In order to remedy this marriage, fosterage, gossipred, and even concubinage with the Irish was declared high treason.
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McLaverty, Michael (2002) Collected short stories Blackstaff Press Ltd pxiii Heaney's poem Fosterage, in the sequence Singing School from North (1975) is dedicated to him.
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Phelim was married to Honora O'Neill, daughter of Phelim O'Neill of Edenduffcarrick in Clanaboy. They had a son named Tirlough Brassileagh O'Neill. He gained his nickname from fosterage on the Clan Brassill in southern Ulster.
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Fosterage and manrent were the most important forms of social bonding in the clans.Way of Plean; Squire (1994): p. 15. In the case of fosterage, the chief's children would be brought up by a favored member of the leading clan gentry and in turn their children would be favored by members of the clan. In the case of manrent, this was a bond contracted by the heads of families looking to the chief for territorial protection, though not living on the estates of the clan elite.
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Child-centred law in medieval Ireland. Further dietetic rationale within these laws deemed only soft foods permissible to feed children,Chonaill, B. N. (1997). Fosterage: Child-rearing in medieval Ireland. History Ireland, 5(1), 28-31.
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As the Cenel Connell discussed what to do, Goffraid's youngest brother, Donnell Og, returned from fosterage and was conferred the chieftainship of Tyrconnell. He refused to submit O'Neill stating the Scottish proverb "Every man should have his own world".
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The Annals of the Kingdom of Ireland by the Four Masters described her as "a charitable and truly hospitable woman". It is also mentioned her liking for castles and military strategy that a probable fosterage in McCarthy Muskerry's household may have favored.
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Among the elite of Highland society, there existed a system of fosterage that created similar links to godparenthood, with children being sent to the households of other major families to facilitate the creation of mutual bonds, and which continued into the seventeenth century.
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Bonds between aristocratic families are cemented by fosterage of each other's children. Wealth is reckoned in cattle. Warfare mainly takes the form of cattle raids, or single combats between champions at fords. The characters' actions are sometimes restricted by religious taboos known as geasa.
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In the Lebor Gabála Érenn (LGE, "The Book of Invasions") Cian gives the boy Lugh to Tailtiu, queen of the Fir Bolg, in fosterage. His brothers are Cu, Cethen, Miach sons of Dian Cecht, according to a tract in the LGE.Lebor Gabála Érenn, ed. tr. ¶314 pp.
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321, No.21. Berchán was a poet who composed the poem beginning “Ind ráth hi Comair in dairfheda” and possibly the poem “Celebrad én ar m’airi”. This fosterage under a poet probably explains why Fland Feblae was later referred to as a “súi epscop” (A scholar bishop).
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The Book of Magauran states he was called that because he had the three qualities of a High-King of Tara, i.e. gallantry, pride and hospitality. But the actual explanation is he was fostered in Brega as a child, such fosterage resulting in these type of nicknames.
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According to Heimskringla and Egils saga, Eric spent much of his childhood in fosterage with the hersir Thórir son of Hróald.Heimskringla (Haraldar saga) ch. 24, 32 (which adds that Eric was entrusted to Thórir after his mother's death); Egils saga ch. 36; Óláfs saga Tryggvasonar en mesta ch. 2.
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Political activity is strongly dominated by men. Council meetings (kuútu) and divination sessions provide complementary arenas for the resolution of social problems. Palavers may involve the men of a lineage, a village, or all Saramaka. They treat problems ranging from conflicts concerning marriage or fosterage to land disputes, political succession, or major crimes.
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Her pupils are said to have included Saint Brendan, whom Bishop Erc gave to Ita in fosterage when he was a year old. St. Ita kept him until he was six. The great Navigator visited her between his voyages and always deferred to her counsel. Brendan is believed to have asked her what three things God loved best.
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Wet-nursing had become common by the fifteenth century. Fosterage was common among Highland clan leaders. From the age of three children took part in imaginative play and more formal games such as football, golf, archery, and various bowling games. The rich may have taken part in hunting and hawking and there is evidence from the sixteenth century of bear-baiting, cock-fighting and dogfighting.
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Among the elite of Highland society, there was a system of fosterage that created similar links to those of godparenthood. It was common, particularly among richer families, to employ a wet-nurse to care for the child. The primary responsibility for bringing up young children fell on the mother. For many the early teens were marked by moving away from home to undertake life-cycle service.
