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Celts, Collective Identity and Archaeological Responsibility: (Northern ) as case study

David González Álvarez, Carlos Marín Suárez

Abstract Celtism was introduced in Asturias (Northern Spain) as a source of identity in the 19th century by the bourgeois and intellectual elite which developed the Asturianism and a regionalist political agenda. The archaeological did not appear until Franco dictatorship, when they were linked to the . Since the beginning of Spanish democracy, in 1978, most of the archaeologists who have been working on Asturian Iron Age have omit- ted ethnic studies. Today, almost nobody speaks about Celts in Academia. But, in the last years the Celtism has widespread on Asturian society. Celts are a very important political reference point in the new frame of Autonomous regions in Spain. In this context, archaeologists must to assume our responsibility in order of clarifying the uses and abuses of Celtism as a historiographical myth. We have to transmit the deconstruction of Celtism to society and we should be able to present alternatives to these archaeological old discourses in which Celtism entail the assumption of an ethnocentric, hierarchical and androcentric view of the past.

Zusammenfassung Der Keltizismus wurde in Asturien (Nordspanien) als identitätsstiftende Ressource im 19. Jahrhundert durch bürgerliche und intellektuelle Eliten entwickelt, die Asturianismus und regionalistische politische Ziele propagierte. Die archäologischen Kelten erschienen allerdings erst während der Franco-Diktatur, während der sie mit den eisen- zeitlichen befestigten Höhensiedlungen verknüpft wurden. Seit der Einführung der Demokratie in Spanien im Jahr 1978 haben die meisten Archäologen, die über die asturische Eisenzeit arbeiten, ethnische Studien vernachlässigt. In der modernen asturischen Wissenschaft spricht so gut wie niemand mehr über die Kelten. Allerdings ist in den letzten Jahren der Keltizismus in der asturischen Gesellschaft ein populäres Thema geworden. Die Kelten sind heute ein bedeutendes politisches Schlagwort im neuen Rahmen der autonomen Regionen in Spanien. In diesem Kontext müssen sich Archäologen ihrer Verpflichtung besinnen, die Nutzung und den Misbrauch des Keltizismus als historiographischen Mythos zu erklären. Wir müssen die Dekonstruktion des Keltizismus öffentlich vermitteln und sollten dazu im Stande sein, Alternativen zu den alten archäologischen Erzählungen anzubieten, in denen der Keltizismus auf ethnizentrischen, hierarchischen und androzentrischen Vorstellungen über die Vergangenheit beruht.

173 1. Introduction

Asturias is a small region in Northern Spain facing tocracy, which sought to legitimize their sociopolitical the . It is bordered on the south by the position. The pre-Roman past progressively became an , a barrier of high peaks that instrument of vindication (Bermejo 1989: 81; - separates Asturias from Central . Andreu, Mora, 1995: 28). In the , the former Kingdom of Astu- Jovellanos stands out among these authors. He was was one of the few areas that remained outside the a very influential politician in the Court of in Muslim conquest of 8th century. Later, it served as a the late 18th century. In Asturias, he was known as the starting point of the Christian advance further south. father of a cultural and political movement called As- Therefore, this medieval kingdom was instrumental in turianism (San Martín 1998: 25). He developed popular the idea of Spain and Spanishness. It was understood, historiographical topics that have been repeated insist- and it still is, as its alma mater. The History of Asturias, ently until now: like Kosovo to Serbs, has been used both for the vin- • the similarity between pre-Roman peoples and the dication of the idea of Spain as for the Asturias. contemporary Asturian society. Since the , political identi- • the essentialist idea that Asturias was born during the ty of some Asturian – from the bourgeoisie and the Iron Age and reached its golden age with the - aristocracy – moved progressively from the Spanish dom of Asturias. to regional sphere. The historical significance of the • the characteristic features of the are the was gradually redefined, with a struggle, ferocity, and resistance against the invaders. new regionalist perspective. If the Kingdom of Asturias Asturianism was set up as a political enlightened had provided the institutional and legal bases for po- project. It was similar to other European countries litical and cultural demands of Asturias, from Enlight- where, before Nationalism, a cultural identity was being enment the reference to ethnicity, race and culture for built by reinterpreting some elements of ethnic iden- pre-Roman times became increasingly important. The tity – language, traditions and history – (Fernández pre-Roman period will be seen as the birth of the As- González 2000: 77). turian nation, with the as their legendary refer- ences (Marín 2005a). 3. Celts and Archaeo-Historical narratives Here, we will look at the role that Archaeology has played in the creation of these representations of the In the late 19th century, there was a great development Iron Age in Asturias. We will pay attention on Celts as of studies on Asturian history, ethnography, folklore, a historical construction, and finally, we will offer our literature… encouraged by regional political inter- perspective on the representation of the past into the ests. The Celtic theses emerged with force (Champion present, and the relationship between archaeologists 1996: 66; Cunliffe 2003: 111), but Spanish archaeolo- and the social context where we work. gists still remained outside the major European par- adigm about Celts and Iron Age. Here, Celts were associated with megalithic monuments, but never with 2. The Celts appear Iron Age elements. In the 16th century, some Asturian authors began to The Asturian, Galician and Cantabrian pre-Roman mention the Celts. They reviewed the names of an- peoples mentioned by classical authors such as cient peoples in order to find their ancestors, as it was were seen as Celts. The distinctiveness of Northern re- typical in since the Renaissance historiogra- gions, such as Asturias, was highlighted. Homophony phy (Barreiro, 1993: 183). Greek and Roman sourc- of the terms was a key factor in this essentialist iden- es were considered as indisputable authorities, which tification (Fig.1). displaced biblical or hagiographical sources. History After ensuring that the Celts were settled in Astu- served as honorary instruments for the Asturian aris- rias, they described some features that characterize the

