Franco Suppression & Folklore Tolerance

Castile and the unified Spanish monarchy.

1 chapter

1833 - 1939

The Rexurdimento ('Resurgence') of the mid-19th century revived Galician as a literary language—Rosalía de Castro's Cantares Gallegos (1863) became the foundational text. But the revival also brought Celtismo: the Xeración Nós generation (Vicente Risco, Florentino López Cuevillas, Otero Pedrayo) constructed a nationalist narrative framing Galicia as a 'Celtic nation' within Spain, projecting Celtic explanations onto Atlantic Iron Age archaeology, toponymy, and folk traditions. This Celtismo lens profoundly shaped how Galician festivals are described and marketed to this day. The Romantic nationalist reimagining of the castros as 'Celtic hillforts,' the gaita as inherently Celtic, and rural traditions as Celtic survivals created an interpretive layer that subsequent scholarship has had to critically re-examine. Understanding this era is essential for recognizing which 'ancient traditions' are genuine survivals and which are 19th-20th century reconstructions.

From 1978

Spain's 1978 Constitution and Galicia's 1981 Statute of Autonomy restored co-official status to the Galician language and created the Xunta de Galicia as a self-governing institution. The democratic period saw institutional revival of Galician culture through Xunta cultural policy, the creation of museums (Museo do Pobo Galego, Museo Galego do Entroido), and the establishment of festivals that blend genuine tradition with heritage tourism. The Ortigueira Festival Internacional do Mundo Celta (founded 1978) exemplifies the post-Franco branding of Galician music as 'Celtic World'—a label that simultaneously connects to international Celtic festival networks and perpetuates the Celtismo frame. Meanwhile, living traditions like Entroido in Laza and Verín continue under their own community authority, and the Romería de Santa Marta de Ribarteme in As Neves preserves a distinctive survival-pilgrimage form that defies both Catholic and Celtic categorization. Walk Galicia today and you encounter all these layers simultaneously: ancient castros, Roman walls, medieval pilgrimage routes, Franco-era folklore constructions, and contemporary democratic cultural institutions.

1480 - 1833

The Séculos Escuros ('Dark Centuries') saw Galician driven from written administration, law, and literature by Castilian dominance after the Catholic Monarchs centralized the crown. Galician survived only in oral and rural registers—passed down by peasant communities, fishermen, and women who kept the language alive in domestic and festival settings. This oral survival mechanism is what makes Galician festival traditions so hard to date: many practices were never written down during these centuries, and the gap in written records means that 'living tradition' and 'revived tradition' can be nearly indistinguishable. Entroido mask traditions, romería calendar overlays, and the agrarian logic of rural festivals were all transmitted orally through this period, emerging into written documentation only with the 19th-century Rexurdimento.

1230 - 1480

After the Kingdom of León absorbed Galicia in 1230, Galician-Portuguese became the prestige literary language of the entire western Iberian Peninsula—cantigas de amor, de amigo, and de escarnio were composed and performed from the Portuguese courts to the Castilian frontier. This was the last era in which Galician functioned as a language of high culture and royal administration. The Jewish community of Ribadavia—whose quarter you can still walk—exemplifies the medieval coexistence of cultures under royal protection. The romería calendar crystallized around parish churches and monasteries, many built on older sacred sites, establishing the framework of saints' days and pilgrimages that still structures Galician festival life.