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Karsten was born in Christiana as the son of builder Hans Heinrich Karsten and Ida Susanne Pfützenreuter. He was a brother of designer Marie Karsten and architect Heinrich Joachim Sebastian Karsten. His daughter Alise was born in 1909 and raised in fosterage, until she later moved to Copenhagen to join her father and stepmother. In 1913 Karsten married the Danish sculptor Michaela (Misse) Frederikke Haslund (1886–1943).
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She takes the child back to his father, who gives him to his brother, Gavida the smith, in fosterage. The boy (identified in the tale only as the "heir of Mac Kineely") who grows up to kill Balor, is more explicitly identified as Lugh in Lady Gregory and T. W. Rolleston' retelling. Lady Gregory refers to her as Birog the druidess, and T. W. Rolleston gives her orthography as Biróg.
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A. E. Housman speaks of a man "Crossing alone the nighted ferry / With the one coin for fee," to "the just city / And free land of the grave." Irish Nobel laureate Seamus Heaney makes a less direct allusion with a simile — "words imposing on my tongue like obols" — in the "Fosterage" section of his long poem Singing School:Published in North (Oxford University Press, 1976). Text of Singing School online.
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Fintán returned to Ireland shortly thereafter to found his monastery. A local lord in what is modern day Wexford in Leinster, named Dímma mac Áeda Croin, granted Fintán land circa 597. Munnu, in turn, granted, Dímma his personal guarantee that Dímma would gain the kingdom of heaven. Fintán at some point took Dímma's son into fosterage, and Dímma later became a cleric and was buried among the monks at the monastery.
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Nothing is known of Abbán's early life. The Lives tell that he was expected to succeed his father in Leinster, but that his devotion to God and the saintly miracles which he wrought while still in fosterage soon made clear that he was destined for a career in the church. The boy was sent to his maternal uncle, the bishop Íbar, with whom he travelled to Rome."The Life of St.Abban", Bethada Naem nÉrenn, vol.
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In spite of his patronymic (Latinised by Adomnán as filius Cerbulis) the genealogical tradition says that his father's name was Fergus, nicknamed Cerrbél or 'crooked mouth'. His grandfather Conall son of Niall was nicknamed Cremthainne (possibly denoting fosterage among the Uí Chremthainn of Airgialla), to distinguish him from his brother Conall Gulban, ancestor of the Cenél Conaill. The habit of giving the same name to different sons remained common among the prolific Irish princes until the sixteenth century.
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He teaches the boy a little herbcraft, and eventually takes him as apprentice in sorcery. ;Year 1062 Lovyan discovers that Rhodry has fathered a bastard child on a low-born girl, and decides to put the child into fosterage with one of her noble servitors when it is born. In the meantime, Lovyan is having trouble with some of her vassals. A number of minor lords are sitting on the edge of rebellion over matters of succession and taxes.
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The fosterage bond was strong and still written about by Leslie into the 1640s. Indeed, it was this link that brought Leslie into the orbit of the House of Argyll as Lord Lorne, the son of the marquis of Argyll was also a Glenorchy fosterling. This relationship perhaps explains the presence of Campbells in the same regiments as Leslie in Sweden, most notably Captain Charles Campbell (Karl Kammel), whose portrait hangs to this day in Skokloster Castle in Sweden.
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After a long interview he has no doubt, the girl who says she came from Orkney is his long-missing daughter, long-believed dead. He welcomes Lin to his residence and tells her the truth of her identity.. He explains how her mother, Gwenhwyfar, did not know of the serious rift between him and his half-sister, Morgause. Gwenhwyfar only thought to send their daughter to fosterage among kin. Lin is sickened by the news that Modred is her half-brother.
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Under Gaelic law, married women could hold property independent of their husbands, a link was maintained between married women and their own families, couples could easily divorce or separate, and men could have concubines (which could be lawfully bought). These laws differed from most of contemporary Europe and from Church law. The lawful age of marriage was fifteen for girls and eighteen for boys, the respective ages at which fosterage ended. Upon marriage, the families of the bride and bridegroom were expected to contribute to the match.
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Kouao was attending her brother's funeral in the Ivory Coast when she visited the Climbié family in October 1998. She informed them that she wanted to take a child back to France with her and arrange for their education; this sort of informal fosterage is common in the family's society. Victoria Climbié was apparently happy to be chosen, and although her parents had met Kouao only a few times, they were satisfied with the arrangements. From that point onwards, Kouao fraudulently maintained that Climbié was her daughter.
