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/><img alt="Play" class="play-icon" src="//a.academia-assets.com/images/video-play-icon.svg" /><div class="video-duration">15:13</div></div></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" href="https://www.academia.edu/video/1MaB61">Recentering the Periphery in Folklore Studies: Some Thought on the Field</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Paper presented at at the 132nd annual meeting of the American Folklore Society: "Centers/Periphe...</span><a class="js-work-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Paper presented at at the 132nd annual meeting of the American Folklore Society: "Centers/Peripheries: Connecting Beyond the Binaries", October 13–17, 2020, online</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-video-id="1MaB61"><a class="js-profile-work-strip-edit-button" href="https://helsinki.academia.edu/video/edit/1MaB61" rel="nofollow" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-video-id="1MaB61">81 views</span></span></span></div></div></div><div class="profile--tab_heading_container js-section-heading" data-section="Mythology" id="Mythology"><h3 class="profile--tab_heading_container">Mythology by Mr Frog</h3></div><div class="js-work-strip profile--work_container" data-work-id="107560668"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/107560668/Mythic_Discourse_Analysis"><img alt="Research paper thumbnail of Mythic Discourse Analysis" class="work-thumbnail" src="https://attachments.academia-assets.com/106195360/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/107560668/Mythic_Discourse_Analysis">Mythic Discourse Analysis</a></div><div class="wp-workCard_item"><span>In Folklore and Old Norse Mythology. Ed. Frog & Joonas Ahola. FF Communications 323. Helsinki: Kalevala Society. Pp. 161–212.</span><span>, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bce11d8957b45131fc9419523bef4a3d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106195360,"asset_id":107560668,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106195360/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="107560668"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="107560668"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 107560668; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="45136523"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45136523/Otherworlding_Othering_Places_and_Spaces_through_Mythologization"><img alt="Research paper thumbnail of Otherworlding: Othering Places and Spaces through Mythologization" class="work-thumbnail" src="https://attachments.academia-assets.com/65708262/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45136523/Otherworlding_Othering_Places_and_Spaces_through_Mythologization">Otherworlding: Othering Places and Spaces through Mythologization</a></div><div class="wp-workCard_item"><span>Signs and Society 8(3): 454–471</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The concept of otherworld is often conceived as a realm inhabited by supernatural beings or as a ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The concept of otherworld is often conceived as a realm inhabited by supernatural beings or as a fantastic location where the possibilities of imagination are realities. It gets linked to concepts of otherness and the other, but the question of what makes something an otherworld generally remains unasked. Otherworlds are usually thought of as somehow outside of or beyond the empirical world, but the issue is not so simple. <br /> <br />Full text available open-access at: <a href="https://www.journals.uchicago.edu/doi/10.1086/710159" rel="nofollow">https://www.journals.uchicago.edu/doi/10.1086/710159</a> (could not be uploaded due to copyright)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9ee405a8230c72548974d414d166a0bf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65708262,"asset_id":45136523,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65708262/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45136523"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45136523"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45136523; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45136523]").text(description); $(".js-view-count[data-work-id=45136523]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45136523; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45136523']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9ee405a8230c72548974d414d166a0bf" } } $('.js-work-strip[data-work-id=45136523]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45136523,"title":"Otherworlding: Othering Places and Spaces through Mythologization","translated_title":"","metadata":{"doi":"10.1086/710159","abstract":"The concept of otherworld is often conceived as a realm inhabited by supernatural beings or as a fantastic location where the possibilities of imagination are realities. 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Ed. Frog & Karina Lukin. RMN Newsletter 10, special issue. Helsinki: Folklore Studies, University of Helsinki. Pp. 33-57.</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper presents a methodological framework for addressing variation and change in mythology w...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper presents a methodological framework for addressing variation and change in mythology within a cultural environment. Mythology is approached in terms of a ‘symbolic matrix’, which provides a semiotic context for mythic discourse. Different formal ‘integers’ of mythology are distinguished. ‘Dialects’ and ‘registers’ of mythology are introduced along with an approach to ‘positioning’ within the symbolic matrix.