174 Fig.1: The pre-Roman peoples mentioned by classical authors serve as references to contempo- rary national identities (Ruiz Zapatero 2006).

contemporary Asturian people as of Celtic descent. 4. Celts and Franco’s dictatorship in Asturias The dances and songs of traditional music derive from the Celtic warriors who sang it when they went into During the Franco dictatorship, archaeologists linked battle. The Celtic essence also remains in the Asturi- the Asturian hillforts of the Iron Age to the Celts for ans’ courage and their love of freedom, since they were the first time. They would monopolize the Celtic dis- the only people that were conquered neither by the course (Díaz-Andreu 1993: 75; Ruiz Zapatero 2003: or by . These stories of the late 19th 224). The cultural and political elites continued pro- and early 20th centuries used to mix data from classical moting the study of local issues. The previous histori- historians, linguistics, ethnography and mythology. The ographical topics (Acevedo 1893; Canella, Bellmunt result was a mythical reconstruction of the past (Marín 1895–1900) were used, but from a clearly Spanish point 2004; 2005a; 2005b). of view. This was possible thanks to the ambiguity of When they sought the archaeological Celticity of essentialist discourses of Asturian regionalism, because their pre-Roman ancestors, they still talked about that way of thinking could effectively support both the and Palaeolithic cave paintings, although Spanishness and the Asturianism (Fernández González in those years some Iron Age hillforts were known 2000: 82; San Martín 2006). In 1946 the Instituto de ­already (i.e. Flórez 1878). Estudios Asturianos was created within the scheme of The first regionalist party with parliamentary rep- the Consejo Superior de Investigaciones Científicas (Scien- resentation in the Spanish Parliament was Junta tific Research Council), which was an institution run ­Regionalista Asturiana in 1916. His regionalism was by the Catholic sect Opus Dei, where all scientific and not nationalistic. They only wanted to recover the cultural institutions were centralized after the insur- originality and historical personality of Asturias, to gency of 1936 (Uría 1984: 57; Mora 2003). strengthen its political clout within the Spanish state The role played by these archaeologists within the (San Martín 1998; 2006; Fernández González 2000). In fascist dictatorship was the discovery of the racial bas- the political texts of the party, the History of Asturias es of Spanishness – the Celts – to legitimize the im- was mythologized, with the Celts in its origin. posed political system (Díaz-Andreu 2003: 57; Ruiz

