7 “Anglo-conformity” and “Incorporation into the Anglo-Celtic Culture”: A Comparison of Assimilation Policies in Canada and Australia, 1890s–1960s

2016 ◽  
Keyword(s):  
Celtic Culture

Wales

2017 ◽  
Author(s):  
Paula Yates
Keyword(s):  
Eighteenth Century ◽  
Industrial Revolution ◽  
Rapid Expansion ◽  
Leading Role ◽  
The Poor ◽  
Celtic Culture

This chapter argues that the chief features which distinguished Welsh Anglicanism from English in this period were its poverty, its remote position, and its almost entirely rural nature, at least until the rapid expansion of population associated with the Industrial Revolution. It argues that Anglican clergy in Wales in this period were generally Welsh and Welsh-speaking, and that they enjoyed good relations with their Dissenting neighbours until the last decades of the eighteenth century. It compares and contrasts the effects of the two eighteenth-century Evangelical revivals and describes the attempts to educate the poor, especially through circulating schools. Finally, it discusses the leading role played by Anglicans in the romantic revival of Wales’s Celtic culture and traces the hardening of relations with Dissenters, especially in the somewhat wealthier north, from about the 1790s.

scholarly journals The Secret of the Celts Revisited

2017 ◽  
Vol 24 (1-2) ◽  
pp. 130-155
Author(s):  
Jacqueline Borsje
Keyword(s):  
Nineteenth Century ◽  
Case Studies ◽  
Irish Literature ◽  
Traditional Society ◽  
Dominant Culture ◽  
Old Irish ◽  
Celtic Revival ◽  
Celtic Languages ◽  
Celtic Culture ◽  
Way Of Thinking

What makes the Celts so popular today? Anton van Hamel and Joep Leerssen published on the popularity of imagery connected with pre-Christian Celts, Van Hamel seeing the holistic worldview and Leerssen mysteriousness as appealing characteristics. They explain waves of ‘Celtic revival’ that washed over Europe as reaction and romanticising movements that search for alternatives from contemporaneous dominant culture. Each period has produced its modernized versions of the Celtic past. Besides periodical heightened interest in things Celtic, Van Hamel saw a permanent basis of attraction in Celtic texts, which accommodate ‘primitive’ and romantic mentalities. This article also analyses Celtic Christianity (through The Celtic Way by Ian Bradley and The Celtic Way of Prayer by Esther de Waal) on the use of Celtic texts and imagery of Celtic culture. Two case studies are done (on the use of the Old-Irish Deer’s Cry and the description of a nineteenth-century Scottish ritual). Both the current search for ‘spirituality’ and the last wave of ‘Celtic revival’ seem to have sprung from a reaction movement that criticizes dominant religion/culture and seek inspiration and precursors in an idealized past. The roots of this romantic search for a lost paradise are, however, also present in medieval Irish literature itself. Elements such as aesthetics, imaginative worlds and the posited lost beauty of pre-industrial nature and traditional society are keys in explaining the bridges among the gap between ‘us’ and the Celts. The realization that Celtic languages are endangered or dead heightens the feeling of loss because they are the primary gates towards this lost way of (thinking about) life.

The Celtic Debate

2019 ◽  
pp. 185-202
Author(s):  
D. W. Harding
Keyword(s):  
Eighteenth Century ◽  
Western Europe ◽  
Language Group ◽  
The North ◽  
Christian Art ◽  
La Tène ◽  
Celtic Culture ◽  
La Tene ◽  
Critical Process

The conventional assumption that the pre-Roman populations of Britain and Ireland were ethnically Celtic, and that Celtic culture survived in the north and west beyond the Roman occupation of Britain, was first challenged in the 1990s in a critical process that has sometimes since been parodied beyond the legitimate questions raised by Celtosceptics. Whilst it is true that the term ‘Celtic’ was only widely applied to speakers of a language group from the eighteenth century, the equation of linguistically Celtic speaking Gauls with Celts of ancient historians still seems archaeologically and linguistically tenable, even if the case for equating Celtic-speaking Britons with ethnic Celts is no more than inference. By the same rationale, Celtic art should refer to the art of people who might reasonably be regarded as ethnic Celts (including those who regarded themselves as Celtiberians), and not just to La Tène art, which is both chronologically and geographically restricted. The case for regarding early Irish Christian art as Celtic is largely specious, except as a product of the ‘Celtic’ church. The case for regarding the origins of the Celts as extending back into earlier prehistory carries conviction, though the further suggestion that these origins lay in South-Western Europe remains far from persuasive to many linguists as well as to archaeologists.

