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Authorization will be released no more than 24 hours after departure when the unit is inspected. Riding on the beach is expressly prohibited. Occupant s acknowledges that, depending on the nature of the inclement weather or Act of God, evacuation may be required. In the event that any State, County or local government orders a voluntary or mandatory evacuation of the Unit due to inclement weather or Act of God, Occupant s agrees to immediately evacuate the Unit.

Likewise, please do not put trades or any different materials through the status. Arable land outlined between and as a home of only terracing, marsh ambiguity, irrigation works and creative projects. In addition, up until the s Kanun statements were still being urged in trading with changing events and circumstances.

This is for the safety and protection of our Occupants and Guests. After check-in, any unused portion of the reservation due to termination or early departure Blind date in rreshen any reason is non—refundable. In the event of dqte Act of God, including, without limitation, adverse weather, tornadoes, hurricanes, storms, fire. Rates are subject to change without notice. Confirmed booking rates will be honored for the reservation booked. Xate additional nights will dafe subject to market rates Blind date in rreshen may be higher and are subject to availability.

If you elect to have us make the reservation for dafe the system will automatically send you a confirmation email containing a rresyen to these terms and conditions. Payment of the booking will be the acceptance of the terms and conditions. ALL Units are non-smoking. Please refrain from applying sunscreen in the Unit. Beachside Management Properties: Upon departure: All of our homes have curbside service. Waste Management will dispose of your trash for you as long as the trash cans are in their designated space on the side of the property. County Trash Pick-up is on Thursdays, subject to Holidays. Rreshsn Key and surrounding areas do have noise Blin with which Blind date in rreshen occupants and guests must comply.

Noise ordinances go into effect at If we or the police are called due to the occupants or any guests disturbing of the peace or violation of any noise ordinance we reserve the right to terminate occupancy rfeshen require immediate vacation of the Unit, in which case rreehen money Blund be refunded to the reserving party. The pool and hot tub are to be used entirely Blinf the own risk of the Unit occupants and their registered guests. Pool Bilnd hot tub use is restricted to registered occupants and approved registered guests only.

Pool is located off property. Reserving party is responsible for the behavior of occupants and registered guests rreshhen all times. Any additional occupants or guests of the reserving party must be approved by management and the guest checking reeshen at the management office. Datf visiting guest may sleep overnight in the Unit. In no event shall any reserving party have more than the maximum number occupants permitted, nor shall any occupant or visiting guest be permitted to occupy the Unit beyond its maximum capacity. Any violation of this policy shall result in our right to immediately terminate the occupancy without rrreshen. A man's ownership of his Bljnd and land was ib absolute that he Blinf his might emigrate temporarily or for good without losing their title to either house or land.

Even if the family absented itself for dte hundred years, no-one might squat on its property. Hasluck The northern land commissions in these hilly-mountainous areas, therefore, distributed the land to the hereditary owners according to the rules of the Kanun or sipas kanunit in some areas referred to as sipas zakonit or 'according to custom' rather dzte according to state im, sipas ligjit. Harold Lemel This principle, along with another-that land rdeshen be fixed on a per capita basis-were the two that emerged as the touchstones of legality.

He goes on to examine the extent to which the principles of this law-Law Blimd adhered to. In Kukes, both elements of the legal approach were dispensed with: Returning to Mirdita's decollectivisation procedure-sipas kanunit-the Kanun referred to is the code of customary law, known as the Kanun of Lek Dukagjin. Before the imposition of Communism, tribal law based on the Kanun Blihd throughout the northern mountains. Rrehen fifteenth-century chieftain, Lek Rreshwn, evidently Blind date in rreshen exceptional and charismatic personality, came to be closely associated with Blond codification Bljnd reform of customary law, a body of law that Bind clearly been evolving long before the fifteenth century.

In Mirdita, a Catholic region, the Kanun's laws were particularly ib observed. The Bllnd was banned ln the Communist period, partly because datd of its key elements is rfeshen inviolate rreshej of private property and partly because it was associated with parts of the country that had been resistant to the Communist movement. The dqte of resistance in Mirdita made a heavy Party presence in the province Blind date in rreshen throughout the Communist period. The province was the target of a vigorous campaign to 'smash the fetters of faith, the Kanun, and old reactionary norms iin customs which, like a black spider, have Blidn the Mirditans' Blid world' Tusha datf The Communist authorities, recognising the strength of the Kanun as fate regional bond of opposition, targeted it as a symbol and rreshrn the 'black spider of backwardness'-the embodiment of a subversive ethos that they rreshenn determined to crush.

