The Forgotten Union

The personal union between Norway and Sweden, established in 1319, has received little interest by historians, and is usually seen as terminated in 1363, if not earlier. But it was, in fact, an important factor in Scandinavian politics all the way until the establishment of the Kalmar Union under Queen Margrete in 1389. Important parts of western Sweden stayed in the union with Norway, which gave the now Norwegian-based old Swedish dynasty an important bridge-head and opened for contacts between Margrete and Swedish oppositionals. The territorial uncertainty along the western Swedish border also played a part when the Swedish lords opted for a union with Denmark and Norway.     

From the Parish to the Publich Realm

The parish church held a central place in local communities in the 18th century, both physically and symbolically; however, the institutions and practices governing the churches differed significantly between the Scandinavian countries. This article traces the development of local church government in Norway from its position under 18th-century absolutism to its inclusion into the new system of local self-government, established in 1837. It is compared to the very different institutions of self-government in Sweden in the same period. Although there were many lines of continuity within local government across the political dividing line marked by the Norwegian constitution of 1814, both local church offices and the parish community underwent conceptual changes related to the new constitutional system. Local church government therefore provides an example of how the notion of the population in general changed from absolutism to constitutional rule; from commoners in contradistinction to the state to communities constituting the very foundation of the state.     

The politics of recognition: symbols,nation building and rival nationalisms

ABSTRACT. Ceremonial initiatives linked to nation‐building projects are highly visible in multiethnic states, where governments seem to have adopted a Durkheimian approach in which ceremonies contribute to the strengthening of communities. However, national ceremonies are not invented or exported to other nations easily, as seen when outlining the pattern of a successful national day. A unifying narrative (sometimes the historical genesis) is significant in the establishment of successful national days, as is the nature of the national day design. The celebrations of the constitution in Norway – and the 77 year struggle to get the Norwegian flag officially recognised – became part of resisting the enforced union with Sweden (1814–1905). Therefore, the growth of Norwegian nationalism must be understood in the context of rival nationalisms in Scandinavia. However, Constitution Day (17 May) has remained a powerful component of Norwegian nationalism long since the constitution ceased to be threatened because of its incorporation in primary and secondary school curricula and, more recently, within the debate on multiculturalism.     

The Colonial Religion of the Anglican Clergy: Western Australia 1830 to c. 1870

This article sets out to remedy an historiographical oversight in Australian history by identifying the principal characteristics of the religious culture of Anglican clergy in the colony of Western Australia between 1830 and about 1870. Using sources, both personal from clergy or clergy wives, and official correspondence with the colonial governments, and clergy correspondence to mission societies and their bishop, a number of features of clergy religion are delineated. They enable a comparison to be made between metropolitan and colonial Anglican clergy cultures. These include anxieties about status and income; the involvement of the clergy in charity, education, church building, and public worship; isolation and religious competition. While many of these were familiar to English clergy, they took on new aspects in the colonial context, which required the clergy there to become conscious that the colony was a new land, however much they attempted to remake it in their own ecclesiastical image.     

Denmark,Norway and Sweden in 1814: a geopolitical and contemporary perspective

1814 is the ‘year of miracles’ in Norwegian history. The transition from Danish to Swedish rule was transformed into a union between a Norwegian kingdom and the Swedish one. Seen in a contemporary and regional perspective, the outcome of 1814 seems less of a Norwegian victory, but even less of a Danish tragedy or a Swedish triumph.

It was a geopolitical and geographical adjustment from one set of imagined ‘natural’ borders – in which Sweden/Finland were tied together by the Baltic Sea, and the Kattegat and the North Sea tied together the Danish composite state from the Danish islands and the Jutland peninsula to Norway and the North Atlantic islands – towards a new definition of ‘natural borders’, in which the Baltic and the Kattegat were the enemy areas. The Scandinavian state system became split between two peninsula states that turned their backs on one another.

Denmark was banished southwards; Sweden gravitated northwards. She was compensated with Norway in a twin union, explained as geographically ‘natural’, held together by the Scandinavian mountain range that had been nature’s own fortification wall for centuries.

The renegotiation processes of ‘natural’ borders in connection with the upheavals in 1814 shows the predominance of politics over nature in region formation. 1814 is, in the Scandinavian region-building history, a manifestation of the political changeability of constructed state borders.     

