
Living in community is a funny thing. We’ve done it, in various ways, for thousands of years. Nearly all of pre-industrial life was spent in small towns or villages where everyone knew each other. Having a shared purpose was a given — getting the harvest in, building barns and houses, raising plants and kids. It was all an effort that went well beyond the scope of the nuclear family.
On Erraid it has been no different. The houses we live in were built for lighthouse keepers and their families. A single street of seven houses, plus community rooms, makes it easy to see and meet everyone as they go about their daily chores: collecting peat, gathering seaweed for the garden, tending plants, children, and livestock.
Before the street, there were crofters eking out a living from the sodden earth and rich sea. Long before that, people lived in wattle and daub huts — those who, for whatever reason, had chosen to make this gnarly and beautiful island their home. Some may have been pushed to the edges of their known world by ruthless landlords or invaders. However they arrived, the sharp bite of island life — and what it entails — would have been felt.
It has always been a logistical challenge to live here. The enduring question is: how much food can we produce on the island? The limitations of access haven’t changed in modern times. The tides are still the same, and they dictate when we can drive the tractor over to the mainland to deposit rubbish and pick up supplies.
A few months back, when the tractor stalled in the middle of the estuary on an incoming tide, if it had been a horse, a few slaps on the backside might have sufficed.
As if to illustrate the point further, the tractor packed up again yesterday — and this time it’s nothing we can fix. The “just contact your nearest dealer” option doesn’t really fly around here. It’s far better to have built up a local network of people who can do the things we can’t.
In practical terms, this means we’re now wheelbarrowing loads of logs up to the houses and kitchen. If this becomes a long-term issue, we’ll use all the wood we’ve cut on the island with no way of getting more from the other side of the estuary, where logs are usually delivered. We also can’t collect seaweed for the garden, or remove rubbish and recycling. The need for inter-sufficiency, rather than self-sufficiency, is paramount. We’re going to need help — one way or another.
Coming back to the broader question of why we’ve all found ourselves here: what is our direction of travel, individually?
Like those who came before us, are we moving away from something — or someone? Trying to put physical or psychological distance between ourselves and parts of our old lives? Or are we moving towards something, drawn by novelty and perceived possibility? Has the island offered us a new blueprint to play with in its wild surrounds?
These questions matter because our fears, judgements, and projections inevitably arrive with us. When the only human habitation is a small row of cottages, there aren’t many places to hide them. We see this with guests who imagine their troubles will have stayed behind in the house they left. What many discover instead is that their troubles have not only travelled with them — they stopped for a double espresso on the way and arrived ready to party.
The island shows you exactly where you are: with yourself, and therefore with others. It’s confrontational, and it demands accountability. There is a special time when this is magnified five-fold — when everyone is knackered.
The five of us have been plate-spinning since August. A few plates have dropped from their poles and smashed on the rocks, but most we’ve managed to keep going. Then, a few weeks ago, guest season ended. For the first time, we could take the plates down and really look at their designs.
All the team-building work we’d planned to do back in July — when we first met each other — but didn’t, came hurtling towards us and slapped us around the face like a giant mackerel. Simmering resentments surfaced. Questions emerged: who was doing how much work? Why do some people socialise in the evenings (good) and others don’t (bad)? Are people here long-term or short-term? Why does one person seem to ignore another in group discussions?
No outright accusations — just questions. When a fuel tank is almost empty, it drags gritty petrol into the engine in an effort to keep going.
We were all a bit on edge when Fabio arrived. His visit had been arranged for us, not by us, and we were sceptical about the kind of help he was offering. We thought we needed fairly direct conflict resolution; his focus seemed to be more on operational systems.
But the sign of a good facilitator is economy — and Fabio had it by the truckload. After a brief introduction, he invited us to talk about why we were here and what we wanted to achieve. It was like magic. With a few tricks, a lot of Post-it notes, and some semantic sleight of hand, he had us eagerly discussing shared dreams and challenges. And just like that, the rancour and tetchiness of the previous weeks evaporated within twenty minutes.
After three days, Fabio went on his way (despite our threats of kidnap). We did some great work on mission and vision statements, though I remain scarred by two decades of INSET days in schools. I’ve opened too many cupboards looking for a stapler, only to be knocked flat by dusty piles of Post-its and flip-chart paper covered in mission statements written in red pen, surrounded by hearts and stars that never saw daylight again.
What we’ve taken on is big, and still largely undefined. We all need to go away and have a quiet conversation with ourselves and ask: are you up for it? And in answering that question, it’s worth remembering that we may have considerably more choice than mos who came before us.


















