Vikings and pirates have been studied through the years in both the archaeological and historical disciplines. Both have been compared with each other, especially if Vikings can be classified as pirates or if they practiced piracy. The stereotypical descriptions and definitions of both terms may have contributed to the above-mentioned comparisons between Vikings and pirates in search after similarities and/or differences. Vikings have and are still portrayed as savages ravaging along European coasts, robbing cities, burning churches, and violating innocents, whose actions left behind devastation and chaos. Pirates have also been classified as violent individuals, especially sea bandits or sailors who attacked both friend and foe, seizing property and/or people through violence at sea. This thesis will problematise, question, analyse and discuss if studies about pirates and pirate societies can contribute to today’s understanding of Vikings, namely to study and examine them through the perspective of pirate studies. Separate geographical areas with Viking and pirate presence have been selected in England, Ireland, the Baltic Sea region, and the Bahamas. The overwintering camps of Torksey and Repton in England, together with Dublin in Ireland concerns Viking activity. Meanwhile, Visby and Vivesholm in the Baltic Sea with piracy carried out by the Victual Brothers, together with Nassau in the Bahamas represents pirates and piracy. In addition, the above will also be analysed and discussed through an application of three selected theoretical frameworks: agency theory, actor-network theory, and the concept of utopias. The problematisation will also be examined through a determination of the terms Viking and pirate, an application of hydrarchy, and how the colonization of areas and establishment of smaller communities functioned for each actor.

Ce travail de recherche porte sur les symboliques de pouvoirs magiques liées à la production du textile en Scandinavie médiévale durant l’âge viking, en particulier sur la quenouille, emblème de la vie quotidienne des femmes vikings. L’analyse établit qu’elle était porteuse d’une pluralité de métaphores magiques et mythiques et était rattachée à une multitude d’objets, de personnages et de créatures de la mythologie scandinave. Cette étude est fondée sur les découvertes archéologiques ainsi que les descriptions textuelles de pratiques cultuelles magiques vikings, et démontre que la quenouille était non seulement perçue comme un outil typiquement féminin au cœur de la production du textile, mais aussi comme un objet fantastique qui permettait de pratiquer la magie. Ces attributs surnaturels jouaient un rôle décisif dans l’expression de l’autonomie et du pouvoir social féminin dans la société scandinave, qui était alors presqu’uniquement centrée sur le masculin. L’indépendance et les privilèges de ces femmes s’articulaient principalement à travers une conception du monde foncièrement issue du polythéisme scandinave, dont le motif le plus important semble avoir été la quenouille. L’hégémonie chrétienne cause la disparition lente de cette base mythologique, et donc des connotations surnaturelles de la quenouille, entraînant avec elles le pouvoir et l’influence sociale des femmes. / This research concerns the symbols of magical powers linked to the production of textiles in medieval Scandinavia during the Viking Age as expressed through the distaff, emblem of the daily life of Viking women. The analysis establishes that distaffs represented a variety of magical and mythical metaphors, and were also associated to multiple objects, characters and creatures in Scandinavian mythology. This study is based on archaeological discoveries and textual descriptions of viking magical cult practices and demonstrates how the distaff was perceived not only as the heart of ancient textile production, but also as a fantastical and characteristically feminine object that could achieve a variety of magical acts. These supernatural attributes played a decisive role in the determination and the expression of female autonomy and power in the male-centric Viking society. The independence and privileges of these women hinged on the Nordic mythological world, and its main motif seems to have been the distaff. With the spread of Christianity in the Scandinavian world, this polytheistic understanding of the world slowly disappeared, alongside the magical connotation of the distaff, and with it, the social power and influence of women.

<p>This paper deals with flat iron fragments from the Viking Age hall situated in Birkas Garrison, Adelsö parish in Uppland. The aim of the study was to identify which objects these flat fragments were originally derived from. The aim was also to discuss the function of these objects and their presence in the hall. This would hopefully increase the knowledge about the hall and the warriors who lived and worked there. In some cases the fragments form and placement in the hall has not provided enough information to classify the object from which they derived. Where it has been possible, a majority of the fragments has been interpreted as parts of chest mounts or shield buckles. The result of the analysis shows the possibility of a large chest having once stood in the southwest corner of the hall.</p>

<p>This is a study of martial material culture in the context of the Viking Age warrior of Birka, Sweden. The aim is to establish the role, function and affiliation of the Birka warrior and thereby place Birka on the power-political map of the 10th century. The study is based on the excavations of the fortified structures, particularly the Garrison, at the trading post of Birka as well as the extensive remains of material culture deriving from these investigations. A starting hypothesis is that an analysis of material culture constitutes a way of mapping social structures and that style and iconography reflect cultural groups, contacts and loyalties.</p><p>Based on the case studies of six papers, the synthesis deals with questions of the work and world view of the warriors, as too their relation to their contemporary counterparts in eastern and western Europe. Questions are raised concerning the value and function of symbols in a martial context where material culture reflects rank, status and office. In defining the Birka warrior’s particular stylistic expression, a tool is created and used in the search for contacts and affiliations reflected through the distribution patterns. The results show close contacts with the eastern trading posts located on the rivers Volga and Dnjepr in Ancient Russia.</p><p>It is stated that these Rus’ trading posts, essentially inhabited by Northmen, shared a common cultural expression that was maintained throughout a vast area by exceptionally close contacts. It is suggested that a particular stylistic expression developed in these Rus’ trading places containing elements of mainly Scandinavian, Steppe nomadic and Byzantine origin.</p><p>In conclusion, the results of this thesis show that the warriors from Birka’s Garrison had a share in the martial development of contemporary Europe but with their own particular traits. Close relations with the eastern trade route and contact with the powerful Byzantine Empire were enjoyed. As a pointer for future research, it is wondered what organisational form the close-knit structure of the Rus’ trading posts actually took, keeping the subsequent guilds of medieval Europe in mind. The fall of the Garrison, as of Birka, corresponds with the establishment of Christianity in the region. Such changes were not limited to Central Sweden but part of a greater process where a new political structure was developing, better anchored in local concerns.</p>

