immutable photos on Flickr

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We have a snowy winter here in Russia...

Once, many years ago, we had a street cleaner whose name was Ignatich. He was one of those people whose age is difficult to determine. He can be recognized from afar by a shaggy beard and mustache. He wore the same clothes in the winter and summer: cap with ear-flaps, striped vest, valenki and quilted jacket that never was buttoned up even in the dead of winter. Lacking education, he could argue long about world politics or tell you about the dialectic of Hegel and Kant, sitting in his back room and eating immutable "bullheads in a tomato sauce."

He was building ice-hills and often gave us candies when we were kids.

The MOC representing the moment while Ignatich has a break for a smoking. (not propaganda)

immutable by spearbearer

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L'OLIVIER by Attelu di Lume

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C’était un vieux solitaire, un de ces vieux sans âge. Vieux dès sa retraite et durant les décennies qui suivirent, sans qu'il ne changea plus.

Il ne parlait jamais a personne a croire qu il avait même oublié le prénom de tous ses proches, que jamais ils n’entendirent les nommer. Un vieux qui tous les jours du reste de sa vie se mettait en route, dodelinant dune prothèse de hanche à l'autre. Il marchait sur l'ancien chemin muletier et disparaissait chaque fois au premier virage Mais tout le monde savait ou il allait. Sur son lopin de terre, un endroit qui sent la nostalgie, un lieu ou le temps s'est arrêté. Mais personne ne savait ce qu il y faisait, sur cette friche abandonnée.

Il s’asseyait tous les jours au même endroit, sur la même pierre. Sous le plus beau de ses oliviers. Celui qui semblait avoir reçu tous les bienfaits de la nature, même encore jeune, Il était déjà majestueux, et forçait le respect.

C’était l'olivier le plus productif, donnant les plus beaux fruits. Pourtant le seul dont le vieux n'en ramassa jamais un seul, redonnant a la terre ce qu'elle avait produit, de plus beau, pour un cycle perpétuel. Étrangement il ne l'avait jamais taillé. Ne pouvant se résoudre a lui couper les bras. Mais ce qu'il craignait par dessus tout c'était cet aspect mort avant la repousse, il n'aurait pu le vivre.

Le rituel était immuable, pourtant aucun jour ne se ressemblait. Durant les longues heures assis sous sa protection, il l'attendait puis l'écoutait. Le moindre souffle de vent, se muait en souffle de vie. Le bruissement de ses feuilles se métamorphosait en chuchotement, parfois des cris ou des pitreries. Les jours de grâce, il lui parlait vraiment, alors on aurait pu surprendre le vieil homme, lui répondre. Le vieux silencieux parlait donc, mais seulement à son Dieu.

L'hiver il y avait des jours de colère et des bourrasques de rage. Qu'ils se pardonnaient, au printemps, à la plus belle époque de la floraison. Les milliers de petites fleurs blanches, l'habillaient de ses habits de noce. Le vent jouait sa plus belle mélodie, il chantait la vie. Les petites étoiles, finissaient par joncher le sol, alors il était sur un nuage parmi les cieux, au paradis, ensemble.

Les jours les plus durs étaient ceux de l’été, lorsque la chaleur était suffocante, pas un brin d'air pas un mot, seulement le silence et le vide de l'attente. Alors on pouvait voir des gouttelettes couler le long de ses joues, et tomber à terre, pour se mêler à ses racines.

Après des années, d'attente, ils se rejoignirent pour toujours. Les cendres de mon grand père, furent rependues, au pied de l'Olivier, qu'il avait planté avec son fils, parti bien trop jeune. Ils continuent encore aujourd'hui à se nourrir l'un de l'autre. Cet arbre généalogique qui prend racine sur ma terre, est aujourd'hui le lieu de halte des randonneurs sur le chemin des moulins. C'est sous sa protection qu'a été mis un banc et une table, où les promeneurs qui savent écouter, peuvent entendre leur histoire.

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He was an old loner, one of those ageless old men. Old from the moment he retired and for decades afterward, he never changed.

He never spoke to anyone, as if he had even forgotten the first names of all his loved ones, whom they never heard called. An old man who, every day for the rest of his life, set out on a journey, swaying from one hip replacement to the next. He walked along the old mule track and disappeared around the first bend. But everyone knew where he was going. To his plot of land, a place that smacks of nostalgia, a place where time has stood still. But no one knew what he was doing there, on this abandoned wasteland.

He sat every day in the same spot, on the same stone. Under the most beautiful of his olive trees. He who seemed to have received all of nature's blessings, even while still young, was already majestic and commanded respect.

It was the most productive olive tree, yielding the most beautiful fruit. Yet it was the only one from which the old man never picked a single one, giving back to the earth what it had produced, the most beautiful, for a perpetual cycle. Strangely, he had never pruned it. Unable to bring himself to cut off its arms. But what he feared above all was that dead appearance before regrowth; he would not have been able to (re)live it.

The ritual was immutable, yet no two days were alike. During the long hours sitting under her protection, he waited for her and then listened. The slightest breath of wind turned into a breath of life. The rustling of his leaves metamorphosed into whispers, sometimes cries or antics. On days of grace, he truly spoke to her, then one could have surprised the old man, answered him. The silent old man spoke, then, but only to his God.

In winter, there were days of anger and gusts of rage. They were forgiven, in spring, at the most beautiful time of bloom. The thousands of small white flowers dressed him in his wedding attire. The wind played its most beautiful melody, it sang of life. The small stars ended up strewn across the ground, then he was on a cloud among the precious, in paradise, together.

The hardest days were those of summer, when the heat was stifling, not a breath of air, not a word, only silence and the emptiness of waiting. Then you could see droplets running down her cheeks, falling to the ground, to mingle with her roots.

After years of waiting, they were reunited forever. My grandfather's ashes were spread at the foot of the olive tree he had planted with his son, who had passed away far too young. They continue to nourish each other to this day. This family tree, which takes root on my land, is now a stopping place for hikers on the path to the mills. It is under its protection that a bench and a table were placed, where walkers who know how to listen can hear their story.

