A Study Into The Relation Between Nomadic Culture and Society



Wednesday, 3 February 2010

Tree Houses - Commercial


Have your own treehouse built in your own backyard...


A tall, tall, treehouse........
With the top of the roof reaching 10 metres high, and being situated in a secret location in Hampstead, we believe this is without doubt the highest (and probably the most spectacular) treehouse in London. From the top of the treehouse you can look over West London (and even look down on the arch at Wembley stadium).
The tree house itself boasts gothic doors and windows, is fully insulated and lined, has fold up desks on the lower floor and oak bunks on the top floor. There is even a toilet and basin for over-night stays!
The roof and the exterior walls are clad with cedar, but the turret at the front of the tree house is clad in copper.

Luxury treehouse.

If you want to have a luxury treehouse built follow the following link

http://www.highlifetreehouses.co.uk/





A tall, tall, treehouse........
With the top of the roof reaching 10 metres high, and being situated in a secret location in Hampstead, we believe this is without doubt the highest (and probably the most spectacular) treehouse in London. From the top of the treehouse you can look over West London (and even look down on the arch at Wembley stadium).
The tree house itself boasts gothic doors and windows, is fully insulated and lined, has fold up desks on the lower floor and oak bunks on the top floor. There is even a toilet and basin for over-night stays!
The roof and the exterior walls are clad with cedar, but the turret at the front of the tree house is clad in copper.

Luxury treehouse.

If you want to have a luxury treehouse built follow the following link

http://www.highlifetreehouses.co.uk/

Reflective Thought

Based on the range of theories explored through my secondary research I am able to make an analysis of my own experience in relation to such ideas.

'It is place, permanent position in both the social and topographical sense, that gives us our identity.' (J.B. Jackson)



The Early Years

I grew up in a small village, where I have spent a great deal of my life and still live today. Compared to a lot of places in the world it was a safe and friendly village. The inhabitants were all of a similar demographic, families with children of similar ages living in a small community. Everyone knew everyone and those who didn't kept to themselves, as a result I was allowed to roam free knowing that there would always be a familiar face nearby if anything were to happen. The village lies in a valley with a river running through the middle, on each side there are fields and woods, my house is right on the river at the edge of village which inhabits no more than perhaps 800 people. In this sense my upbringing was in many ways idyllic and fortunate.

'The home is of huge social significance. We spend much of our lives in the home, our primary emotional connections are shaped in the domestic arena of the home; where we live and how we live are important determinants of our social position, physical heath and individual well being.' (Short cited in Cieraad, 1999:ix)


Home in England, my house in the valley.

The village park where I would spend many long days with friends, sat on the hillside beside the school. In the center was the village green, with a shop and a church; your average quaint Devon village. We would often climb to the top of the valley and look down, pointing out each others houses. At that time it seemed that this view alone was all we needed and that the world beyond was of no significance. I think we were to engaged with the space we had. We weren't looking to travel, we were content with our bikes and skateboards and whatever. In a way I guess that we thought it would all be the same whichever village we went to. From the top of the valley you could see for miles and it all looked the same. Why venture farther when life is good here and this place is ours. On reflection there must have been hundreds of other citizens using the same roads and benches, the farmers on either side undoubtedly owned the fields yet perhaps due to the amount of time spent in each place and the fact that we had so many secret places that not many people knew about made us feel as though the space was ours. Not exclusively, for we understood that each space was either public or private, and in the latter case we were usually trespassing but with a certain pride. In the summer we would offer directions to tourists, we would carve our names into trees or make dirt jumps in the park. These actions served to reaffirm our sense of authority and belonging to our childhood years.


Village annual tug of war on the village green.

The school, attended by most of my friends at the time, was another popular space to congregate after school hours. I was one of the few not to attend the school, resulting in my feeling slightly more detached from the space. During the week the building and its grounds were alien to me yet formed much of my friends relations as the place the became united. Other friends of theirs attending the school yet living in neighboring villages would visit after school and there relation to the space was one to which I could not relate. For me the school was a playground without the elements of education and institution that my friends encountered. I attended the Royal School for the Deaf in Exeter, far from our collective territory this was another part of my world which I would transcend between Monday to Friday. Friends would await my taxi and welcome me back into the village to go out and explore some more.

The village was our place, our comfort zone, our territory.

