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  • 251.
    Zachrisson, Torun
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    Stockholm före Stockholm: en oväntat spännande historia2013In: Yngre järnålder i Stockholms län - aktuell forskning / [ed] Jan Owe, Stockholm: Stockholms läns museum , 2013, p. 11-19Chapter in book (Other academic)
    Abstract [sv]

    Att Stockholm är en intressant medeltida stad vet vi. Men vad anläggs den egentligen på för plats? Topografiskt har den särskilda kvaliteter, en ö belägen i mötet mellan en brant åsrygg och vatten. Historien börjar i romersk järnålder med ett unikt romerskt fynd, deponerat i de nära omgivningarna. En betalningsring av guld från folkvandringstid funnet i ett tjockt, mörkt kulturlager på krönet av ön talar för att där fanns bebyggelse av speciellt slag. Under 900-talet hettade det till på och runt ön med föremål som indikerar närvaron av en elit. I senvikingatid finns rester av en dendrokronologiskt daterad spärr i strömmen. Samtidigt deponeras en rad silverskatter i trakten. Öns belägenhet och lösfyndens särskilda karaktär gör det befogat att fråga sig om ön varit en helgö? en fredad ö avsedd för handels-, kult- och tingsmöten.

  • 252.
    Zachrisson, Torun
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    Tamkatten – en nykomling under tidig järnålder2017In: Fauna och flora : populär tidskrift för biologi, ISSN 0014-8903, Vol. 112, no 2, p. 32-34Article in journal (Other (popular science, discussion, etc.))
  • 253.
    Zachrisson, Torun
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    The Archaeology of Rimbert: The Churches of Hergeir and Gautbert and Borg in Birka2011In: Viking Settlements & Viking Society: Papers from the Proceedings of the Sixteenth Viking Congress / [ed] Svavar Sigmundsson, Reykjavik: Hid islenzka fornleifafelag & University of Iceland Press , 2011, p. 469-493Chapter in book (Refereed)
    Abstract [en]

    In his Vita Anskarii, Rimbert describes the Christian mission to the port of the Swedes in the 830s. He mentions two churches there, one built on the family estate of the port bailiff, the other built in the seaport itself by Bishop Gautbert. The locations of these churches have long been discussed. Thanks to archaeological research excavations it is now possible to offer a new suggestion regarding the church of Gautbert. It is argued that the hillfort of Birka, Borg, may be the site of this church and the bishop’s fortified precinct. This would make Birka structurally similar to a number of coeval cities on the Continent, where there was a fortified cathedral hill and a market town at its foot. 9th century finds on and around Borg open up for such a possibility.

  • 254.
    Zachrisson, Torun
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    The background of the odal rights: an archaeological discussion2017In: Danish Journal of Archaeology, ISSN 2166-2282, E-ISSN 2166-2290, Vol. 6, no 2, p. 118-132Article in journal (Refereed)
    Abstract [en]

    The age and origin of the odal rights known from medieval times in Sweden and Norway are debated. Archaeologists tend to view them as old and a part of the pre-Christian society, whereas historians and legal historians view them as established after Christianity was introduced, mirroring canonical laws. In Viking Age runic inscriptions from the eleventh century in the lake Mälaren valley in Sweden, from late tenth to eleventh century in south-western Norway, the term odal, inherited family land occurs together with other expressions concerning landed property. Furthermore, two runestones in Småland and Hälsingland in Sweden, c. 650 km apart, each enumerate five earlier ancestors in a male lineage, the sponsor himself being the sixth generation. As these runic inscriptions were made in different parts of Scandinavia during the late tenth and eleventh century, this indicates that the term and concept odal was widespread already before the canonic laws of the early medieval period were introduced, and quite possibly belongs to an older inheritance structure. The aim of this article is a renewed discussion focussing on the runological sources where the term and concept odal can be found in the Viking Age Scandinavian society (c. 750–1050 CE), but also early medieval written sources. Thereafter, archaeological sources from the Late Iron Age are addressed (c. 550–1050 CE).

  • 255.
    Zachrisson, Torun
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    The Enigmatic Stone Faces: Cult images from the Iron Age?2017In: Life on the Edge: Social, Political and Religious Frontiers in Early Medieval Europe / [ed] Sarah Semple, Celia Orsini, Sian Mui, Wendeburg: Verlag Uwe Krebs , 2017, p. 355-363Chapter in book (Refereed)
  • 256.
    Zachrisson, Torun
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies. Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    The mirage and the hill-fort: Iron Age landscape and material culture on Stora Karlsö2009In: Journal of Nordic Archaeological Science, ISSN 1650-1519, Vol. 16, p. 39-47Article in journal (Refereed)
  • 257.
    Zachrisson, Torun
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    Trälar fanns: att synliggöra ofria 550-1200 e.Kr. i Sverige2014In: Att befolka det förflutna: Fem artiklar om hur vi kan synliggöra människan och hennes handlingar i arkeologiskt material. Från Nordic Tag mötet 2011 på Linnéuniversitetet, Kalmar / [ed] Anne Carlie, Stockholm: Riksantikvarieämbetet , 2014, p. 72-91Chapter in book (Other academic)
    Abstract [en]

    Thralls. Making bonded people visible 550-1200 AD in Sweden. To be free or unfree was crucial in the Nordic society. A thrall was a person in social isolation, lacked honour, without family, belonging to the owner. The awareness of the role of the bonded people has slowly increased. By a reinterpretation of various archaeological sources it is possible to make bonded people visible to a larger extent, thereby increasing the knowledge of the material culture of bondage. The physical remains of thralls in skeletal as well as cremation graves are discussed. The finds of shackels from Birka and the royal manor of Adelsö that are put forward, can probably be an indication of slave trade. The tools and products of female thralls such as rotary querns and the widespread Baltic ceramics are touched upon. Finally milieus were Late Viking Age runic inscriptions commemorating bonded people, both stewards and homeborn thralls as well as a freed person are discussed. 

