This paper deals with stable isotope analysis of carbon and nitrogen on skeletal remains from the medieval cemetery in Västerhus, Jämtland. Samples from seven different individuals were analyzed, taken from both teeth and bone tissue. Previous studies suggest that there are connections between social status and diet, that a consumption of meat was directly connected to a higher status. Furthermore, burial customs and zoning based on social strata has been discussed. The stable isotope results showed almost no connection between diet, social status and the placement of the graves within the churchyard. This with the exception of two groups: one group made out of five individuals who have been buried within the church, and one segregated group made out of five individuals buried far away from the church building. It can also be concluded, based on this study and previous ones that the people buried at Västerhus cemetery was a homogenous group whose diets mainly consisted out of meat and vegetable feed of terrestrial origin.

Syftet med denna uppsats är att visa hur folklore och medeltid revitaliseras i samtida populärkultur. Detta undersöks med hjälp av en genomgång och analys av dataspelet The Witcher 3: Wild Hunt tillsammans med ett urval av mediematerial från dess marknadsföring. Analysen utförs med utgångspunkt i Erving Goffmans begrepp ramverk och nycklar och relateras till uppfattningar om autenticitet, nostalgi, historiebruk och Michael Dylan Foster och Jeffrey Tolberts begrepp folkloresque. Uppsatsen avslutas med en sammanfattande diskussion om hur folklore och medeltid samverkar med varandra och presenteras i dataspelet som medium.

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This study investigated how we can understand St. Francis as environmentally conscious. The study also presents where those elements can be found in St. Francis own documents and from documents that describe St. Francis. The study also investigate what factors in 13th-century European society might have influenced such ideas. St. Francis of Assisi had a reverent attitude towards all animals and plants. He helped and took care of animals that were weak and vulnerable. He did this because he believed by doing so, they would praise the Lord. He considered some creatures more important than others because they reminded him of the Lord, for example the lamb. He thought long-term, instructing his brothers that they should not cut down a whole tree so that the tree could sprout again. He was environmentally conscious, even though this was because of God and not because he had actual concern for animals and plants themselves. He might have been conscious about the environment because of all the wars that destroyed fields. It might also have been because of the general exploitation of the forest, or a reaction against the Cathars and their negative thoughts about the material world.

This essay aims to explore continuity in water centric cult within the period of the Christianization of Scandinavia (ca 800-1100 AD) and to understand the changing of symbolism of water in pre-Christian cult and early Christian religion. It has previously been thought that Christian priests took over the old holy wells and renamed them after saint, all to ease the pagan people into a Christian lifestyle. But archaeological evidence shows that the cult at these wells, and other water centric sites, where almost completely abandoned a few hundred years before the Christians came to Scandinavia. The Christians should not have felt the need to transform this tradition since it was only practiced in a very small and supposedly private scale. On the contrary, religious activities at these wells seems to increase with the new religion and perhaps this is explained by Christianity itself. Water was an important element in the liturgi and especially in baptism. In early Christian Europe special chapels were built to baptize children but also grown men and women and historical sources speak of the importance of baptism in "living water". This essay discusses the possibility that these wells were used to baptize the newly converted Christians, thus receiving its sacred status. The official sping cult ended in the 16th century with the Protestant Reformation as it was prohibited but still the wells were visited and the cult was kept alive.

The Christianisation of Sweden is not much about religion. Instead, there is much to be gained by looking at it as a colonial situation with changing social identities and power structures. This is evident by the prevalence of hybridisations in the archaeological material. Some of the material categories that show the clearest example of changes are the burials from the 9th century up until about AD 1200. This is exemplified by two different Iron Age burial sites in Stockholm county, Uppland, Sweden: RAÄ 59, Valsta, in Norrsunda parish and RAÄ 40, Lilla Ullevi, in Bro parish; They both show hybridisation by involving older elements with newer ones during a time period when the church was not quite established in the region yet. The Christianisation of Sweden is a colonial situation, but the research tradition has often also used a colonial lens from the 19th and early 20th century in its approach to the period. This means that the same questions, interpretations and conclusions, often based on written sources, have been continuously reused for a long time, which has had consequences for the archaeology in Sweden.

