This thesis represents the first effort to catalogue extant timber slab houses of 19th century Canberra and its outlying regions. From an archaeological viewpoint, it looks at slab houses as above-ground artefacts that possess ingrained information about the culture that built them and analyses them as material culture through an investigation of their: history, material, construction, function and design. It is inspired by the work of folk historian, Henry Glassie, and focuses on form and pattern, through a comparison of floor plans, in order to understand the needs, minds and behaviours of early Canberrans. The thesis also draws on the historic documentary record of a similar local group of houses, those resumed by the Commonwealth in 1912-13.

The Maori people - those Polynesians who moved to the cooler islands of New Zealand - possessed a mythology that matched their own great qualities. They had a myth of the Creation that rivals Genesis in beauty, a pantheon of gods and heroes who can be mentioned in the same breath as those of the Greeks, and a store of splendid tribal histories, half factual, half fabulous, ... These are the opening lines of the Preface to a recently published selection of Maori myths and legends in translation: they indicate how strongly many modern New Zealanders are attracted to the various forms of Maori literature. But this is no new phenomen. For the receptive Pakeha mind has been fascinated by Maori mythology since the very beginnings of European settlement in New Zealand. Indeed, if anything, the magnetic appeal of Maori myth and legend was probably most evident in the earliest years of intercultural contact. Thomas Kendall was one of the first missionaries to work among the Maori people. Unlike most of his fellow-evangelists, Kendall determined to study and so understand the religion and customs of his adopted flock. Unfortunately, this �tragic, Faustian figure� was soon out of his depth. Kendall wrote, I am now, after a long, anxious, and painful study, arriving at the very foundation and groundwork of the cannibalism and superstitions of these islanders. All their notions are metaphysical, and I have been so poisoned withh the apparent sublimity of their ideas that I have been almost completely turned from a Christian to a heathen. Another early missionary, Richard Taylor, also studied Maori beliefs in depth. But Taylor, though he felt impelled by his inter-course with the Maori to write a long and influential treatise on his interpretation of Maoritanga, did manage to retain a degree of scholarly objectivity towards his subject. Yet even so, Taylor acknowledges in his treatise that, The Maori mythology is extremely interesting, and quite different from what we should expect from a people sunk in barbarism. ... Their ideas in some respects are not so puerile, as those even of the more civilized heathens of old, and without the light of inspiration, could not be expected to be more advanced. Nor were secular scholars immune to "Maori fever." Sir George Grey wrote of the Maori that � their traditions are puerile� and their �religious faith ... is absurd�. Yet during the eight years that he was Governor of the nascent colony of New Zealand in a period of constant interracial stress, Grey devoted a great deal of what little spare time he had to the collection and publication of the myths and legends, and �the ancient traditional poems, religious chants, and songs, of the Maori race�-- Introduction. Four poets are considered: Alfred Domett (1811-1887), Arthur Henry Adams (1872-1936), Jessie Mackay (1864-1938), Blanche E. Baughan (1870-1958).

The present dissertation deals with the factors influencing the professional careers of merchants and craftsmen working in the Swedish town of Sundsvall between 1850 and 1900. The most important hypotheses are: To what degree did social origins influence an entrepreneur's opportunities for running his business? How many of the children of these businessmen assumed and maintained their parents' social status upon attaining adulthood? What significance did the entrepreneur's spouse have for his business activities? To what degree were his economic activities influenced by joining local voluntary associations? By combining data culled from the parish registers of the Swedish Lutheran Church, the poll tax registers and the primary source material for national trade statistics, the author has been able to identify the individuals who worked as entrepreneurs in Sundsvall during the period under investigation, what they paid in business income tax each year, the professional titles they possessed and the places in which they and their relatives resided during their lifetimes. The results show that the majority of the most successful younger entrepreneurs active in the town before the introduction of freedom of trade in Sweden in the year 1864 were mostly immigrants from other parts of the country, who had furthermore come from relatively modest backgrounds. However, the social and geographic origins of these entrepreneur's wives has prpven to be of central significance to the success of the business, in instances where she had been raised in a business family from Sundsvall. The profes­sional skill of the entrepreneur together with his wife's familiarity with the town, in all likelihood also combined with her inherited cultural capital, contributed to creating a de­mand from the local populace for the goods or services sold by the company. / digitalisering@umu

digitalisering@umu

The institution of farm service was mainly a West-European phenomenon. It was linked to the high age at marriage and it was an important system for the distribution of labour in agriculture. In Sweden, the use of farm servants in peasant agriculture intensified in the 18th century and remained important up till the advent of industrialization. The growth of a class of property-less, rural labourers did not undermine the system of farm service, as is sometimes claimed. Patriarchalism was an ideology intimately connected with farm service. During the 18th century, however, patriarchalism was not the common frame of reference among the upper classes when discussing state policy towards serv­ants. Patriarchalism did not become an important ideology until the beginning of the 19th century. It was inspired by the liberal critique of the old, mercantilist attitude towards labour. At the grass-root level, farm servants showed a culturally defined hostility towards wage labour. They tried to exchange wages in money for different kinds of rights and liberties, which might have served the purpose of disguising the employer-employee relationship to the peasant masters. An egalitarian ideology, typical of especially northern Sweden's peasantry, might have strengthened this hostility to being wage earners instead of having independent ways of making a living. / digitalisering@umu