Vincent van Gogh (Dutch, 1853-1890) The Poet's Garden, 1888 by JR P

From www.artic.edu/artexplorer/search.php?tab=2&resource=272:

A study of van Gogh's visually and psychologically powerful landscape of a small, enclosed park near his home.

In February 1888, Vincent van Gogh left Paris for Arles, in southern France, hoping that the warm climate would renew his art. Installed in a small residence known as the Yellow House, van Gogh soon began to envision "The Studio of the South," an artists' cooperative whose presiding genius would be Paul Gauguin, whom he had met the previous November. Gauguin did go to Arles that October—supported by Vincent's brother Theo, an art dealer—but the high-strung temperaments of both artists made prolonged cohabitation difficult. After nine weeks, van Gogh suffered a breakdown and mutilated his own left ear, prompting Gauguin's return to Paris.

In anticipation of Gauguin's arrival in Arles, van Gogh embarked on a number of paintings intended for Gauguin's bedroom. Four of these works depict the Poet's Garden, a small, enclosed public park directly in front of the Yellow House. "I have tried to distill in the decoration . . . the immutable character of this country," van Gogh wrote to Gauguin, noting further that he had sought to picture the motif "in such a way that one is put in mind of the old poet from these parts (or rather from Avignon), Petrarch, and of the new poet from these parts—Paul Gauguin."

The view is unprepossessing, but van Gogh infused the park's unkempt grass and trees with great vitality by means of repetitive brush strokes and thick impasto, especially in the chrome-yellow sky and scraggly foliage. Prominent in this teeming, autumnal tapestry are a compact, round bush and a "weeping" tree (van Gogh's own characterization); their contrasting forms evoke the psychological tension between resolve and release. At the left, we glimpse the purplish tower of the church of St. Trophime, the only reminder of the bustling town beyond the garden walls.

An analysis of the artist's painting of an Arles garden, including its emotional and symbolic meaning for van Gogh.

On February 20, 1888, van Gogh arrived in the southern Provençal town of Arles, France. With the financial help of his brother Theo, he was able to rent, furnish, and ultimately move into the Yellow House in September. Van Gogh's second-floor bedroom looked directly over Place Lamartine, a small public park that served as a lush oasis amidst the active town of Arles. This painting depicts the garden's southeast section as confirmed by the appearance of the pale blue-purple belfry of the medieval church of Sainte Trophîme just visible past the foliage in the background.

In a letter written around mid–September, van Gogh states that he has just created a painting of "a corner of a garden with a weeping tree, grass, round clipped cedar shrubs and an oleander bushthere is a citron sky over everything, and also the colors have the richness and intensity of autumn." This serene, sunny landscape was the first of a four-painting series destined as a décoration—a series of linked pictures—for the bedroom Gauguin would occupy in the Yellow House. With Gauguin's bedroom as its destination, this series enabled van Gogh to engage in an ongoing dialogue with his potential collaborator. In their letters the two artists exchanged ideas, questions, and artistic philosophies; the Poet's Garden paintings became visual manifestations of the letters' words.

The garden's vitality, from its unkempt grass to its thriving trees, is conveyed by van Gogh's repetitive brushstrokes and his use of thick impasto. Seasons appear to change before our eyes from the lush greens of summer to the crisp deep golds of fall. The "citron" sky consists of layered horizontal strokes of yellow and lime, giving the sky both solidity and vibrancy. Rather than focusing on the optical effect of juxtaposed complementary colors, here van Gogh seems to be more interested in the total effect of a more limited range of colors.

By calling the painting The Poet's Garden, van Gogh intentionally linked the image to the 14th-century poets Francesco Petrarch (1304–1374) and Giovanni Boccaccio (1313–1375), about whom he had been reading in a recently published article on Italian Renaissance literature. Van Gogh's thoughts dwelt on Petrarch because he recalled that the poet had lived in nearby Avignon. As the artist wrote, "What I wanted was to paint the garden in such a way that one would think of the old poet from here (or rather from Avignon), Petrarch, and at the same time of the new poet living here—Paul Gauguin" In other words, van Gogh hoped that his artistic partnership with Gauguin would parallel the passionate, spiritual, and intellectual mentor-student relationship shared by the earlier poets. Van Gogh envisioned himself as Boccaccio, tutored by the older poet-artist, Gauguin.

Further symbolic associations may be found in van Gogh's inclusion of the oleander bush, the scraggly limbs of the weeping tree, and the upright cypress tree. Van Gogh attached meaning to the painting based on personal and conventional symbols: for him, the oleander bush was symbolic of Boccaccio and of hope that the new collaboration of the two painters would be fruitful; the "weeping" tree expressed mourning and loss; while the cypress was a symbol of death and immortality. Such symbolic imagery conveys van Gogh's doubts and fears that Gauguin would not come to Arles, and that they would never realize the dream of a Studio of the South. His fears, however, were allayed as the new poet (Gauguin) arrived in Arles to stay in his own bedroom overlooking Place Lamartine's Poet's Garden approximately one month later.

Dahlia Lithwick, Jeff Shesol and John Halpin by Center for American Progress

Supreme Power

Franklin Roosevelt vs. the Supreme Court

April 14, 2010, 12:00pm – 1:00pm

To watch the event, click here: www.americanprogress.org//events/2010/04/supreme.html

Scholars are asking the same questions about the role of the Supreme Court today as they were back in President Franklin D. Roosevelt’s time when he tried to expand the Supreme Court and stack it with his supporters: “Was it the judge’s role to essentially pass on the wisdom of economic legislation? Or was it the judges’ role to essentially … let Congress do what it felt needed to be done to advance the general welfare?” Author Jeff Shesol posed these questions at a CAP event last Wednesday about his new book Supreme Power: Franklin Roosevelt vs. The Supreme Court. Shesol was joined by Dahlia Lithwick, senior editor at Slate, on a panel moderated by John Halpin, Senior Fellow at CAP.