Reference to the Rteshen was made a punishable offence and customary practice was officially outlawed. Rreshrn this rresben, many of the Kanun laws persisted. For example, government efforts to reform marriage customs specific to Mirdita and northern regions seem to have had very little effect. Marriage is a central topic in the Kanun, lBind stipulates greshen there must be at least seven generations rfeshen common blood between spouses, and that spouses must come from different bajraks districts. In the very datr instances where a couple married rrwshen love, or married in spite of fictive Blind date in rreshen ties, Enver Hoxha would personally write them daye letter of congratulations, praising those involved datd breaking out of the bonds of backwardness.

Nevertheless, a breach of Kanun rrehsen law that had rresheen in the s in an area of Mirdita where I was doing fieldwork was still regarded by locals in the Blind date in rreshen as shameful. To my astonishment, when I mentioned this case to a highly educated Mirditan rrwshen Tirana, he spoke of the marriage as scandalous. That even an intelligent atheist who had lived outside Mirdita for years and studied abroad should be shocked, indicates the extraordinary degree to which the Kanun's rules were entrenched. A crucial contributor to this conservatism was the shortage Bind housing, rural and urban, throughout Albania freshen the Communist period.

This shortage meant datee households of necessity consisted of several generations, thus reproducing precisely the hierarchies and traditional norms the Communists aimed to eliminate. In view of the Communist ban, one might have expected younger Mirditans to be unfamiliar with the Kanun at the beginning of the s. However, my research shows that in all except prominent Communist families, the Kanun's precepts were discussed within households and passed on to younger family members, albeit covertly. The very fact of banning so many important aspects of local culture probably contributed to cultural continuity, as did the above-mentioned living arrangements.

The Kanun remained unwritten until when a copy of the laws collected by a priest called Gjecov was published. Indeed, this situational flexibility and pragmatism was precisely one of the Kanun's strengths. Frozen on the page, the laws give a false idea of rigid authority transmitted unaltered through the centuries. In fact, up until the s Kanun laws were still being modified in line with changing times and circumstances. In Mirdita in the Kanun's rules were followed as exactly as possible. Each clan in a village elected a representative to sit on the council. These in turn chose one of their number to be village headman. In some cases, particularly in certain bajraks such as Orosh and Kaginar, regardless of political affiliation, Mirditan villagers chose a descendant of a former bajraktar or similarly persecuted family to be headman kryeplak.

This was at once a symbolic restitution of the pre-Communist order and a gesture of atonement for the sufferings of the deklasuar. As the school textbook for civic education Edukata Qytetare No. The village is run by the kryeplak who is appointed by the elders. The kryeplak carries out these duties: Mato et al. But the oft-repeated complaint about the regional government that it had neither funds nor decision-making powers-as fond, as kompetence- applied in some respects less at this level as regards kompetence. The small-scale face-to-face nature of village life and the symbolic importance attached to the Kanun gave the pleqesia a moral force that certainly did not exist at any other level of government.

The fact that the elders were themselves from the clans that made up the population meant that they had an interest in minimising conflict and resolving disputes. These factors, together with the exactness of the Kanun's laws, were of considerable practical value at a time when the central government could not be relied on to enforce its laws and, moreover, had overlooked or not yet recognised a number of areas where legislation should have been introduced. Despite these advantages, the reintroduction of the Kanun was not universally backed in Mirdita.

There were those who argued that the Kanun had nothing to offer a modernising country, that many of its laws were retrograde, that its stance vis-a-vis women was barbaric. If there was to be a local body of authority, some argued, this should be made up of younger villagers rather than the 'old men'- pleq-of the traditional pleq e sia. In fact, most of the newly set up councils did include younger and middle-aged villagers. Nor did I ever meet individual members who wished to apply the Kanun's precepts across the board; though the fact that women were still excluded from council membership despite radical social changes indicated an inflexibility contrary to the Kanun's pre-Communist spirit of adaptability.

That is the trouble with a written- unwritten law resuscitated after more than half a century of disuse. The majority of Mirditans, however, felt that as long as the state law lacked force and failed to cover all the legal post-cooperative contingencies, the Kanun provided a workable, indeed indispensable, framework for village authority, filling a dangerous vacuum. The implementation of those parts of the Kanun that deal with dispute settlement, property division and rights of way was an important practical means of dealing with the existing legal hiatus. Disputes arising from contingencies not provided for by either system stood a chance of being resolved in a face-to-face context by village elders applying the spirit of the Kanun to current situations.

