Academic literature on the topic 'The original farmstead'

At the turn of the 17th and 19th centuries, the sieving industry developed in the Biłgoraj region, which became the dominant branch of crafts and trade. In a special way it contributed to the development of the city - its construction, tradition, culture, and in present times to the identity of its current inhabitants. It was due to this industry that the local population of that time travelled to the city and recruited Biłgoraj sieve makers [1]. Unfortunately, as a result of wars, unstable situation in the country, declining profitability of sieves, as well as economic changes, this line of industry collapsed, leaving a small but valuable mark. The last preserved sieve house along with farm buildings is a "sieve farmstead” built in 1810 at Nadstawna 32 St. (formerly called Krasickiego 50 St.) [2] left in its original position, i.e. in situ. The object stood out against the background of wooden buildings due to its rich functional program, characteristic and representative form of the building together with regional architectural details.

The collectivisation of agriculture and the development and application of land improvement “melioration” programmes and technologies, as well as the construction of kolkhoz centres during the Soviet era in Latvia was extensive and has a legacy on the post-Soviet landscape and agricultural economy. A study of a number of rural municipalities in different landscape types, through the comparison of maps from the early 20th century with those from around 2000, and one example with maps from the 1960s and 1990s, together with field work, revealed the degree of change that had taken place. In particular, there was a significant increase in forest – despite the kolkhoz system being targeted at increasing agricultural outputs, a reduction in the number of farmsteads – in some places this was a result of land battles in the Second World war – and a concentration of residences in villages and widespread drainage of marshes, wetlands and wetter forest. Village centres with concentrations of blocks of flats, storage sheds and industrial units were developed. After 1991 and the restitution of land to the original owners or their descendants, large numbers of kolkhoz agricultural buildings, old estate buildings and some residential blocks became redundant and abandoned. Some of the farmland was also abandoned. The sampled areas show different amounts of landscape change and all showed large numbers of ruined buildings scattered around the area. The question of what to do with these, many of which are robbed of anything useful, vandalised and possibly causing pollution remains open, even after 25 or more years.

After squanto taught the colonists at Plymouth in 1620 “both the manner how to set [their corn], and after how to dress and tend it,” Indians seem to have disappeared from the American pastoral scene, except as unwelcome intruders. Seventeen years later, writes William Bradford, “the Pequots fell openly on the English at Connecticut, in the lower parts of the river, and slew sundry of them as they were at work in the fields.” Mary Rowlandson opens the story of her captivity during King Philip's War similarly, describing how the Narragansetts came out of the wilderness to attack the farmsteads at Lancaster, setting fire to buildings “with flax and hemp, which they brought out of the barn,” and later celebrated by feasting on the animals they had captured: “miserable was the waste that was there made, of horses, cattle, sheep, swine, calves, lambs, roasting pigs, and fowl (which they had plundered in the town) some roasting, some lying and burning, and some boiling to feed our merciless enemies.” These accounts — in which Indians violate the pastoral scene, killing peaceful tillers of the soil and wantonly consuming the stock that had been so carefully husbanded — suggest that in the 17th Century, despite the original beneficence of Squanto, Indian “savagery” was perceived as a threat not only to the lives of individual colonists but to agriculture itself, the foundation of the colonial economy in North America. But it was the agrarian culture of the English that turned the Indians into “savages,” for the Pequot War and King Philip's War began, as Francis Jennings has demonstrated, with the colonists' hunger for land.

