Abortion and eugenics

The late 1960s and early 1970s saw a revolution within foetal diagnostics. In roughly the same period, legal measures in many countries permitted the termination of pregnancies in cases of suspected foetal abnormalities. Critics have claimed that the resulting abortion policies resemble the old, state‐imposed eugenics of the early 20th century. This article presents some evidence to the contrary. In Norway, which is the article's main topic of concern, so‐called eugenic clauses in the abortion legislation were passed well before the revolution in foetal diagnostics. More importantly, other motives were historically more significant than eugenics for the development of modern Norwegian abortion policies. Consequently, any eugenic effect of these policies should be considered a result of coincidence rather than design – or so the article argues. Brief comparisons with the other Nordic countries are included.     

Pilgrim routes as contested spaces in Norway

Abstract

Many of today’s pilgrim routes are not only conceived of as religious thoroughfares. They are also seen as historical and cultural routes and are embraced by heritage polices and the tourism industry. It follows from this that contemporary pilgrim routes are endowed with many meanings and expectations, both in the public and private spheres. While much research has focused its attention on the diversity of motives, experiences and symbolic meaning processes among those who embark on journeys along pilgrim routes, less attention has been paid to the varieties of stakeholders involved. By exploring how different types of stakeholders engage with a recently reinvented pilgrim route in Norway, it is shown how this route represents a contested space. Among various stakeholders involved in the development and the management of the pilgrimage, as well as stakeholders who take an interest in the material and symbolic benefits one could possibly draw from it, there are disagreements on what kind of heritage pilgrimage should represent. The differing approaches are basically represented by those who want to promote religious motivations, traditionalist outdoor recreation interests and stakeholders who primarily want to develop and market the pilgrim route in a touristic context. While distinctions between categories such as pilgrims and tourists, or vacationers and religious travellers, are becoming more and more blurred, opposing and partly intersecting discourses among stakeholders tend in this case to result in the upholding of these kinds of distinctions. This implies that travellers along pilgrim route are not left to themselves with their experiences and practices. While some stakeholders take an interest in what pilgrims are doing, in the sense that they want to profit from it, others are concerned about questions of whom a pilgrim is and for whom a pilgrim route is for.     

PROVENANCE OF ANCIENT TEXTILES—A PILOT STUDY EVALUATING THE STRONTIUM ISOTOPE SYSTEM IN WOOL*

Strontium isotopes are used in archaeology to reconstruct human and animal migration routes. We present results of a pilot study applying strontium isotope analyses to modern sheep hair as a basis for its potential use as a provenance tracer for ancient woollen textiles. Our hydrofluoric acid‐based, lipid soluble analytical protocol, also tested on a number of ancient textile fibres, allows for contamination‐free, low blank strontium isotope analysis of minimal amounts of archaeological material. ⁸⁷Sr/⁸⁶Sr ratios of decontaminated sheep hair agree well with the compositions of biologically available (soluble) strontium fractions from the respective feeding ground soils, a translatable requirement for any potentially successful provenance tracing applied to wool textiles.     

DESTRUCTION AND REALLOCATION OF SKILLS FOLLOWING LARGE COMPANY CLOSURES

This paper analyzes what happens to redundant skills and workers when large companies close down and whether their skills are destroyed or reallocated. The analysis is based on a combination of qualitative and quantitative data of the closure of four companies. Getting a job in a skill‐related industry or moving to a spinoff firm leads to skill reallocation. Thus, the result depends on regional idiosyncrasies such as industry structure and urbanization. If local policy makers and the owners exert a coordinated effort, it is possible to create success stories of less skill destruction in urban as well as peripheral regions.     

3. HISTORIOGRAPHY WITHOUT GOD: A REPLY TO GREGORY1

This reply aims both to respond to Gregory and to move forward the debate about God's place in historiography. The first section is devoted to the nature of science and God. Whereas Gregory thinks science is based on metaphysical naturalism with a methodological corollary of critical‐realist empiricism, I see critical, empiricist methodology as basic, and naturalism as a consequence. Gregory's exposition of his apophatic theology, in which univocity is eschewed, illustrates the fissure between religious and scientific worldviews—no matter which basic scientific theory one subscribes to. The second section is allotted to miracles. As I do, Gregory thinks no miracle occurred on Fox Lakes in 1652, but he restricts himself to understanding the actors and explaining change over time, and refuses to explain past or contemporary actions and events. Marc Bloch, in his book The Royal Touch: Sacred Monarchy and Scrofula in England and France, is willing to go much further than Gregory. Using his superior medical knowledge to substitute his own explanation of the phenomenon for that of the actors, Bloch dismisses the actors’ beliefs that they or others had been miraculously cured, and explains that they believed they saw miraculous healing because they were expecting to see it. In the third section, on historical explanation, I rephrase the question whether historians can accommodate both believers in God and naturalist scientists, asking whether God, acting miraculously or not, can be part of the ideal explanatory text. I reply in the negative, and explicate how the concept of a plural subject suggests how scientists can also be believers. This approach may be compatible with two options presented by Peter Lipton for resolving the tension between religion and science. The first is to see the truth claims of religious texts as untranslatable into scientific language (and vice versa); the other is to immerse oneself in religious texts by accepting them as a guide but not believing in their truth claims when these contradict science.     

