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Artykuły w czasopismach na temat "Mythology of Scandinavia"
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Gilmore, Amanda. "Trees as a Central Theme in Norse Mythology and Culture: An Archaeological Perspective". Scandinavian-Canadian Studies 23 (1.12.2016): 16–26. http://dx.doi.org/10.29173/scancan117.
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ABSTRACT: This article, the inaugural winner of the journal’s Gurli Aagaard Woods Undergraduate Publication Award, combines the analysis of ancient literature with an archaeological approach in an effort to further interpret the presence and significance of trees in medieval Scandinavian culture. The analysis of textual references to trees such as Yggdrasill and Barnstokkr found in the Norse works Völuspá, Grímnismál, Gylfaginning, and Völsunga Saga, are combined with academic articles, juxtaposed with the examination of archaeological sites at Fröso, Herresta, Bjarsgård, Österfärnebo, and Karmøy, and integrated with modern Scandinavian attitudes to explore an interest in tree-human relationships, literature, and archaeology in medieval Scandinavia.
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Knutson, Sara Ann. "The Materiality of Myth". Temenos - Nordic Journal of Comparative Religion 55, nr 1 (29.06.2019): 29–53. http://dx.doi.org/10.33356/temenos.83424.
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The vivid presence of material objects in Scandinavian cosmology, as preserved in the Old Norse myths, carries underexplored traces of belief systems and the material experience of Iron Age Scandinavia (400–1000 CE). This paper proposes an archaeological reading of Norse mythology to help explain how ancient Scandinavians understood the presence and role of deities, magic, and the supernatural in everyday life. The Norse myths retain records of material objects that reinforced Scandinavian oral traditions and gave their stories power, memory, and influence. From Thor’s hammer and Freyja’s feathered cloak to Sigyn’s bowl and Ran’s net, such materials and the stories they colour are informed by everyday objects of Iron Age life – spun with the magic, belief, and narrative traditions that made them icons. The mythic objects promoted a belief system that expected and embraced the imperfections of objects, much like deities. These imperfections in the divine Norse objects and the ways in which the gods interact with their materials are part and parcel of the Scandinavian religious mentality and collective social reality. This work ultimately questions the relationship between materiality and myth, and seeks to nuance our current understandings of the ancient Scandinavian worldview based on the available textual evidence.
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Taggart, Declan. "Do Thor and Odin Have Bodies? Superperception and Divine Intervention among the Old Norse Gods". Religions 10, nr 8 (6.08.2019): 468. http://dx.doi.org/10.3390/rel10080468.
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In Old Norse mythology, gods like Freyja, Odin, and Thor are usually characterized as human-like creatures: they walk and ride animals, eat, grow old, and even die. Was there more to conceptions of Old Norse gods than those anthropomorphic representations? This article presents evidence that the gods of early Scandinavia were sometimes thought of as superperceiving and able to act in ways that defied the limitations of a physical body. It engages with and challenges theological correctness, a prominent theory in the Cognitive Science of Religion, to elucidate the sources of Old Norse religion and the cognitive and contextual foundations of the representations of gods encountered there. Following an examination of the mechanisms through which Old Norse gods’ superperception and disembodied action were narrativized and rationalized, the article concludes with a discussion of the consequences of non-anthropomorphic representations of the gods for understanding Scandinavian worshippers’ everyday religious life.
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Toplak, Matthias. "The Warrior and the Cat: A Re-Evaluation of the Roles of Domestic Cats in Viking Age Scandinavia". Current Swedish Archaeology 27, nr 27 (11.03.2019): 213–45. http://dx.doi.org/10.37718/csa.2019.10.
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The role of cats in Viking Age society is little investigated and has been dominated by uncritical adoptions of medieval mythology. Based on literary sources, the domestic cat is often linked to cultic spheres of female sorcery. Yet the archaeological evidence indicates an ambivalent situation. Cat bones from many trading centres show cut marks from skinning and highlight the value of cat fur. In contrast, the occurrence of cats in male burials points rather to a function as exotic and prestigious pets. The influence of Old Norse mythology on the traditional interpretation of cats as cultic companions therefore needs critical reconsideration. For this, a broad range of literary and historical sources – from Old Norse literature to Old Irish law texts – will be analysed and confronted with the archaeological evidence for domestic cats in Viking Age Scandinavia. The results will be discussed on a broader theoretical approach, involving concepts such as agency, and embedded in current research on human-animal-relations in order to achieve a more nuanced perspective on the roles and functions of cats in day-to-day reality as well as in the burial context.
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Back Danielsson, Lng-Marie. "Engendering Performance in the Late Iron Age". Current Swedish Archaeology 7, nr 1 (10.06.2021): 7–20. http://dx.doi.org/10.37718/csa.1999.01.