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Conn was the son of Calvagh O'Donnell, ruler of Tyrconnell. Calvagh had positioned his branch of the O'Donnell dynasty, settled at Lifford, as friendlier to Crown interests than that of Hugh mac Manus, who had rendered himself suspicious by his alliance with the rebellious Shane O'Neill. Calvagh had been considered several times for elevation to the peerage as Earl of Tyrconnell, although this was never put into effect. Conn spoke English as well as the Irish language, probably as a result of fosterage under Sir Thomas Cusack.
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Looking for revenge, Mac Cinnfhaelaidh calls on a leanan sídhe (fairy woman) called Biróg, who transports him by magic to the top of Balor's tower, where he seduces Eithne. In time she gives birth to triplets, which Balor gathers up in a sheet and sends to be drowned in a whirlpool. The messenger drowns two of the babies but unwittingly drops one child into the harbour, where he is rescued by Biróg. She takes him to his father, who gives him to his brother, Gavida the smith, in fosterage.
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Some of these sons seem to have spent part of their childhood in fosterage elsewhere, possibly with Æthelred's mother Ælfthryth.Keynes, “Æthelred” Edmund Ironside outlived his father and became king. In 1016 he suffered several defeats against Cnut and in October they agreed to share the kingdom, but Edmund died within six weeks and Cnut became king of all England. Æthelred gave three of his daughters in marriage to ealdormen, presumably in order to secure the loyalties of his nobles and so to consolidate a defence system against Viking attacks.
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In Highland society there was a system of fosterage among clan leaders, where boys and girls would leave their parent's house to be brought up in that of other chiefs, creating a fictive bond of kinship that helped cement alliances and mutual bonds of obligation.A. Cathcart, Kinship and Clientage: Highland Clanship, 1451–1609 (Brill, 2006), , pp. 81–2. "Rait's Raving", a poem by a fifteenth-century gentleman, describes young children up to the age of three as only concerned with food, drink and sleep.N. Orme, Medieval Children (Yale University Press, 2003), , pp. 175–6.
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Conall Cremthainne (died 480), also called Conall Err Breg, was an Irish king. He was the son of Niall of the Nine Hostages, and one of the progenitors of the Uí Néill dynasty.Francis J.Byrne, Irish Kings and High-Kings, Table 1 He is the first king of Uisnech in Mide from the Uí Néill mentioned in the Book of Leinster king list.Book of Leinster,Rig Uisnig Conall son of Niall was nicknamed Cremthainne (possibly denoting fosterage among the Uí Chremthainn of Airgialla), to distinguish him from his brother Conall Gulban, ancestor of the Cenél Conaill.
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However, unlike other concubines, they seem to have been treated just as wives were. In Gaelic Ireland a kind of fosterage was common, whereby (for a certain length of time) children would be left in the care of others to strengthen family ties or political bonds. Foster parents were beholden to teach their foster children or to have them taught. Foster parents who had properly done their duties were entitled to be supported by their foster children in old age (if they were in need and had no children of their own).
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Common childhood diseases included measles, diphtheria and whooping-cough, while parasites were also common. In Lowland noble and wealthy society by the fifteenth century the practice of wet-nursing had become common. In Highland society there was a system of fosterage among clan leaders, where boys and girls would leave their parent's house to be brought up in that of other chiefs, creating a fictive bond of kinship that helped cement alliances and mutual bonds of obligation.A. Cathcart, Kinship and Clientage: Highland Clanship, 1451–1609 (Brill, 2006), , pp. 81–2.
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Among the elite of Highland society, there existed a system of fosterage that created similar links to godparenthood, with children being sent to the households of other major families to facilitate the creation of mutual bonds, that often endured into later life. Following birth it was common, particularly among richer families, to employ a wet-nurse to care for the child, sometimes living in with the family. Few sources give an insight into the experiences of young children in this period. Some parents played with their children and parents demonstrated grief at their loss.
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Raḍāʿ or riḍāʿa ( , "breastfeeding") is a technical term in Sunni Islamic jurisprudence (fiqh) meaning "the suckling which produces the legal impediment to marriage of foster-kinship",Giladi, Infants, Parents and Wet Nurses: Medieval Islamic Views on Breastfeeding and Their Social Implications, , p. 69 and refers to the fact that under Sunni jurispurdence, a wet nurse is considered related to the infant she nurses. The term derives from the infinitive noun of the Arabic word radiʿa or radaʿa ("he sucked the breast of his mother"). Often it is translated as "fosterage" or "milk kinship".
