today, the landscape tells a different story. The bustling village of the past has all but vanished, with only whispers of its former life lingering in burial grounds, old foundations, and historical records. What happened to the people of Fearnan? Why did the heart of this once-thriving Highland community fade into obscurity?

A Community Rooted in Clan Tradition

For centuries, Fearnan and its surrounding lands were home to families who farmed, fished, and lived under the protection of their clan chiefs. The Robertsons of Strowan and the MacGregors were particularly prominent in the area. The Robertsons, who had been granted lands in the 15th century by King James II, played an influential role in local governance. Meanwhile, the MacGregors, a clan notorious for their struggles against oppression, also had deep roots in Fearnan, despite their frequent conflicts with neighboring clans and the Crown.

The village’s social and economic life revolved around traditional Highland structures, where land was divided into merk lands (units of value), and people paid their dues in kind rather than money. Mills ground the grain, ferries carried travelers across the loch, and local markets thrived.

However, by the 18th century, change was looming over the Highlands, and Fearnan would not be spared.

The Decline of Fearnan: A Perfect Storm of Change

Several key factors led to the decline of Fearnan and the dispersal of its people:

1. The Aftermath of the Jacobite Rebellions

The early 18th century was a time of upheaval for Highland Scotland. The failed Jacobite uprisings of 1715 and 1745, in which many Highland clans fought to restore the Stuart monarchy, had devastating consequences.

Alexander Robertson of Strowan, the local clan chief, was a staunch Jacobite. He fought in the 1715 rebellion and was captured at Sheriffmuir, only to escape and later support the Jacobite cause again. Though too old to fight in Bonnie Prince Charlie’s 1745 rebellion, his clan still took up arms. After the Jacobite defeat at Culloden, the British government cracked down on Highland culture.

New laws banned tartan, bagpipes, and the carrying of weapons, aiming to dismantle the clan system. Highland chiefs lost much of their traditional power, and the people of Fearnan, many of whom had lived under this structure for generations, found themselves at the mercy of landlords who no longer saw their tenants as kin but as sources of revenue—or obstacles to profit.

2. The Highland Clearances

The Highland Clearances of the late 18th and early 19th centuries accelerated Fearnan’s decline. Wealthy landowners, including those in Breadalbane, began evicting tenants to make way for more profitable sheep farming. Families who had lived on the land for generations were forced from their homes, often with little more than what they could carry.

Some were relocated to less fertile coastal lands, where they struggled to survive. Others had no choice but to emigrate to Canada, Australia, or America, seeking a better life far from the lands of their ancestors. By the early 1800s, entire villages were emptied, and Fearnan was no exception.

3. The Loss of Traditional Industries

Before its decline, Fearnan had a functioning economy, with a mill at Croftnallin, a smithy at Balnearn, and even an ale-house at Taynloan. A ferry connected the village to the south side of Loch Tay, ensuring that trade and communication flourished.

But as people left, these industries fell into decline. Mills became redundant as fewer people farmed the land, and local businesses shut down. The ferry, once a vital part of the village, ceased operation when there were no longer enough people to use it.

By the mid-19th century, Fearnan was no longer a bustling community but a scattered remnant of its former self.

4. The Encroachment of Nature

As families left and farms were abandoned, nature reclaimed the land. The once-productive fields and crofts that had sustained generations became overgrown. By the time Drummond Hill and surrounding areas were planted with trees in the 19th and 20th centuries, the transformation was complete. The old village of Stronfearnan, once at the heart of the community, was demolished.

Even the land’s history became obscured. Only faint traces remained—a few standing stones, burial sites, and the occasional remnants of a stone wall hidden beneath the moss.

Echoes of the Past: What Remains Today?

Though the village of Fearnan as it once was no longer exists, its history lingers in several ways:

  • Cladh-na-Sroine Burying Ground: This cemetery, near the site of the old village, is a resting place for many MacGregors and Robertsons. Some of the names on the gravestones are the last physical traces of those who once lived there.
  • The Stone Cross at Lagfearn: A three-foot slab with a roughly carved cross, this ancient marker hints at the area’s religious and cultural past.
  • Local Legends and Documents: Old letters, like Alexander Robertson’s 1730 letter to the minister of Kenmore, provide a glimpse into the lives of those who lived here before Fearnan’s decline.
  • Ruins and Forgotten Landmarks: Though many homes were lost, keen-eyed explorers can still find signs of former crofts and settlements beneath the encroaching vegetation.