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This paper deals with humanoid figures on gold foils from the Late Iron Age in Scandinavia. Interpreted as figures wearing masks, an effort is made to show the complexity, importance and significance of masking practices. The single Bornholm figures from the 6th century are interpreted as shamans performing rituals. Further, it is proposed that a restriction of masked appearances and performances to certain people (shamans) and places in the long run created stricter and more rigid gender roles in everyday life. The later gold-foil couples are seen as signs of divine communication, cosmological movement and seasonality, making up a mythology that legitimised political domination —the sacred lineage of rulers pivoting around an apical, ancestral cross-sex pair.
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Kukhta, Victoriia. "The Figure of the Scandinavian Leader as an Example of Mutual Reflection of Mythological Ideas and Reality in the Early Middle Ages". Ethnic History of European Nations, nr 71 (2023): 16–23. http://dx.doi.org/10.17721/2518-1270.2023.71.02.
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The article focuses on the image of the Scandinavian leader, on whom the well-being of the population depended. New methodological approaches made it possible to consider the problem of the sacred status of power from a new point of view, in particular, through the interpretation of the image of the ruler and his perception by society and the features of the formation and functioning of rituals and connections between the ruler and higher powers. Modern research within the framework of Scandinavian studies is increasingly raising questions of scientific interest in aspects of the spiritual, religious and everyday life of the medieval society of Scandinavia. Conducting research in this area can help modern researchers to understand better the mentality of the people of that time. One of the important issues is the problem of a special, sacred or sacralized image of the ruler-leader, who becomes the central figure in the Scandinavian society of the medieval era and plays an important role in ensuring its protection and well-being. The problem of the special status of the ruler caused little enthusiasm among the researchers of the past. Previous studies have addressed the problem of studying the place and role of the leader mainly as a political figure, and also considered the formation of the origins of the sacralization of power in the context of religious beliefs. However, none of the studies focused on the image of the Scandinavian leader as a reflection of mythological ideas in the material world and vice versa. The sacred functions of the ruler are usually considered as a consequence of the development of mythological ideas and are presented in the works separately from them. The proposed article attempts to fill the gap in the question of the difference between the sacralization of the power of the ruler among the Scandinavian peoples and trace the reflection and mutual influence of mythology and everyday life through an analysis of the specifics of the mythological worldview and its manifestation in the formation of a stereotype of power in medieval Scandinavian society.
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Miloiu, Silviu-Marian. "Editorial Foreword". Vikings: New Inquiries into an Age-Old Theme 9, nr 2 (15.12.2017): 5–6. http://dx.doi.org/10.53604/rjbns.v9i2_1.
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After several decades wherein the Viking studies seemed to allow little ground for new discoveries the past decades have shown the tremendous research potential they still offer to scholars. Gradually, the classical image of Viking warlords which permeated the historical writing starting already with – and often based on – the medieval chronicles has been nuanced and other hypostases of the Norseman have been discussed: the Viking as a trader, explorer, state crafter, etc. New study programmes of Viking studies have been established at universities in Scandinavia, but also in Britain, United States and Western Europe. Fresh historical sources have been discovered and old sources have been reinterpreted. In correlation with ethnographical studies, recent archaeological excavations and new insights into mythology, they greatly expanded our knowledge of the Viking Age and its continental and global role.
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Gorlée, Dinda L. "Intersemioticity and intertextuality: Picaresque and romance in opera". Sign Systems Studies 44, nr 4 (31.12.2016): 587–622. http://dx.doi.org/10.12697/sss.2016.44.4.06.
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Jakobson introduced the concept of intersemioticity as transmutation of verbal signs by nonverbal sign systems (1959). Intersemioticity generates the linguistic-and- cultural elements of intersemiosis (from without), crystallizing mythology and archetypal symbolism, and intertextuality (from within), analyzing the human emotions in the cultural situation of language-and-music aspects. The operatic example of Ibsen’s Peer Gynt (1867) intertextualized the cultural trends of Scandinavia. This literary script was set to music by Grieg to make an operatic expression. After the “picaresque” adventures, Peer Gynt ends in a “romantic” revelation. Grieg’s music reworded and rephrased the script in musical verse and rhythm, following the intertextuality of Nordic folk music and Wagner’s fashionable operas. Ibsen’s Peer Gynt text has since been translated in Jakobson’s “translation proper” to other languages. After 150 years, the vocal translation of the operatic text needs the “intersemiotic translation or transmutation” to modernize the translated text and attract present-day audiences.
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Larsson, Lars. "Ritual Structures in South Scandinavian Prehistory". Proceedings of the Prehistoric Society 74 (2008): 193–214. http://dx.doi.org/10.1017/s0079497x00000189.