175 1941; 1942; García y Bellido, Uría 1940) with the aim of determining if their inhabitants were or were not the Celts of classical sources (Fig.2). Ancient histori- ans did not mention the Celticity of pre-Roman peo- ples from actual Asturias or , although this was not a problem for them. Archaeologists who worked in Asturias at the time started to use the concept of “ culture”, in relation to other Celtic Spanish areas. In , the Celtic explanation had been used in Archaeology since the 1920s (González Ruibal 2006–2007: 48–60). ­Ethnic studies became the main focus of attention for archaeologists, above chronological, geographical and typological studies. They appealed to strongly racial conceptions of archaeological cultures, and archaeolog- ical data were self-serving interpreted (Marín 2011). For example, they argued that the mortars were actu- ally urns for the ashes of the dead, so the Celtic ritual Fig. 2: Reconstruction view of Coaña drawn by Antonio of incineration would be documented (Uría 1945). García y Bellido (1942). The Celtic label became extremely blurred and it was unclear if it was used in an ethnic, linguistic, racial Zapatero 2003: 228–9). They tried to prove the Celt- or material sense. Sometimes, a hillfort was considered ic character of Iron Age in many areas of Spain, in- Celtic because a single piece of one kind of decorated cluding the of the Northwest (Pereira appeared (Uría 1941). 2000; González Ruibal 2006–2007: 41–8). They com- Even the authors who developed this model stated bined linguistic and ethnographic data uncritically, and they were not able to check the Celticity of Asturian they made forced analogies in space and time – for hillforts. There was a clear lack of definition of what example, with medieval or with the was meant by Celtic in the archaeological record. In Central-European Iron Age – (Collis 2003). The ex- any case, all hillforts studied in Asturias will be labelled cavations of some Asturian hillforts helped to build as Celtic, using sources as uncertain as Avienus’ work a Spanish racial unity raised by archaeologists related (González 1976). to the Franco regime as Julio Santa-Olalla Further archaeological research will be marked by (1946) and Martín Almagro Basch (1952). The refer- the blind acceptance of Celtic factoid, as Simon James ence to the Celts was the easiest option, refusing in meant (1999: 136): a theoretical construction hided some cases the Iberian culture of the Mediterranean as a fact. The Celtic paradigm in Spanish Iron Age region (Ruiz Zapatero 2003: 226). ­Archaeology contributed to theoretical and method- It is not a coincidence that the Culture-historical ological stagnation during the Franco period. paradigm was consolidated in Spain at this time, clear- ly related to the nationalist ideology and ethnocentric 5. Celts disappeared from Academia… vision of the past. Cultural change was only explained by conquests or peoples’ migrations. Archaeological Since the late 1970s, Celtic-based interpretations were data were used to relate archaeological cultures with roughly forgotten in Asturias. Since then, academ- current languages, peoples and races (López Jiménez ic discussion has focused on chronological aspects, in 2001). material typologies, descriptions of ramparts, etc. and Since 1940, Antonio García y Bellido and Juan Uria looking for a more “scientific” discourse in the- Ar Ríu excavated several sites in Asturias (García y Bellido chaeology of Asturian Iron Age (Marín 2004: 86–92).

176 Fig. 3: Poster of the Asturian nationalist party Conceyu Nacionalista Astur: “ fighting for freedom”.

Many technical innovations will be adopted in the tral and federal state. The Autonomous Communities Spanish Archaeology from the 1980s. With a Culture- gained a great power within the Spanish State, and they historical theoretical background, new methods helped began to arm themselves with an ideological device the new archaeologists to distinguish themselves con- in order to defend the national historic rights in their ceptually from previous generations (Hernando 1992: region. At the same time, there was development of 19). In this way they will able to accumulate scien- nationalist political parties (González Morales 1994; tific capital very quickly (sensu Bourdieu 1999a: 81). Ruiz Zapatero 2006: 200–3). The Celtic paradigm was abandoned. These authors In 1977, the first Asturian nationalist party – the preferred a sterile scientism they find in the New Conceyu Nacionalista Astur – was founded with a left- ­Archaeology, omitting the social interpretation of the ist revolutionary project to fight for the self-determi- archaeological record (i.e. 2002; 2007). nation of Asturias (San Martín 2006). They interpreted the country’s situation as a colonial reality. It was the first in a series of parties, unions and political groups 6. …but Celts were widespread at popular level that began to make use of the alleged Celtic past of While Celts were eliminated from the archaeological ­Asturias. They compared the struggle between Astu- scientific discourse, there was a real explosion of Celt- rias and Spain with the rest of Celtic countries in the At- ism at a popular level with the coming of democracy lantic region with the fights of Celts against Rome in (Marín 2005a: 151–82). In the late 1960s and especial- the antiquity (Fig.3). ly in the 1970s some nationalist political currents in In general, the Asturian nationalism is a leftist move- Asturias began to grow. Their ideology recovered the ment aiming to achieve a nation-state based on Celtic eth- constructions of Asturian regionalism from early 20th nicity and Socialism (Girón 2000: 106). The Asturian century, returning to the vindication of the idea of As- uniqueness was usually marked by establishing a direct turias over time. continuity with the past in an essentialist way. This is The 1978 Spanish Constitution created a model common to all nationalist ideologies. The Asturian of territorial organization midway between the cen- ­nationalism established continuities from the Iron Age

