Associate Professor of Nordic Iron Age archaeology with a focus on metal detecting finds (since 2023). PhD in Saami archeology from Stockholm University (2016). Previously Associate Professor of historical archaeology at UiT - the Arctic University of Norway (2017-2023). Research interests include metal detecting finds, Iron, Viking, and Middle Ages, Sámi archaeology. Current research projects concern movements, interaction and landscape negotiation in medieval northern Norway and the present use and meaning of old Sámi offering sites. Associate of the multidisciplinary research group "Creating the New North" and the inter-Nordic research group "Osteoarchaeological Studies of Sámi offerings". Personal university webpage: https://www.khm.uio.no/om/organisasjon/arkeologisk-seksjon/ansatte/martesp/index.html
"Sami circular offering sites" is an established category of cultural heritage in northern Norway... more "Sami circular offering sites" is an established category of cultural heritage in northern Norway, but details of their origin, time of use, function and significance in contemporary society have been little explored. This study aims to establish some basic facts about these stone enclosures, but a surprising conclusion is that the very offering site interpretation is uncertain. Substantial evidence rather suggests that the large structures were initially built for an entirely different purpose, while some have apparently later been reused and reconceptualised as offering sites. The question also arises if a range of structures with diverging characteristics that have recently been added to the same category can in fact be defined as the same phenomenon. The exploration of the genesis and distribution of the offering site interpretation for stone circles leads to a discussion of the socio-political implications of archaeological categorisation in general, and the preference for ritual explanations in Sami contexts in particular. It is maintained that while the materiality of the archaeological remains constitutes useful corrections and limitations to these narratives, any archaeological interpretations, including the present one, cannot escape the embeddedness in certain discourses and relations of power.
In the early 1980s, a runestone fragment with a Christian inscription from the early eleventh cen... more In the early 1980s, a runestone fragment with a Christian inscription from the early eleventh century was discovered in Harstad town, northern Norway, in excavated masses originating from the farm Ervika. Runestones are very rare archaeological finds in this region, but, despite being included in runological overviews, the Ervika stone has not been studied or published by archaeologists or historians. This reflects a tendency where evidence of early medieval Christian influences and the Christianization processes in northern Norway have been surprisingly little discussed apart from general overviews and some local studies of specific find categories. In this article, we aim to initiate a broader debate about the complexities of the Christianization processes in northern Norway by presenting and evaluating relevant finds. This includes the material that has emerged over the last decade due to increased interest in private metal detecting. We emphasize the particularities of the geopolitical and sociocultural context in the north, where impulses from the Eastern Church and Saami culture and religion may have affected the reception and practice of the new religion. The Ervika runestone fragment serves as a point of departure, and we describe the find and its context in some detail to ensure it is included in future research by runologists, archaeologists, and historians.
Based on historical, toponymic, and archaeological sources, we believe to have identifed the loca... more Based on historical, toponymic, and archaeological sources, we believe to have identifed the location of the older Varanger market, which was a crucial meeting point in inner Varanger for Saami groups and tradesmen from Norway, Russia, and Sweden from at least 1530 to the closing of the market in 1760. A large river plain southeast of mountain Márkanoaivi (“the Market Hill”) by Karlebotn/Stuorravuonna, was surveyed with metal detector and visual inspection. This resulted in the discovery of 15–16 turf hut foundations, including a very large one that may be the remains of a so-called “King’s hut” that is mentioned in the written sources. “King’s huts” were used by the authorities for tax collection, court assemblies, and church services, often while markets were held. Only a small number of detector signals were excavated, but the finds included two coins from the late 17th and early 18th centuries and a lead seal, neither of which are common find categories in ordinary North Sámi settlement contexts. Surveys and metal detecting were subsequently performed in several areas that have been hypothesised to be the location of the old Varanger market, as well as in areas with similar topography as the river plain beneath Márkanoaivi. The surveys yielded interesting information about landscape use, but none of them resulted in signals or finds of the same character as by Márkanoaivi. Although we cannot prove continuity, an early 15th century radiocarbon dating at the river plain and the recorded amount of activity, suggest that the marketplace may have been located here from the 15th century until it was discontinued in 1760. The geographical location, topography, and relative uselessness of this area for other purposes, suggest that local Sámi groups infuenced where the trade meeting could take place. Confirmation of this and a deeper understanding of the site depend on further archaeological investigations. The project exemplifies how the use of metal detecting can be a non-invasive way to map activities in a landscape where most of the terrain is uncultivated land. This gives reason to rethink the use of metal detectors in this type of context.
Popular scientific presentation of a little regarded 1980s find of a piece of an early 11th centu... more Popular scientific presentation of a little regarded 1980s find of a piece of an early 11th century Christian runestone in Harstad, northern Norway, an area of great significance for the contemporaneous early Christianisation process and struggle between regional chieftains and the new Norwegian kingdom.
Bear and Human: Facets of a Multi-Layered Relationship from Past to Recent Times, with Emphasis on Northern Europe, 2023
Open access full text here: https://doi.org/10.1484/M.TANE-EB.5.134351
Saami traditions related ... more Open access full text here: https://doi.org/10.1484/M.TANE-EB.5.134351 Saami traditions related to bear hunting and bear burials are quite well known, both from written and archaeological sources. However, the Saami also included bears in their repeated rituals at offering sites, which has been less explored. In this article, we present the archaeological sources for this offering tradition. Further, we discuss the chronology and geography as well as the content and context of such archaeological finds. As with bear burials, the deposition of bear bones at offering sites has not been a uniform tradition in all Saami communities, which gives an interesting insight into how rituals can both bind a community together and create boundaries with other groups.
Vi liker gjerne å tro at vi har oversikt over tro og ritualer i eldre tid
fordi vi kjenner temaet... more Vi liker gjerne å tro at vi har oversikt over tro og ritualer i eldre tid fordi vi kjenner temaet fra skriftlige kilder. Dette gjelder blant annet før-kristne skikker og trosforestillinger. Men de skriftlige kildene reflekterer ofte veldig begrensede kronologiske spenn og geografiske områder der tekster tilfeldigvis er bevart. Dette gjelder også førkristen tro i Nord-Norge og Nord-Skandinavia, der de fleste kildene dessuten, både i samisk og norrøn sammenheng, er skrevet av utenforstående kristne observatører. I denne sammenheng representerer arkeologiske funn en stor verdi, fordi de kan informere oss om noe av det fortidens skribenter ikke fikk med seg.
De arkeologiske funnene kan tvinge oss til å tenke nytt og justere på vante oppfatninger. Kanskje er ikke de skriftlige kildene utfyllende og kanskje var fortidens virkelighet mer komplisert enn det de som kunne skrive hadde innsikt i eller ønske om å formidle. I denne artikkelen skal jeg presentere et materiale som både passer inn i skriftlige narrativer om før-kristen tro og stiller spørsmål ved det de forteller: Menneskelignende trefigurer. Et hovedspørsmål er hvilken form for tro disse representerer, siden slike figurer er kjent fra både samiske og norrøne rituelle kontekster. I tidligere publikasjoner har slike funn fra Nord-Norge ofte blitt knyttet til det samiske, men dateringen av en slik figur funnet ved Rystraumen i Tromsø til merovingertid setter dette i et litt annet lys.
I 1929 skulle Erik Johnsen i Vestre Eikvik innerst i Laksefjorden i
Finnmark pløye opp nytt potet... more I 1929 skulle Erik Johnsen i Vestre Eikvik innerst i Laksefjorden i Finnmark pløye opp nytt potetland like ved familiens gamme. Han støtte på en helle, og da han løftet på den, kom det fram noen ringer av metall. Da han skrapte i dem, innså han at det var gull.
