<p>  </p> <p>While the field of Monster Studies has proliferated across disciplines, particularly in relation to studies of the medieval period, often Early Middle English literature has been ignored. In some ways, this is sensible, since the term “monster” is not attested in English until Chaucer’s use of it in the late 14th century in <em>The Canterbury Tales. </em>However, nonhuman beings that might otherwise have been categorized as monsters are still present in the literature. Building on the idea of Hughes’ “non-human human beings” and Mittman’s and Heng’s reconceptualization of race and the “monstrous races,” I propose a new term: nonhuman person. I propose three criteria for determining if a particular literary being falls in this category. I use literary analysis to determine if each criterion is met. Then I examine the lexical choices made to identify and describe each of these nonhuman persons in two sample texts from each rough time period in the language: .<em>The Wonders of the East </em>and <em>Beowulf </em>for Old English; <em>The Owl and the Nightingale </em>and Layamon’s <em>Brut </em>for Early Middle English; and <em>Sir Gawain and the Green Knight </em>and <em>The Canterbury Tales </em>for Late Middle English. Finally, I examine the shifts in the lexicon over time in order to examine how English re-envisions the nonhuman person from the Old English period up through Chaucer’s use of “monster” in his <em>Tales. </em></p>

Syftet med denna studie är att försöka utreda vilken roll arkitektoniska icke-människor spelar för skapandet av socialt samspel i en ekoby. För att utreda detta utgår studien från ett antal posthumanistiska teoribildningar, främst actor-network theory och begreppet materielldiskursiv. Dessa teoribildningar anser att även icke-människor, så som hus och brevlådor, ska ses som medskapare till världen men att deras agens bestäms av vilka andra aktörer de kopplar ihop sig med i nätverk. Genom observationer och intervjuer med sju boende i en ekoby har material insamlats om det sociala samspelet i ekobyn. Empirin vittnar om att många olika icke-människor spelar en roll för skapandet av det sociala samspelet som uppstår där. Det handlar bland annat om att gemensamhetshus ger plats för gemensamma aktiviteter, att öppna gräsytor möjliggör lek och att brevlådor uppmanar till rörelse. I sig själv skapar dock inte de arkitektoniska icke-människorna socialt samspel. För att de ska få den betydelsen behöver de användas och tolkas av andra aktörer. Svaret på frågeställningen blir följaktligen att de arkitektoniska icke-människorna spelar en roll för att socialt samspel uppstår i ekobyn men vilken roll de spelar är beroende av vilka andra aktörer som de kopplar ihop sig med. / The purpose of this study is to try to investigate the role that architectural non-humans play for the creation of social interaction in an eco-village. In doing this, the study uses a number of post-humanist theories. Mainly actor-network theory and the material-discursive concept. These state that even non-humans, like houses or mailboxes, are to be seen as co-creators of actions, but that their possible roles are decided by which other actors they attach to in a network. Through observations and interviews with seven residents of an eco-village, the information was gathered. The empirical data shows that many different non-humans are taking an active role in the creating of the social interactions that goes on in the eco-village. To mention a few, the community hall gives room for group activities, open lawns create a possibility for child’s play and mailboxes call for physical movement. In themselves, however, the nonhuman actors do not create social interaction. It is only when used by and interpreted by other actors that they gain their active role. The answer to the question would consequently be that the architectural non-humans in the eco-village do play an active role in the creation of social interaction but that the role is dependent on the other actors that they connect to.