COLONIZING CONTRASTING LANDSCAPES. THE PIONEER COAST SETTLEMENT AND INLAND UTILIZATION IN SOUTHERN NORWAY 10,000–9500 YEARS BEFORE PRESENT

This article contributes a western Scandinavian perspective to the discussion of the human colonization of former glaciated landscapes. Four assumptions concerning the peopling of the Norwegian coast are discussed: 1) a delayed colonization, 2) an immigration from the ‘North Sea Continent’, 3) reindeer as the main economic factor, and 4) a rapid rate of expansion along the coast. It is argued that only the first and last suppositions still appear credible, but need to be confirmed. A gradual major development is evident. Stage 1: Marine hunters colonized the resource‐rich coastlines of south‐west Sweden and southern Norway about 10,000 y.BP. Stage 2: Soon after, based on short seasonal moves, some coastal groups started exploiting reindeer in recently deglaciated mountain areas in south‐west Norway. A similar subsistence pattern developed in north‐west Norway. With its remote location, distinct landscape development and many‐faceted environments, Norway appears as ideal for exploring human colonization processes on different geographical scales. More C14‐dates and osteological material are, however, still needed.     

Reply to comments on relative chronology

The court sites in south‐west Norway are a key material for discussing aspects of Roman period archaeology. So far, the Stand der Forschung is not satisfactory, mainly because the excavations that took place in the middle of the 20th century have not so far led to more systematic and synthesising studies being undertaken. It is argued in the article that the court sites can be considered indicative of central settlements in the Roman period, and that the sites were multifunctional. They probably served as gathering places for social activities like games, things and ritual, as production sites, and maybe as temporary accommodation for chieftains' retinues playing a role in intra‐Norwegian or perhaps Scandinavian military confrontations. The latter aspect is considered in some detail in the article, and it is suggested that the court site organisation is indicative of a Roman period (petty) south‐west Norwegian kingdom, and that the bog offering in Illerup place A might have originated from a south‐west Norwegian army defeated by ‘Danish’ forces. On an international level the court sites are an unparalleled type of archaeological monument reflecting social and functional aspects of general interest for European archaeology.     

Anglican High Churchmen and the Expansion of Empire*

Postcolonial history has taken a great deal of interest in the missionary endeavours of the church throughout the Empire, especially the work of Protestant/evangelical mission societies. Apart from attention to organisations like the Universities Mission to Central Africa (UMCA) and to some extent the work of the Society for the Propagation of the Gospel (SPG), the work of Anglican High Churchmen has sometimes been overlooked. 1 In fact, High Churchmen were very concerned about the role of the Church of England in the expanding empire during the mid‐nineteenth century. They were keen to bring the extension of the church under institutional control and to co‐operate with the imperial parliament as closely as possible. The activity of the SPG and the foundation of the Colonial Bishoprics Fund (CBF), which provided clergy, schoolmasters, catechists, and bishops as agents of Anglicanism and Englishness, can be seen as part of this strategy.     

Accident Investigations: a comparative perspective on societal safety in Norway and Sweden, 1970–2010

The topic for the article is the growing awareness of risk and safety in Norway and Sweden during the last decades of the 20th century, and how the two Scandinavian states have organized investigations of accidents. In many western states accident investigations have moved from sector specific boards to permanent multi-modal commissions. This has also been the case in the two Scandinavian states. But this comparative study reveals different paths and varying speed towards a ‘safety culture’. The Swedish Accident Investigation Board was established in 1990, while its Norwegian opposite partner was established in 2008. Common for the two countries is that reorganization of investigation boards has taken place as political actions after major accidents, rather than as a consequence of risk assessments.     

Aviation Archaeology Offshore: The Recovery of a Rare Ju88 Aircraft Wreck during Work for the New London Gateway Port

Abstract

During dredging works for the new London Gateway Port in 2011, fragments of a German Ju 88 bomber were recovered from the Thames Estuary. Subsequent archaeological investigation by Wessex Archaeology, using geophysical survey and divers, resulted in the location of the wreck site and its subsequent recovery under licence in 2012. Post-recovery analysis has enabled it to be identified as a very rare prototype Ju 88T. The aircraft, flown by men of the secretive Luftwaffe special operations unit VOdL, was lost during a reconnaissance mission to record bomb damage at Chelmsford in 1943. The Norwegian fighter ace who shot it down, Marius Eriksen, subsequently achieved fame as a Norwegian skiing champion and actor. The recovery was unusual in that it was carried out as a staged archaeological investigation and in the context of offshore development, where ‘avoidance’ is the usual strategy.     

