<p>Denna uppsats behandlar historieskrivningen rörande Gustav III i skolans läroböcker i historia. Studiens syfte är att undersöka och redogöra för hur framställningen av Gustav III i svenska läroböcker riktade till mellanstadiet har sett ut och förändrats under åren 1902-2005. Vidare är syftet att studera huruvida denna framställning är redovisad som en beskrivande, berättande eller som en argumenterande historia efter Tom Wikmans teori om historieskrivning i läroböcker. Uppsatsens slutliga syfte är att undersöka hur Gustav III har framställts som person och som regent, samt hur hans politik och politiska beslut har blivit presenterade. Det källmaterial som studien bygger på är sju läroböcker tryckta mellan åren 1902-2005. Dessa har detaljstuderats för att ta reda på hur historieskrivningen rörande kungen har sett ut och förändrats. Resultatet av uppsatsen visar att framställningen av kungen har varierat genom den dryga hundraårsperioden med olika sorters texttyper där både beskrivande och berättande texter har förekommit. Vidare har även resultatet visat att det förekommit texter som varken har kunnat karakteriseras som beskrivande, berättande eller argumenterande, och som därför har blivit tilldelade en egen kategori. Inga argumenterade texter har funnits i de undersökta läroböckerna. Gustav III har i huvudsak framställts som en intelligent och upplyst regent som var influerad av den franska kulturen.</p>

Denna uppsats behandlar historieskrivningen rörande Gustav III i skolans läroböcker i historia. Studiens syfte är att undersöka och redogöra för hur framställningen av Gustav III i svenska läroböcker riktade till mellanstadiet har sett ut och förändrats under åren 1902-2005. Vidare är syftet att studera huruvida denna framställning är redovisad som en beskrivande, berättande eller som en argumenterande historia efter Tom Wikmans teori om historieskrivning i läroböcker. Uppsatsens slutliga syfte är att undersöka hur Gustav III har framställts som person och som regent, samt hur hans politik och politiska beslut har blivit presenterade. Det källmaterial som studien bygger på är sju läroböcker tryckta mellan åren 1902-2005. Dessa har detaljstuderats för att ta reda på hur historieskrivningen rörande kungen har sett ut och förändrats. Resultatet av uppsatsen visar att framställningen av kungen har varierat genom den dryga hundraårsperioden med olika sorters texttyper där både beskrivande och berättande texter har förekommit. Vidare har även resultatet visat att det förekommit texter som varken har kunnat karakteriseras som beskrivande, berättande eller argumenterande, och som därför har blivit tilldelade en egen kategori. Inga argumenterade texter har funnits i de undersökta läroböckerna. Gustav III har i huvudsak framställts som en intelligent och upplyst regent som var influerad av den franska kulturen.

Denna studie handlar om Gustav III:s dräktreform 1778. Reformen innebar att en enhetlig nationell dräkt infördes för adeln och borgarna. Dessutom infördes en nationell uniform.   Uppsatsen behandlar reformen ur ett symboliskt perspektiv som utgår från Pierre Bourdieus teori om det symboliska kapitalet. Hans teori förklarar adelns och hovets åsikter om reformen. Studien ska också analysera hur uniformen m/1778 var influerad av den nationella dräkten.   Metoden är litteraturstudier och teorin har sammanfattats från flera litterära källor. Syftet är att skapa förståelse för adelns reaktion på dräktreformen. Studien visar att adeln reagerade negativt på att bära en nationell dräkt.   Uppsatsen börjar med en genomgång av svenska uniformer från 1600-talet och fram till den gustavianska eran. Sedan beskrivs Gustav III:s nationella dräkt och vilka reaktioner dräktreformen gav upphov till. Slutligen diskuteras dräktreformen ur det symboliska  perspektivet.