Johnsen skjønte sikkert at det var gammelt, men den gangen hadde ikke folk nødvendigvis så god kjennskap til lover om kulturminner. I stedet for å kontakte Tromsø Museum, prøvde han å selge gjenstandene. Lokalt var det liten interesse, men etter hvert lyktes han i å få solgt ringene til en skipper på vei sørover. På den måten havnet Laksefjordskatten på Aalesunds museum, der den, til tross for en del diskusjoner om eierskapet, fortsatt oppbevares i dag1. Funnet har vært kjent for og diskutert av arkeologer i Nord-Norge, men det har vært vanskelig å datere og derfor vanskelig å sette inn i noen sammenheng. Her vil jeg foreslå en ny tolkning og datering av den mest underlige gjenstanden i funnet. Forhåpentligvis kan dette bidra til videre forskning på Laksefjord-skatten og andre edelmetalldepoter i Nord-Norge.
Myths and Magic in the Medieval Far North. Realities and Representations of a Region on the Edge of Europe, 2020
What myths have the Sámi told of the medieval archaeological heritage in their surrounding landsc... more What myths have the Sámi told of the medieval archaeological heritage in their surrounding landscapes, and what does that matter today? Exploring three categories of heritage sites in Sámi landscapes, this article discusses the theoretical and methodological challenges of combining myths and archaeology, and the repercussions today of a view of Sámi culture and traditions as static and less changing than in other cultures. http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503588230-1
Currents of Saami pasts. Recent advances in Saami archaeology, 2020
Open access full-text book here: http://www.sarks.fi/masf/masf_9/masf_9.html Introduction to "Cur... more Open access full-text book here: http://www.sarks.fi/masf/masf_9/masf_9.html Introduction to "Currents of Saami pasts. Recent advances in Saami archaeology".
This study focuses on the contemporary use of two well-known Sámi offering sites in Alta, Finnmar... more This study focuses on the contemporary use of two well-known Sámi offering sites in Alta, Finnmark, Norway. Today, these are hiking destinations and sightseeing points for both the Sámi and the non-Sámi local population, as well as a few non-local visitors. Many of these visitors leave objects at the sites, such as parts of recently slaughtered reindeer, clothing, coins, toys, sweet wrappers and toilet paper. This indicates that visitors have different levels of knowledge about and reverence for the traditional significance of these places. Through repeated surveys over several years, we also observed a certain development and change in the number and character of these depositions, as well as a variation in depositions between different sites. A series of interviews with various users and key stakeholders were performed to clarify the reasons for these changing practices, as well as what individuals and groups visit these sites, their motivation for doing so and for leaving specific objects, and what potential conflict of interest there is between different users. Furthermore, we surveyed what information has been available to the public about these sites and their significance in Sámi religion and cultural history over time. The results show that a diverse group of individuals visit the sites for a variety of reasons, and that there are contrasting views on their use, even among different Sámi stakeholders. While it is difficult to limit the knowledge and use of these places because they are already well known, more information about old Sámi ritual practices and appropriate behaviour at such sites may mediate latent conflicts and promote a better understanding of the importance of offering sites in both past and present Sámi societies.
Full text available here: http://www.histark.se/wp-content/uploads/2019/06/META-2019-Spangen.pdf.... more Full text available here: http://www.histark.se/wp-content/uploads/2019/06/META-2019-Spangen.pdf. Abstract: Historical archaeology in Norway – a metadebate. In 1992, the constitution and future of Norwegian medieval and historical archaeology was debated in META. The discussion concerned the definition “historical archaeology” itself, and the potential need for this subfield to be established as a discipline in its own right. The aim was to strengthen a weak academic framework for this branch of archaeology. In the end, such a separate discipline was never established, and unlike in Denmark and Sweden, no university has a particular responsibility for teaching this subject. Together with a fragmented legal framework and cultural heritage administration for medieval and historical archaeology, this has led to a somewhat unclear definition and significance of historical archaeology in Norway today. The topic is taught in archaeology departments all over the country, and a relatively large number of archaeologists focus their research on historical time periods. However, there is great variation in the research methods and topics pursued, and relatively little focus on specialist approaches such as the use of primary historical sources. Increased specialisation of this sort may require improved inter-institutional coordination of university courses, as well as frameworks for continuous multidisciplinary research cooperation. It remains to be seen if imminent changes in the cultural heritage regulations, following a reform of the regional county administrations, will affect the future development of historical archaeology in Norway.
Datings of sheep and dog bone samples from a so-called ‘Sámi circular offering site’ at Bealjalgn... more Datings of sheep and dog bone samples from a so-called ‘Sámi circular offering site’ at Bealjalgnai in Karasjok Municipality, Finnmark, Norway, show that they were deposited in the Middle Ages. They are among the earliest dated bones from such structures, and the sheep is the oldest known example from this part of inland Finnmark. Isotope analyses show that the dog lived primarily on aquatic foodstuffs, with a substantial marine intake. The sheep’s nitrogen and carbon values indicate that it had eaten protein from animals quite high up in the food chain, mainly from freshwater and terrestrial sources, though with a certain intake of marine fodder as well. Two methods were employed to establish the amount of different nutrients eaten by these individuals and the potential marine and freshwater reservoir effects on their datings. Despite several potential sources of error, the results raise intriguing questions about mobility patterns and husbandry among medieval inland North Sámi groups. The cultural historical context of the finds is discussed, suggesting some possible scenarios that may have led to the surprising isotope analysis results.
Archaeological evidence for ritual animal offerings is key to understanding the formation and evo... more Archaeological evidence for ritual animal offerings is key to understanding the formation and evolution of indigenous Sámi identity in Northern Fennoscandia from the Iron Age to the seventeenth century AD. An examination of such evidence can illuminate how major changes, such as the shift from hunting to reindeer pastoralism, colonialism by emerging state powers and Christianisation, were mediated by the Sámi at the local level. To explore the chronology of, and local variations in, Sámi animal-offering tradition, we provide a synthesis of archaeozoological data and radiocarbon dates from 17 offering sites across Norway, Sweden and Finland. Analysis reveals new patterns in the history of Sámi religious ritual and the expression of Sámi identity.
Bis-Worch, C. – Theune, C. (eds.) 2017: Religion, cults & rituals in the medieval rural environment, Ruralia XI, Leiden: Sidestone Press., 2017
The category of ‘Sami circular offering sites’ defines certain medieval stone structures in north... more The category of ‘Sami circular offering sites’ defines certain medieval stone structures in northern Norway as offering sites used by the indigenous Sami population. However, the sources for this interpretation are uncertain and the materiality, finds and topography of the sites in question differ from the extensive record of other Sami offering sites. In this article it is argued that the archaeological material is more compatible with an original use as wolf traps, even if some of the structure may have been re-conceptualised as ritual or sacred sites after falling into disuse. A wolf trap interpretation is also supported by analogies in ethnographic and historical sources.
While researchers within Sámi archaeology have dealt with issues closely related to postcolonial ... more While researchers within Sámi archaeology have dealt with issues closely related to postcolonial theory and critique since the 1970s onwards, this has rarely been done with explicit mention or coherent use of this theoretical complex. This somewhat paradoxical situation was addressed in a session at the 14th conference of the Nordic Theoretical Archaeology Group at Stockholm University in April 2014, an initiative that eventually resulted in the present collection of articles. In this introduction we briefly present the historiographical and discursive background for the debates that are outlined in the following contributions.
