Scottish folk music (also Scottish traditional music) is a genre of folk music that uses forms that are identified as part of the Scottish musical tradition. There is evidence that there was a flourishing culture of popular music in Scotland during the late Middle Ages, but the only song with a melody to survive from this period is the "Pleugh Song". After the Reformation, the secular popular tradition of music continued, despite attempts by the Kirk, particularly in the Lowlands, to suppress dancing and events like penny weddings. The first clear reference to the use of the Highland bagpipes mentions their use at the Battle of Pinkie Cleugh in 1547. The Highlands in the early seventeenth century saw the development of piping families including the MacCrimmons, MacArthurs, MacGregors and the Mackays of Gairloch. There is also evidence of adoption of the fiddle in the Highlands. Well-known musicians included the fiddler Pattie Birnie and the piper Habbie Simpson. This tradition continued into the nineteenth century, with major figures such as the fiddlers Niel and his son Nathaniel Gow. There is evidence of ballads from this period. Some may date back to the late Medieval era and deal with events and people that can be traced back as far as the thirteenth century. They remained an oral tradition until they were collected as folk songs in the eighteenth century.

The earliest printed collection of secular music comes from the seventeenth century. Collection began to gain momentum in the early eighteenth century and, as the Kirk's opposition to music waned, there was a flood of publications including Allan Ramsay's verse compendium The Tea Table Miscellany (1723) and The Scots Musical Museum (1787 to 1803) by James Johnson and Robert Burns. From the late nineteenth century there was renewed interest in traditional music, which was more academic and political in intent. In Scotland collectors included the Reverend James Duncan and Gavin Greig. Major performers included James Scott Skinner. This revival began to have a major impact on classical music, with the development of what was in effect a national school of orchestral and operatic music in Scotland, with composers such as Alexander Mackenzie, William Wallace, Learmont Drysdale, Hamish MacCunn and John McEwen.

After World War II, traditional music in Scotland was marginalised, but remained a living tradition. This was changed by individuals including Alan Lomax, Hamish Henderson and Peter Kennedy, through collecting, publications, recordings and radio programmes. Traditional singers that they popularised included John Strachan, Jimmy MacBeath, Jeannie Robertson and Flora MacNeil. In the 1960s there was a flourishing folk club culture and Ewan MacColl emerged as a leading figure in the revival in Britain. The clubs hosted traditional performers, including Donald Higgins and the Stewarts of Blairgowrie, beside English performers and new Scottish revivalists such as Robin Hall, Jimmie Macgregor, The Corries and the Ian Campbell Folk Group. There was also a strand of popular Scottish music that benefited from the arrival of radio and television, which relied on images of Scottishness derived from tartanry and stereotypes employed in music hall and variety, exemplified by the TV programme The White Heather Club which ran from 1958 to 1967, hosted by Andy Stewart and starring Moira Anderson and Kenneth McKeller. The fusing of various styles of American music with British folk created a distinctive form of fingerstyle guitar playing known as folk baroque, pioneered by figures including Davy Graham and Bert Jansch. Others totally abandoned the traditional element including Donovan and the Incredible String Band, who have been seen as developing psychedelic folk. Acoustic groups who continued to interpret traditional material through into the 1970s included Ossian, Silly Wizard, The Boys of the Lough, Natural Acoustic Band, Battlefield Band, The Clutha, and The Whistlebinkies.

Celtic rock developed as a variant of British folk rock by Scottish groups including the JSD Band and Spencer's Feat.

Five Hand Reel, who combined Irish and Scottish personnel, emerged as the most successful exponents of the style. From the late 1970s the attendance at, and the number of, folk clubs began to decrease, as new musical and social trends began to dominate. However, in Scotland the circuit of ceilidhs and festivals helped prop up traditional music. Two of the most successful groups of the 1980s that emerged from this dance band circuit were Runrig and Capercaillie. A by-product of the Celtic Diaspora was the existence of large communities across the world that looked for their cultural roots and identity to their origins in the Celtic nations. From the United States this includes Scottish bands Seven Nations, Prydein and Flatfoot 56. From Canada are bands such as Enter the Haggis, Great Big Sea, The Real Mckenzies and Spirit of the West.

Development

There is evidence that there was a flourishing culture of popular music in Scotland in the Late Middle Ages. This includes the long list of songs given in The Complaynt of Scotland (1549). Many of the poems of this period were also originally songs, but for none has a notation of their music survived. Melodies have survived separately in the post-Reformation publication of The Gude and Godlie Ballatis (1567),J. R. Baxter, "Music, ecclesiastical", in M. Lynch, ed., The Oxford Companion to Scottish History (Oxford: Oxford University Press, 2001), , pp. 130–33. which were spiritual satires on popular songs, adapted and published by the brothers James, John and Robert Wedderburn.J. Wormald, Court, Kirk, and Community: Scotland, 1470–1625 (Edinburgh: Edinburgh University Press, 1991), , pp. 187–90. The only song with a melody to survive from this period is the "Pleugh Song". After the Reformation, the secular popular tradition of music continued, despite attempts by the Kirk, particularly in the Lowlands, to suppress dancing and events like penny weddings at which tunes were played.J. Porter, "Introduction" in J. Porter, ed., Defining Strains: The Musical Life of Scots in the Seventeenth Century (Peter Lang, 2007), , p. 22.

