To the ancient Celtic people, who knew their heyday on the British Isles and the areas surrounding the Danube between the IVth and the IIIrd century BC, the year began on the first day of the month of November with the harvest holiday known as Samhain or 'Sow it', as all the harvest had been gathered and was ready to be stored and used during winter, connotated from the cold, the darkness and the fear that it has always has been, ancestrally, bringing with it. Therefore the night of its eve, or October 31st, the thin veil which divided the world of the living from that of the deads was believed was believ to become thinned even thinner, so slender as to leave penetrate the souls of the deads among us: bonfires and mask parades could guide and lead the way to the resurrected dead, but if the dead wwas feared, peopletryed to keep him out of the door, putting on the left side of the threshold, the food that could appease him. Other Celtic costums are described in Rabbie Burns's poem "Hallowe'en", written in Scottish dialect inwhere it is said that on that night the fairies are dancing in the moonlight, while young people, roaming through the countryside, sing songs, tel spooky stories and make jokes, or participate in 'magic' games such as eating an apple while reciting an incantation watching, in the meanwhile, their reflection in a mirror, which would have revealed the face of their future love; in many parts of Britain for the children was usual to do a joyous folk parade through their villages, the evening of Halloween, showing the lanterns they had made, carving the vegetables originating from thier places such as turnips and beets, and sculpting on their surface gruesome expressions. About the day itself there is nothing in any wise peculiar or worthy of notice, but since time almost immemorial All Hallow Eve, or Hallow-een, has formed the subject theme of fireside chat and published story. One last thing before leaving you: 'Mash o'Nine Sorts' was one of the traditional dishes for Halloween still popular in some parts of Britain until the end of the Victorian period.
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They are found live, in settlements. The intent of this paper is to point out that they represent a world of signals that can be detected through the methodological tools of observation and discussion with residents; also and therefore, to create guidelines for operational tools useful for an aware and contemporary design in their advancement process. Explanations of these values are obtained once the focus of observation is passed from object to process, and the objects are perceived as products of processes. This is the only possible way of developing adequate principles of future architectural realizations in Romani settlements that would be innovative, but within the articulation system of the local community. The paper will present a case study of a Romani settlement with this methodological apparatus applied as well as its concept, all research steps and results accomplished by such procedure. Milena Grbic instigates that the tendency in accomplishing the right of housing for the Romani has mostly remained theoretical, since not a single analysis with that aim included life experiences and actual processes of Romani housing Grbic, Umberto Eco stated that one must pay attention to semantical values that spatial relations obtain in certain ethnological and social situations Eco, Having all this in mind brings up a thought which calls upon a real practice of housing and usage of space.
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