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Channel Posts
Tha mi duilich airson mo neo-lĂ thaireachd ghoirid, oir tha mi air a bhith ag obair agus ag ionnsachadh. Bidh barrachd phuist aâ tighinn a dhâ aithghearr! đ´ó §ó ˘ó łó Łó ´ó ż
| 2 | https://youtu.be/Ee1ZhqQTOCI | 280 |
| 3 |  Gauls assault Roman siege fortifications at the Battle of Alesia; September, 52 B.C. Art by Peter Dennis. đŤđˇ
The battle of Alesia (modern Alise-Sainte-Reine in Burgundy) was the last major battle of Julius Caesarâs conquest of Gaul. The Gallic leader of the Arverni tribe, Vercingetorix, had retreated to the town of Alesia, intending to draw the Romans into a trap like the one heâd laid at the Battle of Gergovia that same year. Wanting to avoid another humiliating defeat, Caesar opted to besiege the defenders rather than fight them directly, and built a massive double system of palisades, trenches, and booby-traps all around the city. A large relief army assembled to break the siege, but after several assaults, were not able to breach the Roman defenses. With supplies dwindling, a war council was convened, which decided to surrender. Vercingetorix offered the council the option of killing him to appease the Romans, or handing him over to them. They decided upon the latter course. Vercingetorix was imprisoned in Rome for several years before eventually being executed. Resistance continued in some parts of Gaul âparticularly among the Belgic tribes and the Cadurci of southern Gaulâ for another two years before the Roman conquest was completed and consolidated.
Celtic Europe - channel link (please share!): https://t.me/CelticEurope | 175 |
| 4 | Ann an comann nan treubhan Ceilteach, tha Ă ite agus faireachdainn aig an neach mu bhuinteanas do theaghlach cumhachdach eadar-fhighte. Feumaidh gun tug sgrios do-sheachanta air an dòigh-beatha bhunaiteach seo droch bhuaidh air aâ mhòr-chuid de dhaoine. . . Ach cha robh an diofar eadar Ceiltich Bhreatainn agus na daoine a thĂ inig a-steach Ă s Ăšr cho mòr agus bha mòran de na âRòmanaichâ nan Gaul aig an robh dlĂšth-chĂ irdeas rin co-Cheiltich ann an ear-dheas Bhreatainn.
Bha eileamaidean lĂ idir an aghaidh nan Ròmanach fhathast, gu h-Ă raidh anns na treubhan sin a dh'fhuiling nuair a choinnich iad ris an arm. Bha na Durotriges agus ceann a deas Dobunni fhathast ag altram an gearain, a bha air an cumail beò leis na Draoidhean, a chunnaic an aon dòchas a bhith aca air mairsinn ann a bhith aâ toirt air na Ròmanaich Breatainn a leigeil seachad agus, mar a chĂŹthear, cha mhòr aâ soirbheachadh. | 299 |
| 5 | https://youtu.be/h-0dyh7IyK0 | 727 |
| 6 |  In Celtic tribal society, the individual has a place and a feeling of belonging to a powerfully interknit family. The inevitable destruction of this basic way of life must have had serious effects on most individuals . . . But the difference between the British Celts and the newcomers were not so extreme and many âRomansâ were Gauls who had close affinities with their fellow Celts of south-east Britain.
There remained strong anti-Roman elements, mainly in those tribes which had suffered in their encounters with the army. The Durotriges and southern Dobunni still nursed their grievances, which were kept alive by the Druids, who saw their only hope of survival in forcing the Romans to give up Britain and, as will be seen, almost succeeding.
đđ: The Celtic World by Miranda Green, pages 631-632. | 235 |
| 7 |  11.11.18 - 11.11.24
Never forget.
No More Brother Wars. | 379 |
| 8 |  @TheGaelicMemeMachine | 255 |
| 9 | Fhad âs a tha sinn aâ leantainn air adhart aâ brosnachadh nan Ceiltich gu lèir gus an cĂ nan dĂšthchasach ionnsachadh, is fhiach a rĂ dh a-rithist, nach urrainn Ath-bheothachadh Ceilteach a dhèanamh tèarainte gun a bhith aâ briseadh nan slabhraidhean cĂ nain a chuir ar seann neach-sĂ rachaidh oirnn anns na linntean a dhâ fhalbh. | 251 |
| 10 | Tha mi an dòchas gun lean a h-uile Ceiltich pròiseil an seo air adhart ag ionnsachadh cĂ nan an sinnsearachd, tha pĂ irt mhòr den Ath-bheothachadh Cheilteach aâ cumail ar cĂ nanan beò.
Ăs aonais ar cĂ nanan brèagha, bidh sinn air chall mar shluagh, chan ann a-nis mar nĂ isean de fhir is mhnathan an-asgaidh, ach mar sheirbhisich nan coigreach.
