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Context 1
... inscription, or in Ög 104 Gillberga: Rauðr raeisti staein þennsi aeftiR Tōk [a], brōður sinn 'Rauðr raised this stone after Toki, his brother'. As we learn from the supplements in the latter inscription the deceased was a very good draengR, who was killed in England. Sometimes the plural form is used, as in the case of Vs 1 Stora Ryttern (Fig. 1), where the reference to pl. acc. staeina þāsi 'these stones' indicates that there was at least one other stone besides that carrying the inscription - indeed, from the same church ruins comes its possible fellow, Vs 2, which is decorated with a cross. Furthermore, Vs 1 includes an additional monument marker, in the form of the rather ...
Context 2
... occurs in eight runic inscriptions without any further information about the event or the destination (Ög Fv1970;310, Sö 53 †, Sö 159, Sö 319, Vg 197, U 504, DR 3, DR 266). But as in the case of the "eastern" inscriptions, there are also instances where the general indication of travel to the west is combined with supplementary details (cf . Ög 68, Sö 14, Sö 260, U 668, G ...
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Citations
The migrations of Scandinavian peoples that took place from the 8th century onwards formed a diaspora whose settlements extended from the Volga to the island of Newfoundland. As a diasporic group, these populations shared the same origin and common cultural elements, as well as a notion of belonging to a transterritorial human community. But this identity was not based solely on the fact of the Scandinavian provenance: it had to be constantly reaffirmed and transmitted from generation to generation. This article explores women’s participation in the construction and maintenance of this diasporic identity as a social and cultural strategy, especially in those spaces where other ethnic groups coexisted.
The Decalogue, commonly known as the Ten Commandments, is usually analysed as a text. Within the Hebrew Bible, however, it is depicted as a monument– an artifact embedded in rituals that a community uses to define itself. Indeed, the phraseology, visual representations, and ritual practices of contemporary monuments used to describe the Ten Commandments imbue them with authority. In this volume, Timothy Hogue, presents a new translation, commentary, and literary analysis of the Decalogue through a comparative study of the commandments with inscribed monuments in the ancient Levant. Drawing on archaeological and art historical studies of monumentality, he grounds the Decalogue's composition and redaction in the material culture and political history of ancient Israel and ancient West Asia. Presenting a new inner-biblical reception history of the text, Hogue's book also provides a new model for dating biblical texts that is based on archaeological and historical evidence, rather than purely literary critical methods.
This study proposes that monuments are technologies through which communities think. I draw on conceptual blending theory as articulated by Mark Turner and Gilles Fauconnier to argue that monuments are material anchors for conceptual integration networks. The network model highlights that monuments are embedded in specific spatial and socio-historical contexts while also emphasizing that they function relationally by engaging the imaginations of communities. An enactivist understanding of these networks helps to explain the generative power of monuments as well as how they can become dynamic and polysemic. By proposing a cognitive scientific model for such relational qualities, this approach also has the advantage of making them more easily quantifiable. I present a test case of monumental installations from the Iron Age Levant (the ceremonial plaza of Karkamiš) to develop this approach and demonstrate its explanatory power. I contend that the theory and methods introduced here can make future accounts of monuments more precise while also opening up new avenues of research into monuments as a technology of motivated social cognition that is enacted on a community-scale.
