Gravar i en övergångsperiod (original) (raw)

The Christianization process of Middle Sweden is classic topic, not the least due to Adam of Bremen and other writers, whom c. 1070 described the Svear as a pagan people, far from being as good Christians as many other people in Scandinavia. This article is an attempt to date and discuss the very last cremation and chamber graves in Uppland. Most previous research has been focused upon early possible Christian burials, not the last pagans burials. The 11th and 12th centuries are of various reasons chronologically weak compared to the earlier and later phases. But it is possible to use recent town stratigraphies from Sigtuna, coins and analogies to Gotland etc., in order to make better estimations than before. It now seems like central and northern Uppland have more late graves furnished with multiple objects and animal sacrifices than previously estimated. A considerable amount of grave fields in the Uppsala region contain such graves, dated from 1050/1075 and with high probability into the 12th c. They are contemporary with Christian rune stones and the accounts from Adam of Bremen and they evoke questions on how the last pagans and the first Christians were presented in death.

En vandring genom sprit och droger

2012

I denna uppsatts gors ett forsok att finna vilka faktorer som kan verka viktiga i en behandling mot ett drogberoende. Den behandlingsform som undersokts ar AA:s tolvstegsprogram och dess gemenskap. ...

Omläsning

Tidskrift för litteraturvetenskap, 2013

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Tidskrift för genusvetenskap

In this article, I question hierarchies of temporality by a critical examination of difference, that is, the time conception of a still indicative demarcation between past, present and future characteristic of the historical consciousness in Western society. My approach consists of a tripartite theoretical argument, which makes up for the first part of the article. The first step is constituted by my thesis in which I claim that a pivotal driving force in Western hierarchical historiography consists of the desire for the past, implicating a desire for difference. The second step complicates this desire by establishing a multidimensional model of desire, in which difference is diffused into differences motivated by cognition, emotion, politics and sexuality. The third step raises the possibility of dissolving difference altogether by an analytical concept I name retrophilia, love of the past, where time levels are claimed to be encouraged to collapse. In the second part of the articl...

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