The first clear reference to the use of the Highland bagpipes is from a French history, which mentions their use at the Battle of Pinkie Cleugh in 1547. George Buchanan claimed that they had replaced the trumpet on the battlefield. This period saw the creation of the ceòl mór (the great music) of the bagpipe, which reflected its martial origins, with battle-tunes, marches, gatherings, salutes and laments.J. E. A. Dawson, Scotland Re-Formed, 1488–1587 (Edinburgh: Edinburgh University Press, 2007), , p. 169. The Highlands in the early seventeenth century saw the development of piping families including the MacCrimmonds, MacArthurs, MacGregors and the Mackays of Gairloch. There is also evidence of adoption of the fiddle in the Highlands with Martin Martin noting in his A Description of the Western Isles of Scotland (1703) that he knew of eighteen players in Lewis alone.J. Porter, "Introduction" in J. Porter, ed., Defining Strains: The Musical Life of Scots in the Seventeenth Century (Peter Lang, 2007), , p. 35. Well-known musicians included the fiddler Pattie Birnie (c. 1635–1721) and the piper Habbie Simpson (1550–1620). This tradition continued into the nineteenth century, with major figures such as the fiddlers Niel (1727–1807) and his son Nathaniel Gow (1763–1831), who, along with a large number of anonymous musicians, composed hundreds of fiddle tunes and variations.J. R. Baxter, "Culture, Enlightenment (1660–1843): music", in M. Lynch, ed., The Oxford Companion to Scottish History (Oxford: Oxford University Press, 2001), , pp. 140–1.

There is evidence of ballads from this period. Some may date back to the late Medieval era and deal with events and people that can be traced back as far as the thirteenth century, including "Sir Patrick Spens" and "Thomas the Rhymer", but for which there is no evidence until the eighteenth century.E. Lyle, Scottish Ballads (Edinburgh: Canongate Books, 2001), , pp. 9–10. Scottish ballads are distinct, showing some pre-Christian influences in the inclusion of supernatural elements such as the fairies in the Scottish ballad "Tam Lin"."Popular Ballads" The Broadview Anthology of British Literature: The Restoration and the Eighteenth Century (Broadview Press, 2006), , pp. 610–17. They remained an oral tradition until increased interest in folk songs in the eighteenth century led collectors such as Bishop Thomas Percy to publish volumes of popular ballads.

Early song collection

In Scotland the earliest printed collection of secular music was by publisher John Forbes, produced in Aberdeen in 1662 as Songs and Fancies: to Thre, Foure, or Five Partes, both Apt for Voices and Viols. It was printed three times in the next twenty years, and contained seventy-seven songs, of which twenty-five were of Scottish origin.P. Millar, Four Centuries Of Scottish Psalmody (1949, Read Books, 2008), , pp. 119–120. Eighteenth century publications included John Playford's Collection of original Scotch-tunes, (full of the highland humours) for the violin (1700), Margaret Sinkler's Music Book (1710), James Watson's Choice Collection of Comic and Serious Scots Poems both Ancient and Modern 1711. The oppression of secular music and dancing by the Kirk began to ease between about 1715 and 1725 and the level of musical activity was reflected in a flood of musical publications in broadsheets and compendiums of music such as the makar Allan Ramsay's verse compendium The Tea Table Miscellany (1723), William Thomson's Orpheus Caledonius: or, A collection of Scots songs (1733), James Oswald's The Caledonian Pocket Companion (1751), and David Herd's Ancient and modern Scottish songs, heroic ballads, etc.: collected from memory, tradition and ancient authors (1776). These were drawn on for the most influential collection, The Scots Musical Museum published in six volumes from 1787 to 1803 by James Johnson and Robert Burns, which also included new words by Burns. The Select Scottish Airs collected by George Thomson and published between 1799 and 1818 included contributions from Burns and Walter Scott.M. Gardiner, Modern Scottish Culture (Edinburgh: Edinburgh University Press, 2005), , pp. 193–4. Among Scott's early works was the influential collection of ballads Minstrelsy of the Scottish Border (1802–03).K. S. Whetter, Understanding Genre and Medieval Romance (Aldershot: Ashgate, 2008) , p. 28

Revivals

First revival