The Braes Crofters’ Struggle, which unfolded in the late 19th century, stands as a defining moment in Scotland’s history. It highlighted the tension between landlords and tenants during a time when land rights and rural livelihoods were at the center of national discourse. This saga is not merely a story of conflict; it is a testament to the resilience of a community, the shifting tides of public opinion, and the eventual push toward reform in the Highlands.

The Historical Context

The Highlands of Scotland, during the 19th century, were in a state of social and economic upheaval. The infamous Highland Clearances had uprooted thousands, forcing families off ancestral lands to make way for sheep farming—a venture deemed more profitable by landlords. This displacement not only fragmented communities but also created a deep-seated resentment against the landowning elite.

By the 1880s, the crofters—tenant farmers who worked small plots of land—were struggling under unfair rents, restrictive tenancy terms, and the loss of grazing rights on common lands. These issues came to a head in the township of the Braes on the Isle of Skye, where a simmering dispute over access to the Benlee hill erupted into open defiance.

The Conflict

Benlee, a vital grazing area, had been leased to a single tenant for sheep grazing, depriving the crofters of its use. The crofters, already facing dire economic conditions, claimed they had a traditional right to the land. When they attempted to assert these rights, legal notices were served, demanding that they remove their livestock from Benlee.

The turning point came in the spring of 1882 when the Court of Session issued suspension and interdict writs against the crofters. When officers arrived in the Braes to serve these documents, they were met not with compliance but with defiance. The women and children of Balmeanach, a township within the Braes, confronted the officers with stones and clods, forcing them to retreat.

This dramatic standoff, referred to as the “Battle of the Braes,” captured the attention of the nation. It was not merely a local dispute but a manifestation of the broader grievances of the crofting communities across Scotland.

The Role of the Media and Public Opinion

The events at the Braes were extensively reported in newspapers such as the Aberdeen Free Press and the Inverness Courier. Journalists documented the crofters’ plight with vivid descriptions of their resistance and the oppressive conditions they endured. These reports elicited widespread sympathy from the public and brought the issue of land reform to the forefront of national debate.

Public pressure was further amplified by prominent individuals and organizations. The Federation of Celtic Societies rallied to the crofters’ cause, and patriotic Highlanders in Edinburgh raised funds to support the community. Letters, editorials, and telegrams from supporters flooded newspapers and government offices, calling for justice.

Escalation and Resolution

The landlords, led by Lord Macdonald, initially sought to quell the rebellion through legal and military means. The possibility of deploying Highland soldiers to enforce evictions sparked outrage, not only among the crofters but also within the ranks of the military, where officers feared such actions would tarnish recruitment efforts in the Highlands.

The refusal of government authorities to sanction military intervention marked a turning point. It signaled a recognition that the crofters’ grievances could not be silenced by force. Negotiations eventually took place, albeit reluctantly, on both sides. The Braes crofters, who had initially demanded rent-free access to Benlee, agreed to pay a reduced rent. This compromise, achieved after months of unrest, was hailed as a victory for the crofters and a validation of their collective action.

Legacy and Impact

The Braes Crofters’ Struggle became a pivotal moment in the history of land rights in Scotland. It spurred the government to establish the Napier Commission in 1883 to investigate the conditions of crofters. The findings of this commission laid the groundwork for the Crofters’ Holdings (Scotland) Act of 1886, which granted security of tenure and reduced rents for crofters.

More broadly, the events at the Braes inspired a wave of land reform movements. They demonstrated the power of grassroots resistance in challenging entrenched systems of oppression. The struggle also underscored the importance of solidarity and the role of public opinion in effecting change.

Adapted From: MacKenzie, A. (1883). The Isle of Skye in 1882-1883: Illustrated by a full report of the trials of the Braes and Glendale crofters at Inverness and Edinburgh; and an introductory chapter. Inverness: A. & W. Mackenzie.

First-footing, an age-old tradition observed throughout the Scottish borders, carries with it a sense of superstition, cultural pride, and the joy of new beginnings. This custom, which revolves around the idea of the first person to step into a house after midnight on New Year’s Eve, is deeply rooted in Scottish folklore and has transcended generations. While it has evolved over the years, its core principles of luck, hospitality, and superstition remain, making it one of the most cherished and enduring aspects of Scottish New Year celebrations.

