Uppsats för avläggande av filosofie kandidatexamen iKulturvård, Bebyggelseantikvariskt program15 hpInstitutionen för kulturvårdGöteborgs universitet2012:14.

Since 1979 when homosexuality no longer was classified as an illness the Swedish authorities have been working on increasing the LGBTQ community?s rights and living conditions. How is this work reflected within the Cultural heritage sector, especially since the adoption of Agenda 2030. The purpose and goal of this study is to examine whether the cultural heritage sector actively works to include the LGBTQ perspective in their preservation work by using a quantitative method. Through a document analysis and a survey, it examines this on a national, regional and local level within ?sterg?tland county and its 13 municipalities. The study shows that at a national level there are no specific strategies for working inclusively with an LGBTQ perspective in cultural heritage, however, there is almost always a general level where concepts such as equality, gender equality, inclusion and intersectionality are mentioned.

This Mag. thesis discusses how a gender perspective could be implemented in themanagement of cultural heritage focusing on the built environments in Sweden.The thesis further argues for the need of a gender perspective on the conservationof cultural heritage.The two main approaches, additive through the perspective of the women?s part inhistory and integrated gender perspective, are thoroughly presented in the thesis.In the additive gender approach built objects that represent women?s experiencesand lives are added to a history that traditionally represents men and theirexperiences. The integrated gender perspective includes a gender in all activitiesas an instrument in a historic analysis. The gender perspective illustrates therelation between the sexes.

This study aims to deepen the understanding of how belonging and community is created in one of the aesir faith communities in Sweden. The study examines the aesir faith communities ability to develop the community members religious identity as well as their understanding of the importance of cultural heritage and how it affects the members in their practices of their aesir faith. The main argument in this study is that cultural heritage creates a sense of community that makes the members want to stay and develop their religious identity together with the other members of the aesir faith community. I have used cultural heritage, symbols and rituals, belonging, community and religious identity as concepts in order to answer my research questions. The methods used in this study are participant observation during the group's public activities, as well as interviews with the members of the aesir faith community in order to confirm the analysis I made during the participant observation.

This is a two year master's thesis in the field of museum and cultural heritage studies. The purpose of the thesis is to examine different opinions among museum employees about the role of museums. The thesis also aims to find out to what extent and in what way these opinions are influenced by the museum's own policy documents, the national cultural policy and the academic field of museum studies. I have conducted qualitative research interviews with six employees from three different cultural history museums. The theoretical framework of the thesis is based on Laruajane Smith's term authorized heritage discourse.

In this report listed buildings, according to the Swedish Heritage Conservation Act, have been studied with a focus on cases where economical compensation has been given to the owner of the building and cases where the listing of the building has been appealed by the owner. In order for a building to become listed it needs to be particularly valuable from a cultural and historical standpoint. The listed buildings are protected through a list of regulations that determines which parts of the building can or cannot be changed, what methods and materials should be used for changes and repairs, and how the building should be maintained. These regulations should as far as possible be formulated in agreement with the owner, but a building can become listed against the owners will. To decrease the damage this causes the owner he can in some cases have the right to economical compensation. There is also a possibility for the owner to appeal the listing of the building.

The landscape with its associated historical tracks and remains are an important part of our cultural heritage that we consider important to conserve. The stone walls are an example of historical remains that helps to build up this cultural heritage. It is a landscape element that today usually is being associated with the old cultivated landscape, where they mainly functioned as boundary markings and fences. Today, the stone wall is a valuable element in the landscape with ecological, culture-historical and aesthetic values. Since the stone walls arose as elements in the landscape a lot has been changed within the agriculture.

This paper argues that the food industry in general and the one taking place in Scania in particular, are disregarded in the official management of industrial preservation carried out in Sweden today. Despite the articulated ambition of a cultural heritage that as many as possible could identify with, the practice tend to create an industrial heritage based on stereotype ideas about the landscape in Sweden and the characteristics of industry. The way the open land of Scania differs from the traditional image of the appearance of Sweden, is used as one possible way to explain why the food industries of Scania are overseen in the management of industrial heritage. It is also argued that the high number of female employees might bee a reason why the food industries in general are given low priority in the practice of cultural heritage. By putting the Findus pea industry and the cultivated landscape that provides the factory with primary products against the official criteria for industrial memories, it is examined what values for preservation the food industry contain..

