For centuries afterward, the researchers found, there was little change in the genetic profile of Iberians. But there are hints of a few remarkable migrations.
Overall, Bronze Age Iberians traced 40 per cent of their ancestry to the newcomers.
Iron Age Iberians could trace some of their ancestry to new waves of people arriving from northern and Central Europe, possibly marking the rise of so-called Celtiberian culture on the peninsula.
After analyzing the DNA data, scientists discovered that the original Y chromosome lineage disappeared from the local Iberians' genome before the arrival of the new migrants and was replaced with a Y chromosome that matched that of the migrants!
Male domination was a key aspect of the migrants' society, especially given the replacement of the original Iberians' Y chromosome.
This is exactly what researchers recently discovered as they studied the migration patterns and fossilized remains of people from the Bronze Age (beginning in 2500 BC) who navigated over the Pyrenees Mountains to live on the Iberian Peninsula.
Several points should be made as to how the introduction hinders the serious effort of bringing the history of "queerness" into the limelight of Iberian culture and society: 1.
On the whole, this is a noble and successful attempt at presenting a more layered and complete account of Iberian (mostly Castilian) literature and history from the early Middle Ages to the early modern period.
Nor can I accept as fully accurate Eisenberg's depiction of Muslim and Jewish Spain as given over to "homosexuality" or his assertion that "pederasty among Iberian Jews was not just tolerated but the norm among the upper classes" (255).
The final challenge which helped to draw Iberians and Latin Americans together is less defined than the others, but not for that reason less effective.
The notion of Hispanic philosophy is a useful one for trying to understand certain historical phenomena related to the philosophy developed in the Iberian peninsula, the Iberian colonies in the New World, and the countries that those colonies eventually came to form.(1) It is useful for two reasons.
They generally ignore, however, the work of Latin American authors and seldom explore the close ties of those authors to philosphers working in the Iberian peninsula.(2) Something similar can be said about other peninsular histories of philosophy, with the added disadvantage that they, like those histories of Spanish philosophy that deal exclusively with Castillian-speaking philosophers, tend to ignore the developments in the Iberian peninsula that take place in linguistic and cultural contexts other than their own.(3) The reasons for these sometimes conscious oversights are rooted in nationalistic feelings dating back to historical conflicts and antagonisms which have little to do with philosophical, historical reality but which nonetheless affect historical accounts of that reality.
One of the cultures that arrived from abroad were the Celts, who came from Central Europe to the Iberian peninsula, settled there and leaved their stories and legends.
Romans dominated the Mediterranean during a long period of time as well as the Iberian Peninsula, incorporating it into its empire; so their language, Latin, was imposed as the language in the region as they did it in Italy, Romania and France, and others at the same time.
They conquered the land, settled in it and leaving their cultural legacy not only in different words of the language, but in the use of new agricultural techniques or the mathematics and calling the Iberian Peninsula by the name of "Al-Andalus".
