Bibliographies thématiques / Celtic church – scotland – history

Littérature scientifique sur le sujet « Celtic church – scotland – history »

Auteur : Grafiati
Publié le 25 juillet 2024

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Articles de revues sur le sujet "Celtic church – scotland – history"

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Wooding, Jonathan M. « Island monasticism in Wales : towards an historical archaeology ». Studia Celtica 54, no 1 (1 décembre 2020) : 1–28. http://dx.doi.org/10.16922/sc.54.2.

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Wales has a significant number of islands that have supported monastic life at some time in their histories. These monastic islands do not command quite the same international attention as those from other Celtic nations, for example Skellig Michael (Ireland) or Iona (Scotland), but islands such as Ynys Enlli (Bardsey) and Caldey Island (Ynys Bŷr) have sustained recognition as 'holy islands' in Welsh tradition. Those seeking assessments of the phenomenon of island monasticism in Wales will also find only a modest literature, now requiring some careful recalibration in the light of changing interpretations of Welsh church history. This discussion is an attempt to establish the data and models for a holistic reassessment. This is not necessarily just an academic desideratum. Welsh islands have recently, for example, been identified as assets for the emerging trend of 'faith tourism', with potential economic as well as environmental impact.<br/> In this study I will approach the archaeology of the Welsh islands initially by way of their historical context. There are a number of reasons for this choice of approach. It is arguable that only a multi-disciplinary approach here offers a sustainable body of data for analysis. Island sites are characteristically materially poor and the eremitical ethos of much island monasticism converges with that tendency. The 'island monastery' is also prone to rather singular conception as an 'early Christian' artefact, whereas much of what we think we know concerning the Welsh islands speaks most definitely of later medieval use—and only uncertainly of the early medieval. So a strongly diachronic approach is essential. For one or two of the islands, moreover, there is a requirement simply to resolve their historical identities. Finally, there is a pressing need to uncouple these islands from dated historical models of evangelism via the seaways and other models in which monasticism is conflated with secular Christianity—assumptions that can influence interpretation of archaeological evidence for settlement.
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NEVILLE, CYNTHIA J. « Native Lords and the Church in Thirteenth-Century Strathearn, Scotland ». Journal of Ecclesiastical History 53, no 3 (juillet 2001) : 454–75. http://dx.doi.org/10.1017/s0022046901008715.

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The thirteenth century in Scotland witnessed a determined effort on the part of the crown and its ecclesiastical officials to initiate a series of reforms comparable to those that had so deeply altered the social and religious life of England and continental Europe. An important aspect of the transformation that occurred in Scotland was the consolidation of a network of parish churches throughout the kingdom. Scottish authorities, however, encountered several obstacles in their attempts to create parishes, and especially to assign sufficient revenues to them. In the lordships controlled by old Celtic families in particular the Church's designs sometimes clashed with the interests of great native land-holders and their kinsmen. In many of these lordships the process of parish formation was ultimately the result of negotiation and litigation which saw the Church forced to accommodate the claims of Celtic landowners. This article examines, in the context of the native lordship of Strathearn, the struggles that marked the creation and consolidation of some parishes in thirteenth-century Scotland.
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Kalinina, S. A. « Toponymy of Celtic Scotland ». SHS Web of Conferences 164 (2023) : 00062. http://dx.doi.org/10.1051/shsconf/202316400062.

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It has long been known that there is a certain link between a geographic locality and its name. The paper attempts to link the history, geography, and culture of Scotland with the names of its cities, homesteads, rivers, streams, mountains, hills, and other localities that are either man-made creations or natural phenomena. Despite covering mere 80,000 km2, Scotland is a unique region. Scotland is almost completely washed by sea, although most of its territory lies on the uplands. Mountains, hills, valleys, rich in diverse vegetation, conjure up an attractive look of Scotland. This very landscape forged the features of Scottish place names, one of the oldest place names on the world map. The paper will touch upon the earliest period when the names of Scottish geographic localities appeared, the period when this amazing country, currently part of the United Kingdom of Great Britain and Ireland, was conquered by the Celtic tribes who penetrated this land in different centuries. First, the author dwells on word-building formants enabling to classify the place names of Scotland as part of the “Celtic” period of language evolution. Some elements including aber, ach, auchter/ochter, bail/baile, barr, blair, coil, dal, gart, inver, mach, pit, tulach , dating back to Celtic language culture, are part of most units of the place-name vocabulary of Scotland and primarily denote natural features of the landscape of the target region.
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Stalmaszczyk, Piotr. « Celtic Studies in Poland in the 20th century : a bibliography ». ZCPH 54, no 1 (30 avril 2004) : 170–84. http://dx.doi.org/10.1515/zcph.2005.170.