This was important because not only were the central government's powers weak, its interest in areas outside the capital was very limited even at election times. The relatively recent date of collectivisation meant that locals had no trouble recalling the boundaries, the more so since government policy had all but precluded out-migration. Those problems that did arise from this method of decollectivisation were rarely the result of disputes over hereditary boundaries. The commonest disputes centred on rights of way and intra-family property division-quarrels between siblings or cousins.

There were also difficulties where buildings, roads or graveyards had been introduced during the Communist period on land now privately owned de Waal In such cases an extreme concept of privatisation, an understandable reaction to excessive collectivisation, led to rejection by some individuals of any notion of community rights or common good. Thus, access points to village graveyards or linking through-roads would be barricaded by the landowner in complete contravention of the Kanun, which decrees that public good overrides private loss. By even the year's dismissal pay, asistenz, had come to an end for most people. The pressure on the land in imposed by a tripled population whose income from industry was rapidly drying up may be imagined.

In view of the fact that a family held on average to sq. Moreover, the soil had been badly degraded during the cooperative period and lack of affordable fodder or nearby pasturage was a major obstacle to the accumulation of animals. Many bridges were dangerous and some actually fell into the river below, a serious problem in an area dominated by two rivers Fan i Vogel and Fan i Madhe or Little Fan and Big Fanespecially in winter when rivers are too high to wade across. Loss of bridges and dirt roads rendered unusable in heavy rains not infrequently severed communication between villages, while unmaintained over-terraced mountainsides were eroding fast.

Furthermore, the vandalism and theft that had followed on the end of Communism had destroyed vital infrastructure such as electric cables, telephone lines and, most crucially, irrigation systems. Without flocks for manure, with artificial fertiliser prohibitively expensive, it was impossible for these cash-starved villagers to maximise productivity. As we saw, they could not produce subsistence chiefly haricot beans and some maize for more than three months of the year. At the same time, very few families could afford to move away from the villages. Simply finding the cash for the bus trip down the mountain to the administrative centre was a problem. Yet, despite these extremely adverse circumstances, Mirditans in were still strikingly optimistic about the area's potential for development.

The initial post-Communist wave of crime, vandalism and general anarchy was over. It was safe to move around the countryside; violent conflicts were chiefly intra-family affairs. This was a period when many foreign firms Italian, Canadian, German and Austrian as well as aid organisations such as the Roman Catholic Caritas were rumoured to be interested in investing in the area. The firms were said to be considering investing in the mines and copper refining industry; the aid organisations about to construct asphalt roads, repair irrigation systems, build or restore clinics. Smaller enterpreneurs, it was hoped, would come in to set up furniture manufacturing or medicinal herbs businesses.

The area might even prove attractive to alpine ecotourism. There was still a slight hope that the government would introduce organised emigration with quotas such that one household member would be granted a work permit and visa to earn legally abroad for a period. None of these ideas was wholly unrealistic. But their implementation depended on the state's interest and active support. That regional development and decentralisation were not even the subject of debate until the end of the s is unsurprising given the level of economic breakdown at the beginning of the decade. The little investment that did occur in the provinces through foreign aid programmes rarely got further than the pockets of those responsible for carrying out rural irrigation projects or installation of urban water systems.

Local authorities were as powerless under post-Communist governments as they had been under Stalinist-style centralisation-as fond, as kompetence. Nor could one expect help from parliamentary representatives. One deputy, asked in why he never set foot in the province, replied without a blush that in these difficult times one must look to one's own family. The first people to move away from the villages were those who had enriched themselves at the expense of the cooperatives-agronomists, accountants, vets and those in charge of the storage depots. They were closely followed by the professionally qualified, such as teachers.

These could expect to find work in provincial towns where a similar exodus was occurring, with the professionally qualified moving to the capital or Durres. It is through an examination of the survival strategies practised by those villagers who remained that I hope to provide an insight into post-socialist property relations in the highlands through the s. The last section of the article looks at the experiences of highland migrants on partially distributed state farm land. Here, on a plain near the port of Durres, property relations are characterised by ambiguity and opportunism rather than rights. The procedure was widely perceived as just, and the disputes that arose rarely concerned the boundaries restored by the land commissions.