The article is to study the hunting of the Northern Selkups in the era of active socialist transformation of the Selkup economy (1920s – early 1960s). So far, none of the scientific publications have considered this topic in detail, assessing its scientific significance and novelty. The scientific significance is emphasized by the new round of industrialization of polar latitudes, which necessitates taking into account the survival experience of the ingenious northerners in their extreme climate. The research tasks include consideration of the manuscript of the ethnographer and scholar of Siberia E. D. Prokofieva “Hunting of the Taz-Turukhan Selkups,” kept in the Archive of the Museum of Anthropology and Ethnography (Kunstkamera) of the Russian Academy of Sciences. It was written on the basis of data collected by E. D. Prokofieva during her expeditions to the northern Selkups in 1925–28 and in 1962. The study of E. D. Prokofieva’s manuscript has been carried out using comparative historical method, methods of analysis and description. The research has resulted in the following conclusions: At the time of the socialist reforms of the Selkup economy, the Selkups still used their traditional means and methods of hunting. The Soviet transformations in the sphere of hunting — the positive ones — include a new procedure for accepting furs from the hunters, which spared them the arbitrariness of private buyers; study of the region’s natural resources and measures for preserving and restoring the number of head. Collectivization, settled lifestyle of hunters in the kolkhozes farmsteads necessary for their work in the new sectors of economy, and elimination of the interval between the hunters’ trips to distant hunting lands allow no unambiguous assessments. These transformations resulted in a drop iof productivity indicators of the Selkup hunting and in violation of the original hunting regulations, thus launching the process of degradation of the Selkup hunting tradition. Soviet reformers were unable to solve some of the oldest problems of hunting, such as lack of transport reindeer, etc. The region administration and the kolkhozes heads had a plan to bring the hunting industry to the forefront, but by 1960 it had not even begun to be implemented. E. D. Prokofieva’s manuscript fills in the gaps in the characterization of some elements and phenomena of the Selkup culture and introduces into scientific use a new valuable source on the history and ethnography of the peoples of Siberia.

Zusammenfassung: Seit langem nehmen in Norwegen und Schweden Ortschaften und Höfe mit dem Namen Huseby o. ä. zentrale Punkte in der Frühgeschichtsforschung ein. Sie werden dort als seit jeher bedeutende Orte interpretiert, die in der späten Wikingerzeit oder am Übergang zum Mittelalter zu königlichen Höfen aufstiegen und in diesem Zuge mit der standardisierten Bezeichnung *húsabýr versehen wurden. Die dadurch ersetzten ursprünglichen Ortsnamen sind nur selten überliefert. Die Huseby-Orte Alt-Dänemarks fanden in der Forschung hingegen nur wenig Beachtung. Die vorläufigen Ergebnisse der in den letzten Jahren durchgeführten Kontextanalysen und archäologischen Prospektionen erlauben es nun, das einst in dänischem Reichsgebiet gelegene Husby in Angeln in eine Reihe mit den bedeutenden Huseby-Orten Schwedens und Norwegens zu stellen. Archäologische Funde, allen voran die Entdeckung eines Siedlungslatzes mit zahlreichen Metallobjekten, die verkehrsgeografische Lage, Flurnamen in der Umgebung und eine romanische Kirche mit wahrscheinlich hölzernem Vorgängerbau zeichnen für Husby das Bild eines in der jüngeren Germanischen Eisenzeit, in der Wikingerzeit und im Mittelalter (über-)regional bedeutenden Ortes. Résumé: En Norvège et en Suède les localités ou habitats portant le nom d’H useby ont depuis longtemps occupé une place de choix en recherche protohistorique. Là, on les a toujours considérés comme des localités importantes, et ces endroits s’élevèrent au rang de cours royales au courant de l’époque viking tardive ou au début du Moyen Age ; de ce fait ils ont acquis la dénomination standard de*húsabýr. Les toponymes d’origine que ces nouvelles dénominations ont remplacés ne survivent que fort rarement. Cependant très peu d’enquêtes ont porté sur les toponymes Huseby que l’on rencontre dans l’ancien Danemark. Les résultats préliminaires d’études contextuelles et de prospections de terrain effectués au cours des dernières années nous permettent de ranger le site d’Husby en Anglie (Angeln), qui faisait anciennement partie du royaume danois, dans la série des sites importants portant le nom d’Huseby en Suède et en Norvège. Les données archéologiques, en particulier la découverte d’un habitat contenant de nombreux objets en métal, sa situation géographique, les noms des parcelles aux alentours et la présence d’une église romane avec probablement un précurseur en bois indiquent qu’Husby jouait un rôle (supra)régional significatif pendant l’âge du Fer germanique tardif, l’époque viking et le Moyen Age. Abstract: Settlements or farmsteads bearing the name Huseby or similar have occupied a central position in protohistoric research in Norway and Sweden for a long time. There they have always been interpreted as significant places, which rose to being royal courts in the Late Viking period or at the beginning of the Middle Ages and in the process were given the standard denomination of *húsabýr. The original place-names that these new denominations replaced rarely survive. Research has however paid little attention to the Huseby place-names of ancient Denmark. Preliminary results from contextual studies and archaeological surveys conducted over the last few years allow us to now align the site of Husby in Anglia, which once lay in the Danish realm, with the important Huseby sites of Sweden and Norway. Archaeological finds, especially the discovery of a settlement containing numerous metal objects, its geographical location, field names in its surroundings, and a Romanesque church with a probable timber precursor indicate that Husby was a significant (supra-) regional place in the later Germanic Iron Age, the Viking period and the Middle Ages.