Ancient DNA reveals a major genetic change during the transition from hunting economy to reindeer husbandry in northern Scandinavia

The timing and origin of reindeer domestication has been highly debated. Recent molecular analyses show several mitochondrial lineages of domestic reindeer across Eurasia suggesting different origins of Fennoscandian and Siberian domestic reindeer. In order to investigate the origin of domestic Fennoscandian reindeer, we sequenced a mitochondrial control region fragment of 68 ancient reindeer remains from archaeological sites in Finnmark, the major county for extant reindeer husbandry in Norway, spanning from ca. BC 3400 to AD 1800. The majority of the Stone and Iron Age reindeer assemblages in Finnmark are from settlements in the eastern part of the county, in the Varangerfjord area. The reindeer remains from these settlements show affiliation to the large and complex Beringian haplotype cluster, found in extant reindeer from the Kola Peninsula to north-eastern Russia. A distinct haplotype shift is observed in the late medieval period, when the typical haplotype signatures of extant domestic Fennoscandian reindeer appeared in coastal regions of both eastern and western Finnmark. These haplotypes were not found among the Stone and Iron Age wild reindeer samples of Finnmark, suggesting that this population was not ancestral to extant domestic reindeer of Fennoscandia.     

Sexual Desires and ‘Social Evils’: Young women in rural Vietnam

Vietnam's increased integration into the global market economy entails rapid and dynamic changes that foster new ways of acting, interacting and rendering the world meaningful. This article addresses the ways in which an ongoing process of transformation in contemporary Vietnam is epitomised by the ambivalence and ambiguity with which female sexuality is imbued. Female sexuality is ideally restricted to marriage and motherhood, meaning that females' premarital or extramarital sexual relations tend to be associated with the category of ‘social evils’ (te nan xa hoi). The category of ‘social evils’ is vague in definition and was introduced into Vietnamese society by virtue of what was seen as the country's increased involvement in a morally polluted world. By drawing on two periods of fieldwork (1994–1995 and 2000–2001) in a northern rural Vietnamese commune, this article highlights the ways in which female sexuality in a local field site is intertwined with anxieties about the forces of a global and ‘poisonous culture’ (van hoa doc hai) that may lead young women to transgress moral limits: for example, by having premarital sex. For many rural female adolescents sexuality thus means a need of self-imposed and/or governmentally imposed control in order to guarantee appropriate morality. For others, however, sexuality means the involvement in premarital sexual relations and, hence, a crossing of moral boundaries.

Deseos Sexuales y ‘Males Sociales’: mujeres jóvenes en el campo de Vietnam

La integración aumentado de Vietnam en la economía de mercado globalizada implica cambios rápidos y dinámicos que fomentan nuevas maneras de actuar, de relacionarse, y de hacer el mundo significativo. Este artículo trata las maneras en que un proceso continuo de trasformación en Vietnam contemporáneo se ejemplifica de la ambivalencia y ambigüedad de que se ésta empapada la sexualidad femenina. La sexualidad femenina se limita al matrimonio y la maternidad, lo cual significa que las relaciones sexuales prematrimonial o extramatrimonial tienden a estar relacionado con la categoría de «males sociales» («te nan xa hoi»). La categoría de «males sociales» tiene definición imprecisa y era introducida a la sociedad vietnamita en virtud de lo que se veía como la implicación creciente del país en un mundo moral contaminado. Haciendo uso de trabajo de campo que se realizó en dos períodos distintas (1994–1995 y 2000–2001) en una comuna rural en el norte de Vietnam, este artículo destaca las maneras en que la sexualidad femenina, en un sitio local del campo, se entrelaza con ansiedades de las fuerzas de una cultura global y «venenosa» («hai de van hoa doc»), lo que influya a las mujeres jóvenes a transgredir los límites morales, por ejemplo, tener sexo prematrimonial. Así que, para muchos de las adolescentes rurales la sexualidad significa la necesidad de tener control que se impone por ellas mismas y/o por el gobierno para garantizar moralidad adecuada. Sin embargo, para otras la sexualidad significa la participación en relaciones sexuales prematrimoniales y, por lo tanto, una travesía de los límites morales.     

The Åker Assemblage — Fit for a King? A New Account and Discussion of a Collection of Treasure of the Norwegian Merovingian Period

IN THE SECOND HALF of the 19th and the early decades of the 20th centuries, an assemblage of stray finds dating to c ad 600 was collected at Åker in south-eastern Norway. The items included a cloisonné-decorated sword-belt buckle of exceptional quality, a pommel from a ring-sword, and various mounts and fittings from a shield, sword belts and hangers. In the early 1990s several metal-detected finds were made at the site, and it was clear that many of those had originally belonged to the same context as the earlier finds. This article presents and discusses the Åker assemblage on the basis of what has been added to the evidence, and of new knowledge about the site of Åker produced by archaeological excavation. The objective is to gain a better understanding of what the assemblage really represents.