The Swedish concept of ‘döstädning’ or death cleaning is about more than just getting rid of things

The Swedish painter Margareta Magnusson died on March 12 aged 92. She became famous in 2017 for coining the smart and humorous concept of döstädning in a book known in English as The Gentle Art of Swedish Death Cleaning. The book was rapidly translated into an impressive number of languages, exporting the notion of death cleaning internationally.

Death cleaning is a decluttering practice where you go through what you own and get rid of things so that, when you die, the process of sorting your affairs is easier on your loved ones.

The year the book was published, the concept found its way into the Swedish Language Council’s annual list of new words. These annual lists feature new expressions that, the council hopes, say “something about today’s society and the year that has passed”. This undoubtedly holds true for death cleaning.

While döstädning quickly became part of everyday Swedish language, the habit of cleaning out belongings before dying was not entirely new. It is, however, no coincidence that the concept appeared when it did rather than, say, in the 1950s when ordinary homes were not yet so crowded with things. The increasing need for death cleaning has to do with living in a consumer society amid an accelerating overflow of possessions.

In earlier times, the importance of setting matters right before death was more concerned with relations: with God, relatives, friends, enemies, neighbours and so forth. In a Christian context, this last rite is known as Commendation of the Dying, known also as death bed rites.

In 1734, the establishment of an estate inventory, or bouppteckning, (a comprehensive list of a deceased person’s assets, property and debts at the time of death) became mandatory in Sweden by law. Although the law was not strictly enforced in its first decades, the inventories that do exist from this time are fascinating.

These early inventories belong to a range of people, from wealthy noblemen to widows of limited means with no more possessions than a set of clothing and few kitchen utensils. Many things listed were manufactured at home, and the few items that were purchased were highly valued. In a society like this, there was no need for death cleaning in the sense of clearing out. On the contrary, objects were passed on between generations or sold at well-attended local auctions.

Death cleaning is a form creating order and tidiness, which have often come with moral narratives closely tied with them. In this, the role of death cleaning now and in the past does have something in common.

In both cases, a person’s posthumous reputation is at stake, and leaving behind an untidy home or unsolved personal matter tells an unwanted story to the living of the person who has passed. Different stories can be crafted by getting rid of belongings or leaving them in good condition to pass on. What a person’s death cleaning looks like is a matter shaped by time and culture.

In memories collected by The Folk Life Archives at Lund University of the decades around 1900, people stress the importance of well-filled cabinets and cupboards as part of an impressive estate inventory. Such bounty was also meant to elicit admiration among visitors at the local auction. At that time, it was important to demonstrate good housekeeping by displaying your possessions, the more the better. Reading The Gentle Art of Swedish Death Cleaning, talking to people engaged in death cleaning and in my general work, I have seen how, nowadays, the same effect is achieved by leaving behind a minimum of things.

This change in cultural preferences naturally reflects changes in material conditions. In societies where goods are relatively easy to acquire – both in terms of cost and availability – we all have a lot more. As such, death cleaning has become a good deed. Not burdening surviving relatives with sorting through unwanted items has become an act of love and care. However, it is worth noting that the idea of death cleaning is an ideal not everybody can live up to. Many people still find it difficult to part with their belongings.

The international fascination with the Swedish art of death cleaning invites reflection on widespread fantasies of the Nordic region. Media representations of Scandinavia frequently emphasise tropes of minimalism and emotional restraint. Such framing may contribute to the global appeal of döstädning, yet risks obscuring the more complex and culturally grounded logic underpinning the practice.

Positioned within Swedish everyday life, death cleaning is less an exotic cultural curiosity and more a meaningful negotiation of material abundance, kinship responsibilities and existential reflection.

Lynn Akesson does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.