A folk musician is an important carrier of the folk music tradition. Most of the folk musicians are talented representatives of the musicians’ craft, highly appreciated in the 20th century by the countryside society. Music making is a must at different gatherings and family celebrations (birthday parties, weddings, seasonal festivities, etc.), and this secures a high social status for the musician within the culture environment, though this also gives rise to competition among the musicians. Along with the changes within the countryside culture environment at the turn of the 20th and 21st century, also the society’s attitude towards the folk music- making tradition has changed, on the one hand viewing it as some old-fashioned activity of elderly men (the musicians), while on the other it is viewed as an important object of study for the preservation of the tradition, its renewal and reintroduction into the culture environment of the 21st century. The present study traces the development of the notion “kaktu muzikants” (literally ‘corner musician’ – a busker; self-taught, amateur musician) in Latvia from both historical and contemporary perspective, performing the culture semiotic analysis of the symbolic and mythic meanings of corner. In the Latvian culture discourse the designation “kaktu muzikants” has the following semantic aspects: 1) in the macro space – opposition of the periphery and the centre; 2) in the micro space – a special location in the inner space (the location of the musician, while playing at the dance; the „red” corner); 3) the level of professionalism, its expressive belittlement (playing without the musical score). The present study characterises the importance of the “kaktu muzikants” in the Latvian culture in 1930’s-60’s and in the present day – in the context of the traditional instrumental music. This study also uses the field-work method in order to obtain the empiric material. During field-work the data are gathered in direct interviews, deeply or partially structured interviews, where the data are obtained from the original source in the presence of the interviewer; as the result a joint view of the culture environment of the period under study was formed, along with a view of the importance and place of a country musician in the aforementioned culture environment. In the 1930’s-40’s the folk music-making tradition is mostly a local tradition of some secluded culture environment – within the boundaries of a single family, village or parish. The first skills of music making as well as those of singing are acquired within the family, where these are inherited from the members of family belonging to the older generation. Each village and parish has its musicians. Usually within a parish a single group is formed of musicians having gained recognition by the community, with this group playing at all most important events within that community – like the weddings of the better-off families and the most important dances (e.g. the dance after the remembrance event at the local cemetery). All other musicians are peripheral musicians in relation to this main group, usually playing on their own or in duos. The situations when the music is played without a written score are self-explanatory and characteristic of folk - musicians’ technique. Lacking the knowledge of musical score, the folk - musicians mainly base on the auditory or musical memory and the song’s text, the latter taking the place of notes. In cases of purely instrumental pieces playing is based on musical hearing alone. Such a technique provides good opportunities for improvisation, and reveals the creativity of the musician, his sense of music and taste. Lack of knowledge of the musical score unites people for whom music is an important part of their lives, providing them with the experience of public performance and the sense of belonging to the group of musicians, simultaneously positioning themselves as musicians of lower status compared to those graduated from some musical education institution. The division by the level of professionalism into insiders and outsiders in relation to one or the other group of musicians was especially pronounced in 1950’s-60’s, but this division has still been retained. In any music playing situation the musician has a special place within the available space allocated to him, where this space can be either inside a house (a single room), some shed or place chosen for an open air dance as a relative space. According to the data gathered during the interviews conducted in the field, the musician most frequently is seated in the corner, that corner becoming the place of honour and the centre for the musician. The designation “kaktu muzikants” is not only current in the culture environment of the 20th century countryside, but is still retained. In 1920’s-40’s quite frequently the designation “kaktu balle” (local, less important or inferior quality dance-party) is used to indicate that the event is organised by the local community (dance at some farmstead, open air dance at some grove, etc.) as compared to more official events organised and recognised by the state institutions. With this also the designation “kaktu balles muzikants” enters currency, though this has no relation to the level of professionalism of the particular musician, instead his location – the periphery. The modern designation “kaktu muzikants” is actualised particularly in the memories of the folk musicians and their life stories of the period beginning with the 1950’s. In the vocabulary of the younger generation of musicians (meaning by that the early 21st century) “kaktu muzikants” prevails as a designation of a musician aiming at understanding of the folk music-making tradition and/or the ones who have restored a music-making tradition of some of the aforementioned periods or imitate the particular instrument technique of a single individual musician.

