Sabhal Mòr Ostaig

A native of the Isle of Berneray, Ian Paterson (1916-1990) was among Scotland’s most prolific voluntary fieldworkers in the latter half of the 20th century, undertaking nearly two decades’ worth of folklore collection amounting to several thousand recordings. In addition to important recording work for the School of Scottish Studies in Edinburgh, nearly half of his total output was gathered in his home community of Berneray in the Outer Hebrides. Due to his skill, erudition, community connections, and enduring passion for the Gaelic oral tradition, Berneray enjoys one of the most complete folklore collections in the islands during this period, between 1960 and 1990. The article explores Ian Paterson’s life, work, connections, interests, and methodology, making extensive use of his fieldwork recordings from the Isle of Berneray. It will show how he made use of his own family in his collection work and undertook repetitive fieldwork with the same informants to produce a valuable thick corpus from a single geographic community over a generation. It will also consider his legacy within the context of the School of Scottish Studies and shine a fresh light on a productive, if lesser known, folklore collector.

Perdebatan mengenai hukum penggunaan jilbab telah berlangsung lama dalam Islam, melibatkan ulama klasik dan kontemporer. Perbedaan pendekatan dalam istinbath hukum (penarikan hukum) menjadi salah satu faktor utama yang menyebabkan beragamnya pendapat. Ulama klasik cenderung lebih berpegang pada Al-quran dan hadis secara literal, sementara ulama kontemporer seringkali mempertimbangkan konteks sosial, budaya, dan perkembangan zaman dalam menginterpretasikan pesan teks tersebut. Tujuan dari penelitian ini adalah untuk mengkaji cara pendekatan dan methode pemikiraan istinbath hukum ini mempengaruhi pandangan ulama klasik dan kontemporer khususnya antar ulama M Quraish shihab dan imam syafii terhadap kewajiban berjilbab. Dengan memahami akar perbedaan tersebut, diharapkan dapat meningkatkan pemahaman yang lebih komprehensif tentang hukum jilbab dalam Islam. Dalam studi ini, penulis mendapatkan sebab perbedaan antara M Quraish shihab dan Imam syafii,dimana M Quraish menyatakan bahwa hukum jilbab tidak wajib,sedangkan Imam Syafi’ menyatakan bahwa hukum memakai jilbab ialah wajib,dimana M Quraish menggunakan pendekatan dan pemikiran metode istinbath dengan metode istihsan,dalam kalimat "illa ma zhahara minha" Ia meyakini bahwa adat istiadat harus diperhitungkan saat membuat undang-undang selama praktik tersebut tunduk pada pedoman ajaran agama dan konvensi masyarakat.sedangkan Imam Syafi tidak menggunakan metode Istihsan

‘There is a need for haste’ formed the editorial message in An Gàidheal in May 1947, more pithily expressive in Gaelic, calling for the urgent collection of the oral tradition of Gaelic Scotland. Shortly thereafter, The Folklore Institute of Scotland (FIOS) was formed with the stated object of recording song and story and the oral cultural heritage of the country.

Contemporary maps and charts all name the sea basin between the northern Outer Hebrides and the Scottish mainland opposite as the Minch. The hydronym, however, does not appear on record before the eighteenth century, either on printed maps or in indigenous Gaelic oral tradition. This chapter traces the creation of the Minch, from its apparent origins as a byname used by French privateers in the War of the Spanish Succession, through vicissitudes and variations at the hands of cartographers and hydrographers alike, to its re-creation in the later eighteenth century as an umbrella term designating a new maritime cultural landscape focused upon deep-sea fisheries. The Minch is a cultural crossroads, whose very name reflects involvement in wider national and international political and economic frameworks.

Abstract The birlinn or West Highland galley has been used frequently as an image on clan crests, and appears on more than eighty medieval gravestones in the west of Scotland, yet not a single example of the ship itself remains or has been discovered, and definite information on its dimensions and construction is scarce. Some information about the birlinn can be gleaned from Gaelic poetry from the period 1300–1760, from oral tradition, stories, and also from land charters, estate papers, and accounts. The birlinn as seen on gravestone carvings appears to be closely related to the Viking ship, and my intention in this paper is to compare the West Highland vessel with the Norse vessel, using information from the square sail tradition still extant in Norway, to interpret information from the Gaelic bards. As well as increasing our practical knowledge of the birlinn, I hope to increase understanding of its important place in Gaelic heritage and illuminate links between Norse and Gaelic culture during the Midd...