  • 258.
    Zachrisson, Torun
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies. Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    Vetenskapligt program2009In: Stiftelsen Kulturmiljövård Mälardalen Vetenskapligt program 2009 / [ed] Anna Lihammer, Västerås: Kulturmiljövård Mälardalen , 2009, Vol. 1, p. 23-143Chapter in book (Other academic)
  • 259.
    Zachrisson, Torun
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    Volund was here: A Myth Archaeologically Anchored in Viking Age Scania2018In: Old-Norse Mythology: Comparative Perspectives / [ed] Pernille Hermann, Stephen A. Mitchell, Jens Peter Schjødt, Amber J. Rose, Cambridge, MA: Harvard University Press, 2018, p. 139-162Chapter in book (Refereed)
    Abstract [en]

    A recently discovered object from the Viking Age shows a winged human figure. It has been interpreted as a representation of Volund the smith and more specifically to the version of the legend found in Þiðreks saga. The context for the object is the center Uppåkra in Sweden, is compared with the context presented in saga. The article concludes that an audience in Viking Age Uppåkra would have felt at home with the winged man and the version in Þiðreks saga, but less familiar with the social setting for Volund presented in Vǫlundarkviða that represents a setting that would have been more easily understood further north in Mid-Sweden.

  • 260.
    Zachrisson, Torun
    et al.
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeological Research Laboratory.
    Ljung, Cecilia
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    Anna, Kjellström
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Osteoarchaeological Research Laboratory.
    Skärningspunkt Sigtuna – en första presentation av ett forskningsprojekt2017In: Situne Dei: årsskrift för Sigtunaforskning, ISSN 2002-4215, p. 52-63Article in journal (Other academic)
    Abstract [en]

    This article presents a new research project: Skärningspunkt Sigtuna – de första människorna i Sveriges äldsta stad (Intersection Sigtuna – the first inhabitants of Sweden’s oldest town), which runs from 2017 to 2020 and is sponsored by  the Swedish Research Council. The project aims to understand cultural transformation in the town’s earliest periods by studying the people who lived and died there. The main source material comprises c. 330 excavated graves dating from the town’s foundation in AD 970/80 until AD 1100. These derive both from five early churchyards as well as so-called “graveyards” (Sw. gravgård) – where individuals were buried in accordance with Christian practice, but not in the proximity of a church building. These early “graveyards” are unique to Scandinavia, but the phenomenon has yet to be subjected to in-depth analysis. Different kinds of burial grounds were partly in use simultaneously in Sigtuna and it is unclear how the interred individuals relate to one another, or what kind of social, cultural and religious communities they represent.

    The project combines archaeological and osteological data with regard to burial-place topography and location, burial custom including grave goods and relation to rune-inscribed stone monuments, isotopic analysis and ancient DNA-analysis of selected individuals. Sigtuna’s material culture in general indicates that it was a cosmopolitan town. The project will extend our knowledge in this regard by focusing on the backgrounds of the  first generations of town dwellers. Our main objective is to understand urbanization, migration, cultural interaction between groups and individuals, early church organization, networks and transnational relations.

  • 261. Äikäs, Tiina
    et al.
    Spangen, Marte
    Stockholm University, Faculty of Humanities, Department of Archaeology and Classical Studies, Archaeology.
    New Users and Changing Traditions—(Re)Defining Sami Offering Sites2016In: European Journal of Archaeology, ISSN 1461-9571, E-ISSN 1741-2722, Vol. 19, no 1, p. 95-121Article in journal (Refereed)
    Abstract [en]

    Sami are indigenous people of Northern Fennoscandia. Some Sami offering sites have been used for over a thousand years. During this time, the offering traditions have changed and various people have started using the places based on different motivations. Present day archaeological finds give evidence of both continuing traditions and new meanings attached to these sites, as well as to sites that were probably not originally used for rituals in the Sami ethnic religion. In some cases, the authenticity of the place seems to lie in the stories and current beliefs more than in a historical continuity or any specifically sacred aspects of the topography or nature it is situated in. Today's new users include, for example, local (Sami) people, tourists, and neo-pagans. This paper discusses what informs these users, what identifies certain locations as offering sites, and what current users believe their relationship to these places should be. What roles do scholarly traditions, heritage tourism, and internal culture have in (re)defining Sami offering sites and similarly what roles do ‘appropriate’ rituals have in ascribing meaning to particular places? How do we mediate wishes for multivocality with our professional opinions when it comes to defining sacredness?

3456 251 - 261 of 261
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