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fe6c8419ad0c269773c69bde611d647b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38374951,"asset_id":14636448,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38374951/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14636448"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14636448"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14636448; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14636448]").text(description); $(".js-view-count[data-work-id=14636448]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14636448; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14636448']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fe6c8419ad0c269773c69bde611d647b" } } $('.js-work-strip[data-work-id=14636448]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14636448,"title":"Mythology in Cultural Practice: A Methodological Framework for Historical Analysis","translated_title":"","metadata":{"abstract":"This paper presents a methodological framework for addressing variation and change in mythology within a cultural environment. 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wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45598530/The_%C3%86sir_An_Obituary">The Æsir: An Obituary</a></div><div class="wp-workCard_item"><span>In Res, artes et religio: Essays in Honour of Rudolf Simek. Ed. Sabine Heidi Walther, Regina Jucknies, Judith Meurer-Bongardt & Jens Eike Schnall, in collaboration with Brigitta Jaroschek & Sarah Onkels. Leeds: Kismet Press. Pp. 141–175. </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is a contribution to the Vanir Debate that shows the 'Æsir' as a race of gods to be a ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper is a contribution to the Vanir Debate that shows the 'Æsir' as a race of gods to be a modern construct and that the Old Norse word áss, æsir, was a poetic and elevated word for 'god, gods'. The study also points out that use of the word vanir in mentions of the cosmogonic war is not contrasted with æsir but with goð 'gods', which provides further evidence that the modern concept of 'Vanir' as a race of gods and thus subcategory of goð is incorrect. The long-held view of two races of Scandinavian gods called the 'Æsir' and the 'Vanir' is not an accurate representation of the religion. Rejecting current usage of these terms does not, however, require rejecting the view that Njǫrðr, Freyr and Freyja form a distinct group among the Old Norse gods, only that they were not collectively referred to as 'vanir' while other gods were referred to as 'æsir'. A better term for collectively referring to these gods would be masculine singular Njǫrðungr, neuter pl. Njǫrðung (i.e. including Freyja), masculine plural Njǫrðungar (i.e. not including Freyja).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ef9e4ef4616fa127e247e05dcc54753c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66081296,"asset_id":45598530,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66081296/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45598530"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45598530"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45598530; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45598530]").text(description); $(".js-view-count[data-work-id=45598530]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45598530; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45598530']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ef9e4ef4616fa127e247e05dcc54753c" } } $('.js-work-strip[data-work-id=45598530]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45598530,"title":"The Æsir: An Obituary","translated_title":"","metadata":{"abstract":"This paper is a contribution to the Vanir Debate that shows the 'Æsir' as a race of gods to be a modern construct and that the Old Norse word áss, æsir, was a poetic and elevated word for 'god, gods'. 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Dan Ben-Amos, a special issue of Humanities 7(4), 14: 1-39</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Myth has become a fundamental frame of reference for Western thinking. This paper explores the te...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Myth has become a fundamental frame of reference for Western thinking. This paper explores the term and category " myth " from the perspective of folklore studies, with concern for the use of myth as a tool in research. The ways in which myth has been used in both academic and popular discourses are discussed. These are viewed in a historical perspective against the backdrop of the origins of the modern term. Attention is given to how historical patterns of use have encoded " myth " with evaluative stance-taking, building an opposition of " us " versus " them " into myth as something " other people " have, in contrast to us, who know better. Discussion then turns to approaching myth as a type of story. The consequences of such a definition are explored in terms of what it does or does not include; the question of whether, as has often been supposed, myth is a text-type genre, is also considered. Discussion advances to aesthetic evaluation at the root of modern discussions of myth and how this background informs the inclination to identify myth as a type of story on the one hand while inhibiting the extension of the concept to, for example, historical events or theories about the world or its origins, on the other. Approaching myth as a type of modeling system is briefly reviewed—an approach that can be coupled to viewing myth as a type of story. Finally, discussion turns to the more recent trend of approaching mythology through mythic discourse, and the consequences as well as the benefits of such an approach for understanding myth in society or religion. There are many different ways to define myth. The present article explores how different approaches are linked to one another and have been shaped over time, how our definition of myth and the way we frame the concept shape our thinking, and can, in remarkably subtle ways, inhibit the reflexive application of the concept as a tool to better understand ourselves.