Any exploration outside of the three mile parish that encompassed the village and its surroundings was made through our parents. This distinction between the independence of our exploration within the parish and the wider excursions to the coast or moors which was always decided by the adults. For example I could walk out of my front door and wander as I pleased. When taken to the beach however, we would be under greater supervision and even more so in the surrounding towns. This is obviously due to the perceived threat of such spaces but the result of which was to create the impression that these spaces were not so much our own, and although they became familiar with frequent visits, the impression was given that the outside world was not to be explored as freely as our own village. Had we all had the means in which to do so; transport, money... I am unsure that we would have expanded our horizons much at that age.

'A person in the process of time invests bits of his emotional life in his home and beyond the home in his neighborhood [...] its familiarity protects the human being from the bewilderment's of the outside world.' (Tuan 1990:99)

Looking back now I feel that I have come a long way from those days. I still live in the same village but cannot remember the last time I set foot in the park. My world has spread far beyond that which I knew as a child. Now I return home to eat and sleep, the only time I spend in the village is either at home, in the local pub or briefly stopping at the shop or garage for food or petrol. The familiarity of this place is such that I no longer pay any attention to it, it has become a part of me almost like my hands or my feet, requires no thought and doesn't really change. I can wander far from home for months on end and return with indifference.

Passing my driving test changed my life. I could travel independently from place to place. The freedom allowed me unrestricted access to anywhere accessible by road. The places I had spent most of my time, the beaches I had surfed since I was young, always reliant on the generosity of my parents were now places I would visit on a regular basis. This drive to various points of the local coastline became part of my identity. We would attach stickers to road signs on route to our favourite surfing spots, in a similar way to carving my name in the village trees, we were establishing our identity. These beaches and roads became a wider part of my world. I also began to acknowledge the possibilities of exploration, my car providing the safety and allowing me to travel further and further from home.



Once I had realised this ambition to see the world on my own terms, to feel the freedom of the open world and to find new spaces I began to look further afar.

'A sense of place results gradually and unconsciously from inhabiting a landscape over time, becoming familiar with its physical properties, accruing history within its confines,' (Rydon PLACE)

Space & Place Abroad

Greece

Before I was born my parents were living and traveling around Greece. Two weeks prior to my birth they flew back to England due to the lack of a decent hospital. Being a influential space in my parents relationship and where the family began we would return to the same Greek village for years to come. Being integrated into the local society much as I have described my own village in England, the annual month spent in Greece was a home away from home. Unlike many children abroad at such a young age I was left to wander, protected by the local crowd who knew my parents, to any onlooker I was as much one of the villagers than an outsider. They fed me, entertained me, gave me access to the kitchen in the local restaurant and I could explore, mess around with the local kids and meet up with my parents as I wished.







France

Another place where we would travel for holidays was Messanges on the South Atlantic Coast of France. We would camp near the beach in the vast pine forest and spend the days at the beach and around the local area. It didn't take long to make friends with the local kids once more a friendship that I still maintain and return every year to spend the summer months with. Now I have my van I no longer need the campsite but can use friends houses and park in free camping car spots or in lay bys. This village and these people will always remain close to me, the fact that we meet for only one month or so every year makes no difference to our friendship, when I arrive it is as if I have only recently left.



Fuerteventura

Once my interest in surfing progressed there was little else I wanted to do. Being in the water was liberating, I could spend hours in the waves and come ashore only to eat and rest before heading back out. Greece therefore became less appealing than France due to the lack of waves. Fuerteventura became the winter destination that would represent family Christmas for years. This was a desolate island, volcanic rock covered in Saharan sand that had blew across the ocean. We found the north shore to be the best for surfing and soon became acquainted with a small village and the nearby town. Made friends with some ex patriots living nearby as well as some travellers that had settled for a while, working in the pizzeria or the local surf shop. Returning each Christmas for years to come these people became familiar faces each time although they were always older and more friends with my parents than myself. Most years we would be with other friends and families other than our own so that I would always have friends from home to surf with. With hindsight this and the surf magazines we would look at was the first steps into the desire to travel and surf all across the world.




Surfing and the ethos often connected to it is directly related to travel. The search for the perfect wave the crowd less beach of the most beautiful island. Surfing magazines are always talking of new spots and exotic locations yet to be discovered, warm water and constant swell. Each surfing community has its local crowd, for me there were at least a dozen friends that I still surf with on a weekly basis, each come and go for months on end, either planning a trip somewhere or recently returned with stories of adventure. As soon as we were old enough to venture further the foreign seas were already calling.



Australia

I competed in the 2005 deaf Olympics held in Melbourne. My swimming had already taken me abroad several times across Europe yet the possibility of travelling half way across the world was one that I could not let slip and trained hard to qualify. After the Olympics my family and I hired a large van and explored the coast line. Surfing at every spot we passed and camping out in the wild.

