Journal articles on the topic 'Socialism Sweden History'

This article compares the party apparatuses of the National Socialist Movement of the Netherlands and the National Socialist Workers’ Party of Sweden. These two parties, founded in the 1930s, both to some extent mimicked the organisational model of Hitler's party in Germany. While this has been frequently noted, the deployment of this model in practice has not been analysed in any detail. The article explores the specific characters of the Swedish and Dutch fascist party organisations diachronically vis-à-vis propaganda, member activism and internal cohesion, highlighting their changes, successes and failures. The comparison reveals that the party apparatus was highly dependent on the specifics of national infrastructure, demographic distribution and urbanisation and the physical landscape, with notable consequences for internal party cohesion and morale. In the final analysis the relative appeal and popularity of the parties is shown party be the result of how the Nazi organisational model was deployed in practice within each national context.

Traditionally, Sweden has been portrayed as an active bridge-builder in international politics in the 1960s and 1970s. The country advocated a “third way” toward democratic socialism and greater “justice” in international affairs, but these foreign policy prescriptions were never applied to European affairs. This article examines Sweden's relations with Europe by contrasting European integration with the Cold War. Negotiations on Swedish membership in the European Communities and Swedish policy at the Conference on Security and Cooperation in Europe were influenced by a general Berührungsangst toward Europe, which persisted during the years of détente. Because Swedish decision-makers believed that heavy involvement in European affairs would constrict Sweden's freedom of action, Swedish leaders' moral proclamations were applied exclusively to distant Third World countries rather than the egregious abuses of human rights in the Soviet bloc.

During the period 1871–1918, Sweden was under the in.uence, in many respects, of intellectual currents emanating from the German Empire. On the plane of economic policy many Swedish social scientists and public debaters were in.uenced by German Kathedersozialismus and state socialism. In Sweden, as in other countries, this heritage has long been tucked out of view in historical writings, perhaps because there was not much to boast about after the defeat of the “German model” in the First World War.1 Interest has begun to awaken in recent years, however. Leading economists such as Gustav von Schmoller and Adolph Wagner have attracted attention (see e.g., Backhaus 1997) and their in.uence in the United States has been examined (Carlson 1999, Rodgers 1998, and Senn 1997). In Sweden, too, interest in German Kathedersozialismus and state socialism is rising with respect to its in.uence on social scientists (Wisselgren 2000) and (social democratic) politicians (Karlsson 2001).

SummaryThis article compares theories and social policies of social democrats and other representatives of the left-wing political spectrum in six European countries to explain why, in certain countries such as Sweden, Norway, and Switzerland, weak social groups became the target of illiberal and negative eugenic policy, especially isolation and sterilization, while elsewhere left-wing politicians and theorists were far less radical. One striking feature that emerges is the difference between acommunitarian-organicand aclass-boundform of socialism. Following Zygmunt Bauman, Michel Foucault, and James C. Scott, the article discerns a first variant of citizenship that is conditional and intended only for those with the right social attitude. Eugenics was perfectly consistent with such a view, since it offered a diagnosis and at the same time a cure. Prominent representatives of this approach were the Webbs in Britain and the Myrdals in Sweden. Such an organic-medical approach was less likely, however, in a more class-dependent variant of socialism embedded in a strong civil society. As long as social democrats and other leftist politicians believed social problems such as inequality and poverty were caused primarily by an unjust capitalist system, there was little cause for a eugenicist solution.

AbstractIn the wake of the Great Depression, Sweden and the other Nordic countries were widely perceived as a model region, a successful example of the ‘middle way’ between socialism and capitalism. Central to this idea were the Nordic co-operative movements, which became the focus of President Roosevelt's Inquiry on Co-operative Enterprise in Europe, conducted in 1936–7. Drawing mainly on the records of the Inquiry, the article explores the construction of the ‘middle way’ idea and examines the role of the Nordic co-operators in shaping international perceptions of the region, while also shedding new light on differences within the international co-operative movement during the same period.

Since the breakdown of the Soviet Union and Swedish socialism the Baltic region has attracted more attention, although not perhaps as much as it might deserve, than since the 1930s. English-speaking readers have been presented with a magisterial survey of the northern world over a five hundred years' period. However, many of the old stereotypes of war, pestilence, and the rise of Sweden under Gustav Adolphus, the lion of the north, and of Russia under the delusively attractive despots, Peter I and Catherine II (both of whom were essentially Baltic animals), remain unchallenged. Over the past decade much new work has appeared in northern Europe to open a more intriguing and understandable vista – of Baroque vibrancy in art, literature, and architecture; remarkably resilient small towns and efficient manor economies; and powerful interacting religious and political mythologies that combine in a vision of ‘Gotho-Sarmatian’ unity.

AbstractIn 1976 Sweden adopted a law on workplace democracy, presented by the Social Democratic government as the ‘reform of the century’. What can the reform tell us about the history of the Swedish Model and how it was revised during the early 1970s under the prime minister, Olof Palme? This article compares four grand narratives of the development of welfare states, viewing dominant narratives of the Swedish Model as influential myths in their own right. The article argues that despite its global reputation as a hallmark of ‘democratic socialism’, the Swedish workplace democracy reform was a broad cross-class compromise, in the wake of a pan-European wave of similarly labelled reforms. Furthermore, the reform served to protect workplaces against Communist activism. The argument builds on the internal meeting protocols of the board and executive committee of the Swedish Social Democratic Party.

The period of greatest socialist strength in the United States, the second decade of the twentieth century, coincided with the final decade of a great wave of immigration. This phenomenon has attracted the attention both of scholars seeking to understand the basis of support for the American Socialist party and of those seeking to address the more general question of the sources of immigrant radicalism (Bodnar 1985; Lipset 1977). Both perspectives pose a basic empirical question: What role did ethnicity play in support for the Socialist party, or, more specifically, which immigrant groups supported the party and which groups opposed it?The attempt to answer this question has spawned a vast scholarship on the part of historians and social scientists, but a definitive answer remains elusive. Part of the reason for this is that we lack sufficiently detailed and disaggregated data on the political orientations and activities of immigrants themselves. The smallest units of electoral return are at the ward or county level, and information at this aggregate level can never allow us to draw conclusions about individual behavior with any certainty. But it also seems to be the case that the analysis of currently available data has not been taken as far as possible. Previous research has explored the relationship between ethnicity and socialism by examining particular immigrant groups in individual states, cities, or towns (e.g., Critchlow 1986; Gorenstein 1961; Leinenweber 1981; Lorence 1982; Miller 1975; Wolfle and Hodge 1983). Such case studies provide invaluable accounts of the diversity of immigrant politics, but they do not provide a reliable basis for generalization. In this article we take a step back from the wealth of illustrative analysis and try to gain a broader, more systematic, overview of immigrant support for socialism across a wide range of contexts by examining voting among eight immigrant groups—Germans, English, Finns, Irish, Italians, Norwegians, Russians, and Swedes—in the presidential elections of 1912 and 1920, elections in which the American Socialist party received its highest levels of support.

