Christianization in Scandinavia

This analysis of Futhark explores the historical and sociological patterns of the language, in addition to its resurgence in modern parlance and usage among the Nazi Party in World War 2, the Volkisch movement that contributed to it's rise, and a second resurgence among the modern Neo-pagan movement.

Långt innan tandläkarens stol med bedövningssprutor och borrar var en självklarhet, sökte människor lindring från tandvärk och andra smärtor och åkommor genom naturens egen magi. I den svenska folktron spelade så kallade tandvärkstallar en roll – knotiga träd dit smärtan kunde "spikas fast" och lämnas kvar. Runt om i landet finns än i dag spår av denna märkliga läketradition, där smärtan skulle överföras från kropp till bark. Vid infarten till Västerhaninge från väg 73 står en sådan tandvärkstall, om än inte särskilt länge till.

of involute spur gear pair is carried out using finite element analysis tool ANSYS14.5. Gear noise and vibration is a major problem in many power transmission applications this problem becomes more significant in applications with higher operating speeds, where there is vibratory excitation which is related to the gear transmission error. The goal of modal analysis in this research paper is to determine the natural mode shapes and frequencies of the present spur gear pair and to comparatively analyze with frequencies of the geometrically modified involute spur gear pair during free vibration as well as in pre-stress condition.

A certain amount of mechanical work is always needed for wear to occur in an operational system. The estimation of this work based on the measured electrical energy input is, however, usually quite difficult. The dual pivoted jaw crusher was designed to allow accurate wear and work measurements during the tests, enabling the division of consumed energy to specific wear and crushing energy portions. The major contributors to the specific wear energy are the frictional contacts during the sliding movement. In this work, high stress abrasion wear tests were conducted with several metals ranging from pure aluminum and copper to carbide-reinforced steels, and the specific wear energy was correlated to several material properties. The results show a linear correlation between some of the material properties and the specific wear energy, whereas a similar comparison of the material properties with the amount of wear or work done during the tests yields a non-linear correlation

Fragmented objects from a devotional past. Wooden polychrome sculptures in the diocese of Turku in the long fourteenth century

This dissertation deals with wooden polychrome sculptures preserved in Finnish museum collections and churches. The sculptures were originally used by the parishes of the Diocese of Turku during the long fourteenth century (c. 1250-1400). The study fills a gap in our knowledge of the sculptures acquired for churches in mainland Finland in particular.
An earlier, extensive study of this material was published in the 1960s (Nordman 1965). The following questions guided the study: 1. How many and what types of wooden polychrome sculptures have survived in Finland from the late 14th century, and where are these sculptures located today? 2. How do technical and scientific methods benefit the research of the origin, manufacture, and devotional use of the sculptures? How and why
have these sculptures fragmented and changed, and how does this affect their interpretation? This dissertation represents a research perspective that emphasizes the materiality and objectivity of works of art, where the long life cycle and fragmentary nature of the works are seen as an important focus of research, in addition to an interest in the original nature
and context of use of the works. The sculptures themselves are the main source of this research. In addition to the museums, the research trips were made to more than thirty churches to survey the material. In the end, 109 polychrome sculptures or fragments thereof were selected, forty-four of which are included in the case studies presented in the articles of
the dissertation. These case studies were carried out in a multidisciplinary collaboration with various experts and organizations. The study highlights the extent and the richness of the material and imagery. It also shows the fragility of the sculptures, their fragmentary nature, and the threats to their
preservation. The sculptures have been damaged in many ways during their long life. The challenges of the research were also related the sculptures’ difficult accessibility and the multiple ownership and management relationships. On the other hand, fragmentation
became a part of the conceptual framework of the dissertation and provided a starting point for complex research perspectives.
The technical and scientific methods used in the study included microscopic examination of the wood material, elemental analysis of color pigments, computed tomography (CT), and 14C scattering. The range of methods used in each case study was different. By combining the information generated by the technical methods with the results obtained
through comparative stylistic analysis and iconographic image interpretation, the perceptions of the sculptures’ origins, makers, dates, and devotional meanings were refined and changed.
The study highlighted some of the major sources of error in previous research. One of the most important observations is related to birch sculptures, perceived as ‘Finnish’ in
origin. Microscopic examination of their wood material revealed that many of them were
carved of alder or linden. Furthermore, by examining the wood species of the sculptures from the perspectives of their distribution, availability, and workability, our understanding of the areas of sculpture production and the makers of the sculptures became more diverse. However, this required the inclusion of an analysis of the subject matter and form in the range of methods. Another change in the research paradigm is that no particular material or stylistic feature support the notion of Gotland’s importance as a source of sculpture. The very different degree of preservation of the reference material in the neighboring regions of Finland—
Sweden and Estonia — inevitably has an impact on the results of the study.
The thesis demonstrated the importance of polychromy in the iconographic interpretation of sculptures. The crucifix of the Marttila church was placed more clearly than before in the context of the devotional and literary culture of the early fourteenth century. In this
context, the remembrance of Christ’s suffering and identification with it, as well as the compassion with Mary’s grief, played a central role. The artwork was examined from different angles and approaches, thus revealing its mobility more clearly than before. These observations are important because there has been little previous scholarly discussion in
Finland about the different contexts and functions of the crucifixes.
In the case of the sculpture of an unknown saint in Nousiainen, the study paid attention not only to the form and surface treatment, but also to the sculpture's structure. Imaging studies revealed a metal object and organic material inside the head of the saint. These were interpreted as possible relics. The study raised the question of the sculptures as reliquaries, although the interpretation of the findings was preliminary. The use of technical research methods should take into account their potential sources of error, as well as ethical issues related to their invasiveness. In addition, the study of sculptures on display in churches should take into account the religious and communal meanings still attached to them.
I consider it important that this thesis promotes awareness of the medieval sculptures and draws attention to the importance of their care. Unsuitable storage conditions and the improper handling pose a real threat to the survival of these unique artworks for future generations.
Translation by Lisa Muszynski