With the political situation that prevails in the world, the need for contingency planning for the ecclesiastical heritage has become actualized with the aim of protecting the churches and their assets in war and armed conflicts. In accordance with Kulturmilj?lagen (SFS 1988:950) chapter 4 ? 15a, the Church of Sweden and its organizational parts are responsible for ensuring that contingency plans for the ecclesiastical heritage are established. In the legal statutes, it is not clear how this is to be carried out, who is responsible for all practical aspects or what is to be protected, something that creates gaps of knowledge regarding logistics, roles and selection. This means that there is currently a lack of principles and practice around the protection of the ecclesiastical cultural heritage, as contingency planning for cultural heritage is a fairly new phenomenon that has not been practiced in times of peace.

This thesis examines the National Heritage Board in Sweden and the way they look upon themselves, the surrounding world and their mission. Methodologically it?s a discourse analysis based on poststructuralist and social constructionist thoughts. This means, simplified, that nothing is taken for granted and that power relations and ideology always matters. There is no true or distinct heritage.

Cultural heritages are environments created by humans that are considered to have a conservation value for the posterity. They can be seen as one of society's non renewable resources. It is important to have knowledge of how cultural heritages are affected by future climate changes.The water flow in Uppsala is estimated to increase during winter and decrease during spring and summer. Precipitation will gradually increase as well as the intense short period precipitation. The average temperature is estimated to increase as well.

This paper examines difficulties that heirs to swedified sami persons experience when learning about how colonialism forced a lot of people to hide or dim their sami identity. The purpose is to examine what genealogy can mean for these people and how it differs from the ?regular? genealogy; what makes these heirs willing or not willing to call themselves sami and how the cultural traumas and family wounds can be understood as dark cultural heritage and how these can be resolved. With cultural heritage and history usage theories, Hall?s theories of hybrid identities, and Aarelaid-Tart?s trauma model, I have analysed material from six interviewees and some of my autoetnography to conclude that sami genealogy is an important factor in shaping a more complete and decolonized view of history and one?s identity, that descendants of samis won?t call themselves sami because of a lack of sami ?capital? but want to as a way of not letting colonialism win, and that cultural traumas and family wounds heal through talking about them ? not hiding from them. The dark heritage is a necessary part of the sami identity build. I have also concluded that sami identity have always been nuanced, there isn?t one correct way to be sami..

According to the Swedish curriculum, teachers have an assignment to educate children to become democratic citizens. Students will develop values given in the curriculum's section, dealing with aspirational values. Teachers also have an assignment to transmit a cultural heritage. The curriculum states that education, in a deeper sense, is about to transmit a cultural heritage. This claims that the two assignments would be one and the same.

The aim of this essay was to investigate the effects of adopting a site to the UNESCOs World Heritage List. Thefocus laid on the example of the Decorated Farmhouses of Hälsingland, which was the most recent Swedishadoption. With the question of impact of the World Heritage List in mind, the region of Hälsingland became themain focus. The study was made with particular focus on Gästgivars, a farm located in the municipality ofBollnäs, to which the theory of social life of things was applied. The result of the World Heritage was, in the caseof Gästgivars, an increase of the cultural value and social status.This case study has shown that the impact of the nomination has not been immense, but suggests that longtermeffects can show.

This thesis is my exploration of the immaterial heritage that is the craft of bending of ?dn?ris? out of spruce. It?s a broken tradition that is scarcely described, mainly through Yngve Ryd?s report T?ltk?tor (1999) that contains interviews with two knowledge keepers, Nilas Tuolja and Johan Rassa. Yngve Ryd?s report went against the earlier opinion by the mid 20th century ethnologist Ernst Manker who claimed that they were only made exclusively out of mountain birch that has curved growth. As a background, I discuss the special importance of heritage conservation, both material and immaterial, in a S?mi context as being an indigenous people.