Fatherhood, Masculinity and Lived Religion in Late-Medieval Sweden

Katajala-Peltomaa, Sari

doi:10.1080/03468755.2013.781058

Cited by 7 publications

(2 citation statements)

References 20 publications

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“…Finucane 2000, 99-100;Katajala-Peltomaa 2009, esp. 115-20;Katajala-Peltomaa 2013;Lett 1997, 141. 97 Stolberg 2011, 55.…”

Section: Cure and Communityunclassified

Cure, Community, and the Miraculous in Early Modern Florence

Kuuliala

2019

Palgrave Studies in the History of Experience

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Illness and impairment, like bodily and mental deviance, are fundamental aspects of human life and something that each society has to negotiate. 'Health' -or the lack of it -is a social construct, and it has varied from society to society over time. In early modern Europe, health largely referred to one's ability to fulfil one's social role; a 'full cure' in the sense a modern person would understand it was not necessarily even the main expectation of an infirm person. 1 Similarly, the favouring and acceptability of various curative methods and their usage was negotiated within families and communities. Medical pluralism was prevalent: various healing methods -be they based on university-trained medicine, religion, or so-called folk healing practices -were used simultaneously, and their borders overlapped.The medical pluralism of the Renaissance and early modern Europe has been well documented in many types of sources. Among the most fruitful are the witness depositions of canonisation inquiries, which record views on infirmity, healing, and the miraculous.Canonisation processes were initiated by the papacy in the early thirteenth century in order to gain more control of the veneration of saints, and over the following centuries, the procedure was established, strengthened, and renewed. 2 During the inquests, the life, merits, and deeds of a putative saint were investigated, and the records were evaluated by the auditori of the Rota. The witness inquiries were executed following propositions called the articuli.Produced by the procurator of the case, they recorded the saintly candidate's life and miracles, which the witnesses were asked to provide evidence of, and which therefore largely shaped the witness accounts. 3 Furthermore, the witnesses' views were influenced by culturally established ideas about sainthood and miracles. 4 Thus, the testimonies are an 1

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“…Finucane 2000, 99-100;Katajala-Peltomaa 2009, esp. 115-20;Katajala-Peltomaa 2013;Lett 1997, 141. 97 Stolberg 2011, 55.…”

Section: Cure and Communityunclassified

Cure, Community, and the Miraculous in Early Modern Florence

Kuuliala

2019

Palgrave Studies in the History of Experience

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“…There is of course much work on masculinity in other countries such as Sweden (Katajala-Peltomaa, 2013; Liliequist, 2007), Germany (Karras, 2003), and the Netherlands (Dudink, 2012), but little in Iceland and what has been written tends to focus either on settlement and the medieval periods or more contemporary times (Asplund, 2011; Björnsson, 2005; Egilsdóttir, 2015; Jakobsson, 2014; Loftsdóttir, 2009; Loftsdóttir et al., 2017). Moreover even this work outside England still tends to focus on urban masculinities, whereas for an essentially rural, farming society like Iceland, constructions of masculinity and gender relations in general will inevitably diverge from urban norms (Hastrup, 1985; Katajala-Peltomaa, 2013: 266). Undoubtedly the male community at Skálholt will have resided somewhere between urban sensibilities and rural values, but as we will argue, even within this community there probably existed multiple masculinities.…”

Section: Situating the Skálholt Assemblage Within Concepts Of Dress Amentioning

confidence: 99%

Men in Black: Performing masculinity in 17th- and 18th-century Iceland

Hayeur-Smith

Lucas

Mould

2018

Journal of Social Archaeology

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Studies in masculinity have lagged behind in the field of gender studies though recent scholarship is making up for this disparity. In this paper, we tackle the question of masculinity and modernity in early modern Iceland through an analysis of archaeological material relating to dress from the site of an Icelandic bishopric and school, Skálholt, during the late 17th and 18th centuries. We explore both the symbolic and performative dimensions of dress in relation to masculinity as it is traversed by other facets of identity including status, nationalism, and calling. An important focus of our study is to unravel the subtle negotiations that are evident in dress and linked to the performative construction of different and sometimes competing masculinities. Tensions between Lutheran ideals, nationalistic pride in homespun and elite status, and more generally between clerical and nonclerical masculinities can all be seen in the way dress and dress accessories are made to work.

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