Around 2005, the Swedish History Museum (SHM) in Stockholm reworked their Vikings exhibition, aim... more Around 2005, the Swedish History Museum (SHM) in Stockholm reworked their Vikings exhibition, aiming to question simplistic and erroneous understandings of past group identities. In the process, all references to the Sámi were removed from the exhibition texts. This decision has been criticised by experts on Sámi pasts. In this article, it is argued that we can talk about a Sámi ethnic identity from the Early Iron Age onwards. The removal of references to the Sámi in the exhibition texts is discussed accordingly, as well as the implicit misrepresentations, stereotypes and majority attitudes that are conveyed through spatial distribution, choice of illustrations, lighting, colour schemes and the exhibition texts. Finally, some socio-political reasons for the avoidance of Sámi issues in Sweden are suggested, including an enduring colonialist relation to this minority.
Sami are indigenous people of Northern Fennoscandia. Some Sami offering sites have been used for ... more Sami are indigenous people of Northern Fennoscandia. Some Sami offering sites have been used for over a thousand years. During this time, the offering traditions have changed and various people have started using the places based on different motivations. Present day archaeological finds give evidence of both continuing traditions and new meanings attached to these sites, as well as to sites that were probably not originally used for rituals in the Sami ethnic religion. In some cases, the authenticity of the place seems to lie in the stories and current beliefs more than in a historical continuity or any specifically sacred aspects of the topography or nature it is situated in. Today's new users include, for example, local (Sami) people, tourists, and neo-pagans. This paper discusses what informs these users, what identifies certain locations as offering sites, and what current users believe their relationship to these places should be. What roles do scholarly traditions, heritage tourism, and internal culture have in (re)defining Sami offering sites and similarly what roles do ‘appropriate’ rituals have in ascribing meaning to particular places? How do we mediate wishes for multivocality with our professional opinions when it comes to defining sacredness?
Unna Saiva is a Sámi offering site situated in Gällivare in Northern Sweden. The site was excavat... more Unna Saiva is a Sámi offering site situated in Gällivare in Northern Sweden. The site was excavated in the early 20th century. It yielded a large number of finds, including objects of silver, pewter and other metals, coins, and animal bones. The metal objects and coins date mainly to the late 10th century and 11th century AD, whereas the animal bone finds date from the 6th to the 17th centuries AD. Zooarchaeological analysis, radiocarbon datings of animal bones and stable isotope analyses conducted in this study reveal new information about religious ritual, religious change, and human–animal relationships among the Sámi. We argue that there was a change in the offering tradition, intertwining with changes in the subsistence economy and especially reindeer domestication. Our results indicate that reindeer domestication, acknowledged to have had a major impact on social organization and economy, was also a major factor in the transformation of Sámi indigenous religion. However, the underlying nature of the offering tradition remained consistent although the focal species of economic and religious interest changed.
"Sami circular offering sites" is an established category of cultural heritage in northern Norway... more "Sami circular offering sites" is an established category of cultural heritage in northern Norway, but details of their origin, time of use, function and significance in contemporary society have been little explored. This study aims to establish some basic facts about these stone enclosures, but a surprising conclusion is that the very offering site interpretation is uncertain. Substantial evidence rather suggests that the large structures were initially built for an entirely different purpose, while some have apparently later been reused and reconceptualised as offering sites. The question also arises if a range of structures with diverging characteristics that have recently been added to the same category can in fact be defined as the same phenomenon. The exploration of the genesis and distribution of the offering site interpretation for stone circles leads to a discussion of the socio-political implications of archaeological categorisation in general, and the preference for ritual explanations in Sami contexts in particular. It is maintained that while the materiality of the archaeological remains constitutes useful corrections and limitations to these narratives, any archaeological interpretations, including the present one, cannot escape the embeddedness in certain discourses and relations of power.
In the early 1980s, a runestone fragment with a Christian inscription from the early eleventh cen... more In the early 1980s, a runestone fragment with a Christian inscription from the early eleventh century was discovered in Harstad town, northern Norway, in excavated masses originating from the farm Ervika. Runestones are very rare archaeological finds in this region, but, despite being included in runological overviews, the Ervika stone has not been studied or published by archaeologists or historians. This reflects a tendency where evidence of early medieval Christian influences and the Christianization processes in northern Norway have been surprisingly little discussed apart from general overviews and some local studies of specific find categories. In this article, we aim to initiate a broader debate about the complexities of the Christianization processes in northern Norway by presenting and evaluating relevant finds. This includes the material that has emerged over the last decade due to increased interest in private metal detecting. We emphasize the particularities of the geopolitical and sociocultural context in the north, where impulses from the Eastern Church and Saami culture and religion may have affected the reception and practice of the new religion. The Ervika runestone fragment serves as a point of departure, and we describe the find and its context in some detail to ensure it is included in future research by runologists, archaeologists, and historians.
Based on historical, toponymic, and archaeological sources, we believe to have identifed the loca... more Based on historical, toponymic, and archaeological sources, we believe to have identifed the location of the older Varanger market, which was a crucial meeting point in inner Varanger for Saami groups and tradesmen from Norway, Russia, and Sweden from at least 1530 to the closing of the market in 1760. A large river plain southeast of mountain Márkanoaivi (“the Market Hill”) by Karlebotn/Stuorravuonna, was surveyed with metal detector and visual inspection. This resulted in the discovery of 15–16 turf hut foundations, including a very large one that may be the remains of a so-called “King’s hut” that is mentioned in the written sources. “King’s huts” were used by the authorities for tax collection, court assemblies, and church services, often while markets were held. Only a small number of detector signals were excavated, but the finds included two coins from the late 17th and early 18th centuries and a lead seal, neither of which are common find categories in ordinary North Sámi settlement contexts. Surveys and metal detecting were subsequently performed in several areas that have been hypothesised to be the location of the old Varanger market, as well as in areas with similar topography as the river plain beneath Márkanoaivi. The surveys yielded interesting information about landscape use, but none of them resulted in signals or finds of the same character as by Márkanoaivi. Although we cannot prove continuity, an early 15th century radiocarbon dating at the river plain and the recorded amount of activity, suggest that the marketplace may have been located here from the 15th century until it was discontinued in 1760. The geographical location, topography, and relative uselessness of this area for other purposes, suggest that local Sámi groups infuenced where the trade meeting could take place. Confirmation of this and a deeper understanding of the site depend on further archaeological investigations. The project exemplifies how the use of metal detecting can be a non-invasive way to map activities in a landscape where most of the terrain is uncultivated land. This gives reason to rethink the use of metal detectors in this type of context.
Popular scientific presentation of a little regarded 1980s find of a piece of an early 11th centu... more Popular scientific presentation of a little regarded 1980s find of a piece of an early 11th century Christian runestone in Harstad, northern Norway, an area of great significance for the contemporaneous early Christianisation process and struggle between regional chieftains and the new Norwegian kingdom.
Bear and Human: Facets of a Multi-Layered Relationship from Past to Recent Times, with Emphasis on Northern Europe, 2023
Open access full text here: https://doi.org/10.1484/M.TANE-EB.5.134351
Saami traditions related ... more Open access full text here: https://doi.org/10.1484/M.TANE-EB.5.134351 Saami traditions related to bear hunting and bear burials are quite well known, both from written and archaeological sources. However, the Saami also included bears in their repeated rituals at offering sites, which has been less explored. In this article, we present the archaeological sources for this offering tradition. Further, we discuss the chronology and geography as well as the content and context of such archaeological finds. As with bear burials, the deposition of bear bones at offering sites has not been a uniform tradition in all Saami communities, which gives an interesting insight into how rituals can both bind a community together and create boundaries with other groups.
