The Angelic Brethren and Everyday Sacredness: A Protestant Theologian's Journey from Berlin to Leiden in 1717*

In the summer of 1717, a private teacher named Jacob Michelmann travelled from Berlin to Leiden to meet the head of a Protestant community known as the Angelic Brethren. During a pivotal time in European religious and intellectual history, Johann Wilhelm Überfeld sought to inculcate in his followers, including Michelmann, a powerful sense of everyday sacredness. Überfeld criticised what he perceived as the markedness of religious speech and acts compared to unmarked everyday activities. Implicitly, this state of affairs rendered the bulk of daily life profane, that is, largely detached and irrelevant to religious life and spiritual progress. For Überfeld and his followers, however, the divine spirit could communicate even through seemingly mundane trivialities, if believers had eyes to see and ears to hear. Accordingly, they paid great attention to household chores and domestic spaces. During his journey, Michelmann successfully acquired this mindset. Yet several years later he started neglecting the lessons of his journey, which caused conflict with Überfeld. Based on the visitor's own travelogue and a wealth of other sources, this article describes Michelmann's journey from its inception to its aftermath while probing Überfeld's notion of everyday sacredness.     

Actors and structures in the selection of knowledge: A case in the history of Swedish higher education

In the early modern period (16–18th centuries), churches and state administrations alike strove to eradicate Evil. Neither they nor society at large accepted a conceptual differentiation between crime and sin.

The two worst kinds of Evil early modern societies could imagine were organized arson and witchcraft. Although both of them were delusions, they nevertheless promoted state building. Networks of itinerant street beggars were supposed to have been paid by foreign powers to set fire in towns and villages. These vagrant arsonists can be regarded as the terrorists of the early modern period. Witches were persons who had allegedly made a compact with the devil. They were thought to randomly use maleficent magic to harm individuals as well as whole regions.

When law enforcement agencies and suspicious peasants or townspeople tried to identify persons who might be arsonist terrorists or witches they used the category ‘Evil’. Anyone who ignored the behavioral standards of society ever so slightly could be suspected of being utterly evil. The concept of Evil linked petty, commonplace immorality and the worst crimes imaginable to each other and to the mindless hatred of demons. This pre-modern concept of the banality of Evil was called into question by the legal reforms of the 17th century. It was finally rejected by the enlightenment that negated the imagined continuum of Evil.

Witches and arsonist terrorists shared a number of characteristics. They were both said to form conspiracies that mirrored everyday society like an evil twin. The crimes they perpetrated lacked any purpose or reason, they were motivated by sheer malice. The worst forms of Evil had certain qualities of an epidemic: Witchcraft and terrorism were supposed to be always on the rise. The evil people were victimizers as well as victims. The imagery of Evil even implied that the evildoers resembled those they were supposed to have harmed.

The fear of terrorist vagrants and witches as well as other conspiracy theories can be traced back to the Black Death. The plague of the 14th century not only sparked anti-Semitism. It lend force and credibility to the idea of an irrationally destructive, ever-growing secret organization as the epitome of Evil.     

Planning for Climate Change Adaptation in a Multi-level Context: The Gothenburg Metropolitan Area

Individual local governments are key players in Sweden's strategy for climate adaptation but their authority does not match the scale of climate change and its impacts. Competences are divided among local, regional and national authorities. Climate adaptation thus requires cooperation, particularly in metropolitan regions. This raises issues of coordination, legitimacy and effectiveness of adaptation measures recommended in local Master Plans. The focus here is on how the 13 municipalities in the Gothenburg Metropolitan Area—expected to be the part of Sweden most affected by impacts of climate change—address and act upon issues of climate change adaptation within the framework of Sweden's Planning and Building Act, which places responsibility for the “common interest” of climate adaptation with local governments. Analysing municipal Master Plans, as well as the comments on these plans from the regional County Administrative Board and from Göteborg Region Association of Local Authorities, the inter-municipal association charged with infrastructural planning, I identify patterns in terms of coordination, legitimacy and effectiveness of planning for climate change adaptation. Results are discussed in relation to propositions from recent research on planning for climate adaptation in multi-level contexts.     

Municipal site leasehold in Sweden: A land policy instrument in Decay

Municipal site leasehold in Sweden is in need of renovation. Municipalities are troubled with securing returns on investments and increments in land values, leaseholders by unpredictability and sharply increased fees, and both are troubled by growing numbers of costly court cases. As a result, the use of site leasehold has come to a near standstill. Recent developments in the use of site leasehold in Sweden are charted, problems are highlighted, and possible solutions are discussed by way of comparison with other countries. If municipal site leasehold is to play a meaningful role in Swedish land policy, it must be reformed.     

Proto-Urban Establishments in Inner Asia: Surveys of an Iron Age Walled Site in Eastern Mongolia

Walled sites attributed to the Xiongnu steppe empire (2nd century b.c.–1st century a.d.) constitute the earliest investments in explicitly non-mortuary built environments among pastoralists of the Mongolian Steppe. These permanent constructions are important precedents to the medieval towns of subsequent steppe empires, yet very little of the complete layouts and surrounding remains of the large enclosures are understood. Our investigations of the walled site at Kherlen-Bars in eastern Mongolia are among the first surveys to fully document all aspects above and below ground across an entire Iron Age walled site area. In addition to detailed documentation of the large structures, our geomagnetic prospections and digital elevation modeling brought to light numerous small sub-surface and subtle-surface features that show such early walled sites, often deemed virtually empty, to be far more complex and diachronic in their formation processes and possible functions.