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Introduction Celtic Studies are concerned with the languages, literature, culture, mythology, religion, art, history, and archaeology of historical and contemporary Celtic countries and traces of Celtic influences elsewhere. The historical Celtic countries include ancient Gaul, Galatia, Celtiberia, Italy, Britain and Ireland, whereas the modern Celtic territories are limited to Ireland, Scotland, Wales, Isle of Man, Cornwall and Brittany. It has to be stressed that Celtic Studies are not identical with Irish (or Scottish, Welsh, or Breton) Studies, though they are, for obvious reasons, closely connected.
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Johnston, E. « Women in a Celtic Church : Ireland, 450-1150 ». English Historical Review 119, no 483 (1 septembre 2004) : 1025–26. http://dx.doi.org/10.1093/ehr/119.483.1025.

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Yerokhin, Vladimir. « CELTIC FRINGES AND CENTRAL POWER IN GREAT BRITAIN : HISTORY AND MODERNITY ». Izvestia of Smolensk State University, no 1 (49) (26 mai 2020) : 226–44. http://dx.doi.org/10.35785/2072-9464-2020-49-1-226-244.

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The article deals with history of interrelations between political centre and Celtic fringes of Great Britain in modern and contemporary times. As soon as nationalist movements in Celtic fringes became more active from the mid 1960s, the need appeared to analyze the history of interrelations between central power and Celtic regions in order to understand causes of Celtic people’s striving for obtaining more rights and even state independence. The article ascertains that attitude of central power to Celtic fringes was complicated by ethno-cultural differences between Englishmen and Celtic people, which resulted in discrimination of Scotland, Wales and Ireland by London's policy towards Celtic regions. Since British industrialization evolved the central power in Great Britain, it created conditions for balanced comprehensive development of industrial economy only in English counties, whereas Celtic regions were permitted to develop only branches of economic activity which were non-competitive to English business. The level of people’s income in Celtic fringes was always lower than in English parts of Great Britain. There was an established practice that English business dominated in Celtic regions and determined the economic development of Celtic regions. The English as distinct from Celts had prior opportunities to be engaged on more prestigious and highly paid positions. Celtic population’s devotion to preservation of their culture and ethno-cultural identity found expression in religious sphere so that Nonconformity and Presbyterianism accordingly dominated among Welshmen and Scotsmen. Political movements in Celtic fringes put forward ethno-cultural demands rather than social class ones in their activities. During the first half of the XX century the opposition between Celtic fringes and central power in Great Britain showed that in parliamentary elections Celtic population gave their votes mainly for the members of Labour Party. From the mid-1960s nationalist movements in Celtic fringes became more active. They began to make slogans of political independence. The author of the article comes to conclusion that interrelations of central power in Great Britain towards Celtic fringes can be adequately described by notions of I. Wallerstein’s world-system analysis and M. Hechter's model of internal colonialism.
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HUDSON, BENJAMIN T. « Kings and Church in Early Scotland ». Scottish Historical Review 73, no 2 (octobre 1994) : 145–70. http://dx.doi.org/10.3366/shr.1994.73.2.145.

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Oram, Richard. « Watt, Medieval Church Councils in Scotland ». Scottish Historical Review 81, no 1 (avril 2002) : 127–28. http://dx.doi.org/10.3366/shr.2002.81.1.127.

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Ellis, John S. « Reconciling the Celt : British National Identity, Empire, and the 1911 Investiture of the Prince of Wales ». Journal of British Studies 37, no 4 (octobre 1998) : 391–418. http://dx.doi.org/10.1086/386173.