Vi liker gjerne å tro at vi har oversikt over tro og ritualer i eldre tid
fordi vi kjenner temaet... more Vi liker gjerne å tro at vi har oversikt over tro og ritualer i eldre tid fordi vi kjenner temaet fra skriftlige kilder. Dette gjelder blant annet før-kristne skikker og trosforestillinger. Men de skriftlige kildene reflekterer ofte veldig begrensede kronologiske spenn og geografiske områder der tekster tilfeldigvis er bevart. Dette gjelder også førkristen tro i Nord-Norge og Nord-Skandinavia, der de fleste kildene dessuten, både i samisk og norrøn sammenheng, er skrevet av utenforstående kristne observatører. I denne sammenheng representerer arkeologiske funn en stor verdi, fordi de kan informere oss om noe av det fortidens skribenter ikke fikk med seg.
De arkeologiske funnene kan tvinge oss til å tenke nytt og justere på vante oppfatninger. Kanskje er ikke de skriftlige kildene utfyllende og kanskje var fortidens virkelighet mer komplisert enn det de som kunne skrive hadde innsikt i eller ønske om å formidle. I denne artikkelen skal jeg presentere et materiale som både passer inn i skriftlige narrativer om før-kristen tro og stiller spørsmål ved det de forteller: Menneskelignende trefigurer. Et hovedspørsmål er hvilken form for tro disse representerer, siden slike figurer er kjent fra både samiske og norrøne rituelle kontekster. I tidligere publikasjoner har slike funn fra Nord-Norge ofte blitt knyttet til det samiske, men dateringen av en slik figur funnet ved Rystraumen i Tromsø til merovingertid setter dette i et litt annet lys.
I 1929 skulle Erik Johnsen i Vestre Eikvik innerst i Laksefjorden i
Finnmark pløye opp nytt potet... more I 1929 skulle Erik Johnsen i Vestre Eikvik innerst i Laksefjorden i Finnmark pløye opp nytt potetland like ved familiens gamme. Han støtte på en helle, og da han løftet på den, kom det fram noen ringer av metall. Da han skrapte i dem, innså han at det var gull.
Johnsen skjønte sikkert at det var gammelt, men den gangen hadde ikke folk nødvendigvis så god kjennskap til lover om kulturminner. I stedet for å kontakte Tromsø Museum, prøvde han å selge gjenstandene. Lokalt var det liten interesse, men etter hvert lyktes han i å få solgt ringene til en skipper på vei sørover. På den måten havnet Laksefjordskatten på Aalesunds museum, der den, til tross for en del diskusjoner om eierskapet, fortsatt oppbevares i dag1. Funnet har vært kjent for og diskutert av arkeologer i Nord-Norge, men det har vært vanskelig å datere og derfor vanskelig å sette inn i noen sammenheng. Her vil jeg foreslå en ny tolkning og datering av den mest underlige gjenstanden i funnet. Forhåpentligvis kan dette bidra til videre forskning på Laksefjord-skatten og andre edelmetalldepoter i Nord-Norge.
Myths and Magic in the Medieval Far North. Realities and Representations of a Region on the Edge of Europe, 2020
What myths have the Sámi told of the medieval archaeological heritage in their surrounding landsc... more What myths have the Sámi told of the medieval archaeological heritage in their surrounding landscapes, and what does that matter today? Exploring three categories of heritage sites in Sámi landscapes, this article discusses the theoretical and methodological challenges of combining myths and archaeology, and the repercussions today of a view of Sámi culture and traditions as static and less changing than in other cultures. http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503588230-1
Currents of Saami pasts. Recent advances in Saami archaeology, 2020
Open access full-text book here: http://www.sarks.fi/masf/masf_9/masf_9.html Introduction to "Cur... more Open access full-text book here: http://www.sarks.fi/masf/masf_9/masf_9.html Introduction to "Currents of Saami pasts. Recent advances in Saami archaeology".
This study focuses on the contemporary use of two well-known Sámi offering sites in Alta, Finnmar... more This study focuses on the contemporary use of two well-known Sámi offering sites in Alta, Finnmark, Norway. Today, these are hiking destinations and sightseeing points for both the Sámi and the non-Sámi local population, as well as a few non-local visitors. Many of these visitors leave objects at the sites, such as parts of recently slaughtered reindeer, clothing, coins, toys, sweet wrappers and toilet paper. This indicates that visitors have different levels of knowledge about and reverence for the traditional significance of these places. Through repeated surveys over several years, we also observed a certain development and change in the number and character of these depositions, as well as a variation in depositions between different sites. A series of interviews with various users and key stakeholders were performed to clarify the reasons for these changing practices, as well as what individuals and groups visit these sites, their motivation for doing so and for leaving specific objects, and what potential conflict of interest there is between different users. Furthermore, we surveyed what information has been available to the public about these sites and their significance in Sámi religion and cultural history over time. The results show that a diverse group of individuals visit the sites for a variety of reasons, and that there are contrasting views on their use, even among different Sámi stakeholders. While it is difficult to limit the knowledge and use of these places because they are already well known, more information about old Sámi ritual practices and appropriate behaviour at such sites may mediate latent conflicts and promote a better understanding of the importance of offering sites in both past and present Sámi societies.
Full text available here: http://www.histark.se/wp-content/uploads/2019/06/META-2019-Spangen.pdf.... more Full text available here: http://www.histark.se/wp-content/uploads/2019/06/META-2019-Spangen.pdf. Abstract: Historical archaeology in Norway – a metadebate. In 1992, the constitution and future of Norwegian medieval and historical archaeology was debated in META. The discussion concerned the definition “historical archaeology” itself, and the potential need for this subfield to be established as a discipline in its own right. The aim was to strengthen a weak academic framework for this branch of archaeology. In the end, such a separate discipline was never established, and unlike in Denmark and Sweden, no university has a particular responsibility for teaching this subject. Together with a fragmented legal framework and cultural heritage administration for medieval and historical archaeology, this has led to a somewhat unclear definition and significance of historical archaeology in Norway today. The topic is taught in archaeology departments all over the country, and a relatively large number of archaeologists focus their research on historical time periods. However, there is great variation in the research methods and topics pursued, and relatively little focus on specialist approaches such as the use of primary historical sources. Increased specialisation of this sort may require improved inter-institutional coordination of university courses, as well as frameworks for continuous multidisciplinary research cooperation. It remains to be seen if imminent changes in the cultural heritage regulations, following a reform of the regional county administrations, will affect the future development of historical archaeology in Norway.
Datings of sheep and dog bone samples from a so-called ‘Sámi circular offering site’ at Bealjalgn... more Datings of sheep and dog bone samples from a so-called ‘Sámi circular offering site’ at Bealjalgnai in Karasjok Municipality, Finnmark, Norway, show that they were deposited in the Middle Ages. They are among the earliest dated bones from such structures, and the sheep is the oldest known example from this part of inland Finnmark. Isotope analyses show that the dog lived primarily on aquatic foodstuffs, with a substantial marine intake. The sheep’s nitrogen and carbon values indicate that it had eaten protein from animals quite high up in the food chain, mainly from freshwater and terrestrial sources, though with a certain intake of marine fodder as well. Two methods were employed to establish the amount of different nutrients eaten by these individuals and the potential marine and freshwater reservoir effects on their datings. Despite several potential sources of error, the results raise intriguing questions about mobility patterns and husbandry among medieval inland North Sámi groups. The cultural historical context of the finds is discussed, suggesting some possible scenarios that may have led to the surprising isotope analysis results.
