123-684: The Highland Church was a Gaelic -speaking congregation of the Church of Scotland , based in Tollcross , Edinburgh . Formed by the union of St Oran's Church and St Columba's Gaelic Church in 1948, the congregation continued united with Tolbooth St John's in 1956. Gaelic worship in Edinburgh began in the early 18th century, leading to the opening of the Gaelic Chapel in 1769. At the Disruption of 1843 , all
246-442: A 19% fall in bilingual speakers between the 1911 and 1921 Censuses. Michelle MacLeod of Aberdeen University has said that there was no other period with such a high fall in the number of monolingual Gaelic speakers: "Gaelic speakers became increasingly the exception from that point forward with bilingualism replacing monolingualism as the norm for Gaelic speakers." The Linguistic Survey of Scotland (1949–1997) surveyed both
369-461: A Collector of Internal Revenue. In 1863 Sankey joined his father in government service and, that same year, married Fanny Edwards, a member of his choir. Back in New Castle, Sankey developed a local reputation as a singer, much in demand in churches and revival meetings. In 1867, when a local branch of YMCA was formed, Sankey became its secretary and later its president. As president, in 1870 he
492-515: A central feature of court life there. The semi-independent Lordship of the Isles in the Hebrides and western coastal mainland remained thoroughly Gaelic since the language's recovery there in the 12th century, providing a political foundation for cultural prestige down to the end of the 15th century. By the mid-14th century what eventually came to be called Scots (at that time termed Inglis ) emerged as
615-466: A century. St Columba's congregation walked out in 1842, [sic] and since then there has been intermittent litigation as to the return of the funds and property. Thirty years ago we got the last of our property back. We feel we have nothing in common with the people of St Columba's. Following the General Assembly's intervention, the two congregations united on 4 July 1948. The united congregation adopted
738-805: A challenge to revitalization efforts which occur outside the home. Positive engagements between language learners and native speakers of Gaelic through mentorship has proven to be productive in socializing new learners into fluency. In the 2022 census, 3,551 people claimed Gaelic as their 'main language.' Of these, 1,761 (49.6%) were in Na h-Eileanan Siar, 682 (19.2%) were in Highland, 369 were in Glasgow City and 120 were in City of Edinburgh; no other council area had as many as 80 such respondents. Gaelic has long suffered from its lack of use in educational and administrative contexts and
861-501: A compiler and editor of popular hymn collections, in particular Sacred Songs and Solos and Gospel Hymns and Sacred Songs . The proceeds from these publishing ventures were used for a range of charitable purposes. After Moody's death, Sankey attempted to carry on the work alone but was defeated by ill-health and the eventual loss of his eyesight. He died in 1908. He was inducted into the Gospel Music Hall of Fame in 1980. Sankey
984-563: A considerable fortune, much of which he used for benefactions. These included a new YMCA building in New Castle, a building plot for the erection of a new Methodist Episcopal Church there, and large donations to the Moody schools in Northfields. The centenary of Sankey's birth was celebrated in New Castle in 1940. Choirs from over 30 churches participated, and Sankey's portable organ was used as accompaniment. The 150th anniversary of his birth in 1990
1107-565: A dialect known as Canadian Gaelic has been spoken in Canada since the 18th century. In the 2021 census , 2,170 Canadian residents claimed knowledge of Scottish Gaelic, a decline from 3,980 speakers in the 2016 census . There exists a particular concentration of speakers in Nova Scotia , with historic communities in other parts of North America , including North Carolina and Glengarry County, Ontario having largely disappeared. Scottish Gaelic
1230-540: A full range of language skills: speaking, understanding, reading and writing Gaelic. 40.2% of Scotland's Gaelic speakers said that they used Gaelic at home. To put this in context, the most common language spoken at home in Scotland after English and Scots is Polish, with about 1.1% of the population, or 54,000 people. The 2011 UK Census showed a total of 57,375 Gaelic speakers in Scotland (1.1% of population over three years old), of whom only 32,400 could also read and write
1353-414: A gospel song collection Gospel Hymns and Sacred Songs , consisting of 131 numbers. Over the next 15 years, working with various associates, he produced five supplements to this work, and a complete edition of all six parts in 1894, this last containing 794 numbers. These collections, which included the hymns of Bliss, Crosby and many other writers, were very successful commercially. In 1895 Sankey assumed
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#17330853454091476-577: A language ideology at odds with revitalization efforts on behalf of new speakers, state policies (such as the Gaelic Language Act), and family members reclaiming their lost mother tongue. New learners of Gaelic often have a positive affective stance to their language learning, and connect this learning journey towards Gaelic language revitalization. The mismatch of these language ideologies, and differences in affective stance, has led to fewer speaking opportunities for adult language learners and therefore
1599-660: A major campaign in Chicago, as part of the World's Columbian Exposition . Once more the strain on Sankey's voice was too great, causing his temporary withdrawal. But despite ill health he continued to work with Moody, at a lower degree of intensity, until the time of the latter's death in December 1899. Their final campaign together was in Kansas City , a month before Moody's death. As a tribute to his long-time partner, Sankey wrote and composed
1722-528: A meeting of 20,000 in London, but as the tour progressed his health failed him and he returned to his home in Brooklyn. He continued to do editorial work, but by 1903 he had lost his eyesight to glaucoma . Despite this, he managed to complete a book of memoirs, My Life and Sacred Songs , which was published in 1906. Sankey died at Brooklyn on August 13, 1908, just short of his 68th birthday. His funeral took place at
1845-466: A message from Moody asking him to come back to Chicago and resume the partnership. He did so and worked with Moody in the revival of churches in Chicago, Springfield and elsewhere. In October 1872 Sankey moved his family permanently to Chicago. Moody made plans to visit the British Isles in 1873 for a series of missions. He did not initially intend to take Sankey as his musical associate, preferring