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With the notable exception of Scotland, Queen Victoria was never very enthusiastic about her kingdoms of the “Celtic fringe.” During the sixty-four years of her reign, Victoria spent a healthy seven years in Scotland, a mere seven weeks in Ireland, and a paltry seven nights in Wales. Although there was little overt hostility, the nonconformist Welsh often felt neglected by the monarch and embittered by the queen's position as the head of the Church of England. Her Irish visits, however, were subject to more open opposition by stalwart republicans. Her visit to Dublin in 1900 was accompanied by embarrassing incidents and coercive measures to ensure the pleasant reception and safety of the monarch.The reign of King Edward VII was notable for its warmer attitude toward Wales and Ireland, but this transformation in the relationship between the monarchy and the nations of the “Celtic fringe” reached its most clear expression with the 1911 investiture of the Prince of Wales during the reign of his son, King George V. The press considered the ceremony to be more important than any other royal visit to the Celtic nations and publicized it widely in the United Kingdom and British Empire. The organizers of the event erected telegraph offices at the site of the ceremony, and the railways established special express trains running from Caernarfon to London that were equipped with darkrooms in order to send stories and photographs of the event directly to the newspapers of Fleet Street.
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Ewan, Elizabeth. « Cowan and McDonald (eds.), Alba : Celtic Scotland in the Medieval Era ». Scottish Historical Review 80, no 2 (octobre 2001) : 263–65. http://dx.doi.org/10.3366/shr.2001.80.2.263.

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Thèses sur le sujet "Celtic church – scotland – history"

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McGuigan, Neil. « Neither Scotland nor England : Middle Britain, c.850-1150 ». Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7829.

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In and around the 870s, Britain was transformed dramatically by the campaigns and settlements of the Great Army and its allies. Some pre-existing political communities suffered less than others, and in hindsight the process helped Scotland and England achieve their later positions. By the twelfth century, the rulers of these countries had partitioned the former kingdom of Northumbria. This thesis is about what happened in the intervening period, the fate of Northumbria's political structures, and how the settlement that defined Britain for the remainder of the Middle Ages came about. Modern reconstructions of the era have tended to be limited in scope and based on unreliable post-1100 sources. The aim is to use contemporary material to overcome such limitations, and reach positive conclusions that will make more sense of the evidence and make the region easier to understand for a wider audience, particularly in regard to its shadowy polities and ecclesiastical structures. After an overview of the most important evidence, two chapters will review Northumbria's alleged dissolution, testing existing historiographic beliefs (based largely on Anglo-Norman-era evidence) about the fate of the monarchy, political community, and episcopate. The impact and nature of ‘Southenglish' hegemony on the region's political communities will be the focus of the fourth chapter, while the fifth will look at evidence for the expansion of Scottish political power. The sixth chapter will try to draw positive conclusions about the episcopate, leaving the final chapter to look in more detail at the institutions that produced the final settlement.
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Blows, Matthew J. « Studies in the pre-Conquest history of Glastonbury Abbey ». Thesis, King's College London (University of London), 1991. https://kclpure.kcl.ac.uk/portal/en/theses/studies-in-the-preconquest-history-of-glastonbury-abbey(621c14bf-65e5-403a-b087-b8970696f90e).html.

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Mullan, David George. « Episcopacy in Scotland : the history of an idea, 1560-1638 / ». Edinburgh : J. Donald, 1986. http://catalogue.bnf.fr/ark:/12148/cb34945320z.

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O'Halloran, Clare. « Golden ages and barbarous nations : antiquarian debate on the Celtic past in Ireland and Scotland in the eighteenth century ». Thesis, University of Cambridge, 1991. https://www.repository.cam.ac.uk/handle/1810/271905.

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Yates, Cleveland Buchanan. « A sociological and demographic analysis of patterns of church membership in the Church of Scotland in the urban city (Dundee) ». Thesis, University of St Andrews, 1985. http://hdl.handle.net/10023/2784.

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This research was stimulated by a concern for the losses in membership being experienced by the Church of Scotland and by the fact that only one research study had been carried out and that had concentrated upon the Church's recruitment of young persons. This was seen as too narrow an approach. The research concentrated on the urban city of Dundee and constructed a computer database of 20,297 membership records [1982] and 3,997 Questionnaire Survey records of actual attenders in the 32 participating congregations. From the straight-forward examination of the demographic and social indicators, eg. age, sex, class, etc., a model of attending frequency is built revealing that the Church's concern might be wisely directed towards better administrative and pastoral care of the existing members as its primary objective. A further research aim was to develop spatial and 'modeling' techniques in order that the existing patterns of allegiance and attendance might be analysed. By examining the differentiation between various sub-sets of members and attenders, the evidence demonstrated that the Scottish council housing policy with its attendant displacement of population in Dundee (outlined in chapter two), had exacerbated the phenomenon of 'membership-at-a-distance'. Distance, in itself produced lower rates of observance, and it is argued, in turn leads to a greater risk of lapsing. The total effect of distant membership also produces congregations no longer existing as coterminous with geographic parish areas. The Church has continued to unite and merge these spatially distributed congregations thus severing residual allegiance ties and adding to the losses experienced from other causes. The main conclusion of this research is that the Church has mistakenly attempted to respond to the situation with an institutional 'reaction', whereas the real need for the present is to acknowledge the primacy of the existence of these congregations and to restructure its ministry and resources to support the continuing existence of the congregations. It is argued that a pastoral response is what has been lacking, and in the absence of reliable, large scale studies, planning has proceeded on the false basis that the 'parish' concept was a suitable criteria in every circumstance. In the concluding chapter, several practical recommendations are made in respect of the churches own procedures, these being derived from close acquaintance with the evidence of the data.
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Whytock, Jack. « The history and development of Scottish theological education and training, Kirk and Secession (c.1560-c.1850) ». Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683179.