A Brief History of First-Footing

First-footing likely finds its roots in the ancient Hogmanay celebration, a Scottish festival marking the end of the old year and the beginning of the new. Hogmanay itself is thought to stem from Viking and Norse traditions, where midwinter festivals celebrated the rebirth of the sun and honored the gods in hopes of favorable outcomes in the new year. Over time, this evolved into the distinct Scottish custom of Hogmanay, with first-footing being one of its central practices.

As the clock strikes midnight on December 31st, the anticipation of the first-foot rises in many Scottish households. The belief that the first person to enter a house after the new year begins will set the tone for the family’s luck in the coming year is central to the custom. This person, often referred to as the “first-foot,” is expected to bring gifts that symbolize prosperity, warmth, and good fortune, such as coal for warmth, bread or shortbread for food, salt for flavor, and whisky for good cheer.

The superstition that surrounds first-footing suggests that not all first visitors are equally auspicious. Traditionally, a tall, dark-haired man is considered the most fortunate first-foot. This is believed to hark back to the Viking invasions of Scotland when a blonde stranger knocking on the door was likely to bring danger rather than good luck. Thus, over time, darker-haired individuals became associated with better fortune, a belief that still holds sway today.

The Role of Superstition in First-Footing

Superstition is at the heart of first-footing, with every aspect of the tradition tied to the idea of influencing the year ahead. Who the first-foot is, what they bring, and even the manner in which they enter the house all play a significant role in determining the household’s fortunes.

As the character Nelly Rogers from “Wilson’s Border Tales” illustrates, many Scots are keenly aware of the importance of their first visitor on New Year’s Day. In the story, Nelly is anxious about her family’s first-foot, worried that an unlucky person might cross the threshold and bring misfortune for the coming year. This anxiety reflects a widespread cultural belief that an “unlucky” first-foot—someone arriving empty-handed, or perhaps with particular physical traits such as being flat-footed or red-haired—could doom the family to hardship in the months ahead.

Beyond physical characteristics, the actions and behavior of the first-foot also matter. Entering the house with your right foot first is thought to bring luck, while leading with the left is seen as a bad omen. The first-foot should also bring gifts rather than come empty-handed, as failing to offer a token of goodwill could mean that the household will experience scarcity.

While the superstitions may seem outdated or whimsical to some, they continue to form an integral part of Scottish cultural identity. Even in modern times, these customs are honored with respect, highlighting how deeply ingrained the practice is in the Scottish psyche.

Regional Variations and Evolving Practices

While first-footing is common across Scotland, regional variations add flavor to the tradition. In some parts of the country, specific gifts are more closely associated with luck than in others. For instance, in parts of the Scottish Highlands, whisky—often referred to as “a wee dram”—is the favored gift of a first-foot, representing warmth, hospitality, and joy for the upcoming year. In other areas, coal is essential to the ritual, symbolizing warmth and the continuation of life through the cold winter months.

The act of first-footing is not limited to private homes. Many businesses, particularly pubs, also participate in the tradition, where patrons hope to be the first to enter the establishment and bring good luck to the business for the year ahead.

Though rooted in superstition, first-footing has adapted over the centuries to align with changing societal norms. In the past, the notion that a first-foot must be a dark-haired man was taken very seriously, but today, while it is still acknowledged, it is often seen as a playful part of the ritual rather than a strict rule. In some cases, women, children, and even pets have taken on the role of first-foot, reflecting the more inclusive and relaxed approach of modern times.

Despite this evolution, the underlying theme of welcoming the new year with optimism, hospitality, and goodwill remains constant. For many Scottish families, first-footing serves as a symbolic fresh start—a way of brushing off the troubles of the previous year and looking forward to better times ahead.

The Significance of First-Footing Today

First-footing, while steeped in ancient superstition, serves as a broader reminder of the values that have shaped Scottish society. The emphasis on hospitality, sharing, and community that lies at the heart of this tradition speaks volumes about the Scottish spirit. In rural areas especially, where tight-knit communities continue to uphold local traditions, first-footing strengthens social bonds and provides an opportunity for neighbors to reconnect after the busy holiday season.

Moreover, first-footing reflects the Scottish appreciation for new beginnings and the belief in the power of good fortune to shape the course of the year. While most people today may not genuinely believe that a tall, dark-haired man entering their home will determine their luck, the practice of first-footing still carries a special, symbolic weight. 