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The same year he gave his sister or niece, Marija, in marriage to Count Ulrich of Helfenstein, which was sanctioned by the Hungarian King. He sent his daughter Catherine (some sources describe Catherine as the daughter of Stephen's brother Vladislav) to marry Count Hermann I of Celje, but the actual marriage happened long after Stephen II's death. Elizabeth of Poland, the mother of the King of Hungary, wanted to arrange a marriage between her son and Stephen's daughter Elizabeth. She insisted immediately on bringing her to the Hungarian court for fosterage.
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But a man called Mac Cinnfhaelaidh, whose magical cow Balor stole, gains access to Ethniu's tower, with the magical help of the leanan sídhe Biróg and seduces her. Ethniu gives birth to triplets, but Balor gathers them up in a sheet and sends a messenger to drown them in a whirlpool. The messenger drowns two of the babies, but unwittingly drops one in the harbour, where he is rescued by Biróg. She takes the child back to his father, who gives him to his brother, Gavida the smith, in fosterage.
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Anglo-Saxon historian Frank Stenton points out that the Anglo-Saxon Chronicle has relatively little to say about Cnut's reign except to note his frequent travels abroad, indicating that he was in strong control of England. Thorkell likely acted as his regent during his absences,Stenton, pp. 399–401. until they had a falling out and he was outlawed in 1021. The terms of their reconciliation in Denmark in 1023, with an exchange of sons for fosterage and Thorkell becoming Cnut's regent in Denmark, suggests that Thorkell had won them with an armed force.Stenton, pp. 401–02.
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Bretha Nemed Déidenach ('the last Bretha Nemed') is one of the two principal surviving remnants of the celebrated Old Irish Bretha Nemed law "school", believed to have been composed early in the eighth century in Munster. The only surviving copy, now part of Trinity College, Dublin MS 1317 H.2.15B, was transcribed by Dubhaltach MacFhirbhisigh. Another related text, Bretha Nemed Toísech (the first Bretha Nemed) is now British Library MS Nero A 7. Bretha Nemed Déidenach contains extracts of works concerning poets and bards, along with passages on such subjects as fosterage, sureties, pledge-interests and land law.
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She takes the baby to his > father, who gives him to his brother, Gavida the smith, in fosterage. As noted, Cian's offspring is not explicitly called "Lugh" in O'Donovan's version of the cow folktale, but the boy is called "Dul Dauna" in Larminie's collected folktale. The name Dul Dauna taken at face value is glossed as "the blind stubborn" (< ') by Larminie and "black surly one" (< '?) by Westropp, but is also thought to be a corruption of Lugh's byname Ildanach "master of all knowledge". However, the boy is called by something close to the god's name, namely Lui Lavada (Lui Longhand) in two tales collected by Curtin .
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Tír na nÓg is depicted as an island paradise and supernatural realm of everlasting youth, beauty, health, abundance and joy.The Celts: history, life and culture, J. Koch general editor. Its inhabitants are described as the Tuatha Dé Danann or the warriors of the Tuatha Dé, the gods of pre-Christian Ireland, who engage in poetry, music, entertainment, and the feast of Goibniu, which grants immortality to the participants.The Book of Fermoy "The Fosterage off the House of the Two Pails" In the echtrae (adventure) and immram (voyage) tales, various Irish mythical heroes visit Tír na nÓg after a voyage or an invitation from one of its residents.
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Heaney's poem Fosterage, in the sequence Singing School from North (1975), is dedicated to him. In 1963, Heaney became a lecturer at St Joseph's, and in the spring of 1963, after contributing various articles to local magazines, he came to the attention of Philip Hobsbaum, then an English lecturer at Queen's University. Hobsbaum set up a Belfast Group of local young poets (to mirror the success he had with the London group), and Heaney was able to meet other Belfast poets such as Derek Mahon and Michael Longley. In August 1965, he married Marie Devlin, a school teacher and native of Ardboe, County Tyrone.
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If you tell of the fosterage (before going to a) judgment > or a hunting, your case will be (prosperous), all will be submissive before > you. To tell the story of Eithne when bringing home a stately wife, good the > step you have decided on, it will be a success of spouse and children. Tell > the story of noble Ethne before going into a new banqueting house, (you will > be) without bitter fight or folly, without the drawing of valiant, pointed > weapons. Tell to a king of many followers the story of Ethne to a musical > instrument, he gets no cause to repent it, provided he listen without > conversation.
