Local History

The contribution left by Luigi Staibano to the local history of the Amalfi coast is the main theme of this paper. In the past his works were not appreciated but today we can affirm the value of his micro-historical researches as a container of interesting antropological suggestions about these lands. He was born into a wealthy family of lawyers and he lived between Maiori and Salerno during the second half of 19th century. Staibano was much more than a 'failed historian', he was a man of his time. The century of romanticism and Italian national unification influenced his works. Furthermore, the observation of his family's coat of arm is also an important element in order to understand his behavior and point of view as a member of a certain community.

500 ANOS DA FREGUESIA DE PENICHE
Conferência “A constituição da Freguesia de Santa Maria da Ajuda de Peniche”
Dia 10 de Dezembro de 2016, 16h00, Auditório do Edifício Cultural da Câmara Municipal de Peniche.

Convido a todos os amigos e interessados a estarem presentes no próximo dia 10 de Dezembro de 2016 na cidade de Peniche, numa conferência que irei apresentar sobre os 500 anos da constituição da primeira freguesia desta cidade, de aqui deixo a introdução:

INTRODUÇÃO
O concelho de Peniche apresenta um assinalável património cultural e arquitectónico em que se destacam, além dos vários imóveis de interesse público, como por exemplo os Paços da Serra d’El Rei ou as igrejas da cidade de Peniche, quatro monumentos nacionais, a saber, os Fortes da Consolação e da Berlenga, a Fortaleza da Praça de Peniche e a Igreja de São Leonardo de Atouguia da Baleia.

Da história de Peniche e do seu concelho existem notícias nas corografias e memórias manuscritas do século XVIII, memórias históricas publicadas por Silva Franco (1842) e Pinho Leal (1875), e importantes trabalhos de investigação e divulgação de autores como Mariano Calado (1962-1999), Fernando Engenheiro (2000-2010) e Mário Baptista Pereira (2005) que documentam de uma forma bastante detalhada a história e património deste concelho, sobretudo a partir do século XVII. Ainda assim, poucas são as notícias para épocas mais antigas, nomeadamente para o século XVI, um período particularmente importante no desenvolvimento de Peniche.

Contudo, na senda das investigações que temos efectuado sobre a história e património da região de Lisboa, em especial nos arquivos eclesiásticos existentes na Torre do Tombo e no Arquivo Histórico do Patriarcado de Lisboa (Mosteiro de São Vicente de Fora), foi possível localizar entre os documentos provenientes do extinto Convento de São Bento de Xabregas, um importante acervo documental, até à data pouco conhecido e divulgado, e em boa parte inédito, respeitante à Igreja de São Leonardo de Atouguia e às suas antigas anexas de Serra de El Rei e Peniche (Ajuda, S. Pedro e S. Sebastião), todas hoje pertencentes a este concelho, acervo que inclui um significativo conjunto de novos documentos sobre a história e património de Peniche no século XVI.

De todos os documentos que já foi possível consultar (os que não estão em mau estado), o mais antigo a fazer referência às paróquias ou ao património religioso da cidade de Peniche é precisamente o da Licença dada pelo Papa Leão X aos habitantes dos lugares de Peniche e da Ribeira, do termo da vila de Atouguia, para constituírem uma freguesia sob a forma de capelania curada na Igreja de Santa Maria da Ajuda de Peniche, a qual foi concedida por uma Letra apostólica dada em Roma aos 12 de Dezembro de 1516 e que depois de confirmada foi mandada executar em Lisboa por sentença de 21 de Maio de 1517.
Esta Letra Apostólica escrita em latim, de cujo original se guardou cópia no Cartório do Convento de São Bento de Xabregas, a única que aparentemente chegou até nós, é pois o mais antigo documento respeitante à primeira freguesia da cidade de Peniche, que faz precisamente agora 500 anos.

Na presente comunicação falaremos da constituição das freguesias de Peniche no século XVI e de outras notas pouco conhecidas ou mesmo inéditas sobre a história e património deste concelho.