Adapted From: Wilson, J. M., & Leighton, A. (1857-1858). Wilson’s tales of the borders, and of Scotland: Historical, traditionary, and imaginative (Vol. 1-20). Ainsworth.

The 1641 Irish Rebellion was a tumultuous chapter in Irish history that saw a violent uprising by Irish Catholics against Protestant settlers. Among those deeply affected were the Ulster Scots, descendants of Scottish settlers who had arrived during the Plantation of Ulster. The rebellion brought death, displacement, and suffering to these communities, forcing them to make critical decisions for survival. Some fled to Scotland, others joined militias to defend their homes, and many faced the daunting task of rebuilding their lives after the conflict.

The Roots of the Ulster Scots in Ireland

The roots of the Ulster Scots lie in the early 17th century when King James I established the Plantation of Ulster. Scots and English Protestants were encouraged to settle in northern Ireland, where they were granted lands confiscated from the native Irish. For the Scots, the migration offered the promise of land and opportunity, particularly for those escaping the harsh conditions of rural Scotland.

By 1641, the Ulster Scots had established themselves in counties such as Antrim, Down, and Londonderry, developing thriving communities. However, tensions simmered beneath the surface. The dispossession of the native Irish bred resentment, while cultural and religious differences between the Scots Presbyterians, the Anglican English settlers, and the Catholic Irish created fault lines that would erupt into violence.

The Impact of the Rebellion

On October 22, 1641, Irish Catholics launched a rebellion in Ulster, aiming to reclaim their lands and resist Protestant domination. While the initial targets were primarily English settlers, the violence soon extended to the Scots. For the Ulster Scots, the rebellion unleashed a wave of terror.

Many Scots lived in rural areas, making them vulnerable to attacks from Irish forces. Isolated farmhouses and villages were burned, and entire communities were displaced. The winter of 1641-42 was particularly harsh, and many who fled faced starvation, exposure, and disease. Accounts from the time describe harrowing scenes of families stripped of their possessions, forced to wander in freezing conditions in search of safety.

Responses of the Ulster Scots

Faced with the rebellion, the Ulster Scots took various courses of action depending on their circumstances.

Fleeing to Scotland

A significant number of Ulster Scots fled to Scotland, seeking refuge among relatives or in towns along the western coast. Cities like Glasgow, Ayr, and Dumfries became havens for refugees. These cities mobilized to support the displaced families, offering shelter and organizing relief efforts.

The return to Scotland was both a practical and emotional decision. For many, it meant a retreat to familiar surroundings and the safety of their ancestral homeland. However, the journey was fraught with danger, and those who fled often arrived in Scotland destitute, relying on the charity of local communities to survive.

Joining Local Militias

Not all Ulster Scots fled. Many chose to stay and defend their homes. Across Ulster, settlers organized militias to protect their families and property. These militias, composed of Scots and English settlers, played a crucial role in slowing the rebellion’s momentum and securing pockets of resistance.

Prominent leaders among the Ulster Scots, such as Sir Robert Stewart and Sir William Stewart, organized effective defenses in areas like Donegal and Tyrone. Settlements like Londonderry and Coleraine became strongholds of resistance, fortified by local militias that fended off repeated attacks.

Rebuilding After the Conflict

For those who survived the initial violence, the focus shifted to rebuilding. Entire villages had been destroyed, and agricultural lands lay fallow. The settlers faced the challenge of starting over, often with limited resources. Some Ulster Scots returned to Scotland temporarily, gathering supplies or seeking aid, before venturing back to rebuild their homes in Ireland.

The return to Ulster was gradual, with many settlers waiting until the arrival of Scottish troops in 1642 to ensure some measure of safety. These troops, sent by the Scottish Parliament, helped stabilize parts of the province, allowing displaced settlers to return and reestablish their communities.

The Role of Faith and Community

Throughout the crisis, the Presbyterian Church served as a source of strength and solidarity for the Ulster Scots. Ministers who had fled during the rebellion returned alongside their congregations, providing spiritual support and fostering a sense of hope.

In 1642, a Presbyterian Presbytery was established in Carrickfergus, formalizing the reorganization of the Church in Ulster. Scottish ministers were sent to Ireland to help rebuild the spiritual life of the communities. For many settlers, their faith was a cornerstone of their resilience, offering comfort and purpose in the face of immense adversity.

The Aftermath and Legacy

The rebellion permanently altered the fate of the Ulster Scots. Those who returned to Ulster did so with a renewed sense of determination and resilience. However, the conflict deepened divisions between the Protestant settlers and the native Irish, setting the stage for future sectarian tensions.

