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Den teosofiske losjen «Klippen»: Alternativ religiøsitet på Leirvik i Stord på 1920-talet
In May 1922, a new theosophical lodge was founded in Leirvik, a small town on the west coast of Norway, by local members of the Norwegian Theosophical Society. The lodge was headed by the at the time famous Ole Olvik, natural healer and founder of the equally famous sanatorium Furuly Helseheim. The lodge was to last only a few years. After first suffering the death of Olvik in 1924, and the number of members having dwindled down to four in 1926, the lodge was dealt a final blow when Olvik’s successor as head of the lodge, the watchmaker, and communist, Andreas Christian Johansen moved away from Leirvik in 1930. Based on a diversity of sources, this article outlines the history of this lodge and examines how and by whom theosophy was introduced into Leirvik, the lodge’s activities, and suggests some reasons why the lodge came to an end so soon after its establishment
Hanne Marie Johansen 2019. Skeive linjer i norsk historie – frå norrøn tid til i dag
Dette er akkurat hva skeiv historieskriving trenger nå, tenkte jeg da jeg ved inngangen til et nytt tiår leste Hanne Marie Johansens bok Skeive linjer i norsk historie. Johansen har skrevet en bok som rydder, systematiserer og sammenstiller – om ikke alt, så i hvert fall det meste av – det banebrytende arbeidet som er gjort innenfor skeiv historieskriving i Norge de siste 30 årene. Det er gjort på en grundig og faglig etterrettelig måte, i tett samarbeid med Skeivt arkiv, en avdeling ved Universitetsbiblioteket i Bergen som jobber med å ta vare på, dokumentere og formidle skeiv historie eller LHBT-historie. Denne boka bør være obligatorisk lesning for alle som går i gang med nye forskningsprosjekter og vil sikkert også stimulere til ny forskning om skeiv historie. Kort sagt, dette er ei bok som samler og konsoliderer et fagfelt som lenge har vært fragmentert og preget av teoretiske og personlige motsetninger
Med døden i lommen
Death on the Internet has received much attention from the world of research, where focus has largely been on private memorial sites and the use of social network sites like Facebook for commemoration. In a more private sphere, however, the pictures of the deceased that never leave the smartphone with which they were taken have not attracted the same attention from researchers. This article addresses the private uses of smartphone photographs taken of relatives after they have died. Deathbed photography – or post mortem photography, as it has also come to be known – has been practiced since the birth of photography. The forms and aesthetics have changed alongside the development of photographic techniques; but what has happened to the deathbed photograph in the era of the smartphone, when every smartphone poses the possibility of documenting and sharing our private experiences of bereavement? With this preliminary study, I will address the questions of production and usage of deathbed photographs as a contemporary practice which, however often kept hidden, appears to be more widespread than first anticipated
Språkplanlegging i Latvia etter Sovjetunionens fall: Det nasjonale programmet for opplæring i latvisk som andrespråk
Temaet i denne artikkelen er andrespråk. Jeg skal skrive om et prosjekt somhandler om andrespråkslæring og -undervisning, og som i stor grad bygger påskandinaviske, deriblant norske andrespråkserfaringer. [Artikkelen er innscannet og gjort søkbar med OCR. Feil kan forekomme.
Oppfølging av voksne minoritetsspråklige etter kurs i norsk og alfabetisering
Denne artikkelen baserer seg på en studie gjennomført av Ann-Karin Furre vedRosenhof voksenopplæringssenter og artikkelforfatteren (Svendsen og Furre1998). Studien ble støttet av Voksenopplæringsavdelingen i Kirke-, utdanningsogforskningsdepartementet i perioden desember 1997 til april 1998. Hensiktenmed studien har vært å følge opp voksne minoritetsspråklige etter endt kurs inorsk og alfabetisering 1 . [Artikkelen er innscannet og gjort søkbar med OCR. Feil kan forekomme.
