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- Ellis Nilsson, Sara, Dr, et al.
(författare)
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Scandia introducerar: Levd religion i det förmoderna Nordeuropa : [Lived religion in premodern Northern Europe]
- 2022
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Ingår i: Scandia. - : Lund University. - 0036-5483. ; 88:2, s. 317-337
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)abstract
- For most of human history, religious beliefs and practices have been fundamental to how people have understood and interacted with the world around them. Religion helped shape the rhythm of life, work, and social relationships, imbibing them with meaning. If historians wish to understand people in the past, it is of utmost importance that we understand their lived religious experiences. Religion is likewise a fundamental part of both tangible and intangible cultural heritage. Indeed, the aim of this current thematic issue, Lived Religion in Premodern Northern Europe, is to introduce the concept of lived religion as an analytical tool to a wider audience in the hope of seeing more studies of lived religiosity, especially of the premodern Nordic region.In order to put this thematic issue into context, the development of lived religion as an analytical perspective is introduced and explored in this article. The historiography reveals that the concept originated in the attempt to come to grips with religious variation and move away from studies of the purely dogmatic and theological aspects of religion, as well as the dichotomies which arose from efforts to distinguish popular/elite religion. As a concept, lived religion was introduced by the 1990s as part of this effort, and first used by sociologists and anthropologists to understand contemporary religious expression. Gradually it has also been applied to understand historical contexts. In research published in English, it began to be widely used by the early 2000s, while in Nordic contexts it has mainly been Finnish researchers who have adopted and continued to develop the concept in studies about pre-modern religiosity in the past decade. This article discusses the different ways in which lived religion and its related concepts have been applied in research dealing with pre-modern religious experiences and with an especial focus on research in and about the Nordic countries.In general, lived religion is seen as something that individuals do by adopting different customs and practices and using them in accordance with their own needs and priorities, not just something they believe. It can be expressed physically in an individual’s interactions with their material surroundings, as well as within social interactions and through language. Lived religion entails studying how people lived their religion, rather than about faith as an articulated internalization of theologically defined belief-systems. The focus is on religiosity anchored in bodily, intellectual, emotional, and everyday practices.The aim of this article and indeed the thematic issue is to emphasize that research on religiosity thrives best in a climate where many different perspectives are available: lived religion is just one of many useful concepts. We hope that we will see further research in which lived experiences of pre-modern religiosity – in all religious traditions – in the North are highlighted.
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- Dahlkvist, Rebecka, 1993, et al.
(författare)
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Folkhemmets prosekulära aktörer : Förbundet för religionsfrihet och bruket av borgerliga begravningar
- 2019
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Ingår i: Scandia. - Lund : Lunds universitet. - 0036-5483. ; 85:2, s. 59-86
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Tidskriftsartikel (refereegranskat)abstract
- The secularization of Sweden gained momentum during the second half of the 20th century. Today, Sweden is regarded as one of the most secularized countries in the world, suggesting that the influence of religious institutions in society is relatively limited and that individuals are not engaged or interested in systems of religious belief. Objective and so-called “traditional” values are less prevalent, in favour of subjectivity and authenticity. Research on the secularization of Sweden has, on the one hand, focused on large, structural processes, such as industrialization, and, on the other hand, on more actor-oriented approaches involving certain historical figures, such as the philosopher Ingemar Hedenius. There has been less focus on the ten pro-secular organizations that existed during the period actively working towards increased religious freedom or the separation of civil and religious institutions. This article examines The Association for Religious Freedom (Förbundet för religionsfrihet), led by author Per Anders Fogelström and politician Ture Nerman.This association was active between 1952 and 1972 in the context of the “golden age” of the social democratic and social liberal welfare state. We focus in particular on its endeavours to create and spread civil (i.e., non-religious) funeral rituals. The association represented a secular humanism and held that the unreflective use of the Christian funeral ritual of the state church contributed to maintaining the church’s cultural monopoly as well as a passive, routine-like conception of life and society. The civil funeral rituals promoted by the association were intended to be manifestations of equality, dignity, freedom of choice and authenticity, while at the same time intended to serve as cultural levers toward a more enlightened, free-thinking and dynamic Swedish citizen in a modern secular society. According to the association, it should be the duty of the government to ensure that the individual could live and die without being forced to rely on religious institutions. The government should be the guarantor of spiritual progress. Hence, as the association saw it, the role of the secular Swedish welfare state – sometimes called “ folkhemmet” (the people’s home) – should be to embed the citizen from the cradle to, literally, the grave.
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- Möller, Patrik
(författare)
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Glimten i läkarens blick : Foucault, psykiatrihistoria och "antropologiska kategorier"
- 2006
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Ingår i: Scandia. - : Lunds universitet. - 0036-5483. ; 72:2, s. 60-70
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Tidskriftsartikel (refereegranskat)abstract
- In The Archaeology of Knowledge Michel Foucault teaches us to discard or at least decentre the historical subject and to call all the unquestioned continuities by which we organize the discourses we want to analyse in question. The aim of this study is to discuss the implications of such a theoretical approach when it is applied to a scholarly project that focuses on a certain historical individual, the Swedish psychiatrist, Bror Gadelius, and his role in the formation of a specific discursive formation, early 20th-century psychiatry in Sweden.