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="35556fd81413b42be2e4b936ece905bb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55687616,"asset_id":35810541,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55687616/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35810541"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35810541"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35810541; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35810541]").text(description); $(".js-view-count[data-work-id=35810541]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35810541; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35810541']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "35556fd81413b42be2e4b936ece905bb" } } $('.js-work-strip[data-work-id=35810541]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35810541,"title":"Myth","translated_title":"","metadata":{"doi":"10.3390/h7010014","abstract":"Myth has become a fundamental frame of reference for Western thinking. 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Discussion advances to aesthetic evaluation at the root of modern discussions of myth and how this background informs the inclination to identify myth as a type of story on the one hand while inhibiting the extension of the concept to, for example, historical events or theories about the world or its origins, on the other. Approaching myth as a type of modeling system is briefly reviewed—an approach that can be coupled to viewing myth as a type of story. Finally, discussion turns to the more recent trend of approaching mythology through mythic discourse, and the consequences as well as the benefits of such an approach for understanding myth in society or religion. There are many different ways to define myth. The present article explores how different approaches are linked to one another and have been shaped over time, how our definition of myth and the way we frame the concept shape our thinking, and can, in remarkably subtle ways, inhibit the reflexive application of the concept as a tool to better understand ourselves.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr 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profile--work_container" data-work-id="77733488"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/77733488/Echoes_of_Creation_Fractal_Recursivity_in_Mythic_Discourse"><img alt="Research paper thumbnail of Echoes of Creation: Fractal Recursivity in Mythic Discourse" class="work-thumbnail" src="https://attachments.academia-assets.com/85022494/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/77733488/Echoes_of_Creation_Fractal_Recursivity_in_Mythic_Discourse">Echoes of Creation: Fractal Recursivity in Mythic Discourse</a></div><div class="wp-workCard_item"><span>Religionsvidenskabeligt Tidsskrift 72: 38–66</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative framework on different orders of scope. The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. The study reveals that fractal recursivity operates in relation to conceptions of time as organized into periods or temporalities. These are ideologically structured as governed by different ranges of what is possible, approached through Bakhtin's concept of chronotope. Fractal recursivity's transpositions can interfere with the chronotope in which they occur. Comparison with Finno-Karelian and Christian traditions shows that the phenomenon is shaped by ideologies through which the complexity and organization of temporalities are organized.<br />Fraktal rekursivitet beskriver en semiotisk proces, hvorigennem et betydningsmønster og dets rammer for evaluering projiceres over på forskellige anvendelsesområder. Begrebet er udviklet til analyse af semiotiske ideologier, men anvendes her til analyse af mytologi forstået som et tegnsystem. Det udgør et nyt værktøj til at analysere ekkoer af kosmogoniske begivenheder på forskellige lokale niveauer. Fænomenet illustreres gennem en række casestudier med fokus på narrativer såvel som ritualer fra ikke-kristen skandinavisk religion. Undersøgelsen viser, at fraktal rekursivitet optræder i relation til bestemte opfattelser af tid, hvor forskellige perioder er ideologisk struktureret. Disse perioder (eller temporaliteter) beskrives med henvisning til Bakhtins begreb om kronotoper. Overførelsen af et betydningsmønster fra én temporalitet til en anden kan forstyrre den kronotop, som det overføres til. Sammenligning med finsk-karelske og kristne traditioner viser, at fænomenet er ideologisk formet med hensyn til den måde, hvorpå temporaliteter er organiseret.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4699f54180376d9f000984e757996ed4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":85022494,"asset_id":77733488,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/85022494/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="77733488"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="77733488"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 77733488; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=77733488]").text(description); $(".js-view-count[data-work-id=77733488]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 77733488; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='77733488']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4699f54180376d9f000984e757996ed4" } } $('.js-work-strip[data-work-id=77733488]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":77733488,"title":"Echoes of Creation: Fractal Recursivity in Mythic Discourse","translated_title":"","metadata":{"abstract":"Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative framework on different orders of scope. The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. The study reveals that fractal recursivity operates in relation to conceptions of time as organized into periods or temporalities. These are ideologically structured as governed by different ranges of what is possible, approached through Bakhtin's concept of chronotope. Fractal recursivity's transpositions can interfere with the chronotope in which they occur. Comparison with Finno-Karelian and Christian traditions shows that the phenomenon is shaped by ideologies through which the complexity and organization of temporalities are organized.