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An increasing number of buildings are coming to light on prehistoric sites in Scandinavia that seem to be related to ritual, cult, or religious activities. This paper documents examples of such buildings from the Mesolithic to the Viking Period. The Late Meolithic cemetery at Skateholm provides evidence for structures associated with materials only otherwise found in grave contexts. Certain aspects of Early Neolithic long barrows and palisaded enclosures may infer ritual practices not directly of a funerary nature. The later Neolithic was marked in the cultural groupings of various regions by the construction of palisaded enclosures, wooden structures associated with graves, or pile dwellings, each often associated with a rich finds assemblage and frequent evidence for burning. These structures and their contents show obvious distinctions from the contemporary domestic settlement and burial sites with which they were associated. Bronze Age examples include rectangular stone walled and D- and C-shaped wooden structures placed beside burial areas and facing cairns. The latter forms continue into the Iron Age, for which few other clear examples of ritual structures are apparent, in spite of historical references. Those that have been identified seem to be associated with important central places. The site of Uppåkra, in southernmost Sweden, has produced an unusual small building set beside a hall around and within which were deposited hundreds of weapons and gold and glass objects. This relationship bears a striking resemblance to the description of the hall of Wodan at Valhalla in Norse mythology.
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Pohl, Walter. "Narratives of Origin and Migration in Early Medieval Europe". Medieval History Journal 21, nr 2 (24.07.2018): 192–221. http://dx.doi.org/10.1177/0971945818775460.
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This contribution concentrates on the origin narratives of the post-Roman peoples and kingdoms in Latin Europe between c. 500 and 1000, including some observations on the elaborate production of origin stories in the later Middle Ages. It thus addresses a period in which a durable multiplicity of polities with ethnic designations emerged in Europe and was anchored in the mental maps of (at least) the political elites through a set of foundational narratives. Most of these new peoples—Goths, Longobards, Franks, Anglo-Saxons and others—prided themselves in their distant origins, be it from Scandinavia or Troy. Their origin narratives are based on a common stock of mythical points of reference, developed in classical mythology and ethnography and complemented by other motifs and memories. Christianity transformed the frame but not necessarily the elements of the narrative. The wide-ranging comparison to other ethnic and tribal origin stories, as exemplified in this issue, sheds better light on the specificities of the Latin European tradition of ‘origines gentium’, the origins of peoples. The result is that we should look at these texts as essentially hybrid products of cultural encounters in which formerly subaltern peoples developed new identities as a ruling minority in former Roman provinces.
Rozprawy doktorskie na temat "Mythology of Scandinavia"
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Lawson, Michael David. "Children of a One-Eyed God: Impairment in the Myth and Memory of Medieval Scandinavia". Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etd/3538.
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Using the lives of impaired individuals catalogued in the Íslendingasögur as a narrative framework, this study examines medieval Scandinavian social views regarding impairment from the ninth to the thirteenth century. Beginning with the myths and legends of the eddic poetry and prose of Iceland, it investigates impairment in Norse pre-Christian belief; demonstrating how myth and memory informed medieval conceptualizations of the body. This thesis counters scholarly assumptions that the impaired were universally marginalized across medieval Europe. It argues that bodily difference, in the Norse world, was only viewed as a limitation when it prevented an individual from fulfilling roles that contributed to their community. As Christianity’s influence spread and northern European powers became more focused on state-building aims, Scandinavian societies also slowly began to transform. Less importance was placed on the community in favor of the individual and policies regarding bodily difference likewise changed; becoming less inclusive toward the impaired.
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Braithwaite-Westoby, Manu. "Images from Old Norse Mythology and Legend on Anglo-Scandinavian and Scandinavian Stone Sculpture and some Wood Objects". Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/10537.
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The objective of this thesis was to survey the various stone and wood monuments (that include images from Old Norse mythology and legend) in the north of England and Scandinavia during the so-called Viking Age. Chapter One examines the English material, with a particular focus on the myths involving Völundr the smith, Sigurðr, Ragnarök, Þórr and the Miðgarðsormr and some other more obscure figures. Chapter Two explores the relationship between the form of pre-Christian religion of the Vikings and Christianity. In this instance, the stone sculpture from northern England became the grounds for examination, although I have also invoked many of the relevant texts from the Old Norse-Icelandic literary record. Chapter Three is an examination of the material from Scandinavia (Sweden, Norway and Denmark) and the Isle of Man. This chapter has been divided into three sections – one for each country with further subdivisions on the basis of myth. Chapter Three is similar to the first in presentation, although more independent analysis has been undertaken as language barriers have prevented me from reading the Scandinavian written records with complete accuracy. My arguments include the following: (a) that the relationship between Old Norse paganism and Christianity has been largely underestimated and has yet to be properly researched; (b) that this relationship has deep roots on many levels as evidenced by the Viking Age sculpture and Old Norse literature; (c) many of the Scandinavian myths and legends were thought continuous within the broad Christian framework and were embraced, hence their appearance on the monuments; (d) there is an old tradition of image making in Scandinavia and the British Isles that connects the two areas together, despite the vastness of the sea; (e) many of the monuments in both areas share aspects of composition, style and content and should be viewed as belonging to the same overarching tradition but, in some cases, as having arisen independently.
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Twycross, Fiona. "Approaching Ragnarok : use of Norse mythology in late twentieth century Scandinavian literature". Thesis, University of Edinburgh, 1998. http://hdl.handle.net/1842/22706.