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- Blennow, Anna, 1974, et al.
(författare)
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Roma antiqua et moderna: The guidebook as a genre through the centuries : Roma antiqua et moderna Guideboken som genre genom seklerna
- 2015
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Ingår i: Scandia: Tidsskrift för historisk forskning. - 0036-5483. ; 81:2S, s. 90-106
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Tidskriftsartikel (refereegranskat)abstract
- This article discusses the premises and preliminary results of the project "Topos and Topography: Rome as the guidebook city", in relation to the panel discussion on premodernity which took place at Svenska historikermotet (2014). The objectives of the project aie to trace the origins and development of the guidebook genre, focusing on the city of Rome, and to define the elements, functions and strategies that shape the identities of the guidebook author, the traveller and the place itself. The wide range of material examined (guidebooks as well as ancicnt and medieval material such as inscriptions, geographical maps, pilgrim itineraries, liturgical guides and martyr calendars) invite a diachronic and interdisciplinary approach. This article deals with three of the seven sub-projects which constitute "Topos and Topography" and demonstrate different approaches to the problematic terminology of "premodern" and "modern". Hie manuscript no. 326 (8th-9th century) in the Einsiedeln monaster)', Switzerland, is to be regarded as one of the most important "proto-guidc- books" of the Middle Ages. It contains ten itineraries through Rome, with monuments as landmarks along the way, a collection of Latin inscriptions, and a description of the city walls. Fioravante Martinelli's Roma rkercata nel suo sito (1644) was published in at least thirty editions during the seventeenth and eighteenth centuries. This success resulted from its publication together with two accounts of the organization and rites of the papal court, thus meeting the need of foreign travellers to acquire social, historiqd and artistic knowledge about Rome. The two-volume work Rom. En vandringgenotn leklerna (part 11912, part II1914, parts I-II1923) by Henrik Schuck, was successful and influential in Sweden, with an impact on the "popular" understanding of Roman topography and cultural history. Its popularity led to the commission of a new edition after the war (part 11949, part II1956). This new edition, revised by Erik Sjoqvist (part I) and Sjoqvist in collaboration with Torgil Magnuson (part II) is studied in relation to Schiick's original. These three examples show how the primary function of guiding in guidebook material manifests itself in different ways in a genre that has developed over a remarkably long period. The guidebooks analysed in the article reveal how textual elements and functions are essentially the same today as in "premodern" periods. It is rather the motives, conditions, logistics and possibilities of travel that change over time. The project thus illustrates some of the difficulties of applying general concepts like "premodern" to specific case studies.
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- Sukhino-Khomenko, Denis, 1991
(författare)
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Scandia debatt: 'Nomen est omen'. Uppfordringar till det historiska namnförrådet i ljuset av etiska utmaningar : Scandia debatt: 'Nomen est omen': Historical Onomasticon Contested in Light of Ethical Challenges
- 2021
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Ingår i: Scandia: Tidsskrift foer historisk forskning. - : Scandia: Tidskrift for historisk forskning, Lund University. - 0036-5483. ; 87:2, s. 229-244
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Tidskriftsartikel (refereegranskat)abstract
- Under de senaste årtionden, har termen, och etnonymen "Anglo-Saxon" återexaminerats i historieforskning. Sedan 2019 har diskussionen tagit fart då den dåvarande International Society of Anglo-Saxonists (ISAS) röstade för att ändra sitt namn. Detta steg, tillsammans med en del reaktioner, ledde till en gruppering i "pro-" och "anti-" Anglo-Saxonists. Syftet med den här debattartikeln är att sammanfatta denna dispyt och hur situationen ser ut två år senare, samt att ställa metodologiska och övriga mer allmänna frågor i detta sammanhang. Over the past decades, a critically re-examined term in historical research has been the (supposed) ethnonym “Anglo-Saxon”. In the autumn of 2019, this discussion took a radical turn as the then International Society of Anglo-Saxonists (ISAS) voted to adopt an alternative name in response to Dr. Mary Rambaran-Olm’s resignation as the second vice president from ISAS as a protest against the Society’s implicit unwillingness to consider rebranding. This, coupled with the public reaction, caused a split among English-speaking medievalists into pro- and anti-“Anglo-Saxonists”. The former insist on the term’s methodological and terminological value in a “responsible use”, while the latter highlight its inherent anachronism and appropriation in racial discourse, thereby harming the demographics of the historical community. What has so far not been called into question is the focus on “Anglo-Saxon” as a potentially compromised word against a broader background. The aim of this debate article is to fill in this gap and to showcase the importance of this debate as indicative of greater social processes and methodological challenges facing historians, as well as to highlight its relevance for more than just English-speaking nations.
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