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  • 1.
    Wangefelt Ström, Helena
    Umeå universitet, Humanistiska fakulteten, Institutionen för kultur- och medievetenskaper.
    Döden i souvenirbutiken: Kvarlevor som kult och kuriosa2013Ingår i: Kulturella perspektiv - Svensk etnologisk tidskrift, ISSN 1102-7908, nr 2, s. 20-26Artikel i tidskrift (Refereegranskat)
    Abstract [en]

    Death in the souvenir shop: Mortal remains as cult and curiosities

    Museums, heritage production and Christian relics all deal with and are built on death in various aspects. Transferring an everyday object into the museum sphere can be regarded as an intentional death, a rebirth to a new identity and a new context. Relics are the byproducts of death, given a new life as subject to religious veneration. When inscribed in yet another context of heritage, musealisation and tourism, they can once again be regarded as dead and resurrected to a new life and identity. When saintly bones journey from human life through death, sacredness, political power and tourism, to something for sale in the souvenir shop, is it layer upon layer of death – or an endless chain of resurrections and new lives?

  • 2.
    Wangefelt Ström, Helena
    Umeå universitet, Humanistiska fakulteten, Institutionen för kultur- och medievetenskaper.
    Helighet på museum2012Ingår i: Tidskriften Evangelium, ISSN 2001-6808, nr 2Artikel i tidskrift (Övrig (populärvetenskap, debatt, mm))
  • 3.
    Wangefelt Ström, Helena
    Umeå universitet, Humanistiska fakulteten, Institutionen för kultur- och medievetenskaper.
    Helighet på museum2013Ingår i: Strukturer, arvet, prästen, avförtrollning: Texter ur tidskriften Evangelium 2012-2013 / [ed] Sofia Lilly Jönsson, Gaudete , 2013Kapitel i bok, del av antologi (Övrig (populärvetenskap, debatt, mm))
  • 4.
    Wangefelt Ström, Helena
    Uppsala universitet, Institutionen för idé- och lärdomshistoria.
    Heligt, hotfullt, historiskt : kulturarvifieringen av det katolska i 1600-talets Sverige2011Ingår i: Lychnos, ISSN 0076-1648, s. 29-53Artikel i tidskrift (Refereegranskat)
    Abstract [en]

    Heligt – Hotfullt – Historiskt: Kulturarvifieringen av det katolska i 1600-talets Sverige

    Helena Wangefelt Ström

    Abstract

    This article aims at bringing together two concepts with many similarities, heritage and sacredness, using theories presently under construction in an international and interdisciplinary research field dealing with heritage production, politics and power. Focus is on the process and the agenda more than the product, and particularly on the transvaluation taking place when something is given a heritage status: the form is intact, but the content is new and different. These theories are applied on a 17th century Swedish national inquiry for historical remains or ”antiquities”, ordered by the King and performed by the local clergy, an inquiry where not only the expected and specifically requested runic stones, pre-historic graves or famous battle fields were listed, but in many cases also far more recent Catholic items and memories, thus transformed from sacred objects to a part of the national heritage. The hypothesis presented and argued for is that this listing and, in fact, heritage production also worked as an act of control and domestication of the potentially dangerous: the threatening, former sacred, was made harmless when – literally or figuratively – locked up in a museum case.

  • 5.
    Wangefelt Ström, Helena
    Umeå universitet, Humanistiska fakulteten, Institutionen för kultur- och medievetenskaper. Högskolan på Gotland, projektet Kulturarvspolitik.
    Kulturarv: ikon för en sekulariserad tid2006Ingår i: Kulturella perspektiv - Svensk etnologisk tidskrift, ISSN 1102-7908, Vol. 15, nr 3, s. 67-76Artikel i tidskrift (Refereegranskat)
    Abstract [en]

    This article examines how the term 'holiness' can be applied to the discussion about cultural heritage, and raises the question whether cultural heritage might even have substituted institutionalized religion as an object of devotion in a secularized society. A comparison between the religious field and the heritage field is performed by studying two specific examples, the Trinity icon by Andrej Rublev and the medieval wall surrounding the city of Visby, Sweden. Different aspects of these examples are examined, such as Creating distance - creating intimacy; Pedagogical example - The real thing; Who is the subject, who's zoomin' who?; The bless and to petrify; Between preservation and use, form and function. The parallells between the religious field and the heritage field end up in a conclusion that 'holiness' needs to be re-introduced as a factor - not least in a time and society of increasing cultural diversity.

