Academic literature on the topic 'Slavery (Germanic law)'

Since prehistoric times, the Baltic Sea has functioned as a northern mare nostrum — a crucial nexus that has shaped the languages, folklore, religions, literature, technology, and identities of the Germanic, Finnic, Sámi, Baltic, and Slavic peoples. This anthology explores the networks among those peoples. The contributions to Contacts and Networks in the Baltic Sea Region: Austmarr as a Northern mare nostrum, ca. 500-1500 ad address different aspects of cultural contacts around and across the Baltic from the perspectives of history, archaeology, linguistics, literary studies, religious studies, and folklore. The introduction offers a general overview of crosscultural contacts in the Baltic Sea region as a framework for contextualizing the volume’s twelve chapters, organized in four sections. The first section concerns geographical conceptions as revealed in Old Norse and in classical texts through place names, terms of direction, and geographical descriptions. The second section discusses the movement of cultural goods and persons in connection with elite mobility, the slave trade, and rune-carving practice. The third section turns to the history of language contacts and influences, using examples of Finnic names in runic inscriptions and Low German loanwords in Finnish. The final section analyzes intercultural connections related to mythology and religion spanning Baltic, Finnic, Germanic, and Sámi cultures. Together these diverse articles present a dynamic picture of this distinctive part of the world.

This is the story of how the church sought to establish norms for slave ownership on the part of ecclesiastical institutions and personnel and for others’ behavior toward such slaves. The story begins in the New Testament era, when the earliest Christian norms were established, and continues through the late Roman Empire, the Germanic kingdoms, and the Carolingian Empire, to the thirteenth-century establishment of a body of ecclesiastical regulations (canon law) that would persist into the twentieth century. Chronicles, letters, and other documents from each of the various historical periods, along with an analysis of the various policies and statutes, provide insight into the situations of these unfree ecclesiastical dependents. The book stops in the thirteenth century, which was a time of great changes, not only in the history of the legal profession, but also in the history of slavery as Europeans began to reach out into the Atlantic. Although this book is a serious scholarly monograph about the history of church law, it has been written in such a way that no specialist knowledge is required of the reader, whether a scholar in another field or a general reader interested in church history or the history of slavery. Historical background is provided, and there is a short Latin lexicon.

This chapter looks at the first eight-hour-day campaign of 1866–67 in Chicago, which resulted in the first eight-hour law in the United States. The first eight-hour movement began shortly before the end of the Civil War, spearheaded by Boston mechanic Ira Steward and George McNeill and was soon taken up by native-born and British craft workers joined by German and Irish workers in Chicago. In 1865, Scottish printer Andrew C. Cameron formed Chicago's Grand Eight Hour League as a political organization independent of both the Republican and the Democratic Parties, with fourteen branches operating across the city hosting mass meetings, further pushing state and local politicians to support eight-hour reform. Initial eight-hour agitation quickly produced new arguments for shorter hours that capitalized on the themes of freedom and equality that had been crafted by the abolitionist movement to end slavery but also on themes familiar to those steeped in a heavily Protestant religious culture.

This chapter focuses on the Sephardic Jews who settled in the Midwest. Wherever the Sephardi settled in the Heartland, the local press often noted their presence and customs, because they were distinct enough from the more familiar Ashkenazi to warrant comment. They were multinational and multilingual by culture and practice. Instead of speaking German or Yiddish, as did most of the Ashkenazi of Europe, many Sephardic Jews spoke, wrote, and prayed in Ladino. Sephardic interpretations of halakhah (Jewish Law), dating to the sixteenth century, were also distinct from those of the Ashkenazic. The major difference relates to the holiday of Passover that celebrates the Israelites' liberation from Egyptian slavery. During the eight days of Passover, no Jew is supposed to consume hametz (leavened) grain products that have come into contact with moisture for more than eighteen minutes or that have been made with yeast. While also abstaining from leavened breads, Sephardim do not include rice-based cakes, fritters, or other baked goods in the category of proscribed hametz because the main component cannot rise even with the addition of yeast. Sephardic rules also permit the consumption of legumes during this holiday. As a case in point, delicacies, such as Frittada de Pressa (fried leek pancakes) and nutty-flavored Sodra/Sorda (fava bean soup), are consumed with gusto at Sephardic ritual Passover meals.

This is the story of how the church sought to establish norms for slave ownership on the part of ecclesiastical institutions and personnel and for others’ behavior toward such slaves. Chronicles, letters, and other documents from each of the various historical periods, along with an analysis of the various policies and statutes, provide insight into the situations of these unfree ecclesiastical dependents. Although this book is a serious scholarly monograph about the history of church law, it has been written in such a way that no specialist knowledge is required of the reader, whether a scholar in another field or a general reader interested in church history or the history of slavery. Historical background is provided, and there is a short Latin lexicon. This chapter discusses slavery in the kingdoms of the Visigoths, the Franks, the Lombards, and other Germanic peoples from about 500 CE to the eighth century.