This essay, When women become men, is written with the intention of illustrating a way in which archaeologists and osteologists can work together to derive from the notion that men and women, and masculinity and femininity, are two rigid binary components which oppose each other. This is done on a practical level by analysing the graves from the Viking age burial site at Stora Hallvards, Silte parish, Gotland, Sweden. The analysis has been carried out through the means of osteological and archaeological sex assessments and osteological means of age assessment on the individuals. The main questions asked are how well the archaeological and osteological sex assessments correlate with each other, and what it means when they don’t; whether or not there is a difference in sex and gender based on age; and how the non-normative individuals in the materials can be reached. The essay has been written through intersectional feminist theoretical perspective with a base in queertheory, and an introduction has also been given to different views of, and ways in perceiving, sex and gender in different cultures around the world, with a broad time perspective to broaden the sex/gender discussion over time and space. The results of the analysis show that the archaeological and osteological sex assessments matched in 47,8% of the cases, and did not in 8,7% of the cases. The results are then discussed from a gender perspective, and it shows that there are differences between both children and adults, but also between adults, and between children. The difference can to some extent be linked to age. In this essay, it has been shown that it is fully possible to interpret the material based on more parameters than femininity and masculinity, and that this can only be achieved by seeing gender as the wide range of humanity that it actually includes, such as identity, status, sexuality, occupation and age. All that is required is that one is open to the idea that gender is not linked binary to biological sex.

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The research contained in these papers embodies both results from direct archaeological investigation and also the development of techniques (geophysical, chronological and geoarchaeological) in order to understand long-term settlements and their associated landscapes in Orkney and Shetland. Central to this research has been the study of soil management strategies of arable plots surrounding settlements from the Neolithic to the Iron Age. It is argued that this arable system provides higher yields in marginal locations. The ability to enhance yield in good years and to store surplus can mitigate against shortage. Control and storage of this surplus is seen as one catalyst for the economic power of elite groups over their underlying or 'client' population. The emergence of a social elite in the Iron Age, building brochs and other substantial roundhouses of near broch proportions, is seen as being linked to the control of resources. Evidence at the site of Old Scatness indicated that there was a continuity of wealth and power from the Middle Iron Age through the Pictish period, before the appearance of the Vikings produced a break in the archaeological record. The Viking period saw a break in building traditions, the introduction of new artefacts and changes in farming and fishing strategies. Each of the papers represents a contribution that builds on these themes.

The purpose with this work is to try and see an economic development on Gotland during the Viking Age, where society went from a weight-based economy, to a monetary economy with its own coins. The aim is to try and distinguish a pattern in the investigated depots. How has the deposit structure changed during the Viking era when it comes to the minted and unminted silver?   The research about the silver deposits aim on the dating of the coins in order to create an approximate closing period for the contents of the depots.   The development of the silver structural change in the silver depots during the Viking Age makes it possible to study how the dominance of the early Islamic coins, in both coin and fragmented form, is phased out to be replaced by mainly English and German coins. The English and German coins that are found on Gotland could be seen as a model for the coins and the minting that began at the end of the Viking Age on the island.

An iron age double grave containing a man and a woman has been found in Klinta, Köpings Parish, Öland, Sweden. Archaeologist have debated this grave and have begun to interpret the woman as a völva. The most famous artefact was found in the womans grave. It was an iron staff, Klintastaven. This staff have been the main focus when it comes to this grave but there were also three types of artifacts found with the bones: base metal artifacts covered in runes, amulets, as well as animal bones. This essay aims to analyse the artifacts from the grave and their relation to the Old Norse religion of Scandinavia and the research have established a connection between these artifacts and the Old Norse religion of Viking times.

The dissertation deals with the archaeological context of Baltic-zone silver hoards deposited in the Viking Age. Its main objective is to investigate the hoards and the context of their deposition to determine how hundreds of thousands of silver artefacts, mainly Oriental dirhams, arrived in Northern Europe, why they were put in the ground and never retrieved. The review of the published sources on hoards was undertaken in three case studies: Gotland, Pomerania and Svealand. The data on hoards, archaeological sites, geology and topography was collected in geodatabases, and analysed in detail by applying descriptive and advanced statistical methods: regression modelling and GIS-based spatial analysis. The results were presented in the historical context depicted in contemporary literary sources. Hoard deposition was most pronounced near sites which afforded conditions suitable for mercantile exchange and facilitated the flow of silver: the network of emporia, regional trade hubs, local power centres, and harbours, generally situated near major communication routes and within populated areas. However, exchange networks needn't have been strictly hierarchical, and emporium-scale sites were not indispensable for a fair share of silver influx, and trade, to occur. Chronological changes in hoard distributions, their composition and fragmentation of objects indicate how these networks operated and meshed with economic and political conditions in c. 900 and c. 980. A method, which uses the information about the presence/absence of a container, crossreferenced with the weight of silver, was devised to provide an indication as to whether particular hoards were deposited with the aim of retrieval - as savings accessed periodically, or for protection in the face of danger - or whether they were meant to be permanent ritual or symbolic offerings. Ritual behaviour took a variety of forms, but the most widespread were the depositions in recently occupied land in marginal soils, where they were aimed at forging a personal bond between the land and the owner.