Archaeological evidence for ritual animal offerings is key to understanding the formation and evo... more Archaeological evidence for ritual animal offerings is key to understanding the formation and evolution of indigenous Sámi identity in Northern Fennoscandia from the Iron Age to the seventeenth century AD. An examination of such evidence can illuminate how major changes, such as the shift from hunting to reindeer pastoralism, colonialism by emerging state powers and Christianisation, were mediated by the Sámi at the local level. To explore the chronology of, and local variations in, Sámi animal-offering tradition, we provide a synthesis of archaeozoological data and radiocarbon dates from 17 offering sites across Norway, Sweden and Finland. Analysis reveals new patterns in the history of Sámi religious ritual and the expression of Sámi identity.
Bis-Worch, C. – Theune, C. (eds.) 2017: Religion, cults & rituals in the medieval rural environment, Ruralia XI, Leiden: Sidestone Press., 2017
The category of ‘Sami circular offering sites’ defines certain medieval stone structures in north... more The category of ‘Sami circular offering sites’ defines certain medieval stone structures in northern Norway as offering sites used by the indigenous Sami population. However, the sources for this interpretation are uncertain and the materiality, finds and topography of the sites in question differ from the extensive record of other Sami offering sites. In this article it is argued that the archaeological material is more compatible with an original use as wolf traps, even if some of the structure may have been re-conceptualised as ritual or sacred sites after falling into disuse. A wolf trap interpretation is also supported by analogies in ethnographic and historical sources.
While researchers within Sámi archaeology have dealt with issues closely related to postcolonial ... more While researchers within Sámi archaeology have dealt with issues closely related to postcolonial theory and critique since the 1970s onwards, this has rarely been done with explicit mention or coherent use of this theoretical complex. This somewhat paradoxical situation was addressed in a session at the 14th conference of the Nordic Theoretical Archaeology Group at Stockholm University in April 2014, an initiative that eventually resulted in the present collection of articles. In this introduction we briefly present the historiographical and discursive background for the debates that are outlined in the following contributions.
Around 2005, the Swedish History Museum (SHM) in Stockholm reworked their Vikings exhibition, aim... more Around 2005, the Swedish History Museum (SHM) in Stockholm reworked their Vikings exhibition, aiming to question simplistic and erroneous understandings of past group identities. In the process, all references to the Sámi were removed from the exhibition texts. This decision has been criticised by experts on Sámi pasts. In this article, it is argued that we can talk about a Sámi ethnic identity from the Early Iron Age onwards. The removal of references to the Sámi in the exhibition texts is discussed accordingly, as well as the implicit misrepresentations, stereotypes and majority attitudes that are conveyed through spatial distribution, choice of illustrations, lighting, colour schemes and the exhibition texts. Finally, some socio-political reasons for the avoidance of Sámi issues in Sweden are suggested, including an enduring colonialist relation to this minority.
Sami are indigenous people of Northern Fennoscandia. Some Sami offering sites have been used for ... more Sami are indigenous people of Northern Fennoscandia. Some Sami offering sites have been used for over a thousand years. During this time, the offering traditions have changed and various people have started using the places based on different motivations. Present day archaeological finds give evidence of both continuing traditions and new meanings attached to these sites, as well as to sites that were probably not originally used for rituals in the Sami ethnic religion. In some cases, the authenticity of the place seems to lie in the stories and current beliefs more than in a historical continuity or any specifically sacred aspects of the topography or nature it is situated in. Today's new users include, for example, local (Sami) people, tourists, and neo-pagans. This paper discusses what informs these users, what identifies certain locations as offering sites, and what current users believe their relationship to these places should be. What roles do scholarly traditions, heritage tourism, and internal culture have in (re)defining Sami offering sites and similarly what roles do ‘appropriate’ rituals have in ascribing meaning to particular places? How do we mediate wishes for multivocality with our professional opinions when it comes to defining sacredness?
Unna Saiva is a Sámi offering site situated in Gällivare in Northern Sweden. The site was excavat... more Unna Saiva is a Sámi offering site situated in Gällivare in Northern Sweden. The site was excavated in the early 20th century. It yielded a large number of finds, including objects of silver, pewter and other metals, coins, and animal bones. The metal objects and coins date mainly to the late 10th century and 11th century AD, whereas the animal bone finds date from the 6th to the 17th centuries AD. Zooarchaeological analysis, radiocarbon datings of animal bones and stable isotope analyses conducted in this study reveal new information about religious ritual, religious change, and human–animal relationships among the Sámi. We argue that there was a change in the offering tradition, intertwining with changes in the subsistence economy and especially reindeer domestication. Our results indicate that reindeer domestication, acknowledged to have had a major impact on social organization and economy, was also a major factor in the transformation of Sámi indigenous religion. However, the underlying nature of the offering tradition remained consistent although the focal species of economic and religious interest changed.
Currents of Saami pasts. Recent advances in Saami archaeology, 2020
Peer-reviewed open access conference proceedings after 2018 conference on "Advances in Sámi Archa... more Peer-reviewed open access conference proceedings after 2018 conference on "Advances in Sámi Archaeology". Full-text available here: http://www.sarks.fi/masf/masf_9/masf_9.html
Book review in Fornvännen 2015 (2): Kerstin Eidlitz Kuoljok, Den samiska sitan och vinterbyarna. ... more Book review in Fornvännen 2015 (2): Kerstin Eidlitz Kuoljok, Den samiska sitan och vinterbyarna. En utmaning. Institutionen för kulturantropologi och etnologi, Uppsala universitet 2011. 105 s. ISBN 978-91-506-2181-5.
New deadline 19 February 2018: Please submit your paper abstract for EAA 2018 session #483: "Road... more New deadline 19 February 2018: Please submit your paper abstract for EAA 2018 session #483: "Roads of the North. Medieval and Early Modern Infrastructure of Travel and Exchange in the Far North" at https://e-a-a.org/EAA2018. Any questions about the session can be directed to Marte Spangen by email (see details in CfP) or here at academia.edu.
Throughout history natural and manmade spaces have been used as religious sites in various contex... more Throughout history natural and manmade spaces have been used as religious sites in various contexts. Some of these sites have been (re)used in different religious, cultural and political frameworks, both in the past and today, while others show a very short-term utilization period. This session aims at discussing the use of sacred places and their biographies in both contemporary and past societies. The specific questions of interest include defining, using, studying and protecting sacred places. What makes a place sacred? To what extent is the sacredness of a place related to natural topographical features or created through use and reuse of the site? What is the perception of natural sacred places in contemporary and past society, and how do these perceptions change in time? What kind of sources and methods can be employed for studying sacred places? How can we approach the dynamics of sacred sites through archaeological material? Are there specific ethical issues that should be considered in the studies of sacred places? We welcome both theoretical and methodological contributions throughout the world.