This article examines early socialist anticlericalism directed against the clergy of the Church of Sweden in the late nineteenth century. Research on socialist critiques and the Church of Sweden is generally lacking, and no attempt has been made to interpret the critique using the concept of anticlericalism. This study analyses the Social Democrats’ official newspaper Socialdemokraten and demonstrates that socialist anticlericalism was focused on clerical lifestyles, the church as a class institution, and often religion itself. A critical analysis of the arguments reveals that the satire and exaggeration already familiar to many were commonly used in anticlerical rhetoric when describing the clergy. The ultimate aim of the critique was the abolition of the Established Church because it was considered to provide a conservative religious ideology for the state.

SUMMARYThe postwar welfare state, as epitomized by Beveridge's Plan, seemed to mark a major departure from social policy's traditional Bismarckian ambition to ameliorate and preserve existing social circumstances. Many have found the reason for this turnabout in the power that parties of the Left achieved in the immediate postwar years, in Britain and especially in Scandinavia where reform was most pronounced. The article questions this political pedigree by examining the origins of postwar reforms, in this case in Sweden, in the ambitions and interests of the bourgeois parties and by analyzing the initial reluctance of the Social Democrats to follow the new reforming initiatives coming from the parties of the middle classes.

The collection under review consists of articles written by linguists, literary critics and translation theorists from various European countries: Ukraine, Estonia, Bulgaria, Yugoslavia, Poland (former socialist states), Great Britain, Germany, Italy and Sweden, as well as the USA. The review analyses key ideas of these articles, which are devoted to the problems of professional translation in the Soviet Union (throughout the history of this multinational state) and in the Communist Bloc (during the post-war period). The following are considered: the most significant figures in the theory and practice of literary translation (Chukovsky, Lozinsky) and their heritage, the ways and methods of regulating the work of translators by the state, as well as manifestations of disobedience and freedom through the act of translation.

The collection under review consists of articles written by linguists, literary critics and translation theorists from various European countries: Ukraine, Estonia, Bulgaria, Yugoslavia, Poland (former socialist states), Great Britain, Germany, Italy and Sweden, as well as the USA. The review analyses key ideas of these articles, which are devoted to the problems of professional translation in the Soviet Union (throughout the history of this multinational state) and in the Communist Bloc (during the post-war period). The following are considered: the most significant figures in the theory and practice of literary translation (Chukovsky, Lozinsky) and their heritage, the ways and methods of regulating the work of translators by the state, as well as manifestations of disobedience and freedom through the act of translation.

The collection under review consists of articles written by linguists, literary critics and translation theorists from various European countries: Ukraine, Estonia, Bulgaria, Yugoslavia, Poland (former socialist states), Great Britain, Germany, Italy and Sweden, as well as the USA. The review analyses key ideas of these articles, which are devoted to the problems of professional translation in the Soviet Union (throughout the history of this multinational state) and in the Communist Bloc (during the post-war period). The following are considered: the most significant figures in the theory and practice of literary translation (Chukovsky, Lozinsky) and their heritage, the ways and methods of regulating the work of translators by the state, as well as manifestations of disobedience and freedom through the act of translation.

The literatures that have emerged from post-war Turkish migration to Europe have become a topic of discussion since the 1980s. However, studies comparing the emergence of these literatures in different European contexts are rare. This article compares Sweden and West Germany, two contexts where migration from Turkey has a similar history, but where the resulting literatures differ massively due to different political and literary conditions. Multicultural, and in particular multilingual, public policies in Sweden have facilitated the emergence of a Kurdish diaspora literature; this then became a major impetus for the emergence of a Kurdish literature in Turkey when it was finally possible to write and publish in Kurdish there in the 1990s. The emergence of the New Left in West Germany, reflected in a re-awakened workers’ literature and new left-wing publishing houses in the German literary field, has provided publishing opportunities for Turkish migrant writers influenced by a socialist internationalist tradition in the 1970s. These works laid the foundation for a literary tradition that has since come to be regarded as having changed the understanding of what it means to be German.

This article deals with the political conversion and ideological thought of the Swedish National Socialist Sven Olov Lindholm (1903–1998). Lindholm began his career as a fascist in the twenties, and became a member of Sweden’s main National Socialist party led by Birger Furugård, in the early thirties. Ideological divisions and a failed attempt to oust Furugård saw Lindholm found his own party in January 1933, the nsap (later renamed the sss). Previous research has often described this party as a left-wing Nazi alternative, but its ideological basis has never been thoroughly dissected. The present article uses a variety of archival collections, speeches, pamphlets, and newspaper articles to suggest a cluster of six interdependent core concepts in Sven Olov Lindholm’s ideological thought: anti-Semitism, anti-capitalism, anti-imperialism, anti-materialism, the idealization of the worker, and the definition of Nazi Germany as a worker’s state. Lindholm underwent a second political awakening in the sixties, redefining himself as a communist, and thus the article also examines the ideological remains thereafter. It is found that anti-materialism, linked to a broad antipathy to modernity, was central throughout his career.

From the fifties to the seventies of the last century, the neurohypophyseal peptides oxytocin and vasopressin constituted one of the main research areas at the Institute of Organic Chemistry and Biochemistry in Prague (IOCB). A significant contribution to this area is associated with the names of František Šorm, director of the said institute, and Josef Rudinger, head of the institute's peptide laboratory. At that time, newly developed research tools enabled to synthesize structural analogues of these hormones in numerous laboratories worldwide and hence to investigate the structure-activity relationships within this peptide group. Contributions of single peptide-chain positions to the respective biological activities were identified which opened a possibility to rationalize a design of peptides with a combination of changes in several positions. Several clinically interesting peptides were synthesized in the late 1960s at the IOCB and employed as therapeutics: [(Gly)3-Cys1,Lys8]-vasopressin (Glypressin Ferring®, Terli­pressin INN), 1-deamino-8-ᴅ-arginine vasopressin (Desmopressin INN, dDAVP), and later the uterotonics carbetocin (INN), widely used in obstetrics to prevent postpartum haemorrhage. Since the industrial production of peptide therapeutics was scarcely possible under the conditions of socialist economy in Czechoslovakia as well as in other countries under the Soviet influence, F. Šorm agreed to use the already established scientific contacts of IOCB with the Swedish pharmaceutical company Ferring AB and to transfer the production licences to Sweden. The license agreements were signed in 1969 and led to a quick spread of dDAVP in the substitution therapy of the central form of diabetes insipidus and, moreover, contributed to a fast upsurge of the Ferring company. Somewhat later, Glypressin was produced as a therapeutic with a prolonged action in cases of cardiovascular collapse. Contacts between Prague peptide chemists and the Ferring company lasted on a rather informal base until the end of the 1980s. After the fall of the totalitarian regime in Czechoslovakia in 1990, Ferring started a joint-venture collaboration with the newly organized Czech company Léčiva st.p. Praha in a newly established group Prague Polypeptide Institute spol. s. r.o. (later Ferring-Léčiva A.S.). A substantial part of the peptide-production capacities was then transferred to new buildings in Prague.