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The core premise in this thesis is that each generation rediscovers and reinterprets mythology from its own perspective; and that individual authors within each generation make intertextual use of mythology accordingly. With this premise in mind I will examine the intertextual use, interpretation, and revision of Norse mythology, particularly the material from Snorri's Edda and the Poetic Edda, in Scandinavian literature of the 1980s and early 1990s. Through an analysis of the use of mythology by individual authors, I aim to examine the appeal of myth generally, both to authors and readers, and will discuss how the presence of mythological material in literature can reinforce the underlying ideology in the work as a whole, and may also influence the reader's receptiveness to the work. Alongside this, the works will be analysed individually in their social and literary context. The thesis will be divided into three sections. The first section will introduce the earliest literary accounts of Norse mythology, and the cosmology they depict. The re-use of the mythology in literature generally will be discussed, and the tradition of literary re-use of Norse mythology will be presented. The second section will form the main body of the thesis. The first chapter will provide a brief survey of the works to be covered. These are taken from across Scandinavia - primarily from Denmark and Norway. In all the works, which range from post-modern poetry to picture books for children, the use of Norse mythology is a central element. The works will then be analysed in individual chapters. The first four of these (2-5) examine the use of myth in novels: Ragnarok [The Downfall of the Gods] (1982) by Danish author Villy Sørensen; Kärleksguen Frö [The Love God Freyr] (1988) by Swedish writer Torgny Lindgren; Gunnlaðar saga [The Story about Gunnlod] (1987) by Icelandic writer Svava Jakobsdóttir; and Norwegian Vera Henriksen's Ravn og Due [Raven and Dove] (1991). These will be analysed in turn showing how they utilise similar material with a variety of results.
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Bertell, Maths. "Tor och den nordiska åskan : föreställningar kring världsaxeln /". Stockholm : Stockholm Univ, 2003. http://catalogue.bnf.fr/ark:/12148/cb392156439.
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Samson, Vincent. ""De furore Berserkico" : les guerriers-fauves dans la Scandinavie ancienne : de l'âge de Vendel aux Vikings : VIème-XIème siècle". Lille 3, 2008. http://www.theses.fr/2008LIL30007.
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L'auteur se propose d'établir l'historicité du phénomène des "guerriers-fauves", attesté dans la société scandinave ancienne du VIème au XIème siècle. L'expression "guerrier-fauve", empruntée à Georges Dumézil, correspond au terme norrois bersekr (plur. Berserkir). Dans les textes médiévaux, ce mot désigne un combattant d'une vigueur exceptionnelle, redouté pour ses accès de fureur irrépressibles (berserksgangr). D'après Snorri Sturluson, le comportement des guerriers-fauves repose sur les pouvoirs attribués dans la mythologie du Nord au dieu Odin. L'examen des sources écrites, corroboré par le témoignage du matériel archéologique, permet de relier cette tradition martiale aux croyances religieuses répandues dans les milieux aristocratiques. L'auteur aborde en premier lieu les questions étymologiques, avant d'étudier l'ensemble de la documentation historiographique, juridique et littéraire. La lecture critique du Haraldskvœđi ("Chant [en l'honneur] de Harald"), considéré comme une source primaire, revêt alors une importance particulière. L'enquête vise à produire une interprétation cohérente du phénomène, assez différente des stéréotypes répandus dans la littérature islandaise (où le guerrier-fauve se trouve fréquemment décrit comme un bandit de grands chemins) : la date de rédaction des premières sagas s'avère largement postérieure aux faits décrits. L'étude de l'iconographie germanique et de la documentation épigraphique vient confirmer les conclusions de cette analyse : le phénomène des berserkir s'inscrit dans le cadre du compagnonnage guerrier de l'époque païenne, et présente des liens étroits avec les aspects sacrés de la fonction souveraineThe aim of this study is to establish that the tradition of "wild warriors" (French "guerriers-fauves") belonged to the historical reality of old Scandinavian society from the VIth to the XIth century. The term "guerrier-fauve" has been used some seventy years ago by Georges Dumézil to tranlate the old Norske berserkr (plural berserkir). In the medieval literature, this word describes a warrior endowed with an uncommon strength, especially feared for its irrepressible outburste of battle rage (berserksgangr). According to Snorri Sturluson, the behaviour of the berserkir must be related to the mythical powers attributed to the god Okin. The examination of old Norse sources, joined to the evidence of the archaeological materials, leads to link these warlike tradition with the religious beliefs of the ancient Nordic aristocracy. This thesis is dealing with etymological interpretation before investigating carefully the whole spectrum of old Norse sources (skaldic and eddic poetry, sagas, laws). A particular attention has been given to the critical review of Haraldskvœđi ("Song for Harald"), which must be seen as a primary source. These analysis results in an interpretation which differs to some extents from the stereotypical pattern displayed by the Icelandic literature (where berserkir are frequently depicted as outlaws) : even the oldest sagas have been written a long time after the events they are referring to. The early medieval Germanic iconography and the runic inscriptions are both providing a strong support to this conclusion : the tradition of the berserkir is intimately connected with the sacral kingship and the institution of warlord's retinue
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Leduc, Celine. "Interprétation d'artéfacts anthropomorphiques féminins de l'époque des Vikings en fonction de la mythologie islandaise". Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/28129.
