Anja Mansrud
University of Stavanger, Museum of Archaeology, Faculty Member
Abstract: This chapter explores the issue of object and animal agency through a contextual analysis of bear claws in Iron Age cremations in South Norway (Sør-Norge). Bear claws were identified in 130 cremations, mainly dated within the... more
Abstract: This chapter explores the issue of object and animal agency through a contextual analysis of bear claws in Iron Age cremations in South Norway (Sør-Norge). Bear claws were identified in 130 cremations, mainly dated within the Roman and Migration periods (1–550 CE). The presence of bear claws is independent of economic status, age, or gender. They occur in male, female, and mixed cremations, occasionally also with children. Most burials contain only one claw. Rather than representing chiefs, shamans, or warriors as previously assumed, the archaeological evidence suggests that individuals cremated with bear claws were also farmers, herders, and hunters. Drawing on Norwegian folklore and a multi-species perspective, I employ a retrospective approach and investigate relations between humans, livestock and bears in the context of hunting and transhumance, arguing that bear claws were powerful agents, utilised for ritual and safeguarding purposes.
This paper investigates wheel-shaped net sinkers, that is hoops made of rods and with plaited birch bark fibres,clasping a sinker stone in the centre. Recently recovered from forest and mountain lakes of central Scandinavia, and dated to... more
This paper investigates wheel-shaped net sinkers, that is hoops made of rods and with plaited birch bark fibres,clasping a sinker stone in the centre. Recently recovered from forest and mountain lakes of central Scandinavia, and dated to AD 800–1300, these sinkers offer a glimpse into the use of birch bark during the Viking Age and the medieval period. By combining archaeological analysis and experimental replication, this paper firstly aims to explore the knowledge and skills involved in the making. Secondly, we investigate the relationship between the specific crafting process and the broader craft traditions and technologies of which the sinkers were a part, and we suggest that birch bark plaiting represents a technological and aesthetic craft tradition originating in Karelia
and Estonia. The sinkers were utilised in freshwater fishing and attached to the bottom line of gill or seine nets. We propose that this specific net fishing technology was introduced to central Scandinavia as a result of agricultural expansion from east to west around AD 800.
and Estonia. The sinkers were utilised in freshwater fishing and attached to the bottom line of gill or seine nets. We propose that this specific net fishing technology was introduced to central Scandinavia as a result of agricultural expansion from east to west around AD 800.
How are we to understand and interpret intentional deposits of stone built-up over long time spans? The empirical point of departure for this contribution is a complex cairn located on a hilltop in Sauherad, Telemark, excavated in 2015.... more
How are we to understand and interpret intentional deposits of stone built-up over long time spans? The empirical point of departure for this contribution is a complex cairn located on a hilltop in Sauherad, Telemark, excavated in 2015. Twenty C14-samples date the site from c. 300 cal. BC to the present. Additionally, a single deposition of two Neolithic thin-butted axes of Funnel Beaker type (3800-3300 BC) was uncovered. The main phase of activity is related to the Early Iron Age (c. 300 BC-AD 450). No remains of Iron Age burials were identified, but it is argued that the Neolithic axes represent a secondary deposit related to the Iron Age activity. Taking the temporal depth and durability in the practice of removing stone as a point of departure, this paper explores how gathering and placing of stones may have been accorded meaning during various points in time and focuses particularly on the relationship between stone clearance, agriculture, fertility and ancestors.
Håndteringen av døde kropper i forbindelse med gravritualer henger nøye sammen med synet på kroppen og individet (Bloch 1986, 1988, Fowler 2004). Gravskikk og behandlingen av det døde legemet er dermed blant de viktigste kilder vi har til... more
Håndteringen av døde kropper i forbindelse med gravritualer henger nøye sammen med synet på kroppen og individet (Bloch 1986, 1988, Fowler 2004). Gravskikk og behandlingen av det døde legemet er dermed blant de viktigste kilder vi har til kunnskap om forhistoriske menneskers kropps-og personoppfatninger. Dyrekropper har tilsynelatende hatt en betydningsfull rolle i forbindelse med utførelsen av ritualer, på lik linje med menneskekropper (Jennbert 2002, 2004). Eksempelvis viser osteologiske undersøkelser at det ikke er uvanlig med deponeringer av dyrebein i gravanlegg fra jernalder. Dette fenomenet har tradisjonelt blitt tolket som " matrester etter gravgildet eller ferdakost som den gravlagte skulle nyte godt av " (Herteig 1955:50. Se også Rygh 1877, Petersen 1916, McKinley 1989b:244). Foranledningen til den dødes behov for mat i graven har støtte i den førkristne eskatologien, hvor både forestillingen om graven som den dødes oppholdssted, og ideen om en lang ferd til dødsriket, er parallelle forestillinger (Steinsland 1990:64, Näsström 2001). Dyrebeina kan nok i visse tilfeller ha stått som symbolske representasjoner for ernaeringsmessig viktige dyreslag, som hadde til hensikt å sikre den avdøde nødvendig naering på reisen til dødsriket. Det er imidlertid flere mulige forklaringer på at dyrebein gjenfinnes i graver. Praksisen har trolig hatt en kompleks og flertydig mening som uttrykker spesifikke verdier og holdninger i forhold til døden og kroppslige levninger. I denne artikkelen vil jeg diskutere nedleggelser av dyrebein i graver som et utgangspunkt for å tolke førkristne identitets-og personoppfatninger. Et relasjonelt og kontekstuelt personbegrep? Alle måter å erkjenne personer på er kulturelle konstruksjoner, og i den vestlige verden fremstår kroppen og individet som svaert sentrale i forståelsen av personbegrepet (Fowler 2004). Innenfor den vestlige (kristne) kulturen betraktes individet som en autonom, avgrenset enhet med selvstendig identitet, der selvet er fysisk fastlåst til kroppen hos det enkelte individ. Men det finnes andre måter å vaere en person, som ikke i samme grad vektlegger individualiteten. I kulturer hvor slekten og kollektivet står sterkt, vektlegges i større grad den kollektive identiteten (Bloch 1988).