1968-786: A national centre for Gaelic Language and Culture, based in Sleat , on the Isle of Skye . This institution is the only source for higher education which is conducted entirely in Scottish Gaelic. They offer courses for Gaelic learners from beginners into fluency. They also offer regular bachelors and graduate programs delivered entirely in Gaelic. Concerns have been raised around the fluency achieved by learners within these language programs because they are disconnected from vernacular speech communities. In regard to language revitalization planning efforts, many feel that
2091-402: A newspaper while traveling on a train in Scotland during the first British tour. At the meeting that evening, when Moody requested that he sing, "I had nothing suitable in mind ... At this moment I seemed to hear a voice saying "Sing the hymn you found on the train": I lifted my heart in prayer, asking God to help me so to sing so that the people might hear and understand. Laying my hands upon
2214-600: A proportion of Gaelic speakers greater than 65% (the highest value is in Barvas , Lewis , with 64.1%). In addition, no civil parish on mainland Scotland has a proportion of Gaelic speakers greater than 20% (the highest is in Ardnamurchan , Highland , with 19.3%). Out of a total of 871 civil parishes in Scotland, the proportion of Gaelic speakers exceeds 50% in seven parishes, 25% in 14 parishes, and 10% in 35 parishes. Decline in traditional areas has recently been balanced by growth in
2337-585: A setting of Horatius Bonar 's hymn "Yet There is Room". The tour extended over two years, with meetings in most of the main British cities. When it reached London, congregations included many of the most prominent in the land, including Queen Victoria , the Princess of Wales , and the statesman William Ewart Gladstone . Moody and Sankey returned home in the summer of 1875, to considerable acclaim after their successful British tour, and quickly established themselves as
2460-414: A simple lancet window while the central bay, flanked by two taller pinnacles on buttresses, incorporated a window of three clustered lancets above a central lancet door, framed within a gable. The side consisted of five bays, each pierced by a lancet and separated by buttresses. The rear wall incorporated a rose window . Ahead of the construction, Lord Breadalbane gifted 14,000 slates from Easdale and
2583-536: A situation where new learners struggle to find opportunities to speak Gaelic with fluent speakers. Affect is the way people feel about something, or the emotional response to a particular situation or experience. For Gaelic speakers, there is a conditioned and socialized negative affect through a long history of negative Scottish media portrayal and public disrespect, state mandated restrictions on Gaelic usage, and highland clearances . This negative affect towards speaking openly with non-native Gaelic speakers has led to
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#17330853454092706-445: A small portable reed organ . An important part of the song ministry was the congregational singing, always a significant feature of campaign meetings. Sankey chose hymns with accessible tunes that were easy to learn and insisted that the accompanying music be played softly, to emphasize the message of the words. Sankey's methods had a marked effect on church music and were widely adopted by later generations of revivalist singers. In
2829-403: A sound vocal technique; a contemporary description refers to "an exceptionally strong baritone", while a newspaper review of the times wrote that "he expresses the gospel message with exquisite skill and pathos ... but the secret of Mr. Sankey's power lies not in his gift of the song but in the spirit of which the song is only the expression". According to Sankey: "Before I sing, I must feel, and
2952-605: A translation of the New Testament. In 1798, four tracts in Gaelic were published by the Society for Propagating the Gospel at Home, with 5,000 copies of each printed. Other publications followed, with a full Gaelic Bible in 1801. The influential and effective Gaelic Schools Society was founded in 1811. Their purpose was to teach Gaels to read the Bible in their own language. In the first quarter of
3075-694: Is a Goidelic language (in the Celtic branch of the Indo-European language family ) native to the Gaels of Scotland . As a Goidelic language, Scottish Gaelic, as well as both Irish and Manx , developed out of Old Irish . It became a distinct spoken language sometime in the 13th century in the Middle Irish period, although a common literary language was shared by the Gaels of both Ireland and Scotland until well into
3198-490: Is a significant step forward for the recognition of Gaelic both at home and abroad and I look forward to addressing the council in Gaelic very soon. Seeing Gaelic spoken in such a forum raises the profile of the language as we drive forward our commitment to creating a new generation of Gaelic speakers in Scotland." Bilingual road signs, street names, business and advertisement signage (in both Gaelic and English) are gradually being introduced throughout Gaelic-speaking regions in
3321-607: Is classed as an indigenous language under the European Charter for Regional or Minority Languages , which the UK Government has ratified, and the Gaelic Language (Scotland) Act 2005 established a language-development body, Bòrd na Gàidhlig . The Scottish Parliament is considering a Scottish Languages Bill which proposes to give the Gaelic and Scots languages official status in Scotland. Aside from "Scottish Gaelic",
3444-411: Is no evidence that Gaelic was ever widely spoken. Many historians mark the reign of King Malcolm Canmore ( Malcolm III ) between 1058 and 1093 as the beginning of Gaelic's eclipse in Scotland. His wife Margaret of Wessex spoke no Gaelic, gave her children Anglo-Saxon rather than Gaelic names, and brought many English bishops, priests, and monastics to Scotland. When Malcolm and Margaret died in 1093,
3567-682: Is that of a newspaper published towards the end of the first British tour: "Music in his hands is ... the handmaid of the gospel and the voice of the heart." Sankey began to compose hymn tunes during the first Moody-Sankey tour of Britain in 1873–1875. On a few occasions he wrote his own words, but more commonly he used verses provided by well-known hymn writers. The "1200" version of Sacred Songs and Solos includes nearly 200 of Sankey's settings of hymns by writers such as Horatius Bonar, Fanny Crosby, Elizabeth C. Clephane , Robert Lowry , John Greenleaf Whittier , Frances Ridley Havergal and many others. These hymns include "The Ninety and Nine", "Beneath
3690-740: The Edinburgh Festival Society . It later became the Little Lyceum : a theatre studio attached to the neighbouring Lyceum Theatre . The building was demolished in 1989. The Saltire Court development, incorporating the Traverse Theatre , was constructed on the site and opened in 1992. John MacLeod, the last minister of the Highland Church became the first minister of the united charge of Highland, Tolbooth, St John's. Since Highland, Tolbooth, St John's united with Greyfriars Kirk in 1979,