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Cette thèse tente de fournir de nouvelles avenues pour interpréter les figures féminines scandinaves d'avant l'an mil. L'étude décrit en premier lieu les images et leur contexte archéologique, culturel, social, politique et religieux pour ensuite les interpréter à la lumière des textes qui nous sont parvenus: l'Edda de Snorri Sturluson, l'Edda poétique, le Gragas et quelques sagas. Après avoir analysé le pendentif en forme de femme, trouve à Aska (Suède), l'étude se penche sur le cas des "valkyries" et, enfin, sur celui des guldgubber à figures féminines et à figures doubles (couples). Alors que l'image du pendentif d'Aska peut être identifiee a Freyja sans aucune ambiguïté, le cas des "valkyries" et des guldgubber est plus complexe, dépendant probablement en grande partie des propriétaires originaux des artéfacts en question.
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Di, Filippo Laurent. "Du mythe au jeu : approche anthropo-communicationnelle du Nord : des récits médiévaux scandinaves au MMORPG Age of Conan : Hyborian Adventures". Electronic Thesis or Diss., Université de Lorraine, 2016. http://www.theses.fr/2016LORR0213.
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Un rhinocéros Berserker, des hordes de Vanir déferlant sur la Cimmérie, le fils d’Ymir emprisonné... les références aux récits médiévaux scandinaves couramment désignés par les termes « mythes nordiques » sont nombreuses dans le jeu de rôle en ligne massivement multi-joueurs Age of Conan: Hyborian Adventures. Mais, comment des éléments issus de sources presque millénaires sont-ils devenus des composantes d’une production vidéoludique contemporaine ? À partir de ce cas d’étude, l’auteur de ce travail s’intéresse, de façon plus générale, aux phénomènes culturels et à leurs dynamiques à travers leurs processus de transmission, de manifestation et d’appropriation. Pour ce faire, il s’appuie sur une démarche qualitative et empirique à la croisée des Sciences de l’information et de la communication et des Études scandinaves afin de développer une approche anthropo-communicationnelle, fortement imprégnée par les travaux en Anthropologie. Celle-ci se fonde sur une méthodologie à la fois linguistique, socio-historique, d’observation participante sur le temps long et un suivi de veille sur le temps très long. Elle permet de constater que, des manuscrits médiévaux aux jeux vidéo en ligne, en passant par la littérature de fantasy américaine des années 1930, le sens donné aux références aux ressources culturelles du passé est sans cesse transformé et construit en fonction de la situation dans laquelle elles sont manifestées. Ces dynamiques culturelles s’inscrivent alors au cœur de la problématique du changement et de la permanence et mettent en lumière les constructions d’un imaginaire du commun tout en remettant au centre de la réflexion le travail des acteursA berserker rhinoceros, hordes of Vanir swarming upon Cimmeria, Ymir’s son imprisoned … references to the medieval scandinavian stories often designated as « Norse myths » are numerous in the massively multi-player online rôle playing game Age of Conan: Hyborian Adventures. But, how could elements coming from sources which are almost a thousand years old become parts of a contemporary videogame ? From this case study, the author of this work takes a more general interest in cultural phenomenons and their dynamics through their transmission, manifestation and appropriation processes. In order to do this, he leans on a qualitative and empirical research which articulates communication studies with scandinavian studies in order to build an anthropo-communicational approach, which is strongly influenced by Anthropology. This approach is based on a multi-layered methodology which includes linguistics, socio-historical method, long term participant observation and very long term information monitoring. It allows to observe that, from the medieval manuscripts to online video games, through american fantasy literature from the 1930’s, the significations which people give to past cultural ressources are always transformed and built according to the situation in which they are expressed. Such cultural dynamics fall within the heart of research questions about change and permanence and highlight the ways by which an imaginary of the common is built at the same time as it puts the work of the social actors at the center of the reflection
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Mattioli, Vittorio. "Grímnismál : a critical edition". Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/12219.