Many who returned to Scotland during the rebellion chose not to go back to Ireland, creating a diaspora that maintained cultural and familial ties to Ulster. For those who stayed, the experience of displacement and survival became a defining element of their identity.

Conclusion

The 1641 Irish Rebellion tested the resolve of the Ulster Scots, forcing them to make critical choices for survival. Whether fleeing to Scotland, taking up arms to defend their homes, or rebuilding their lives after the conflict, their responses highlighted their resilience and adaptability.

Adapted From: Harrison, J. (1888). The Scot in Ulster: Sketch of the history of the Scottish population of Ulster. Edinburgh and London: W. Blackwood and Sons.

Administrator’s Note

A comprehensive and accessible account of the Ulster-Scots in America is that by James G. Leyburn, professor of sociology at Washington and Lee University. In his book, The Scotch Irish – A Social History, he traces their life in the Scottish lowlands, when the essentials of their character and culture were shaped. By the time of the first migration to America, many of the people from the Scottish Lowlands had lived in Ireland for four generations or more, and considered themselves Irish. In the early 1700s many Ulster-Scots settled in the backcountry of Pennsylvania, Virginia, the Carolinas and Georgia, before joining the flow of pioneers westward in the wake of the Revolutionary War. The term Scotch-Irish is unknown in Ulster, pertaining to those Ulster Scots who migrated to America.

The Picts, whose legacy lingers in the history of Scotland, were a mysterious and intriguing people known for their painted bodies and enigmatic carvings. Their name, derived from the Latin Picti, meaning “painted people,” reflects a culture that left an indelible mark on the regions they inhabited, including what is now West Calder. Here we explore the artistry, warfare, and cultural identity of these ancient people who once roamed the lands of modern Scotland.

The Origins of the Picts

The Picts emerged as a distinct group in the Roman period, particularly in the north and northeast of Scotland. They are often associated with the Caledonians, mentioned by Roman historians such as Tacitus. By the third century AD, Roman sources specifically referred to them as the Picts, emphasizing their practice of painting or tattooing their bodies.

Historians and archaeologists suggest that these markings were more than mere decoration; they likely served as indicators of social status, tribal affiliation, or achievements in battle. Their art forms extended beyond body markings to intricate carvings on stone, which have been found scattered across Scotland, depicting animals, geometric designs, and mythological creatures.

Painted Warriors or Artistic Storytellers?

One of the most debated aspects of Pictish culture is the purpose of their body art. Early Roman accounts describe the Picts as fierce warriors who painted themselves to intimidate enemies in battle. This view, however, has been nuanced by modern research, suggesting that their designs could have been part of ritualistic or cultural expressions.

The paints used by the Picts likely came from natural resources, such as woad, a plant that produces a blue dye. This same dye was famously used by other Celtic groups, including the Britons. The symbolism of the designs remains speculative, but recurring patterns suggest deeply rooted traditions and possibly religious significance. Whether as battle armor or celebratory decoration, the painted designs added to their aura of mystery and power.

Carvings and Symbols: A Legacy in Stone

The Picts were not only warriors but also artists who immortalized their beliefs and stories through carvings on stones. These “Pictish stones” are among the most significant archaeological finds in Scotland. The carvings range from simple symbols to complex scenes, including mythical beasts, human figures, and Christian iconography, reflecting a transition in their beliefs over time.

Some stones feature the enigmatic “Z-rod” and “double-disc” motifs, whose meanings continue to puzzle researchers. These carvings offer glimpses into Pictish spirituality, governance, and daily life, hinting at a sophisticated society that balanced artistic expression with practical functions.

The Picts in West Calder and Beyond

Although the Picts are primarily associated with northern Scotland, their influence extended further south, including parts of the Lothians. West Calder’s connection to the Picts is most evident in the name of the Pentland Hills, which some historians believe derives from the “painted” warriors. This theory links the landscape itself to the Picts’ identity and suggests they left a lasting imprint on local toponymy.

West Calder, with its wooded streams and rugged terrain, would have been an ideal refuge for the Picts, providing the resources and natural defenses needed for survival. It is possible that remnants of Pictish settlements or influences lie beneath the surface of this historic land, waiting to be unearthed.