"A obra que o leitor tem entre mãos pretende ser uma recolha completa de todos os trabalhos escritos de Armindo de Sousa, publicados além dos seus livros ou capítulos de livros. Porque este historiador já partiu de entre nós há cerca de quinze anos, porque os seus trabalhos estão dispersos e são, quase todos, de difícil acesso, porque uma obra reunida ganha em unidade, em coerência e em inteligibilidade. Mas, acima de tudo, porque Armindo de Sousa foi um historiador de excepção; e se, em qualquer país, seria obrigatória a disponibilização da sua obra a um público alargado, do limitado e algo pobre panorama historiográfico português é quase um crime de lesa-inteligência que as páginas que ele nos deixou andem perdidas." (Luís Miguel Duarte)

Summary pp. 420-431.The monograph reveals the history of emergence, formation and development of the Duchy of Dubingiai (1547–1808). Pursuant to a vast unpublished archive material, the earlier period of the vassalage of Dubingiai to the grand Lithuania dukes in the 15th century and the period of the 16th–18th century are, which could be called the Radziwiłł period, is described. The period is analysed through the prism of the major local public institutions (the estate and the church). The book pays a great deal of attention to the historical reconstruction of the tombs of the Radziwiłł family.

Wspólnota pamięci W pierwszej części książki opisane są dzieje rodziny Mrozów z linii Aleksandra oraz historia rodziny jego żony Marianny z domu Sroczyńskiej. Ukazano także losy ich nieżyjących już dzieci. W drugiej części zawarte są wspomnienia o jednym z synów Aleksandra i Marianny-Janie Mrozie oraz jego żonie Amalii z domu Skrzyniarz, rodzicach autorki. CZĘŚĆ WSI ŻARÓWKA OBECNIE Zdjęcie zamieszczone na oficjalnym portalu internetowym Gminy Radomyśl Wielki

This is the local bibliography on Gelibolu / Callipolis, Çanakkale / Dardanelles, prepared collectively as part of the urban planning studio, 2nd year during the Fall term 2016/17. ıt also includes a selection of the list of relevant entries on Gelibolu in the Ottoman and Republican Archives.

This study argues that Marikina city’s nostalgically popular trademark as the Philippines’ footwear capital has been made possible by sapatero in the past and present who have enacted a localised economy.

This narrative begins with the story of the footwear-making industry in the sleepy town of Mariquina at the end of the nineteenth-century. Then, through archival research, analysis of previous works and participant-observation, a series of infrastructural, economic, political and social phenomena will be problematized to better understand the periods and ‘perceived moments’ when footwear production in the city reached national prestige and encountered obstacles. Next, ascertaining the causes of this localised industry’s presently informal structures will prove that its sapatero have continued to adapt and survive amidst a series of local, national and global challenges. Lastly, the manner with which footwear in Marikina is promoted by the city’s local government and represented by private retailers will be manifested. These channels, albeit faced with a number of problems, are also shown to be sources of opportunity which can improve the state of footwear-making and the lives of Marikina’s sapatero.

At the heart of this work are the life histories of sapatero who have witnessed a time of prosperity and periods of set-backs in this localised industry. Illumining the lives of sapatero, from which an enacted economy emerged, provides a magnified view about footwear not too captivated on the amount or cost produced, but on people who create footwear in/for the city. This study shall illustrate that it is on account primarily of Marikina’s sapatero, and less on footwear as a commodity, that Marikina city has enacted a localised economy. Demonstrating this here intends to inform theoretical ideas relevant to discourses on work, culture and urban theory. The research questions and objectives of this study are a means to dialogue with such broad base of conceptual aggregates.

The case of footwear in Marikina city exemplifies how a city is best understood in its own terms rather than pitting it vis-à-vis “global standards” of economic progress. The survival of a dynamic network of sapatero, detached from the global competition of footwear commodities, while neither directly contributing to the financial revenue of the city nor the country’s, can be interpreted as a certain form of shielding which is decent evidence of the survival of a city’s localised industry rather than a sign of its decline.