177 and the Kingdom of Asturias until the present (Iglesias 1999). These discourses were often disguised as scien- tific and unsurprisingly resorted to Archaeology, since Celtic explanations had prevailed in Academia for dec- ades (Collis 2006: 200–1). Nationalist parties still have little electoral clout in Asturias, but we must not confuse their small represen- tation in parliament with the importance of this social movement. They have a great mobilizing force in As- turias. Some of their proposals, such as the officialdom of the , are as the focus of attention in the public debate. Even recently, the leftist nation- alist party Bloque por Asturies was part of the gov- ernment coalition in Asturias during 2003–2007 and Fig. 4: The celtic pig: a vernacular variety of 2008–2010. Asturian pig (from Álvarez Sevilla 2004). 7. Cultural Celtism… and marketing! In addition to political parties, certain cultural elites have supported Celtism in recent years. The creation in 1981 of the Lliga Celta d’Asturies was particularly im- portant. In their magazine Ástor they made clear how almost everything in Asturias was Celtic. They even said the Asturian language could be understood as Celt- ic, despite being a Romance language, because it was in danger of disappearing as did the Celtic languag- es of the British Isles. They also were worried about ­historical and archaeological issues. They criticized ar- chaeologists for having abandoned the Celtic para- digm (Lliga Celta d’Asturies 1983; Lombardía 1990). The relay is taken by Conceyu d’Estudios Etnográfi- cos Belenos, with the magazine Asturies, memoria encesa d’un país. Since 1996, they have defended the Asturian heritage. At the same time, they have come to endorse the theory that everything in Asturias is Celtic (Álvarez Sevilla 2001; Álvarez Peña 2002; Llope 2010) (Fig.4). Music is one of the most important ways in the spread of Celtism. With the resurgence of Folk music since the 1970s, the term has been accepted at a popular level. This new label comprises a vague ar- ray of types of traditional music. At the same time, it has generated new musical styles such as (Elipe 1996). Celtic Nights and Interceltic festivals began to be frequent in Asturias, consolidating gradually the sup- Fig. 5: Poster of the “1998 Interceltic Music Festival posed cultural brotherhood with other Celtic coun- of Nava”, in Asturias. tries (Fernández McClintock 2002) (Fig.5).

178 Fig. 6: Sleeve of the cassette “The Celtic Night”. Fig. 7: Poster of the “2006 Cantabrian Wars”.

The Festival Interceltique de (, ), the celtic label has quickly been incorporated to eco- which began in 1971, has accepted the inclusion of nomic sectors such as leisure and tourism (Fernández ­Asturias as new Celtic country since 1987, thanks to ­McClintock 2002: 43–8) (Fig.6). the pressure of the Conceyu d’Estudios Etnográficos In Spain, the proliferation of historical festivals and Belenos. One of their components, Lisardo Lombardía, recreations in recent years is an example of the interest has recently become director of this festival (Llope of the public in the pre-Roman past (Ruiz Zapatero 2010). 2006: 207–12). We do not like enough the discourses Actually, the use of the label celtic in Asturian folk which are underlying on these historical recreations, music is mainly associated with marketing. It is a way neither those with archaeological advice (such as Kel- in which a traditional music could be sold worldwide tiberoi in Numancia, Soria), nor those that do not (such under a universal category. One of the most impor- as Cantabrian Wars in Los Corrales de Buelna, Cantab- tant features of celtic label nowadays is its economic , or Asturian Wars, in Carabanzo, Asturias) (Fig.7). profitability. This is one of the factors that have made They develop and perpetuate some historiographical

Fig. 8: Battle between Romans and astures in the “Asturian Wars” recreation festival.

