By Peter Berresford Ellis
For hundreds of years, the Celts held sway in Europe. Even after their conquest through the Romans, their tradition remained full of life, making sure that a lot of it continued to feed an unending fascination with Celtic heritage and myths, paintings and treasures. A ultimate authority at the Celtic peoples and their tradition, Peter Berresford Ellis provides an invigoration review in their global. along with his reward for making the scholarly obtainable, he discusses the Celts' mysterious origins and early background and investigates their wealthy and complicated society. His use of lately exposed unearths brings attention-grabbing insights into Celtic kings and chieftains, structure and humanities, medication and religions, myths and legends, making this crucial examining for any look for Europe's old earlier.
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Additional resources for A Brief History of the Celts
201). Part I Colonial conditions 3 On colonial modernity Civilization versus sovereignty in Cuba, c. 1840 Gerard Aching Introduction The point of departure for defining “colonial modernity” in this chapter rests on two premises. The first is that modernity is a global phenomenon that came into being with the emergence of Europe’s overseas colonies and empires. The second is that the experience of modernity as colonial domination requires a close examination of local resistance to universalizing discourses, as “enlightened” as these may have been, in the extra-European world.
Second, I describe and interrogate the meaning of modern civilization as Cuba’s Creole reformist bourgeoisie reflected on the pitfalls of national sovereignty during the 1840s; for the sake of historical accuracy, the term that the Creole bourgeoisie employed to evaluate the peculiar configurations of the universal and the particular that emerged in their colonial environment was not “modernity” but “civilization” (Mazlish 2004, p. 12). Finally, I close by briefly placing the Cuban example in the broader field of colonial modernity in the Atlantic world.
The effective bracketing within European civilization of the ethical response to the problem of the ‘other’ leads to a tendency to treat the problem of difference as one internal to the modern subject understood to universally be the ‘sovereign individual’ of sociological and economic lore. Once this is assumed, there is no reason why an engagement with non-Western thought should be considered an organic requirement of dealing analytically and ethically with the modern problem of the self/other relation.
A Brief History of the Celts by Peter Berresford Ellis