Chan urrainnear Ath-bheothachadh Ceilteach a thoirt gu buil fhad 's a tha sinn fhathast neo-cheangailte ri ar freumhan. Feumaidh sinn ar cà nan ionnsachadh mus tèid fÏor adhartas a dhèanamh. | 260 |
| 11 | Ciamar a tha leasanan GĂ idhlig a h-uile duine aâ dol? | 208 |
| 12 | Feumaidh meur-chlĂ r GĂ idhlig a bhith ann, oir is toil le am fear Beurla agamsa a bhith neo-cho-obrachail. đ | 194 |
| 13 | Leis nach eil meur-chlĂ r GĂ idhlig ann, tha stròc aig aâ Bheurla agamsa le fèin-cheartas.. đ | 230 |
| 14 | Bidh comainn primal aâ riaghladh an gnĂŹomhan a rèir ruitheaman nĂ dur seach riaghailteachd fuadain aâ ghleoc agus aâ mhĂŹosachain, aâ toirt Ăšine gu leòr dhaibh fhèin airson gnĂŹomhachd nach eil ag amas air saothair. Cho fad âs a choimheadas iad air deas-ghnĂ than agus gnĂŹomhan ceart, chan eil adhbhar ann a bhith aâ faireachdainn cuideam sam bith mun Ă m ri teachd ach faireachdainn de shĂ sachadh agus tèarainteachd. Mar an ceudna do na Gaidheil:
Feumaidh a bhith aâ seinn agus aâ comharrachadh ath-thilleadh nan rĂ ithean agus an seasmhachd fad-Ăšine aca a bhith air seòrsa de thèarainteachd deatamach a thabhann do dhaoine trĂ th an aghaidh mĂŹ-chinnt uamhasach fogharan, slĂ inte agus nĂ dar daonna. Cha bâ e an t-òrdugh seo ann an nĂ dar rudeigin air am feumadh daoine uallach a ghabhail agus mar sin, eu-coltach ris aâ chĂšram ChrĂŹosdail a thaobh damnadh agus saoradh pearsanta, cha bâ e adhbhar dragh a bhâ ann. Bha eileas lĂ idir ann an ruitheaman rĂ itheil nĂ darra a dhâ fheumadh a bhith air buaidh a thoirt air faireachdainn gu robh beatha shòisealta air fĂ s gu organach a-mach Ă s a frèamâŚ
Ged a tha bun-bheachd an latha an-diugh air aâ chruinne-cè mar inneal air leigeil le buidhnean corporra mòra barrachd smachd fhaighinn air an t-saoghal stuthan, tha iomadh dòigh anns am bi daoine fa-leth a-nis aâ cumail nas lugha de smachd air am beatha na ann an comainn thĂšsail. Chan eil sinn a-nis dĂŹreach a-steach don dòigh riochdachaidh againn, ach tha sinn air ar cumail fo nĂ imhdeas le buidheann mòr eas-chruthach ris an canar âan eaconamaidhâ a tha aâ riaghladh aâ mhòr-chuid de ar beatha. Tha ar beatha a-nis fo thrioblaid le cuideam neo-aithnichte ann an comainn phrĂŹomhach. | 239 |
| 15 |  Thomas Hobbes dismissed life in primal societies as ânasty, brutish and shortâ, and many modernists accordingly interpret non-industrial societies in these terms: all superstition is âignoranceâ and slavish adherence to irrationality, while science and progress liberate humankind from the shackles of unthinking tradition. While the more privileged in modernist society have been materially rewarded, progress has come with great spiritual and emotional deficits. It should be questioned whether the quantitative directives of modernist life and the endless cycle of overwork and passive consumerism are any more meaningful than the life-styles of primal societies in which members have direct control over the means of production and are in close communion with each other and their environment.
đđ: A Handbook of the Scottish Gaelic World, page 256. | 181 |
| 16 | Primal societies regulate their activities according to the rhythms of nature rather than the artificial regularity of the clock and calendar, giving themselves plenty of time for non-labour oriented activity. So long as they observe the proper rituals and tasks, there is no reason to feel any stress about the future but rather a sense of contentment and security. Likewise for the Gaels:
Chanting and celebrating the recurrence of the seasons and their longterm constancy must have offered a kind of existential security for early peoples in the face of the terrible uncertainties of harvests, health and human nature. This order in nature was not something for which humans had to assume responsibility and so, unlike the Christian concern with personal damnation and salvation, it was not a cause of anxiety. There was a solid otherness to natural seasonal rhythms which must have impacted a feeling that social life had grown organically out of its framework âŚ
Although the modernist conception of the universe as a machine has enabled large corporate bodies to gain greater control over the material world, there are many ways in which the individuals now exercise less control over their lives than in primal societies. We are now no longer in direct of our means of production, but are held hostage by some enormous, abstract entity called âthe economyâ which reigns over most aspects of our lives. Our lives are now troubled with a stress unknown in primal societies.