3813-548: The Outer Hebrides , accommodation ethics exist amongst native or local Gaelic speakers when engaging with new learners or non-locals. Accommodation ethics, or ethics of accommodation, is a social practice where local or native speakers of Gaelic shift to speaking English when in the presence of non-Gaelic speakers out of a sense of courtesy or politeness. This accommodation ethic persists even in situations where new learners attempt to speak Gaelic with native speakers. This creates
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3936-659: The Scottish Lowlands . Between the 2001 and 2011 censuses, the number of Gaelic speakers rose in nineteen of the country's 32 council areas. The largest absolute gains were in Aberdeenshire (+526), North Lanarkshire (+305), the Aberdeen City council area (+216), and East Ayrshire (+208). The largest relative gains were in Aberdeenshire (+0.19%), East Ayrshire (+0.18%), Moray (+0.16%), and Orkney (+0.13%). In 2018,
4059-584: The United Free Church . Though St Columba's minister and the majority of its office-holders and members joined the United Free Church, some members of St Columba's joined the continuing Free Church . Most would go on to form St Columba's Free Church , which met in the former St John's Free Church buildings on Johnston Terrace in the Old Town . The union and schism of 1900 embroiled the congregation in
4182-445: The presbytery concluded Gaelic worship could be continued effectively if the Gaelic congregation united with an English-speaking parish church. The united Gaelic congregation continued for only 8 years before uniting with Tolbooth St John's , nearby in the Old Town . The united congregation used Tolbooth St John's building at Castlehill . The Highland Church's Cambridge Street building was sold in 1956 and converted into offices for
4305-759: The significant increase in pupils in Gaelic-medium education since that time is unknown. Gaelic Medium Education is one of the primary ways that the Scottish Government is addressing Gaelic language shift. Along with the Bòrd na Gàidhlig policies, preschool and daycare environments are also being used to create more opportunities for intergenerational language transmission in the Outer Hebrides. However, revitalization efforts are not unified within Scotland or Nova Scotia, Canada. One can attend Sabhal Mòr Ostaig ,
4428-472: The 17th century. Most of modern Scotland was once Gaelic-speaking, as evidenced especially by Gaelic-language place names. In the 2011 census of Scotland , 57,375 people (1.1% of the Scottish population aged over three years old) reported being able to speak Gaelic, 1,275 fewer than in 2001. The highest percentages of Gaelic speakers were in the Outer Hebrides . Nevertheless, there is a language revival , and
4551-537: The 19th century, the SSPCK (despite their anti-Gaelic attitude in prior years) and the British and Foreign Bible Society distributed 60,000 Gaelic Bibles and 80,000 New Testaments. It is estimated that this overall schooling and publishing effort gave about 300,000 people in the Highlands some basic literacy. Very few European languages have made the transition to a modern literary language without an early modern translation of
4674-404: The 2011 Census. The 2011 total population figure comes from table KS101SC. The numbers of Gaelic speakers relate to the numbers aged 3 and over, and the percentages are calculated using those and the number of the total population aged 3 and over. Across the whole of Scotland, the 2011 census showed that 25,000 people (0.49% of the population) used Gaelic at home. Of these, 63.3% said that they had
4797-465: The 21st century. Sankey, born in Pennsylvania, was an amateur singer and church worker when he was recruited by Moody in 1870 after the latter heard him sing at a convention. Until Moody died in 1899 the two campaigned together, Moody preaching while Sankey sang both old and new hymns, inspired by writers such as Fanny Crosby and Philip Bliss . Sankey also became a prolific composer of hymn tunes, and
4920-559: The Bible; the lack of a well known translation may have contributed to the decline of Scottish Gaelic. Counterintuitively, access to schooling in Gaelic increased knowledge of English. In 1829, the Gaelic Schools Society reported that parents were unconcerned about their children learning Gaelic, but were anxious to have them taught English. The SSPCK also found Highlanders to have significant prejudice against Gaelic. T. M. Devine attributes this to an association between English and
5043-549: The Cross of Jesus", "Hiding in Thee", "A Shelter in the Time of Storm" and "While the days are going by". Sankey's settings are eminently recognizable, characteristic features being simple melodies combined with strong and vigorous rhythms that reflected the popular music of the time, and which according to the British poet John Betjeman , invoked "that well-known principle of denying the devil all
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5166-588: The EU's institutions. The Scottish government had to pay for the translation from Gaelic to other European languages . The deal was received positively in Scotland; Secretary of State for Scotland Jim Murphy said the move was a strong sign of the UK government's support for Gaelic. He said; "Allowing Gaelic speakers to communicate with European institutions in their mother tongue is a progressive step forward and one which should be welcomed". Culture Minister Mike Russell said; "this
5289-538: The Forth–Clyde line and along the northeastern coastal plain as far north as Moray. Norman French completely displaced Gaelic at court. The establishment of royal burghs throughout the same area, particularly under David I , attracted large numbers of foreigners speaking Old English. This was the beginning of Gaelic's status as a predominantly rural language in Scotland. Clan chiefs in the northern and western parts of Scotland continued to support Gaelic bards who remained
5412-474: The Free and United Presbyterian churches moved towards union at the end of the 19th century, some of St Columba's members who objected to the union left in 1892. These formed the core of Edinburgh's Free Presbyterian congregation, which was formalised two years later. The Free Presbyterian congregation initially used both Gaelic and English in worship. In 1900, the Free and United Presbyterian churches united to form
5535-652: The Gaelic Act falls so far short of the status accorded to Welsh that one would be foolish or naïve to believe that any substantial change will occur in the fortunes of the language as a result of Bòrd na Gàidhlig 's efforts. On 10 December 2008, to celebrate the 60th anniversary of the Universal Declaration of Human Rights , the Scottish Human Rights Commission had the UDHR translated into Gaelic for
5658-744: The Gaelic aristocracy rejected their anglicised sons and instead backed Malcolm's brother Domnall Bán ( Donald III ). Donald had spent 17 years in Gaelic Ireland and his power base was in the thoroughly Gaelic west of Scotland. He was the last Scottish monarch to be buried on Iona , the traditional burial place of the Gaelic Kings of Dàl Riada and the Kingdom of Alba. However, during the reigns of Malcolm Canmore's sons, Edgar, Alexander I and David I (their successive reigns lasting 1097–1153), Anglo-Norman names and practices spread throughout Scotland south of
