It is generally considered that cairns and stone constructions of different shapes and sizes make up the grave monuments of the Late Bronze Age (1000–300 BC) in the province of Södermanland in Sweden. However, these “monuments” often contain only small amounts of burnt bone, and often no human remains at all. At the same time, human bones are found in settlement sites and other "non-grave" contexts. The materiality of human remains thus appears to be far more complex than a modern definition of "burial" or "grave" would allow.  This thesis investigates practices beyond the common terminology of burial archaeology, and focuses on the practices of collecting, enclosing and scattering stones, human remains, pottery and metal objects in stone constructions traditionally labeled "graves".  The study is conducted through a detailed micro-level analysis combining constructions, depositions of artefacts and human remains in a perspective of perception, formation processes and temporality. Based on the results from studies of two Late Bronze Age burial grounds in Eastern Sweden, it is argued that there is a need to differentiate the meaning content of cremated bone within in what we refer to as burial grounds. Results indicate that the passage rituals in connection with death and disposal of remains do not end when the cremated bone is deposited in the stone constructions. The constructions and deposits are subject to further attention and actions, altering the meaning of the cremated bones while the individual undergoes transformation to a fully transformed substance. The stone constructions themselves do not appear to have been built for eternity, but rather as functional nodes of transformation, constructed to facilitate the passage rituals.

This thesis deals with issues relating to the cosmological dimensions of landscapes, the cultural construction of age and the long-term changes in passage rituals and mortuary practices in the Bronze Age societies of Södermanland in East Central Sweden. A gender perspective forms the underlying theoretical framework, while the study as a whole is particularly interested in power relations between generations as an impetus for societal change. Burials from cairns and cemeteries, as well as heaps of fire-cracked stones, rock-carvings and ritual hoards from two Bronze Age Landscapes in Södermanland are used as examples and to illustrate the interpretations presented in this study. It is proposed that perceptions of landscapes and cosmology were created by placing cairns and stone settings at liminal places or boundaries in the landscape, while heaps of fire-cracked stones were situated at focal points. Places where rock-carvings are found, nearby rapids or on islands along river courses, are interpreted as birth-places, and stem from origin myths about the birth of the first humans at these sites. It is proposed that birth, life and death as cosmological principles may be perceived in the landscape and are related to different kinds of waters. In addition, it is suggested that the cultural construction of age is expressed in spatial terms where adults - both men and women - with special abilities and esoteric knowledge related to passage rituals, were buried in cairns. Infants, whose relationship with these adults was special, were instead buried in the heaps of fire-cracked stones. It is also considered that, among other things, the absence of swords in burials implies that the societies of East Central Sweden probably had a social organization that was distinct from the societies of southern Scandinavia. Regarding long-term changes in ritual practices it is suggested that ritual tools used in mortuary practices change from flint daggers in the Late Neolithic, to razors and tweezers during the Bronze Age. Further changes occurred in the Late Bronze Age, when pins were introduced into the ritual practices. Regarding age and gender, osteological estimates show that both adult men and women participated in passage rituals. With the transition to pins we also see changes in who dealt with passage rituals and it is rather young women who were responsible for this sphere in the later period. As children also become visible - both in burials and at rock-carving sites – during the Late Bronze Age, this is interpreted as signalling shifts in power relations between genders and generations in favour of women and younger people.

This thesis discusses aspects of how the Late Neolithic society in southern Sweden changed through the use of metal. Particular focus is on how the different categories of the material culture were utilized in this process – the Late Neolithic flint daggers and objects of stone imitating objects of metal. The presence of metal in the Late Neolithic society is discussed and explicated by the correlation of metal objects to objects imitating metal. Imitations are not perceived as passive copies, but as a continuing dialogue between artefacts. These imitations are viewed as filling a function wherein they help to prepare society to express social and political processes in a different material, as a way to meet and relate to the new world-view that the metal objects implied through their existence. The difference between resharpened and non-resharpened flint daggers is explored through a variety of quantitative and qualitative analyses. There appears to have been two differing rules of deposition of the two types of flint daggers in the Late Neolithic society. Resharpened and non-resharpened flint daggers thus seem to relate to different societal spheres of significance in society. It is suggested that the flint daggers were used in varying forms of ritual body modification practices, as tools for alteration of bodily appearance. These rituals can be termed passage rituals – rituals connected to the individual’s journey through her life-cycle. The resharpening of the dagger blade is then to be understood as a ceremonial resharpening, a ritual remaking of the dagger. During the Late Neolithic, gallery graves, mortuary houses and votive offerings were used to express a connection to an older, ancestral ideology, based on communal rituals. At the same time a new ideology was expressed through the use of individual earth graves and ritual body modification practices. The human body, previously attributed an ancestral role, was now used as a medium of classification, signification and individual expression. The ritual practice works both as a societal regulator and as a way for individuals to express themselves in relation to others. The ritual body modification practices, manifested in different rituals of passage, may have been a way for individuals to relate to the changes in society during the course of the Late Neolithic.

This thesis is concerned with the phenomenon of passivity in literature, particularly with how it manifests itself through actions, stagnation and means of existence of chosen literary characters and subjects. It concentrates on such figures that are inactive or apathetic, whose actions lack the clearly articulated meaning and purpose and it often seems that they vegetate rather than live an active life. The main theme is the relationship between passivity and activity and turning the passivity into a creative principle. The thesis applies the performative theory on the literary text and sees passivity of the literary characters or subjects as a means of their art performance which offers new interpretations of examining texts and the passivity in general. Methodologically the thesis is based especially on the performative theory of Erika Fischer-Lichte, but also on the anthropological research of transition rituals, theoretical concepts of mediality, John Austin's speech-act theory or on selected philosophical thesis of Maurice Merleau-Ponty and post-structuralist philosophy of Gilles Deleuze and Jacques Derrida. As primary texts for the analysis serve the short story The Overcoat (Шинель, 1842) by Nikolai Vasilievich Gogol, the novella Bartleby, the Scrivener (1853) by Herman Melville, The Book...