In Vreta Monastery, in the Monastery lapidarium, there is a reconstructed Romanesque portal since the 1920s. It was found during the major renovation of the monastery church in the 1910s. The various fragments were found secondarily walled in Magnus Nilsson's choir, and originally formed an entrance to the southern transept of the choir built in the late 12th century. The portal formed an entrance from the area south of the monastery church (the central monastery buildings in Vreta are located north of the church).
The Romanesque portal is decorated with peculiar roundels, which seem to be completely unique in their time, but are found partly on Gotland, partly in the nearby Flistad church, but in these contexts with a significantly later date.
The article discusses the portal's location, chronology and models, and concludes with a discussion of movement and function in Cistercian nunneries.

Glass from 16th–17th Century Savo, Finland: Finds from the Manor of Juva Partala.
This article (in Finnish language) presents archaeological glass finds from 2017 excavations at the historic Partala manor in Juva, Finland. The study focuses on window and vessel glass fragments from the 1500s and 1600s, including rare imported items like passglasses and römer-type drinking vessels. These findings reflect the manor’s role as a prosperous administrative and cultural centre and demonstrate the early use of imported glassware even in inland rural Finland.

I den norra delen av Tungelsta ligger herrgården och det tidigare säteriet Skogs-Ekeby. Gården har med all säkerhet ett ursprung i järnåldern, vilket gravfältet som ligger strax norr om dagens mangårdsbyggnad vittnar. Där den gamla byvägen mötte landsvägen norrut, det vill säga där Skolvägen möter Skogs-Ekebyvägen, står en runsten från första halvan av 1000-talet. Runstenen, med signumet Sö 241, utgör en av Haninge kommuns närmare 40 runstenar.

The English language has evolved over fifteen centuries to become the most widely studied and spoken language in the world. Between 5th and 7th-century CE, British soil received the cluster of West Germanic dialects when tribes led by Angles, Saxons, and Jutes began their migration. These dialects formed the linguistic basis of what evolved into Old English, which then underwent further development through historical changes, social transformations, and political movements. English belongs to the Indo-European language family, which links it alongside Latin, Greek, and Sanskrit, as well as the Germanic linguistic groups . The English language evolved through historical phonological changes from Proto-Indo-European to Proto-Germanic, before it reached the Anglo-Frisian dialects, providing linguistic evidence from Grimm’s Law and Verner’s Law for the Germanic linguistic family. The language evolved significantly due to extensive exposure to Latin during Christianization, Old Norse during the Viking settlement, and Norman French after the 1066 conquest, which transformed its vocabulary, as well as its syntax and morphological structure .

The runic inscriptions are our only original records from the Viking Age. Most of these are memorial inscriptions that seldom mention more than the names of the deceased and the sponsors of the stone. On the other hand, they provide us with an extensive corpus of personal names from the period. The aim of this article is to offer a brief overview of the principles for naming in Södermanland during the Viking Age. Special attention is paid to names originating as nicknames. These names were often given by other people to characterise the name-bearer and can therefore be seen as contemporary snapshots of the Viking Age inhabitant in the region. The names in the title are all examples of such nicknames. The first one, Sviðbalki, has been interpreted as a word meaning ”scorched beam”, probably referring to a tall and dark person. For the other two I suggest some new interpretations. The runic sequence hiʀa found on a newly discovered runestone at Kolunda in Stenkvista parish, is likely to represent a name Hæʀi, identical with an old form of the animal designation ”hare”. The strange name Harmsorgi on a now lost runestone from Sköldinge parish has been construed as a compound of two words which both mean ”sorrow”. Here another reading, ending with Hrammstarki ”the strong-handed”, is proposed.

Esta pesquisa busca analisar como a cristianização da Noruega leva à criação de novos espaços de
hibridização, sendo responsável pela formação de uma nova mentalidade, ao mesmo tempo em que
podemos observar uma manutenção nas relações de poder e de dominação através da união entre
os poderes dos “reis missionários” e da Igreja. Destacando as igrejas norueguesas de madeira do
século XII – stave churches – como fonte principal da pesquisa, a análise aqui proposta se voltará
para uma observação mais sistemática desses espaços sagrados de memória, descrevendo suas
especificidades e analisando de que forma a presença de ideologias pré-cristãs pode ser vista como
uma expressão de ideologias sociais, ligadas a manutenção das relações de poder e de dominação
dentro de uma nova lógica social, na qual as igrejas foram utilizadas como ponto centralizador do
poder e também como uma marca do processo de hibridização social existente entre a chegada do
cristianismo e a as religiões nórdicas antigas.