179 ties of scientific knowledge (Barnes 1980: 276). As a result, people begin to tolerate science, replacing the traditional way of thinking. But along with formal sci- ence is born a “popular science” that does not accept the limits of academic science and meets the needs of the people, being accommodated to traditional way of thinking (Handlin 1980: 259–60). The Celts are the main characters of this historical popular science in Asturias. The social sciences are in a paradigmatic situation, because they share their object of study –society– with other symbolic production professionals such as politi- cians or journalists. As a result, recognition of the mo- nopoly of legitimate discourse about their objects of study is not so easily obtained in the social sciences (Bourdieu 1999a: 79; 1999b: 114–5). Therefore, there are frequent intrusions by non-specialists in generat- ing archaeological popular narratives, which often re- semble fringe archaeology. Currently, we see a complete disengagement of ar- chaeologists and society, which are supposed to be the final audience of our work. Since the Celtic para- digm was abandoned in Iron Age, very few archaeolo- gists have dealt that subject in Asturias. The prevailing opinion among them is that new techniques and new Fig. 9: Cover of the book “Asturias: Celtic Memory”, from Bele- excavations in hillforts will replace the mythical expla- nos Fundation. nations, like Celtism, of the Iron Age in Asturias. Today, many non-specialists try to defend “scien- commonplace ideas: past-present essentialism, andro- tifically” the existence of Celts in Asturian Prehisto- centrism or naturalization of social conflicts, because ry (i.e. Lombardía 1990; 2006; Fernández Gutiérrez their discourse assumes the characteristic features of 2001; Álvarez Peña 2002; Llope 2010) (Fig.9). These Culture-historical archaeology. They understand the popular Celts are constructed using same arguments peoples of the Iron Age as ethnic references to present- than archaeological Celts of Franco’s historiographical day regions or nations and they show that the most ­period: the ancient texts as authority sources, uncritical outstanding of these peoples is their heroic struggle analogies in space and time, the naturalization of social against the conqueror (Fig.8). They only look at the fi- inequalities or a positivist objectivism in the study of nal moment of these societies, like homogeneous en- the Past. This generates a strongly essentialist discourse tities. The Iron Age is shown as a uniform and happy that exclusively uses the past to justify present realities whole, without social conflicts before the conquest. and contemporary political agendas.

8. Archaeologists, Celts and Society 9. Alternatives In many cases citizens can not participate in the sci- By the first time, the Celtism was used in Asturias by entific discourse because it is unintelligible for them. people outside the Archaeology and totally disconnect- People tend to accept scientific beliefs from an insti- ed with the archaeological remains of the Iron Age. tutionalized source of knowledge, from the authori- But, from excavations in Coaña 1940, archaeologists

180 Fig. 10: Singular combat between two warriors in the “Asturian Wars” recreation festival. were the main instigators of the Celtic explanation of rian past is confused with Irish or Scottish history. In- the Iron Age. Thus, archaeologists are fully responsi- serting the Asturian Iron Age into a confused Celtic ble for carrying out the theoretical deconstruction of European culture means not being able to correctly Celtism for society (Marín 2005a: 183–200). analyze the specificities of its cultural characteristics Historiographical analysis should make us under- (Marín 2005b: 327). stand how archaeological knowledge about the past Celtism naturalizes hierarchies and perpetuates ra- has been built, because it is our beginning. If we want cialized and androcentric interpretations. For exam- our scientific field to become increasingly autono- ple, society is often defined by the features that are mous and less dependent on politics, we must know then related to the activities of men, such as war and which concepts have been central to our science in herding activities. There is also a tendency to over- order to discuss its validity, as John Collis (2003) and estimate the study of weapons or jewelry, interpret- Gonzalo Ruiz Zapatero (1993) have pointed out. ed as symbols of range and masculinity (Fig.10). The Celtism is a clear example of a concept that was been traditional views of Celtic archaeology are not com- created with nationalism and has been applied uncrit- patible with a comprehensive assessment of gender ically in the social sciences until a couple of decades. relations or the application of anthropological egali- Following J.D. Hill (1989), Celtism involves maintain- tarian models of societies. In addition, Celts are mostly ing an essentialist thinking that rests on 19th centu- recreations made by urban-dwellers who reject other ry conceptions, racists and nationalists. We oppose that explanations of the archaeological remains made by because it is pernicious at an Epistemological level. subordinate groups, such as peasants, which are reflect- Asturian Celtism demonstrates a curious contradic- ed in the traditional folklore (Gazin-Schwartz, Holtorf tion. Continually there are attempts to demonstrate the 1999; González Álvarez 2011). Therefore if our aim is specificity of Asturian culture from prehistory. But, the to produce knowledge as objective as possible through Celtic Asturian Iron Age is inserted into an amalgam, the theoretical and methodological autonomy of our with other Atlantic countries (Álvarez Peña 2002). In scientific field, Celts do not work. order to distinguish Asturianess of Spanishness, Astu- However we aim to be sensitive to the problems of