Halpin summarized the book as a three-act drama of the stability of democracy itself. “One is a decades-long ideological battle between competing world views about government, the economy, and the Constitution,” he said, “the second is how this ideological battle plays out politically in relation to the Court in the 1930s. And then there’s the third act that’s a little more implied, which is what’s the long-term legacy of this battle, both ideologically and politically for the New Deal and for…debates about the Court and jurisprudence throughout the 20th century,” Halpin explained.

The Supreme Court shot down each item on President Roosevelt’s New Deal agenda beginning in 1935. The impoverished social and economic situation meant that violent revolution was a real threat in the United States by late 1936 and early 1937. President Roosevelt was looking for a solution that was “constitutional, and that was quick and that would be effective,” Shesol said. Nowhere in the Constitution does it mandate the number of seats on the Supreme Court, so President Roosevelt decided to expand the Court to 15 judges and pack it with liberals. His plan failed, split the Democratic Party, and transformed the American constitutional landscape.

“When we think about the Court-packing plan we have an idea that the Court was way out of line. That it was striking down good, good laws,” Lithwick said. “No, these were well-intentioned laws, but…it’s not the case…they were horrified by the really very quick…one after another churning out legislation,” she explained.

But by 1936, “the Court has covered the constitutional landscape and has knocked down not only laws that were sloppily drafted, but laws that were exceedingly carefully drafted,” Shesol said. The Court decided with sweeping opinions to “pre-emptively overrule any such legislation in the future” so President Roosevelt came to believe that no matter how legislation was drafted, it was the justices themselves who would prevent the advance of anything he tried to do, Shesol added.

President Roosevelt thought the Constitution “was a very flexible instrument” and that the doctrines used to strike down the New Deal were obsolete, Shesol explained. Yet it’s evident in the conservative justices’ letters that they “believe [President] Roosevelt is centralizing power in his own hands” and both the Court and [President] Roosevelt viewed this constitutional argument as one about the survival of democracy and believed that a dictatorship would rise out of the ashes of failure, Shesol said.

The competing ideologies of constitutional formalism versus the notion of an elastic, living constitution have as much of an effect on legislative decisions today as they did in President Roosevelt’s day. Lithwick described the book as “manna from heaven” because of its timeliness in the current discussion of “jurisprudential theories and originalism” evolving around President Barack Obama’s decision to criticize the Supreme Court’s Citizens United ruling in his State of the Union address. “Eighty percent of the public hated the Citizens United decision,” she said. Clearly, the Court is “way out of whack” with public opinion.

Even today’s linguistic framework for conversations about the Supreme Court and presidential powers have not evolved much from the 1930s. Organic law and theories of evolution are still used to defend the living Constitution argument, versus constitutional formalism’s “language about how the constitution is set in stone, how it’s sort of oracular, and how it’s divine and this notion that the constitution is the secular Ten Commandments, it’s immutable, it doesn’t change,” Lithwick said.

There is a “perfect alignment between one’s economic views and one’s constitutional views in this way,” Shesol added. “If you believed that reform was essential…you tended to see the necessity to have the constitution … evolve with our understanding of contemporary realities. If you were pretty comfortable with the established order…you tended to be drawn to a kind of jurisprudence…that really had no room for these wild social experiments,” he said.

The prevailing Court model right now is to be an umpire with “the language of constraint” and do as little as possible so that you don’t appear to support more presidential power, Lithwick lamented. “We happen to be in a sort of trough right now in history where to talk about the idea that the Constitution seeks to protect minorities or seeks to protect the underprivileged is to look reckless,” she said. It has also become somewhat taboo to challenge the finite nature of the Constitution and insist that it’s a living document that should fit the times.

Conservatives have dominated the conversation on the Constitution for the last couple of decades, and we need to hear progressives assert their points of view, Shesol said. “What [President] Roosevelt understood and what he constantly reiterated is that this argument between these two notions of the Constitution goes back to the nation’s founding…and so [President] Roosevelt made this argument with a sense of supreme self-confidence that he was true to the intentions of the founders,” Shesol continued, “And we have somehow—on the progressive side—allowed the conservatives…to get away with the argument that the founders were universally in favor of smaller, weaker government, and state’s rights and so forth…and [President] Roosevelt didn’t believe that. I don’t imagine President Obama believes it either but it would be useful thing to hear him say forcefully.”

The two moments in time are very similar, but the key difference is that now we don’t have “a full-fledged coherent” progressive view of the Constitution, Lithwick said. This is a much more “one-sided view of the Constitution…but this is a moment where the president has decided to take on the Court” with Citizens United, she explained. Yet his argument against the decision has been a pragmatic one—that this decision can open up our elections to foreign interests—rather than a constitutional argument, despite the fact that he’s a constitutional professor.

“[President] Roosevelt was defending a whole set of policies that saved the country, that saved capitalism, created a modern social welfare system and renewed the concept of equal opportunity,” Halpin said. “Perhaps part of the problem today is that the issues outside of, say, the health bill, don’t seem as pressing.”

Featured Speakers:

Jeff Shesol, author, Supreme Power

Dahlia Lithwick, senior editor, Slate

Moderated by:

John Halpin, Senior Fellow, Center for American Progress

PHOTO CREDIT:

Ralph Alswang

Photographer

202-487-5025

ralph@ralphphoto.com

www.ralphphoto.com

Tain Tolbooth, Royal Burgh Tain, Ross County, Highlands, Scotland. by PHOTOGRAPHY by DM & DBM.

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Tain Tolbooth is a municipal building in the High Street, Tain, Highland, Scotland. The structure, which is used as a courthouse, is a Category A listed building.

The first municipal building in Tain was a medieval tolbooth which was instigated by the then provost, John McCullough, in 1631. A bell, cast by the Dutch foundryman, Michael Burgerhuys of Middelburg, was specially made in time for its opening. The non-conformist minister, Thomas Ross was incarcerated in the tolbooth between 1776 and 1677. However, it became necessary to demolish the old tolbooth after the steeple collapsed in a storm in 1703.

