Culture

The paper offers an alternative interpretation of borders, one not centred on a familiar state–security–mobility nexus. It outlines a “vernacularised” border studies which emphasises the role of ordinary people in bordering activity and the potential for connectivity that borders often display, coupled with a recognition that borders are not always a possession of the nation state. The paper outlines ways in which border politics are manifest in processes of fixity/unfixity; in a “world in motion” borders are structures of fixity that lend order to everyday interactions (ontological security). Moreover, borders are a political resource that a range of actors can draw upon in everyday life. The framework for a vernacularised border studies is applied to three cases: the “Stroud pound”, an example of bottom-up securitisation via a vernacular border; and the EU's Frontex border and the UK's offshore border, both of which show an ambivalence between fixity and unfixity. In these cases the intentionality of the borders is not matched by their accountability. The paper ends by relating the discussion of vernacularised borders to Appadurai's interpretation of “production festishism” in order to further highlight the complex interaction of the local and the global in bordering practices.

El libro de Humberto Jaimes Quero analiza los códigos no escritos de discriminación que operan  en la industria del entretenimiento, los cuales contribuyen a configurar en el imaginario colectivo, la existencia de una sociedad dividida. El texto abre una venta a la comprensión del actual panorama político-social, y propone alternativas que permitan avanzar en la construcción de la reconciliación nacional

В статье анализируются изменения, происходившие в системе индейского образования с начала освоения Северной Америки европейцами до современного этапа. Особое внимание уделяется влиянию таких изменений на культуру, этническое самосознание, языковое наследие, традиции американских индейцев. Достаточно подробно освещаются шаги, предпринимаемые в сфере индейского образования в XXI веке как правительством США, так и самим автохтонным населением.

3D virtual worlds and game-based simulations are to an increasing degree used for military training. However, there is a lack of research-based methods for using game-based simulations and developing scenarios for educational role-plays in a military context, especially in the area of cultural awareness. The CAMO project (Cultural Awareness in Military Operations) seeks to address these challenges. The goal of the project has been to create a game-based simulation in Second Life for training cultural awareness among military personnel preparing for international operations and to explore the advantages and limitations of 3D virtual worlds in this context. This paper will focus on the methodology for scenario development, outlining the challenges and directions for future work.

"Na segunda metade do séc. XX, ocorreu uma mutação no dispositivo enunciativo da
televisão de que o reality-show é um dos exemplos maiores ao confiar, não tanto no enunciado
quanto na enunciação. Dada a fluidez com que se apresenta e a multiplicidade de influências que o
constituem, constatam-se sérias dificuldades em inseri-lo num único género. Procurando inserir-se
na reflexão deste problema, o presente artigo coloca o reality-show como um género televisivo
independente, dotado de convenções muito particulares que nos permite ensaiar uma definição de
género mais precisa. Relevando a centralidade do quotidiano, o movimento escopofílico e a
emancipação do espectador, esboça-se uma definição que dá conta da especificidade distintiva do
género televisivo “reality-show”."

""Narrative Trajectories between Nodal Points in the Cultural Landscape
– The Eriksgata of King Ingjald.

This paper will discuss the fictional narrative of king Ingjald in Heimskringla and Ynglingatal. The story of Ingjald may best be described as a mercurial career in arson. In my interpretation of this text as an archaeologist, I would like to emphasize the narrative structure in relation to archaeological finds and place names rather than get entangled in the spurious historicity of the protagonists. The episode of Ingjald is there as a narrative concept in the shape of a life’s journey. When analyzing this, it becomes apparent that it is not the traditional cyclical itinerary where a kleptocratic ruler travels between his farms that is under the loupe. By contrast, the narrative is linear with three consecutive arsons serving as nodal foci. This trajectory can be applied to the cultural landscape of the Mälar Valley. In this paper, it will be argued that the trajectory of the story essentially follows the Eriksgata from Uppsala to Rönö in time and space (Fischer 2005:188-90). Although the Eriksgata is first mentioned only in the law code of Uppland, Upplandslagen of 1296, new research on the Migration Period and Vendel Period burials and gold hoards, as well as Viking Period runestones, will highlight the importance of certain relevant central places and place names along this route that are also mentioned in the written sources (Arrhenius 2004, Fischer and Victor 2008). The first journey of the Eriksgata has traditionally been described as departing from Uppsala across Lake Mälaren into Södermanland. In its second leg in the inland hundred of Daga, it was said to pass between Norrtuna and Södertuna in Vårdinge parish before turning southwest by Björnlunda via the Sö 2 Axala inscription on a rock wall along the route. Then the Eriksgata arrived in Aspa, with four runestones along the route, past the Aspa hög, a possible legal mound. The exact itinerary of the next step is more uncertain. The story unfolds as follows:

The other children at play pick upon Prince Ingjald. At the insistence of his foster father Svipdag the blind, young Ingjald eats a wolf’s heart as a child (Ynglingasaga 34).

Ingjald’s father Anund dies. (Ynglingasaga 35).

Ingjald vows to enlarge his inherited kingdom in front a group of invited neighboring potentates. These petty kings are then subject to arson in Uppsal (Ynglingasaga 36).

A rival king, Hiorvard Ylving arrives in Myrkvafior∂r (Ynglingasaga 37). This ought to be Mörköfjärden.