The Enduring Mystery of the Picts

The Picts eventually disappeared as a distinct cultural group, merging with other populations in Scotland by the ninth century. This cultural assimilation was likely influenced by the rise of the Scots and the expansion of Christian kingdoms. Despite their disappearance, the Picts left behind a rich tapestry of art and legend, ensuring their place in Scotland’s history.

Adapted From: Native, A. (1885). History of West Calder: Compiled from various sources of information. A.H. Aikman.

In the early 19th century, the Highlands were a smuggler’s paradise. The region’s geography—with its myriad of inlets, bays, and remote hills—provided the perfect cover for those looking to evade the watchful eyes of the excise officers. Smuggling wasn’t just a fringe activity; it was embedded in the daily life and culture of Highland communities.

The Popular Cargo: Brandy and Whisky

While today we might think of whisky as Scotland’s national drink, in the smuggling days, brandy was equally cherished. One memorable story from Gairloch involves a vessel loaded with brandy and claret that was chased into the bay by a revenue cutter. The cargo was swiftly carried to a safe house, known as Tigh Dige, which was so secure that the local laird had to enter through a window by ladder. The excise officers, oblivious to this cunning hideout, never thought to search the house for the contraband casks.

The Rover’s Bride and Her Cargo

Another fascinating episode features the Rover’s Bride, a vessel captained by the popular James Macdonald, who was also distantly related to the narrator’s family. During a visit to Gairloch, Macdonald, upon learning that a young relative wanted to visit friends in Skye, offered him a passage on his ship. The young man guessed the ship’s cargo might be salt for herrings. To his surprise, Macdonald revealed that the hold was filled with tubs of brandy from Bordeaux, and he boasted that no cruiser could catch his ship if there was a breath of wind.

The Community’s Role in Smuggling

Smuggling in the Highlands wasn’t viewed as a criminal act by the local population. It was a widely accepted and even celebrated practice. For instance, the narrator’s father never drank anything but smuggled whisky and freely offered drams to the numerous daily visitors. It was considered part of Highland hospitality. Even the clergy were known to partake; one local pastor, Donald Fraser, was famously dismissive of the law against smuggling, simply stating, “But I never approved of that law.”

The Gauger’s Dilemma

Excisemen, known locally as gaugers, were tasked with enforcing the laws against smuggling, but their efforts were often in vain. They were frequently seen as part of the community and were sometimes on friendly terms with the smugglers. It wasn’t uncommon for a gauger to have their ears and eyes shut with bribes or “blackmail pensions” from the very people they were supposed to be policing. Occasionally, for appearances, they would stage a token “seizure” of whisky, which often conveniently came from their own stash.

However, when the government introduced riding officers and coastguard squads with long, iron-pointed walking sticks to poke around suspicious areas, the easygoing relationship between gaugers and smugglers changed. These new enforcers, who regularly ransacked the countryside looking for hidden contraband, soon became the most detested figures in the Highlands.

Ingenious Hideouts and Escapes

Highland smugglers were ingenious in their efforts to hide their illicit activities. Hidden bothies (small huts) with iron pipes for cold spring water, casks, and tubs were common across the moors and woods. On one occasion, the narrator stumbled into a malt cave by falling through its cleverly concealed roof while shooting. These hidden distilleries were often equipped with sophisticated setups to avoid detection.

In one humorous incident, cutter-men followed a trail of barley grains that had fallen from a sack being transported along a country road. The grains led them to a cleverly disguised pile of turf, which concealed the entrance to a malt-making cave. The unsuspecting maltster, thinking he was safe, was ambushed and captured as soon as he entered the cave.

The Changing Tide: From Smuggler to Magistrate

As the narrator grew older and took on the role of magistrate, he began to see smuggling from a new perspective. Despite his earlier involvement in smuggling, he found himself enforcing the law against his former peers. This shift created personal conflicts, such as when he had to fine or imprison friends and community members who were caught in the act. One poignant case involved Norman Mackenzie, a young crofter who had brewed whisky for his wedding. Despite his attempt to evade capture after a violent confrontation with the authorities, he eventually turned himself in and was fined £30 or faced thirty days in jail.

The Legacy of Smuggling

The smuggling era left a lasting impact on the Highland culture and economy. It highlighted the region’s ingenuity and resilience in the face of oppressive laws. The stories of daring escapes, clever hideouts, and community solidarity against the authorities have become part of Highland folklore.