The current tolbooth was designed by Alexander Stronach in the Scottish baronial style, built in coursed stone and was completed in 1708. The design involved a three-stage tower facing onto the High Street. The tower contained small sash windows in the second and third stages. The tolbooth was accompanied by a two-storey council house, extending southeast along the High Street, which was also completed in 1708. The upper part of the tolbooth was enhanced by the addition of corner bartizans and a spire in 1733. The bell, which had been recovered from the old tolbooth, was installed in the third stage of the tower in 1733 and a clock was installed there in 1750.

In 1751, William Ross, who was a member of the prominent Ross family and the son of the 18th Chief, was arrested and incarcerated in the tolbooth for wearing highland dress and, in 1829, three prisoners escaped from the building.

The old two-storey council house, extending along the High Street, was demolished in the early 1820s. The foundation stone for a new courthouse was laid in 1825: it was designed by Alexander Gordon and completed in around 1826 but was destroyed in a fire, just six years later, in 1833. The current courthouse was designed by Thomas Brown, built in ashlar stone and was completed in 1843. The design involved an asymmetrical main frontage of four bays facing onto the High Street. There was a round headed doorway in the second bay from the left and the right-hand bay was gabled and slightly projected forward. The building was fenestrated by pairs of round headed windows on the ground floor and bi-partite mullioned windows on the first floor. At roof level, there was a crenelated parapet with corner turrets. Internally, the principal room was the courtroom on the ground floor at the front of the building.

Modifications made the tolbooth in the 19th century included the installation, in 1848, of a new doorway and a panel above it bearing a Lion rampant. The courthouse was extended to the rear with an additional four-bay block, which was built to a design by Andrew Maitland and completed in 1876. A new clock was installed in the tower of the tolbooth in 1877. The complex continued to accommodate the council chamber of the burgh council for much of the 20th century, but ceased to be the local seat of government after the enlarged Ross and Cromarty District Council was formed in 1975. Instead, the council chamber became the meeting place of the Royal Burgh of Tain Community Council.

Works of art in the complex include a portrait, painted in 1907 by George Fiddes Watt, of Alexander Wallace who was Honorary Sheriff Substitute for Ross and Cromarty and Sutherland.

Tain is a royal burgh and parish in the County of Ross, in the Highlands of Scotland.

The name derives from the nearby River Tain, the name of which comes from an Indo-European root meaning 'flow'. The Gaelic name, Baile Dubhthaich, means 'Duthac's town', after a local saint also known as Duthus.

Tain was granted its first royal charter in 1066, making it Scotland's oldest royal burgh, commemorated in 1966 with the opening of the Rose Garden by Queen Elizabeth, the Queen Mother. The 1066 charter, granted by King Malcolm III, confirmed Tain as a sanctuary, where people could claim the protection of the church, and an immunity, in which resident merchants and traders were exempt from certain taxes.

Little is known of earlier history although the town owed much of its importance to Duthac. He was an early Christian figure, perhaps 8th or 9th century, whose shrine had become so important by 1066 that it resulted in the royal charter. The ruined chapel near the mouth of the river was said to have been built on the site of his birth. Duthac became an official saint in 1419 and by the late Middle Ages his shrine was an important place of pilgrimage in Scotland. King James IV came at least once a year throughout his reign to achieve both spiritual and political aims.

A leading landowning family of the area, the Clan Munro, provided political and religious figures to the town, including the dissenter the Rev. John Munro of Tain (died ca. 1630).

The early Duthac Chapel was the centre of a sanctuary. Fugitives were by tradition given sanctuary in several square miles marked by boundary stones. During the First War of Scottish Independence, Robert the Bruce sent his wife and daughter to the sanctuary for safety. The sanctuary was violated and they were captured by forces loyal to William II, Earl of Ross who handed them over to Edward I of England.

Tain railway station is on the Far North Line. The station is unmanned; in its heyday it had 30 staff. The station was opened by the Highland Railway on 1 January 1864. From 1 January 1923, the station was owned by the London Midland and Scottish Railway. Then in 1948 the British railways were nationalised as British Railways. After the railways were privatised, the station was served by ScotRail.

Notable buildings in the town include Tain Tolbooth and St Duthus Collegiate Church. The town also has a local history museum, Tain Through Time, and the Glenmorangie distillery.

Tain has two primary schools; Craighill (274 pupils as of April 2011) and Knockbreck (just under 120 pupils as of April 2011). There is also a secondary school, Tain Royal Academy, with 590 pupils as of January 2017.

With conflict looming in the 1930s, an aerodrome large enough for bombers was built next to the town on low alluvial land known as the Fendom bordering the Dornoch Firth.[11] It was home to British, Czech (311 Sqn) and Polish airmen during the Second World War.

It was abandoned as a flying location after the war and converted to a bombing range for the Fleet Air Arm. In 1939 RAF Lossiemouth opened and was used until 1946 when the airfield was transferred to the Admiralty and becoming Royal Naval Air Station (RNAS) Lossiemouth then returning to the RAF in 1972 as an RAF airfield and the Tain range reverted to the RAF. Large parts of the original aerodrome were returned to civilian use after the Second World War and some are still accessible.

Tain Golf Club offers a Championship length links golf course. Overlooking the Dornoch Firth, the course was first designed by Old Tom Morris in 1890.

Tain is represented in the Scottish Football Association affiliated North Caledonian Football League by senior football club St Duthus Football Club during the regular football season.

The Gizzen Briggs are sandbars at the entrance to the Dornoch Firth, and with the right wind, they can be heard at low tide. The so-called "million dollar view" to the north-west of Tain, accessible via the A836 westward towards Bonar Bridge and then the B9176 Struie Road, gives a panoramic view of Dornoch Firth and Sutherland.