Organizers: Ester Oras, University of Cambridge; Tõnno Jonuks, Estonian Literary Museum; Martti Veldi, University of Leiden; Tiina Äikäs, University of Oulu & Marte Spangen, Stockholm University
While postcolonial theory has been a relatively hot topic in archaeology for the last decade or s... more While postcolonial theory has been a relatively hot topic in archaeology for the last decade or so, explicit use of this theoretical complex has not been very prominent in Sámi archaeology. It could be argued that thoughts very close to postcolonial critique have been developed in Sámi archaeology even before this theoretical turn became fashionable in general archaeology, and indeed that the concept of Sámi archaeology is itself a distinct expression of the postcolonial times we are living in. Yet, a postcolonial theoretical framework for these thoughts is rarely explicitly discussed. The question is how the ideas of and in Sámi archaeology relate to the postcolonial turn; have they prepared the grounds for it in archaeology, has it inspired its development in archaeology, or are the protagonists for postcolonial theory in archaeology a separate group of researchers from the ones doing Sámi archaeology? In this session we would like to explore how researchers in Sámi archaeology relate to postcolonial theory, if at all, and whether it is problematic that postcolonial concepts like hybridity and creolism are discussed in relation to Sámi archaeology without further debating the theoretical framework as such. Is the lack of explicit mentions of postcolonial theory in Sámi archaeology is related to a sensitivity to a more or less factual Sámi need to establish the Sámi as one historically consistent group in order to claim present rights, opposing the original postcolonial theories’ emphasize on creolization and hybridisation as continuous modes, rather than a result of the meeting between two essential entities? Considering that researchers in Sámi archaeology seem to have been particularly concerned with local participation and cooperation during the last decade, we would also like to discuss if there is a danger of this approach still resulting in a condescending asymmetrical relationship between the researcher and “the undeveloped native”. Finally and most fundamentally our main questions for discussion are: What could a more explicit use of postcolonial theory add to Sámi archaeology? And can Sámi archaeology contribute to new theoretical developments?
Organizers: Marte Spangen, Department of Archaeology and Classical Studies, Stockholm University, Anna-Kaisa Salmi and Tiina Äikäs, Department of Archaeology, University of Oulu
Some Sámi offering sites have been used for over a thousand years. During this time the offering ... more Some Sámi offering sites have been used for over a thousand years. During this time the offering traditions have changed and new people have started using the places. Contemporary archaeological finds give evidence of both continuing traditions and new meanings attached to these sites, as well as to sites that were probably not originally used for rituals in the Sámi ethnic religion. In some cases the authenticty of the place seems to lie in the stories and current beliefs more than in a historical continuity or any specifically sacred aspects of the topography or nature it is situated in. Today´s new users include e.g. local (Sámi) people, tourists, and neo-pagans. This paper discusses what informs these users both about what places are offering sites and about how they should relate to them. What roles do scholarly tradition, heritage tourism, and internal cultural have in (re)defining Sámi offering sites and similarly what roles do “appropriate” rituals have in ascribing meaning to particular places? How do we mediate wishes for multivocality with our professional opinions when it comes to defining sacredness?
In previous research, Sámi circular offering sites have been associated with large reindeer hunti... more In previous research, Sámi circular offering sites have been associated with large reindeer hunting facilities and graves, primarily based on studies in eastern Finnmark, Norway. The offering sites have thus been interpreted as sites for rituals connected to hunting and burials, and it has been suggested that such rituals may have been interrelated, as both situations involve dealing with death. In a new PhD project I examine circular offering sites and similar structures in Sámi areas throughout Norway and Sweden. Surveys aim to establish, among other things, the relation between these sites and other archaeological sites and monuments in a broader perspective. Are the circular offering sites in fact generally related to reindeer hunting facilities and/or graves, and if so, what was their role in these contexts?
"Offering sites and other holy places are generally a sensitive research object in archaeology an... more "Offering sites and other holy places are generally a sensitive research object in archaeology and no less so in Sámi archaeology. In Sámi societies of North Fennoscandia there are still people who relate to and feel reverence to the old sacred places. In some areas such sites have been kept secret and there is a general tradition for secrecy about cultural remains related to rituals. In other areas the Sámi offering sites are well known, made accessible for a general audience and presented in tourist information etc.
In connection with a forthcoming study of the Sámi circular offering sites the issue of excavation on such sites has been paramount. The investigation of Sámi offering sites is tainted by numerous incidents of non-Sámi missionaries reveiling and destroying sacred places and researchers digging and desturbing sites of importance to local groups or individuals. In Norway today such investigations should be approved by the cultural heritage department of Sámediggi/Sametinget, the Sámi public administrative body. However, it may occur that the view of the Sámediggi/Sametinget in such cases differ from the view of the local inhabitants. Hence surveys of the local attitudes to excavations and other forms of investigations into Sámi offering sites will be an important part of such a project.
Preparing such a survey raises several questions, among which are: What individuals or groups need to be asked for their opinions? In cases of opposite views within a community or between different groups relating to the offering site, who is to be heard? And should local opinions carry more weight than the view of the central administration representing the Sámi population?"
Hva gjør vi med gravfunn som ikke er beskyttet av kulturminneloven? Hva kan arkeologiske undersøk... more Hva gjør vi med gravfunn som ikke er beskyttet av kulturminneloven? Hva kan arkeologiske undersøkelser av slike graver fortelle om individer og samfunn i tidlig moderne tid? Arkeologene Ann Kathrin Jantsch og Mona Ødegården forteller om sine undersøkelser av gravkjelleren under Vår Frue kirke i Trondheim. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider februar 2019. Les deres artikkel og resten av Primitive tider nr. 20 på nett her: journals.uio.no/index.php/PT
Betyr våpen i graver nødvendigvis at det er en kriger som er begravet? Og hvilken funksjon har eg... more Betyr våpen i graver nødvendigvis at det er en kriger som er begravet? Og hvilken funksjon har egentlig et skjold i en grav? Arkeolog Kerstin Odebäck snakker om mangetydige gjenstander og varierte identiteter i et av Skandinavias mest ikoniske arkeologiske materialer – vikingtidsgravene. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider desember 2019. Les Kerstins artikkel og resten av Primitive tider nr. 20 på nett her: journals.uio.no/index.php/PT
Hva kan en arkeologisk tilnærming til krigens falne lære oss om hvordan vi mennesker forholder os... more Hva kan en arkeologisk tilnærming til krigens falne lære oss om hvordan vi mennesker forholder oss til død, minne og materialitet? Arkeologene Magnus Ljunge og Maria Persson forteller om utforming, bruk og betydning av krigskirkegårdene på Kviberg kyrkogård i Göteborg. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider november 2019. Les Magnus og Marias artikkel og resten av Primitive tider nr. 20 på nett her: journals.uio.no/index.php/PT
Hvorfor valgte noen tidlige kristne i Øst-Sverige å begrave sine døde i tusen år eldre hedenske g... more Hvorfor valgte noen tidlige kristne i Øst-Sverige å begrave sine døde i tusen år eldre hedenske graver? Og kan man nærme seg dette bedre ved å fokusere på selve gravene, i stedet for menneskene i dem? Arkeolog og docent Fredrik Fahlander forteller om utgravningene av noen merkelig graver i Broby bro nord for Stockholm. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider oktober 2019. Les Fredriks artikkel og resten av Primitive tider nr. 20 på nett her: journals.uio.no/index.php/PT
