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<blockquote data-quote="Yaarel" data-source="post: 8884449" data-attributes="member: 58172"><p>In the science of Nordic archeology today in the century of the 2000s, the understanding that the pre-Christian Viking Period is animistic is normal and common.</p><p></p><p>The general feeling among archeologists today, is the ways that the Viking Period Nordic ethnicities relate to figures such as æsir and alfar is moreorless the same as the ways that modern folkbelief relate to troll and tomte. It is an animistic relationship where aspects of nature are neighbors who are sometimes helpful and sometimes dangerous.</p><p></p><p>It is incorrect to refer to Finnish traditions as "polytheistic". The figures are not "gods", but rather local guardian spirits. Similar applies to pre-Christian Norse traditions. Because of terms such as Norse goð, archeologists often continue to use the English term "god" out of convenience, but it is important to avoid the Christianization of these indigenous terms, including avoiding the Christian missionizing efforts against European polytheists among other ethnicities elsewhere.</p><p></p><p>The consensus today is, there was never a "pagan temple" in Uppsala. Archeologists view the medieval claims by Adam of Bremen to be fiction. Adam of Bremen is a Christian of a missionary church in Germany, who never visited Scandinavia. His claims describe local superstitions in Germany during the century of the 1000s.</p><p></p><p>Archeologists have sites across Nordic countries whose artifacts evidence sacred behavior, whose use remains in debate. The explanations of local animistic traditions fit the evidence better. The earlier claims of an organized widespread religious institution are no longer credible.</p><p></p><p>The pre-Christian Norse folkbeliefs are a web of overlapping local traditions, whose customs tend to vary family by family. The customs and beliefs evident in one locale can differ significantly from those in an other locale.</p></blockquote><p></p>
[QUOTE="Yaarel, post: 8884449, member: 58172"] In the science of Nordic archeology today in the century of the 2000s, the understanding that the pre-Christian Viking Period is animistic is normal and common. The general feeling among archeologists today, is the ways that the Viking Period Nordic ethnicities relate to figures such as æsir and alfar is moreorless the same as the ways that modern folkbelief relate to troll and tomte. It is an animistic relationship where aspects of nature are neighbors who are sometimes helpful and sometimes dangerous. It is incorrect to refer to Finnish traditions as "polytheistic". The figures are not "gods", but rather local guardian spirits. Similar applies to pre-Christian Norse traditions. Because of terms such as Norse goð, archeologists often continue to use the English term "god" out of convenience, but it is important to avoid the Christianization of these indigenous terms, including avoiding the Christian missionizing efforts against European polytheists among other ethnicities elsewhere. The consensus today is, there was never a "pagan temple" in Uppsala. Archeologists view the medieval claims by Adam of Bremen to be fiction. Adam of Bremen is a Christian of a missionary church in Germany, who never visited Scandinavia. His claims describe local superstitions in Germany during the century of the 1000s. Archeologists have sites across Nordic countries whose artifacts evidence sacred behavior, whose use remains in debate. The explanations of local animistic traditions fit the evidence better. The earlier claims of an organized widespread religious institution are no longer credible. The pre-Christian Norse folkbeliefs are a web of overlapping local traditions, whose customs tend to vary family by family. The customs and beliefs evident in one locale can differ significantly from those in an other locale. [/QUOTE]
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