\nFraktal rekursivitet beskriver en semiotisk proces, hvorigennem et betydningsmønster og dets rammer for evaluering projiceres over på forskellige anvendelsesområder. Begrebet er udviklet til analyse af semiotiske ideologier, men anvendes her til analyse af mytologi forstået som et tegnsystem. Det udgør et nyt værktøj til at analysere ekkoer af kosmogoniske begivenheder på forskellige lokale niveauer. Fænomenet illustreres gennem en række casestudier med fokus på narrativer såvel som ritualer fra ikke-kristen skandinavisk religion. Undersøgelsen viser, at fraktal rekursivitet optræder i relation til bestemte opfattelser af tid, hvor forskellige perioder er ideologisk struktureret. Disse perioder (eller temporaliteter) beskrives med henvisning til Bakhtins begreb om kronotoper. Overførelsen af et betydningsmønster fra én temporalitet til en anden kan forstyrre den kronotop, som det overføres til. Sammenligning med finsk-karelske og kristne traditioner viser, at fænomenet er ideologisk formet med hensyn til den måde, hvorpå temporaliteter er organiseret.","ai_title_tag":"Fractal Recursivity in Mythology: Temporal Echoes Explored","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Religionsvidenskabeligt Tidsskrift 72: 38–66"},"translated_abstract":"Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative framework on different orders of scope. The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. The study reveals that fractal recursivity operates in relation to conceptions of time as organized into periods or temporalities. These are ideologically structured as governed by different ranges of what is possible, approached through Bakhtin's concept of chronotope. Fractal recursivity's transpositions can interfere with the chronotope in which they occur. Comparison with Finno-Karelian and Christian traditions shows that the phenomenon is shaped by ideologies through which the complexity and organization of temporalities are organized.\nFraktal rekursivitet beskriver en semiotisk proces, hvorigennem et betydningsmønster og dets rammer for evaluering projiceres over på forskellige anvendelsesområder. Begrebet er udviklet til analyse af semiotiske ideologier, men anvendes her til analyse af mytologi forstået som et tegnsystem. Det udgør et nyt værktøj til at analysere ekkoer af kosmogoniske begivenheder på forskellige lokale niveauer. Fænomenet illustreres gennem en række casestudier med fokus på narrativer såvel som ritualer fra ikke-kristen skandinavisk religion. Undersøgelsen viser, at fraktal rekursivitet optræder i relation til bestemte opfattelser af tid, hvor forskellige perioder er ideologisk struktureret. Disse perioder (eller temporaliteter) beskrives med henvisning til Bakhtins begreb om kronotoper. Overførelsen af et betydningsmønster fra én temporalitet til en anden kan forstyrre den kronotop, som det overføres til. Sammenligning med finsk-karelske og kristne traditioner viser, at fænomenet er ideologisk formet med hensyn til den måde, hvorpå temporaliteter er organiseret.","internal_url":"https://www.academia.edu/77733488/Echoes_of_Creation_Fractal_Recursivity_in_Mythic_Discourse","translated_internal_url":"","created_at":"2022-04-26T21:15:39.000-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":85022494,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/85022494/thumbnails/1.jpg","file_name":"Frog_2022_Fractal_recursivity.pdf","download_url":"https://www.academia.edu/attachments/85022494/download_file","bulk_download_file_name":"Echoes_of_Creation_Fractal_Recursivity_i.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/85022494/Frog_2022_Fractal_recursivity-libre.pdf?1651033813=\u0026response-content-disposition=attachment%3B+filename%3DEchoes_of_Creation_Fractal_Recursivity_i.pdf\u0026Expires=1738634428\u0026Signature=O1~D-ZUy9UGMq434Kf8PPdqObGx0F0hnW8ZZF4nbkWPGR2SIL6j~BgYcWIhP7AGHulMFia-vRw3S6Q~I7Lqgd1BlwVWxbtIz2nNt10sXdqh2PSiIO7S6X1F~dBuyxG4aX3I93ezAIbJ1zPpyMVi2iHrw-oX34M6ubIQrmPOsb0DEjiH~AT0xXTFjxGbkcnBaU28GyOV1VCljHL3d66FDQJwkiQUZaAJaQkwop8WaWzrNHP3HSlVL3ggU-OohXZAgvzrjh9VqD5naCaz4nCxeTvvWquYJqQ6Oj~q4d2FWGzCfT1RYCgjGbkNhmkTVMgDmoH0f9-mwMbhRwTswjrJlRw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Echoes_of_Creation_Fractal_Recursivity_in_Mythic_Discourse","translated_slug":"","page_count":28,"language":"en","content_type":"Work","summary":"Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative framework on different orders of scope. The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. The study reveals that fractal recursivity operates in relation to conceptions of time as organized into periods or temporalities. These are ideologically structured as governed by different ranges of what is possible, approached through Bakhtin's concept of chronotope. Fractal recursivity's transpositions can interfere with the chronotope in which they occur. Comparison with Finno-Karelian and Christian traditions shows that the phenomenon is shaped by ideologies through which the complexity and organization of temporalities are organized.\nFraktal rekursivitet beskriver en semiotisk proces, hvorigennem et betydningsmønster og dets rammer for evaluering projiceres over på forskellige anvendelsesområder. Begrebet er udviklet til analyse af semiotiske ideologier, men anvendes her til analyse af mytologi forstået som et tegnsystem. Det udgør et nyt værktøj til at analysere ekkoer af kosmogoniske begivenheder på forskellige lokale niveauer. Fænomenet illustreres gennem en række casestudier med fokus på narrativer såvel som ritualer fra ikke-kristen skandinavisk religion. Undersøgelsen viser, at fraktal rekursivitet optræder i relation til bestemte opfattelser af tid, hvor forskellige perioder er ideologisk struktureret. Disse perioder (eller temporaliteter) beskrives med henvisning til Bakhtins begreb om kronotoper. Overførelsen af et betydningsmønster fra én temporalitet til en anden kan forstyrre den kronotop, som det overføres til. Sammenligning med finsk-karelske og kristne traditioner viser, at fænomenet er ideologisk formet med hensyn til den måde, hvorpå temporaliteter er organiseret.