5781-601: The Highland and Island region. In 1616, the Privy Council proclaimed that schools teaching in English should be established. Gaelic was seen, at this time, as one of the causes of the instability of the region. It was also associated with Catholicism. The Society in Scotland for the Propagation of Christian Knowledge (SSPCK) was founded in 1709. They met in 1716, immediately after the failed Jacobite rising of 1715 , to consider
5904-416: The Highlands and Islands, including Argyll. In many cases, this has simply meant re-adopting the traditional spelling of a name (such as Ràtagan or Loch Ailleart rather than the anglicised forms Ratagan or Lochailort respectively). Some monolingual Gaelic road signs, particularly direction signs, are used on the Outer Hebrides , where a majority of the population can have a working knowledge of
6027-589: The Horse Wynd building until 1844. The few congregants who had remained in the established church were not in a position to appoint a new board of trustees until 1845. After the newly-formed Gaelic Free congregation was expelled from the Horse Wynd chapel in 1844, they worshipped for a year in the hall of the Royal High School before occupying a simple brick building between Lothian Road and Castle Terrace . The building had been constructed for and soon vacated by
6150-695: The Inner Hebridean dialects of Tiree and Islay, and even a few native speakers from Western Highland areas including Wester Ross , northwest Sutherland , Lochaber and Argyll . Dialects on both sides of the Straits of Moyle (the North Channel ) linking Scottish Gaelic with Irish are now extinct, though native speakers were still to be found on the Mull of Kintyre , on Rathlin and in North East Ireland as late as
6273-497: The LaFayette Avenue Presbyterian Church, which he had joined in his final years, and he was buried in Brooklyn's Greenwood Cemetery. At Fanny Sankey's request a memorial window, depicting "The Ninety and Nine", was placed in New Castle's First Methodist Church; the window was retained when the church was rebuilt in the 1990s. In Sankey's view, he and Moody were both preachers; the only difference, he said,
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#17330853454096396-563: The Moody–Sankey mission, Moody preached and Sankey sang. Late in 1871, mission work was interrupted by the Great Chicago Fire , which destroyed 18,000 buildings, killed around 300 people, and left a third of the city's population homeless. Sankey watched the conflagration from a small boat in which he rowed out into Lake Michigan . The fire destroyed Moody's church, and Sankey returned temporarily to New Castle. However, he soon received
6519-646: The Queen Street Church or that both unite with St Andrew's . Following several failed meetings, the case was referred to the General Assembly in May 1948. Summarising the contrasting histories of Edinburgh two Gaelic congregations, J. Boog Thomson, session clerk of St Oran's, told The Scotsman at the time: We represent a minority in the Presbytery by blood and tradition, and many of us by language. We don't think
6642-591: The UK Government as Welsh . With the advent of devolution , however, Scottish matters have begun to receive greater attention, and it achieved a degree of official recognition when the Gaelic Language (Scotland) Act was enacted by the Scottish Parliament on 21 April 2005. The key provisions of the Act are: After its creation, Bòrd na Gàidhlig required a Gaelic Language Plan from the Scottish Government. This plan
6765-581: The Western Isles (−1,745), Argyll & Bute (−694), and Highland (−634). The drop in Stornoway , the largest parish in the Western Isles by population, was especially acute, from 57.5% of the population in 1991 to 43.4% in 2011. The only parish outside the Western Isles over 40% Gaelic-speaking is Kilmuir in Northern Skye at 46%. The islands in the Inner Hebrides with significant percentages of Gaelic speakers are Tiree (38.3%), Raasay (30.4%), Skye (29.4%), Lismore (26.9%), Colonsay (20.2%), and Islay (19.0%). Today, no civil parish in Scotland has
6888-589: The Western Isles. The Scottish Qualifications Authority offer two streams of Gaelic examination across all levels of the syllabus: Gaelic for learners (equivalent to the modern foreign languages syllabus) and Gaelic for native speakers (equivalent to the English syllabus). An Comunn Gàidhealach performs assessment of spoken Gaelic, resulting in the issue of a Bronze Card, Silver Card or Gold Card. Syllabus details are available on An Comunn's website. These are not widely recognised as qualifications, but are required for those taking part in certain competitions at
7011-409: The [tabernacle] for blacks. D.L. has them sing alone, sometimes just to show the white people how to sing". The campaign made a second visit to Britain in 1881. The schedule was similar to that which had been followed on the first British tour, involving mass rallies in a large number of cities. This time, the pair's popularity and renown assured them of full houses wherever they went. One innovation
7134-448: The age of eight, he began attending Sunday school. When he was 19, Ira underwent an experience of religious conversion at a revivalist meeting held at a nearby church, King's Chapel. A year later the family moved to New Castle , where the young Sankey joined the local Methodist Episcopal Church . His enthusiasm and talents were quickly recognized and led to his appointment as Sunday school superintendent and choirmaster. In 1861, at
7257-408: The annual mods . In October 2009, a new agreement allowed Scottish Gaelic to be formally used between Scottish Government ministers and European Union officials. The deal was signed by Britain's representative to the EU, Sir Kim Darroch , and the Scottish government . This did not give Scottish Gaelic official status in the EU but gave it the right to be a means of formal communications in
7380-417: The best tunes". His compositional method was heavily dependent upon what he termed "inspiration"; he carried a notebook in which he would jot down snatches of melody that came to him during the day's activities, and would develop them later when time allowed. Sometimes he would improvise a melody; one of his best-known hymns, "The Ninety and Nine", was composed in this way. He found Elizabeth Clephane's poem in
7503-413: The bill be strengthened, a revised bill was published; the main alteration was that the guidance of the Bòrd is now statutory (rather than advisory). In the committee stages in the Scottish Parliament, there was much debate over whether Gaelic should be given 'equal validity' with English. Due to executive concerns about resourcing implications if this wording was used, the Education Committee settled on
