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- Ellis Nilsson, Sara, Dr, et al.
(författare)
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Redaktörerna har ordet
- 2022
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Ingår i: Scandia. - : Scandia. - 0036-5483. ; 88:2, s. 191-198
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)abstract
- Denna introducerande text diskuterar det aktuella temanumret Levd religion i det förmoderna Nordeuropa.
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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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- Ellis Nilsson, Sara, Dr, et al.
(författare)
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Scandia introducerar: (Åter)skapad vikingatid
- 2021
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Ingår i: Scandia. - : Scandia. - 0036-5483. ; 87:2, s. 245-268
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)abstract
- The imagined ”Viking” can be found in contexts from the serious to the absurd. The concept has even become almost global in scope. In order to introduce this multifaceted phenomenon, this article presents research on and investigates the many ways in which the ”Viking” and the Viking Age have been interpreted and used from the 19th century to the present day. It presents the different definitions inherent in the concept of ”Viking”, from representing a warrior to referring to the inhabitants of Scandinavia who migrated to areas to the north, west, south and east. The article then delves into two growing international fields of research: medievalism studies and re-enactment studies. In doing so, the article discusses how the Viking and the Viking Age have been created and re-created throughout this period. It shows the links between the study of medievalism and how re-creating and activating the Viking Age fits into this area. Many different interest groups invoke the past in their efforts to justify actions or find answers to present-day circumstances. The Viking Age is no exception, and these groups include both extremists and those simply interested in history. The article also discusses the link between the Viking Age and the rise of the fantasy genre before exploring how re-enactment groups approach the Viking Age. This involves both re-creating objects (clothes, personal items, weapons, etc.) as well as re-enacting scenes from the past, such as battles or domestic tasks. Questions on the importance of authenticity are raised throughout the article, and connected to this aspect, the relationship between experimental archaeology and the re-creation of objects is addressed. Viking Age re-enactment officially organized by cultural heritage institutions or larger groups is presented, as well as a discussion of what exists at the grassroots level. The article also presents an overview of the challenges facing Viking re-enactment groups in terms of available sources, racism and sexism. The article concludes with a discussion on the positive impact of re-enactment and its place in the interpretation of the Viking Age.
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- Eriksson, Marie, et al.
(författare)
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Vägen till kvinnlig tronföljd 1952-1980
- 2005
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Ingår i: Scandia: Tidskrift för historisk forskning. - 0036-5483. ; :2, s. 23-
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Tidskriftsartikel (refereegranskat)abstract
- During the 28 years from the first motion in the Riksdag right up to 1980, when the fully cognatic right of inheritance came into force, the question of female succession to the throne principally dealt with the monarchy as an institution. A critical - and benevolent - interpretation on the introduction of female succession is that it became easier to accept at a time when the political role of the monarchy had practically come to an end. For the non-socialist parties the claim on female succession was a way of retaining and consolidating the monarchy, but this was done with overtones of equality between women and men. For the Social democrats and the Communists the resistance to the introduction of female succession was a way of avoiding a reinforcement of the monarchy which in turn might be an obstacle to the future change- over to republic. It should be pointed out that succession to the throne was a relatively distinct right – left question in the politics. The true picture of the non – Socialist actions can be seen as an interplay of normative and institutional starting- points. In terms of purpose and means it was a combination of those. The actions of the Social democrats was characterized by pragmatism. That the party did not carry the matter of republic might above all be motivated by the fact that the party assumed that the national support of the monarchy was strong. We want to emphasize that it was mostly male politicians with the non - Socialist parties who pursued the policy of introducing female succession to the throne. An exception to this was the participation of Ingrid Gärde - Widemar in first motion in the Riksdag in 1952. This could indicate that this was not a question of equality between women and men, which aimed at influencing the normative level, but was to a greater extent a question of the institutional level. Another explanation might have been that the question of female succession to the throne was a constitutional question and for that reason of greater political importance. It should be emphasized that the non – Socialist politicians derived inspiration from the monarchies in Europe which had female succession. They often referred to Denmark, where cognatic succession had been introduced in 1953. Hence it had been conceivable that the Social democrats in Sweden had referred to Norway as an example of a monarchy which at that time had no female succession and yet there had been Social democratic governments for a long time. They did not however do so. None of monarchies in Europe had fully cognatic succession. In this manner Sweden was unique Europe at this time.
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- Fur, Gunlög, 1957-
(författare)
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Möten och ansvar
- 2013
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Ingår i: Scandia. - Lund : Historiska institutionen, Lunds Universitet. - 0036-5483. ; 79:2, s. 36-45
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Tidskriftsartikel (refereegranskat)abstract
- Is it possible to combine a struggle for universal epistemic justice with a fundamental acknowledgement of situatedness and bounded claims? All historians, not just all history, are situated - firmly located in time, place, and circumstance. This understanding comes from personal experience and from a professional study of histories of cultural encounters and indigenous peoples. I am unwilling to assume the universal applicability of certain historical practices, yet remain deeply concerned with dialogues between ciffeent communities of knowledge. This places the focus on encounters, on the necessity for asking real questions and for careful listening. Following the Kiowa novelist N. Scott Momaday, this article duly argues for a link between the spoken word, listening, and responsibility for action. This responsibility is sharpened by an awareness of complicity in the systems of inequality that the scholar wishes to address.
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