Mapping literature has become a common metaphor in recent years, often to represent an organisational principle or to suggest the importance of geography in the critical work.  This paper examines the place of geography in literature and demonstrates that maps can add to our knowledge of literature. I use Richard Horwoods 17929 Plan of the Cities of London and Westminster to visualise the movements of Thomas De Quincey in his <i>Confessions of an English Opium-Eater</i> by plotting his movements within London and contrasting them to his earlier travels in Wales. I demonstrate that De Quinceys writing process creates an imaginative London, London imaginis, that has the real London, London res, as a source. The London imaginis is shaped by De Quinceys language and becomes an infernal prison where his Dark Interpreter associates with a community of pariahs, as Joetta Harty refers to it.  This is in stark contrast to the paradisal, verdurous, Wales chapters where De Quincey is sociable and free.  This spatial reading examines the difference between De Quinceys identity in Wales and in London by exploring the language he uses and the spatial constructions in both London and Wales that become apparent when plotted on a map. This mapping demonstrates how De Quincey artificially constructs both his London imaginis and his London identity, his ego imaginis, to purposefully align himself among the lower classes.

On December 20, 1860, South Carolinians voted to abandon the Union and sparked the deadliest war in American history. Led by a proslavery movement that viewed Abraham Lincoln’s place at the helm of the federal government as a real and present danger to the security of the South's system of slavery, southerners—both slaveholders and nonslaveholders—willingly risked civil war by seceding from the United States. Rather than staying within the fold of the Union and awaiting the new president’s conduct regarding slavery in the territories and in the slave states, secessionists took bold action to change their destiny. By acting on their expectations of what the new president would do instead of waiting for his actual policy initiatives, they wagered on the possibility of a different future. This dissertation contends that the southern fear of slave insurrection, which was influenced by the Haitian Revolution, and the belief that northern antislavery forces would use violent uprising to end southern slavery shaped the planter ethos over the arc of the antebellum period, affecting national politics. Furthermore, this project explains why secessionists viewed Abraham Lincoln's support of the Wilmot Proviso as a valid reason for disunion.

The purpose of this essay is to investigate the working conditions of professional photographers at the start of the 20th century. The aim of this essay is to provide a glimpse into this specific time-period with the main question: How were the working conditions for professional photographers? More specifically, this essay will provide a detailed picture that focuses on the difficulties women encountered, when attempting to make photography a legitimate professional career and combined with the traditions as wife and woman.The essay is divided into three main parts. By looking at statistical databases such as Swedish National Archive’s and other recourses, the first part establishes what Swedish society was like after the reforms that had taken place by the end of the 19th Century. Once the working conditions, and life in-general for women, are set, the second section of the essay examines the lives of specific photographers through the analyses of different categories and relevant statistics. Finally, the third part discusses the reasons why there were, at times, similar working conditions for women, and at other times, the working conditions were not equal. The analysis of the material supports a conclusion that suggests that, although there was a great deal of progress toward equality, working conditions of women professional photographers differed because of the rights married and unmarried women had in 1900.

No description available.

Mapping literature has become a common metaphor in recent years, often to represent an organisational principle or to suggest the importance of geography in the critical work.  This paper examines the place of geography in literature and demonstrates that maps can add to our knowledge of literature. I use Richard Horwoods 17929 Plan of the Cities of London and Westminster to visualise the movements of Thomas De Quincey in his <i>Confessions of an English Opium-Eater</i> by plotting his movements within London and contrasting them to his earlier travels in Wales. I demonstrate that De Quinceys writing process creates an imaginative London, London imaginis, that has the real London, London res, as a source. The London imaginis is shaped by De Quinceys language and becomes an infernal prison where his Dark Interpreter associates with a community of pariahs, as Joetta Harty refers to it.  This is in stark contrast to the paradisal, verdurous, Wales chapters where De Quincey is sociable and free.  This spatial reading examines the difference between De Quinceys identity in Wales and in London by exploring the language he uses and the spatial constructions in both London and Wales that become apparent when plotted on a map. This mapping demonstrates how De Quincey artificially constructs both his London imaginis and his London identity, his ego imaginis, to purposefully align himself among the lower classes.