Five important castles are in the vicinity – Carbisdale Castle, built for the Dowager Duchess of Sutherland and now a youth hostel; Skibo Castle, once home of the industrialist Andrew Carnegie and now a hotel; Dunrobin Castle, ancestral seat of the Duke of Sutherland (castle and gardens open to the public); Balnagown Castle, ancestral seat of the Clan Ross, restored and owned by Mohammed Al Fayed; and Ballone Castle, restored by the owners of a local crafts business.

Highland Fine Cheeses, run by Ruaridh Stone (the brother of Liberal Democrat MP Jamie Stone), have a factory at Blarliath Farm, Tain.

Just outside Hill of Fearn near Tain lies the site of the medieval Fearn Abbey.

Tain was a parliamentary burgh, combined with Dingwall, Dornoch, Kirkwall and Wick in the Northern Burghs constituency of the House of Commons of the Parliament of Great Britain from 1708 to 1801 and of the Parliament of the United Kingdom from 1801 to 1918. The constituency was a district of burghs known also as Tain Burghs until 1832, and then as Wick Burghs. It was represented by one Member of Parliament (MP). In 1918 the constituency was abolished, and Tain was merged into Ross and Cromarty.

Notable people

Saint Duthac (1000–1065), 11th century saint

Sir John Fraser (1885–1947), surgeon

Peter Fraser (1884–1950), 24th prime minister of New Zealand, was born in Hill of Fearn, near Tain.

George MacKenzie (1886–1957), president of the Institute of Banking, 1941–45

Rev John Munro of Tain, 17th-century religious dissenter, was a minister here.

David Robertson (born 1962), former Free Church of Scotland moderator and Christian commentator, grew up in Portmahomack.

Elizabeth Ness MacBean Ross (1878–1915), physician who was raised here and attended Tain Royal Academy.

John Ross (1726–1800), merchant during the American Revolution

Walter Ross Taylor (1805–1896), served as Moderator of the General Assembly to the Free Church of Scotland in 1884.

Professor Thomas Summers West (1927–2010), an internationally acclaimed analytical chemist, went to school at Tain Royal Academy.

The Highlands is a historical region of Scotland. Culturally, the Highlands and the Lowlands diverged from the Late Middle Ages into the modern period, when Lowland Scots language replaced Scottish Gaelic throughout most of the Lowlands. The term is also used for the area north and west of the Highland Boundary Fault, although the exact boundaries are not clearly defined, particularly to the east. The Great Glen divides the Grampian Mountains to the southeast from the Northwest Highlands. The Scottish Gaelic name of A' Ghàidhealtachd literally means "the place of the Gaels" and traditionally, from a Gaelic-speaking point of view, includes both the Western Isles and the Highlands.

The area is very sparsely populated, with many mountain ranges dominating the region, and includes the highest mountain in the British Isles, Ben Nevis. During the 18th and early 19th centuries the population of the Highlands rose to around 300,000, but from c. 1841 and for the next 160 years, the natural increase in population was exceeded by emigration (mostly to Canada, the United States, Australia and New Zealand, and migration to the industrial cities of Scotland and England.) and passim The area is now one of the most sparsely populated in Europe. At 9.1/km2 (24/sq mi) in 2012, the population density in the Highlands and Islands is less than one seventh of Scotland's as a whole.

The Highland Council is the administrative body for much of the Highlands, with its administrative centre at Inverness. However, the Highlands also includes parts of the council areas of Aberdeenshire, Angus, Argyll and Bute, Moray, North Ayrshire, Perth and Kinross, Stirling and West Dunbartonshire.

The Scottish Highlands is the only area in the British Isles to have the taiga biome as it features concentrated populations of Scots pine forest: see Caledonian Forest. It is the most mountainous part of the United Kingdom.

Between the 15th century and the mid-20th century, the area differed from most of the Lowlands in terms of language. In Scottish Gaelic, the region is known as the Gàidhealtachd, because it was traditionally the Gaelic-speaking part of Scotland, although the language is now largely confined to The Hebrides. The terms are sometimes used interchangeably but have different meanings in their respective languages. Scottish English (in its Highland form) is the predominant language of the area today, though Highland English has been influenced by Gaelic speech to a significant extent. Historically, the "Highland line" distinguished the two Scottish cultures. While the Highland line broadly followed the geography of the Grampians in the south, it continued in the north, cutting off the north-eastern areas, that is Eastern Caithness, Orkney and Shetland, from the more Gaelic Highlands and Hebrides.

Historically, the major social unit of the Highlands was the clan. Scottish kings, particularly James VI, saw clans as a challenge to their authority; the Highlands was seen by many as a lawless region. The Scots of the Lowlands viewed the Highlanders as backward and more "Irish". The Highlands were seen as the overspill of Gaelic Ireland. They made this distinction by separating Germanic "Scots" English and the Gaelic by renaming it "Erse" a play on Eire. Following the Union of the Crowns, James VI had the military strength to back up any attempts to impose some control. The result was, in 1609, the Statutes of Iona which started the process of integrating clan leaders into Scottish society. The gradual changes continued into the 19th century, as clan chiefs thought of themselves less as patriarchal leaders of their people and more as commercial landlords. The first effect on the clansmen who were their tenants was the change to rents being payable in money rather than in kind. Later, rents were increased as Highland landowners sought to increase their income. This was followed, mostly in the period 1760–1850, by agricultural improvement that often (particularly in the Western Highlands) involved clearance of the population to make way for large scale sheep farms. Displaced tenants were set up in crofting communities in the process. The crofts were intended not to provide all the needs of their occupiers; they were expected to work in other industries such as kelping and fishing. Crofters came to rely substantially on seasonal migrant work, particularly in the Lowlands. This gave impetus to the learning of English, which was seen by many rural Gaelic speakers to be the essential "language of work".