Öz-Din adıyla kurumsallaşan tek tanrı inancı ortaya çıkana değin insanlık uzun süreler boyunca çok çeşitli tanrıları da içeren karmaşık inanç sistemleri geliştirmiştir. Dinin kuramsal boyutta modern anlamı ötekinin ve diğerlerinin inancını yadsıyarak ve yabancılaştırarak kendisini ortaya koyduğundan birçoklarınca çok tanrılı inançlar din kavramı içinde nitelenmemektedir. Bu ötekileştirme ile çok tanrılı inancın yadsınması kolaylaşmış ve dinin kendi gelişimi evrimsel bir tarihsel süreç ile açıklanmıştır. Yakındoğu'da ortaya çıkan kurumsal din giderek Avrupa'da merkezi bir kimlik edinmiş ve geride bıraktığı arkaik düşünceyi ötekileştirmiştir. Siyasi anlamıyla kimlik dini tanımlarla ifade edilmiş, kadim bir gelenek eskiye ait olarak dışlanmıştır. Ötekilerin, yabancıların ve başka insan topluluklarının varlığı ve aidiyeti dini pratiklerle yükseltilmiş ya da alçaltılmıştır. İşte burada ötekileştirilen, yabancılaştırılan ve başkalaştırılan bir kültürün inançlarına ve din kavramının içini nasıl doldurduklarına bakmaya çalışacağız. Yabanıl tavırları, batıl inançları ve ürkütücü tutumlarıyla nitelen bu insanların din gibi yüksek bir kültür nüvesini inşa ettiklerine ileri sürmek ne çağdaşlarının ne de sonraki yüzyıllarda ortaya çıkan araştırmacıların çok da ilgilendikleri bir alan değildi. Problemimizi ele alırken anlatıları ve pratikleri dini bir yaşamı inşa ettiklerine en az ihtimal verilen kuzeyli bir kavim olan Vikingler üzerinden ele alacağız. Askeri nitelikleriyle öne çıkan vahşi bir topluluk olarak görülen Viking kültüründe inancın payı neydi? Yaşamı sürdürmenin çok zor olduğu kadim coğrafyalarında ve nesiller boyunca yayıldıkları koloni sahalarında hangi inanç izlerini bırakmışlardı? İnançları yüzlerce yıl boyunca devam eden engin bir gelenek miydi? Bu ve benzeri soruları birincil kaynaklardan ve modern araştırmalardan yanıtlamaya çalışırken yeni sorular sormaya ve konuyu daha da derinleştirmeye özen gösterdik.

