<p>The intention of this essay is to put the light on and to discuss if there is a connection between a pre-Christian creation mythology and naked rocks on prehistoric sacred places in Scandinavia. Archaeological as well as historical materials are studied. The historical material is mostly from Snorre Sturlasons Asasagan with the explanation of the creation of the world. In this story the world was built from the body of a killed and deposited giant named Ymer. Almost the same myth is told in all Indo-European countries. Asasagsan tells about the Gods and the people in the late iron-age. Sanda in Fresna socken and Helgö in Ekerö socken, both in Uppland and both in activity in late iron-age are used as archaeological example of places where naked rocks are used as some kind of altar for rites.</p>

Decades of archaeological projects at Gamla Lödöse have generated a wealth of finds which includes a large collection of textiles and artifacts related to textile crafts. This thesis illustrates how textile related finds have been presented in previous research, and suggests new approaches by which the artifacts can be further explored. Archaeological practices through archival records and published works are discussed, as these practices in themselves create and maintain the artifacts. Finally, this thesis discusses how the concepts of materiality and chaîne opératoire can be applied to gain a deeper understanding of the social aspects of textile related finds and medieval life in Gamla Lödöse.

The Swedish memory is often strong about things that happened during the Second World War where the Atlantic Wall is often an remembered example. But many parts of our own history surrounding this conflict is more or less forgotten. One such part is the Per-Albin line in Skåne and Blekinge that was Swedens first line of defence against the Third Reich. The remains of these fortifications have today can still be found in the Swedish terrain. But when the Per-Albin line have been described it has been out of a historical perspective but not from an archaeological perspective. Because of this we miss the information that the remains of these once important structures made of concrete meant for Sweden during a dark time of the 20th-century. Remains from the Per-Albin line will be analyzed with archaeological methods and maps to find removed and forgotten defensives made of concrete and other materials to see the preservation conditions of the defensive line today. The background material consists of the history of the defensive line and the men and women that inhabited places in the Per-Albin linje and. The material that is presented in the text is from different places in Blekinge,Vägga Udde,Boön and Kärringaberget. The text attempts to incorporate the use of using maps to find the remnants of the the constructions. This work also takes up the methods that the government uses to preserve parts the line for the future and also the methods the government uses to handle the structures in other ways. The main point of this paper is to bring the practices of battlefield archaeology into light by showing how it can be used and the gains of using it on modern remnants of war.

This master thesis aims at portraying the living and dead body in Roma monastery at the island of Gotland through archaeological and osteological analyses. The osteo-archaeological material from Roma analysed consists of two individuals from coffin burials in the chapter-house and possibly four individuals from a chamber in the cloister. The main question in this thesis is to investigate the relationship between these individuals and the understanding of the religious body in the Cistercian order, especially in respect to the Rule of Sankt Benedict. Manual and spiritual work have been two important factors in Cistercian houses, and this could be seen in the osteo-archaeological material. Through osteological analysis degenerative changes in the spine and knees of the individuals were detected. These changes indicate that the individuals were active workers during a period of their life, and thereby lived according to the Rule. By means of an isotopeanalysis and a study of the dental status it is argued that the buried individuals were omnivores. The two burials from the chapter house are interpreted as abbot burials. It is also argued that all the interments studied in terms of burial practice display a high degree of liturgical expertise within the congregation of Roma monastery. The living had a will and a need to provide physical and spiritual care for their dead in line with the Rule of Sankt Benedict. / Romaprojektet

<p>In this paper I discuss the theory of altered states of consciousness. Some of the rock art of the san-people in southern Africa and the lakota people in South Dakota, USA have been inspired by experiences during trance. The question is if some of the rock art in southern Scandinavia also have been inspired by trance experiences, and if archaeological scientists by investigating this theoretical view might find a better understanding as far as the Bronze Age in Southern Scandinavia is concerned.</p>