In this chapter words for slaves are discussed using etymological and semantic analyses, and confronting the result with non-linguistic contextual evidence. The main words for a male and a female slave was obviously þræll and ambótt, the former probably an indigenous North-Germanic construction, the latter a loan word from Gallo-Latin. The terminological analysis reveal that although the legal situation for a slave in early Scandinavia was rather black-and-white – you where either free or unfree – socially there was more of a gliding grey-scale. This is also found in the earliest laws, especially where the laws describe the penalties for killing or abusing a slave; the penalties differed, sometimes quite remarkably. This analysis leads over to a discussion of a “patron–client” kind of situation. With a background in personal names, such as Wealtheow, Ansedeus, Angelþéow etc., where the second element is a word tewaz ‘slave, servant’, and the first element often the name of a god or a people, it is possible to identify an cultural code in early European societies.

By the fourth century AD, the landscape of Roman Britain was densely settled and archaeological surveys and excavations have consistently shown that most lowland areas supported farming communities, including on the heavier claylands (Smith et al. 2016). Thereafter the character of the archaeological record changes dramatically with the appearance of settlements, cemeteries, and material culture whose ‘Anglo-Saxon’ cultural affinities lay in northern Germany and southern Scandinavia (Chapters 8–9). All too often, however, ‘Anglo-Saxon’ England is discussed in a way that implies that settlements characterized by Grubenhäuser and cemeteries furnished with Germanic grave goods were characteristic of the whole of eastern England (e.g. Welch 1992; Lucy 2000; Tipper 2004; Hamerow 2012), whereas detailed local studies have suggested that this was not the case. In areas such as Sussex (Welch 1983) and Lincolnshire (Green 2012) evidence for Anglo-Saxon colonization has only been found in certain parts of the landscape, and the potential reasons for ‘blank’ spots in the distribution of Anglo-Saxon settlement are complex: they may in part simply reflect areas where there has been less archaeological investigation, or that these areas were unattractive for settlement. There is, however, another possibility: that these distributions are not a record of where people were and were not living, but a reflection of how the cultural identity of early medieval communities varied from area to area, and that some of these identities are archaeologically less visible than others. There has long been speculation that at least some of the ‘blank areas’ in the distributions of Anglo-Saxon settlements and cemeteries reflect the places where native British populations remained in control of the landscape. West (1985, 168), for example, noted the lack of early Anglo-Saxon settlement on the East Anglian claylands, and speculated that this is where a substantial Romano- British population remained: ‘did they survive somehow, perhaps in a basically aceramic condition, or were they, in the main, drawn to the new settlements on the lighter soils to become slaves or some subordinate stratum of society, as indicated by later documentary evidence, or was the population drastically reduced by pestilence or genocide?’ (West 1985, 168).

High frequency fluidic oscillators have been of scientific interest for many decades. Especially over the last couple of years fluidic oscillators became more important for active flow control applications. At the Institute of Jet Propulsion of the University of the German Federal Armed Forces Munich studies on different kinds of flow control methods were carried out on aerodynamically highly loaded low pressure turbine blades. On the basis of these studies, the most efficient way to trigger transition at low Reynolds numbers was found to be with fluidic oscillators at frequencies up to 10 kHz. Still, it is an open issue whether it is most efficient to trigger Tollmien-Schlichting waves, stimulate Kelvin-Helmholtz instabilities or simply induce a frequency independent disturbance in form of a periodic impulse for boundary layer control on aero-dynamically highly loaded low pressure turbine blades. To find an answer to these questions, a high frequency master-slave fluidic oscillator is introduced with an independent frequency and mass flow characteristic. Any frequency from the master oscillator’s characteristic can be chosen and the mass flow rate can be controlled with the slave oscillator. Contrary to concepts with fast switching valves or piezo actuators, this actuator is based on a working principle without the necessity of any moving and life limited parts. Based on experimental results, the characteristics of the master as well as the coupled oscillator are shown. The predictable operation of the coupled device is demonstrated in detail for a constant overall mass flow rate at discrete frequencies of 5 and 6 kHz. In addition, it is also shown that the mass flow can be varied with one master-slave arrangement by a factor of six while keeping the frequency constant at 5 or 6 kHz, respectively. Besides proof of concept these investigations focus on relevant parameters for active boundary layer and transition control. The frequency and velocity spectra of the coupled device are presented for constant frequency and constant mass flow operating points. Based on these results the improvement potential of the coupled oscillator for fundamental research on this topic is discussed.