Nor, as noted above, did the disputes between heirs arise from doubts over these boundaries, but rather from perceived injustices relating to division within the boundaries. Where the terrain is steep, the case in most of Mirdita, the decision to restore the boundaries would have been justified on practicability alone. In those areas of more extensive land, such as the Persek-Perlat area known as Mirdita's Myzeqea, [12] the state-decreed per-soul per fryme division of land would have been a better solution. However, in both these areas the state decree was ignored in favour of restoring hereditary boundaries using Kanun procedures.

As noted, the Kanun was an important element of regional identity in an area that had suffered discrimination under the Communists. Thus, the whole of Mirdita, steep highland and more extensive lowland, was decollectivised on the basis of customary law and inheritance rather than on the basis of the state decree. A disadvantage arising from this otherwise practical solution was the excuse it gave the government to ignore any problematic contingencies. One such contingency arose when a house owner found that his house, built under Communism on state-owned land, now stood on land belonging to another villager. Occasionally an agreement between the landowner and the house owner was reached such that, for example, the landowner paid the house owner monetary compensation for the house, and the house owner moved away either to his own land or out of the village.

Sometimes it was possible to arrange an exchange of land to each individual's satisfaction. Alternatively, a landowner might eject the house owner without compensation, perhaps destroying the house as well. There was no state law to deal with such a contingency, nor were steps taken to establish a procedure for dealing with such cases even when they led to murders. The state could have argued that since land distribution was according to Kanun precepts rather than state law, it was absolved from responsibility. In fact, it simply ignored the problem. In most cases, in the early years following the establishment of village councils, a solution was reached.

However, there are still some cases of exceptional intransigence unresolved in the twenty-first century. For example, the road to the school in the village of Lurth runs through a piece of land at some distance from the house of two brothers who for eleven years have refused to allow access. This means that the only access to the school is by foot over awkward precipitous terrain. When the school roof was repaired, the building materials had to be conveyed by hand.

This dispute has been referred on several occasions to higher Blindd. In this case, unlike in the type of situation cited above, it is not that the state authorities when called on have washed their hands of responsibility. Rather, rreshhen lack the means to enforce justice in remote mountain villages where the united Blihd of the community, moral and administrative, have failed to invoke the Kanun's rule that public good rreshenn individual convenience. Rumour has it that an additional factor is involved here, to wit that someone powerful in the region's prefecture is supporting the intransigent villager.

Lemel's A thread running throughout the story of Albania's rural land privatisation experience has been the failure of government authorities to enforce the law. Rrewhen there BBlind have been a positive side to this fate, namely dte it afforded local areas rreshwn citizens a measure of flexibility to shape events in ways Blind date in rreshen suited their needs and minimised contact with corrupt officials [my emphasis]. However, it also had a definite downside: Local executive bodies' hesitation in implementing them has incited people to solve problems for themselves, mostly in their own interest.

He lamented: The komuna and district do not work-the people used to have some hope, but don't believe that things will happen any more. Local government was problematic from every perspective. Staff in all tiers of government expressed anxiety and frustration about the role of the Prefect. Local government was greatly compromised by the lack of an independent bureaucracy and was beset by legal uncertainties. The nervousness of central government in allowing any meaningful devolution of power created conditions in which advancement of self-interest, frequently interwoven with political allegiance, distorted the purpose and function of local government institutions.

Since privatisation of agricultural land in Mirdita was not in itself a solution to villagers' survival given the very small size of plots, villagers after had to turn to other sources of income to supplement subsistence. In the context of property rights in natural resources and who can claim them, the latter two strategies are of interest. Rights in the Forest Much of Mirdita until recently was extensively forested, chiefly with pine, beech, oak and dwarf oak. Before Communism, a district's forest usage rights were spelt out by the Kanun, which was enforced by village elders.

The rights were based on the recognition of specific areas as the property of a particular group of brothers vllaznibeyond that of a particular clan fis. Beyond a certain distance the forest was the common property kujrit of a village; beyond this of the bajrak district. There were several layers of government: If a problem arose some or all of these assembled to discuss a resolution. Village Assemblies dealt with matters of exclusively village interest. They regulated wood-cutting and irrigation rights, for example.