Fearnan’s story is a reminder of how rapidly history can change a landscape. It is a story of resilience, loss, and the enduring power of memory. Though the people are gone, their legacy remains woven into the land—a land that, even as it changes, never forgets.

Adapted From: Christie, J. (1892). The Lairds and Lands of Loch Tayside. Aberfeldy: Duncan Cameron & Son.

National Clan Cameron Australia members recently participated in a highly informative Introductory Genealogy session hosted by The Society of Australian Genealogists (SAG) and lead by CEO Ruth Graham.

National Clan Cameron Australia can find a link to the session on the  members’ only page as well as links to two other SAG sessions together with a comprehensive list of resources to assist members with their family research.

The association expresses sincere appreciation  to SAG CEO Ruth Graham for leading the session and providing these valuable resources.

Life in Scotland in 1792 was vastly different from today. The country was still largely rural, though the Industrial Revolution was beginning to take hold, especially in towns like Glasgow and Edinburgh. For the average Scotsman, wages were modest, and careful spending was essential to make ends meet.

The economy was based on pounds (£), shillings (s.), and pence (d.), with 1 pound equaling 20 shillings and 1 shilling equaling 12 pence. Understanding the cost of everyday items in 1792, and how they compare to today’s prices, gives us a fascinating glimpse into the daily life of an 18th-century Scot.

Let’s explore what a Scotsman could buy in 1792, using historical prices alongside their modern equivalents in both British pounds (£) and US dollars ($).

Wages and Income in 1792

Before looking at prices, it’s important to understand how much people earned in 1792. Wages varied depending on the job, but here are some averages:

  • Farm laborer– 10 to 12 pounds per year (£1,900–£2,280 or $2,600–$3,100 today)
  • Skilled tradesman (blacksmith, carpenter, tailor, weaver, etc.)– 15 to 25 pounds per year (£2,850–£4,750 or $3,900–$6,500 today)
  • Domestic servant (male)– 8 to 10 pounds per year (£1,520–£1,900 or $2,000–$2,600 today)
  • Domestic servant (female)– 5 to 8 pounds per year (£950–£1,520 or $1,300–$2,000 today)
  • Minister or schoolteacher– 30 to 50 pounds per year (£5,700–£9,500 or $7,800–$13,000 today)
  • Wealthy merchant or landowner– 100+ pounds per year (£19,000+ or $26,000+ today)

Since many farm laborers and domestic workers received food and housing as part of their employment, their wages stretched further than those of independent workers.

The Cost of Food in 1792

Food was a major expense, and while basic staples were affordable, luxuries like tea and sugar were expensive.

Basic Staples

  • Oatmeal (peck, ~9 liters)– 1 shilling 2 pence (£5.50 or $7.50 today)
  • A loaf of bread (quartern loaf, ~4 lbs.)– 4 pence (£1.58 or $2.10 today)
  • Milk (per pint)– ½ penny (£0.20 or $0.26 today)
  • Butter (per pound, 24 oz.)– 10 pence (£3.95 or $5.40 today)
  • Cheese (per pound, 24 oz.)– 6 pence (£2.38 or $3.20 today)
  • Eggs (per dozen)– 6 pence (£2.38 or $3.20 today)
  • Potatoes (per small peck, ~20 lbs.)– 8 pence (£3.15 or $4.30 today)

Meat and Fish

  • Beef (per pound, 16 oz.)– 4 pence (£1.58 or $2.10 today)
  • Mutton (per pound, 16 oz.)– 4 pence (£1.58 or $2.10 today)
  • Pork (per pound, 16 oz.)– 4 pence (£1.58 or $2.10 today)
  • A good leg of lamb– 7 pence (£2.75 or $3.75 today)
  • Salted herring (per dozen)– 3 pence (£1.19 or $1.60 today)
  • Salmon (fresh, per pound)– 2 pence (£0.79 or $1.10 today)