The last twenty years has seen an increasing presence of Balkan organized crime groups in security reports and newspapers’ headlines. This does not mean that mafia groups did not exist during Socialist Yugoslavia – even if its collapse and the following war made criminals and smugglers useful for politicians and leaders to maintain their power; it rather means that Balkan organized crime came outside its traditional areas of action in Serbia, Montenegro and Albania: less territorial and nationalist than it was before, it is now gaining prominence in an international scenario, making agreements with Italian and South American mafias – the so-called Holy Alliance – to manage drug routes towards Western Europe. One of the most interesting factors concerning Balkan mafia groups today is their presence in countries which traditionally do not have a history of organized crime, such as the Scandinavian states. One of the reasons lies in the wide percentage of immigrants moving from Balkan countries to Sweden or Norway. Since the wars of the 1990s in the former Yugoslavia, war-crimes fugitives were able to become common criminals in these countries, such as the infamous Želiko Raznjatović (“Arkan”). However, year by year, these gangs grew larger, taking advantage of the “expertise” and the resources gained during the war. In particular, the most spectacular case – the Våstberga helicopter robbery in 2009 – showed how these groups operate with military-style precision, utilize a wide number of participants, and have at their disposal laerge amounts of weapons and money. This paper will draw on the importance of Scandinavian – Balkan mafia relations in relation to three main criminal areas: drug and weapon smuggling and human trafficking, in order to underline the role of diasporas in enforcing organized crime groups and the extent to which these mafias could be a threat for the stability in both Eastern and Western Europe.

The article sheds light on the significant and understudied bond between West German Chancellor and Nobel Peace Laureate Willy Brandt and Spanish President Felipe González. It is based on interviews with senior policy makers; archival material from the Ebert Foundation in Bonn; fresh material from Austria, Spain, Sweden, Portugal and the United States, and exclusive additional private papers. Drawing on these sources, the article identifies the three key political-intellectual pillars – democracy, social democracy and internationalism – that sustained their special ‘father–son’ relationship and discusses their shared desire to project their brand of socialism across Europe and the world. In doing so, it also sheds light on how personal guidance, assistance and exchange, linked with institutional support, contributed to the expansion of democracy and social democracy in the late Cold War.

In the 20th century, Sweden distinguished itself as one of the most organized and participatory democracies in the world. But in the late 19th century the situation was much the opposite – Sweden had for Western Europe a low degree of suffrage, and low political participation. To explain the turnaround, this paper explores the evolution of a democratic political culture in the final third of the 19th century, in opposition to the oligarchic system. The empirical material consists of digitalized newspapers from the south of Sweden in the period 1866 to 1900, studying about 2700 articles that mention ‘popular meetings’, folkmöten, which was the contemporary description of political meetings. In the 1860s and 1870s a farmer-centred democratic critique dominated, combining proposals for widened suffrage with criticisms of banks and the bureaucracy. In the 1880s and 1890s, the social base was widened as urban workers – socialist and antisocialist – took a greater part and the ideological composition became more heterogeneous. The paper suggests that the folkmöten constituted an important arena for democratic socialization in a country with an oligarchical political system, creating a road forward for democratic reforms and a democratic society.

Violence is a significant element in the constitution, emotional structure, and reproduction of right-wing extremism and neo-Nazism. This article examines the life histories of former neo-Nazis and explores the roles of violence in the Swedish skinhead culture and neo-Nazi organizations. We conducted individual and group interviews with seven former neo-Nazis who held high positions in the movement. Our study focused on violence and violent acts, as well as feelings of redemption and regret. The findings show that violence had always been a part of our subjects’ lives. Violence was a means to solve disagreements and position themselves within the organizational hierarchy. Among our informants, masculinity was displayed and constructed through the performance of being “real men” within the circles of skinheads and neo-Nazis. The portrayal of real men as Aryan warriors attracted violent men to these circles to a greater extent and for longer than in other Nordic countries.