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Meldrum, Patricia. « Evangelical Episcopalians in nineteenth-century Scotland ». Thesis, University of Stirling, 2004. http://hdl.handle.net/1893/1943.

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This thesis deals with the theology and development of the Evangelical Episcopalian movement in nineteenth-century Scotland. Such a study facilitates the construction of a detailed doctrinal and social profile of these Churchmen, hitherto unavailable. In the introduction an extensive investigation is provided, identifying individuals within the group and assessing their numerical strength. Chapter 2 shows the locations of Evangelical Episcopalian churches and suggests reasons for their geographical distribution. Chapter 3 investigates some sermons and writings of various clergy and laypersons, highlighting the doctrinal beliefs of Scottish Evangelical Episcopalians and placing them within the spectrum of Evangelical Anglicanism and showing affinities with Scottish Presbyterianism. Chapter 4 concerns the lifestyle of members of the group, covering areas such as marriage, family, leisure and philanthropy. Chapter 5 provides a numerical analysis of the social make-up of various congregations paying particular attention to the success achieved in reaching the working classes. Chapters 6 and 7 examine the issues faced by Scottish Evangelical Episcopalians in an age of increasing Tractarian and Roman Catholic activity. Topics covered include the theology of baptism and the communion service. The contrast between Evangelical belief and that of orthodox Scottish High Churchmen and Virtualists is clarified. Chapter 8 explains the factors contributing to the secession of D. T. K. Drummond from the Scottish Episcopal Church and the formation of the English Episcopal movement. Further disruptions are discussed in Chapter 9. Chapter 10 provides a detailed analysis of the development and eventual fragmentation of English Episcopalianism. Chapter 11 concludes the thesis with an evaluation of the contribution of English Episcopalianism to the history of the Scottish Episcopal Church and the reasons for its emergence. The thesis thus provides a detailed examination of the motives which drove the adherents of this important facet of nineteenth-century British Evangelicalism.
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Currie, David Alan. « The growth of evangelicalism in the Church of Scotland, 1793-1843 ». Thesis, University of St Andrews, 1991. http://hdl.handle.net/10023/2787.

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This thesis examines Evangelicalism as a broadly-based intellectual and social movement which sought to shape the overall thought and life of the Church of Scotland during the first half of the nineteenth century. A set of distinctive organisations --religious periodicals, voluntary societies, education, and corporate prayer-- provided its institutional structure. They represented the practical response to a general concern for revitalising the Church, for evangelism, and for social morality. 'Evangelicals' are defined as those who combined participation in these institutions with a fundamental commitment to the Church of Scotland as an established, national church. The development of each of these institutions is explored as a means of tracing the growth of the movement as a whole. Religious periodicals helped to unite scattered individuals within the Established Church who shared a desire to spread experiential Christianity. By providing a forum for discussing issues related to this concern, these publications communicated Evangelical ideas throughout the Kirk, giving Evangelicals far greater influence than their relative lack of power in the ecclesiastical courts around the turn of the century suggested they would have. Religious voluntary societies enabled Evangelicals to translate their ideas into action on a wide range of issues. The seeming effectiveness of groups such as missionary and Bible societies made Evangelicalism increasingly attractive, and led to the incorporation of their activist approach into existing Kirk structures after the mid-1820s. However, Evangelicals struggled with the tensions between the gathered and territorial views of the Church inherent in their commitments both to societies and to the Establishment. Because Evangelicals, following the Scottish Reformers, believed that education encouraged biblically-based Christianity, they were actively involved in all levels of education, from Sabbath schools to the universities, helping to spread Evangelical ideas and practice among young people. Evangelicals' emphasis upon corporate prayer not only reflected their belief that they needed divine aid to achieve their aims, but built up social bonds at a local level and reinforced commitment to the other Evangelical institutions.
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Woods, Vance E. McDaniel Charles A. « Whitby, Wilfrid, and church-state antagonism in early medieval Britain ». Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5332.