I examensarbetet undersöker jag hur lillkyrka, en medeltida kyrka i östergötland, skulle kunna bli en plats för retreat. En plats man besöker i några dagar för att finna lugn. Lillkyrka. Det är en mystisk plats som redan innan kyrkan restes var en hednisk helgedom. Nu utgörs platsen av den medeltida vitputsade kyrkan, omgärdad av röda hus. Där byggnaderna ligger på en liten kulle utgör de på något sätt en sinnebild av Sverige. I takt med ett minskande antal kyrkobesökare har platsen blivit mindre använd och idag är det inte mer än fem gånger om året som den är i bruk. De röda husen vittnar om olika ändamål och berättar mycket om platsens historia, men platsen har, på sitt sätt, fallit i glömska. Trots, eller kanske tack vara detta, ger lillkyrka med sin komposition ett mycket rogivande intryck. I mitt arbete har jag försökt att arbeta med de givna förutsättningarna. Jag har valt att ändra vissa befintliga byggnaders funktion och sedan sammankoppla uterummen mellan dem. I denna sammankoppling var jag inspirerad av medeltida kloster och hur arkader där både knyter samman rum, skapar nya uterum i form av gårdar och skärmar av platsen från omvärlden. Byggnaderna är uppdelade efter olika verksamheter. I kyrkan sker kontemplation, ladugården står för det privata och i den den nybyggda matsals-längan sker det kollektiva. Gårdarna mellan dessa byggnader reflekterar olika sinnestillstånd, från allvar och eftertanke till lugn och trygghet. / The project is an investigation of how Lillkyrka, a rarely used medieval church and its surrounding farmhouses, could be transformed into a place for retreat. A place that you visit a couple of days to find inner peace. Inspired by the spatial composition of medieval cloisters, the work was a process towards finding a harmonious composition of opposites. Old - new, interior - exterior, introvert - extrovert, joy - greif. Within a the context of decreasing numbers of church visitors, the project can be seen as part of the discussion of how we can treat the cultural and spiritual heritage that the churches of Sweden constitute.

<p>The aim of the study was to through empirical studies interpret the relation between three partially investigated house foundations, on an abandoned farm in Langhammars on northern Fårö. This relation focused upon two main questions; the time of use and the spatial distribution of the archaeological finds.</p><p>Trough comparative analysis two of these houses can establish to have been contemporary, the third one is too roughly examined. A discussion about the hypothec idea of two or three contemporary farms was made with a negative result.</p><p>In house 1 smaller processing of tools of flint has taken place near the fireplace in the larger room. A concentration of pottery was also visible near the fireplace, likely to be connected to cooking and eating. The smallest room in the northeast part of the house could have functioned as a storeroom and/or held workshop activities.</p><p>The archaeological finds and the distribution of it, strongly indicates that house 1 mostlikely consisted of a dwelling house and house 2 functioned as a workshop; linked to activities with handicrafts. Furthermore the finds reveal the present of a smithy on the farm, maybe placed somewhere between the two houses.</p>

This paper deals with stable isotope analysis on the children of the early Christian cemetery in Varnhem, Västergötland. Human bone and tooth material from the cemetery has been analysed for stable carbon, nitrogen and sulphur isotopes. The analysis showed that the diet had been homogeneous and that the children had been breastfed, with a possible exception of the child from grave 100.

Attack och farväl är ett historiografiskt arbete. I arbetet presenteras läsaren för grunderna till varför två till synes samstämmigt agerande individer kommer att skildras på högst olikartade vis. Som central gestalt för studien står upprorsledaren Erik Puke, och i diskussionerna lyfts även dennes allierade Engelbrekt upp för att visa på en kontrast i hur senare skildringar utformats. Analysen bygger på historiografisk litteratur från 1900-talet. Arbetets art är utformat till att fungera som en introduktion för vidare studier inom området.