Introduction Greater resilience is associated with the ability to self-organise, and with social learning as part of a process of adaptation and transformation (Goldstein 341). This article deals with responses to a crisis in a Norwegian community in the late 1880s, and with some of the many internal conflicts it caused. The crisis and the subsequent conflicts in this particular community, Volda, were caused by a number of processes, driven mostly by external forces and closely linked to the expansion of the capitalist mode of production in rural Norway. But the crisis also reflects a growing nationalism in Norway. In the late 1880s, all these causes seemed to come together in Volda, a small community consisting mostly of independent small farmers and of fishers. The article employs the concept of ‘resilience’ and the theory of resilience in order better to understand how individuals and the community reacted to crisis and conflict in Volda in late 1880, experiences which will cast light on the history of the late 1880s in Volda, and on individuals and communities elsewhere which have also experienced such crises. Theoretical Perspectives Some understandings of social resilience inspired by systems theory and ecology focus on a society’s ability to maintain existing structures. Reducing conflict to promote greater collaboration and resilience, however, may become a reactionary strategy, perpetuating inequalities (Arthur, Friend and Marschke). Instead, the understanding of resilience could be enriched by drawing on ecological perspectives that see conflict as an integral aspect of a diverse ecology in continuous development. In the same vein, Grove has argued that some approaches to anticipatory politics fashion subjects to withstand ‘shocks and responding to adversity through modern institutions such as human rights and the social contract, rather than mobilising against the sources of insecurity’. As an alternative, radical politics of resilience ought to explore political alternatives to the existing order of things. Methodology According to Hall and Lamont, understanding “how individuals, communities, and societies secured their well-being” in the face of the challenges imposed by neoliberalism is a “problem of understanding the bases for social resilience”. This article takes a similarly broad approach to understanding resilience, focusing on a small group of people within a relatively small community to understand how they attempted to secure their well-being in the face of the challenges posed by capitalism and growing nationalism. The main interest, however, is not resilience understood as something that exists or is being produced within this small group, but, rather, how this group produced social imaginaries of the past and the future in cooperation and conflict with other groups in the same community. The research proceeds to analyse the contributions mainly of six members of this small group. It draws on existing literature on the history of the community in the late 1800s and, in particular, biographies of Synnøve Riste (Øyehaug) and Rasmus Steinsvik (Gausemel). In addition, the research builds on original empirical research of approximately 500 articles written by the members of the group in the period from 1887 to 1895 and published in the newspapers Vestmannen, Fedraheimen and 17de Mai; and will try to re-tell a history of key events, referring to a selection of these articles. A Story about Being a Woman in Volda in the Late 1880s This history begins with a letter from Synnøve Riste, a young peasant woman and daughter of a local member of parliament, to Anders Hovden, a friend and theology student. In the letter, Synnøve Riste told her friend about something she just had experienced and had found disturbing (more details in Øyehaug). She first sets her story in the context of an evangelical awakening that was gaining momentum in the community. There was one preacher in particular who seemed to have become very popular among the young women. He had few problems when it comes to women, she wrote, ironically. Curious about the whole thing, Synnøve decided to attend a meeting to see for herself what was going on. The preacher noticed her among the group of young women. He turned his attention towards her and scolded her for her apparent lack of religious fervour. In the letter she explained the feeling of shame that came over her when the preacher singled her out for public criticism. But the feeling of shame soon gave way to anger, she wrote, before adding that the worst part of it was ‘not being able to speak back’; as a woman at a religious meeting she had to hold her tongue. Synnøve Riste was worried about the consequences of the religious awakening. She asked her friend to do something. Could he perhaps write a poem for the weekly newspaper the group had begun to publish only a few months earlier? Anders Hovden duly complied. The poem was published, anonymously, on Wednesday 17 March 1888. Previously, the poem says, women enjoyed the freedom to roam the mountains and valleys. Now, however, a dark mood had come over the young women. ‘Use your mind! Let the madness end! Throw off the blood sucker! And let the world see that you are a woman!’ The puritans appreciated neither the poem nor the newspaper. The newspaper was published by the same group of young men and women who had already organised a private language school for those who wanted to learn to read and write New Norwegian, a ‘new’ language based on the old dialects stemming from the time before Norway lost its independence and became a part of Denmark and then, after 1814, Sweden. At the language school the students read and discussed translations of Karl Marx and the anarchist Peter Kropotkin. The newspaper quickly grew radical. It reported on the riots following the hanging of the Haymarket Anarchists in Chicago in 1886. It advocated women’s suffrage, agitated against capitalism, argued that peasants and small farmers must learn solidarity from the industrial workers defended a young woman in Oslo who was convicted of killing her newborn baby and published articles from international socialist and anarchist newspapers and magazines. Social Causes for Individual Resilience and Collaborative Resilience Recent literature on developmental psychology link resilience to ‘the availability of close attachments or a supportive and disciplined environment’ (Hall and Lamont 13). Some psychologists have studied how individuals feel empowered or constrained by their environment. Synnøve Riste clearly felt constrained by developments in her social world, but was also resourceful enough to find ways to resist and engage in transformational social action on many levels. According to contemporary testimonies, Synnøve Riste must have been an extraordinary woman (Steinsvik "Synnøve Riste"). She was born Synnøve Aarflot, but later married Per Riste and took his family name. The Aarflot family was relatively well-off and locally influential, although the farms were quite small by European standards. Both her father and her uncle served as members of parliament for the (‘left’) Liberal Party. From a young age she took responsibility for her younger siblings and for the family farm, as her father spent much time in the capital. Her grandfather had been granted the privilege of printing books and newspapers, which meant that she grew up with easy access to current news and debates. She married a man of her own choosing; a man substantially older