This study is about a King of Sweden and his relationship to Martin Luther’s theology. Gustavus III was king in Sweden during the 18th century and he is mostly famous for being a friend of the theater and arts. This study investigates the religious relationship between the king and the image of Martin Luther’s theology. My main question in this study asks how Gustavus III described himself as a Lutheran Monarch. The method consists of a content analysis of primary sources from the late 18th century, mainly Helgdagsreduktionen from 1772 and the Eccelesatique-samlingar from 1789. The result shows that the King had churchly ambitions and was interested in liturgical questions. The result also shows Gustavus III worshipped former kings of Sweden which influenced how the king wanted to describe himself as a good Lutheran in the shadow of Gustavus I and Gustavus Adolphus. The household theology of Martin Luther shows the position of the king and how he absorbs this position in his writing to the subjects and the priests. The king’s function is viewed as a father that maintained the subject’s true path to Christianity. The image of Gustavus III is also central in this study because the idea of the early modern monarch was forged in the very foundation of the protestant reformation which Martin Luther started.

The aim of this master's dissertation is to examine the use of history in relation to Gustav III (1746-1792). A notable historic figure in Swedens history who ruled as king from 1771 until he was murdered in 1792. The artifacts and material used in this study ranges from a movie, biographies, theatre plays, an opera, newspapers, novels, a poem, a ballet, historical landmarks and textbooks. With this material and by applying a theoretical framework of a three categorization: educational, popular and commemorative, made by the Swedish historian Anders Dybelius, the ways in which Gustav III has been used in the time period of 1895-2014 is examined. Through the applyed theoretical framework and the analysis of the material, a distinct and evenly use of Gustav III memory from the time he was still alive and until our days is revealed. This is shown by the poem written by the Swedish poet Carl Michael Bellman mere days after Gustav III coup d'etat in 1772, and that movies, tv shows, biographies and theatre plays based on his memory are still being made in the 21st century. Further, the study has shown that his memory and symbolic figure is higly adaptable. This is shown by the wide range of new assignments his memory and symbolic figure have been assigned over the studied time period. The study also points to the fact that the use of Gustav III:s memory have been influenced based on the direction and era of the Swedish society. During his regin and until early 20th century, his memory was often used as a cultural or national symbol, both in a negative or positive light. When you arrive in late 20th century and the 21st century his memory have new assignments, such as a symbol for tough parenting, open borders or a symbolic figure for people in the hbtq community.

Magdalena Rudenschöld (born 1766, died 1823) was a woman in Swedish history, who lived a turbulent life. As a young woman she was employed at the Swedish court and got to know the king of that time, Gustaf III, and she became the mistress of one of his closest deputies, Gustaf Mauritz Armfelt. After the killing of Gustaf III, a temporary government was formed. This was a regency that was put there on behalf of Prince Gustaf Adolf, since he was not yet of age to run the country. The commission to conduct this temporary government was given to Duke Carl, who was the dead king’s brother. King Gustavus III’s former employees and Officers were after the king’s death, opposed by the temporary government, and they were moved to other assignations. Among these former employees and Officers a discontent arose and a few of them, among others Rudenschöld and her friend Armfelt, started to discuss and plan for a change in the governance of Sweden. The planning was mostly done through correspondence. Several of those who took part in this correspondence, was later sentenced for trying to overthrow the Swedish government. One of the sentenced people was Magdalena Rudenschöld. The purpose of this treatise, has been to examine the role and actions of Magdalena Rudenschöld in the Armfelt conspiracy and also to compare the court records to the sentence she received. Rudenschöld was convicted of treason against the king and kingdom. The results show that Rudenschöld’s conviction for being part of treason against king and kingdom was correct, and that she had made no attempt to stop the conspiracy plans. On her part she had mediated letters between people and she had offered to help, for instance by travelling to Russia to speak for their cause. Rudenschöld’s penalty was hard. She was imprisoned for about two years, after having been publicly pilloried. As she was released from prison, Duke Carl provided her a property on the Swedish island Gotland, and she was not permitted to leave it for still some time. The fact that two members of the temporary government was part of the court that sentenced her, probably contributed to the harsh punishment. However, it has to be born in mind that this was how the judicature was organised at the time being. The treatment of Rudenschöld upset the public at the time of the trials - a lady-in-waiting who were pilloried and ended up in prison was very unusual. The fact that the affair was given characteristics of romanticism as Rudenschöld’s intimacy with the married man Armfelt was made public, and that the affair is even more complicated since the conductor of the temporary government - Duke Carl - previously had been in love with Rudenschöld, makes this story linger for posterity.

