In 1814 in a small Highland township an unmarried girl, ostracised by her neighbours, gave birth. The baby died. The legal precognition permits a forensic, gendered examination of the internal dynamics of rural communities and how they responded to threats to social cohesion. In the Scottish ‘parish state’ disciplining sexual offences was a matter for church discipline. This case is situated in the early nineteenth-century Gàidhealtachd where and when church institutions were less powerful than in the post-Reformation Lowlands, the focus of most previous research. The article shows that the formal social control of kirk discipline was only part of a complex of behavioural controls, most of which were deployed within and by communities. Indeed, Scottish communities and churches were deeply entwined in terms of personnel; shared sexual prohibitions; and in the use of shaming as a primary method of social control. While there was something of a ‘female community’, this was not unconditionally supportive of all women nor was it ranged against men or patriarchal structures.

In the ongoing discussion of how Canada’s economy developed and how the land was colonised, little attention has been paid to the role of farm animals. The strategies of Scottish immigrants to rural Upper Canada show the centrality of livestock in subsistence, in the informal economy of barter, exchange and credit, and in off-farm sales. Raising stock—particularly cattle, sheep and pigs—was not an addition to settlers’ sources of income and subsistence, but underpinned most of them. Letters back to Scotland, supplemented by surveys and census data, show that animals’ contribution to clearing forest, raising crops, maintaining soil, providing food and clothing, raising cash or credit, maintaining reciprocal relationships and passing on property was integral to the success of backwoods farmers as they strove first for survival, and then for comfort.

No abstract

No abstract

No abstract