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#17330853454097626-625: The census of pupils in Scotland showed 520 students in publicly funded schools had Gaelic as the main language at home, an increase of 5% from 497 in 2014. During the same period, Gaelic medium education in Scotland has grown, with 4,343 pupils (6.3 per 1000) being educated in a Gaelic-immersion environment in 2018, up from 3,583 pupils (5.3 per 1000) in 2014. Data collected in 2007–2008 indicated that even among pupils enrolled in Gaelic medium schools, 81% of primary students and 74% of secondary students report using English more often than Gaelic when speaking with their mothers at home. The effect on this of
7749-475: The church. Although the petition was unsuccessful, the congregation gained an undertaking that no new buildings would be constructed between the church and the Usher Hall. 33 men of the congregation died in the First World War . In 1929, the United Free Church and the Church of Scotland had united. The established Gaelic congregation, St Oran's , and St Columba's were now both within the same denomination. From 1930, church authorities initiated moves to unite
7872-419: The cities and professors of Celtic from universities who sought to preserve the language. The Education (Scotland) Act 1872 provided universal education in Scotland, but completely ignored Gaelic in its plans. The mechanism for supporting Gaelic through the Education Codes issued by the Scottish Education Department were steadily used to overcome this omission, with many concessions in place by 1918. However,
7995-450: The concept of 'equal respect'. It is not clear what the legal force of this wording is. The Act was passed by the Scottish Parliament unanimously, with support from all sectors of the Scottish political spectrum, on 21 April 2005. Under the provisions of the Act, it will ultimately fall to BnG to secure the status of the Gaelic language as an official language of Scotland. Some commentators, such as Éamonn Ó Gribín (2006) argue that
8118-568: The congregation purchased a new organ as a memorial to those members of the congregation fallen in the Second World War . Ahead of the Free congregation's move to Cambridge Street, new plate was among items purchased with funds raised by women of the congregation. In 1844, the congregation was gifted a baptismal bowl, followed by two silver communion cups in 1855. Scottish Gaelic Scottish Gaelic ( / ˈ ɡ æ l ɪ k / , GAL -ik ; endonym : Gàidhlig [ˈkaːlɪkʲ] ), also known as Scots Gaelic or simply Gaelic ,
8241-442: The congregation which had left St George's at the Disruption. During this period, the congregation was known as Lothian Road Gaelic Free Church . Despite the Free Church's plans to build a new Gaelic church as a monument to John Knox , this never materialised and the congregation raised its own funds to build a new church nearby on Cambridge Street in Tollcross , which opened on 16 May 1851. The church's minister from 1849 to 1884
8364-461: The congregation's main act of worship. The union of United Free Church with the Church of Scotland in 1929 brought St Columba's and the congregation from which it had split – known, by this point, as St Oran's – into the same denomination. Edinburgh's two Gaelic congregations united in 1948. They continued to use the St Columba's buildings until uniting with Tolbooth St John's in 1956. Via Highland, Tolbooth, St John's union with Greyfriars Kirk in 1979,
8487-444: The dialect of the Scottish Gaelic language, and also mixed use of English and Gaelic across the Highlands and Islands. Dialects of Lowland Gaelic have been defunct since the 18th century. Gaelic in the Eastern and Southern Scottish Highlands, although alive until the mid-20th century, is now largely defunct. Although modern Scottish Gaelic is dominated by the dialects of the Outer Hebrides and Isle of Skye, there remain some speakers of
8610-400: The dispute allowed St Columba's to return. These secessions and moves diminished the congregation; though it would recover somewhat in the following years. In 1910, the council announced a new concert venue – the Usher Hall – would occupy a site neighbouring St Columba's. The congregation petitioned the council against the construction of the hall on the grounds it would obstruct light from
8733-430: The early modern era . Prior to the 15th century, this language was known as Inglis ("English") by its own speakers, with Gaelic being called Scottis ("Scottish"). Beginning in the late 15th century, it became increasingly common for such speakers to refer to Scottish Gaelic as Erse ("Irish") and the Lowland vernacular as Scottis . Today, Scottish Gaelic is recognised as a separate language from Irish, so
8856-496: The early dating of the traditional accounts and arguing for other interpretations of the archaeological evidence. Regardless of how it came to be spoken in the region, Gaelic in Scotland was mostly confined to Dál Riata until the eighth century, when it began expanding into Pictish areas north of the Firth of Forth and the Firth of Clyde. During the reign of Caustantín mac Áeda (Constantine II, 900–943), outsiders began to refer to
8979-608: The eighth century. For the first time, the entire region of modern-day Scotland was called Scotia in Latin, and Gaelic was the lingua Scotica . In southern Scotland , Gaelic was strong in Galloway , adjoining areas to the north and west, West Lothian , and parts of western Midlothian . It was spoken to a lesser degree in north Ayrshire , Renfrewshire , the Clyde Valley and eastern Dumfriesshire . In south-eastern Scotland, there
9102-487: The fallen was erected in the vestibule. This is now housed in Greyfriars Kirk . A bronze tablet dedicated to the church's former minister Malcolm MacLennan was erected in the vestibule after his death in 1931. A communion table and chairs were gifted by Angus MacMillan, ahead of his departure in 1948. These were supplemented by a matching font and reading desk , gifted by the children of the congregation. The same year,
9225-545: The first time. However, given there are no longer any monolingual Gaelic speakers, following an appeal in the court case of Taylor v Haughney (1982), involving the status of Gaelic in judicial proceedings, the High Court ruled against a general right to use Gaelic in court proceedings. While the goal of the Gaelic Language Act was to aid in revitalization efforts through government mandated official language status,
9348-458: The gospel" became a popular feature of the services. To familiarise the congregations with the words of new hymns by Bliss, Fanny Crosby and others, Sankey published a short collection of the favorite numbers, under the title Sacred Songs and Solos . The collection was much expanded in later editions, eventually comprising 1,200 pieces. While in Scotland , Sankey composed his first gospel song,