than herself, but with a reputation for liberal ideas on language, education and social issues. Psychological approaches to resilience consider the influence of cognitive ability, self-perception and emotional regulation, in addition to social networks and community support, as important sources of resilience (Lamont, Welburn and Fleming). Synnøve Riste’s friend and lover, Rasmus Steinsvik, later described her as ‘a mainspring’ of social activity. She did not only rely on family, social networks and community support to resist stigmatisation from the puritans, but she was herself a driving force behind social activities that produced new knowledge and generated communities of support for others. Lamont, Welburn and Fleming underline the importance for social resilience of cultural repertoires and the availability of ‘alternative ways of understanding social reality’ (Lamont, Welburn and Fleming). Many of the social activities Synnøve Riste instigated served as arenas for debate and collaborative activity to develop alternative understandings of the social reality of the community. In 1887, Synnøve Riste had relied on support from her extended family to found the newspaper Vestmannen, but as the group around the language school and newspaper gradually produced more radical alternative understandings of the social reality they came increasingly into conflict with less radical members of the Liberal Party. Her uncle owned the printing press where Vestmannen was printed. He was also a member of parliament seeking re-election. And he was certainly not amused when Rasmus Steinsvik, editor of Vestmannen, published an article reprimanding him for his lacklustre performance in general and his unprincipled voting in support of a budget allocating the Swedish king a substantial amount of money. Steinsvik advised the readers to vote instead for Per Riste, Synnøve Riste’s liberal husband and director of the language school. The uncle stopped printing the newspaper. Social Resilience in Volda The growing social conflicts in Volda might be taken to indicate a lack of resilience. This, however, would be a mistake. Social connectedness is an important source of social resilience (Barnes and Hall 226). Strong ties to family and friends matter, as does membership in associations. Dense networks of social connectedness are related to well-being and social resilience. Inversely, high levels of inequality seem to be linked to low levels of resilience. Participation in democratic processes has also been found to be an important source of resilience (Barnes and Hall 229). Volda was a small community with relatively low levels of inequality and local cultural traditions underlining the importance of cooperation and the obligations of everyone to participate in various forms of communal work. Similarly, even though a couple of families dominated local politics, there was no significant socioeconomic division between the average and the more prosperous farmers. Traditionally, women on the small, independent farms participated actively in most aspects of social life. Volda would thus score high on most indicators predicting social resilience. Reading the local newspapers confirms this impression of high levels of social resilience. In fact, this small community of only a few hundred families produced two competing newspapers at the time. Vestmannen dedicated ample space to issues related to education and schools, including adult education, reflecting the fact that Volda was emerging as a local educational centre; local youths attending schools outside the community regularly wrote articles in the newspaper to share the new knowledge they had attained with other members of the community. The topics were in large part related to farming, earth sciences, meteorology and fisheries. Vestmannen also reported on other local associations and activities. The local newspapers reported on numerous political meetings and public debates. The Liberal Party was traditionally the strongest political party in Volda and pushed for greater independence from Sweden, but was divided between moderates and radicals. The radicals joined workers and socialists in demanding universal suffrage, including, as we have seen, women’s right to vote. The left libertarians in Volda organised a ‘radical left’ faction of the Liberal Party and in the run-up to the elections in 1888 numerous rallies were arranged. In some parts of the municipality the youth set up independent and often quite radical youth organisations, while others established a ‘book discussion’. The language issue developed into a particularly powerful source for social resilience. All members of the community shared the experience of having to write and speak a foreign language when communicating with authorities or during higher education. It was a shared experience of discrimination that contributed to producing a common identity. Hing has shown that those who value their in-group ‘can draw on this positive identity to provide a sense of self-worth that offers resilience’. The struggle for recognition stimulated locals to arrange independent activities, and it was in fact through the burgeoning movement for a New Norwegian language that the local radicals in Volda first encountered radical literature that helped them reframe the problems and issues of their social world. In his biography of Ivar Mortensson Egnund, editor of the newspaper Fedraheimen and a lifelong collaborator of Rasmus Steinsvik, Klaus Langen has argued that Mortensson Egnund saw the ideal type of community imagined by the anarchist Leo Tolstoy in the small Norwegian communities of independent small farmers, a potential model for cooperation, participation and freedom. It was not an uncritical perspective, however. The left libertarians were constantly involved in clashes with what they saw as repressive forces within the communities. It is probably more correct to say that they believed that the potential existed, within these communities, for freedom to flourish. Most importantly, however, reading Fedraheimen, and particularly the journalist, editor and novelist Arne Garborg, infused this group of local radicals with anti-capitalist perspectives to be used to make sense of the processes of change that affected the community. One of Garborg’s biographers, claims that no Norwegian has ever been more fundamentally anti-capitalist than Garborg (Thesen). This anti-capitalism helped the radicals in Volda to understand the local conflicts and the evangelical awakening as symptoms of a deeper and more fundamental development driven by capitalism. A series of article in Vestmannen called for solidarity and unity between small farmers and the growing urban class of industrial workers. Science and Modernity The left libertarians put their hope in science and modernity to improve the lives of people. They believed that education was the key to move forward and get rid of the old and bad ways of doing things. The newspaper was reporting the latest advances in natural sciences and life sciences. It reported enthusiastically about the marvels of electricity, and speculated about a future in which Norway could exploit the waterfalls to generate it on a large scale. Vestmannen printed articles in defence of Darwinism (Egnund), new insights from astronomy (Steinsvik "Kva Den Nye Astronomien"), health sciences, agronomy, new methods of fishing and farming – and much more. This was a time when such matters mattered. Reports on new advances