<p>The main purpose of this thesis has been to study the ritual remains from the Sámi region, over an extended period of time. An analysis of when and why they first appeared, followed by a discussion of the changes and the continuity that occurs during this period of time which then is placed in relation to other social, economical and political processes that took place in northern Fenno Scandinavia during the iron age. </p><p>The archaeological remains included in this study are Scree graves, lake graves, sacrificial sites, silver hoards and dwellings. Ring-shaped sacrificial sites and labyrinths are also discussed to some extent. The remains are firstly discussed on an individual basis and then in relation to each other and various other dimensions of community development in northern Scandinavia. From 300 BC – 400 AD, several of the ritual remains associated with developing Sámi identities appear for the first time, followed by a period with few discovered sites. There is an increase of archaeological finds from the Viking and Early Middle Ages, including many new ritual forms which can be linked to neighbouring societies increased economic interests in the region. There is a decrease in the number of sites from the 12th century AD and imported metal disappears from the ritual context. During the 14th century AD there is once again an increase in ritual activity, primarily in northern Norway, that appears to have moved to locations in the vicinity of dwelling sites. During the 17th century AD the ritual remains decrease over large parts of northern Scandinavia. One exception is the southern Sámi area, where numbers of characteristic Sámi ritual remains are seen to increase. Bear graves from as late as the 19th century AD have been found. The results demonstrate how rituals have been an important tool in not only creating and maintaining social and ethnical identities, uniting societies, creating opposition and causing change but also establishing bonds with other cultures or communities. Many of the changes that have taken place in the different ritual activities in the Sámi area have occurred at similar periods of time in other geographical regions of Sápmi.</p>

<p>This essay discusses different opinions about experimental archaeology. To start with literature was examined and a questionnaire was sent out to students and working archaeologists. The possibility for experiments to mediate archaeology to people without an education in archaeology is lifted and is also mentioned in the questionnaire. In the discussion part of the essay the results from the questionnaire and the literature are used to see what opinions are the strongest. The mediating is also discussed and the result is compiled in the conclusion. There are different opinions about experimental archaeology, but no prominent difference between what students and archaeologists answered. It is possible to see different opinions in the literature, but concerning the mediating most of the writers agree that the experimental archaeology is a good method to communicate with the laymen.</p>

<p>This paper concerns the treatment of people at execution places and it is focusing on Gotland and the execution place called Galgberget. The material in the paper comes from Galgberget and a gallow in Denmark called Slots Bjergby. Together with this the laws of Gotland during the medieval and later periods are discussed and also how the archaeological material (especially the buttons) found on the excavation site can help to understand the people buried on the gallow site. The result of the analysis shows that the laws and the material found on the excavation site often tells different things. The punishments are often softer then what the law says. The material is also suggesting that it was possible to gain a better place on the execution site and that the many execution places in Visby were used for different kinds of punishments.</p>

The main purpose of this thesis has been to study the ritual remains from the Sámi region, over an extended period of time. An analysis of when and why they first appeared, followed by a discussion of the changes and the continuity that occurs during this period of time which then is placed in relation to other social, economical and political processes that took place in northern Fenno Scandinavia during the iron age. The archaeological remains included in this study are Scree graves, lake graves, sacrificial sites, silver hoards and dwellings. Ring-shaped sacrificial sites and labyrinths are also discussed to some extent. The remains are firstly discussed on an individual basis and then in relation to each other and various other dimensions of community development in northern Scandinavia. From 300 BC – 400 AD, several of the ritual remains associated with developing Sámi identities appear for the first time, followed by a period with few discovered sites. There is an increase of archaeological finds from the Viking and Early Middle Ages, including many new ritual forms which can be linked to neighbouring societies increased economic interests in the region. There is a decrease in the number of sites from the 12th century AD and imported metal disappears from the ritual context. During the 14th century AD there is once again an increase in ritual activity, primarily in northern Norway, that appears to have moved to locations in the vicinity of dwelling sites. During the 17th century AD the ritual remains decrease over large parts of northern Scandinavia. One exception is the southern Sámi area, where numbers of characteristic Sámi ritual remains are seen to increase. Bear graves from as late as the 19th century AD have been found. The results demonstrate how rituals have been an important tool in not only creating and maintaining social and ethnical identities, uniting societies, creating opposition and causing change but also establishing bonds with other cultures or communities. Many of the changes that have taken place in the different ritual activities in the Sámi area have occurred at similar periods of time in other geographical regions of Sápmi.

The intention of this essay is to put the light on and to discuss if there is a connection between a pre-Christian creation mythology and naked rocks on prehistoric sacred places in Scandinavia. Archaeological as well as historical materials are studied. The historical material is mostly from Snorre Sturlasons Asasagan with the explanation of the creation of the world. In this story the world was built from the body of a killed and deposited giant named Ymer. Almost the same myth is told in all Indo-European countries. Asasagsan tells about the Gods and the people in the late iron-age. Sanda in Fresna socken and Helgö in Ekerö socken, both in Uppland and both in activity in late iron-age are used as archaeological example of places where naked rocks are used as some kind of altar for rites.