In allthe Celtic Nations, except Scotland, the number of people who know the Celticlanguage is increasing, but these languages are almost not used in everydaylife. Theadvance of this languages usage is usually as a second language in abilingualism environment.Introduction of formal teaching of Celtic languages has the tendency to set upa diglossia situation in relation to the native learning. TheCeltic languages, when studied by its social aspects, are of interest ofgeographers and anthropologists rather than sociolinguists and dialectologists.The roleof official education is the key for continuity, but its implementing must beassessed considering local aspects. In some cases the validity of continuityitself should be assessed.EXTRA MATERIAL- Thearticle Reversing Language Shift (alternative link) analyzes the commitment withrevival in almost all the Celtic languages (Breton is excluded) and assessesthe institution policies adopted by each nation.- The article Language Revitalization and New Technologies (alternative link) talks about the use of new technologies in the language revival of Irish and Breton among others. The statement of a Celtic heritage, despite a theoretically objective ethnic trace (the Celtic blood), is above all things a subjective ideological act that depends heavily on cultural and political aspects.If only the ethnic/biological aspect is considered, then, taking in account the Centuries of fractioning and miscegenation through which this people (and all their contemporaries) passed through, we can declare that Celts do not exist anymore. Ethnically, to assume a Celtic identity would make as much sense as to assume an Indo-European one. On the other hand, when stated through the preserving of cultural values, the Idea of a Celtic identity detaches itself of a remote past and sticks up to a regional element and to the everyday life: to the practice of old sports (such as hurling, gaelic football and shinty), maintenance of traditional music (mainly bagpipes and gaelic singing) and the most remarkable trace the preserving of a Celtic language. These traces are kept with different intensity in the original Celtic area (see previous topic), but also were transplanted to other places like Canada (Nova Scotia region), United States (that played an active role in the Fenian Movement (cf. Stearns, 1981 or here) and even in the Welsh settlements in Argentines Patagonia (cf. Agozzino, 2006). The statement of a Celtic Identity does not always come along with the uninterrupted maintenance of cultural traces. As it was written in the beginning of this topic, there is also a political aspect in the building of an identity. The remote past may be rescued by a group to establish a sense of otherness in relation to another group. In this type of scenario, the Celtic identity is particularly productive by its association (in many periods of History) to resistance against a dominant power. This background was interesting both to the left-wing Irish Republican Army as well as to the right-wing Wise Use movement faction in New Mexico, USA. In an article about this movement (which is against State intervention and is pro-privatism), McCarthy and Hague wrote:Those claiming Celtic identity simultaneously maintain a white identity and assert distance from a privileged, dominant position in society (McCarthy