It is commonplace to hear conversations regarding continuity and revival when discussing Gaelic culture. This is especially the case with cultural traditions, where social and political turmoil often resulted in the suppression or attempted elimination of cultural practices. We see this occur in Scotland with its most iconic garment – the kilt. This ancient article of clothing, derived from the Irish brat, is considered the traditional regalia of Scotland. After the Jacobite Rebellion in 1746, the Dress Act of 1746 banned the garment from being worn by men and boys until the ban was lifted 30 years later. For this reason, there are some in Scotland who believed the Dress Act had broken the historical continuity of the kilt. Some believe this renders its current usage to be an absurd attempt at reclaiming lost history.
When this opinion is encountered, one cannot help but think about the ship of Theseus. Originally proposed by Plutarch, this thought experiment asks the question whether something is still the object in question if all its original parts were replaced piece by piece. When viewed from a broader perspective, the thought experiment probes at the question of cultural continuity and if something can be said to be traditional if significant changes have occurred. I intend to address the concern regarding the modern kilt by refuting it, arguing that the premise is derived from an incorrect understanding of cultural continuity and Scottish history.
First, let’s address a common misconception regarding how Dress Act banned wearing the kilt. According to Peter MacDonald, the kilt as it was known was banned due to its association with the Jacobites. It was perceived as a martial dress that was central to their identity, where the Dress Act specifically states “the Plaid, Philebeg or Little Kilt, Trowse, Shoulder belts, or any Part whatsoever of what peculiarly belongs to the Highland Garb, and that no Tartan, or Partly-coloured Plaid or Stuff shall be, used for Great Coats or for Upper Coats.” It should be noted that the ban was particularly against men and boys, meaning that women could still wear tartan clothes. The belted plaid worn by women, known as an earasaid, was left untouched by the Dress Act and eventually gave way to the tartan shawl and modern “lady kilt.” At the same time, those who enlisted into the Black Watch could wear a kilt with “Government tartan” design. This gave way to the Highland Regiment of the British Army, who still wear kilts with Government tartan as part of their military dress.
When discussing the continuity of the kilt, it is important to understand how continuity is discussed as the topic tends to create issues in discourse. While continuity describes how a cultural object is passed down over time, it fails to capture the essence of what it means to possess continuity. According to Orlando Patterson, we should understand that continuity is a causal process where historical events affect how a cultural object can be transmitted. He argues that continuity is still maintained even when “one or more attributes of an identity has either been shed or ceases to be important.” Even if the kilt ceases to exist as it was worn by Highland shepherds, regardless of if this particular trait has been lost. It can still be considered a kilt on the basis of its underlying history, from its pastoral roots to the military-influenced modern style that we all recognize today.
With a more nuanced understanding of historical events, it is understood that the continuity regarding the kilt was never broken but instead was suppressed for a limited time. The knowledge passed down to kiltmakers never disappeared and people continued to wear it, albeit with some changes. These changes were not enough to eliminate the kilt as a cultural object, but rather demonstrate the persistent nature of this cultural tradition. However, it is important for those who participate in Gaelic culture to understand the history of their ancestors and what it took for their culture to survive to this day. For this reason, we must respect and honor these traditions by upholding them as they were taught to us. We must do this so they can be passed down to our children and maintain the connections that bring the Gaelic community together, while inhibiting external forces that attempt to hinder these connections for selfish and destructive purposes.