Avrupa kıtasının en kuzeyinde, Laponya olarak adlandırılan bölgede yaşayan Samiler, dil yönünden Ural-Altay dil grubunun Ural kolunda sınıflandırılmaktadır. Çok eski dönemlerde Laponya bölgesine çeşitli sebeplerle göç ettikleri öne sürülen Samiler, Ren geyiği yetiştiriciliği, balıkçılık gibi konularda oldukça yetenekli olarak nitelendirilmektelerdir. Doğaya derinden bağlı olan geleneksel yaşam tarzları, aşırı iklimlerde hayatta kalmaları için gerekli olan ren geyiklerinin göç düzenlerini takip etmeyi içerir. Tarih boyunca avcılık, balıkçılık ve ticaretle uğraşan Samiler, bulundukları coğrafyaya mesafe açısından oldukça uzak olan İstanbul’a kadar kürk ve fildişi gibi lüks mallar göndermişlerdir. Samilerle ilgili tarihi kayıtlar Romalı tarihçi Cornelius Tacitus'a kadar uzanır ve Tacitus MS 98 yılında yazdığı Germania adlı eserinde onlardan "Fenni" olarak bahsetmektedir. Samiler üzerine yapılan arkeolojik ve antropolojik araştırmalar, onların Orta Asya veya Hint kökenli olabileceklerine dair veriler sunmaktadır. İskandinav asıllı bazı araştırmacılar, yalnızca Ren geyiği yetiştiriciliğinden yola çıkarak kendilerine Asya kıtasından bir köken bulma arayışına girmişlerdir. Mari, Mordvin ve Udmurt gibi toplulukları “Fin-Ugor Türkleri” olarak nitelendiren bazı araştırmacılar, Sami topluluğunun da Altay halklarıyla, özellikle de Türklerle kültürel bağlarını vurgulanmaktadır. Dil sınıflandırmasının yanı sıra kültürel benzerlikler, bir topluluğun kimliğini ortaya çıkarmada önemli bulgular sağlamaktadır. Yaşadıkları coğrafya sebebiyle birden fazla devletin etki alanında kalan bölge çeşitli baskılara maruz kalmıştır. Yoğun misyoner faaliyetleri ve kolonizasyon süreçlerinin sonucunda Samilerin bir kısmı Hıristiyanlığa geçerken bir kısmı da Seiǒr olarak adlandırılan geleneksel inanışlarını sürdürmüştür. Sami kültürü, yoik gibi eşsiz ses teknikleri de dahil olmak üzere geleneksel uygulamalar açısından zengindir; bu, son derece ruhani olan ve genellikle şamanist ritüellerle ilişkilendirilen bir şarkı söyleme biçimidir. Sami şamanı, ruhani yaşamlarında merkezi bir rol oynar ve ritüeller sırasında trans hallerine girmek ve ruhani dünya ile iletişim kurmak için Runik Timpanum olarak bilinen özel bir davul kullanır. Hıristiyan misyonerlerin 17. yüzyılda Sami inançlarını ortadan kaldırma çabalarına rağmen, geleneksel dinlerinin unsurları zaman içinde Hıristiyan uygulamalarıyla harmanlanarak varlığını sürdürmüştür. Geleneksel inanışlarında görülen birçok özelliğin komşu ve akraba Ural topluluklarıyla köken birliği iddiasında bulunulan Altay topluluklarında da görüldüğü ifade edilmiştir. Samilerin geleneksel inanışlarında kendilerine has isimlendirmeler kullandıkları kaydedilmiştir. Hıristiyanlığa geçen grup ise doğrudan bir mezhebin inanışını almak yerine geleneksel inanışlarıyla Hıristiyanlığı birleştirerek Laestadianizm adı verilen yeni bir cemaat kurmuşlardır. Bu çalışmada Avrupa kıtasının yerli halkı olarak kabul edilen tek topluluk olan Samilerin tarihi ve kültürel yapısı, dinler tarihinin temel metotlarından olan tarihi-karşılaştırma ve fenomenoloji yöntemleriyle incelenmiştir.
The Sami people, residing in the northernmost part of the European continent in the
region known as Lapland, are linguistically classified within the Ural branch of the Ural-Altaic language family. Historically, the Sami are believed to have migrated to Lapland for various reasons, and they are renowned for their expertise in reindeer herding and fishing. Their traditional lifestyle is intricately connected to nature, revolving around the migratory patterns of reindeer, which is crucial for their survival in extreme climates. Historically, the Sami engaged in hunting, fishing, and trade, exporting luxury goods such as furs and ivory to distant locations, including Istanbul. The earliest historical references to the Sami can be traced to the Roman historian Cornelius Tacitus, who referred to them as "Fenni" in his work Germania, written in 98 AD. Archaeological and anthropological research suggests that the Sami may have origins in Central Asia or India. Some Scandinavian researchers have proposed an Asian origin based primarily on reindeer herding practices. Additionally, certain researchers have described groups such as the Mari, Mordvin, and Udmurt as "Finno-Ugoric Turks," highlighting the cultural connections between the Sami and the Altaic peoples, particularly the Turks. Language classification and cultural similarities are significant in revealing the identity of a community. The Sami region, influenced by various states due to its geography, has experienced diverse pressures. Intensive missionary activities and colonization led to some Sami converting to Christianity, while others retained their traditional beliefs, known as Seiǒr. Sami culture is rich in traditional practices, including unique vocal techniques such as yoik, a form of spiritual singing associated with shamanistic rituals. The Sami shaman plays  a central role in their spiritual life, using a special drum known as the Runic Timpanum to enter trance states and communicate with the spiritual realm during rituals. Despite efforts by Christian missionaries in the 17th century to eradicate Sami beliefs, elements of their traditional religion have persisted, blending with Christian practices. Many aspects of their traditional beliefs are also found in neighboring Uralic and Altaic communities, with whom they claim a shared origin. It has been observed that the Sami utilized distinctive nomenclature in their traditional beliefs. Those who converted to Christianity established a new community, Laestadianism, which combined traditional beliefs with Christian elements rather than adopting a sect's doctrines directly. This study examines the historical and cultural framework of the Sami, the only indigenous people of the European continent, using historical-comparative and phenomenological methods fundamental to the history of religions

The Skog tapestry was found in 1912 in the church of Skog in Sweden's Hälsingland region and is dated to the second half of the thirteenth century. The technique and the tapestry format are rooted in the pre-Christian culture of Scandinavia, as can be observed when confronting the object with other specimens found in Överhogdal and Oseberg. On the other hand, the figurative content is a testimony of Sweden's Christianization process. This textile object works as a synthesis of the pagan past and the Christian present, inserting the new religious teachings into an already existing system of artistic practices.

Damage detection in multi-layer laminated "Glass Fiber - Epoxy Resin" composite beams have been studied for Structural Health Monitoring applications. A numerical model of the beam is developed using Finite Element Method (FEM). The FEM model is used to simulate damages in the structure, and also mechanical vibrations, actuated at one end of it. Strain responses corresponding to the vibrations are picked up at a different location and are studied to identify the location and severity of the damage. Since multiple parameters like Location, Layer and Severity of the damage are to be identified a single array of multiple neural network units (termed neural-array) is initially proposed which fell short of producing desired identification success rates. To address this short coming, a collaborative group of parameter-specific multiple neural arrays is proposed, which finally produced fairly impressive damage identification results.