Forthcoming in a volume edited by Haraldur Bernhardsson. This article examines Landnámabók utilizing the anthropological distinction between place and space, defined within an understanding of phenomenology and emplaced paractice centered around the body. Based on a close analysis of several passages in Landnámabók, it argues that although there are some abstract spatial references in Landnámabók, the text shows a persistant concern with place rather than space. This manifests itself primarily in an interest in clockwise circumlocution which creates an empathetic familiarity with the landscape, an embodied map of the island. The implications of this finding are then explored in three ways: what it might suggest for other medieval texts that have been thought to demonstrate a greater interest in spatial categories but whose emplacement may be overlooked; how such emplacement could reflect a historical tradition tied to the act of enculturating an unknown land through a semi-ritualized and sacred act; and how appreciating the emplacement of the text and its emphasis on bodily interaction wth the landscape helps modern scholars situate the Old Norse corpus within the history of Western European thought about land and landscape. Our modern habitus and cultural preferences for space has, it is argued, caused Old Norse scholars to overlook or misunderstand the preponderence of evidence of an emplaced, pre-Cartesian world view permeating medieval manuscript pages. Landnámabók is presented as extreme in its dependence on knowledge of place for textual cohesion, but not unique within a textual tradition that is co-constituted with the landscape. The ubiquity of this close relationship between the body, the landscape, and the text suggests a culturally engrained attitude that would have had long-term efficacy outside of the texual tradition.

Knygoje pateikiami liudijimai apie lietuvių dalyvavimą karuose, vykusiuose įvairiuose pasaulio regionuose. Dalis kariavo savo noru, nes tai buvo pragyvenimo šaltinis, bet kiti per prievartą ten pakliuvo ir buvo verčiami kariauti už kitų valstybių interesus.
Prisiminimai, laiškai ir straipsniai apima laikotarpį nuo JAV Nepriklausomybės kovų iki Napoleono Bonaparto užkariavimų iki Sovietų Sąjungos pradėto karo Afganistane.

Het Sint-Jozefseminarie in Sint-Katelijne-Waver aan de rand van Mechelen is gebouwd in 1933. Het is typisch voor de architectuur van de jaren 1930 en de Katholieke Actie. Na een bloeiperiode van zo'n 30 jaar kwam het leeg te staan en in 1970 stelde het aartsbisdom het complex te koop. In 1974 startte er een welzijnsvoorziening, aanvankelijk kleinschalig, tot dat in de jaren 1990 uit zijn voegen barstte.

a cura di Carlo Castignani, Comune di Montecosaro, 1995, pp. 342.

Indice:
Carlo Castignani, Introduzione
Gianfranco Paci, Il territorio di Montecosaro in età antica
Febo Allevi, Montecosaro nella continuità del suo tempo remoto
Delio Pacini, La pieve di San Lorenzo ed altre istituzioni medievali a Montecosaro
Carlo Castignani, Formazione e primi secoli di vita del comune di Montecosaro
Alfredo Maulo, La disavventura del signor Giuliano, padrone di Montecosaro
Pietro Diletti, Confraternite e opere pie 
Rossano Cicconi, Documenti dei secoli XIII-XIV e una giunta del XV
Carlo Castignani, Montecosaro: topografia e toponimi vecchi e nuovi

(spedizione gratuita dei volumi disponibili)