9471-560: The hymn "Out of the Shadowlands" for Moody's funeral. In 1898, accompanied by family and friends, Sankey traveled to Egypt and Palestine on an extended trip which, on the return journey, included visits to Constantinople , Athens and Rome . In Jerusalem , Sankey ascended the Tower of David , where he sang Psalm 121 to a bemused Ottoman guard. The following year, after Moody's death, he embarked on his final visit to Britain and addressed
9594-427: The hymn must be of such kind as I know I can send home what I feel into the hearts of those who listen". His technique for communicating this feeling involved the clearest possible enunciation, with careful use of pauses for dramatic effect: "You've got to make them hear every word and see every picture ... Then you'll get that silence of death, that quiet before God". For his solos, Sankey would accompany himself on
9717-479: The initiatives must come from within Gaelic speaking communities, be led by Gaelic speakers, and be designed to serve and increase fluency within the vernacular communities as the first and most viable resistance to total language shift from Gaelic to English. Currently, language policies are focused on creating new language speakers through education, instead of focused on how to strengthen intergenerational transmission within existing Gaelic speaking communities. In
9840-670: The language may also be referred to simply as "Gaelic", pronounced / ˈ ɡ æ l ɪ k / GAL -ik in English . However, "Gaelic" / ˈ ɡ eɪ l ɪ k / GAY -lik also refers to the Irish language ( Gaeilge ) and the Manx language ( Gaelg ). Scottish Gaelic is distinct from Scots , the Middle English -derived language which had come to be spoken in most of the Lowlands of Scotland by
9963-495: The language. Compared with the 2001 Census, there has been a diminution of about 1300 people. This is the smallest drop between censuses since the Gaelic-language question was first asked in 1881. The Scottish government's language minister and Bòrd na Gàidhlig took this as evidence that Gaelic's long decline has slowed. The main stronghold of the language continues to be the Outer Hebrides ( Na h-Eileanan Siar ), where
10086-503: The language. These omit the English translation entirely. Bilingual railway station signs are now more frequent than they used to be. Practically all the stations in the Highland area use both English and Gaelic, and the use of bilingual station signs has become more frequent in the Lowlands of Scotland, including areas where Gaelic has not been spoken for a long time. Ira Sankey Ira David Sankey (August 28, 1840 – August 13, 1908)
10209-654: The latter congregation has held a weekly Gaelic service, maintaining St Oran's tradition of Gaelic worship in Edinburgh. The following ministers served the Gaelic Free Church, Lothian Road Gaelic Free Church, St Columba's Gaelic Free Church, St Columba's Gaelic United Free Church, St Columba's Gaelic Church, and the Highland Church: 1843–1849 James Noble 1849–1886 Thomas McLauchlan 1884–1895 Peter Macfarlane Macfarlane 1897–1930 Malcolm MacLennan 1931–1948 Angus MacMillan 1949–1956 John MacLeod St Columba's
10332-561: The latter congregation maintains a weekly Gaelic service. St Columba's occupied a simple building in the Early English style by Patrick Wilson , completed in 1851. The building afterwards served as an arts venue before being demolished in 1989. The Saltire Court development, incorporating the Traverse Theatre , now occupies the site. The Highland Church originated in Edinburgh's original Gaelic congregation , which could trace its origins to
10455-552: The leading revivalists of their times. Beginning with a rally in Moody's hometown of Northfield, Massachusetts , revival meetings were held during the following years in towns and cities the length and breadth of the United States, with excursions over the borders into Canada and Mexico. Meetings in the southern states were subject to racial segregation. Concerning a meeting in Meridian, Mississippi , Sankey noted: "we have one side of
10578-617: The legal battle over whether the United Free Church or the continuing remnant of the Free Church had rights to the former Free Church's assets. After a decision of the House of Lords , St Columba's was expelled from its buildings in April 1905 and, until November 1906, the congregation met at St Andrew's United Free Church, Drumsheugh Gardens, in the West End . After this, a parliamentary commission to resolve
10701-453: The members of Highland school boards tended to have anti-Gaelic attitudes and served as an obstacle to Gaelic education in the late 19th and early 20th century. Loss of life due to World War I and the 1919 sinking of the HMY Iolaire , combined with emigration, resulted in the 1910s seeing unprecedented damage to the use of Scottish Gaelic, with a 46% fall in monolingual speakers and
10824-723: The mid-20th century. Records of their speech show that Irish and Scottish Gaelic existed in a dialect chain with no clear language boundary. Some features of moribund dialects have been preserved in Nova Scotia, including the pronunciation of the broad or velarised l ( l̪ˠ ) as [w] , as in the Lochaber dialect. The Endangered Languages Project lists Gaelic's status as "threatened", with "20,000 to 30,000 active users". UNESCO classifies Gaelic as " definitely endangered ". The 1755–2001 figures are census data quoted by MacAulay. The 2011 Gaelic speakers figures come from table KS206SC of
10947-458: The moderator of the Free Church's general assembly in 1876. The congregation adopted the name St Columba's Gaelic Free Church , after Columba of Iona , in 1864. In 1900, most of the congregation joined the United Free Church , which had been formed by the union of the Free and United Presbyterian churches. Disputes and schisms around the union diminished the congregation, however. By 1931, the regular English service, introduced in 1886, had become
11070-532: The modern era. Some of this was driven by policy decisions by government or other organisations, while some originated from social changes. In the last quarter of the 20th century, efforts began to encourage use of the language. The Statutes of Iona , enacted by James VI in 1609, was one piece of legislation that addressed, among other things, the Gaelic language. It required the heirs of clan chiefs to be educated in lowland, Protestant, English-speaking schools. James VI took several such measures to impose his rule on
11193-546: The name "Highland Church" and used the St Columba's buildings. Like its predecessors, the united congregation had no territorial parish but a charge to all Gaelic-speakers in Edinburgh. By 1951, the English service was more popular than the Gaelic. By this period, Tollcross and the Old Town were – like most of central Edinburgh – experiencing population decline and, with it, a lessening demand for church accommodation. In this context,
11316-434: The number of speakers of the language under age 20 did not decrease between the 2001 and 2011 censuses. In the 2022 census of Scotland , it was found that 2.5% of the Scottish population had some skills in Gaelic, or 130,161 persons. Of these, 69,701 people reported speaking the language, with a further 46,404 people reporting that they understood the language, but did not speak, read, or write in it. Outside of Scotland,