in meteorology in the newspaper appeared next to harrowing reports about the devastating effects of a storm that surprised local fishermen at sea where many men regularly paid with their lives. Hunger was still a constant threat in the harsh winter months, so new knowledge that could improve the harvest was most welcome. Leprosy and other diseases continued to be serious problems in this region of Norway. Health could not be taken lightly, and the left libertarians believed that science and knowledge was the only way forward. ‘Knowledge is a sweet fruit,’ Vestmannen wrote. Reporting on Darwinism and astronomy again pitted Vestmannen against the puritans. On several occasions the newspaper reported on confrontations between those who promoted science and those who defended a fundamentalist view of the Bible. In November 1888 the signature ‘-t’ published an article on a meeting that had taken place a few days earlier in a small village not far from Volda (Unknown). The article described how local teachers and other participants were scolded for holding liberal views on science and religion. Anyone who expressed the view that the Bible should not be interpreted literally risked being stigmatised and ostracised. It is tempting to label the group of left libertarians ‘positivists’ or ‘modernists’, but that would be unfair. Arne Garborg, the group’s most important source of inspiration, was indeed inspired by Émile Zola and the French naturalists. Garborg had argued that nothing less than the uncompromising search for truth was acceptable. Nevertheless, he did not believe in objectivity; Garborg and his followers agreed that it was not possible or even desirable to be anything else than subjective. Adaptation or Transformation? PM Giærder, a friend of Rasmus Steinsvik’s, built a new printing press with the help of local blacksmiths, so the newspaper could keep afloat for a few more months. Finally, however, in 1888, the editor and the printer took the printing press with them and moved to Tynset, another small community to the east. There they joined forces with another dwindling left libertarian publication, Fedraheimen. Generations later, more details emerged about the hurried exit from Volda. Synnøve Riste had become pregnant, but not by her husband Per. She was pregnant by Rasmus Steinsvik, the editor of Vestmannen and co-founder of the language school. And then, after giving birth to a baby daughter she fell ill and died. The former friends Per and Rasmus were now enemies and the group of left libertarians in Volda fell apart. It would be too easy to conclude that the left libertarians failed to transform the community and a closer look would reveal a more nuanced picture. Key members of the radical group went on to play important roles on the local and national political scene. Locally, the remaining members of the group formed new alliances with former opponents to continue the language struggle. The local church gradually began to sympathise with those who agitated for a new language based on the Norwegian dialects. The radical faction of the Liberal Party grew in importance as the conflict with Sweden over the hated union intensified. The anarchists Garborg and Steinsvik became successful editors of a radical national newspaper, 17de Mai, while two other members of the small group of radicals went on to become mayors of Volda. One was later elected member of parliament for the Liberal Party. Many of the more radical anarchist and communist ideas failed to make an impact on society. However, on issues such as women’s rights, voting and science, the left libertarians left a lasting impression on the community. It is fair to say that they contributed to transforming their society in many and lasting ways. Conclusion This study of crisis and conflict in Volda indicate that conflict can play an important role in social learning and collective creativity in resilient communities. There is a tendency, in parts of resilience literature, to view resilient communities as harmonious wholes without rifts or clashes of interests (see for instance Goldstein; Arthur, Friend and Marschke). Instead, conflicts should rather be understood as a natural aspect of any society adapting and transforming itself to respond to crisis. Future research on social resilience could benefit from an ecological understanding of nature that accepts polarisation and conflict as a natural part of ecology and which helps us to reach deeper understandings of the social world, also fostering learning, creativity and the production of alternative political solutions. This research has indicated the importance of social imaginaries of the past. Collective memories of ‘what everybody knows that everybody else knows’ about ‘what has worked in the past’ form the basis for producing ideas about how to create collective action (Swidler 338, 39). Historical institutions are pivotal in producing schemas which are default options for collective action. In Volda, the left libertarians imagined a potential for freedom in the past of the community; this formed the basis for producing an alternative social imaginary of the future of the community. The social imaginary was not, however, based only on local experience and collective memory of the past. Theories played an important role in the process of trying to understand the past and the present in order to imagine future alternatives. The conflicts themselves stimulated the radicals to search more widely and probe more deeply for alternative explanations to the problems they experienced. This search led them to new insights which were sometimes adopted by the local community and, in some cases, helped to transform social life in the long-run. References Arthur, Robert, Richard Friend, and Melissa Marschke. "Fostering Collaborative Resilience through Adaptive Comanagement: Reconciling Theory and Practice in the Management of Fisheries in the Mekong Region." Collaborative Resilience: Moving through Crisis to Opportunity. Ed. Bruce Evan Goldstein. Cambridge, Mass., and London: MIT Press, 2012. 255-282. Barnes, Lucy, and Peter A. Hall. "Neoliberalism and Social Resilience in the Developed Democracies." Social Resilience in the Neoliberal Era. Eds. Peter A. Hall and Michèle Lamont. New York: Cambridge University Press, 2013. 209-238. Egnund, Ivar Mortensson. "Motsetningar." Vestmannen 13.6 (1889): 3. Gausemel, Steffen. Rasmus Steinsvik. Oslo: Noregs boklag, 1937. Goldstein, Bruce Evan. "Collaborating for Transformative Resilience." Collaborative Resilience: Moving through Crisis to Opportunity. Ed. Bruce Evan Goldstein. Cambridge, Mass., and London: MIT Press, 2012. 339-358. Hall, Peter A., and Michèle Lamont. "Introduction." Social Resilience in the Neoliberal Era. Eds. Peter A. Hall and Michèle Lamont. New York: Cambridge University Press, 2013. Lamont, Michèle, Jessica S Welburn, and Crystal M Fleming. "Responses to Discrimination and Social Resilience under Neoliberalism: The United States Compared." Social Resilience in the Neoliberal Era. Eds. Peter A. Hall and Michèle Lamont. New York: Cambridge University Press, 2013. 129-57. Steinsvik, Rasmus. "Kva Den Nye Astronomien Kan Lære Oss." Vestmannen 8.2 (1889): 1. ———. "Synnøve Riste." Obituary. Vestmannen 9.11 (1889): 1. Swidler, Ann. "Cultural Sources of Institutional Resilience: Lessons from Chieftaincy in Rural Malawi." Social Resilience in the Neoliberal Era. Eds. Peter A. Hall and Michèle Lamont. New York: Cambridge University Press, 2013.