Śladami ostatnich wędrujących pasterzy karpackich. Raport z wiosennego redyku rodziny Szczechowiczów (kwiecień 2018) W ostatnich latach pasterstwo przeżywa swoisty renesans w kulturze po-granicza polsko-słowackiego. Dzieje się tak za sprawą nowych projektów fi-nansowanych z funduszy europejskich, jak również samych pasterzy, którzy po okresie licznych utrudnień wobec tej profesji ze strony komunistycznych rządów różnych krajów wracają sami do tradycji "ojców i dziadów". Etnograficzne badania prowadzone w społecznościach lokalnych pokazują, że wiele współcześnie praktykowanych w nich zwyczajów związanych z pasterstwem przetrwało, zyskując nowe znaczenia, ale i przechowując stare, archaiczne treści kulturo-we. Owe pasterskie zwyczaje mają swoje odległe korzenie w zwyczajowym i określonym częściowo w statutach prawie wołoskim oraz w starych praktykach chrześcijańskich, a w istocie nawiązują też do jeszcze starszych, archaicznych praktyk przedchrześcijańskich. Pasterze wiążą ze swoją profesją rozmaite sensy, jednocześnie wplatając wiele elementów tradycji w cały system współczesnej kultury (lub odwrotnie-wiele elementów współczesnej kultury przenosząc do kultury tradycyjnej), co powoduje, że kultura pasterska staje się obecnie swoistym kolażem znaczeń i sensów, możliwych do odczytywania w różnych konfiguracjach. Aby przyjrzeć się współczesnemu pasterstwu, w dniach 19-26 kwietnia 2018 r. wyruszyłam wraz z rodziną Szczechowiczów z Ratułowa na Podhalu na wiosenny redyk-jako etnografka i badaczka pasterstwa miałam okazję podczas 6 dni marszu z 3 bacami i podbacami przeprowadzić około 500 owiec na trasie o długości 110 km z Podhala (wspomniany Ratułów) przez Orawę na Żywiecczyznę (Soblówka) 1. Moja decyzja spowodowana była badaniami, jakie od 2015 roku prowadzę w obszarze pasterstwa związanego z dziedzictwem kulturowym Wołochów, od Albanii do północnych Karpat. Badania te są częścią grantu NPRH "Wołosi w europejskiej i polskiej przestrzeni kulturowej. Osadnictwo 1 Podczas tego redyku rodzina Szczechowiczów nie tylko udzielała mi wszelkich informacji na temat pasterstwa, ale również pozwalała wykonywać większość codziennych czynności, takich jak: prowadzenie i naganianie owiec, opieka nad jagniętami, budowa koszaru, rozpakowywanie i pako-wanie dobytku na auto, prowadzenie samochodu w celu dowozu owiec i jagniąt. O znaczeniu tego wydarzenia oraz o nowych trendach w tradycjach pasterskich i zmienianiu się tożsamości pasterzy świadczą słowa samego bacy Tadeusza Szczechowicza seniora, które podkreślają dotychczasową nieobecność kobiet w redykach: ,,jak pani przejdzie z nami do Soblówki, to będzie historyczna chwila. Kobiety nie chodziły w redykach". Badania terenowe (dalej: BT), Tadeusz Szczechowicz senior, redyk wiosenny, kwiecień 2018.

This article examines the positionality of local stakeholders in the production of knowledge through fieldwork in qualitative research in Northern Uganda. While scholarly literature has evolved on the positionality and experiences of researchers from the Global North in (post)conflict environments, little is known about the positionality and experiences of local stakeholders in the production of knowledge. This article is based on interviews and focus groups with research assistants and respondents in Northern Uganda. Using a phenomenological approach, this article analyzes the positionality and experiences of these research associates and respondents during fieldwork. Three themes emerged from these interviews and are explored in this article: power, fatigue, and safety. This article emphasizes that researchers need to be reflexive in their practices and highlights the need to reexamine how researchers are trained in qualitative methods before going into the field. This article is further critical of the behavior of researchers and how research agendas impact local stakeholders during and after fieldwork.

Everybody is born into a family. Each has its own history, therefore, 'our history' is not made by us, but by previous generations. The rise of International migration and the crumbling of family structures, however, only make it harder for descendants to learn about their family history. Inhibited by language and geographical barriers as well as lost connections to the bearers of knowledge, many offspring of migrant families year for answers to questions such as 'Where do I come from?' or 'How did I get here?' Answering these requires re-establishing lost connections and meeting family one previously did not know. This paper illustrates how the juxtaposition of two generations of Chinese Australian migrants' narrative (a 'pioneer migrant' and an 'overseas born Chinese' are vital to piecing together a segment of family history.