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":85022494,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/85022494/thumbnails/1.jpg","file_name":"Frog_2022_Fractal_recursivity.pdf","download_url":"https://www.academia.edu/attachments/85022494/download_file","bulk_download_file_name":"Echoes_of_Creation_Fractal_Recursivity_i.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/85022494/Frog_2022_Fractal_recursivity-libre.pdf?1651033813=\u0026response-content-disposition=attachment%3B+filename%3DEchoes_of_Creation_Fractal_Recursivity_i.pdf\u0026Expires=1738634428\u0026Signature=O1~D-ZUy9UGMq434Kf8PPdqObGx0F0hnW8ZZF4nbkWPGR2SIL6j~BgYcWIhP7AGHulMFia-vRw3S6Q~I7Lqgd1BlwVWxbtIz2nNt10sXdqh2PSiIO7S6X1F~dBuyxG4aX3I93ezAIbJ1zPpyMVi2iHrw-oX34M6ubIQrmPOsb0DEjiH~AT0xXTFjxGbkcnBaU28GyOV1VCljHL3d66FDQJwkiQUZaAJaQkwop8WaWzrNHP3HSlVL3ggU-OohXZAgvzrjh9VqD5naCaz4nCxeTvvWquYJqQ6Oj~q4d2FWGzCfT1RYCgjGbkNhmkTVMgDmoH0f9-mwMbhRwTswjrJlRw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":4058,"name":"Ritual","url":"https://www.academia.edu/Documents/in/Ritual"},{"id":8028,"name":"Myths and Symbols as carriers of unconscious content","url":"https://www.academia.edu/Documents/in/Myths_and_Symbols_as_carriers_of_unconscious_content"},{"id":9288,"name":"Medieval Scandinavia","url":"https://www.academia.edu/Documents/in/Medieval_Scandinavia"},{"id":14253,"name":"Viking Age Archaeology","url":"https://www.academia.edu/Documents/in/Viking_Age_Archaeology"},{"id":16518,"name":"Folklore (Literature)","url":"https://www.academia.edu/Documents/in/Folklore_Literature_"},{"id":18256,"name":"Mythology (Old Norse Literature)","url":"https://www.academia.edu/Documents/in/Mythology_Old_Norse_Literature_"},{"id":22355,"name":"Scandinavian Studies","url":"https://www.academia.edu/Documents/in/Scandinavian_Studies"},{"id":28976,"name":"Norse mythology","url":"https://www.academia.edu/Documents/in/Norse_mythology"},{"id":28977,"name":"Comparative mythology","url":"https://www.academia.edu/Documents/in/Comparative_mythology"},{"id":39954,"name":"Old Norse Religion","url":"https://www.academia.edu/Documents/in/Old_Norse_Religion"},{"id":151031,"name":"The reception of Old Norse Myth","url":"https://www.academia.edu/Documents/in/The_reception_of_Old_Norse_Myth"},{"id":173146,"name":"Myth and Literature","url":"https://www.academia.edu/Documents/in/Myth_and_Literature"},{"id":209331,"name":"Old Norse-Icelandic Literature and Culture","url":"https://www.academia.edu/Documents/in/Old_Norse-Icelandic_Literature_and_Culture"},{"id":619396,"name":"Anthropology of Religion","url":"https://www.academia.edu/Documents/in/Anthropology_of_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="90735641"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/90735641/Practice_Bound_Variation_in_Cosmology_A_Case_Study_of_Movement_between_Worlds_in_Finno_Karelian_Traditions"><img alt="Research paper thumbnail of Practice-Bound Variation in Cosmology? – A Case Study of Movement between Worlds in Finno-Karelian Traditions" class="work-thumbnail" src="https://attachments.academia-assets.com/94216131/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/90735641/Practice_Bound_Variation_in_Cosmology_A_Case_Study_of_Movement_between_Worlds_in_Finno_Karelian_Traditions">Practice-Bound Variation in Cosmology? – A Case Study of Movement between Worlds in Finno-Karelian Traditions</a></div><div class="wp-workCard_item"><span>In Between the Worlds: Contexts, Sources and Analogues of Scandinavian Otherworld Journeys. Ed. Matthias Egeler & Wilhelm Heizmann. Reallexikon der germanischen Altertumskunde Ergänzungsbände 118. Berlin: de Gruyter. Pp. 566–690.</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This monograph-length study illustrates that mythology, and, more specifically, cosmology, may va...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This monograph-length study illustrates that mythology, and, more specifically, cosmology, may vary from one type of practice to the next and even from one epic to the next. The study shows that mythology or features of cosmology may become interfaced with poetic language, narrative, discourse function or ritual practice. It also shows that, when paradigmatic patterns linked to cosmology are used in relation to places in the immediate environment, they construct the meaningfulness of those places. The study is intended to provide researchers with a comparative frame of reference when considering variation within a mythological corpus. The primary material of the study is Finno-Karelian traditions, with an extensive introduction and variety of examples. A survey of movement between worlds in kalevalaic epic is presented first. Examples from the kalevalaic incantation tradition are presented in relation to epic. Movement in Karelian laments is then presented in relation to kalevalaic poetry. Finally, the ritual orchestration of movement between places in the immediate landscape linked to both seen and unseen communities is discussed. <br /> <br />Diese Fallstudie demonstriert, dass Mythologie und insbesondere Kosmologie von einer Art der Praxis zur nächsten und sogar von einem Epos zum nächsten variieren können. Mythologie oder Einzelaspekte der Kosmologie können mit poetischer Sprache, Erzählung, Diskursfunktion oder ritueller Praxis verbunden werden. Es wird auch gezeigt, dass paradigmatische, mit der Kosmologie verbundene Strukturen die Sinnhaftigkeit eines Ortes konstruieren können. Die Fallstudie soll Forschern einen vergleichenden Bezugsrahmen bieten, wenn sie Variationen innerhalb eines mythologischen Korpus betrachten. Das behandelte Material entstammt