South America

I flew out to Argentina during my gap year between college and university. This was not planned to be a surf trip and we didn't take our boards. We worked our way from Buenos Aires across the coast of Uruguay up through Brazil surfing whenever we found a wave and a board. We then crossed the continent through Argentina once more and into Northern Chile, Bolivia and Peru where we surfed again at various points, we finished up in Colombia looking for waves yet finding none in the calm Caribbean seas.

Being abroad was not as different as I had imagined, the language barrier was no greater or worse than it was for me in England. Hardly anyone uses sign language in England, hardly anyone in South America. Therefore in terms of communication I felt no better or worse off, I could talk to anyone I wanted to in the same way as always, using universal signs and gestures. In this respect I felt just as at ease whichever country I was in, the vast majority of people I met were extremely friendly and I felt confidant that the world was on the whole a good and safe place. Colombia was often said to be dangerous and a risky place to travel within. I would agree that there are certain dangers and one has to be much more cautious in Colombia yet the people and the various places I visited brought me nothing but fun and adventure. I may be naive in my reflections but I still feel that to this day I would feel happy to jump on a plane and arrive in a new place without worrying about the possible dangers and threats involved. These threats exist everywhere, it is important to remember to be considerate and informed of each countries problems and situations but also to be intrepid and positive when abroad.



Hawaii



I attended the 2009 Deaf World Surf Championships in Hawaii. I was the only English competitor and travelled alone. I was met by organisors of the event and given a bed in a front room for the first night. What was amazing about the event was the number of Deaf competitors from all over the world that came together for three and a half weeks and lived, surfed, drank, ate together and had a great time throughout. I made many new friends some of which local, who let me crash in thier house the entire time I was there. We would hire motorbikes and eplore the island, looking for good waves or head into the rainforest. Once again I felt incredibly content to be in such a beautiful place with so many new friends that I could quite happily have stayed for years.




Now I am living back in the village where I was born and grew up, I am eager to go abroad as soon as possible. Although I have strong connections with the space I live in, I also know that it will always remain and I can return home whenever I choose.

Auto-Ethnographic Study

In order to understand and comprehend the various aspects of nomadic culture and the cultural identity of those people and place being researched, an ethnographic research model is considered best suited. This area of research is concerned with ideology, with cultural relations between one variant and another. Therefore any sort of quantitative research method, other than for gathering statistical data, (that either already exists or in any case is in a constant state of fluctuation given the nature of nomadism) would be banal. To gather a deeper degree of knowledge a qualitative method such as ethnographic research allows the researcher to become involved in the subject and to make observations from within its practice. As Fielding observes,

'one must maintain a certain detachment in order to take that data and interpret it. But it is also important to note that [...] the problem of "not getting close enough", of adopting an approach which is too superficial and which merely provides a veneer of plausibility for an analysis to which the researcher is already committed.' (1993:158)

Based on the preliminary research gathered through identifying and attempting to make contact with several members of various nomadic communities throughout Devon. The amount of co-operation received was problematic. To gather significant information regarding the opinions and belief systems of groups of people the researcher must be allowed access into their world. The tendency for travelers to become suspicious as to the nature of the research and as a result adopt a defensive position and prevent access to their habitats and people can become problematic. The reason for this response, based on information gathered through local media, is due to the legal position facing many encampments and the constant threat of being protested against and consequently being forcibly moved to another location. It is important here to note the difference between being nomadic through choice and becoming nomadic through circumstance. This dilemma has the potential to harbor the aims of this research project. Gaining trust and inclusion is one of the key aims that must be addressed in order to attain a level of research worth analysing.

To counteract this I have decided to conduct my research both ethnographically and auto-ethnographically. My own lifestyle and place in which i consider myself part of the space in which i live is one which i consider to be extrinsically linked with much of the cultures and places i have identified in my research. By analysing my own personal identity in relation to my area of research a greater level of detail can be gathered through my own conscious thought which may offer an insight into the nature of others. As Fielding continues, 'It is essential to record your own personal impressions and feelings. Doing fieldwork does have emotional costs, and one needs data on one's own attitude in order to document one's evolving relationship to others in the setting.' (1993:162) By exploring my own ideology of cultural identity and space comparisons can be drawn as to the nature of others. It could however be argued that making any conclusive observations based on speculative evidence will invariably lack validity in its claims. To minimise the speculative aspect of this research a certain level of detail must be attained from subjects other than myself. The auto-ethnographic element shall therefore function simply as a reference from which to correlate ethnographic findings.