11439-453: The office-bearers of the Gaelic congregation joined Free Church along with most of the congregation's members. The Free congregation met at a building off Lothian Road before moving nearby to a permanent church at Cambridge Street in Tollcross. From 1849 to 1846, Thomas McLauchlan served as the congregation's minister. An active pastor, he strengthened congregation's activities and served as
11562-687: The official language of government and law. Scotland's emergent nationalism in the era following the conclusion of the Wars of Scottish Independence was organized using Scots as well. For example, the nation's great patriotic literature including John Barbour's The Brus (1375) and Blind Harry's The Wallace (before 1488) was written in Scots, not Gaelic. By the end of the 15th century, English/Scots speakers referred to Gaelic instead as 'Yrisch' or 'Erse', i.e. Irish and their own language as 'Scottis'. A steady shift away from Scottish Gaelic continued into and through
11685-510: The organ I struck the chord of A flat and began to sing. Note by note the tune was given, which has not changed from that day to this. As the singing ceased a great sigh seemed to go up from the meeting, and I knew that my song had reached the hearts of my Scottish audience. The publishing successes in Britain with Sacred Songs and Solos prompted Sankey to make a similar venture in the United States. In 1876, in collaboration with Bliss, he published
11808-459: The outcome of the act is distanced from the actual minority language communities. It helps to create visibility of the minority language in civil structures, but does not impact or address the lived experiences of the Gaelic speaker communities wherein the revitalization efforts may have a higher return of new Gaelic speakers. Efforts are being made to concentrate resources, language planning, and revitalization efforts towards vernacular communities in
11931-551: The overall proportion of speakers is 52.2%. Important pockets of the language also exist in the Highlands (5.4%) and in Argyll and Bute (4.0%) and Inverness (4.9%). The locality with the largest absolute number is Glasgow with 5,878 such persons, who make up over 10% of all of Scotland's Gaelic speakers. Gaelic continues to decline in its traditional heartland. Between 2001 and 2011, the absolute number of Gaelic speakers fell sharply in
12054-405: The presidency of Biglow & Main , America's leading publisher of Sunday school music. Sankey's career as a gospel singer contradicts the commonly held assumption that gospel music originated within the black communities in the southern states. Rather, as Mel R. Wilhoit points out, its source is found "in the context of Northern, urban, white revivalism of the nineteenth century" in which Sankey
12177-459: The prosperity of employment: the Highland economy relied greatly on seasonal migrant workers travelling outside the Gàidhealtachd . In 1863, an observer sympathetic to Gaelic stated that "knowledge of English is indispensable to any poor islander who wishes to learn a trade or to earn his bread beyond the limits of his native Isle". Generally, rather than Gaelic speakers, it was Celtic societies in
12300-519: The putative migration or takeover is not reflected in archaeological or placename data (as pointed out earlier by Leslie Alcock ). Campbell has also questioned the age and reliability of the medieval historical sources speaking of a conquest. Instead, he has inferred that Argyll formed part of a common Q-Celtic -speaking area with Ireland, connected rather than divided by the sea, since the Iron Age. These arguments have been opposed by some scholars defending
12423-454: The reform and civilisation of the Highlands, which they sought to achieve by teaching English and the Protestant religion. Initially, their teaching was entirely in English, but soon the impracticality of educating Gaelic-speaking children in this way gave rise to a modest concession: in 1723, teachers were allowed to translate English words in the Bible into Gaelic to aid comprehension, but there
12546-526: The region as the kingdom of Alba rather than as the kingdom of the Picts. However, though the Pictish language did not disappear suddenly, a process of Gaelicisation (which may have begun generations earlier) was clearly under way during the reigns of Caustantín and his successors. By a certain point, probably during the 11th century, all the inhabitants of Alba had become fully Gaelicised Scots, and Pictish identity
12669-432: The same. Our outlook is different. St Columba's are not only mainly representative of the Free Church, but were drawn and recruited from Ross and Cromarty and the fringe of Inverness . They were Mackenzies , MacLeods , and Macdonalds . St Oran's were recruited mainly from Argyll , with a large predominance of Campbells , Shaws , and Macdougals . The struggle between the two congregations has been going on for at least
12792-573: The secular world, not every listener was captivated by Sankey's singing style. A.N. Wilson , in his social history of the Victorian era, quotes a contemporary pamphlet from an anonymous "London Physician" which is dismissive of both Moody and Sankey. Having characterized Moody as a ranter and "a third-rate star", the writer goes on: "As for Mr. Sankey ... his voice is decidedly bad, and, like all worn-out singers he endeavors to conceal this by startling alternations of high and low notes". Against this judgment
12915-468: The services of the more experienced gospel singers Philip Phillips or Philip Bliss . Neither was available, so Sankey was taken. The tour got off to a slow start; barely 50 people attended the first rally, held in York, and this congregation was unused to the kind of gospel songs – "human hymns" – that Sankey introduced. Gradually, however, the British public was won over, halls were filled, and Sankey's "singing
13038-473: The session, Moody demanded that the young man join him in his mission work: "I have been looking for you for the last eight years". Unable to decide on the spur of the moment, Sankey returned to New Castle and pondered Moody's challenge for six months before deciding to return to Chicago for a week's trial with Moody. Before the week was up he resigned his government post and threw in his lot with Moody's mission, thus beginning their lifelong partnership. Within
13161-532: The start of the American Civil War , Sankey answered President Lincoln 's call for volunteers and joined the Twelfth Pennsylvania Regiment. He served between 1861 and 1863. In the army he continued his religious and singing activities, forming a choir and assisting the chaplain. When his period of enlistment was over he returned to New Castle, where his father had been appointed by Lincoln as