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The purpose of this thesis is an in-depth analysis of the Eddic poem Grímnismál found in the manuscript known as Codex Regius (GKS 2365 4to), located in Reykjavík, dated to c. 1270 and a fragment (AM 748 I 4to), located in Copenhagen, dated to c. 1300. While a great deal of work has been done on Grímnismál as part of the Elder Edda, there is yet no specific edition focusing on it alone. New studies on Germanic paganism and mythology show its shifting nature and the absence of specific tenets or uniform beliefs throughout the Germanic speaking world and in time. The relatively absent sources are similarly scattered. As such, the thesis suggests a new method of study, following a focused historical approach in which only Grímnismál is analysed in an attempt to understand the beliefs of the people that composed it. The nature of pagan belief itself prevents one from drawing more general conclusions on ‘Norse mythology' as a whole. Part 1 is divided into two chapters and deals with my approach, the nature of Germanic belief, and the sources available as well as techniques of interpretation for them, all relevant to the production of the arguments made in the thesis. Part 2 deals with Grímnismál itself: Chapter 1 provides an analysis of the manuscripts, Chapter 2 contains my editing notes and Chapter 3 analyses the contents of the poem, Chapter 4 consists of my conclusions to this study, focusing on the cosmology and the dating of the poem. Part 3 contains the edition of Grímnismál and is followed by Part 4 which is the commentary to the poem. The thesis is followed by two appendices, one containing a facing transcription of the manuscripts and the other being a glossary to all words used in Grímnismál. Finally, this thesis includes a digital edition worked on xml. This is available in the following link: https://starescomp.github.io/grimnismal/#idm140518410334752
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Di, Filippo Laurent. "Du mythe au jeu : approche anthropo-communicationnelle du Nord : des récits médiévaux scandinaves au MMORPG Age of Conan : Hyborian Adventures". Thesis, Université de Lorraine, 2016. http://www.theses.fr/2016LORR0213/document.
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Un rhinocéros Berserker, des hordes de Vanir déferlant sur la Cimmérie, le fils d’Ymir emprisonné... les références aux récits médiévaux scandinaves couramment désignés par les termes « mythes nordiques » sont nombreuses dans le jeu de rôle en ligne massivement multi-joueurs Age of Conan: Hyborian Adventures. Mais, comment des éléments issus de sources presque millénaires sont-ils devenus des composantes d’une production vidéoludique contemporaine ? À partir de ce cas d’étude, l’auteur de ce travail s’intéresse, de façon plus générale, aux phénomènes culturels et à leurs dynamiques à travers leurs processus de transmission, de manifestation et d’appropriation. Pour ce faire, il s’appuie sur une démarche qualitative et empirique à la croisée des Sciences de l’information et de la communication et des Études scandinaves afin de développer une approche anthropo-communicationnelle, fortement imprégnée par les travaux en Anthropologie. Celle-ci se fonde sur une méthodologie à la fois linguistique, socio-historique, d’observation participante sur le temps long et un suivi de veille sur le temps très long. Elle permet de constater que, des manuscrits médiévaux aux jeux vidéo en ligne, en passant par la littérature de fantasy américaine des années 1930, le sens donné aux références aux ressources culturelles du passé est sans cesse transformé et construit en fonction de la situation dans laquelle elles sont manifestées. Ces dynamiques culturelles s’inscrivent alors au cœur de la problématique du changement et de la permanence et mettent en lumière les constructions d’un imaginaire du commun tout en remettant au centre de la réflexion le travail des acteursA berserker rhinoceros, hordes of Vanir swarming upon Cimmeria, Ymir’s son imprisoned … references to the medieval scandinavian stories often designated as « Norse myths » are numerous in the massively multi-player online rôle playing game Age of Conan: Hyborian Adventures. But, how could elements coming from sources which are almost a thousand years old become parts of a contemporary videogame ? From this case study, the author of this work takes a more general interest in cultural phenomenons and their dynamics through their transmission, manifestation and appropriation processes. In order to do this, he leans on a qualitative and empirical research which articulates communication studies with scandinavian studies in order to build an anthropo-communicational approach, which is strongly influenced by Anthropology. This approach is based on a multi-layered methodology which includes linguistics, socio-historical method, long term participant observation and very long term information monitoring. It allows to observe that, from the medieval manuscripts to online video games, through american fantasy literature from the 1930’s, the significations which people give to past cultural ressources are always transformed and built according to the situation in which they are expressed. Such cultural dynamics fall within the heart of research questions about change and permanence and highlight the ways by which an imaginary of the common is built at the same time as it puts the work of the social actors at the center of the reflection
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Amorim, Suenia de Sousa. "Mito, magia e religião na volsunga saga Um olhar sobre a trajetória mítica do heroi sigurd". Universidade Federal da Paraíba, 2013. http://tede.biblioteca.ufpb.br:8080/handle/tede/4224.
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The epics are universal masterpieces, relentless expressions of the people‟s soul. In this way, we elected the Völsunga saga as a platform for apprehension of the Norse pre-Christian religious phenomenon essential aspects, since it presents elements such as: magic, belief in a inevitability of fate, constancy of premonitory dreams and the intervention of the mythical figure of Óðinn in its composition. As inherent to mythological construction, we identify the Hero aspect as fundamental component of this Scandinavian oral tradition.
Os épicos são obras primas universais, expressões inexoráveis da alma dos povos. Neste sentido elegemos a Völsunga Saga como plataforma para apreensão de aspectos essenciais do fenômeno religioso nórdico pré-cristão, uma vez que esta apresenta elementos tais como: magia, crença na inexorabilidade do destino, constância de sonhos premonitórios, além da intervenção constante da figura mítica de Óðinn em sua composição. Conforme inerente às construções mitológicas, identificamos aqui a figura do herói enquanto componente fundamental dessa tradição oral escandinava.
