Scotland in the 21st Century: 8

In his seventh paper from his book, ‘Doun-Hauden: The Socio-Political Determinants of Scottish Independence’, Professor Alfred Baird discusses Scotland’s ethnicity, actually an inferiority complex, demonstrated by Scots every day as ‘The Cultural Cringe’

It begins at a young age where one is conscious to flatten one’s accent, and avoid dialect words in order to sound more English. The intention of this trait is simple, you feel you will be accepted more by the herd if you sound like the power elite. In time, and without knowing, your standards become whatever are the colonial’s standards, in this case London standards, your concerns whatever are London’s concerns, as promoted by the Anglocentric press and media. Whatever is the latest London news topic, that is what is important, those in your own land ‘provincial’ and unimportant.

It is an insidious disease, highly infectious. Once ingrained, hard to admit that you have a virus you carry around with you wherever you go. You have become an ersatz English person. This is reinforced when your Scottish pound note is rejected by an English shopkeeper (Scots invented paper notes), or regurgitated by the parking ticket machine.

The illness runs deep. People who hold power become people you feel you should emulate. In so doing you genuflect to their culture, their mores, their political values.

We hear examples of the Cringe every day, from ‘Why do police cars have ‘Police‘ in Gaelic written on them?”, via crass jokes about Highlanders as ‘teuchters’, to anybody with an uneducated English, or BBC’s ‘Standard Southern’ accent, categorised as working class, probably Glaswegian. Lately, BBC has opened the door to any number of English accents, an Essex accent the most dominant. Scots accents are for Scots in Scotland. But when you arrive in Scotland, Scots accents are secondary to an incomer’s way of thinking and speaking.

Book collections of traditional Scottish stories, or myths and magic from the islands barely sell enough copies to break even, dismissed as embarrassing and silly. Gaelic poetry is hardly read. Books for children plotted in a fictionalised English public school set in Scotland sell in millions.

“People don’t talk like that these days” say the chronically perplexed, meaning they do not use old Scots as their mother tongue. And so it goes on; if Scots, it is second-class. The Scot is the second banana from the left in the movie. Once upon a time James Bond was a Scot, author Ian Fleming rewriting his fictional hero’s background to suit the Scots actor, Sean Connery, playing the role to international acclaim. That was an exception to the general rule. Money was being made in millions.

Ethnic totalitarian repression is endemic. And for the most part it is successful. A whole class of people believe loyalty to the colonial usurper is the way to a better life, never noticing the life they choose to lead is poverty-stricken in so many ways, not only culturally, but in personal ambition too.

Rangers football club, essentially a stronghold of unionist sympathy, saw no ethnic insult when the Scottish Football Association had their request to play in the English Premier League tossed back in their face. When it comes to sport, there is no ‘union of equals’. The exception is if you are an expat Scottish football manager working in England, in which case you are a hero to English football fans and a loss to your own country.

If an artist (I mean a painter or a sculptor), better to have a studio in London than Scotland if you wish to obtain a London gallery and be promoted by the English press. Scotland does not own the necessary outlets to promote indigenous talent internationally. The exception is writers of fiction. You are free to live in Scotland but you better have a London-based agent if you want to be successful.

It does not help to discover Scotland’s own radio and television broadcasters will interview a non-Scot about Scotland quicker than a Scottish expert or specialist, unless, of course, that Scot expresses faith and belief in the colonial way of life. You have to prove you will say what is expected of you and not take the interviewer by surprise.

Too many Scots, lacking pride in their own land and aspirations, lead a half-life. They are so convinced Scottish is an inferior culture they will condemn anybody who extols them to be better than they are. Governing their own country is rejected wholesale. This is why a Scotsman’s worst enemy is not an Englishman but another Scotsman. Over 300 years of colonial governance and propaganda takes its toll on the mind.

In this article, Professor Baird explains the root of the evil we call ‘The Cringe’.


‘It is said of one experience that it is one of the most agonising possible . . . that of leaving the soil of your native country forever, of turning your back on your heritage, being torn away by the roots from your familiar land. I have not suffered that experience. But I know of an experience equally agonising, and more irreversible (for you could return to your home) and that is the experience of knowing, not that you are leaving your country, but that your country is leaving you, is ceasing to exist under your very feet, being sucked away from you as it were by a consuming, swallowing wind, into the hands and the possession of another country and civilisation.’ (Welsh philosopher J.R. Jones, as quoted in Billy Kay’s The Mither Tongue)

We hear a lot nowadays about minority groups. Within the overall UK population context, the Scots may be defined as a minority ethnic group. An estimated 1.6 million Scots speakers now represent a linguistic minority group in Scotland, which also means that the majority of the country’s population toda are Anglophone; this is an important factor when we consider that a key influence of our national identity and culture is the language we speak. Within the UK, Scotland’s ongoing, rapid and uncontrolled demographic change coupled with a low birth rate (see paper no. 3 on Demographics) further implies that the Scots could potentially become a minority people themselves in Scotland.