13284-461: The turn of the 18th century. The Gaelic congregation within the Church of Scotland was formally established with its own building at Chapel Wynd in the Old Town in 1769. The congregation moved to Horse Wynd near modern day Chambers Street in 1815. At the Disruption of 1843 , the vast majority of the congregation, including all its office-bearers, joined the Free Church . They continued to meet in
13407-439: The two congregations. In this period, English was also becoming the predominant language of worship. From 1931, the English service, which had been conducted in the hall was moved to church buildings on Sunday morning with the Gaelic service taking place in the afternoon. Attempts to unite St Oran's and St Columba's were often fraught. Members of St Oran's unsuccessfully proposed that both congregations leave their buildings and use
13530-462: The women of the congregation raised funds for furnishings, including a clock. A renovation of 1893 included the addition of extra accommodation in the gallery, a hot water heating system, and new lighting. An organ was added in 1924 and extensive repairs, including the installation of electric lighting, were undertaken in 1928. Following the First World War , a war memorial tablet with the names of
13653-481: The word Erse in reference to Scottish Gaelic is no longer used. Based on medieval traditional accounts and the apparent evidence from linguistic geography, Gaelic has been commonly believed to have been brought to Scotland, in the 4th–5th centuries CE, by settlers from Ireland who founded the Gaelic kingdom of Dál Riata on Scotland's west coast in present-day Argyll . An alternative view has been voiced by archaeologist Ewan Campbell , who has argued that
13776-408: Was Thomas McLauchlan , who founded a Sunday School and, in 1874, hosted evangelistic meetings by Dwight Moody and Ira Sankey . McLauchlan was elected moderator of the Free Church 's general assembly in 1876. During his tenure, the church also adopted the name "St Columba's" in 1864. English preachers had, occasionally, been invited but only in 1886 was a regular English service established. As
13899-455: Was a delegate at a national conference held in Indianapolis , where he encountered the noted preacher Dwight L. Moody for the first time. Moody was instantly impressed as Sankey demonstrated his ability to enliven an audience rendered soporific by inactivity and overlong prayers by giving an impromptu rendering of the hymn " There is a fountain filled with blood ". Meeting Sankey at the end of
14022-473: Was a principal figure. Although new musical idioms developed in the later 20th century and subsequently, Sankey's influence persists, particularly in southern evangelical churches, well into the 21st century. The revivalist model that Moody and Sankey introduced established a paradigm for the conduct of rallies and services in evangelical churches for generations. From the sales of his various hymn collections, which totaled over 50 million copies, Sankey acquired
14145-399: Was accepted in 2008, and some of its main commitments were: identity (signs, corporate identity); communications (reception, telephone, mailings, public meetings, complaint procedures); publications (PR and media, websites); staffing (language learning, training, recruitment). Following a consultation period, in which the government received many submissions, the majority of which asked that
14268-470: Was an American gospel singer and composer, known for his long association with Dwight L. Moody in a series of religious revival campaigns in America and Britain during the closing decades of the 19th century. Sankey was a pioneer in the introduction of a musical style that influenced church services and evangelical campaigns for generations, and the hymns that he wrote or popularized continued to be sung well into
14391-518: Was born in Edinburg, Pennsylvania , on August 28, 1840, one of nine children of David Sankey and his wife Mary Leeper Sankey. The family's ancestry was English on the father's side and a mix of Scottish and Irish on the mother's. David Sankey was a banker, a former state senator and a Methodist lay preacher. As a young boy Ira displayed a love of music that was encouraged by his parents, who typically spent evenings with him at home, singing hymns. At
14514-403: Was designed in the Early English style by Patrick Wilson and constructed by James Lind. The total cost was £2,121 14s. It was completed in 1851 with seats for 1,000 worshippers. The church was a simple building on a rectangular plan and under a pitched roof . The facade , a steep gable , consisted of three bays and was flanked by pinnacle -topped buttresses . The outer bays each contained
14637-713: Was forgotten. Bilingualism in Pictish and Gaelic, prior to the former's extinction, led to the presence of Pictish loanwords in Gaelic and syntactic influence which could be considered to constitute a Pictish substrate. In 1018, after the conquest of Lothian (theretofore part of England and inhabited predominantly by speakers of Northumbrian Old English ) by the Kingdom of Scotland , Gaelic reached its social, cultural, political, and geographic zenith. Colloquial speech in Scotland had been developing independently of that in Ireland since
14760-486: Was long suppressed. The UK government has ratified the European Charter for Regional or Minority Languages in respect of Gaelic. Gaelic, along with Irish and Welsh, is designated under Part III of the Charter, which requires the UK Government to take a range of concrete measures in the fields of education, justice, public administration, broadcasting and culture. It has not received the same degree of official recognition from
14883-506: Was no further permitted use. Other less prominent schools worked in the Highlands at the same time, also teaching in English. This process of anglicisation paused when evangelical preachers arrived in the Highlands, convinced that people should be able to read religious texts in their own language. The first well known translation of the Bible into Scottish Gaelic was made in 1767, when James Stuart of Killin and Dugald Buchanan of Rannoch produced
15006-412: Was that "[Moody] reaches men's hearts with words that are spoken, while I reach them with words that are sung." Sankey lacked formal voice training; the only tuition that he received was likely during his attendance at a 12-week session run by George Frederick Root , Lowell Mason , and William Bradbury , which prepared potential music teachers and choirmasters for their work. Nevertheless, he possessed
15129-692: Was the construction of a portable tabernacle, capable of seating up to 5,000 people, which was transported from city to city. Towards the end of the tour Sankey's voice broke down and he was forced to return to the United States, where he and his family bought a house in Brooklyn , New York. For the next few years, he spent his winters there and the summers with Moody, either in Northfield or on campaigns. A third British tour took place in 1891, involving meetings in 99 towns. Again, Sankey overstrained himself and had to return home early. In 1893 Moody and Sankey conducted
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