Conclusion

Smuggling in the Scottish Highlands was more than just an illegal trade; it was a testament to the Highland spirit. The tales of brandy-laden ships, hidden bothies, and community defiance against the excise laws paint a vivid picture of a time when the rugged beauty of the Highlands was matched only by the resourcefulness and resilience of its people. Today, these stories remind us of a bygone era where the clash between law and livelihood played out against the stunning backdrop of Scotland’s most iconic landscapes.

Adapted From: MacKenzie, O. H. (1921). A hundred years in the Highlands. Edward Arnold & Co.

Scotland’s rich history is filled with tales of bravery, conquest, and the forging of a nation. Among the most significant figures in this early history are Fergus, Lorn, and Angus—the three sons of Ere, king of Dalriada. Their story marks the dawn of the Scottish kingdom, a legacy that laid the foundations for modern Scotland.

The Migration and Settlement

Dalriada, an ancient Gaelic kingdom, spanned parts of present-day Northern Ireland and western Scotland. Around the early 6th century, this kingdom saw a crucial transition under the rule of King Ere. His death around 502 CE set the stage for a transformative era led by his three sons: Fergus, Lorn, and Angus. Fergus Mór, known as Fergus the Great, is often regarded as the primary architect of the Scottish kingdom. After the death of his father, Fergus led his followers across the sea from Northern Ireland to the western coast of Scotland. This migration was not just a simple movement of people; it was a strategic relocation that brought about significant cultural and political changes.

Fergus established a stronghold in Argyle, a region that would become the heart of the new Dalriada kingdom in Scotland. His leadership solidified the presence of the Scots in this area, creating a foundation that future generations would build upon. Fergus’s settlement efforts helped integrate Gaelic culture into the region, influencing the local Pictish tribes. This cultural blending played a vital role in the formation of a distinct Scottish identity.

Territorial Expansion

Lorn, another of Ere’s sons, played a significant role in expanding and securing the territories of Dalriada. His contributions were so impactful that an entire district in present-day Scotland, Lorne, bears his name. Lorn’s efforts in expanding Dalriada’s influence were crucial. He established control over significant portions of Argyle, including the district that would later be named after him. This expansion was vital for the survival and growth of the fledgling Scottish kingdom. Lorn’s name endures not only through the region but also through historical records that highlight his importance in the early history of Scotland. His actions helped ensure that Dalriada would remain a formidable presence in the region.

Angus, the third son of Ere, took a different path, focusing his efforts on the islands off the western coast of Scotland. His rule over Islay and Jura played a crucial role in the maritime strength of Dalriada. Angus’s rule over the islands of Islay and Jura was strategic for controlling maritime routes and ensuring the kingdom’s dominance in the region. These islands served as important cultural and economic centers for the Scots. By controlling these islands, Angus helped secure Dalriada’s maritime strength, which was essential for trade, defense, and communication across the kingdom.

Legacy and Impact

The combined efforts of Fergus, Lorn, and Angus established a robust foundation for what would become the kingdom of Scotland. Their strategic settlements, territorial expansions, and cultural integrations were crucial in shaping the early Scottish nation. The question of succession often led to civil wars among the descendants of Fergus, Lorn, and Angus. These conflicts, although destructive, ultimately strengthened the kingdom by forging a resilient leadership that could withstand external threats and internal strife. The Scots under Fergus, Lorn, and Angus integrated with the local Pictish tribes, blending cultures and forming alliances. This integration was a significant factor in the eventual unification of Scotland under a single monarch, creating a cohesive and strong nation.

The migration led by Fergus and his brothers also brought significant religious changes. The arrival of Christianity in Scotland was bolstered by these early settlers, who established monasteries and religious centers that would play a vital role in Scottish society. Fergus, Lorn, and Angus, the sons of King Ere of Dalriada, were more than just leaders; they were the founding fathers of the Scottish kingdom. Their strategic vision, cultural integration, and leadership laid the groundwork for a nation that would endure through the centuries. As we look back on their legacy, we see the roots of modern Scotland—formed by the efforts of three brothers who dared to cross the sea and create a new homeland.

Adapted From: McKean Historical Notes. (n.d.). Who were the prehistoric inhabitants of Scotland: Iberians and Aquitani.

The National Clan Cameron Australia Inc AGM was held at the Breakfast Point Country Club on 27 October 2024.

NCCA Inc. members can refer to the Member’s Page for reports presented and the new 2024-25 committee members.