IntroductionThe “North” is given explicitly “Nordic” value in extreme metal, as a vehicle for narratives of identity, nationalism and ideology. However, we also contend that “Nordicness” is articulated in diverse and contradictory ways in extreme metal contexts. We examine Nordicness in three key iterations: firstly, Nordicness as a brand tied to extremity and “authenticity”; secondly, Nordicness as an expression of exclusory ethnic belonging and ancestry; and thirdly, Nordicness as an imagined community of liberal democracy.In situating Nordicness across these iterations, we call into focus how the value of the “North” in metal discourse unfolds in different contexts with different implications. We argue that “Nordicness” as it is represented in extreme metal scenes cannot be considered as a uniform, essential category, but rather one marked by tensions and paradoxes that undercut the possibility of any singular understanding of the “North”. Deploying textual and critical discourse analysis, we analyse what Nordicness is made to mean in extreme metal scenes. Furthermore, we critique understandings of the “North” as a homogenous category and instead interrogate the plural ways in which “Nordic” meaning is articulated in metal. We focus specifically on Nordic Extreme Metal. This subgenre has been chosen with an eye to the regional complexities of the Nordic area in Northern Europe, the popularity of extreme metal in Nordic markets, and the successful global marketing of Nordic metal bands and styles.We use the term “Nordic” in line with Loftsdóttir and Jensen’s definition, wherein the “Nordic countries” encompass Norway, Sweden, Iceland, Denmark and Finland, and the autonomous regions of Greenland: the Faroe Islands and the Aland Islands (3). “Nordic-ness”, they argue, is the cultural identity of the Nordic countries, reified through self-perception, internationalisation and “national branding” (Loftsdóttir and Jensen 2).In referring to “extreme metal”, we draw from Kahn-Harris’s characterisation of the term. “Extreme metal” represents a cluster of heavy metal subgenres–primarily black metal, death metal, thrash metal, doom metal and grindcore–marked by their “extremity”; their impetus towards “[un]conventional musical aesthetics” (Kahn-Harris 6).Nonetheless, we remain acutely aware of the complexities that attend both terms. Just as extreme metal itself is “exceptionally diverse” (Kahn-Harris 6) and “constantly developing and reconfiguring” (Kahn-Harris 7), the category of the “Nordic” is also a site of “diverse experiences” (Loftsdóttir & Jensen 3). We seek to move beyond any essentialist understanding of the “Nordic” and move towards a critical mapping of the myriad ways in which the “Nordic” is given value in extreme metal contexts.Branding the North: Nordicness as Extremity and AuthenticityMetal’s relationship with the Nordic countries has become a key area of interest for both popular and scholarly accounts of heavy metal as the genre has rapidly expanded in the region. The Nordic countries currently boast the highest rate of metal bands per capita (Grandoni). Since the mid-2000s, metal scholars have displayed an accelerated interest in the “cultural aesthetics and identity politics” of metal in Northern Europe (Brown 261). Wider popular interest in Nordic metal has been assisted by the notoriety of the Norwegian black metal scene of the early 1990s, wherein a series of murders and church arsons committed by scene members formed the basis for popular texts such as Moynihan and Søderlind’s book Lords of Chaos and Aites and Ewell’s documentary Until the Light Takes Us.Invocations of Nordicness in metal music are not a new phenomenon, nor have such allusions been strictly limited to Northern European artists. Led Zeppelin and Iron Maiden displayed an interest in Norse mythology, while Venom and Manowar frequently drew on Nordic imagery in their performance and visual aesthetics.This interest in the North was largely ephemeral–the use of popular Nordic iconography stressed romanticised constructions of the North as a site of masculine liberty, rather than locating such archetypes in a historical context. Such narratives of Nordic masculinity, liberty and heathenry nevertheless become central to heavy metal’s contextual discourses, and point to the ways in which “Nordicness” becomes mobilised as a particular branded category.Whilst Nordic “branding” for earlier heavy metal bands was largely situated in romantic imaginings of the ancient North, in the late 1980s there emerged “a secondary usage” of Nordic identity and iconography by Northern European metal bands (Trafford & Pluskowski 58). Such “Nordicness” laid far more stress on historical context, national identity and notions of ancestry, and, crucially, a sense of extremity and isolation. This emphasis on metal’s extremity beyond the mainstream has long been a crucial component in the marketing of Nordic scenes.Such “extremity” is given mutually supportive value as “authenticity”, where the term is understood as a value judgement (Moore 209) applied by audiences to discern if music remains committed to its own premises (Frith 71). Such questions of sincerity and commitment to metal’s core continue to circulate in the discourses of Nordic extreme metal. Sweden’s death metal underground, for example, was considered at “the forefront of one of the most extreme varieties of music yet conceived” (Moynihan and Søderlind 32), with both the Stockholm and Gothenburg “sounds” proving influential beyond Northern Europe (Kahn-Harris 106).Situating Nordicness as a distinct identity beyond metal’s commercial appeal underscores much of the marketing of Nordic extreme metal to international audiences. Such discourses continue in contemporary contexts–Finland’s official website promotes metal as a form of Finnish art and culture: “By definition, heavy metal fans crave music from outside the mainstream. They champion material that boldly stands out against the normality of pop” (Weaver).The focus on Nordic metal existing “outside” the mainstream is commensurate with understandings of extreme metal as “on the edge of music” (Kahn-Harris 5). Such sentiments are situated in a wider regional narrative that sees the Nordic region at the geographic “edge” of Europe, as remote and isolated (Grimley 2). The apparent isolation that enables the distinctiveness of “Nordic” forms of extreme metal is, however, potentially undercut by the widespread circulation of “Nordicness” as a particular brand.“Nordic extreme metal” can be understood as both a generic and place-based scene, where genre and geography “cross cut and coincide in complex ways” (Kahn-Harris 99). The Bergen black metal sound, for example, much like the Gothenburg death metal sound, is both a geographic and stylistic marker that is replicated in different contexts.This Nordic branding of musical styles is further affirmed by the wider means through which “Nordic”, “Scandinavian” and the “North” become interchangeable frameworks for the marketing of particular styles of extreme metal. “Nordic metal”, Von Helden thus argues, “is a trademark and a best seller” (33).Nordicness as Exclusory Belonging and AncestryMarketing strategies that rely on constructions of Nordic metal as “beyond the mainstream” at once exotify and homogenise the “Nordic”. Sentiments of an “imagined community of Nordicness” (Lucas, Deeks and Spracklen 279) have created problematic boundaries of who, or what, may be represented in such categories.Understandings of “Nordicness” as a site of generic “purity” (Moynihan and Søderlind 32) are therefore both tacitly and explicitly underscored by projections of ethnic purity and “belonging”. As such, where we have previously considered the cultural capital of the “Nordic” as it emerges as a particular branding exercise, here we examine the exclusory impetus of homogenous understandings of the Nordic.Nordicness in this context connotes explicitly racialised value, which interpellates images of Viking heathenry to enable fantasies of the pure, white North. This phenomenon is particularly evident in the context of Norwegian black metal, which bases its own self-mythologising in explicitly Nordic parameters. Norwegian black metal bands and members of the broader scene have often taken steps to continually affirm their Nordicness through various representational strategies. The widespread church burnings associated with the early Norwegian black metal scene, for instance, can be framed as a radical rejection of Christianity and an embracing of Norway’s Viking, pagan past.The ethnoromanticisation of Nordic regions and landscapes is underscored by problematic projections of national belonging. An interest in pagan mythology, as Kahn-Harris notes, can easily become an interest in racism and fascism (41). The “uncritical celebration of pagan pasts, the obsession with the unpolluted countryside and the distrust of the cosmopolitan city” that mark much Norwegian black metal were also common features of early fascist and racist movements (Kahn-Harris 41).Norwegian black metal has thus been able to link the genre, as a global music commodity, to “the conscious revival of myths and ideologies of an ancient northern European history and nationalist culture” (Lucas, Deeks and Spracklen 279). The conscious revival of such myths materialised in the early Norwegian scene in deliberately racist sentiments. Mayhem drummer Jan Axel Blomberg (“Hellhammer”) demonstrates this in his brief declaration that “Black metal is for white people” (in Moynihan and Søderlind 305); similarly, Darkthrone’s original back cover of Transylvanian Hunger (1994) prominently featured the phrase “Norsk Arisk Black Metal” (“Norwegian Aryan Black Metal”). Nordicness as exclusory white, Aryan identity is further mobilised in the National Socialist Black Metal scene, which readily caters to ontological constructions of Nordic whiteness (Spracklen, True Aryan; Hagen).However, Nordicness is also given racialised value in more tacit, but nonetheless troubling ways in wider Nordic folk and Viking metal scenes. The popular association of Vikings