Ravattula Ristimäki and the Earliest Ecclesiastical Organization in the Aurajoki River valley, Southwest Finland.

The remains of the oldest known church building in Finland are located in Southwest Finland, near Aurajoki River, within Kaarina municipality, at Ristimäki (‘Cross Hill’ or ‘Hill of the Cross’), in the village of Ravattula. The Church of Ravattula and its surroundings form a uniquely significant archaeological complex, encompassing not only the church building itself, but also a churchyard enclosed by a wall and containing several hundred graves. By applying a diverse range of research methods and through the interdisciplinary analysis of a range of different excavation materials, this research aims to provide a comprehensive study of Ravattula Church, its nature, dating, and users. Furthermore, the research seeks to obtain new information on the earliest forms of territorial congregation within the Mission Diocese of Finland, especially within the vicinity of present-day Turku. The primary research material consists of archaeological data obtained from excavations and surveys led by the author in the Ravattula area from 2010 to 2021. Medieval Finnish and Swedish wooden churches and their remains, as well as early inhumation cemeteries in Southwest Finland, serve as an important reference for comparison. The main research method is a comprehensive, comparative analysis of surviving research material. The study also uses methods from artefact research and settlement archaeology and utilizes scientific analyses. Based on the results of this study, Ravattula Ristimäki came into use as a family or village cemetery in the late 11th century or, at the latest, in the early 12th century. It was appropriated by a larger community between 1150 and 1250, and the church was in use at least from the 1170s at the latest to
the 1220s or 1230s. The church served as the center of a local  congregation consisting of approximately five rural villages. Comparative data suggests the formation of a network of local congregations in the valleys of the Aurajoki River and the Raisionjoki River. The study demonstrates that Finland's earliest territorial congregation structure consisted of local units clearly smaller than later church parishes. The formation of this system shortly after the mid-12th century highlights the significance of the so-called First Swedish Crusade in the 1150s as an action of the Catholic Church, which led to the immediate introduction of a church administrative system in Southwest Finland, which was already Christianized, including the establishment of local congregations.

THE BOOK IS IN FINNISH LANGUAGE ONLY

This dissertation is a study into the early function of the Gosforth monuments not simply as illustrations or visual metaphors of historical events or concerns but as communicative agents actively engaged in the creation and character of their time and place. Necessarily, the preservation of the monuments has meant that this meaning and the nature of the sculptures’ agency have adapted to the communities surrounding and interacting with them, providing the opportunity to study these changes to the Gosforth community and the interpretation of the monuments there. Sensitively reconstructing the making of the sculptures’ agency and the narrative of their early life provides a launching pad for further investigation such as the Norman reception and alterations to the site, which will further allow us to understand the cultural and social changes to pre-Conquest communities after the ascension of William of Normandy and the making of medieval England.

An early modern alchemistic medal, said to protect its owner against illness and misfortune, was found during surveys in Oberwil, Canton Baselland, Switzerland. Although it shows the symbols of the seven metals of alchemy and other alchemistic and astrologic signs, it is cast in tin.

This short book is a tightly focused study of Adam of Bremen’s Gesta Hammaburgensis, drawing on the history of ideas/ mentalities as a methodological frame to interpret the text, situate its author, and assess its significance for the history and historiography of the conversion period in Scandinavia.

Resumen: Con frecuencia se viene hablando de la relación que el litoral andaluz tiene con el norte de África. En el caso que nos ocupa en esta comunicación, en referencia a Ceuta, esta relación ha estado vigente a lo largo de la historia e incluso en la actualidad. Pero estos estudios siempre se han hecho desde la perspectiva de las ciudades españolas, e incluso marroquíes (Tánger), en referencia a las necesidades que estas ciudades, presidios y plazas fuertes necesitaban ese contacto para su subsistencia. En esta comunicación vamos a establecer la importancia que desde el punto de vista demográfico, económico y táctico, tuvo la ciudad de Tarifa con Ceuta, desde la perspectiva tarifeña, y teniendo presente primordialmente la aportación que esta ciudad hizo a Ceuta durante los siglos XVIII y XIX. Es una tarea que sería interesante extender a otros puertos del litoral andaluz (Almería, Málaga, Algeciras, San Roque…), porque con ello entenderemos mejor el papel del Estrecho como vía de comunicación y no como frontera natural. Palabras claves: Tarifa-Ceuta-población-comunicaciones. Abstract: Frequently we have been talking about the relationship that the Andalusian coast has with North Africa. In the present case, in reference to Ceuta, this relationship has been in force throughout history and even today. But these studies have always been done from the perspective of Spanish cities, and even Moroccan (Tanger), in reference to the needs that these cities, presidios and strongholds needed that contact for their subsistence. In this communication we will establish the importance of the city of Tarifa with Ceuta, from the Tarifean perspective, from the demographic, economic and tactical point of view, and taking into account the contribution that this city made to Ceuta during the eighteenth and seventeenth centuries. XIX. It is a task that would be interesting to extend to other ports of the Andalusian coast (Almeria, Malaga, Algeciras, San Roque ...), because with this we will better understand the role of the Strait as a means of communication and not as a natural border.