Long associated with the study of ethnic minorities, ethnic oppression has shifted from meaning the exercising of tyranny by a ruling group to signifying the injustice people suffer due to the everyday practices and norms of a society. Over time, oppression can become a widespread, systemic injustice that creates and maintains systematic disparities affecting the wellbeing and development of individuals and groups. 

Ethnic oppression is essentially to do with power that is primarily held by the ruling elite group and oppression consists of the unequal distribution of systemic power. In Scotland, an Anglophone institutional elite wields power over Scots, and Scots-speakers in particular, this reflecting what Professor Michael Hechter termed a cultural and ethnic division of labour within the UK Internal Colonialism model.

Ethnic oppression may take different forms but primarily involves prejudice and discrimination directed at a people or group on the basis of their membership of an ethnic group.

Ethnic discrimination against the Scots includes stereotyping and denigrating Scottish people (e.g. by the British MSM, and by institutions) primarily because they are considered (by an Anglophone elite) to speak a supposedly ‘invalid’ Scots language. This also relates to the persistent negative stereotyping of Scots speakers typically played out within the dominant British cultural context and meme amidst a supposedly superior’ Anglophone linguistic hierarchy and cultural hegemony.

The essential backdrop to this oppression is that Scots are prevented, by the ruling Anglophone elite, from being taught their own Scots language in school – kep fraelairnin oor ain braw mither tongue – which is itself one of the most typical and obvious forms of ethnic discrimination within the broader aspects of colonialism (which includes cultural assimilation) endured by an oppressed people. 

The Council of Europe Report on implementation of the Charter for Regional and Minority Languages has repeatedly raised the matter of the omission of Scots language teaching provision in schools with the UK Government and its devolved administration in Scotland, yet still the language remains ignored and its speakers left marginalised and reducing in number year on year. This is important in the context of independence because it is indigenous language which provides the foundation for development of a peoples’ national identity and culture, and is what gives them their national consciousness. The Scots language also distinguishes Scots speakers from Anglophones, the latter comprising Scotland’s dominant ‘governing class’.

A monolingual English language requirement as primary condition of employment (in particular for professional and managerial positions) and also for residence in Scotland (as part of the UK ‘area’) whilst rejecting and ignoring any indigenous Scots language requirement, serves to sustain and reinforce ethnic oppression of Scots; this practice ensures continued discrimination (against Scots speakers) leading in turn to social and economic inequalities becoming institutionalised within an ethnically stratified society, the latter inevitably favouring and prioritising the ruling (Anglophone) group and its predominant (English) ethnicity.

Historically, Anglophone elites running Scotland’s social institutions incorrectly regarded Scots’ language speakers to be simply speaking ‘bad English’ and held the view that Scots is not a ‘valid’ language, hence the lack of teaching provision in schools. This is ethnic prejudice and a discriminatory perspective that remains fixed even today within Scotland’s Anglophone dominated institutional hierarchy. Anglophone elites therefore dominate Scotland’s cultural high ground and control the linguistic ‘battleground’ against who they view as their linguistic and cultural inferior,that is the Scots language speaker; this reflects a colonial attitude.

Consequently, ethnic Scots remain marginalised and lacking in opportunity, with many destined to live a life of poverty and inequality, held back from socio-economic progress, intellectual development, or achieving higher office in their own land. As Scotland’s social elite structure is Anglophone dominated this means it is linguistic differences which distinguishes Scots speakers from the dominant Anglophone elite hierarchy; such an outcome is an intended consequence of linguistic imperialism, the latter forming a core element in colonial power structures.

The existence of an Anglophone and mainly unionist elite hegemony running Scotland’s social institutions is therefore no accident; rather, an Anglophone elite is a fundamental pre-requisite of continued British colonial power and control exerted over Scotland and its indigenous native (i.e. ethnic) people. This represents institutionalized ethnic oppression which ensures that Scots speakers are for the most part excluded from taking leading positions within Scotland’s social institutions. This outcome also reflects the dominance of cultural and linguistic imperialism policies as a necessary part of (British/English) trans-national nationalism and the political ideological drive towards a ‘one nation Britain’, its resultant enculturation and hence ethnic discrimination faced by the Scottish minority within a domineering UK polity.

