Most Northerly

          Yesterday, we were at the most northerly tip of Britain, Dunnett Head, where sits an elegant, still operational lighthouse, built in 1830. On a rise just above it there is a collection of abandoned box-like buildings that once housed radar equipment, their utilitarian ugliness blighting what is otherwise a romantic spot from which to gaze over to Orkney and scan the sea, hopefully, for whale sightings. A few days before, we were at another ex-radar station, Balnakiel, near Durness, though that one has been imaginatively repurposed as a craft village, complete with a chocolatier operating from a classy coffee shop. Radar stations per se have had their day, but lighthouses remain, a tribute to early technology and the role it still has in navigation.

          But the seas around here were busy with traffic long before the invention of lighthouses. On the island and mainland coasts, the remains of buildings from as long ago as five-thousand years reveal evidence of frequent and prolonged connections with Scandinavia. In the (most northerly) town of Thurso, there is a ruined church that looks nothing special, but we had the good fortune to visit it on a morning when Maureen, a volunteer custodian-cum-historian, was on duty to inform the curious. She was at pains to point out that what is visible above ground is only the latest iteration of a place of worship that has been on the site since the time of the Picts. In populous places, new buildings sit upon old foundations.

          Is the same true of cultural mores? I’ve been reading some short stories by George McKay Brown, an Orcadian author who was writing in the early 20^th century. His stories and characters are peppered with references to Vikings, Norwegians, whaling, fishing, crofting and religious observance, reflecting the cultural influences of the past upon the living. History, in that sense, is like archaeology. Funny-sounding place name? Probably of Norse origin and descriptive of a feature or purpose. But names stick, whereas other traditions fade more readily. There are only residual traces nowadays of the particularly strict Presbyterian ethic that is the backdrop of McKay Brown’s stories: supermarkets are open on Sundays until ten p.m. and churches in smaller hamlets have faded notices pinned to the doors announcing their closure and suggesting alternative venues for worship.

          Change is driven by many factors, incomers being one. Some people move here to build a different kind of life for themselves Like Phil, the Mancunian building contractor, who sold up and is now the contented owner of Windhaven (the most northerly campsite in Britain). Unlike me, he doesn’t miss Manchester. His neighbour, who crafts objects in wood, is from Yorkshire. In the town of Tongue (a corruption of the Old Norse “tunga”, a spit of land) there is a famous bakery that, when it closed its doors, was revived – with a great deal of style – by a young couple whose commitment to wholesome baking is apparent in the excellence of their goods. He is from London; she is from Japan. And, on a walk towards a remote beach, we passed through a croft and were greeted by the new owners, a young couple from England. They had been there only five months and were “loving it”. Crofting, they explained, is a pure form of sustainable farming. When it comes to the future of farming, there is no need to reinvent the wheel!

          This wild and windy corner of Scotland will stay that way for some time to come. The lighthouse could well be here in another 184 years. What is changing is the population. This current wave of incomers is another element of history-in-the-making. They will certainly adapt to the peculiarities of the terrain. They will also, in time, redefine what it is to be a Scottish Highlander.