The religious semantics of Old Norse siðr have been heavily scrutinized by scholars over the last fifteen years, yet its moral dimensions have almost not been considered at all. In this, research on siðr may reflect the lack of attention paid in general to the morality of worshippers of Old Norse gods, beyond considerations of honour and masculinity. With this article, I aim to fill this gap in scholarship and to assess whether siðr’s moral semantics developed with the Christianization of the North or pre-existed it.

To begin, I survey the earliest surviving instances of siðr and distinguish a range of denotations from their uses, from “religious praxis” to “individual practice” to “moral”. The last of these senses first clearly appears in Harmsól in the twelfth century, although moral dimensions do arise earlier. Despite the dearth of earlier attestation, it is proposed on the basis of those moral dimensions in earlier usage and the term’s geographical spread (as well as its etymological derivation) that siðr “moral” was popular and relevant during the Viking Age.

The article concludes by briefly considering the relationship between morality and religion in the context of siðr, chiefly through the prism of legal change. Christian siðr may be inflexible already in the late Viking Age; however, siðr associated with Old Norse gods may also be less accommodating than is sometimes assumed, given how deeply embedded Old Norse religion was in the lives of its adherents and its possible legal and administrative connections. Siðr may not have meant “moral” for any Old Norse speaker in the same way as moral does for a speaker of modern English, and the evidence is too provisional to promote its use as an emic term for a Viking Age code of conduct. Nevertheless, siðr is the extant word that most captures that concept.

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Fræðimenn  hafa  á  síðustu  fimmtán  árum  mikið  rýnt  í  trúarlega  merkingarfræði  fornnorræna  orðsins  siðr,  en  siðferðileg  vídd  þess  hefur  nánast  ekki  hlotið  neina  umfjöllun. Mögulega stafar það af því að fræðimenn hafa almennt ekki beint athygli sinni  að  siðferði  þeirra  sem  dýrkuðu  norræna  guði,  nema  í  tengslum  við  heiður  eða karlmennsku. Markmið mitt er að takast á við þetta og meta hvort siðferðileg merkingarfræði orðsins siðr hafi þróast með kristnitöku eða verið til áður.

Í greininni eru greind merkingarsvið elstu dæma um orðið siðr, og þau tengd við  trúarbrögð,  einstaklinga  eða  siðferði.  Síðastnefnda  merkingin  kemur  fyrst  glögglega  fyrir  í  kvæðinu  Harmsól  á  tólftu  öld,  þó  að  siðferðisvíddir  komi  upp  fyrr. Á grundvelli þessara siðferðisvídda, landfræðilegrar útbreiðslu hugtaksins og orðsifjafræði, legg ég til að siðr í merkingunni „siðferði“ hafi verið viðtekið og jafnvel vinsælt á víkingaöld.

Greininni lýkur með því að skoða samband siðferðis og trúar í samhengi við orðið siðr og lagabreytingar. Vera má að kristinn siðr hafi mótast seint á víkingaöld en siðr  tengdur  norrænum  guðum  kann  að  hafa  verið  minna  sveigjanlegur  en  stundum  er  gert  ráð  fyrir,  í  ljósi  þess  hve  stórt  hlutverk  trúarhugmyndir  léku  í  daglegu  lífi  fólks  til  viðbótar  við  áhrif  þeirra  í  lagalegu  og  stjórnsýslulegu  samhengi.  Ef  til  vill  merkti  hugtakið  siðr  ekki  „siðferði“  í  fornnorrænu  á  sama  hátt og moral í huga þeirra sem tala nútímaensku (eða siðferði í nútímaíslensku), og sönnunargögnin gætu verið of ósamfelld til að styðja við tilgátuna um almenna notkun hugtaksins fyrir siðareglur. Þrátt fyrir það er siðr það varðveitta orð sem einna helst fangar nútímahugtakið siðferði.

The beginning of Christian mission in Scandinavia in the ninth century, and the subsequent conversion of the Scandinavians, is traditionally ascribed to the initiative of the Carolingian rulers and the Frankish Church; in contrast, the papacy is usually credited only with a marginal role, limited to the granting of the publicam evangelizandi licentiam to the missionaries. However, the fact that all of them visited the limina beati Petri before undertaking their missions is revealing of how papal authority was perceived as canonically indispensable to carry out such a task. But, on the other side, how did the popes imagine and perceive the Scandinavians and their evangelization? The answer is to be found in the few papal letters dating from the ninth to the eleventh century, in which the missionary task and the shift northward of the frontier of Christianity are described in both geographical and theological terms. The language of these letters, therefore, will be analysed and compared with other papal letters and contemporary sources like chronicles, annals and hagiographies, in order to identify models and contexts and to highlight the popes' specific point of view and attitude toward the Northern missions.