vorwiegend finno-karelischen Traditionen, mit einer umfassend Einführung und einer Vielzahl von Beispielen. Ein Überblick über die Bewegung zwischen den Welten im kalevalaischen Epos wird zuerst präsentiert. Es folgen Beispiele aus der kalevalaischen Beschwörungstradition in Bezug auf das Epos sowie eine Analyse des Motivs der Bewegung in karelischen Klageliedern in Bezug auf kalevalaische Poesie. Schließlich wird die rituelle Orchestrierung von Bewegungen zwischen Orten in der unmittelbaren Landschaft, die mit sichtbaren und unsichtbaren Gemeinschaften verbunden sind, diskutiert. <br /> <br />1. Introduction <br />1.1 Background <br />1.2 A brief theoretical orientation <br />1.3 Finno-Karelian mythology in historical geopolitical context <br />1.4 Movement between what worlds? <br />1.4.1 Otherworld polities <br />1.4.2 Otherworld wildernesses (to the north) <br />1.4.3 Identity-bearing topographical sites <br />1.4.4 A plurality of otherworlds <br />1.5 Poetic form, stability and variation in kalevalaic poetry <br />1.6 Kalevalaic epic <br />2. Movement between worlds in kalevalaic epic <br />2.1 The Sampo-Cycle, <br />2.1.1 Shooting Väinämöinen <br />2.1.2 Väinämöinen travels to and from Pohjola <br />2.1.3 Ilmarinen travels to and from Pohjola <br />2.1.4 A sea-raid on Pohjola and battle for the sampo <br />2.1.5 Overview of the Sampo-Cycle <br />2.2 The Courtship Competition <br />2.3 Visiting Tuonela <br />2.4 Visiting Vipunen <br />2.5 The Song of Lemminkäinen <br />2.5.1 Lemminkäinen’s journey to Päivölä <br />2.5.2 Lemminkäinen’s mother visits Tuoni’s River <br />2.5.3 Lemminkäinen (Kaukomieli) and the Island of Women <br />2.5.4 Overview of movement between worlds in The Song of Lemminkäinen <br />2.6 The subaquatic realm <br />2.7 Overview of movement between worlds in kalevalaic epic <br />3. Movement between worlds in the tietäjä’s incantations <br />3.1 Historiolae <br />3.2 Actualizing and interacting with unseen worlds <br />3.2.1 Interactions with the celestial sphere <br />3.2.2 Other spirit helpers <br />3.2.3 Banishment locations <br />3.2.4 Movement into and from the earth <br />3.2.5 Summoning power from a ‘hole’ <br />3.3 Some perspectives on movement in incantations and rituals of the tietäjä <br />4. The mythic world of Karelian lamenters <br />4.1 Comparison of otherworld topography <br />4.2 The village of the dead <br />4.3 A copper staircase <br />4.4 Death is a happy place? <br />4.5 Perspectives on shared and unshared features <br />5. The ritual construction of space <br />5.1 The cemetery as a local realm of the dead <br />5.2 The community of the forest <br />5.3 Forest versus cemetery <br />5.4 Other villages, Other worlds and a Structural distribution of ritual labour <br />5.5 Excursus: The bear’s wedding <br />5.6 Ritual constructions of space through regulated movement and relations <br />6. Perspectives on variation <br />6.1 Interfaces of cosmology, narration and practice <br />6.2 A broad schematic structuring of cosmology <br />6.3 Worlds and worlds and worlds <br />6.4 Closing remarks</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8e7b56c40b11ea2bac1aae9b3946f71d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":94216131,"asset_id":90735641,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/94216131/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="90735641"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="90735641"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 90735641; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=90735641]").text(description); $(".js-view-count[data-work-id=90735641]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 90735641; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='90735641']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8e7b56c40b11ea2bac1aae9b3946f71d" } } $('.js-work-strip[data-work-id=90735641]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":90735641,"title":"Practice-Bound Variation in Cosmology? 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It examines two groups of theonyms (best known today as 'heroes' of the epic Kalevala) in uses for living people in pre-modern Finland and Karelia: Ilmarinen, Väinämöinen, and Joukahainen, and Lemminkäinen, Kaukomieli/Kaukomoinen, and Ahti. The long-term continuity of the naming practice is discussed in terms local ideologies competing with the Church-authorized stance toward vernacular gods as "pagan". Naming practices exhibit marked variation along and east/west divide, with 16th–17th century evidence of theonyms as personal epithets in Savo and Karelia and 19th-century evidence of ritual specialists being called the 'god' of their village in the west. The word jumala 'god' is shown, however, to have referred to a category of agency rather than 'divinity' in the modern sense, and its usage for living ritual specialist is found across these language areas.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="57b35be3aa91dec6a7b2fa9b5e5413e3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68957808,"asset_id":51111771,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68957808/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="51111771"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="51111771"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 51111771; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=51111771]").text(description); $(".js-view-count[data-work-id=51111771]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 51111771; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='51111771']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "57b35be3aa91dec6a7b2fa9b5e5413e3" } } $('.js-work-strip[data-work-id=51111771]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":51111771,"title":"Calling People Gods: Theonyms as Bynames in Medieval Finland and Karelia","translated_title":"","metadata":{"doi":"10.34158/ONOMA.55/2020/3","abstract":"This paper explores the use of theonyms as personal names in medieval and post-medieval Finland and Karelia. 