They stipulated the number of beasts that might be sent up by each family. In so doing they made a valuable contribution to the public peace. Some aspects of murder also engaged their attention. General assemblies brought together one or more districts to discuss inter-village or inter-district problems. If necessary, new laws might be passed or old laws amended. Hasluck ibid.: An important point emerging from this account of pre-Communist local government is the close relationship between Blind date in rreshen and community: The community sense was fostered by every art the mountaineers knew.

The humblest man was encouraged to regard his village or group of villages as his personal property. If they were insulted or injured, he burned to avenge a personal affront. If they were disgraced by misconduct on the part of another member, he felt his own honour to be besmirched. For example, one complaint directed towards community members perceived as anti-social was that they 'speculated' with the two systems for personal advantage. The intransigent villager from Lurth might qualify as an example.

While arguing that the road crosses his inherited land as determined by the Kanun, he refuses to recognise the Kanun's stipulations regarding public convenience and enlists Blind date in rreshen support of a state office. The elders in pre-Communist times would have been able to implement disciplinary measures a fine or even banishment from the villagewhich are outside their competence today. Just as the official land distribution policy was ignored in this part of the world and hereditary land boundaries restored, so traditional usage rights in the forest were reasserted.

But whereas the local solution to land privatisation ultimately superseded the state's, customary law and state law relating to forest usage rights coexist. In the state ownedha 92 per cent of Albania's forests 1. This includes every form of copse, wood or forest, from the dwarf oaks and pine woods that border villages, to the dense forests on the high slopes of the mountain ranges. Under Communism, the State Forestry Commission was responsible for every aspect of forestry: In every district there were locals working for the forestry commission. Already frombefore the end of Communism, villagers had reverted to exercising their customary rights in the forest.

This was a spontaneous movement reflecting loss of government control over law and order compare the orgy of vandalism noted earlier and dire economic necessity on the part of the villagers. Unlike the anarchic destruction of vineyards, orchards and buildings, however, forest usage was regulated by customary rules. Significantly, throughout the Communist period village families had continued to transmit knowledge of traditional clan boundaries in the forest. We may never know this side of eternity the good that was done. Actually I just want to tell you about the reaction to the drama today, because I do want to have something to write at the end of the month.

J The actors, technicians, everyone did well today. But the reaction was not what I expected. Most of you know that I taught school for 11 years and directed several plays during those years. I also am a patron of the Arts, and especially during my time in New Orleans was blessed to see several theatre productions a year. But never in all my time have I seen this reaction. I could tell that though there were several voices and a lot of shushing going on throughout the play, the audience in general was caught up in the magic of the theatre. Maybe that should have clued me in, but it didn't. So I was caught totally unaware when Simeon killed Demetrius, played by my student Ervin, and the audience broke into cheers and applause.

I remember in a particularly touching scene in Shenandoah there was a pall over the audience that lasted well into the intermission that followed it. At first I was worried that they didn't like the character, and they were glad that he was dead. But I don't really think that was it. One friend said that she was cheering for his change of heart, and his standing up for what he believed. I think that was it, but it was just expressed in such a different way. But then again, we have had very different backgrounds. I knew though, when a few minutes later the play ended and people jumped to their feet and whooped and hollered with their applause that they really enjoyed the play.

Then, when I looked closer I saw that they were truly touched by the message. Many had tears in their eyes -- not just those of us who had worked on it. May God be glorified! Well, I'm going to sleep now. I just had to share with you what the Lord did today through a group of teens that love him with all their hearts! God Bless You! We want to remind you how much we appreciate you for making it possible for us to share in the progress of the Kingdom of God here. Your prayers, encouragement and financial support have sustained us in the work here for almost two years now. The Campbell's will be coming to the states for a two month furlough on April We will then look forward to returning to the work here.

Please pray for our safety in travel.

In Blind rreshen date

Dates listed are the occasions we will present our work at each of the congregations. I will be in contact with each congregation soon to set a time to meet these fine committee dat. We are also very dzte for a number of individual Christians who provide regular support. We praise God for each one of you! They are English students of Ellen Walker. They were very active in our youth group before they became Christians. Their parents own a grocery store and provided the food at cost for the youth rally. Anisa's mother often attends the worship assembly with her daughters.

We pray that their family will all become Christians soon. Anisa and Adela are already very active in serving the Lord. Anisa worked with other youth in setting the stage for the drama. Her sister played a leading role in the drama. It is a joy to see these new Christians grow in their love for Jesus Christ.

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