1978 Emerging: a look at some of R. S. Thomas’ more recent poems

Theology ◽  
2020 ◽  
Vol 123 (4) ◽  
pp. 281-288
Author(s):  
A. M. [Donald] Allchin
Keyword(s):  
Thomas More ◽  
Eastern Orthodoxy ◽  
Celtic Culture ◽  
The 1960S

A. M. ‘Donald’ Allchin (1930–2010) worked at Pusey House, Oxford, in the 1960s before serving as a Residentiary Canon at Canterbury Cathedral (1973–87). This article reflects his love of the influential poetry of the craggy Welsh poet and Anglican priest R. S. Thomas (1913–2000). Allchin taught himself Welsh by following the daily liturgical readings in Welsh and was fascinated by Celtic culture and ritual and Eastern Orthodoxy, writing a number of devotional books. Editor.

Cynophagia in the Púchov (Celtic) Culture Settlement at Liptovská Mara, Northern Slovakia

2013 ◽  
Vol 25 (4) ◽  
pp. 528-538 ◽  
Author(s):  
A. Chrószcz ◽  
M. Janeczek ◽  
Z. Bielichová ◽  
T. Gralak ◽  
V. Onar
Keyword(s):  
Celtic Culture

scholarly journals Glossa do enigm biskupa Aldhema (ok. 639-709)

2011 ◽  
Vol 48 ◽  
pp. 275-289
Author(s):  
Małgorzata Chudzikowska-Wołoszyn
Keyword(s):  
Original Writing ◽  
Middle Ages ◽  
Anglo Saxon ◽  
Early Middle Ages ◽  
Latin Language ◽  
Roman Culture ◽  
Celtic Culture ◽  
Latin Culture ◽  
The Church

Though the Latin language appeared on British Island in common with Roman Invasion, exactly after 55 AD, yet his real popularization had become until after 597 AD, in which the Romans missionary gets to the Anglo-Saxon Canterbury and started great evangelization on this lands. The British Clergy and Aristocracy were very quickly mastered the arcana of Latin language which in this days was a synonym of a culture and a imperial traditions. Anglo-Saxon like any another nation managed to subordinate to themselves the Church language and not resign at the same time about an old traditions and fondness. Remarkable thing is that the anglo-saxon literature was creating on the spur of the three abnormally valuable inspiration source – the Roman, Irish and nativ influence – settled in Celtic culture. Creativeness of an Adhelm who was writing about VII and VIII AD was perfectly mirrored the colour of medieval culture of British Island. His corpus of a hundred riddles display over the reader unprecedented in early middle ages universal. In Sherborne bishop enigmas we can find an Irish boldness which didn’t want to fight with the Greek and Roman paganism but on the contrary it foster an advancement of Christian latin culture. In riddles we can find an Irish culture as well which cherish the bard tradition, attached attention to art of word and found an likes in that what is mannerism and vivid. And finally the Roman culture along with latin alphabet and monastery scholarship contribute to final combined all of drifts forming the original writing of Adhelm.

scholarly journals Important personalities of Czech fruit plant research and breeding

2004 ◽  
Vol 52 (2) ◽  
pp. 139-142
Author(s):  
Petr Salaš ◽  
Jan Lužný
Keyword(s):  
Temperate Zone ◽  
First Century ◽  
Instrument Making ◽  
Fruit Species ◽  
Neolithic Age ◽  
Plant Research ◽  
Celtic Culture ◽  
Intensive Development

Fruits, as it has been proved by many archaeological discoveries, accompanied and still accompanies Man from the beginning of its existence. At first Man gathered fruits only occasionally in the nature. It’s only after some time that he learned how to grow these plants and later how to breed them by some kind of empirical selection. However fruits have not only been used as alimentation, they also became a source of pleasure and beauty as well as an instrument making the environment healthier. Most of the fruit species cultivated in our country come from the European and Asian temperate zone. Residues of apples, pears, sweet and sour cherries, prunes, hazel nuts and later on of walnuts and grapevines were found in our country at a period ascending to the Stone (or Neolithic) age in middle European archaeological localities. From the first century AC residues of peaches have also been discovered. It seems that it’s only from the Laten period (Celtic culture 4th-1st century BC) and under the influence of grown up antique cultures that a more intensive development of the cultivation of fruits and an increase of their qualities took place.

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