Older historiography attributes the collapse of the clan system to the aftermath of the Jacobite risings. This is now thought less influential by historians. Following the Jacobite rising of 1745 the British government enacted a series of laws to try to suppress the clan system, including bans on the bearing of arms and the wearing of tartan, and limitations on the activities of the Scottish Episcopal Church. Most of this legislation was repealed by the end of the 18th century as the Jacobite threat subsided. There was soon a rehabilitation of Highland culture. Tartan was adopted for Highland regiments in the British Army, which poor Highlanders joined in large numbers in the era of the Revolutionary and Napoleonic Wars (1790–1815). Tartan had largely been abandoned by the ordinary people of the region, but in the 1820s, tartan and the kilt were adopted by members of the social elite, not just in Scotland, but across Europe. The international craze for tartan, and for idealising a romanticised Highlands, was set off by the Ossian cycle, and further popularised by the works of Walter Scott. His "staging" of the visit of King George IV to Scotland in 1822 and the king's wearing of tartan resulted in a massive upsurge in demand for kilts and tartans that could not be met by the Scottish woollen industry. Individual clan tartans were largely designated in this period and they became a major symbol of Scottish identity. This "Highlandism", by which all of Scotland was identified with the culture of the Highlands, was cemented by Queen Victoria's interest in the country, her adoption of Balmoral as a major royal retreat, and her interest in "tartenry".

Recurrent famine affected the Highlands for much of its history, with significant instances as late as 1817 in the Eastern Highlands and the early 1850s in the West. Over the 18th century, the region had developed a trade of black cattle into Lowland markets, and this was balanced by imports of meal into the area. There was a critical reliance on this trade to provide sufficient food, and it is seen as an essential prerequisite for the population growth that started in the 18th century. Most of the Highlands, particularly in the North and West was short of the arable land that was essential for the mixed, run rig based, communal farming that existed before agricultural improvement was introduced into the region.[a] Between the 1760s and the 1830s there was a substantial trade in unlicensed whisky that had been distilled in the Highlands. Lowland distillers (who were not able to avoid the heavy taxation of this product) complained that Highland whisky made up more than half the market. The development of the cattle trade is taken as evidence that the pre-improvement Highlands was not an immutable system, but did exploit the economic opportunities that came its way. The illicit whisky trade demonstrates the entrepreneurial ability of the peasant classes.

Agricultural improvement reached the Highlands mostly over the period 1760 to 1850. Agricultural advisors, factors, land surveyors and others educated in the thinking of Adam Smith were keen to put into practice the new ideas taught in Scottish universities. Highland landowners, many of whom were burdened with chronic debts, were generally receptive to the advice they offered and keen to increase the income from their land. In the East and South the resulting change was similar to that in the Lowlands, with the creation of larger farms with single tenants, enclosure of the old run rig fields, introduction of new crops (such as turnips), land drainage and, as a consequence of all this, eviction, as part of the Highland clearances, of many tenants and cottars. Some of those cleared found employment on the new, larger farms, others moved to the accessible towns of the Lowlands.

In the West and North, evicted tenants were usually given tenancies in newly created crofting communities, while their former holdings were converted into large sheep farms. Sheep farmers could pay substantially higher rents than the run rig farmers and were much less prone to falling into arrears. Each croft was limited in size so that the tenants would have to find work elsewhere. The major alternatives were fishing and the kelp industry. Landlords took control of the kelp shores, deducting the wages earned by their tenants from the rent due and retaining the large profits that could be earned at the high prices paid for the processed product during the Napoleonic wars.

When the Napoleonic wars finished in 1815, the Highland industries were affected by the return to a peacetime economy. The price of black cattle fell, nearly halving between 1810 and the 1830s. Kelp prices had peaked in 1810, but reduced from £9 a ton in 1823 to £3 13s 4d a ton in 1828. Wool prices were also badly affected. This worsened the financial problems of debt-encumbered landlords. Then, in 1846, potato blight arrived in the Highlands, wiping out the essential subsistence crop for the overcrowded crofting communities. As the famine struck, the government made clear to landlords that it was their responsibility to provide famine relief for their tenants. The result of the economic downturn had been that a large proportion of Highland estates were sold in the first half of the 19th century. T M Devine points out that in the region most affected by the potato famine, by 1846, 70 per cent of the landowners were new purchasers who had not owned Highland property before 1800. More landlords were obliged to sell due to the cost of famine relief. Those who were protected from the worst of the crisis were those with extensive rental income from sheep farms. Government loans were made available for drainage works, road building and other improvements and many crofters became temporary migrants – taking work in the Lowlands. When the potato famine ceased in 1856, this established a pattern of more extensive working away from the Highlands.

The unequal concentration of land ownership remained an emotional and controversial subject, of enormous importance to the Highland economy, and eventually became a cornerstone of liberal radicalism. The poor crofters were politically powerless, and many of them turned to religion. They embraced the popularly oriented, fervently evangelical Presbyterian revival after 1800. Most joined the breakaway "Free Church" after 1843. This evangelical movement was led by lay preachers who themselves came from the lower strata, and whose preaching was implicitly critical of the established order. The religious change energised the crofters and separated them from the landlords; it helped prepare them for their successful and violent challenge to the landlords in the 1880s through the Highland Land League. Violence erupted, starting on the Isle of Skye, when Highland landlords cleared their lands for sheep and deer parks. It was quietened when the government stepped in, passing the Crofters' Holdings (Scotland) Act, 1886 to reduce rents, guarantee fixity of tenure, and break up large estates to provide crofts for the homeless. This contrasted with the Irish Land War underway at the same time, where the Irish were intensely politicised through roots in Irish nationalism, while political dimensions were limited. In 1885 three Independent Crofter candidates were elected to Parliament, which listened to their pleas. The results included explicit security for the Scottish smallholders in the "crofting counties"; the legal right to bequeath tenancies to descendants; and the creation of a Crofting Commission. The Crofters as a political movement faded away by 1892, and the Liberal Party gained their votes.

