It is consequently only from this date onwards that Scandinavia has its own written history.
This does not, however, mean that the people of Scandinavia were without history, or without any knowledge of ancient events.
It consists of protective spirits which attach themselves to individuals, often at birth, and remain with them right through to death, when they transfer their powers to another member of the family.
Fylgja often appears as an animal and is usually visible only at times of crisis, either in waking or in dreams.
Only from this date onwards did Scandinavia consist of unified kingdoms and Christianity was established as a serious force in pagan Scandinavia.Here there are possible ties between the ruling families of the Wylfingas, etymologically identical to the Wuffingas, the East Anglian royal family, and the Wulfings who were thought to live in what is now south-western Sweden and south-eastern Norway during the late fifth and sixth centuries.Furthermore, there are archaeological indications of kindred relations between the royal families of East Anglia and Scandinavia in the sixth and seventh centuries (Newton 1993: 117), not least the connection revealed between the Sutton Hoo ship burial and the ship burials from Vendel and Valsgärde in the mid-Swedish Mälar area (Bruce-Mitford 1979; Lamm and Nordström 1983).from the fifth century), has since the 1990s been juxtaposed with the Old Norse sources from the twelfth to the fourteenth century.This is due to the new approach in archaeology, which focuses on cognitive structures, mentality, cosmology and systems of belief.
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What is crucial, however, is not to what extent these people once emigrated in small groups from Scandinavia, but that their identity was linked to Scandinavia and that their kings were divine because they descended from Gautr or Óðinn/Wotan, with this figure’s clear association with the Germanic pagan religion and, maybe, the Scandinavian pantheon.The much later Old English poem Beowulf may draw on traditions that have roots in the sixth and seventh centuries.The reason is that structures of collective representations in any society are highly stable and change very slowly. ficktreffen kostenlos Fürth Using the terminology of Fernand Braudel and the Annales school this is ‘la longue durée’ – and following Pierre Bourdieu we are faced with the concept of ‘habitus’.Among the most important sites in this respect are Gudme/Lundeborg on Fyn (Nielsen et al. A similar approach is to be found in some other research projects (Melheim et al. Earlier studies have been based primarily on the economic character, involving such aspects as agriculture and settlement, economy and society, trade and urbanisation.
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1994; Hedeager 2001), Sorte Muld on Bornholm (Watt 1999), Uppåkra in the province of Skåne (Larsson and Hårdh 1998; Hårdh 2003) and Borg in Lofoten (Munch et al. A new, interdisciplinary research movement has developed around these issues where religious, judicial and political conditions are seen as closely interwoven and where an alternative understanding of the connection between political authority, myths and memory, cult activity, skilled craft production and exercise of power in the late Iron Age has emerged (Myhre 2003 and Hedeager 2005 as the latest outlines). Combined with burial evidence these topics have usually been the starting point for models of the social and political organisation.This can of course be explained through the idea that the people – especially the elite – had acquired different tastes and therefore preferred a new style around 1200 under the influence of the Church.More convincingly, however, it can be argued that the lack of potential for survival and renewal of the animal style in a Christian context had to do with its anchoring in a quite different system of belief (Hedeager 2003).A number of new excavations have contributed to a keener interest in ‘central places’ and ‘cult sites’, while major new finds of manorial settlements, gold hoards etc.have encouraged interpretations using terms such as ‘kings’, ‘aristocracy’, and the like, providing a concrete counterpart to Old Norse literature, new directions in research into the history of religion, and place-name studies.