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","ai_title_tag":"Theonyms as Personal Names in Medieval Finland","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Onoma 55: 35–55"},"translated_abstract":"This paper explores the use of theonyms as personal names in medieval and post-medieval Finland and Karelia. It examines two groups of theonyms (best known today as 'heroes' of the epic Kalevala) in uses for living people in pre-modern Finland and Karelia: Ilmarinen, Väinämöinen, and Joukahainen, and Lemminkäinen, Kaukomieli/Kaukomoinen, and Ahti. The long-term continuity of the naming practice is discussed in terms local ideologies competing with the Church-authorized stance toward vernacular gods as \"pagan\". Naming practices exhibit marked variation along and east/west divide, with 16th–17th century evidence of theonyms as personal epithets in Savo and Karelia and 19th-century evidence of ritual specialists being called the 'god' of their village in the west. The word jumala 'god' is shown, however, to have referred to a category of agency rather than 'divinity' in the modern sense, and its usage for living ritual specialist is found across these language areas. 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It examines two groups of theonyms (best known today as 'heroes' of the epic Kalevala) in uses for living people in pre-modern Finland and Karelia: Ilmarinen, Väinämöinen, and Joukahainen, and Lemminkäinen, Kaukomieli/Kaukomoinen, and Ahti. The long-term continuity of the naming practice is discussed in terms local ideologies competing with the Church-authorized stance toward vernacular gods as \"pagan\". Naming practices exhibit marked variation along and east/west divide, with 16th–17th century evidence of theonyms as personal epithets in Savo and Karelia and 19th-century evidence of ritual specialists being called the 'god' of their village in the west. The word jumala 'god' is shown, however, to have referred to a category of agency rather than 'divinity' in the modern sense, and its usage for living ritual specialist is found across these language areas. 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Ed. Andreas Hammer, Wilhelm Heizmann & Norbert Kössinger. Philologische Studien und Quellen 280. Berlin: Erich Schmidt Verlag. Pp. 153–207.</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">‘Ritual Authority and Narrative Discourse: Pre-Modern Finno-Karelian Legend Traditions as an Anal...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">‘Ritual Authority and Narrative Discourse: Pre-Modern Finno-Karelian Legend Traditions as an Analogical Model for Approaching Medieval Sources’. This chapter explores how information about ritual technologies may become embedded in legend discourse surrounding practices and their emblematic performers, with examples of Finno-Karelian legends of 'shamans' of Lapland (usually interpreted as Samic), Old Norse vǫlur, deep-trance specialists and berserkr warriors (overlapping with the English publication "Understanding Embodiment through Lived Religion"), and discussing phenomena such as 'para-incantations' – i.e. incantations that belong to narrative discourse where they may represent forms of ritual verbal art without representing it directly.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="63afaf6da05070164737f4c0e1ec2376" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":103084489,"asset_id":102947625,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/103084489/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="102947625"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="102947625"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 102947625; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=102947625]").text(description); $(".js-view-count[data-work-id=102947625]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 102947625; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='102947625']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "63afaf6da05070164737f4c0e1ec2376" } } $('.js-work-strip[data-work-id=102947625]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":102947625,"title":"Rituelle Autoritäten und narrativer Diskurs: Vormoderne finno-karelische Sagenüberlieferungen als analoges Modell für die Annäherung an mittelalterliche Quellen","translated_title":"","metadata":{"abstract":"‘Ritual Authority and Narrative Discourse: Pre-Modern Finno-Karelian Legend Traditions as an Analogical Model for Approaching Medieval Sources’. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="114260474"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/114260474/From_Proto_Germanic_%C3%BEur_i_saz_to_Karelian_Iku_Turso_A_Case_of_Mythology_Language_and_the_Lived_Environment_I_Proto_Germanic_%C3%BEur_i_saz_as_Noun_and_Theonym"><img alt="Research paper thumbnail of From Proto-Germanic *þur(i)saz to Karelian Iku Turso: A Case of Mythology, Language and the Lived Environment I: Proto-Germanic *þur(i)saz as Noun and Theonym" class="work-thumbnail" src="https://attachments.academia-assets.com/111005227/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/114260474/From_Proto_Germanic_%C3%BEur_i_saz_to_Karelian_Iku_Turso_A_Case_of_Mythology_Language_and_the_Lived_Environment_I_Proto_Germanic_%C3%BEur_i_saz_as_Noun_and_Theonym">From Proto-Germanic *þur(i)saz to Karelian Iku Turso: A Case of Mythology, Language and the Lived Environment I: Proto-Germanic *þur(i)saz as Noun and Theonym</a></div><div class="wp-workCard_item"><span>RMN Newsletter</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article is the first in a three-part series that explores the borrowing of Proto-Germanic *þ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article is the first in a three-part series that explores the borrowing of Proto-Germanic *þur(i)saz into Middle Proto-Finnic as *tur(i)sas, which designated a water monster and in Karelian epic parallels Þórr's fishing for the World Serpent. The article series argues that framing *þur(i)saz in terms of 'mythology' is anachronistic and obfuscates the word's background. This instalment provides foundations for comparison with a study of Proto-Germanic *þur(i)saz.