Today, the Highlands are the largest of Scotland's whisky producing regions; the relevant area runs from Orkney to the Isle of Arran in the south and includes the northern isles and much of Inner and Outer Hebrides, Argyll, Stirlingshire, Arran, as well as sections of Perthshire and Aberdeenshire. (Other sources treat The Islands, except Islay, as a separate whisky producing region.) This massive area has over 30 distilleries, or 47 when the Islands sub-region is included in the count. According to one source, the top five are The Macallan, Glenfiddich, Aberlour, Glenfarclas and Balvenie. While Speyside is geographically within the Highlands, that region is specified as distinct in terms of whisky productions. Speyside single malt whiskies are produced by about 50 distilleries.

According to Visit Scotland, Highlands whisky is "fruity, sweet, spicy, malty". Another review states that Northern Highlands single malt is "sweet and full-bodied", the Eastern Highlands and Southern Highlands whiskies tend to be "lighter in texture" while the distilleries in the Western Highlands produce single malts with a "much peatier influence".

The Scottish Reformation achieved partial success in the Highlands. Roman Catholicism remained strong in some areas, owing to remote locations and the efforts of Franciscan missionaries from Ireland, who regularly came to celebrate Mass. There remain significant Catholic strongholds within the Highlands and Islands such as Moidart and Morar on the mainland and South Uist and Barra in the southern Outer Hebrides. The remoteness of the region and the lack of a Gaelic-speaking clergy undermined the missionary efforts of the established church. The later 18th century saw somewhat greater success, owing to the efforts of the SSPCK missionaries and to the disruption of traditional society after the Battle of Culloden in 1746. In the 19th century, the evangelical Free Churches, which were more accepting of Gaelic language and culture, grew rapidly, appealing much more strongly than did the established church.

For the most part, however, the Highlands are considered predominantly Protestant, belonging to the Church of Scotland. In contrast to the Catholic southern islands, the northern Outer Hebrides islands (Lewis, Harris and North Uist) have an exceptionally high proportion of their population belonging to the Protestant Free Church of Scotland or the Free Presbyterian Church of Scotland. The Outer Hebrides have been described as the last bastion of Calvinism in Britain and the Sabbath remains widely observed. Inverness and the surrounding area has a majority Protestant population, with most locals belonging to either The Kirk or the Free Church of Scotland. The church maintains a noticeable presence within the area, with church attendance notably higher than in other parts of Scotland. Religion continues to play an important role in Highland culture, with Sabbath observance still widely practised, particularly in the Hebrides.

In traditional Scottish geography, the Highlands refers to that part of Scotland north-west of the Highland Boundary Fault, which crosses mainland Scotland in a near-straight line from Helensburgh to Stonehaven. However the flat coastal lands that occupy parts of the counties of Nairnshire, Morayshire, Banffshire and Aberdeenshire are often excluded as they do not share the distinctive geographical and cultural features of the rest of the Highlands. The north-east of Caithness, as well as Orkney and Shetland, are also often excluded from the Highlands, although the Hebrides are usually included. The Highland area, as so defined, differed from the Lowlands in language and tradition, having preserved Gaelic speech and customs centuries after the anglicisation of the latter; this led to a growing perception of a divide, with the cultural distinction between Highlander and Lowlander first noted towards the end of the 14th century. In Aberdeenshire, the boundary between the Highlands and the Lowlands is not well defined. There is a stone beside the A93 road near the village of Dinnet on Royal Deeside which states 'You are now in the Highlands', although there are areas of Highland character to the east of this point.

A much wider definition of the Highlands is that used by the Scotch whisky industry. Highland single malts are produced at distilleries north of an imaginary line between Dundee and Greenock, thus including all of Aberdeenshire and Angus.

Inverness is regarded as the Capital of the Highlands, although less so in the Highland parts of Aberdeenshire, Angus, Perthshire and Stirlingshire which look more to Aberdeen, Dundee, Perth, and Stirling as their commercial centres.

The Highland Council area, created as one of the local government regions of Scotland, has been a unitary council area since 1996. The council area excludes a large area of the southern and eastern Highlands, and the Western Isles, but includes Caithness. Highlands is sometimes used, however, as a name for the council area, as in the former Highlands and Islands Fire and Rescue Service. Northern is also used to refer to the area, as in the former Northern Constabulary. These former bodies both covered the Highland council area and the island council areas of Orkney, Shetland and the Western Isles.

Much of the Highlands area overlaps the Highlands and Islands area. An electoral region called Highlands and Islands is used in elections to the Scottish Parliament: this area includes Orkney and Shetland, as well as the Highland Council local government area, the Western Isles and most of the Argyll and Bute and Moray local government areas. Highlands and Islands has, however, different meanings in different contexts. It means Highland (the local government area), Orkney, Shetland, and the Western Isles in Highlands and Islands Fire and Rescue Service. Northern, as in Northern Constabulary, refers to the same area as that covered by the fire and rescue service.

There have been trackways from the Lowlands to the Highlands since prehistoric times. Many traverse the Mounth, a spur of mountainous land that extends from the higher inland range to the North Sea slightly north of Stonehaven. The most well-known and historically important trackways are the Causey Mounth, Elsick Mounth, Cryne Corse Mounth and Cairnamounth.

Although most of the Highlands is geographically on the British mainland, it is somewhat less accessible than the rest of Britain; thus most UK couriers categorise it separately, alongside Northern Ireland, the Isle of Man, and other offshore islands. They thus charge additional fees for delivery to the Highlands, or exclude the area entirely. While the physical remoteness from the largest population centres inevitably leads to higher transit cost, there is confusion and consternation over the scale of the fees charged and the effectiveness of their communication, and the use of the word Mainland in their justification. Since the charges are often based on postcode areas, many far less remote areas, including some which are traditionally considered part of the lowlands, are also subject to these charges. Royal Mail is the only delivery network bound by a Universal Service Obligation to charge a uniform tariff across the UK. This, however, applies only to mail items and not larger packages which are dealt with by its Parcelforce division.