181 society which we belong to and ensure that our sci- the birth of a rural landscape of small villages that still entific knowledge reverts to its advancement. People remains alive in Asturias with few changes, even today. who currently use Celtism in the self-construction of These studies are essential if we want to understand the their cultural identity could be understood as the au- subsequent peasant societies which have lived in this thentic Celts. According to Simon James (1999: 76), place until almost our time. ethnicity is a cultural construct that has little to do On the other side, the Iron Age in Northern Spain with real history, but rather with what people believe. was neither a social haven nor a scene of constant war- Some current Asturian people consider themselves fare, like most of the historical recreations show. The and their culture as Celtic. The ethnogenesis of these hillforts were hillforts 800 years before the Roman modern Celts did not start two thousand years ago. It conquest. These Iron Age communities did not have is a process that must be understood in its contem- such hierarchical social forms than their southern porary sociological context. Therefore, if we want to neighbours of the oppida in Central Iberia. But, there bring the Archaeology to Society we cannot ignore were other interesting social conflicts to reflect on the the Celts, since it is the main historical concept which present-day society. Patriarchy was consolidated in the is handled at popular level. Our first objective must Iron Age, with a new male ideology materialized in the to be communicating to society the origin and reac- ramparts of the hillforts and the warrior assemblage. tionary political connotations in the use of the Celts Men were occupied on the herding activities which throughout modernity. moved them away from the dwellings and women Archaeologists have a debt to society. We must strive ­remained there carrying on the maintenance activities for Archaeology to also be critical social science. If which absorbed all of their time inside the ramparts of we care about the archaeological heritage of a re- the hillforts. The previous complementarity of func- gion we should care about people who live there and tions between men and women began to disappear in their cultural values. People explore for themselves the the Iron Age. meanings of the archaeological remains and we must The Iron Age also shows us how family and com- be sensitive to this fact. We do not believe in unlimit- munity identities may be more important than other ed multivocality, but we think we should at least talk identities such as ethnicity. In spite of this, historical with the other stakeholders of the past. Multivocality recreations and many archaeologists tend to focus on in itself does not fight the power and authority struc- ethnic or national concepts, like Astures, or tures, as Hamilakis (1999) has noted. We must provide Celtic, more related to an urban and contemporary vi- to the rest of society with the materials necessary to sion of the pre-Roman past. This also omits the archae- modify its relationship with the past, as Hodder (1992) ological record and ethnoarchaeological references. has proposed. Therefore, the deconstruction of Celtism is not a In this sense, exhibitions, publications, conferences, fashionable archaeological trend. It has to be the foun- the musealization of archaeological sites or historical dation of a critical archaeology in order to overcome recreations must help us in the dialogue with society. the Culture-historical archaeology. We have to assume There, we can share some key issues to rethink the past the political character of any interpretation of the in a critical way through our doubts and questions, not past and the present (Falquina, Marín, Rolland 2006). through closed speeches. They can be a good resource ­Archaeologists can hope to dialogue with society to to promote reflection of society on many social issues provide it with ways of thinking that allow them to of current interest. That may help others to think his- think about themselves in a more critical way, through torically many historical problems, which have existed the denaturing of the traditional ideas about the past in the past and continue to exist today. The Iron Age is and the present functioning of society.

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