<p>Författaren har bytt namn till Jakob Starlander.</p>

This thesis explores the societal implications of Gustav III’s national costume in the context of Swedish court society during the late eighteenth century. With the aims of uncovering King Gustav III’s view of the National Costume and its role in Swedish court society, as well as how we can understand the National Costume’s meaning for the aristocracy in late eighteenth-century Sweden, this thesis presents a post-structural textual analysis of Gustav III’s (1806) REFLEXIONER, angående en ny nationel klädedrägt (Reflections concerning a new national costume) in order to uncover King Gustav III’s perception of and ideology behind the national costume. This is then juxtaposed with a similar analysis of a chapter from Hedvig Elisabeth Charlotta’s (1902) journal, representing an aristocratic counter-perspective. This thesis presents a previously unexplored sociological perspective in studying Gustav III’s National Costume. Departing from Norbert Elias’ work around the court society, arguments are made for the interpretation of the National Costume as an instrument in court ceremonial, at the king’s disposal, holding the potential to create a distance in power between the Swedish court nobility and the monarchy. Furthermore, it is argued that the National Costume represents an oppressive force to the Swedish court nobility as a social class.

The opposition against Gustavus III (1746–1792) had limited access to the printing press, but managed to spread a variety of political pamphlets through clandestine manuscripts. The main purpose of the dissertation is to analyse this communication and thereby enhance our understanding of the political culture of the period. The manuscript published oppositional works against Gustavus III have hitherto been little explored. With source material consisting of 120 manuscript libels, this study makes use of three interrelated methodological perspectives: media analysis, rhetorical analysis and analysis of ideas. The combination of media studies and classical rhetoric is inspired by the works of Peter Burke. Questions of production, distribution and consumption frame the discussions. The libels – published anonymously for fear of persecution – were spread through what Harold Love calls “user publication”. This means that many readers contributed to their distribution and through the act of copying also functioned as co-authors. The majority of the libels originated among the estate of the nobility and their political allies. The authors were often accomplished writers, skilfully using a variety of rhetorical strategies to interest and entertain their readers. When viewed in an international context, the Swedish material is revealed as relatively conservative. The arguments in the Swedish works were generally founded on established and traditional values and ideas, and treated Monarchy and Lutheran Christianity as given institutions which stood unquestioned. In comparison to French libels against royalty, Swedes were also more reluctant to use sexual slander. One explanation for this conservatism is that the authors were aiming for a wide audience, and therefore strove to ground their arguments in common values. Another explanation can be found in the fact that many of the works originated within the noble classes: a privileged group which had much to gain from the preservation of traditional social structures.

This study contributes to the particular field of emotional history by exploring collective social attitudes towards affective expression. Here, the passionate behaviour of Swedish Prince Frederick Adolph is witnessed and evaluated by the country’s royal court during the eighteenth-century. The perspective on contemporary elite ideals is influenced by Barbara H. Rosenwein’s theory of “emotional communities”. By methodologically discerning the moral values in aristocratic and royal diaries, one can fruitfully analyse the group’s normative emotional ideas. Resulting from this thesis is an understanding of the royal court’s approval of the prince’s apparent sincere sensitivity and the disapproval of his passionate ways. Also, the importance of the culture of sensibility is understood to have an opponent in the society’s traditional structures. This is a revelation of an early modern emotional group’s formation based on shared European ideals in addition to social communal and individual belonging.KEY WORDS: history of emotions, sensibility, Sweden, royal court, Prince Frederick Adolph, diaries