The Highlands lie to the north and west of the Highland Boundary Fault, which runs from Arran to Stonehaven. This part of Scotland is largely composed of ancient rocks from the Cambrian and Precambrian periods which were uplifted during the later Caledonian Orogeny. Smaller formations of Lewisian gneiss in the northwest are up to 3 billion years old. The overlying rocks of the Torridon Sandstone form mountains in the Torridon Hills such as Liathach and Beinn Eighe in Wester Ross.

These foundations are interspersed with many igneous intrusions of a more recent age, the remnants of which have formed mountain massifs such as the Cairngorms and the Cuillin of Skye. A significant exception to the above are the fossil-bearing beds of Old Red Sandstone found principally along the Moray Firth coast and partially down the Highland Boundary Fault. The Jurassic beds found in isolated locations on Skye and Applecross reflect the complex underlying geology. They are the original source of much North Sea oil. The Great Glen is formed along a transform fault which divides the Grampian Mountains to the southeast from the Northwest Highlands.

The entire region was covered by ice sheets during the Pleistocene ice ages, save perhaps for a few nunataks. The complex geomorphology includes incised valleys and lochs carved by the action of mountain streams and ice, and a topography of irregularly distributed mountains whose summits have similar heights above sea-level, but whose bases depend upon the amount of denudation to which the plateau has been subjected in various places.

Climate

The region is much warmer than other areas at similar latitudes (such as Kamchatka in Russia, or Labrador in Canada) because of the Gulf Stream making it cool, damp and temperate. The Köppen climate classification is "Cfb" at low altitudes, then becoming "Cfc", "Dfc" and "ET" at higher altitudes.

Places of interest

An Teallach

Aonach Mòr (Nevis Range ski centre)

Arrochar Alps

Balmoral Castle

Balquhidder

Battlefield of Culloden

Beinn Alligin

Beinn Eighe

Ben Cruachan hydro-electric power station

Ben Lomond

Ben Macdui (second highest mountain in Scotland and UK)

Ben Nevis (highest mountain in Scotland and UK)

Cairngorms National Park

Cairngorm Ski centre near Aviemore

Cairngorm Mountains

Caledonian Canal

Cape Wrath

Carrick Castle

Castle Stalker

Castle Tioram

Chanonry Point

Conic Hill

Culloden Moor

Dunadd

Duart Castle

Durness

Eilean Donan

Fingal's Cave (Staffa)

Fort George

Glen Coe

Glen Etive

Glen Kinglas

Glen Lyon

Glen Orchy

Glenshee Ski Centre

Glen Shiel

Glen Spean

Glenfinnan (and its railway station and viaduct)

Grampian Mountains

Hebrides

Highland Folk Museum – The first open-air museum in the UK.

Highland Wildlife Park

Inveraray Castle

Inveraray Jail

Inverness Castle

Inverewe Garden

Iona Abbey

Isle of Staffa

Kilchurn Castle

Kilmartin Glen

Liathach

Lecht Ski Centre

Loch Alsh

Loch Ard

Loch Awe

Loch Assynt

Loch Earn

Loch Etive

Loch Fyne

Loch Goil

Loch Katrine

Loch Leven

Loch Linnhe

Loch Lochy

Loch Lomond

Loch Lomond and the Trossachs National Park

Loch Lubnaig

Loch Maree

Loch Morar

Loch Morlich

Loch Ness

Loch Nevis

Loch Rannoch

Loch Tay

Lochranza

Luss

Meall a' Bhuiridh (Glencoe Ski Centre)

Scottish Sea Life Sanctuary at Loch Creran

Rannoch Moor

Red Cuillin

Rest and Be Thankful stretch of A83

River Carron, Wester Ross

River Spey

River Tay

Ross and Cromarty

Smoo Cave

Stob Coire a' Chàirn

Stac Polly

Strathspey Railway

Sutherland

Tor Castle

Torridon Hills

Urquhart Castle

West Highland Line (scenic railway)

West Highland Way (Long-distance footpath)

Wester Ross

immutable genetic expression by Janusfinder

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Canisbay Parish Church, Canisbay, Highlands, Scotland. by PHOTOGRAPHY by DM & DBM.

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Canisbay Parish Church is a Church of Scotland church in Canisbay, Scotland, that dates back to the early 1600s and is the most northernly church on mainland Britain. It is a Category A listed building. It is surrounded by a large cemetery, which is split into two sections, the new and old. It features a square bell tower, nave and a porch. The porch was added in 1891, when the other extensions and work was completed to the church building.

The church was rebuilt in the 17th century, and ancient remains were discovered after a wall collapsed in the cemetery. Jan De Groot, the man who founded John o' Groats, is buried in Canisbay cemetery; his tombstone sits in the church building and is a popular tourist attraction when the building is open for visitors every summer. The book Lest We Forget: The Parish of Canisbay (1996) is a "miscellany of memories written by parishioners and friends so that future generations can know what made Canisbay a very special place".

Between 1959 and 2001 Queen Elizabeth the Queen Mother was a regular worshipper at the church during her periods of residence, usually in late summer each year, at the nearby Castle of Mey, which she owned.

Canisbay is a rural hamlet located about one mile (1.5 kilometres) southwest of Huna and two and a half miles (four kilometres) southwest of John o' Groats in Caithness, Scottish Highlands, and is in the Scottish council area of Highland. It lies on the A836 coast road, which bypasses the hamlet to the north.

It is home to Canisbay Primary School, a Village Hall, Medical Practice, and two Churches, one of which was the church used by Charles III. The Church is also the burial place of Jean De Groot, the ferryman after which John o' Groats is named.

The Parish of Canisbay includes John o' Groats, Upper and Lower Gills, Huna and Freswick.

Canisbay Juniors are the "feeder" team to John o' Groats FC with many of the key first team players having played for the side at one time. They play in the youth development leagues in Caithness where they enter teams at all age groups. It is also home to Canisbay Rifle club, who regularly compete in the Caithness Rifle Leagues.

The Canisbay Show is the local agricultural and crafts show held mid-June each year in the park behind the village hall, with the JCB competition, the karate display and mainly the Beer Tent being the big attractions.