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In the season 6 episode "Home", Bran sees a vision of Ned (Sebastian Croft) as a child with his sister and brother, Lyanna and Benjen. In the following episode, "Oathbreaker", Bran witnesses the battle between a young Ned (Robert Aramayo) and the knight Ser Arthur Dayne at the Tower of Joy. In the episode "The Door", Bran watches Ned bid Benjen and his father, Rickard, farewell as he departs for his fosterage at the Vale. In the following episode, "Blood of My Blood", Bran briefly glimpses Ned's hand amongst someone's blood, revealed in the season finale, "The Winds of Winter", as belonging to Lyanna (Aisling Franciosi), dying of childbirth in the tower.
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The Hanns-Seidel-Foundation is one of seven non-profit political organizations in the Federal Republic of Germany. Its large range of political education -founded on the Christian idea of man and humanistic values- promotes citizens’ engagement in democracy, rule of law, and social market economy. With numerous development projects and fosterage of international exchange of opinion, the foundation supports international understanding. The foundation entertains education centers in Wildbad Kreuth and Kloster Banz, a conference center in Munich and offices in approximately 35 countries around the world. In the “service of democracy, peace, and development”, the work of the Hanns-Seidel-Foundation concentrates on the consolidation of free democratic basic order, on the assurance of peace, and on the support for international understanding.
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Margaret Bryan was in charge of Princess Elizabeth when she was a baby but she transferred to Prince Edward when he was born. The evidence shows that Lady Bryan was succeeded by Lady Herbert of Troy; Prince Edward was also placed in her charge when he grew older for Lewys Morgannwg states that she was "in charge of his (Prince Edward’s) fosterage." Lady Herbert of Troy’s position is confirmed by lists of personnel for Lady Elizabeth in the Letters and Papers of Henry VIII. Internal evidence suggests a range of dates for these lists from before 1536 to 1546. Lady Herbert of Troy’s name heads the earlier lists, followed by Kate Champernon who was appointed in 1536 as a governess.
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In "The Fosterage of the House of the Two Pails," a similar story is related in which Manannán mac Lir, called the High King over all the Tuatha Dé, convinces Aengus to cast a spell by reciting a poem called "Luck and Prosperity" to his foster-father Elcmar. The spell forces Elcmar from the Brú until "ogham and pillar, heaven and earth, and the sun and the moon have been blended together." Elcmar then tells Aengus that he would have given him the Brú if he had but asked, but due to Manannán's incantation, he and his people will face woe and madness for the rest of their days. In this telling of the story, Aengus expresses remorse for banishing Elcmar and his people.
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The first volume of The Law of Distress (Athgabdla) was published in a Harleian Manuscript in 1865 and the second in 1869. It deals with ancient legal issues of Seizure by distraint of property for the satisfaction of debt, also laws related fosterage, tenure and social connections.Introduction to Senchus Mor, and Athzabail: or Law of distress, as contained in the Harleian Manuscripts, Cheri Birkbeck In the law tract Cetharslicht Athgabdla, it states that three noble tribes passed a judgement at a Dál-Criche (territorial assembly) and divided Ireland between them. A Dál was similar to an Aonach, in that it refers to a ritual annual gathering of legislators at a fixed site of ceremonial importance in order, to among other rituals, collectively pass laws.
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Up until the 1930s, large groups of ethnic Georgian, Armenian, Ossetian and Greek male population of Tetritsqaro would regularly visit the mainly-Azeri populated region of Marneuli for seasonal work as railway workers, miners, guards and shepherds and used Azeri to communicate with the local population. In the nineteenth century, Georgians of Kakheti and Tusheti, as well as Kists from the Pankisi Gorge would herd their sheep down to the pastures in the Azeri-populated lowlands, where they would spend the winter, which also contributed to their knowledge of Azeri. Some Tush Georgians would give their children up for fosterage (a common practice among peoples of the Caucasus aimed at strengthening intercommunal relations) to Azeri families for the duration of their stay on the winter pastures.Volkova, p. 51.
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Both marriages, however, end unhappily. In variants of the story, Manannan is named the high king over the Tuatha Dé along with Bodb Derg when the Tuatha Dé Danann descend into the sidhe; Manannan is called “chief of the kings” and owner of every sidhe and divides the sidhe mounds amongst the Tuatha Dé. The Fosterage of the House of the Two Pails As king of the Munster síde with Lén as his smith, Bodb Sída ar Femen ('of the Mound on Femen') plays a role in an important prefatory tale to Táin Bó Cuailnge, for it is his swineherd who quarrels with that of the king of the Connacht síde; the swineherds are later swallowed and reborn as the magical bulls Donn Cuailnge and Finnbennach, of which the former was the object of the great cattle-raid.De Chopur in dá Muccida, the "Quarrel of the Two Swineherds". The Irish text is available at the Corpus of Electronic Texts.
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