Esta investigação tem por objetivo propor uma interpretação das poucas aparições de personagens femininas na narrativa da Vita Anskarii, uma hagiografia composta por Rimbert, segundo clérigo a ocupar a cadeira de arcebispo da igreja de Hamburgo-Bremen. Para analisar o conceito de feminino, o texto se orienta pelas ideias de Raewyn Connel e Rebecca Pearse sobre as concepções de gênero, e da metodologia da Vorstellungsgeschichte, proposta por Hans-Werner Goetz. Espera-se que, através da análise do documento, a ideia de Rimbert sobre as personagens femininas constantes na narrativa sejam melhores esclarecidas, em consenso com seus desígnios à composição da hagiografia. Este breve artigo é produto da disciplina História e Gênero, ministrada pelo Prof. Dr. Bruno Sanches Mariante da Silva no segundo semestre letivo de 2022. A proposta avaliativa do trabalho fiou-se na abordagem de questões relativas a gênero dentro das temáticas particulares de cada discente.

This research aims to propose an interpretation of the few appearances of female characters in the narrative of the Vita Anskarii, a hagiography composed by Rimbert, the second clergyman to occupy the archbishop's seat of the Hamburg-Bremen church. To analyze the concept of the feminine, the text is guided by the ideas of Raewyn Connel and Rebecca Pearse on gender conceptions, and by the methodology of Vorstellungsgeschichte, proposed by Hans-Werner Goetz. It is hoped that, through the analysis of the document, Rimbert's idea about the female characters constant in the narrative will be better elucidated, in consensus with his aims for composing the hagiography. This brief article is a product of the History and Gender discipline, taught by Prof. Dr. Bruno Sanches Mariante da Silva in the second academic semester of 2022. The evaluative proposal of the work was based on addressing gender-related issues within the particular themes of each student.

Este artigo busca analisar como a cristianização da Noruega leva a criação de novos espaços de hibridização, sendo responsável pela formação de uma nova mentalidade, ao mesmo tempo em que podemos observar uma manutenção nas relações de poder e de dominação.. Destacando as igrejas norueguesas de madeira do século XII como fonte principal da pesquisa, a análise aqui proposta se voltará para uma observação mais sistemática desses espaços sagrados de memória, descrevendo suas especificidades e analisando de que forma a presença de interpretações pré-cristãs pode ser vista como uma expressão de ideologias sociais, ligadas a manutenção das relações de poder e de dominação dentro de uma nova lógica social, contando com a figura das igrejas como ponto centralizador do poder e também como uma marca do processo de hibridização social existente entre a chegada do cristianismo e a cultura pré-cristã.

In recent years the use of composite materials in in a wide range of engineering applications. Composite materials offer numerous advantages over more conventional materials because of their superior specific properties, but a serious obstacle to a more use of these materials is their high sensitivit to assess the impact response load and damage identification of composite using Non In the study includes checking the strength of the specimen, plotting of graphs between the height and the impact energy obtained and tabulatin Keywords: Composites materials destructive testing; NDT UT C 1.1 Composites Composites are well known for their excellent weight/strength and weight/stiffness properties and they are the materials of choice for light aircraft components such as spoilers, wings and i now replaced light alloys in aircraft components since they are lighter and have a lower maintenance control surface (cleaning and polishing). Laminated fiber reinforced composite materials are environmental resistance and fatigue resistance. Glass Fiber Reinforced Polymer (GFRP), Carbon Fiber Reinforced Polymer (CFRP), Kevlar and hybrid composites are commonly used for aircraft structures and components. However, these materials are at risk of experiencing damage. There are different types of damage possible in an aircraft such as fatigue, corrosion, accidental (impact) damage, and associated repairs; it is reported that at least 13% of 688 repairs to 71 Boeing 747 fuse of failure in aircraft structures

Gunjan S. Gotmare 1, Mr. Arpit Yadav 2, Dr.Sanjay Badjate 3 1 Student, Department of Electronic Engineering, S. B. Jain Institute Of Technology Management & Research, Maharashtra, India 2Lecturer, Department of Electronic Engineering, S. B. Jain Institute Of Technology Management & Research, Maharashtra, India 3Vice Principal, Department of Electronic Engineering, S. B. Jain Institute Of Technology Management & Research, Maharashtra, India

The paper explores the laws regulating fasting and Sunday observance in 11th century-Norway, as well as their evolution over the following two centuries. Concerning the Sunday observance, in Norway we can observe a certain degree of tolerance, as showed by the large number of exceptions to this obligation. Moreover, the Norwegian laws concerning both precepts show influences from 10th and 11th Anglo-Saxon laws, with regard to the length of the feast days as well as the system of punishments. Then, in the second half of the 12th century, the intervention of the popes led to an update of the Norwegian laws, in order to conform them to the current Canon law.

1.0 INTRODUCTION Concrete is generally composed of aggregates, cement and water. The aggregates are usually coarse and fine aggregates. Cement is used for binding the concrete materials together. Coarse aggregates have particles bigger than 5 mm in diameter while fine aggregates have particles smaller than 5 mm in diameter. Cement is hydrated to form a gel around aggregates which sets thus binding the concrete mass. The aggregates should have good mechanical properties in terms shape, density, grading, hardness, purity to achieve the required strength and durability. The cement commonly used in Kenya is categorized as 32.5 or 42.5 also referred to as power plus (Manguriu et al., 2013). The Coarse aggregates which are generally crushed rock are mainly produced mechanically by crushers but it is also manually produced on small scale in areas with no other source of income. Generally concrete has high compressive strength with low tensile strength. Essential properties for concrete are...