A lack of socio-economic opportunity, persistently high poverty levels and limited educational attainment are consequences of institutionalised Anglophone domination and discrimination against Scots, and Scots language speakers in particular. The longstanding advertising of Scotland’s professional and managerial posts primarily outside Scotland in the London metropolitan press and hence recruitment of a mainly Anglophone elite drawn from within a larger and far more heavily populated neighbouring country amounts to ethnic discrimination in a specifically Scottish context. Ethnic discrimination against Scots is therefore a significant form of institutionalised oppression prevalent in Scotland.

Further, ethnic discrimination and oppression of a people results in ‘Internalized Racism’, also known as ‘Appropriated Racial Oppression’. From this we see manifest the psychological condition popularly referred to as the ‘Scottish Cultural Cringe’; this is a condition which relates to how some Scots negatively view themselves and their own Scottish culture and Scots language compared to the dominant ‘superior’ (Anglophone) culture and language. Here, the Scots language and therefore Scottish culture are considered ‘inferior’ within the British Anglophone elite hegemony context. 

Institutionalised Anglophone linguistic oppression has instilled in Scots speakers a ‘schizoid element into the national psyche’ (Purves 1997); this ensures that many Scots deny and denigrate their own language in preference to developing a false (i.e. Anglophone), persona, in the interests of personal socioeconomic advancement. In postcolonial literature this outcome is referred to as ‘mimicking the coloniser’, and is especially (and inevitably) prevalent among the bourgeoisie class.

Related adverse health aspects of Appropriated Racial Oppression are considerable. Ethnic oppression seriously impacts the mental health of oppressed ethnic minorities and leads to the internalization of negative ethnic stereotypes about themselves and others like them (e.g. those who hold the same culture and speak the same ‘invalid’ language. Such impacts include a lack of self-worth, inhibition of socio-economic development, and the fact that racism and ethnic discrimination are stressful long-term events suffered by an oppressed group. The condition also manifests itself in shame, embarrassment, depressive symptoms and low collective self-esteem.

There is a lengthy history relating to Anglophone promoted negative ethnic stereotypes and discrimination of Scots language speakers, not least within Scottish educational institutions at all levels, the British MSM, industry, government, and within the justice system. This results in an oppressed people developing a ‘colonial mentality’ which involves denial and/or downplaying of the reality of discrimination or any past history of racism; for instance, wars, clearances and mass displacement, ongoing cultural and linguistic discrimination, and institutionalised oppression may be accepted as somehow ‘deserved’.

Appropriated Racial Oppression therefore represents the internalization of negative stereotypes of one’s own racial/ethnic group. Internalized oppression is reflected in members of ‘subordinate’ groups experiencing greater social and material deprivation, the latter clearly widespread within the ethnic Scots speaking community, far less so the Anglophone community in Scotland. 

In what is effectively a colonially manufactured environment, Scots speakers’ acceptance of negative stereotypes means they do not consider themselves to be ethnically oppressed; this is despite the reality of their lack of opportunity, exclusion from key areas of Anglophone dominated institutional management and limited access to resources within their own land due to colonialism. Moreover, Appropriated Racial Oppression may be so deep and internal in those who are oppressed as to be rigid and unchanging; here we may consider this aspect in relation to the often rather rigid nature of the Scottish ‘No’ voter, according to opinion polls, more especially post 2014.

The Scots-speaking Scot is therefore forced to adapt his or her language to become more Anglophone (i.e. ‘conformity’) in order to progress socially and economically within the dominant Anglophone cultural and linguistic hierarchy. Those Scots who are unable to ‘conform’ (i.e. unwilling to cast aside their own culture and language in favour of the imposed ‘superior’ culture and language), suffer accordingly. In this sense conformity may be likened to a change in one’s national identity, which is closely connected with the process of ‘assimilation’ in colonialism.

The prevalence of high levels of Appropriated Racial Oppression among an ethnic group therefore helps explain why significant numbers of Scots remain firm in the rejection of their own Scottish identity in any meaningful sense, for instance by voting against Scottish independence and hence blocking the creation of their own Scottish citizenship, nationality and self-governance. A hypothesis here might therefore be that Scots suffering from higher levels of Appropriated Racial Oppression will be more likely to vote against independence.