Beverages

  • Ale (per quart, about a liter)– 2 pence (£0.79 or $1.10 today)
  • Whisky (per bottle, ~750ml)– 1 shilling (£5.00 or $6.80 today)
  • Tea (per pound, ~450g)– 6 shillings (£30 or $41 today)
  • Sugar (per pound)– 1 shilling (£5.00 or $6.80 today)

The Cost of Clothing

Most Scots wore simple, durable clothes that were patched and repaired many times before being replaced. New garments were costly.

  • A woolen greatcoat– 10 shillings to 1 pound (£50–£100 or $68–$136 today)
  • A pair of breeches (men’s trousers)– 6 shillings (£30 or $41 today)
  • A linen shirt– 3 shillings (£15 or $20 today)
  • A woman’s wool dress– 12 shillings to 1 pound (£60–£100 or $82–$136 today)
  • Stockings (per pair, wool or linen)– 1 shilling 6 pence (£7.50 or $10.20 today)
  • Leather shoes (men’s, per pair)– 5 to 7 shillings (£25–£35 or $34–$48 today)
  • A bonnet (Scottish hat)– 2 to 3 shillings (£10–£15 or $14–$20 today)

Housing & Rent

Most farm laborers and domestic workers lived rent-free in cottages provided by their employers, but those renting had to budget carefully.

  • A small rural cottage (one-room, thatched roof)– 2 pounds per year (£380 or $520 today)
  • A modest house in a town (two rooms, stone-built)– 3 to 5 pounds per year (£570–£950 or $780–$1,300 today)
  • A wealthy merchant’s townhouse (large stone home)– 10+ pounds per year (£1,900+ or $2,600+ today)

Transportation & Travel

  • Hiring a horse for a day– 2 to 3 shillings (£10–£15 or $14–$20 today)
  • Stagecoach from Edinburgh to Glasgow (42 miles)– 8 shillings (inside), 4 shillings (outside) (£40 or $55 inside, £20 or $27 outside today)
  • A ferry crossing (small river, per person)– ½ penny (£0.20 or $0.26 today)

Final Thoughts: Could You Live on a 1792 Scotsman’s Budget?

A Scotsman in 1792 could survive on £10–£12 per year, but luxuries were far out of reach for most. While food was affordable, items like tea, sugar, and fine clothing were expensive.

Adapted From: Watson, T. (1894). Kirkintilloch: Town and parish. Glasgow: John Smith and Son

The 18th century was a time of great upheaval in Scotland, marked by political rebellions, religious strife, and a culture steeped in folklore and superstition. Among the key players of this period were the Jacobites, supporters of the Stuart dynasty, who sought to restore their exiled kings to the thrones of England and Scotland. While their military campaigns often failed, their stories and beliefs became part of Scotland’s rich tapestry of cultural history.

One particularly intriguing element of Jacobite lore revolves around the interpretation of natural phenomena—especially the awe-inspiring northern lights (aurora borealis). This mysterious celestial display captured the imagination of Jacobites and their enemies alike, fueling superstitions, morale, and political narratives. By examining these beliefs and their origins, we gain a window into how people of the time understood their world and sought meaning in extraordinary events.

A Time of Tumult: The Jacobite Rebellions

The Jacobite rebellions (1689–1746) were a series of uprisings aimed at restoring the exiled House of Stuart to power. The most significant rebellions occurred in 1715 and 1745, led by James Francis Edward Stuart (the “Old Pretender”) and his son, Charles Edward Stuart (the “Young Pretender” or “Bonnie Prince Charlie”).

These uprisings were more than political conflicts; they were deeply tied to religion and identity. Jacobites believed in the divine right of the Stuarts to rule, and their efforts were often framed in spiritual terms. For many, the struggle was not just for a monarch but for the preservation of a way of life threatened by the centralization and modernization of Britain under Protestant rule.

This deeply spiritual framing meant that Jacobites often turned to supernatural signs for validation of their cause. Natural events like the northern lights were interpreted as omens from God, reinforcing the idea that their struggle was divinely ordained.