As McNiff et al observe, The traditional form of logic is 'inadequate for action research, because action research emphasises the importance of the person's own interpretations and negotiation of events. The kinds of logic used in action research are both dialectical and propositional as the explanations make sense of shifting experiences while drawing on insights from traditional scholarship. Validity is established by showing how interpretations of experience can be negotiated by different people.' (2003:29)

Conclusion

Based on the range of research gathered, both secondary, primary and through ethnographic methods, a number of assertions can be made. First, it would appear that there are far greater numbers of nomadic communities living across the UK than most people would imagine. Secondly, the tendency to draw stereotypical connotations from the term ‘gypsy’ or ‘traveller’ without understanding the various and diverse distinctions that exist within each group of people maintaining a transient existence has led to a negative persona. A direct result of these associations ha been to force much of the traveling community into maintaining a quieter more secluded lifestyle.

The media’s portrayal of gypsies as untrustworthy and ‘responsible for spreading misery,’ whilst accurate in certain examples, fails to recognize the wider context involved in such accusations. The public’s response to this kind of subjective journalism is all too often unquestioning, establishing cynical impressions or reinforcing the prejudice created by the media. The result is that rather than basing their assumptions on firsthand experience and objective truths the tendency to condemn a whole part of our society under such umbrella terms become the predominant force that shapes our collective understanding. This representation is ill informed and largely untrue. The perpetual cycle created by the media, in order to insight emotion and ultimately create profit through its dramatisation of events, has a direct effect on the way in which travelers view mainstream society. The public face of travellers is rarely drawn from their own perspective; rather, it is their response to this negative media portrayal which further alienates them from society. Therefore without the means to expresses themselves audibly against a corporate media they retire further from sight, and aim to maintain an existence without public intrusion. Under the radar of judgment they live moving from place to place. There is a sort of unspoken contract in place concerning travelers; so long as they so not disrupt the space in which they dwell, they are permitted yet ignored. This was a fundamental problem concerning this research. The trepidation towards any unknown person, based on the history of media relations, made gaining access to individuals very difficult.

In addition to the detached position they hold in society the ideology of nomadic people is also widely considered to be substantially different to that of mainstream society. Abstention from permanent dwellings is signified as a rejection of the structure of society. As the home is the basis for all bureaucratic communication with the state, without a permanent address a person quickly becomes detached from many common aspects of our society. The capitalist democracy in which we provide labour in return for security and public services. We are expected to conform, to get on the property ladder, to drive the economy. In return for our contribution we have the right to vote on who makes the decisions and how our collective earnings are spent. It is the traveller however, who without being integrated into this system, is considered to be outside society. This supposition that through choosing to live ‘outside the system’ nomadic communities have rejected the ideology of the state. This has lead many to consider them hypocritical in that they will benefit from the public services such as the road system and the welfare state but will not contribute towards it. In order to gain significant insight into the weight of this argument more widespread research would be needed. This research does however provide evidence supporting the inclusion of travellers into society through such overt examples as paying council and road tax. It should also be added that without benefiting the state in one way or another holding any real existence is near impossible; we are all reliant on the economy in order to survive, the homeless don’t beg for food, they beg for change. Of course the notion that nomadic communities are self concerned and not part of our society is another result of the tabloid media and as such is largely speculative. It does however merit further research.

Through the ethnographic element of this research, I greater level of insight was gained than was possible through quantitative research. One of the most interesting observations was that being nomadic was as much as state of mind than a physical state of living. There is nothing revolutionary about taking up a life on the road and rarely ever is this inspired by political disaffection. The reality is that many people consider the notion of nomadic lifestyle and the reality as separate entities. The notion of ‘getting away from it all’ is often romanticised and this view of simple living, ‘organic’ and ‘of the land’ has spawned a trend in tourism. In fact the idea of taking a caravan to a remote part of the country or spending a week or so in a tent is one that has existed for years, recent fashion in tourism has seen the introduction of yurts and tree houses, yet the concepts of escapism and freedom remain the same. The difference between each and the reason why one is widely except and the other condemned is because of the timescale. It is acceptable to take a holiday and camp out in a forest for a couple of weeks yet to become permanently nomadic is not. The ideology behind each however is largely the same. Therefore it is not the mentality that is misunderstood but the people themselves. The fact that most nomadic people in the UK, and across the world, are born into this lifestyle as opposed to choosing it by choice is often forgotten. Irish travellers hold strong traditions and values and are in many ways less liberal than the average man.

