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By Graeme Morton, Trevor Griffiths

The authors discover the political, non secular, and highbrow personality of Scottish lifestyles, during which the intense impinged at the traditional.

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Durie, George Washington Wilson in St Andrews and Fife (Aberdeen, 1994); A. J. 1780–1939 (East Linton, 2003); T. Normand, Scottish Photography: A History (Edinburgh, 2007). 33 Scottish Screen Archive, 0771, ‘A Glimpse of the Camperdown Works’. 34 Genesis (1:28; 9:2). 35 The Edinburgh Association for Promoting Evangelical Religion on the Continent, 26 January 1841; Edinburgh Continental Association, No. V, March 1843. 36 Scottish Association for Opposing Prevalent Errors (March 1847), pp. 1, 3; Report of the Scottish Association for Opposing Prevalent Errors (Edinburgh, 1848), p.

However, there is no doubt that they principally and inevitably depict a one-sided view of society: that of the landowners. There exists in the documentary evidence little detail regarding the tenantry’s opinions and preoccupations, and even less on the subordinate cottars and servants. The profusion of estate plans and surveys that emerged during the latter 26 Mairi Stewart and Fiona Watson half of the eighteenth century in response to the drive to re-organise estates by their owners provides a good baseline for comparison with nineteenthcentury maps, particularly the first edition of the Ordnance Survey (hereafter OS), truly the first large-scale and comprehensive topographic survey of Great Britain (at a scale of 1:10560).

Other organised responses to the dislocations of urban and industrial change were apparent in societies and associations established to help those deemed to be casualties of the age. These organisations, Morton contends, were formed in an image of Scotland as a Christian nation, where religion pervaded almost all aspects of personal daily life through patterns of speech, in thoughts and prayers over even the smallest matters, and in motivations of guilt, salvation and the benefits of Providence.

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