As in many other ethnic and socially stratified societies there are aspects of apartheid (institutionalised racial segregation) evident in Scotland. This is characterised by a longstanding, sustained and now increasing Anglophone elite settler occupation, the latter with an emphasis on specific sectors of employment in the economy and a focus also on specific areas of residence, and in the demand for private schools and ‘elite’ universities in Scotland that tend to ‘serve’ primarily the Anglophone elite community. Such developments may be contrasted with the mass historic displacement and British state incentivised removal, via emigration, of much of the indigenous working-class Scots (and Gaelic) speaking population over the last two centuries and more.

Clearly, an imposed monolingual English language requirement coupled with promotion in rest-UK of higher status employment opportunities in Scotland has made settlement (in Scotland) an attractive proposition, mainly for people from England, according to the census. Here, the significant colonial imperative associated with imposing a dominant culture and language and the organised movement of peoples becomes evident. 

The presence of a dominant Anglophone meritocratic elite hegemony in Scotland running the nation’s institutions therefore serves to foster and strengthen Appropriated Racial Oppression of Scots, and Scots speakers in particular; such a development also obscures the ways in which institutionalised discrimination and bias in favour of a particular meritocratic elite becomes normalised and contributes to inequality among ethnic groups.

The predominant racism or ethnic issue in the context of Scottish independence and indeed affecting Scotland more generally, is not therefore colour race, the latter more prevalent in England due to its quite different population mix, nor is it anti-English sentiment; rather, racism in Scotland primarily and extensively occurs as a consequence of colonialism and the resulting ethnic oppression of Scots is due to the imposition and institutionalisation of a dominant Anglophone meritocratic elite in what is a socially and ethnically stratified society; an added feature of this (colonial) racism is the development of Appropriated Racial Oppression (or internalized racism), a psychological condition with multiple adverse health impacts which is suffered by oppressed peoples. 

Both aspects of ethnic discrimination and hence oppression therefore reflect and depend primarily on a colonial environment which by its very nature and purpose is opposed to (Scottish) independence. A common feature here is therefore the institutionally imposed cultural and linguistic differences between a dominant Anglophone elite hegemony and Scots language speakers. This reality also reflects the fact that peoples in self-determination conflict tend to be linguistically divided.

This means that the key ethnic and racism factors influencing, and in turn, determining prospects for Scottish independence are:1. Colonialism, which always involves prejudice and racism levelled against the oppressed subordinate indigenous native (i.e. Scottish) people and in particular their language and culture, and which may also develop into fascism, as reflecting a cultural and ethnic division of labour due to the imposition, prioritisation and domination of Anglophone elite institutionalised control, and; 2.  Appropriated Racial Oppression, in which colonialism inspired racism is internalized by the oppressed (Scottish) people who, due to their colonial domination and development of a ‘colonial mindset’, view their subordination, oppression, exploitation and lack of opportunity as deserved, which it is not.

Here we are reminded of what colonialism is and that it should be viewed as what Cesaire, Memmi, Fanon and many other postcolonial writers established: as a ‘disease of the mind’ brought about due to the forceful domination by, and a belief and ideology in, ‘a superior order’, resulting in severe psychological and physical health impacts as well as numerous and widespread negative practical outcomes for an entire oppressed indigenous native people, their culture, society and their country.

The Scottish Cultural Cringe, is the inevitable outcome of Appropriated Racial Oppression; this results in large numbers of Scots who question and doubt even their own national independence and liberation and exhibit a lack of confidence inrunning their own nation’s affairs, and who believe their lack of opportunity is due to their own inadequacies, including their supposed ‘invalid’ language which many seek to cast aside and replace.

The reality, however, is that ethnic oppression of the Scottish people, and the lack of opportunity and inhibited access to resources in their ain laund is brought about through cultural and linguistic imperialism and colonial exploitation. It is the exercising of this imperial and colonial ‘power’, through an imposed (Anglophone)linguistic power base and dominant cultural hegemony, which gives an oppressed people a colonial mentality and which serves to divide the Scottish people into two main groups; one for and the other opposed to independence. 

These findings regarding ethnic oppression and racism affecting the Scottish people reflect the longstanding colonial nature of Scotland’s oppressive political reality which, even today, is still obscured and misunderstood under the pretence of a UK ‘union of equals’, which is a political charade. It is in this context that the removal of ethnic oppression constitutes the underlying rationale for the motivation and human right of a people seeking decolonisation and hence independence in their quest to overcome their ethnic oppression and exploitation in their own land. 



The aim of these articles – published by kind permission of ‘Yours for Scotland’ website – is to help broaden the case for independence, and also to give the curious and the already convinced information generally denied them by the agencies of the British state, the same trying to sell ‘Britishness’ as they once tried to sell ‘Buy British’.