Książki na temat "Mythology of Scandinavia"
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Dumézil, Georges. Loki. [Paris]: Flammarion, 1986.
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Madsen, Carsten Lyngdrup. Nordboernes gamle religion: Fortællinger fra edda, saga og kvad. Højbjerg: Forlaget Univers, 2014.
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Caldecott, Moyra. Myths of the sacred tree: Including myths from Africa, Native America, China, Sumeria, Russia, Greece, India, Scandinavia, Europe, Egypt, South America, [and] Arabia. Rochester, Vt: Destiny Books, 1993.
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Parker, Victoria. Traditional tales from Norse lands. London: Belitha, 2000.
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Evans, Cheryl. Usborne illustrated guide to Norse myths and legends. London: Usborne, 1986.
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Davidson, Hilda Roderick Ellis. Scandinavian mythology. New York: Peter Bedrick Books, 1986.
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Davidson, Hilda Roderick Ellis. Scandinavian mythology. New York: Peter Bedrick Books, 1987.
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Glover, Julian. Beowulf: An adaptation by Julian Glover of the verse translations of Michael Alexander and Edwin Morgan. Far Thrupp, Stroud, Gloucestershire: A. Sutton, 1987.
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Barnhouse, Rebecca. The coming of the dragon. New York, USA: Random House, 2010.
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Evan, Torner, i Lenshyn Victoria, red. Myth: German and Scandinavian studies. Newcastle upon Tyne, UK: Cambridge Scholars Pub., 2009.
Znajdź pełny tekst źródłaCzęści książek na temat "Mythology of Scandinavia"
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Lindow, John. "Memory and Old Norse Mythology". W Acta Scandinavica, 41–57. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.as-eb.1.101974.
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Hermann, Pernille. "Cultural Memory and Old Norse Mythology in the High Middle Ages". W Acta Scandinavica, 151–73. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.as-eb.5.109624.
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Baumgarten, Lea. "Desirable Plainness? Friedrich von der Leyen’s Writings on Education and Mythology between Johann Gottfried Herder and Nationalist Ideology". W Acta Scandinavica, 67–89. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.as-eb.5.120087.
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Damiens, Margot. "‘Reconciling’ Ancient Paganism and Modern Protestantism: On the Scholarly Reception of Old Norse Mythology in the German Romantic Period". W Acta Scandinavica, 49–65. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.as-eb.5.120086.
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Sundqvist, Olof. "‘Religious Ruler Ideology’ in Pre-Christian Scandinavia". W More than Mythology, 225–62. Nordic Academic Press, 2012. http://dx.doi.org/10.2307/jj.919482.11.
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Kaliff, Anders, i Terje Oestigaard. "Fighting the winter: Indo-European rituals and cosmogony in cold climates". W Indo-European Interfaces: Integrating Linguistics, Mythology and Archaeology, 165–94. Stockholm University Press, 2024. http://dx.doi.org/10.16993/bcn.i.
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In Indo-European mythology, there is a strong focus on the horse and the sun in a water and fertility perspective. However, if there is one particular characteristic of the northern and Scandinavian ecology, it is the long, cold and dark winters. The seasonality of the Scandinavian ecology structured all life and wealth in prehistoric Scandinavia. The winter limited and defined the agricultural growth season and when it was possible to travel on boats further south and partake in exchange networks. Cosmologically, it was not the sun that melted away the snow during the spring, but particular water powers like springs, rivers and waterfalls were “eating away” the snow from beneath and the underworld. The Scandinavian skeid tradition with horse-fights, rituals and sacrifices is one of the longest living traditions in the world with 4000 years of continuity. The last remains of this great tradition was found in late 19th-century rural Norway and Sweden. Using archaeological and ethnographic examples, the aim of this chapter is to analyse the specific type of Indo-European ritual tradition and cosmogony when the powers of the winter were fought and overcome in Scandinavia.
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Lindow, John. "Old Norse Mythology and Ideology (and Entertainment)". W Old Norse Mythology, 133–57. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190852252.003.0005.
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According an argument by Georges Dumézil, Ideological use of the mythology may go back to Indo-European times, and it certainly goes back to Viking and medieval Scandinavia, where a “ruler ideology” can be discerned within it. In early modern Denmark and Sweden, the mythology served to create great national pasts, and later it served the needs of national romanticism in Scandinavia and Germany. Later still it was appropriated and twisted by Nazi ideology and that of white supremacy. After WWII, leading fiction writers produced works inspired by it, such as Villy Sørensen (Ragnarøk, 1988) and A. S. Byatt (Ragnarök: The End of the Gods, 2011), who related eschatological themes to the world in which we live, and Neil Gaiman’s American Gods (2001) pits the old gods against the new “gods” of technology. Within pop culture the mythology reflects dominant social notions, and even the wonderful Danish cartoon series Valhalla (1979-2009) may be seen as exemplifying Danish values.