In this article was made historic, cultural and touristical descriptive analysis of little-known Starosta castle in Halych, which is located in Ivano-Frankivsk region, on the base of using of four groups of characteristics: natural and geographical (morphological features of the monument's construction, hydrological characteristics of the territory, location near from objects of the natural reserve fund, presence in the castle complex handmade recreational forests, landscaped parks, gardens and landscaped gardens, aggregate indicators of the natural and geographical location), historical and cultural (degree of the physical preservation, level of the historical significance , degree of the cultural value, indicator of the architectural and stylistic value, availability of saved elements of historic defense systems), infrastructural (transport accessibility, availability of accommodation facilities, food establishments, museum institutions, specialized souvenir shops and stalls), informational (in-tegration to the tourist routes, organization of tourist promotional campaigns, exhibitions and fairs, availability of informational and advertising data, rank of the coverage in scientific tourism profiles and degree of the saturation of the Internet with tourist information). It was identified main positive and negative points of the potential adaptation of monument for tourism and recreation.
Keywords: Starosta castle, monument, castle complex, fortification.

Being an institution that was adopted following the French administrative model, the institution of the prefect represented during its existence a means for the central government to impose its policies at local level and at the same time to exert a certain level of control on local authorities. This article is an attempt to analyze the evolution of the institution especially between the years 1923-1938, with a brief survey on the period before the First World War. A major challenge that was facing Romanian society, political class and administration was the unification of the three different types of administration that resulted in the country following the First World War: the one existing in the Old Kingdom, the one existing in Transylvania and the one existing in Basarabia. After the Law for administrative unification (1925), the legislation related to the Romanian administrative system changed very often and so does the power that was given to the prefects.

Az írás a XIX. században élt Kátai Gábor (1831-1878) életét és munkásságát dolgozza fel a helyi anyakönyvi adatok és a korábban írt, kevésbé kifejtett életrajzok segítségével, illetve kitér a Magyar Orvosok és Természetvizsgálók Gyűléseire is.
A dolgozat kihangsúlyozza az orvosdoktor szerepét a XIX. századi magyar orvostársadalomban, amely mellett kitűnnek jelentőségteljes tevékenységei a Nagykunságban, ezen belül Karcagon.

In 1854 Charles Tompson described that the ‘village of Camden’ had ‘the aspect and the attributes of an English village’ (p.118) In doing so he was probably the first European to describe Camden’s Englishness, an attribute that numerous writers have agreed with, particularly in the early 20th century. Tompson was not the first to note the Englishness of the Cowpasture district. That privilege belonged to John Hawdon in 1828.

These are some of the observations of the Cowpastures drawn from the pen of Charles Tompson in a new collection of his work, Camden Through a Poet’s Eye, Charles Tompson (Jnr).

Одной из форм передачи традиционной коллективной памяти сегодня становятся  любительские краеведческие издания, подготовленные жителями села или деревни. К их числу относится книга К.П. Гусевой «Поклонись родному дому», которая рассматривается  в статье. В этой книге реализуется «наивный» дискурс, сопутствующий дискурсу профессиональному, кодифицированному. История деревни складывается здесь как сумма отдельных судеб и представляет собой индивидуальные воспоминания, бытовые автобиографии, семейные истории. Рече-
вое оформление книги балансирует между литературной нормой и просторечием.

El Sindicat Remença fou la primera agrupació de pagesos
que s’uniren de forma organitzada per abolir el sistema
d’adscripció a la terra. Totes les reunions del sindicat
es plasmaren en un llibre: el Llibre del Sindicat
Remença de 1448. El procés, que s'allargà 40 anys,
finalitzà amb la Sentència Arbitral de Guadalupe de
1486. Aquesta fou una de les fites més importants
aconseguides en la història del món.

Berdasarkan hasil penelitian maka dapat disimpulkan sebagai berikut: Pertama, tentara Jepang mulai memasuki Pontianak pada 2 Februari 1942 dan disambut dengan baik. Jepang melakukan mobilisasi terhadap rakyat untuk kepentingan perang mereka, seperti pengerahan pemuda, pengenalan budaya Jepang dan kewajiban kerja bakti. Akan tetapi semakin lama rakyat merasa antipati karena sikap kejam tentara Jepang, serta kondisi hidup yang semakin sulit pada waktu itu. Kedua, Peristiwa Mandor terjadi karena kecurigaan dan kekhawatiran Jepang akan adanya aksi perlawanan rakyat. Kabar ini hanyalah isu dan seakan dibuat-dibuat. Jepang melakukan pembersihan sebagai upaya pencegahan mulai dari Oktober 1943 hingga 28 Juni 1944. Jumlah korban secara resmi menurut pemerintah Kalimantan Barat ialah 21.037 jiwa. Ketiga, dampak Peristiwa Mandor antara lain hilangnya generasi cerdik pandai, terpelajar, hingga tokoh politik yang dapat menjadi modal untuk membangun Kalimantan Barat. Selain itu dua belas pemimpin swapraja/kesultanan juga gugur dan menyebabkan keguncangan pemerintahannya. Kekejaman Jepang terhadap rakyat juga memantik perlawanan etno-gerilya Suku Dayak di seluruh penjuru Kalimantan Barat.