Through my own reflective thought I have concluded that although I spend most of my time in and around the same space. My nature is far more nomadic. I would rather travel continuously across the world than become settled in one part of it. When I am exploring new places I feel truly alive. You are never lost within familiar elements, you may wander for miles into new and unknown territories yet the sight of the sunset over the land or the dew on the grass in the morning is all that is needed to know that all is well and that you are comfortable in your surroundings. This, I believe is the basis for the ideology behind nomadism. It is not a rejection of society, far from it, it is the ability to wander from place to place and explore each surrounding, to maintain this existence not through opposition to society but simply within it. The vast majority may accept the mythical romantic notion of this lifestyle yet due to an imagined difference of ideologies condemn it. This is in part the fault of the media and on both sides the desire to remain secular. With the future asking for more sustainable living and the trend towards economic lifestyles and greener living, it could be said that these misunderstood groups and the rest of ‘mainstream society’ will become closer together and that the perceived ideas about nomadic communities are two general in their claims and all too often no longer true.

Video of Van

Much of my sense of place i can attribute to the area in which i have grown up. Although this is my cultural home and a place which i imagine i shall always return from time to time i do not feel any attachment to this space other than the obvious personal attachments to family and friends. In recent years i have begun to explore my surroundings, whether locally, in Europe or globally, finding a sense of place and belonging in several far flung places around the world. My van has been a key instrument in facilitating this lifestyle and one that i maintain and regard highly as one of my most important possessions. It embodies my freedom, gives me the means to travel and the flexibility to wander afar and feel relaxed. Without it I would struggle to explore and maintain this lifestyle financially and become restricted by my reliance on other forms of transport and habitats. My van functions as an all in one mobile home, with a bed, cooker, tables and chairs... it can take me down any road and protect me from cold, hunger, and other threats. So long as i have petrol in the tank and food in the fridge i am free to explore.




Bibliography

Acton, T. & Mundy, G. (1997) Romani Culture and Gypsy Identity, Hertordshire:University of Hertfordshire Press.

Chambers, I. (1994)Migrancy Culture Identity, London:Routledge

Cieraas, I. (1999) At Home: An Anthropology of Domesitic Space, New York:Syracuse University Press

Dean, T & Millar, J. (2005) Place, London:Thames and Hudson

Fielding, N. 1993. Ethnography. In, Gilbert, N (ed). 1993. Researching Social Life. London:Sage.

Gilbert, N. (1996) Researching Social Life, London:sage

Khazanov, Anatoly, M. (1994) Nomads and the Outside World. 2nd Ed. Wisconsin:University of Wisconsin Press.

Liegeois, Jean-Pierre. (2005) Gypsies - An Illustrated History. Saqi.


McNiff, J et al. (2003) You and Your Research Project. 2nd Ed. Oxon:Rouledge Falmer.


Tewdwr-Jones, M. & Allmendinger, P. (2006) Territory, Identity and Spatial Planning, Oxon:Routledge

Thompson, C>W & Travlou, P. (2007) Open Space, People Space,Oxon:Taylor and Francis

Tuan, Y. (1993) Topophilia - A Study of Environmental Perception, Attitudes and Values, New York:Colombia University Press, .






Frost

Nikson



Webography

www.wikipedia.com/humanmigration

http://www.eyewitnesstohistory.com/migrantmother.htm

http://news.bbc.co.uk/1/shared/spl/hi/world/04/migration/html/migration_boom.stm

www.africaguide.com/culture/tibes/tuareg

http://www.answers.com/

www.nordenhake.com/php/exhibition.php?id=55&year=2005

http://www.mongolyurt.com/

http://www.architectstudio3d.org/AS3d/people_annamese.html

http://www.leafpile.com/TravelLog/Romania/Roma/Roma.htm

http://www.romani.org/

http://hubpages.com/hub/Romanian-Gypsies

http://women.timesonline.co.uk/tol/life_and_style/women/the_way_we_live/article6611276.ece

http://www.essortment.com/all/irishtravellers_ryjv.htm

http://www.thisisplymouth.co.uk/environment/Travellers-return-Estover-field/article-1428057-detail/article.html

http://www.thisisplymouth.co.uk/news/Ridge-Road-Gypsy-families-given-months-leave/article-1524288-detail/article.html

http://www.thisisplymouth.co.uk/news/Travellers-set-camp-city/article-1163828-detail/article.html

http://www.thesun.co.uk/sol/homepage/news/article104007.ece

forums.vwvortex.com/zerothread?id=4520042...

http://www.wwoof.org/

www.yurtvillage.co.uk/

http://www.yurtcamp.co.uk/facilities.htm

http://www.highlifetreehouses.co.uk/

www.english-heritage.org.uk/.../Where_do_Gypsy_Travellers_live_now_p37.pdf