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Rhodes, Elizabeth. « The Reformation in the burgh of St Andrews : property, piety and power ». Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4476.

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This thesis examines the impact of the Reformation on the estates of ecclesiastical institutions and officials based in St Andrews. It argues that land and wealth were redistributed and power structures torn apart, as St Andrews changed from Scotland's Catholic ecclesiastical capital to a conspicuously Protestant burgh. The rapid dispersal of the pre-Reformation church's considerable ecclesiastical lands and revenues had long-term ramifications for the lives of local householders, for relations between religious and secular authorities, and for St Andrews' viability as an urban community. Yet this major redistribution of wealth has had limited attention from scholars. The first part of this study considers the role played by the Catholic Church in St Andrews before the Reformation, and the means by which it was financed, examining the funding of the city's pre-Reformation ecclesiastical foundations and officials, and arguing that (contrary to some traditional assumptions) the Catholic Church in St Andrews was on a reasonably sound financial footing until the Reformation. The second section considers the immediate disruption to St Andrews' religious lands and revenues caused by the burgh's public conversion to Protestantism, and then explores the more planned reorganisation of the 1560s. The disputes and difficulties triggered by the redistribution of ecclesiastical wealth are examined, as well as the longer term impact on St Andrews of the treatment of church revenues at the Reformation. Evidence for this study is chiefly drawn from the extensive body of manuscripts concerning St Andrews held by the National Library of Scotland, the National Records of Scotland, and the University of St Andrews Special Collections.
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Livres sur le sujet "Celtic church – scotland – history"

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Ríordáin, John J. Ó. A pilgrim in Celtic Scotland. Blackrock, Co. Dublin : Columba Press, 1997.

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The Saints of Scotland : Essays in Scottish church history : AD 450-1093. Edinburgh : John Donald Publishers, 1996.

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The Celtic church in Scotland : Being an introduction to the history of the Christian church in Scotland down to the death of Saint Margaret. London : S.P.C.K., 1989.

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Celtic journeys : Scotland and the north of England. London : Hutchinson, 1985.

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Adamnan. Life of St Columba. London : Penguin Books, 1995.

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Adamnan. Life of St. Columba. Harmondsworth, Middlesex, England : Penguin Books, 1991.

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Celtic Scotland. London : B.T. Batsford, 1997.

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Hudson, Benjamin T. Kings of Celtic Scotland. Westport, Conn : Greenwood Press, 1994.

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Armit, Ian. Celtic Scotland : Iron Age Scotland in its European context. London : B.T. Batsford, 2005.

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The Celtic connection. Grantham : Stanborough, 1994.

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Chapitres de livres sur le sujet "Celtic church – scotland – history"

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MacDonald, Iain G. « The Church in Gaelic Scotland before the Reformation ». Dans Christianities in the Early Modern Celtic World, 17–28. London : Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137306357_2.

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MacGregor, Martin. « Gaelic Christianity ? The Church in the Western Highlands and Islands of Scotland before and after the Reformation ». Dans Christianities in the Early Modern Celtic World, 55–70. London : Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137306357_5.

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Stiùbhart, Domhnall Uilleam. « The Theology of Carmina Gadelica ». Dans The History of Scottish Theology, Volume III, 1–18. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0001.

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Alexander Carmichael’s compendium of Gaelic prayers, blessings, and charms, Carmina Gadelica, is one of the most remarkable Scottish art-books of its time, and a fundamental source for the Celtic Christianity movement. It is also exceptionally controversial, given that the evidence of his field notebooks suggests that during the editing process Carmichael and his circle adapted, reworked, and rewrote his originally oral sources for the printed page. Looking beyond debates over authenticity and forgery, this chapter offers broader nineteenth-century contexts in which to situate Carmichael’s magnum opus. Carmina Gadelica is clearly inspired by contemporary political, religious, and cultural developments: the controversies of the 1880s Crofters War; the project of spiritual reinvigoration envisaged by the fin de siècle ‘Celtic Renascence’ movement; and the ferocious Lowland–Highland disputes that eventually sundered the Free Church of Scotland in 1900, the year in which Carmina was eventually published. Another influence was the liturgical, devotional, and aesthetic ideals of High Church Tractarianism as mediated through Carmichael’s Episcopalian wife, Mary Frances MacBean. In Carmina Gadelica, the Oxford Movement met Catholic Hebridean piety, allowing Carmichael to delineate an alternative, pre-Reformation portrait of traditional, communal Highland religiosity as a riposte to contemporary stereotypes of intolerant evangelicalism, strict Sabbatarianism, and uncompromising biblical literalism.
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Macculloch, Diarmaid. « The change of religion ». Dans The Sixteenth Century1485-1603, 83–112. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780198207672.003.0004.