From Reciprocity to Manorialism

In this study, it is argued that Medieval Icelandic society fitted the ideal model of the peasant mode of production, as defined by Chris Wickham in the book Framing the Early Middle Ages. Until the 12th century, it seems that landed property was relatively evenly distributed amongst farmers in Iceland, at least when compared to the general situation in Europe. Leadership in society was also often based on factors other than wealth, as the local lords were dependent upon support from their followers and had to reciprocate their loyalty. There was competition between farmers over status, and it was important and necessary to stand guard over one's honour. Around the year 1100 there seems to have been a turning point in society. A group of farmers, church owners, formed a union with the Church to levy payments on others and thus create a surplus of wealth, which they could redistribute within society. At the same time slave holding was on the wane and tenancy farming was increasing. The position of the poorest amongst the group of farmers deteriorated, as chieftains began to accumulate farms, although not as yet in large quantities. In the 13th century, the Norwegian king introduced a system of legal ranks, and for a time the group of domestic courtiers played a key role in society, but such divisions seem to have been on the wane by 1320. Accumulation of property by magnates and churches gained momentum, and a manorial system based on tenant labour became the norm within the agricultural system of production. This was not least due to the king's need for reliable collection of taxes and other dues. The Icelandic peasant economy thus developed into a type of manorial society within the span of a few centuries.     

Creating a ‘temple society’ in the early medieval west

By the seventh century the church of the early medieval west was extremely richly endowed. This endowment went hand in hand with the increase in the number of clergy and monks, and with the pastoral and liturgical demands made on the church. Because of its pastoral and religious obligations, it should not be seen simply as a section of the elite. In order to understand the socio-economic role of the church in the early Middle Ages it is useful, instead, to draw on the anthropological model of the ‘temple society’.     

THE VIETNAM WAR

This article investigates the role of the Vietnam War in Danish and Norwegian politics. We argue that Danish and Norwegian membership in NATO and an unstable parliamentary situation may explain why these countries, unlike Sweden, did not take on the lead in the international protest against the war. Non‐socialistic coalitions came to power in Norway and Denmark in the latter half of the 1960s which to an extent explains why the social democratic parties in both countries became more critical of the US. By the end of the 1960s, foreign policy as well as public attitudes towards the war converged in Denmark, Sweden and Norway, and in all three countries powerful protest movements emerged that were remarkably similar. The Vietnam War strengthened the left in general and promoted a leftist politics of solidarity that influenced Swedish, Danish and Norwegian foreign policy‐making of the 1970s.     

Praying for Independence

The establishment of the Presbyterian Church of the New Hebrides in 1948 as an independent church was viewed by some participants as a step towards the independence of the nation, which occurred some 32 years later. This paper argues that the church was slow to promote an anticolonial perspective through the 1950s, though, as Indigenous clergy took on more senior roles in the church, there was a corresponding increase in political consciousness. The trans-colonial experiences of many young clergy – for education around the region or for meetings in the newly formed Pacific Conference of Churches in the 1960s – exposed participants to anticolonial theologies and the decolonising Pacific. When Indigenous clergy gained full control over the Presbyterian Church in 1973, they simultaneously demanded the end to the Condominium.     

"Naked" Baptism in the Early Church: The Rhetoric and the Reality

Baptism was understood as a radical life-changing act in the early church. Its radical nature was reflected by it being administered to candidates, male and female, who were apparently naked. The issue of nakedness must, however, be re-examined in view of the fact that baptism was normally administered by male clergy and Judeo-Christian modesty would not likely allow a religious practice where female nakedness was exposed to male gaze. This makes it unlikely that male clergy did in fact baptize naked women. The article notes that the term gymnos , used for nakedness, had a much wider usage than its English equivalent and might simply point to divestiture of outer garments only. Certain patristic texts support this perspective by apparently indicating relative nakedness only in baptism. Nevertheless, the language of "nakedness" was used to underscore the radical death-and-birth nature of the baptismal rite.     