  • 6.
    Wangefelt Ström, Helena
    Umeå universitet, Humanistiska fakulteten, Institutionen för kultur- och medievetenskaper.
    "Medeltiden är död - leve medeltiden!": epilog om hur religionen blev kulturarv2013Ingår i: Gotländskt arkiv, ISSN 0434-2429, E-ISSN 1176-2152, Vol. 85, s. 199-206Artikel i tidskrift (Övrigt vetenskapligt)
  • 7.
    Wangefelt Ström, Helena
    Umeå universitet.
    Religion in Museums: Euthanized Sacredness, in the Beholder’s Eye, or a Multi-Tool for Shifting Needs?: Three suggested models to discuss how museums affect sacredness2018Ingår i: Museology and the Sacred. Papers for discussion / [ed] François Mairesse, Paris: ICOFOM (International committee for museology) , 2018, s. 223-228Konferensbidrag (Övrigt vetenskapligt)
    Abstract [en]

    What happens when religion in the shape of objects imbued with religious meaning is transformed into cultural heritage? What values are added, what are lost, and who is the performing agent? These questions concern what museums do to objects connected to religion, calling for a meditated use of terms such as holy, sacred, religious, and spiritual (all employed in recent research and policy documents by, for example, UNESCO, while in many cases as interchangeable). This paper suggests three models to understand the processes of heritagisation of religion and the factors and agents involved, starting from a historical background in European, in particular Italian, Early Modernity. A frequently used scholarly model depicts the museum as a killing of previous identities, and the objects as provided with entirely new identities, and lives, as museum objects. This view brings on dramatic effects for sacred objects, how they are handled and narrated in the museum, and possibly on how they are viewed by the visitors. The use or not of information signs before sacred objects in museums is an aspect on this matter. The second model is the hybrid identity, where a museum object can be said to possess two authentic identities simultaneously, depending on the views and beliefs of the beholder: authentic sacredness, or authentic art object and evidence of history. This view may fit well with the focus on the individual in our time. The third model presented is based on the two previous ones, and suggests a hybridity not only in identities or living/dead, but defined by the uses of the objects. Even musealized objects can, as in the cases of religious treasuries or of certain religious images in museums, shift identity between museum object, object of devotion (to be carried in processions or used in rituals), legitimization symbol (bishops’ ordinations etc), and, historically, as a monetary reserve to be sold if needed. The identity of the object shifts, also in practice of being looked at behind glass or being used and touched, depending on the use currently applied to it. A distinction between cultual use and cultural use is relevant for this model. I argue that these different approaches to sacred objects in museum pose different museological challenges and possibilities, and also ascribes different agencies to museum staff as well as to the visitors.

  • 8.
    Wangefelt Ström, Helena
    et al.
    Umeå universitet, Humanistiska fakulteten, Institutionen för kultur- och medievetenskaper.
    Barbierato, Federico
    Università di Verona.
    Omne malum ab Aquilone: images of the evil North in early modern Italy and their impact on cross-religious encounters2018Ingår i: Visions of North in premodern Europe / [ed] Dolly Jørgensen and Virginia Langum, Turnhout: Brepols, 2018, s. 265-286Kapitel i bok, del av antologi (Refereegranskat)
    Abstract [en]

    Destructive, infertile, intellectually inferior, and the home of witches and werewolves. A northern visitor to southern Europe in the early modern period travelled — willingly or not — into a world imbued with forceful associations related to the North that were well estab- lished, historically rooted, and alive in the minds of the people in the South. These concepts, mythological images, and archetypes were well known also by the northerners themselves, and were, contrary to what one might expect, not merely a yoke of negative expectations but also in some cases cleverly used to enhance certain aspects of a constructed image or a desired reputation. This article wishes to bring forth some of these images, and give examples of how they were used and affected in particular the religious relations between North and South in the post-Reformation period.

  • 9.
    Wangefelt Ström, Helena
    et al.
    Umeå universitet, Humanistiska fakulteten, Institutionen för kultur- och medievetenskaper.
    Thurfjell, David
    Webb, James
    Kjellsdotter Rydinger, Maria
    History Unfolds: Andligt kulturarv - Religion, mångfald och museer2016Övrigt (Övrig (populärvetenskap, debatt, mm))
    Abstract [sv]

    Andligt kulturarv – Religion, mångfald och museer. I de flesta museisamlingar finns föremål från olika religioner. På Historiska museet finns t ex en stor samling medeltida kyrkokonst. Sverige är ett sekulariserat land, hur påverkar det religiösa kulturarvet oss idag? Och vilken roll kan museer spela i diskussioner om de existentiella utmaningar som samhället står inför idag? Vilka frågor och ställningstaganden är viktiga? Medverkande: David Thurfjell, professor i religionsvetenskap vid Södertörns högskola, James Webb, konstnär, Maria Kjellsdotter Rydinger, präst och projektledare för ”Tillsammans för Sverige”, samt Helena Wangefelt Ström, forskare i museologi vid Umeå universitet.

  • 10.
    Wangefelt Ström, Helena
    et al.
    Umeå universitet, Humanistiska fakulteten, Institutionen för kultur- och medievetenskaper.
    Villani, Stefano
    EMoDiR Research Group: Report 2007–20172017Rapport (Övrigt vetenskapligt)
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