War in Svithio∂ (Ynglingasaga 38). This name first appears on Sö Fv1948;289, the third node discussed below.

Granmar is arsoned Sili (Ynglingasaga 39). This ought to be in the area of Kolsundet on Selaön, but as Wessén notes (1952:43): ”Första vokalens kvantitet ses ej av hs”. This is the site of Tuna in Ytterselö parish on Selaön in Södermanland. Here, I shall focus on the cremation burial ground of Tunaby Mellangård (SHM 9435), excavated at the turn of the 20th century by the Swedish archaeologist Bernhard Salin and his Finnish collegue Alfred Hackman. Grave 24, with an the unusual find of a barbaric imitation of a solidus struck for emperor Theodosius II sometime after 441 AD has remained somewhat of a riddle (e.g. Åberg 1953). I have since been able to show that the imitation is die-identical with a 1991 find from the solidus hoard of Botes, Etelhem parish, Gotland (Fischer 2008). With 84 solidi from the period 402-533, the Botes hoard is the largest solidus hoard in Scandinavia (Fagerlie 1967, hoard 137b).

[Bild: SHM 9435]. The solidus imitation from Tunaby Mellangård. After Janse 1922.

Ingjald and his daughter Åsa are arsoned in Ræningi (Ynglingsaga 40). The third important central place is to be found in Aspa and Ludgo parishes in Rönö, Södermanland. Here, the Daga hundred legal assemblies and execution grounds and runic inscriptions line the Eriksgata before the journey stretches across Rönö south via Jönåker and Kolmården to Svintuna in Östergötland. Wessén (1952:44) shows that this place name is sometimes spelled differently: ræningi, reiningi. Cf. Codex Frisianus (attributed by Wessén to an Icelandic scribe, 1325): rauningi. Cf. Sö Fv1948;289 ostrith : lit : -ira : ku(m)... ...usi ÷ at : anunt ÷ auk : raknualt : sun : sin ÷: urthu : ta...R : - (t)an...-...(k)u : ua-u : rikiR : o rauniki : ak : snialastiR : i : suithiuthu. Jansson (1987:105) argues for Codex Frisianus as the correct source and argues that its location is identical to Aspa, Ludgo parish.

Åberg, N., 1953. Den historiska relationen mellan folkvandringstid och vendeltid. KVHAA. Stockholm.

Arrhenius, B., 2004. “Det forntida Sveariket: en myt eller en arkeologisk realitet?” KVHAA Årsbok, pp. 203–227. Stockholm.

Fagerlie, J.M., 1967. Late Roman and Byzantine Solidi Found in Sweden and Denmark.
American Numismatic Society 157. New York.

Fischer, S., 2004. “Kulturell mångfald i Södermanland under folkvandrings- och vendeltid?”
Agneta Åkerlund, ed. Kulturell mångfald i Södermanland, del 2. Länsstyrelsen i Södermanland, rapport. Nyköping.

Fischer, S., 2005. Roman Imperialism and Runic Literacy – The Westernization of Northern Europe (150-800 AD). Aun 33. Uppsala.

Fischer, S., 2008. ”Brief Events and Long-Term Change – The Slow Impact of Foreign Influences in Valsgärde”. S. Norr, ed. Valsgärde Studies. the Place and its People, Past and Present. OPIA 43. Uppsala.

Fischer, S. and Victor, H., 2008: ”De gnistrande kammargravarna i Lilla Sylta.” M. Olausson, (ed.). Hem till Jarlabanke. Jord, makt och evigt liv i östra Mälardalen under järnålder och medeltid. Stockholm.

Jansson, S. B. F. 1987. The Runes of Sweden. Uppsala.

Janse, O., 1922. Le travail de l’or en Suède à l’époque mérovingienne. Etudes précédées d’un mémoire sur les solidi romains et byzantins trouvés en Suède. Orléans.

Wessén, E., ed. 1952. Ynglingsaga. Stockholm.""

""In recent years research in the Palaeolithic and Mesolithic worldwide has been breaking boundaries, such as pushing back the earliest dates for the human occupation of Britain, the identification of a new species of hominin, cracking the Neanderthal genome and the discovery of the UK’s earliest Mesolithic house. This volume, which is the culmination of a highly successful two-day conference, aims to celebrate this trend with papers from both postgraduates and established academics, presenting new research from a variety of geographical and methodological perspectives.

The Where the Wild Things Are conference, which was held at Durham University on 24-25 March 2012, attracted some 128 delegates from some eighteen countries and allowed a wide range of researchers within the fields of Palaeolithic and Mesolithic archaeology to present over fifty papers that demonstrated the breadth of new and innovative advances in the analysis and understanding of these periods. The mixture of contributors from a diverse range of backgrounds allowed for a greater degree of interdisciplinary discourse that is not often seen at similar conferences, where the Palaeolithic and Mesolithic are generally split apart.

The papers that have been proposed for this volume bring the ideas and interpretations set forth at the Wild Things conference to the wider archaeological audience. Collecting contributions from archaeologists conducting research within the British Isles, France, Portugal, Denmark, Russia, the Levant and Europe as a whole, this volume aims to present a cross-section of the exciting range of research currently being conducted to improve our understanding of the Palaeolithic and Mesolithic. By combining papers that discuss these two periods together, it is hoped that further dialogue between practitioners of Palaeolithic and Mesolithic research can be encouraged. ""