Japanske låneord i norsk
Denne artikkelen tar for seg forekomsten av japanske låneord i norsk. For å belyse problemstillingen er tre analoge ordbøker over låneord og fremmedord i norsk, fra ett og samme forlag, benyttet ved tre ulike tidspunkt mellom 1957 og 2000. Videre er Norges mest omfattende digitale ordbok konsultert for samme type innslag i 2019. Til sammen er 84 oppføringer gruppert i semantiske kategorier, og de fleste ordene kommenteres enkeltvis. Artikkelen vurderer videre tilpasningene de enkelte ordene har gjennomgått ved overgangen fra japansk til norsk, spesielt med henblikk på variabler som ordklasse og grammatisk kjønn, translitterasjon og trykkmønstre. I noen grad diskuteres mulige alternative strategier
Survey of medieval inscribed objects from Bergen: Items other than wooden sticks or pieces of wood
This survey is a supplementary resource to the article “Runic Sticks and Other Inscribed Objects from Medieval Bergen: Challenges and Possibilities” (see Maal og Minne 2020). The survey is based on investigations of the Bryggen corpus, carried out mainly in the years 2013–18.1 Own field notes and photographs have been complemented by information in runological or archaeological databases and publications (available per January 2020). The purpose behind the survey is twofold. For one, it demonstrates the variability of the corpus; it contains information on inscribed artefacts, which can be determined to represent something other than wooden sticks or pieces of wood. Secondly, the survey brings to the fore some of the interesting ambiguities in the study of inscribed artefacts, especially regarding wooden items. The table presents an overview of artefacts, which with some certainty can be identified as (parts of) sundry tools, vessels, implements and other functional objects. As such, they display alternative functionalities than primarily script-bear-ing objects. Artefacts made of materials other than wood are also included (marked in bold). The number of items may be subject to change depending upon the adjustment of classification criteria and the reassessment of individual objects.2 Uncertain instances regarding objects and their functions are indicated with question marks. The included descriptions on forms of writing (i.e. primary, secondary, and tertiary) follow the categories introduced by Franklin (2002) – presented in more detail in the article. Such assessments illuminate the diverse nature and dynamic boundaries of the evidence; they do not work as rigid groups. With some inscribed artifacts, the form of writing also remains uncertain
Brita Brenna, Hans Dam Christensen & Olav Hamran 2019. Museums as cultures of copies: The crafting of artefacts and authenticity
I mitten av 1700-talet resonerade Johann Joachim Winckelmann kring den förnäma enkelhet och den tysta storhet han upplevde sig möta när han studerade antika gipskopior. När Winckelmann var verksam i Rom beskrev han den klassiska konstens uppgång och fall genom att studera romerska kopior av förlorade grekiska original, som oftast var utförda i marmor eller brons. I detta fanns ett slags erkännande av att unika konstverk alltid har modifierats och kopierats
The Politics of Misadventure at Camelot
A third of the way through La mort le roi Artu (c.1230), an early thirteenth-century Old French prose romance that concludes the Lancelot Grail Cycle, ‘the greatest misadventure in the world’ takes place at Camelot, the court of King Arthur of Logres. Although the poisoning episode, as I refer to it here, is extraordinarily complex and difficult to interpret, the following summary will suffice for the moment. While Queen Guinevere is eating in her chamber with Arthur’s nephew Gawain and many other knights of the Round Table, a knight called Avarlan is plotting in another room to poison Gawain, whom he hates for reasons that are never explained. Dispatching a servant to give a poisoned fruit to the queen, Avarlan expects her to pass it to Gawain, a particular favorite of hers, who will eat it and die. But Guinevere – who is not watching out for ‘treason’ – gives the fruit to a knight called Gaheris the White, brother of Mador de la Porte, who accepts it out of love for her. Taking a bite, he immediately drops dead. Astonished by this ‘marvel’, the queen and the other knights all jump up from the table. Seeing the dead knight, the queen is grief-stricken about this ‘misadventure’ (62.37) and does not know what to do, ‘because it was seen by so many worthy men that she could not deny it’ (62.38–40)
Osämja och fiendskap mellan kungar och stormän
This article discusses different paradigms for analysis of conflicts between magnates and kings in the period c. 1250–1370 in Norway and Sweden. During the past few decades, the study of feuds and the idea of the survival of a feud culture into the Late Middle Ages or Early Modern period has been prevalent in scholarship on medieval Scandinavia. Here it is argued that conflicts between kings and magnates in the period under study were perceived as being of a different order than conflicts between individual or groups of magnates, both by kings and by magnates themselves. Magnates were protective of their right of resistance against unlawful kings, and increasingly presented themselves as protectors of the common good, and representatives of the community of the realm. Kings, meanwhile, began to label any (armed) resistance to their initiatives as treason, leaning on Roman law. These circumstances should make scholars wary of ignoring the constitutional and legal ramifications of aristocratic resistance