Hutchinson Polly

The True Story Behind 'Whisky Galore'
1. Auflage 2024
ISBN: 978-1-78885-689-8
Verlag: Birlinn
Format: EPUB
Kopierschutz: 6 - ePub Watermark

E-Book, Englisch, 176 Seiten

Early on a wartime winter's morning in 1941, the 8,000-ton cargo ship SS Politician ran aground in the beautiful but treacherous seas of Scotland's Outer Hebrides. Among its cargo were 260,000 bottles of whisky destined for the American market - a godsend to the local Eriskay islanders whose home-grown supply had dried up due to wartime rationing. News quickly spread and boats came from as far as Lewis, and before local excise officer Charles McColl could intervene, more than 24,000 bottles had been 'rescued'. Villages were raided as bottles of whisky were hidden in the most ingenious ways - or simply drunk to get rid of the evidence. Meanwhile, official salvage operations foundered, and in order to pre-vent what the islanders themselves regarded as legitimate salvage, the hull of the Politician was dynamited. The story is well known through Compton Mackenzie's bestselling book Whisky Galore and the famous 1949 Ealing comedy of the same name. In this book, acclaimed journalist and Hebridean expert Roger Hutchinson tells the true story of one of the most bizarre events ever to have happened in Scottish waters.

Roger Hutchinson is an award-winning author and journalist. After working as an editor in London, in 1977 he joined the West Highland Free Press in Skye. Since then he has published thirteen books, including Polly: the True Story Behind Whisky Galore. He is still a columnist for the WHFP, and has written for BBC Radio, The Scotsman, The Guardian, The Herald and The Literary Review. His book The Soap Man (Birlinn 2003) was shortlisted for the Saltire Scottish Book of the Year (2004) and the bestselling Calum's Road (2007) was shortlisted for the Royal Society of Literature's Ondaatje Prize.

Autoren/Hrsg.