The Northern Lights as Celestial Prophecy

The aurora borealis, caused by the interaction of solar particles with Earth’s magnetic field, has long inspired awe and wonder. While the scientific explanation for the phenomenon was unknown in the 18th century, it was far from uncommon, especially during periods of heightened solar activity. In the winter of 1714–1715, the northern lights were particularly vivid and frequent in the skies over Scotland, coinciding with the buildup to the Jacobite rebellion of 1715.

For Jacobites, the lights were a rallying cry. Many interpreted the luminous green and red displays as heavenly signals that their cause would prevail. These interpretations were not merely poetic; they had practical effects, motivating supporters and bolstering morale during times of uncertainty.

One popular story involves soldiers in the Highlands who saw fiery “armies” in the sky during the aurora. Believing these lights represented a celestial endorsement of their rebellion, they took it as a sign to press forward. Some accounts even claimed to see specific figures or symbols in the lights, such as crosses or the image of Saint Andrew, the patron saint of Scotland.

Such interpretations were not unique to the Jacobites. In the late 1600s, the aurora was similarly interpreted as a divine warning during the tumultuous Glorious Revolution. However, Jacobite superstitions surrounding the northern lights were particularly persistent and tied to their broader sense of divine mission.

Other Superstitious Practices and Beliefs

The northern lights were just one example of how natural phenomena were woven into Jacobite superstition. Across Scotland, other practices and beliefs reinforced their worldview:

Omens and Portents

Jacobites frequently interpreted unusual natural events—such as comets, eclipses, and meteor showers—as signs from God. For example, a comet seen in 1744, during the buildup to the 1745 rebellion, was widely interpreted as a harbinger of change. Supporters believed it signaled the imminent return of the Stuart monarchy, while detractors saw it as a warning of calamity.

Highland Seers

The Jacobite cause found significant support in the Highlands, where seers and wise men held a revered place in society. Known as taibhsears, these individuals were believed to have the ability to predict the future through visions or omens. Many Jacobite leaders consulted these seers before battles or major decisions.

One famous example is the Brahan Seer (Kenneth Mackenzie), whose prophecies were said to foretell the rise and fall of clans and the fate of Scotland itself. Although the Brahan Seer lived in the 17th century, his predictions were often cited during Jacobite times as evidence of their destined triumph.

Sacred Relics and Symbols

Jacobites often carried religious relics or charms into battle, believing these objects would protect them or grant them victory. These might include crosses, blessed medals, or even small pieces of clothing belonging to the Stuart monarchs. Such items were imbued with a sense of divine power and became talismans of hope in the face of overwhelming odds.

Weather and the Supernatural

Unusual weather patterns were frequently attributed to divine intervention. For instance, heavy fog or sudden storms that disrupted government troop movements were seen as evidence that God was aiding the Jacobite cause. Conversely, harsh winters or floods that hindered Jacobite forces were interpreted as tests of faith or punishments for sin.

Scientific and Religious Shifts

While these superstitions played a significant role in Jacobite culture, the Enlightenment was beginning to challenge traditional beliefs. By the mid-18th century, advances in astronomy and physics provided natural explanations for phenomena like the northern lights. Scientists such as Edmund Halley and Anders Celsius studied the aurora, gradually demystifying its origins.

Despite this, the Jacobite attachment to supernatural interpretations persisted well into the 1745 rebellion. The tension between emerging scientific rationality and enduring folk beliefs is one of the most fascinating aspects of this era.

The Enduring Legacy of Jacobite Superstitions

The failure of the Jacobite cause did not erase its cultural impact. Stories of omens and celestial signs remain part of Scotland’s rich oral tradition. The northern lights, in particular, have retained their mystical allure, symbolizing both the beauty of nature and the enduring human desire to find meaning in the cosmos.

In the 18th century this awe became a rallying point for a people fighting not just for a throne but for an identity, a way of life, and a belief in the divine order of the universe.

Adapted From: Black, D. D. (1867). The history of Brechin, to 1864. Edinburgh: W. Paterson.