The main aim of my diploma thesis „The analysis of influence location and technical condition on the market value of the original farmstead“ is to judge how much are different location and technical condition projected to the unit price selected realities. Next task had to find the differences between valution the family houses and valution the original farmstead. The analytical part contains process for identificate price of the cost´s and comparative method by valid valuation regulation no. 151/1997 Sb. including lands which are formed one functional unit. It also found estimate of market value by direkt comaparison´s method based on database of bid prices of comparable objels. In this thesis are choosen five realities, free of these are defined as originál farmstead and two remaining are family houses. In the last part is carried comparison of unit price at single methods and comparison identificate price addicted on location and technical condition.

This chapter examines the connections between the Miller Grove community of free Blacks and the Underground Railroad. Established in 1844, Miller Grove is a cluster of rural farmsteads named for Bedford Miller, whose family stood among the sixty-eight people who received their freedom from one of four White families in south-central Tennessee. Primary archaeological excavations at Miller Grove took place at the farmstead of William Riley Williams, a free-born African American from Tennessee. Among the original migrants, former slaveholder Henry Sides and his wife lived among the freemen and freewomen at Miller Grove. This chapter begins with a discussion of how the American Missionary Association, through its missionary work, linked known Underground Railroad participants across the country. It then considers abolitionist strategies, particularly the dissemination of antislavery literature among African Americans. By tracing the history of Miller Grove, the chapter reveals distinct details of community formation and interracial cooperation within regional Underground Railroad operations.

The towers preserved in the territory of Vélez-Málaga (Málaga, Spain)The Spanish coast preserves many watchtowers as an important cultural heritage. They testify the insecurity of this maritime border in different historical periods, especially during the sixteenth and eighteenth centuries, when it was attacked regularly by what has come to be known as Berber piracy. The territory of Vélez-Málaga was not alien to this process and, after the Castilian conquest of the Axarquía region in the late fifteenth century, the western border between the Christian and the Islamic kingdoms of the western Mediterranean moved to the southeaster coast of the Iberian Peninsula. The municipal district of Vélez-Málaga has an important architectural and archaeological heritage from different origins, including its defensive structures. They belong to a broader military system in the territory that consisted of coastal and inland watchtowers, farmstead towers, fortified enclosures in addition to the castle and the urban walls of Vélez-Málaga. This paper presents the first data obtained from the diagnosis of this heritage in the frame of the programme of conservation of the defensive architecture from the municipality of Vélez-Málaga.