The Barony and the Churches of Late Nineteenth Century Glasgow

The Barony Parish Church was one of the most important churches in nineteenth century Scotland partly due to its history, size, and location at the heart of the "second city" of the Empire and its Minister, Norman MacLeod. Its congregation represented every tier of Glasgow society in terms of social class and gender and as such, throws light on the more general debates on religion and society in nineteenth century Britain. When compared with other churches and denominations in Glasgow, it builds a more general picture of church and people in the city. The picture drawn reveals a complex pattern of adherence varying between individuals and families. An over emphasis on secular reasons for church membership ignores the important role of faith in determining patterns of adherence. Family letters, diaries, and journals often reveal a deep-seated faith and critical reflections on the preaching of the Word.     

Notes from County Correspondents.

In 1503, the canons of Ripon Minster initiated a building campaign to replace the church’s nave. Through a careful study of the documentary evidence, including sources that have not previously been considered, this article investigates how Ripon’s clergy organised and funded the project. It offers a more precise chronology of the works and an assessment of their impact on the use of the church by its parishioners. The article also considers the clergy’s motives for rebuilding, proving that the renovation was not a reaction to the old nave’s deterioration so much as an initiative to create a grander architectural setting for processions and more space for burial within the church.     

The morality police are coming! Muslims in Norway's media discourses (Respond to this article at http://www.therai.org.uk/at/debate)

In early 2010, a series of reports appeared in the influential liberal‐conservative Norwegian newspaper Aftenposten drawing attention to what appeared to reporters to be a self‐appointed, de facto Muslim ‘morality police’ attempting to use harassment to exert social control over non‐hijab‐wearing women of immigrant background and gay men in the district of Grønland in the inner city of Oslo. What came to be known in Norway as the ‘morality‐police debate’ demonstrated the extent to which the figure of the Muslim male as an embodied threat to Norway's presumed relative gender equality and lack of homophobia had come to be embedded in the country's media and political discourse. This article suggests that the debate can tell us much about why certain tropes central to Norway's anti‐Muslim discourses have gained such currency across the Norwegian political board in recent years.     

"It Was Never Good World Sence Minister Must Have Wyves": clerical celibacy, clerical marriage, and anticlericalism in Reformation England

The impact of the Reformation was felt strongly in the nature and character of the priesthood, and in the function and reputation of the priest. A shift in the understanding of the priesthood was one of the most tangible manifestations of doctrinal change, evident in the physical arrangement of the church, in the language of the liturgy, and in the relaxation of the discipline of celibacy, which had for centuries bound priests in the Latin tradition to a life of perpetual continence. Clerical celibacy, and accusations of clerical incontinence, featured prominently in evangelical criticisms of the Catholic church and priesthood, which made a good deal of polemical capital out of the perceived relationship of the priest and the efficacy of his sacred function. Citing St Paul, Protestant polemicists presented clerical marriage as the only, and appropriate remedy, for priestly immorality. But did the advent of a married priesthood create more problems than it solved? The polemical certainties that informed evangelical writing on sacerdotal celibacy did not guarantee the immediate acceptance of a married priesthood, and the vocabulary that had been used to denounce clergy who failed in their obligation to celibacy was all too readily turned against the married clergy. The anti‐clerical lexicon, and its usage, remained remarkably static despite the substantial doctrinal and practical challenges posed to the traditional model of priesthood by the Protestant Reformation.     

Parishes under Pressure ‐ The Church of England in South Buckinghamshire 1913–1939

Secularisation, or the reducing social significance of religion in the twentieth century, has been widely researched in terms of “demand” factors, but less so on the “supply‐side,” considering the contributory effects of the strategies and actions of religious organisations themselves. This article explores these strategies in a group of Anglican churches in South Buckinghamshire in the period leading up to the Second World War, as industrial and population development shifted proportionally to the southeast. This rapid growth and accompanying demographic change posed major challenges to the Church of England, subjecting the parish system to severe pressure. The availability, allocation, and suitability of clergy were a constant concern. The very basis of the Church of England's “offer” to the average citizen — of being the established, national church, there for everyone — seemed under threat: in some places, there was simply no church to “belong” to. Money was in short supply — perhaps both a cause and a symptom of other problems. A general issue was how to reach young people, but a specific concern was the funding of church schools. More widely, the church seemed to be losing touch with the changing cultural and moral landscape in which it operated.