There was a Japanese festival at Kungstadgården.






There was a Japanese festival at Kungstadgården.






In the grounds of Gripsholms Slott are a pair of rune stones.
Sö 179: “× tula : lit : raisa : stain : þinsa| |at : sun : sin : haralt : bruþur : inkuars : þaiR furu : trikila : fiari : at : kuli : auk : a:ustarla| |ar:ni : kafu : tuu : sunar:la : a sirk:lan:ti”
“Tola let ræisa stæin þennsa at sun sinn Harald, broður Ingvars. ÞæiR foru drængila fiarri at gulli ok austarla ærni gafu, dou sunnarla a Særklandi”
“Tóla had this stone raised in memory of her son Haraldr, Ingvarr’s brother. They travelled valiantly far for gold, and in the east gave (food) to the eagle. (They) died in the south in Serkland.”

Sö 178: “HælgulfR(?) ok ØyulfR þæiR letu ræisa stæina baða at broður sinn Kætilmund ok bro æftiR Somu, moður sina. En Bruni(?) hiogg, broðiR hennaR.”
“Hälgulv och Öulv de lät resa båda stenarna efter sin broder Kätillmund och (gjorde) bro efter Soma sin moder. Och Brune (?), hennes broder, högg.”
“Hälgulv and Öulv they had this stone raised in memory of their brother Kätillmund and built a bridge in memory of Soma their mother. But Brune carved the runes”


Gripsholms Slott is set on a small island near the city of Mariefred (though it doesn’t have the population of 10,000 needed to technically be a city in Sweden).




In the courtyard of Gripsholms Slott are a pair of what appear to be Turkish canons, but the notice explaining their history claims they were captured in Russia.







[Read aloud to Adelle]
Queer Georgians by Anthony Delaney
This book collects some stories about gender non-conforming people in Georgian times, from before we had the understanding and rich language we now have to describe people outside the heteronormative world.
We have been handed down little in the way of unbiased information about these people, with much of the record of the time being exaggerated rumour or court proceedings. The author has tried to piece together a rigorous history from these pieces, sometimes straying into conjecture.
There are a number of people covered in the book, from cotqueans in the molly houses of London, courtiers in France to sex workers in New York. Each is described in terms of non-conformity we understand these days, although often using the language of the time rather than modern phasing.
Two things strike me about these histories, first about the legal situation, male same-sex relationships were outlawed. This is something which doesn’t make a lot of sense to me, there is no victim in consensual relationships, so why is there a crime committed? Non-consensual acts should clearly be criminal, no matter who the parties to those acts – there is a victim. It seems again like a conflation of same-sex with non-consensual in the eyes of the law, a view which remains prevalent among some in society today. Given the significant legal consequences men still involved themselves in these relationships, at great risk, which suggests that there is a strong sense of value they attached to their partnerships.
The other thing is that there is a difference in how gay relationships were seen depending on the class of those involved. For the common men it was clearly criminal, while for those of stature companions were considered part of their eccentricities. I guess the eloquence afforded by education, as well as the space to take a companion without overtly sharing a room, would have made explanation of the situation seem less suspicious.
The book itself is well researched and is unafraid of talking about the relationships of the people it covers, and acknowledges where the histories are incomplete or reconstructed. I found it a little self-indulgent in places, with the author breaking in to the world he is talking about with commentary from a modern perspective. There is a place for that reflection, especially as much of the subject matter was censored at the time. There is more depth in the epilogue, but I found it sat uneasily within the body of the book.
Overall, this book explores the ideas that non-heteronormative relationships existed long before we had language to understand those relationships. The law had a hard time understanding it, and the populace was split, with some supportive and others disgusted. These are not new ideas, we didn’t invent homosexuality 150 years ago, but we did start talking about it. And once we did, people could more easily explain their particular place in the world and find other people with whom they felt alignment.
A good read if you want to understand more of sexual non-conformance in those times, and get some context for how and why things are the way they are now. It is a collection of tenuously related stories around a common theme, but I don’t see there would be another way to present this kind of material. It is likely that each has a more detailed history elsewhere, should you care to find it.
Griphsholms Slott is an impressive castle on the lakeside 40 miles west of Stockholm.



I took another walk around the Igelbacken Nature Reserve, finding the site of an ancient settlement near what is now Hallonbergon.




We went to the Tinitus Festival, run by the same people as last years Re:Publik






Spring at the Sollentuna Nature Reserve is not so cold as the winter, though there were still some little pockets of snow around in the ditches.




To the south of the city is the Woodland Cemetary, a graveyard set in a tranquil woodland that is now within the urban area of Stockholm. We found the grave of Greta Garbo and a wonderful place for firey burial ceremony.