đđ: A Handbook of the Scottish Gaelic World, pages 253-254. | 174 |
| 17 |  Mhair i fòs
âS cha tèid a glòir air chall
Dhâaindeoin gò
Is mÏ-rÚn mhòir nan Gall.
âS i labhair Alba
âS Galla-bhidaiche fèin
Ar flaith, ar prionnsaidhâ
âS ar diĂšcanna gun èis.
An taigh-comhairlâ an RĂŹgh,
Nuair shuidheadh air binn aâ chĂširt
âS i GhĂ idhlig lĂŹonhtha
Dhâfhuasgladh snaoim gach cĂšis.
âS i labhair Calum
Allail aâ chinn mhòir
Gach mith is maith
Bha ân Alba, beag is mòr.
Still she survives,
And her sound will not be extinguished
Despite the guile
And the ill will of the non-Gaels.
She was the speech of Scotland,
And even the Lowland rabble,
Our nobles, our princes,
And our dukes, impeccably.
In the counsel chamber of the King
When the court sat for session
It was refined Gaelic
That resolved every issue.
It was the speech of famous
King Malcolm Canmore,
Every commoner and nobleman
Who was in Scotland, great or small. | 180 |
| 18 | Bâi bhâ oide-mĂşinte luchd gach dĂşthcha âs teangth,
Chuir Gaill is DĂşbhgaill chuice an t-iĂşl âs a nclann.
Nois dhâfhilbh si Ăşainn gu tar, mo nĂşar âs mo chreach,
âS tearc luchd a gaoil, bâ e sud an saoghâl fa seach.
Thuit i âsan tĂşr mar-aon le h-Ăşghdraibh fèin
âS na Flaithâ mbudh dĂşth i, ghabh dâa cumhdach spèis.
Reic iad âsan chĂşirt i air caint Ăşir Ăł nâdè
âS do thrĂŠig le tĂĄir, budh nĂĄr leo ngcĂĄnâmhain fĂŠin.
Air sĂĄr O Liath biodh ĂĄdh is cuimhne âs buaidh
Do rinn gu h-Ăşr a dĂşsgadh as a h-uaimh.
She [Gaelic] was the educator of every country and tongue
Lowlanders and other foreigners once entrusted their children and future to it.
Now she has been lost to us completely, o my shame and my loss,
Few are those who love her, what a change has come upon the world!
She has fallen from the Kingly Tower, along with her authors
And the Princes for whom she should be a Mother Tongue, who used to love her,
In their courts they have sold her for a newly arrived language,
Scornfully abandoned, they are ashamed of their own language.
May goodly Lhuyd enjoy success, renown, and prosperity
As he has newly awoken her from the grave. | 184 |
| 19 | đźď¸ Bidh Artair, Ceannard na RĂŹoghachd Ròmanach-Breatannach aâ toirt sĂšil air CrĂšn Vortigern, ga chrĂšnadh fhèin mar RĂŹgh Artair.
Tha tuiteam Bhreatainn Ròmanach air a bhith na chuspair air a bheil Ăšidh mhòr am measg sgoilearan airson linntean. Tha meud an lèir-sgrios agus an sgrios fhathast na adhbhar deasbaid sgoilearach, ach is e an rud ris an tèid gabhail gu cumanta gun deach a h-uile lorg de shĂŹobhaltachd Ròmanach a chuir Ă s gu h-èifeachdach. Mar a dhâ fhĂ s na bailtean-mòra air an trèigsinn, chaidh na seann dĂšin-chnuic Cheilteach ath-shuidheachadh agus an cleachdadh mar bhunaitean dha na Brythonics gus an cumail an-aghaidh imrich Gearmailteach agus ionnsaigh.
Dhâ fhan na Ròmanaich-Breatannach air an roinn gu searbh, gu mòran stĂ itean agus rĂŹoghachdan nas lugha. Ach bha amannan goirid aonachd aca, mar a chaidh a chomharrachadh anns na h-eachdraidh Angla-Shasannach far an deach na trĂŹ prĂŹomh rĂŹghrean Ceilteach ris an canar Farinmail, Condidan, agus Conmail aâ chĂšis ann an 577 CE aig BlĂ r Deorham leis na Sacsonaich an Iar fo Cheawlin agus Cuthwine. . Mar thoradh air Deorham bha sin aâ ciallachadh gun deach mòran de Shasainn an latha an-diugh a chall gu h-èifeachdach dha na h-Anglo Saxons. | 161 |
| 20 | https://youtu.be/AsSem6JeQ9Q | 142 |