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Iversen, Rune. "Issues with the steppe hypothesis: An archaeological perspective. Iconography, mythology and language in Neolithic and Early Bronze Age southern Scandinavia". W Indo-European Interfaces: Integrating Linguistics, Mythology and Archaeology, 103–29. Stockholm University Press, 2024. http://dx.doi.org/10.16993/bcn.f.
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In southern Scandinavia, Neolithic iconography was focused on non- figurative (aniconic) geometric motifs resembling those found as engravings on large stones across western Europe in areas where megalithic tombs were built. Such engravings are generally referred to as megalithic art. However, a certain group of elaborate anthropomorphic standing stones, statue menhirs, dating to the late 4th and early 3rd millennium BC, is known from western Europe and has clear parallels further east in the North Pontic area, in the Caucasus and as far away as the Altai Mountains. Are the personifications represented in these Chalcolithic statue menhirs expressing new social conducts, manifestations of elite groups and Indo-European mythologies? If so, why was this new mode of expression not adopted in southern Scandinavia with the introduction of Yamnaya/Corded Ware influences and early Indo-European around 2800 BC? It was not until the 2nd millennium BC (the Early Bronze Age in southern Scandinavia) that this region saw human representations and indications of Indo-European mythology. Taking the iconological changes of the Early Nordic Bronze Age as a point of departure, this paper argues against a single wave of steppe migration as the sole explanation for the Indo-Europeanization of southern Scandinavia. Instead, at least two major rounds of steppe innovation and influences are identified.
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Koch, John T. "Celto-Germanic and North-West Indo-European vocabulary: Resonances in myth and rock art iconography". W Indo-European Interfaces: Integrating Linguistics, Mythology and Archaeology, 195–216. Stockholm University Press, 2024. http://dx.doi.org/10.16993/bcn.j.
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The chapter develops historical linguistic work undertaken as part of a four-year cross-disciplinary project funded by the Swedish Research Council. New evidence tracing metals in Bronze Age artefacts has revealed that Scandinavia was in trade contact with metal-rich regions in Wales and the Iberian Peninsula, as well as the Italian Alps. This new knowledge leads to reopening two long-known, but poorly explained phenomena: (1) a large body of inherited vocabulary shared by Celtic and Germanic languages, but not Indo-European generally, and (2) detailed similarities shared by the Bronze Age rock art of Scandinavia and the “warrior” stelae of the Iberian Peninsula. In the past, the Celto-Germanic words have been explained as reflecting contacts in Central Europe from 500 BC down to the Roman period. However, that dating seemed possibly too late as many of the words pre-dated Grimm’s Law and lacked earmarks as loanwords, looking instead like inheritances from Proto-Indo-European with limited geographic distributions. Recent archaeogenetic discoveries have also undermined the once prevalent view that only non-Indo-European languages were spoken in Ireland, Britain, Brittany and western Iberia until ~1000 BC or later. Therefore, we now pursue the hypothesis that shared rock art motifs and Celto-Germanic words can be better explained as reflections of the ideology and language of highly mobile Bronze Age warrior/traders who brought copper from Atlantic and Central Europe to metal-poor Scandinavia. The Celto-Germanic word stock highlighted in this paper has to do with myths, beliefs, ideology and their possible resonances in rock art iconography.
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Watt, Margrethe. "Gold Foil Figures and Norse Mythology: Fact and Fiction?" W Myth, Materiality and Lived Religion: In Merovingian and Viking Scandinavia, 191–221. Stockholm University Press, 2019. http://dx.doi.org/10.16993/bay.h.
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Lavrinaitis, Ekaterina A. "SIRI PETTERSEN’S THE RAVEN RINGS. TRANSLATION OF THE REALITIES OF THE FANTASY WORLD". W Second Scientific readings in memory of Professor V. P. Berkov. St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063579.
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The article describes some practical issues of translating the realities and concepts of a fantasy world based on the translation of the trilogy The Raven Rings by the Norwegian writer Siri Pettersen into Russian. The first book in the trilogy came out in 2013, the final one — in 2015. The novel Odin’s Child opens the trilogy and introduces the fantasy world of Ymland and its inhabitants. The second novel, The Rot, brings the readers to the human world. The third book, The Might, describes a new fantasy world, inhabited by the Blinds, who are considered to be the main threat to the existence of Ymland. Even though there are no direct references to Scandinavian mythology in the novels, according to the author, they represent a kind of the Scandinavian cultural code. The author compiled detailed instructions for translators on how to translate and not translate the realities of the world she invented, and actively assisted in the translation work. The article describes several specific examples of translation with a description of the approach to understanding realities and concepts of a fantasy world.
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Shushpanova, Maria. "ARTISTIC INTERPRETATION OF THE MOTIFS AND IMAGES OF CELTIC AND SCANDINAVIAN MYTHOLOGY IN THE NOVEL BY A. BYATT “THE CHILDREN’S BOOK”". W World literature Cultural Codes. Baskir State University, 2021. http://dx.doi.org/10.33184/kkml-2021-11-19.25.
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