Disponible en: https://tiendaifc.es/Sites/dpz/paginasPersonalizadas/Modelo2/articulosDetalle.aspx?cod=00003763

Colaborador testimonial y material en los primeros trabajos que estudiaron el funcionamiento del Sindicato Español Universitario (SEU) y reseñaron la fundación de las revistas aragonesas "Proa" y "Pilar", José María Nasarre debía ser consciente del valor que tenía su archivo personal, donde se acumulaban los documentos de toda una vida. Durante sus últimos años, concernido por la trascendencia y las cuestiones del alma, parecía contemplar la posibilidad de que alguien se interesase por su obra escrita en un futuro, pudiendo esquivar así el póstumo olvido. El presente volumen debe su existencia a las fuentes por él atesoradas.
José María Nasarre Cascante (1919-1996), fue secretario del Tribunal Tutelar de Menores de Zaragoza, profesor universitario, político y escritor. Devoto joseantoniano a raíz de su marcha al frente, fue miembro de la élite intelectual falangista zaragozana desde mediados de los años cuarenta; un compacto grupo forjado al calor del SEU del Distrito, curtido en los organismos provinciales del Movimiento y avezado en las instituciones políticas y culturales. El análisis de sus escritos de juventud, que constituyen un fiel reflejo de sus inquietudes ideológicas y literarias, ha permitido profundizar en el conocimiento de su figura, pensamiento y actividad. Lo que en estas páginas se explora es, en definitiva, la construcción de una identidad falangista desde diversas perspectivas y un proceso particular de acercamiento a su cultura política.

As Maynooth College celebrates its 225th anniversary, this beautifully-presented volume captures an institution that has held a singular place in modern Irish church history. Delve into the stories, the reminiscences, the history of this alma mater to thousands, as it evolved and re-imagined itself across the four centuries spanning its existence. With contributions by current and former faculty and alumni, including Enda McDonagh, Eamon Martin, Mary O'Rourke, Susan McKenna-Lawlor, Frank McGuinness, Evelyn Conlon, Liam Lawton, Gerard Gillen, and many more.

Artykuł ma na celu sportretowanie szczególnej grupy nowych mieszkańców wsi: osób, które po 1989 roku kupiły dawny dwór lub pałac ziemiański i traktują go przede wszystkim jako dom prywatny. Bazując na 17 wywiadach z 19 osobami, autorka szuka cech wspólnych łączących rozmówców, analizując ich doświadczenie biograficzne i funkcjonowanie jako właścicieli obiektu zabytkowego. Przedstawia ich motywacje, styl życia, postawy wobec ziemiańskiego dziedzictwa oraz członkostwo w szerszych środowiskach związanych z etosem ich grupy. Teoretyczną podstawę tekstu stanowią badania biograficzne, studia nad stylem życia i etosem.
This article aims at sketching a collective portrait of a particular group of new countryside inhabitants: these are people who, after 1989, bought a mansion or a palace once belonging to the landed gentry with an intention to live there. The article’s theoretical
approach owes to biographical research as well as to the studies of lifestyles and group ethos. On the basis of the material from 17 interviews with 19 research participants, the author sets out to establish these persons’ shared traits and analyzes their biographical
experience and daily routines of being owners of the heritage sites. The analysis centers on their motivations, lifestyle, attitudes towards the gentry heritage and membership in the wider circles that relates to the ethos of the group.