Hvordan utvant man jern på Nordvestlandet i jernalder og middelalder? Hadde de andre metoder her ... more Hvordan utvant man jern på Nordvestlandet i jernalder og middelalder? Hadde de andre metoder her enn i resten av dagens Norge? Og hva sier de arkeologiske sporene etter jernvinna om samfunnsforholdene i området? Arkeologene Kristoffer Dahle og Jo Sindre Eidshaug forteller om sin studie av jernvinneanlegg i Møre og Romsdal, som har gitt nye perspektiver på arkeologien og samfunnsutviklingen i jernalder og middelalder. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider september 2019. Les deres artikkel og resten av Primitive tider nr. 20 på nett her: journals.uio.no/index.php/PT
Arkeologi på rappen, sesong 2, episode 1: Hva kan små isotoper i blygjenstander si om den middela... more Arkeologi på rappen, sesong 2, episode 1: Hva kan små isotoper i blygjenstander si om den middelalderske myten om en «sølvskatt» i Akersberget? Arkeolog Astrid Tvedte Kristoffersen forteller om sine undersøkelser av blygjenstander fra Gamlebyen i Oslo og hvordan de tyder på at man har hatt gruvedrift i området flere hundre år tidligere enn man så langt har antatt. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider februar 2019. Les Astrids artikkel og resten av Primitive tider nr. 20 på nett her: journals.uio.no/index.php/PT
Arkeologi på rappen, sesong 1, episode 7 (julespesial): Enden er nær! Håkon Glørstad, arkeolog og... more Arkeologi på rappen, sesong 1, episode 7 (julespesial): Enden er nær! Håkon Glørstad, arkeolog og direktør på Kulturhistorisk museum, går i dybden på hvordan regionreformen kan komme til å endre kulturminnevernet og hvordan dette henger sammen med endetidsfortellinger og andre intellektuelle strømninger. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider desember 2018. Les Håkon Glørstads essay i PT nr. 19 her: www.academia.edu/38104874/Glorstad_PT_2017.pdf. Les PT på nett her: journals.uio.no/index.php/PT
Arkeologi på rappen, sesong 1, episode 6: Arkeolog og stipendiat Svein V. Nielsen analyserer de s... more Arkeologi på rappen, sesong 1, episode 6: Arkeolog og stipendiat Svein V. Nielsen analyserer de siste 40 årene med omorganisering i norsk kulturminnevern og hvordan disse prosessene forholder seg til dagens regionreform. Vi prøver også å definere Michel Foucaults «arkiv»-begrep. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider november-desember 2018. Les Svein V. Nielsens artikkel i PT nr. 19 eller på www.academia.edu/36162498/Litt_av…eforvaltning.pdf
Arkeologi på rappen, sesong 1, episode 5: Botaniker og arkeolog Maria Sture forteller om hvordan ... more Arkeologi på rappen, sesong 1, episode 5: Botaniker og arkeolog Maria Sture forteller om hvordan kristningen fikk betydning for holdninger til mat i middelalderen og hvordan kosthold, hageanlegg og tilstedeværelsen av «marshmallow» kan spores gjennom funn av planterester og frø i Oslos gamleby. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider august-september 2018. Les Maria Sture og Egil Linhart Bauers artikkel i PT nr. 19.
Arkeologi på rappen, sesong 1, episode 3 (in English): Arkeologene Silje Evjenth Bentsen og Sarah... more Arkeologi på rappen, sesong 1, episode 3 (in English): Arkeologene Silje Evjenth Bentsen og Sarah Wurz forteller om hvordan de har sporet koketeknikken som ble brukt av noen av de første moderne menneskene brukte for 120000 år siden ved Klasies River i Sør-Afrika. Interview with archaeologists Silje Evjenth Bentsen and Sarah Wurz about cooking techniques used by the early humans of Klasies River 120000 years ago. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider mai-juni 2018. Les Silje and Sarah artikkel i Primitive tider nr. 19 her: https://www.academia.edu/35722796/Towards_a_better_understanding_of_cooking_techniques_in_the_Middle_Stone_Age
Arkeologi på rappen, sesong 1, episode 2: Arkeolog Christian Løchsen Rødsrud forteller om romersk... more Arkeologi på rappen, sesong 1, episode 2: Arkeolog Christian Løchsen Rødsrud forteller om romerske glass med lokale sølvbeslag, leirkar som etterligner eller inneholder deler av romerske glass og hvorfor dette kan kalles hybridisering. Intervjuer: Marte Spangen. Teknisk bistand: Kjell-Erik Jonasson, Krokom Radio. Produsert for Primitive tider april 2018. Les Christians artikkel i PT nr. 19 her: https://www.academia.edu/36317171/Drikkeutstyr_med_romersk_opphav._Identitet_og_sosial_interaksjon_i_eldre_jernalder
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Surveys and metal detecting were subsequently performed in several areas that have been hypothesised to be the location of the old Varanger market, as well as in areas with similar topography as the river plain beneath Márkanoaivi. The surveys yielded interesting information about landscape use, but none of them resulted in signals or finds of the same character as by Márkanoaivi.
Although we cannot prove continuity, an early 15th century radiocarbon dating at the river plain and the recorded amount of activity, suggest that the marketplace may have been located here from the 15th century until it was discontinued in 1760. The geographical location, topography, and relative uselessness of this area for other purposes, suggest that local Sámi groups infuenced where the trade meeting could take place. Confirmation of this and a deeper understanding of the site depend on further archaeological investigations.
The project exemplifies how the use of metal detecting can be a non-invasive way to map activities in a landscape where most of the terrain is uncultivated land. This gives reason to rethink the use of metal detectors in this type of context.
Saami traditions related to bear hunting and bear burials are quite well known, both from written and archaeological sources. However, the Saami also included bears in their repeated rituals at offering sites, which has been less explored. In this article, we present the archaeological sources for this offering tradition. Further, we discuss the chronology and geography as well as the content and context of such archaeological finds. As with bear burials, the deposition of bear bones at offering sites has not been a uniform tradition in all Saami communities, which gives an interesting insight into how rituals can both bind a community together and create boundaries with other groups.
fordi vi kjenner temaet fra skriftlige kilder. Dette gjelder blant annet
før-kristne skikker og trosforestillinger. Men de skriftlige kildene
reflekterer ofte veldig begrensede kronologiske spenn og geografiske
områder der tekster tilfeldigvis er bevart. Dette gjelder også førkristen
tro i Nord-Norge og Nord-Skandinavia, der de fleste kildene
dessuten, både i samisk og norrøn sammenheng, er skrevet av utenforstående kristne observatører. I denne sammenheng representerer
arkeologiske funn en stor verdi, fordi de kan informere oss om noe av
det fortidens skribenter ikke fikk med seg.
De arkeologiske funnene kan tvinge oss til å tenke nytt og justere på
vante oppfatninger. Kanskje er ikke de skriftlige kildene utfyllende og
kanskje var fortidens virkelighet mer komplisert enn det de som kunne
skrive hadde innsikt i eller ønske om å formidle. I denne artikkelen skal
jeg presentere et materiale som både passer inn i skriftlige narrativer om
før-kristen tro og stiller spørsmål ved det de forteller: Menneskelignende
trefigurer. Et hovedspørsmål er hvilken form for tro disse representerer,
siden slike figurer er kjent fra både samiske og norrøne rituelle kontekster.
I tidligere publikasjoner har slike funn fra Nord-Norge ofte blitt knyttet
til det samiske, men dateringen av en slik figur funnet ved Rystraumen i
Tromsø til merovingertid setter dette i et litt annet lys.
Finnmark pløye opp nytt potetland like ved familiens gamme. Han
støtte på en helle, og da han løftet på den, kom det fram noen ringer
av metall. Da han skrapte i dem, innså han at det var gull.
Johnsen skjønte sikkert at det var gammelt, men den gangen hadde
ikke folk nødvendigvis så god kjennskap til lover om kulturminner. I stedet
for å kontakte Tromsø Museum, prøvde han å selge gjenstandene. Lokalt
var det liten interesse, men etter hvert lyktes han i å få solgt ringene
til en skipper på vei sørover. På den måten havnet Laksefjordskatten på
Aalesunds museum, der den, til tross for en del diskusjoner om eierskapet,
fortsatt oppbevares i dag1. Funnet har vært kjent for og diskutert av
arkeologer i Nord-Norge, men det har vært vanskelig å datere og derfor
vanskelig å sette inn i noen sammenheng. Her vil jeg foreslå en ny tolkning
og datering av den mest underlige gjenstanden i funnet. Forhåpentligvis
kan dette bidra til videre forskning på Laksefjord-skatten og andre
edelmetalldepoter i Nord-Norge.