Article 1 on Culture can be found here:

Article 2 on Language can be found here:

Article 3 on Demographics can be found here:

Article 4 on Colonialism can be found here:

Article 5 on Nationalism can be found here:

Article 6 on Institutions can be found here:

Artcles 7 on the Constitution can be found here:

Grouse Beater – A Constitution for Scotland:

Grouse Beater – The Republic of Barbados:

BOOK: ‘Doun-Hauden: The Socio-Political Determinants of Scottish Independence’, available from

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5 Responses to Scotland in the 21st Century: 8

  1. I still remember being told at around 28 that I’d need to speak properly to get an international opportunity. My boss at the time was quite surprised when I was adamant that this was nonsense and I would not change how I speak. I’ve been working abroad for over 20 years now across Europe and occasionally the US. Regional accents vary globally, all it takes is a little exposure to understand. Clearly on first time exposure I see some people struggle but everyone gets it in the end. My identity is retained thus as people then say ahh Cammy he’s Scottish, it’ll take you a little bit to tune in but we all understand him here.

  2. Grouse Beater says:

    Yes, Cammy, on my travels I discovered a Scots accent much liked, and often considered to carry authority. Thank you for your observations.

  3. lorncal says:

    The SNP itself reinforced this stereotype, Alf. Anyone applying for a job up here, from the south, must be better because he/she spoke well, coming from England must automatically have more experience of the job even if not any of Scotland whatsoever, and must be automatic boss material because of that assumed greater experience.

    That does not preclude English people from jobs, but, as an example, I watched a programme recently about a bird sanctuary on one of the Shetland islands. Every single person was English out of around 20. Do we produce no graduates who are qualified in bird conservation in Scotland? Nobody would dare to take an inventory of the top cultural jobs in Scotland because it would underline the prejudice among Scots in positions of leadership against their fellow Scots.

    Yes, there are many Scots in England, but the population ratio means that we are absorbed easily. The same cannot be said of the other way round. I understand how anti English that might sound and I hate to sound that way because I know lovely English people up here and they are a blessing. I certainly don’t object to fresh and new ideas because we cannot live in a state of stasis, but it would not take much for our entire culture to be overwhelmed and wiped out by osmosis.

    We need the land law and the property law to reflect that precarious situation in which we now exist. By all means, open our doors to others, but keep it rational and manageable or we will actually drive away our own young graduates in favour of people from outside Scotland. If we want our population to grow a little – and it does not need to grow massively to be sustainable into the future – we need to create the conditions for encouraging local people to stay.
    That means creating jobs and building homes for young families where they are or within travelling distance, keeping open schools, keeping bus and train services running, managing the land and the property in ways that are sustainable and balanced toward need rather than greed, creating local tax regimes that sustain life, not eliminate it.

    The SNP has immersed itself in pointless and self-defeating and damaging gender politics on behalf of a very small minority (at least, it is for the moment, but it might not always be so if it is given its head with paraphiliac/fetishist men, and girls retreating from womanhood under the onslaught of pornification and male expectations) while ignoring the basic needs of 50% of the Scottish population.

    If women are going to produce new generations, the conditions must be there for them to feel able to do so – or they simply won’t. That requires support, both financial and social, part-time working, creches and nurseries, etc. Taking away their rights and handing them out like smarties to Trans Identified Males (TIMs) is not going to foster trust of any kind. Like most women, when I was very young, I believed in all kinds of good causes only to discover later on that a thing may not be what it seems. It is called growing up.

    The young women, who will grow up to produce the next generations of Scottish children think they are being really cool and virtuous right now, but, when they come to depend on society while they raise their (and society’s) children, they will discover, too late, that they count for nothing when the wants and demands of certain sections of men take precedence. All their rights and spaces will be gone and they will have a long time to ponder their own gullibility and self-betrayal – and betrayal of their daughters and granddaughters – if, indeed, they have them, because more and more women are opting out of childbirth altogether, so damaging is it to their lives as things stand and which show no sign of changing for the better long-term.

  4. alfbaird says:

    Yes Lorna, the SNP elite appear to be focused on every other minority group and cause under the sun, with the exception of the Scottish ethnic minority aye languishing under UK rule and chains, and who remain exploited and oppressed in oor ain laund. We elected the SNP solely to deliver us Scots from our oppression, to give us Scots our national liberation. But the SNP have forgotten their purpose, much like any pampered bourgeoisie elite in a dominant (yet petrified) national party that inevitably makes its own selfish ‘accommodation with colonialism’ rather than take the vital steps to freedom. Which is why they will need to be replaced asap, the hail daeless deceitfu lot o thaim.

  5. Grouse Beater says:

    Amen to that.

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