Ei av dei nasjonalt mest omtalte hendingane i Lesja under andre verdskrigen, truleg òg samla sett, var det som skjedde på Stuguflotten måndag 22. april i 1940. Da var storparten av den norske regjeringa samla der for første gang etter ein nokså hasardiøs flukt frå Oslo, via Elverum, Gudbrandsdalen og Østerdalen i dagane etter 9. april. Bakgrunnen er nokså uoversiktleg, mellom anna fordi kjeldene ikkje er samstemte. Denne framstillinga bygger i hovudsak på minne skrivne av nokså mange som var involvert i hendingane, og minne kan som kjent svikte når det gjeld detaljar som namn og datoar. Vi kan først ta med arbeidarpartiregjeringa ved krigsutbrotet: statsminister Johan Nygaardsvold, justisminister Terje Wold, utanriksminister Halvdan Koht, forsvarsminister Birger Ljungberg, sosialminister Sverre Støstad, handel-, sjøfart-, industri-, handverk-og fiskeriminister Anders Frihagen, finansminister Oscar Torp, landbruksminister Hans Ystgaard, forsyningsminister Trygve Lie, kyrkje-og undervisningsminister Nils A. Hjelmtveit og arbeidsminister Olav Hindahl. Dei fleste av desse kom seg ut av Oslo 9. april og var samla på Elverum og Nybergsund dei to neste dagane. Der vart regjeringa av Stortinget omgjort til ei samlingsregjering og utvida med tre konsultative statsrådar, ein kvar frå Høgre, Venstre og Bondepartiet, men berre ein, Svein Nielsen (Høgre) slutta seg til regjeringa medan dei var i Sør-Norge. Etter bombinga av Nybergsund 11. april vart så regjeringa og kongefamilien ufriviljug splitta. Ein del, Støstad, Hindahl, Ystgaard og Ljungberg med statsministeren i spissen reiste over Hamar og Lillehammer gjennom Gudbrandsdalen. Kongen, kronprinsen og ein del andre regjeringsmedlemer reiste opp Østerdalen. Nokre av dei, Koht og Torp var òg innom Sverige før dei reiste vidare, medan Hjelmtveit, kronprinsessa og barna vart verande der (Hjelmtveit returnerte 27. mai). Kongen, kronprinsen og to andre, Wold og Lie, reiste over Hjerkinn og med toget til Otta, dit dei kom seint om kvelden laurdag 13. april. Nygaardsvolds del av regjeringa kom til Lesjaverk gard om lag samtidig. Frå der startar historia om hendingane på Stuguflotten. Men regjeringa reiste ikkje åleine. «Halehenget» Eit hovudproblem desse dramatiske dagane, til liks med i dag, var å få både ut og inn påliteleg informasjon om situasjonen til dei som skulle ta viktige avgjerder. Det var først og fremst regjeringa med kongen og kronprinsen. Systematisk informasjonsarbeid er noko som har utvikla seg svaert mykje dei siste tiåra. Frå gamalt var det presten i kyrkja og lensmannen på kyrkjebakken som var dei viktigaste kanalane for offentleg informasjon. Frå midten av 1800-talet og utover kom avisene og i mellomkrigstida radioen, men det var òg det som fanst av slike kanalar i 1940. Avisene og radioen var i 1940 i mykje større grad enn i dag sentralisert. Den viktigaste krumtappen i nyheitsformidlinga var Norsk Telegrambyrå (NTB), som telegraferte meldingar til avisredaksjonane rundt om i landet. Men den mest verknadsfulle kanalen var Norsk Rikskringkasting (NRK), og stort sett alle radiosendingar gjekk ut frå Oslo via dei andre kringkastingsstasjonane rundt om i landet (Hamar, Vigra, Bodø og fleire). Dei aller fleste nyheitene kom altså frå Oslo, som vart okkupert av tyskarane allereie om morgonen 9. april.

