VTG BELTONA 10" RECORD ALBUM SCOTTISH PIPES DRUMS ROBERT REID SCOTLAND VTG TUNES

Tracklist
Side One
A1
Dunrobin: The Black Bear hornpipe; Inverness rant; Sandy Duff
A2
Inverary: 25th K.O.S.B.'s march; De'il in the Kitchen; Colonel Stewart of Garth
A3
Dunstaffnage: The Drunken Piper; The Market Place of Inverness; Piper o' Drummond
A4
Dunvegan: Highland Cradle Song; Blue Bonnets Over the Border

Credits
Pipe Major Reid's Pipe Band
Notes
No release date on record. Estimated.
DRL 888
Barcode and Other Identifiers
Rights Society: MCPS

SOUND TESTED
BUYER APPROVED
RECORDS PLAY EX+ > NM
COVER VG+ > EX- (small tear to face, original inner wrapper)
This particular Beltona album is rare than most. Discogs has none listed.

Scotland is internationally known for its traditional music, which remained vibrant throughout the 20th century and into the 21st, when many traditional forms worldwide lost popularity to pop music. In spite of emigration and a well-developed connection to music imported from the rest of Europe and the United States, the music of Scotland has kept many of its traditional aspects; indeed, it has itself influenced many forms of music.
Many outsiders associate Scottish folk music almost entirely with the Great Highland Bagpipe, which has long played an important part in Scottish music. Although this particular form of bagpipe developed exclusively in Scotland, it is not the only Scottish bagpipe. The earliest mention of bagpipes in Scotland dates to the 15th century although they are believed to have been introduced to Britain by the Roman armies. The pìob mhór, or Great Highland Bagpipe, was originally associated with both hereditary piping families and professional pipers to various clan chiefs; later, pipes were adopted for use in other venues, including military marching. Piping clans included the Clan Henderson, MacArthurs, MacDonalds, McKays and, especially, the MacCrimmon, who were hereditary pipers to the Clan MacLeod.

Stringed instruments have been known in Scotland from at least the Iron Age. The first evidence of lyres were found in the Greco-Roman period on the Isle of Skye (dating from 2300 BCE), making it Europe's oldest surviving stringed instrument. Bards, who acted as musicians, but also as poets, story tellers, historians, genealogists and lawyers, relying on an oral tradition that stretched back generations, were found in Scotland as well as Wales and Ireland. Often accompanying themselves on the harp, they can also be seen in records of the Scottish courts throughout the medieval period. Scottish church music from the later Middle Ages was increasingly influenced by continental developments, with figures like 13th-century musical theorist Simon Tailler studying in Paris, before returned to Scotland where he introduced several reforms of church music. Scottish collections of music like the 13th-century 'Wolfenbüttel 677', which is associated with St Andrews, contain mostly French compositions, but with some distinctive local styles. The captivity of James I in England from 1406 to 1423, where he earned a reputation as a poet and composer, may have led him to take English and continental styles and musicians back to the Scottish court on his release. In the late 15th century a series of Scottish musicians trained in the Netherlands before returning home, including John Broune, Thomas Inglis and John Fety, the last of whom became master of the song school in Aberdeen and then Edinburgh, introducing the new five-fingered organ playing technique. In 1501 James IV refounded the Chapel Royal within Stirling Castle, with a new and enlarged choir and it became the focus of Scottish liturgical music. Burgundian and English influences were probably reinforced when Henry VII's daughter Margaret Tudor married James IV in 1503. James V (1512–42) was a major patron of music. A talented lute player, he introduced French chansons and consorts of viols to his court and was patron to composers such as David Peebles (c. 1510–1579?).
The Scottish Reformation, directly influenced by Calvinism, was generally opposed to church music, leading to the removal of organs and a growing emphasis on metrical psalms, including a setting by David Peebles commissioned by James Stewart, 1st Earl of Moray. The most important work in Scottish reformed music was probably A forme of Prayers published in Edinburgh in 1564. The return from France of James V's daughter, Mary, Queen of Scots in 1561, renewed the Scottish court as a centre of musical patronage and performance. The Queen played the lute, virginals and (unlike her father) was a fine singer. She was brought many influences from the French court where she had been educated, employing lutenists and viol players in her household. Mary's position as a Catholic gave a new lease of life to the choir of the Scottish Chapel Royal in her reign, but the destruction of Scottish church organs meant that instrumentation to accompany the mass had to employ bands of musicians with trumpets, drums, fifes, bagpipes and tabors. The outstanding Scottish composer of the era was Robert Carver (c.1485–c.1570) whose works included the nineteen-part motet 'O Bone Jesu'. James VI, king of Scotland from 1567, was a major patron of the arts in general. He rebuilt the Chapel Royal at Stirling in 1594 and the choir was used for state occasions like the baptism of his son Henry. He followed the tradition of employing lutenists for his private entertainment, as did other members of his family. When he came south to take the throne of England in 1603 as James I, he removed one of the major sources of patronage in Scotland. The Scottish Chapel Royal was now used only for occasional state visits, as when Charles I returned in 1633 to be crowned, bringing many musicians from the English Chapel Royal for the service, and it began to fall into disrepair. From now on the court in Westminster would be the only major source of royal musical patronage.
Folk music
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. 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. The Highlands 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 18 players in Lewis alone. 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 Neil 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 were 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 included 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 marginal status was changed by individuals including Alan Lomax, Hamish Henderson and Peter Kennedy, through collecting, publications, recordings and radio programmes. Acts that were 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. They 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. This was 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 McKellar.
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 Davey 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 The Tannahill Weavers, Ossian, Silly Wizard, The Boys of the Lough, 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 numbers 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 US 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.