Abstract

There is an open nationalism, clearly stated through national symbols as well as through various rituals. However, there is also an underlying form of nationalism, operating on a structural level, so obvious that it becomes "invisible". This is not only true for the actions of people in general, but to a great cxtent also for the understanding of different normative institutions, not least the museums. Nationalism is included as a hidden facet in the communicating activities. This article sheds light on the role of archaeology in this context, with particular emphasis on archaeological exhibitions. At a closer look, it becomes obvious that one elementary aspect of the archaeological communicating activities is missing —the conscious reflection.

Highlights

  • There is an open nationalism, clearly stated through national symbols as well a» through various rituals

  • Ragvaldi's interpretation of the tribal stories of Jordanes was later entered into Swedish law, into the royal code of Christoffer of Bavaria's national law code of 1442: "The realm of Sweden has arisen out of a heathen world, out of a Swea land and a Gotha land; Swea the northern forest was called, and Gotha the southern one

  • There are no more Goths, except for outside of Sweden since they spread to other countries, as it is stated in the writing"

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Summary

Introduction

There is an open nationalism, clearly stated through national symbols as well a» through various rituals. The belief in the material evidence remains strong in nationalist discussions through centuries, during and after the Second World War. It is not a coincidence that the custodian of national monuments, Sigurd Curman, describes ancient monuments as "the irrefutable evidence of our ancient right of occupancy of this country" In the exhibition called The Golden Room of the Swedish People (Sw. Svettska folkets guldrum) at the Museum of National Antiquities, it is emphasized that the gold and silver treasures displayed have been found in the Swedi sh soil.

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