โครงการวิจัย เรื่อง “การพัฒนาความสามารถของชุมชนวัดพระธาตุเสด็จ จังหวัดลำปางในการศึกษาและถ่ายทอดองค์ความรู้ด้านประวัติศาสตร์และวัฒนธรรมชุมชน” เป็นโครงการวิจัยที่ต่อยอดจากโครงการจัดตั้ง “พิพิธภัณฑ์วัดพระธาตุเสด็จ” และ โครงการวิจัย “พระธาตุเสด็จ: วัด ชุมชน คน พิพิธภัณฑ์” ที่คณะวิจัยจากสถาบันไทยคดีศึกษา มหาวิทยาลัยธรรมศาสตร์ ได้ดำเนินการไว้ระหว่าง พ.ศ. ๒๕๕๓ - ๒๕๕๔
การดำเนินโครงการใช้แนวทางการวิจัยเชิงปฏิบัติการอย่างมีส่วนร่วม (Participatory Action Research - PAR) ระหว่าง “คนนอก” คือคณะผู้วิจัย และ  “คนใน” คือผู้คนในชุมชนวัดพระธาตุเสด็จ โดยแบ่งเป็นกลุ่ม “บวร” หรือ บ้าน - วัด - โรงเรียน
ผลการดำเนินการในส่วนของ “บ้าน” ที่ทำควบคู่กับส่วน “วัด” พบว่าสามารถกระตุ้นกระบวนการแสวงหาคำตอบในเรื่องประวัติศาสตร์ท้องถิ่นโดยคนในท้องถิ่นเอง  ทำให้ชาวบ้านเกิดความตระหนักถึงคุณค่าและอยากมีส่วนร่วมในการศึกษาประวัติศาสตร์ท้องถิ่นต่อไป นอกจากนี้ชาวบ้านยังได้พัฒนาศักยภาพจนสามารถเป็นผู้ดำเนินการการถ่ายทอดเรื่องราว ความทรงจำ ประวัติศาสตร์ท้องถิ่นของตนให้ผู้คนภายนอกชุมชนได้รับรู้โดยไม่จำเป็นต้องมีนักวิจัยคอยให้ความช่วยเหลือ
ผลการดำเนินการในส่วน “โรงเรียน” สามารถผลิตคู่มือหลักสูตรท้องถิ่นมอบแก่โรงเรียนวัดพระธาตุเสด็จเพื่อใช้ประโยชน์ และเป็นหลักสูตรต้นแบบเพื่อนำสู่การพัฒนาหลักสูตรท้องถิ่นในระดับต่าง ๆ ต่อไป

คำสำคัญ: ประวัติศาสตร์ชุมชน, วัฒนธรรมชุมชน, การพัฒนาชุมชน, วัดพระธาตุเสด็จ, ลำปาง

This research project entitled ‘Participatory Action Research for Human Resource Development and Knowledge Transfer of Local History and Culture of Wat Phra That Sadej Community, Lampang Province’ was expanded from the project to establish ‘Wat Phra That Sadej Museum’ and the research project ‘Phra That Sadej: Temple, Community, Human Resource and Museum’ engaged under a research team from the Thai Khadi Research Institute (TKRI), Thammasat University during 2010 - 2011.
This research uses the participatory action research (PAR) method with the research team as ‘outsiders’ and the members of Phra That Sadej community as ‘insiders’. Participants were divided into three groups, namely, the Home Group, the Temple Group and the School Group.
The results show that the joint operation between the Home and the Temple can urge community members to find facts about the local history by themselves. They become more aware of the value of local history, leading to an increased participatory motive to study their community history. Furthermore, the community members have improved their capabilities until they can disseminate the stories, memoires and history of their domicile to outsiders without any help from the research team.
The operation of the School Group results in the production of the Local Curriculum Manual which is forwarded for the benefit of Wat Phra That Sadej School.

Keywords: Local History, Local Culture, Community Development, Wat Phra That Sadej, Lampang

War, like natural disasters, is another type of crisis that creates collective stress that can have the same type of social effects. Sociological research has identified a number of stages in crises and the social processes that result from them. Historians maintain that the war fell into four phases, the phoney war (September 1939 April 1940), then increased involvement (April 1940-December 1941), total war (December 1941-June 1943) and lastly, victory assured (June 1943-September 1945). These are the broad time periods that have been adopted for the purposes of this overview. People's attitudes to the war in Camden (NSW), like other country centres,3 changed over its course, as did their social behaviour, and depending on the progress of the war, its proximity, government policy decisions, local civilian and military activity and Camden’s rural ideology.