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Abstract Christianity’s twenty-first-century profile in the four nations of the British Isles is a result of seventeenth-century upheavals: in particular the civil wars between 1640 and 1660. The picture has been blurred by the arrival and naturalisation of many other world faiths, by modern Christian ecumenism, and by general decline in institutional religion, but the fourfold character can still be recognized. English religious life is divided between a majority church priding itself on having evolved a distinctive ‘Anglican’ synthesis of historic Catholicism with Protestant reform, and a Protestant Nonconformity which has developed in reaction to this synthesis: still on the outside is Roman Catholicism, despite its numerical strength. Ireland presents majority Celtic Roman Catholicism and minority Anglo/Scottish Protestant ism: Wales equally sharply confronts Celtic Protestant Nonconform ity with English-oriented Anglicanism, while Scotland is dominated by an established church with a self-consciously Presbyterian and Calvinist tradition.
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Fraser, W. Hamish. « Not Ireland ». Dans The Edinburgh History of Scottish Newspapers, 1850-1950, 354–79. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399511537.003.0018.

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This chapter looks at attitudes in the Scottish press to the demands for home rule in Ireland and how these impinged on Scottish affairs. There was little sympathy in the majority of Scottish newspapers. In 1886 papers that had once been uncritical in their admiration for Gladstone became fervently opposed to any further concessions to Irish demands for Home Rule.There was also growing resentment that so much parliamentary effort was being expended in trying to deal with Irish matters that pressing needs for Scottish legislation were being ignored. Although there was extensive coverage of unrest in the Highlands over clearances to expand deer farms, most newspapers also showed very little sympathy for the distress in the Highlands in the 1880s and some of the views reflected racist attitudes towards Celtic culture. A recurring theme was that Scotland was different from Ireland, that its relationship with England was much more one of equality and that Scotland would never adopt the violent tactics of the Irish. Other issues such as disestablishment of the Church were also proving highly divisive, many newspapers found in Liberal Unionism a first gradual step towards Conservatism. There was a growing reluctance in most papers to press for radical change.
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Timoney, Steven. « Pictish, Celtic, Scottish : ». Dans Roots of Nationhood : The Archaeology and History of Scotland, 139–54. Archaeopress Publishing Ltd, 2018. http://dx.doi.org/10.2307/j.ctvndv6g4.12.

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Harding, D. W. « The Celtic Debate ». Dans Rewriting History, 185–202. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198817734.003.0010.

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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.
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Gee, Austin. « Scotland Before The Union ». Dans Annual Bibliography Of British And Irish History, 228–35. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198152941.003.0011.

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Abstract Armit, Ian. Celtic Scotland. (London: Batsford, 1997), 128p. Bourke, Cormac. ‘Cilline Pontifex’ [14th Abbot of Iona], Innes Review 49 (1998), 77-80. Breeze, David J. Historic Scotland: 5000 years of Scotland’s heritage. (London: Batsford, 1998). Broun, Dauvit. ‘Defining Scotland and the Scots before the Wars of Independence’, A26, 4-17.
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Kirk, James. « Scotland Before The Union ». Dans Annual Bibliography Of British And Irish History, 272–80. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780199249176.003.0011.

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Abstract Ballantyne, John H.; Smith, Brian (eds.) Shetland documents 1195–1579 (Lerwick: Shetland Islands Council & the Shetland Times, 1999), xxii, 359p.Cowan, Edward J.; McDonald, Russell Andrew (eds.) Alba: Celtic Scotland in the middle ages(East Linton: Tuckwell, 2000), xiv, 282p.Cummins, Walter Arthur. The Picts and their symbols (Stroud: Sutton, 1999),218p.Emery, N. ‘The impact of the outside world on St Kilda:the artefact evidence’, A8, 161–66.Macdougall, Norman.‘L’Ecosse à la fin du XIIIe siècle: un royaume men-acé’, A130, 9–22.
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« PENAL AND CHURCH FLAGELLATION IN SCOTLAND ». Dans History Of The Rod, 211–19. Routledge, 2014. http://dx.doi.org/10.4324/9781315828688-23.

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