Hutchinson, Roger

Leseproben

TWO
Islands at War
Nuair thig bàillidh ùr bidh lagh ùr ’na chois. When a new factor comes he brings a new law with him. – Hebridean saying The southern islands of the Outer Hebrides archipelago are a file of gentle mounds sitting gracefully in 60 miles of sea between latitudes 56.57 N and 57.65 N. As the crow flies they are never less than 50 miles from the mainland of north-west Scotland, and two hours by ferry from the nearest of the islands of the Inner Hebrides. Across the Atlantic and on the eastern continental landmass such northerly points are haunted by icebergs and held in permafrost, but the Hebridean seaboard of Great Britain is kept, if not warm, at least habitable by the happy accident of the Gulf Stream, which brushes its promontories and its stretches of deserted sand with the remnants of warm Caribbean seas before finally foundering, spent and cold, in the waters of Scandinavia. These are not particularly mountainous islands. From North Uist and Benbecula, down through South Uist, Eriskay, Barra, Vatersay and the string of depopulated islets which drift for 20 miles south of there like so many discarded lizards’ tails, there is not a hill which stands higher than 2,000 feet. The deranged volcanic peaks of Skye and of the Moidart and Arisaig mainland are almost always to be seen from the southern isles; while they themselves, when they are visible from the east, look to be no more than the domes of the heads of a distant crowd, shuffling modestly over the horizon. The people who live between the rolling Atlantic machair and the granite coves which face the Minch, between adventurous fishing and subsistence agriculture, are the repository of one of the oldest cultures in Europe. They were among the first in Scotland to receive Christianity in place of druidism, to blend the Irish Gaelic language and culture with Pictish ritual and ceremony, and to this day they embrace both their Catholic faith and their ancient tongue with vigour and affection. These are idiosyncratic traits in the 20th century and they are, of course, partly the results of geographical isolation. A necessary autonomy of mind and spirit has been forged here, among wind and rock and sea, on islands which for the greatest part of their history have lived independent of the outside world. In some respects they are independent even of their Hebridean neighbours. Th anks largely to the apostolic efforts of three 17th-century Irish priests, Fathers Hegarty, Ward and Duggan, the people of the islands south of the North Ford which separates Benbecula from North Uist were reconciled to Catholicism rather than to Protestantism at that time of seismic religious upheaval, and they have remained among the most loyal adherents to the Church of Rome in Britain – sharing a culture, a local government and a ferry service with some of the staunchest Presbyterians. Had Father Dermit Duggan, his instruction to and baptism of the islands up to and including Benbecula completed, not contracted an illness and died in 1657, while he was planning his first missionary visit to North Uist, the theological history of the Hebrides may have been quite different. As it is, the dividing line between the two faiths – a line invisible to most outsiders – lies still where Father Duggan’s dreams fell, between Benbecula and North Uist. But independence has not, in the southern isles at least, meant solitude. The Gaels of the Hebrides have always been seamen of outstanding quality. They have travelled the known world as free and willing sailors, in missionary curraghs, crusading galleys, medieval barques of trade and war, whaling and fishing fleets, cutters of the Empire, battleships, cruisers and destroyers of the Royal Navy and steamers of the merchant marines. Their seamanship, especially in small boats under sail, became legendary in the 19th and early 20th centuries; and the extent of their travels was awesome. You are more likely, a visitor would be told, to find a man from Barra or from South Uist who can draw you street maps of Shanghai and San Francisco, than one who has visited Lochmaddy. Writing of the seamen of his native island in 1941, the Barra doctor Donald Buchanan remembered how, “On boarding a Blue Funnel liner once, on the quarantine anchorage at Singapore, I found that six members of the crew were my neighbours in Barra: some of them still remind me of the meeting. A few weeks later I was spending a holiday on the cruising liner Warilda in Northern Queensland, when one of the first members of the crew I noticed was Roderick McDougall from Kentangval. Very shortly afterwards, while on board one of Burns Phillips’ mail-boats at Port Moresby in remote New Guinea, the first man to confront me was Jonathan McNeil, of Glen Castlebay . . .” Island doctors, it must be observed, also did their share of globe-trotting. Hebrideans entertained their own motley band of visitors, before and since the apostolic Irish. The shoguns of Scandinavia held a tenuous sovereignty here until 1266, and the Norsemen left their blood, their place-names and family-names on the rocky shores of the east and the fertile grasslands of the west. The people of the islands have since received, with variable humour, the ambassadors of foreign religions, educationalists using an unwelcome language and representatives of the authority of distant governments. They have become accustomed to outside interference in their lives and have grown to tolerate it. In 1941 that tolerance was severely strained. Given the perverse, chaotic events in the southern isles in the 101 years which preceded the outbreak of the Second World War in September 1939, it is a wonder that it did not snap. In 1838 the islands from Benbecula to Barra Head were united under a brand new overlord. For centuries since the early Middle Ages, throughout the lamented Lordship of the Isles and into and after the Jacobite uprisings of the 18th century, the southern isles had been owned, if not entirely governed, by their hereditary clan chiefs. Barra and its southern satellites had been the fiefdom of the MacNeils by charter since 1427, and in Benbecula, South Uist and Eriskay the Clanranald sept of Clan Donald had held sway since the retreat of the Vikings. Two decades of vain folly finally put an end to centuries of familial continuity. In Barra in the 1830s Lieutenant-General Roderick MacNeil took to the unsoldierly world of business. In an attempt to maximise his profits from the kelp industry (the seaweed which was being gathered in great quantity from the shores of the islands) he built a large processing factory at Northbay. It failed and his creditors foreclosed and sequestrated the estate. And in Uist, Ranald George MacDonald of Clanranald had long since decided, in common with many of his peers, that the life of a Regency buck was infinitely better fun than that of a Highland chieftain, and proceeded to throw good money after bad in the society life of Gothenburg and Park Lane. He had, to be fair, come of age with debts of £47,000 inherited from his father, John of Moidart, the 19th of Clanranald, but Ranald George did nothing to restore the family fortune, and by 1838 he, too, was obliged to sell his islands. The lands of Clanranald and MacNeil found one buyer, a successful Aberdeenshire landowner, Lieutenant-Colonel John Gordon of Cluny Castle. Gordon was, in the jargon of his time, an “improver”, which is to say that he had no patience with “unprofitable” estates and that he recognised no claim to the land other than the bottom line of his accountant’s audit. In the southern isles he found, as MacNeil and Clanranald could have told him, tracts of land which were hugely unprofitable to their nominal owner and which were occupied by a race of people who showed an obdurate fondness for living there. Having laid out almost £120,000 for these distant parts, Gordon had a problem. Unlike lush Aberdeenshire estates the Hebrides were not tailored to make any profit at all from speculative landowners. It was as much as their native people could do, using the careful, thrifty agricultural and fishing practices of their forebears, to support themselves, let alone the unrequested ambitions of Lieutenant-Colonel John Gordon and his retinue. These were pre-crofting communities, townships which shared not only the same common grazings, but the same unfenced fields of barley, oats, rye and potatoes, and in doing so required the use of virtually all the islands’ arable land. It did not take John Gordon long to be convinced that the major obstacle to his “improvement” of the Uists and Barra was the indigenous population. So he set about removing them. The clearances of the southern isles in the middle of the last century did not become a cause célèbre at the time, as did many on the mainland; the name of John Gordon was never as vilified as those of the Duke of Sutherland, Patrick Sellar and James Loch. But in the 1840s and the 1850s Lieutenant-Colonel John Gordon, anxious to establish a chain of sheep farms from Nunton in Benbecula to Vatersay, south of Barra, showed a wonderful appetite for eviction and forced emigration. All the familiar tableaux of the clearances were acted out in the southern isles: old women were harassed from their homes under threat of having the roof removed, young men were hunted down on their township lands and forced, struggling and shouting, to the piers at Lochboisdale and Castlebay and on to hulks such as the notorious Admiral, bound for Quebec and the uncharted wastes of Upper Canada. When it met 30 years later, the Napier...