Abstract: Historical archaeology in Norway – a metadebate. In 1992, the constitution and future of Norwegian medieval and historical archaeology was debated in META. The discussion concerned the definition “historical archaeology” itself, and the potential need for this subfield to be established as a discipline in its own right. The aim was to strengthen a weak academic framework for this branch of archaeology. In the end, such a separate discipline was never established, and unlike in Denmark and Sweden, no university has a particular responsibility for teaching this subject. Together with a fragmented legal framework and cultural heritage administration for medieval and historical archaeology, this has led to a somewhat unclear definition and significance of historical archaeology in Norway today. The topic is taught in archaeology departments all over the country, and a relatively large number of archaeologists focus their research on historical time periods. However, there is great variation in the research methods and topics pursued, and relatively little focus on specialist approaches such as the use of primary historical sources. Increased specialisation of this sort may require improved inter-institutional coordination of university courses, as well as frameworks for continuous multidisciplinary research cooperation. It remains to be seen if imminent changes in the cultural heritage regulations, following a reform of the regional county administrations, will affect the future development of historical archaeology in Norway.
Surveys and metal detecting were subsequently performed in several areas that have been hypothesised to be the location of the old Varanger market, as well as in areas with similar topography as the river plain beneath Márkanoaivi. The surveys yielded interesting information about landscape use, but none of them resulted in signals or finds of the same character as by Márkanoaivi.
Although we cannot prove continuity, an early 15th century radiocarbon dating at the river plain and the recorded amount of activity, suggest that the marketplace may have been located here from the 15th century until it was discontinued in 1760. The geographical location, topography, and relative uselessness of this area for other purposes, suggest that local Sámi groups infuenced where the trade meeting could take place. Confirmation of this and a deeper understanding of the site depend on further archaeological investigations.
The project exemplifies how the use of metal detecting can be a non-invasive way to map activities in a landscape where most of the terrain is uncultivated land. This gives reason to rethink the use of metal detectors in this type of context.
Saami traditions related to bear hunting and bear burials are quite well known, both from written and archaeological sources. However, the Saami also included bears in their repeated rituals at offering sites, which has been less explored. In this article, we present the archaeological sources for this offering tradition. Further, we discuss the chronology and geography as well as the content and context of such archaeological finds. As with bear burials, the deposition of bear bones at offering sites has not been a uniform tradition in all Saami communities, which gives an interesting insight into how rituals can both bind a community together and create boundaries with other groups.
fordi vi kjenner temaet fra skriftlige kilder. Dette gjelder blant annet
før-kristne skikker og trosforestillinger. Men de skriftlige kildene
reflekterer ofte veldig begrensede kronologiske spenn og geografiske
områder der tekster tilfeldigvis er bevart. Dette gjelder også førkristen
tro i Nord-Norge og Nord-Skandinavia, der de fleste kildene
dessuten, både i samisk og norrøn sammenheng, er skrevet av utenforstående kristne observatører. I denne sammenheng representerer
arkeologiske funn en stor verdi, fordi de kan informere oss om noe av
det fortidens skribenter ikke fikk med seg.
De arkeologiske funnene kan tvinge oss til å tenke nytt og justere på
vante oppfatninger. Kanskje er ikke de skriftlige kildene utfyllende og
kanskje var fortidens virkelighet mer komplisert enn det de som kunne
skrive hadde innsikt i eller ønske om å formidle. I denne artikkelen skal
jeg presentere et materiale som både passer inn i skriftlige narrativer om
før-kristen tro og stiller spørsmål ved det de forteller: Menneskelignende
trefigurer. Et hovedspørsmål er hvilken form for tro disse representerer,
siden slike figurer er kjent fra både samiske og norrøne rituelle kontekster.
I tidligere publikasjoner har slike funn fra Nord-Norge ofte blitt knyttet
til det samiske, men dateringen av en slik figur funnet ved Rystraumen i
Tromsø til merovingertid setter dette i et litt annet lys.
Finnmark pløye opp nytt potetland like ved familiens gamme. Han
støtte på en helle, og da han løftet på den, kom det fram noen ringer
av metall. Da han skrapte i dem, innså han at det var gull.
Johnsen skjønte sikkert at det var gammelt, men den gangen hadde
ikke folk nødvendigvis så god kjennskap til lover om kulturminner. I stedet
for å kontakte Tromsø Museum, prøvde han å selge gjenstandene. Lokalt
var det liten interesse, men etter hvert lyktes han i å få solgt ringene
til en skipper på vei sørover. På den måten havnet Laksefjordskatten på
Aalesunds museum, der den, til tross for en del diskusjoner om eierskapet,
fortsatt oppbevares i dag1. Funnet har vært kjent for og diskutert av
arkeologer i Nord-Norge, men det har vært vanskelig å datere og derfor
vanskelig å sette inn i noen sammenheng. Her vil jeg foreslå en ny tolkning
og datering av den mest underlige gjenstanden i funnet. Forhåpentligvis
kan dette bidra til videre forskning på Laksefjord-skatten og andre
edelmetalldepoter i Nord-Norge.
Abstract: Historical archaeology in Norway – a metadebate. In 1992, the constitution and future of Norwegian medieval and historical archaeology was debated in META. The discussion concerned the definition “historical archaeology” itself, and the potential need for this subfield to be established as a discipline in its own right. The aim was to strengthen a weak academic framework for this branch of archaeology. In the end, such a separate discipline was never established, and unlike in Denmark and Sweden, no university has a particular responsibility for teaching this subject. Together with a fragmented legal framework and cultural heritage administration for medieval and historical archaeology, this has led to a somewhat unclear definition and significance of historical archaeology in Norway today. The topic is taught in archaeology departments all over the country, and a relatively large number of archaeologists focus their research on historical time periods. However, there is great variation in the research methods and topics pursued, and relatively little focus on specialist approaches such as the use of primary historical sources. Increased specialisation of this sort may require improved inter-institutional coordination of university courses, as well as frameworks for continuous multidisciplinary research cooperation. It remains to be seen if imminent changes in the cultural heritage regulations, following a reform of the regional county administrations, will affect the future development of historical archaeology in Norway.
Organizers: Ester Oras, University of Cambridge; Tõnno Jonuks, Estonian Literary Museum; Martti Veldi, University of Leiden; Tiina Äikäs, University of Oulu & Marte Spangen, Stockholm University
Organizers: Marte Spangen, Department of Archaeology and Classical Studies, Stockholm University, Anna-Kaisa Salmi and Tiina Äikäs, Department of Archaeology, University of Oulu
In connection with a forthcoming study of the Sámi circular offering sites the issue of excavation on such sites has been paramount. The investigation of Sámi offering sites is tainted by numerous incidents of non-Sámi missionaries reveiling and destroying sacred places and researchers digging and desturbing sites of importance to local groups or individuals. In Norway today such investigations should be approved by the cultural heritage department of Sámediggi/Sametinget, the Sámi public administrative body. However, it may occur that the view of the Sámediggi/Sametinget in such cases differ from the view of the local inhabitants. Hence surveys of the local attitudes to excavations and other forms of investigations into Sámi offering sites will be an important part of such a project.
Preparing such a survey raises several questions, among which are: What individuals or groups need to be asked for their opinions? In cases of opposite views within a community or between different groups relating to the offering site, who is to be heard? And should local opinions carry more weight than the view of the central administration representing the Sámi population?"