with Nordic folk metal has enabled such figures to be dismissed as performative play or camp romanticism, ostensibly removed from the extremity of black metal. Such metal scenes and their appeals to ethnosymbolic patriarchs nevertheless remain central to the ongoing construction of Nordic metal as a site that enables the instrumentality of Northern European whiteness precisely through hiding such whiteness in plain sight (Spracklen, To Holmgard, 359).The ostensibly “camp” performance of bands such as Sweden’s Amon Amarth, Faroese act Týr, or Finland’s Korpiklaani distracts from the ways in which Nordicness, and its realisations through Viking and Pagan symbolism, emerges as a claim to ethnic exclusivity. Through imagining the Viking as an ancestral, genetic category, the “common past” of the Nordic people is constructed as a self-identity apart from other people (Blaagaard 11).Furthermore, the “Viking” itself has cultural capital that has circulated beyond Northern Europe in both inclusive and exclusive ways. Nordic symbolism and mythologies are invoked within the textual aesthetics of heavy metal communities across the globe–there are Viking metal bands in Australia, for instance. Further, the valorising of the “North” in metal discourse draws on the symbols of particular ethnic traditions to give historicity and local meaning to white identity.Lucas, Deeks and Spracklen map the rhetorical power of the “North” in English folk metal. However, the same international flows of Nordic cultural capital that have allowed for the success and distinctiveness of Nordic extreme metal have also enabled the proliferation of increasingly exclusionary practices. A flyer signed by the “Wiking Hordes” in May of 1995 (in Moynihan and Søderlind 327) warns that the expansion of black and death metal into Asia, Eastern Europe and South America posed a threat to the “true Aryan” metal community.Similarly, online discussions of the documentary Pagan Metal, in which an interviewee states that a Brazilian Viking metal band is “a bit funny”, shifted between assertions that enjoyment should not be restricted by cultural heritage and declarations that only Nordic bands could “legitimately” support Viking metal. Giving Nordicness value as a form of insular, ethnic belonging has therefore had exclusory and problematic implications for how metal scenes market their dominant symbols and narratives, particularly as scenes continue to grow and diversify across multiple national contexts.Nordicness as Liberal DemocracyNordicness in heavy metal, as we have argued, has been ascribed cultural capital as both a branded, generic phenomenon and as a marker of ancestral, ethnonational belonging. Understandings of “Nordic” as an exclusory ethnic category marked by strict boundaries however come into conflict with the Nordic region’s self-perceptions as a liberal democracy.We propose an additional iteration for “Nordicness” as a means of pointing to the tensions that emerge between particular metallic imaginings of the “North” as a remote, uncompromising site of pagan liberty, and the material realities of modern Nordic nation states. We consider some new parameters for articulations of “Nordicness” in metal scenes: Nordicness as material and political conditions that have enabled the popularity of heavy metal in the region, and furthermore, the manifestations of such liberal democratic discourses in Nordic extreme metal scenes.Nordicness as a cultural, political brand is based in perceptions of the Nordic countries as “global good citizens”, “peace loving”, “conflict-resolution oriented” and “rational” (Loftsdóttir and Jensen 2). This modern conception of Nordicness is grounded in the region’s current political climate, which took its form in the post-World War II rejection of fascism and the following refugee crisis.Northern Europe’s reputation as a “famously tolerant political community” (Dworkin 487) can therefore be seen, one on hand, as a crucial disconnect from the intolerant North mediated by factions of Nordic extreme metal scenes and on the other, a political community that provides the material conditions which allow extreme metal to flourish. Nordicness here, we argue, is a crucial form of scenic infrastructure–albeit one that has been both celebrated and condemned in the sites and spaces of Nordic extreme metal.The productivity and stability of extreme metal in the Nordic countries has been attributed to a variety of institutional factors: the general relative prosperity of Northern Europe (Terry), Scandinavian legal structures (Maguire 156), universal welfare, high levels of state support for cultural development, and a broad emphasis on musical education in schools.Kahn-Harris argues that the Swedish metal scene is supported by the strength of the Swedish music industry and “Swedish civil society in general” (108). Music education is strongly supported by the state; Sweden’s relatively generous welfare and education system also “provide [an] effective subsidy for music making” (108). Furthermore, he argues that the Swedish scene has benefited from being closer to the “cultural mainstream of the country than is the case in many other countries” (108). Such close relationships to the “cultural mainstream” also invite a critical backlash against the state. The anarchistic anti-government stance of Swedish hardcore bands or the radical individualism of Norwegian black metal embodies this backlash.Early black metal is seen as a targeted response to the “oppressive and numbing social democracy which dominated Norwegian political life” (Moynihan and Søderlind 32). This spurning of social democracy is further articulated by Darkthrone founder Fenriz, who states that black metal “…is every man for himself… It is individualism above all” (True Norwegian Black Metal). Nordic extreme metal’s emphasis on independence and anti-modernity is hence immediately troubled by the material reality of the conditions that allow it to flourish. Nordicness thus gains complex realisation as both radical individualism and democratic infrastructural conditions.In looking towards future directions for expressions of the “Nordic” in extreme metal scenes, we want to consider how Nordicness can be articulated not as exclusory ethnic belonging and individualist misanthropy, but rather illustrate how Nordic scenes have also proffered sites for progressive, anti-racist discourses that speak to the cultural branding of the North as a tolerant political community.Imaginings of the North as ethnically homogenous or pure are complicated by Nordic bands and fans who actively critique such racialised discourses, and instead situate “Nordic” metal as a site of heterogeneity and anti-racist activism. The liberal politics of the region are most clearly articulated in the music of Swedish hardcore and extreme metal bands, particularly those originating in the northern university town of Umeå. Like much of Europe’s underground music scene, Umeå hardcore bands are often aligned with the anti-fascist movement and its message of tolerance and active anti-racist, anti-homophobic and anti-sexist resistance and protest. Refused is the most well-known example, speaking out against capitalism and in favour of animal rights and civil liberties. Scandinavian DIY acts have also long played a crucial role in facilitating the global diffusion of anti-capitalist punk and hardcore music (Haenfler 287).Nonetheless, whilst such acts remain important sites of progressive discourses in homogenous constructions of Nordicness, such an argument for tolerance and diversity is difficult to maintain when the majority of the scene’s successful bands are made up of white, ethnically Scandinavian men. As such, in moving towards future considerations for Nordicness in extreme metal scenes, we thus call into focus a fragmentation of “Nordicness”, precisely to divorce it from homogenous constructions of the “Nordic”, and enable greater critical interrogation and plurality of the notion of the “North” in metal scholarship.ConclusionThis article has pointed towards a multiplicity of Nordic discourses that unfold in metal: Nordic as a marketing tool, Nordic as an ethnic signifier, and Nordic as the political reality of liberal democratic Northern Europe–and the tensions that emerge in their encounters and intersections. In arguing for multiple understandings of “Nordicness” in metal, we contend that the cultural capital that accompanies the “Nordic” actually emerges as a series of fragmented, often conflicting categories.In examining how images of the North as an isolated location at the edge of the world inform the branded construction of Nordic metal as sites of presumed authenticity, we considered how scenes such as Swedish death metal and Norwegian black metal were marketed precisely through their Nordicness, where their geographic isolation from the commercial centre of heavy metal was used to affirm their “Otherness” to their mainstream metal counterparts. This “otherness” has in turn enabled constructions of Nordic metal scenes as sites of not only metallic purity in their isolation from “commercial” metal scenes, but also ethnic homogeneity. Nordicness, in this instance, becomes inscribed with explicitly racialised value that interpellates images of Viking heathenry to bolster phantasmic imaginings of the pure, white North.However, as we argue in the third section, such exclusory narratives of Nordic belonging come into conflict with Northern Europe’s own self image as a site of progressive liberal democracy. We argue that Nordicness here can be taken as a political imperative towards socialist democracy, wherein such conditions have enabled the widespread viability of extreme metal; yet also invited critical backlashes against the modern political state.Ultimately, in responding to our own research question–what is the cultural capital of “Nordicness” in metal?–we assert that such capital is realised in multiple iterations, undermining any possibility of a uniform category of “Nordicness”, and exposing its political tensions and paradoxes. 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