The chapter "Kaftan, straight hair and staff. A gold foil figure motif and the imagery of Europe in the sixth to ninth centuries" deals with a small but distinctive group of gold foil figures, predominantly from Sorte Muld. This features a solitary man shown in profile, standing upright, clad in a kaftan, the hair tightly combed back, and holding a staff in one hand. The motif bears close resemblance in style and content to figural scenes of the helmet panels from Vendel, Valsgärde, and Sutton Hoo. Those, in turn, are regarded by the author as significantly influenced by late antique and early Christian art. By comparing them in detail with both the Nordic art of the helmet panels and the Continental art, this chapter attempts to get to the bottom of this motif on the gold foil figures, its genesis, and its iconography.

Lockruf des Silbers-Normannen im Fränkischen Reich 105 Ungebetene Gäste (Torsten Capelle) 107 Die Spur des Silbers-fränkisches Beutegut im Norden (Egon Wamers) 112 Gold und Silber aus Marsumkarolingische Schatzfunde in den Niederlanden (Egge Knol) 119

Tor eller Vite Krist?" fragte vor gut zehn Jahren ANNE-SOFIE GRÄSLUND (1983/84) in einer kleinen Studie, in der sie als erste das zunächst erstaunliche Phänomen behandelte, daß einige der spätwikingerzeitlichen silbernen Thorshammer-Anhänger mit Kreuzzeichen versehen sind und andere wie Mischformen aus Hammer und Kreuz wirken. Diese merkwürdige Aufhe bung des heidnisch-christlichen Antagonismus, die Gräslund auch in weiteren realienkundlichen und literarischen Überlieferungen bestätigt fand, erklärte sie mit einer "synkretistischen" und ambivalenten Religiösität in der Zeit des Glaubenswechsels. Im folgenden soll versucht werden, auf der Basis weiterer antiquarischer Quellen über den alten Gott p6rr/Thor zu einem anderen Aspekt des Glaubenswechsels in Südskandinavien vorzudringen.

Mediation Expona. museum exhibition network, 154 Karolingische Pfalzen Carolingian Royal Palaces 159 Katalog der ausgestellten Objekte Catalogue of exhibited objects Kathrin Meents 174 Literatur Literature 176 Abbildungsnachweis Photo credits 10 Inhalt Grußwort 11 Mit der Ausstellung »Odin, Thor und Freyja. Skandinavische Kultplätze des 1. Jahrtausends n.Chr. und das Frankenreich« fördert der Kulturfonds eine weit gespannte internationale Kooperation. Sie ist ein Gemeinschaftsprojekt des Archäologischen Museums Frankfurt und des Dänischen Nationalmuseums Kopenhagen. Exponate von drei süddänischen Fundplätzen werden entsprechenden frühmittelalterlichen Befunden aus den fränkischen Königshöfen und Pfalzen des Rhein-Main-Gebiets (den Kaiserpfalzen Frankfurt und Ingelheim) gegenübergestellt. Dadurch erhält die Ausstellung einen besonderen Bezug zum Frankfurter Raum. Offensichtlich stellte die Verschränkung repräsentativer Palastanlagen der Merowinger-und Karolingerzeit mit prächtigen Sakralbauten (Pfalzkirchen, Memorien, Grablegen) ein Modell für die Herausbildung ähnlicher Strukturen im Norden dar. Der persönliche Kontakt zwischen skandinavischen Eliten und dem fränkischen Adel in unserer Region wird in der Ausstellung anhand eines reichen Kinderdoppelgrabs von 700/30 n. Chr. unter dem Frankfurter Dom deutlich, in dem ein fränkisches und ein skandinavisches Kleinkind gemeinsam bestattet worden waren. In Ingelheim wurde 826 der Dänenkönig Harald Halfdansson getauft und als Vasall investiert, und von hier aus startete im selben Jahr die Missionierung Skandinaviens. With the exhibition "Odin, Thor and Freyja. Scandinavian Cult Sites of the 1 st Millennium AD and the Frankish Realm" the Kultur fonds is supporting a wide-ranging international collaboration. It is a joint project by the Archaeological Museum Frankfurt and the National Museum of Denmark, Copenhagen. Exhibits from three archaeological sites in southern Denmark are presented and compared with early medieval findings from Frankish royal courts and palaces of the Rhine-Main region (namely the Kaiser pfalzen of Frankfurt and Ingelheim). The exhibition therefore has a particular significance for the Frankfurt area. It seems that the architectural combination of Merovingian and Carolingian stately palaces with magnificent sacred buildings (palace churches, memorials, burial grounds) presented a model for the development of similar structures in the North. The personal contact between Scandinavian elites and the Frankish nobility in our region is illustrated in the exhibition through the rich double child burial from 700/730 AD beneath Frankfurt Cathedral, in which a Frankish and a Scandinavian child had been buried side by side. In Ingelheim the Danish King Harald Halfdansson was baptized in 826 and swore fealty as a vassal; here is also where the mission of Scandinavia was launched that very same year.