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1c36d4ffdc88d47cb3b0ffaf250cee0a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111005227,"asset_id":114260474,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111005227/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="114260474"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="114260474"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 114260474; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=114260474]").text(description); $(".js-view-count[data-work-id=114260474]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 114260474; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='114260474']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1c36d4ffdc88d47cb3b0ffaf250cee0a" } } $('.js-work-strip[data-work-id=114260474]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":114260474,"title":"From Proto-Germanic *þur(i)saz to Karelian Iku Turso: A Case of Mythology, Language and the Lived Environment I: Proto-Germanic *þur(i)saz as Noun and Theonym","translated_title":"","metadata":{"abstract":"This article is the first in a three-part series that explores the borrowing of Proto-Germanic *þur(i)saz into Middle Proto-Finnic as *tur(i)sas, which designated a water monster and in Karelian epic parallels Þórr's fishing for the World Serpent. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="67318652"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/67318652/Medieval_Christians_Knowledge_of_Shamanism_in_the_North_An_Oral_Tradition_in_the_Historia_Norwegie_and_the_Russian_Primary_Chronicle"><img alt="Research paper thumbnail of Medieval Christians' Knowledge of Shamanism in the North: An Oral Tradition in the Historia Norwegie and the Russian Primary Chronicle" class="work-thumbnail" src="https://attachments.academia-assets.com/78180430/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/67318652/Medieval_Christians_Knowledge_of_Shamanism_in_the_North_An_Oral_Tradition_in_the_Historia_Norwegie_and_the_Russian_Primary_Chronicle">Medieval Christians' Knowledge of Shamanism in the North: An Oral Tradition in the Historia Norwegie and the Russian Primary Chronicle</a></div><div class="wp-workCard_item"><span>Shaman: Journal of the International Society for Academic Research on Shamanism 29(1–2): 21–64</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper examines a previously unrecognized parallel between the descriptions of deep-trance sh...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper examines a previously unrecognized parallel between the descriptions of deep-trance shamanic rituals in the twelfth-century Historia Norwegie and the Повѣсть времѧньныхъ лѣтъ, commonly called the Primary Chronicle. The shared narrative pattern is argued to reflect oral circulating discourse, approached as a legend tradition. The example is considered in relation to later legend traditions with shared features and argued to have circulated as constitutive of Christians' knowledge of deep-trance shamanic practices. The study shows how legend traditions are anchors for cultural memory. It also raises sourcecritical concerns, illustrating that the same legend may be told about different ethnic groups.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d40aa7c34c89514a61c0040b5b1664ec" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":78180430,"asset_id":67318652,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/78180430/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="67318652"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="67318652"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 67318652; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=67318652]").text(description); $(".js-view-count[data-work-id=67318652]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 67318652; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='67318652']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d40aa7c34c89514a61c0040b5b1664ec" } } $('.js-work-strip[data-work-id=67318652]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":67318652,"title":"Medieval Christians' Knowledge of Shamanism in the North: An Oral Tradition in the Historia Norwegie and the Russian Primary Chronicle","translated_title":"","metadata":{"abstract":"This paper examines a previously unrecognized parallel between the descriptions of deep-trance shamanic rituals in the twelfth-century Historia Norwegie and the Повѣсть времѧньныхъ лѣтъ, commonly called the Primary Chronicle. 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It also raises sourcecritical concerns, illustrating that the same legend may be told about different ethnic groups.","internal_url":"https://www.academia.edu/67318652/Medieval_Christians_Knowledge_of_Shamanism_in_the_North_An_Oral_Tradition_in_the_Historia_Norwegie_and_the_Russian_Primary_Chronicle","translated_internal_url":"","created_at":"2022-01-05T22:23:52.602-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":78180430,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/78180430/thumbnails/1.jpg","file_name":"Frog_2021_Legends.pdf","download_url":"https://www.academia.edu/attachments/78180430/download_file","bulk_download_file_name":"Medieval_Christians_Knowledge_of_Shamani.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/78180430/Frog_2021_Legends-libre.pdf?1641452168=\u0026response-content-disposition=attachment%3B+filename%3DMedieval_Christians_Knowledge_of_Shamani.pdf\u0026Expires=1738744497\u0026Signature=P1hEeumX6mjAhK1j2hhF9o0YLjnopn742ZUD02EPa-UOQ0GPCmlfeRDQTmCld3V1LuvEs4RSnooYJHdc3BrWUrTMmQpu2RQiSkQ0FZRvi9eI67j9m9VVEPDq4BWWUM~hrQVYkz~G-QH4lje0fbhaVbcrJPg0IKvfQyMdFNZ3zUb3lZNLlV001jsiknjqyVUmGCTDQtmzCXywC2PsjYa7bcm-Ee6SF9JjREedZ64piJ1u1L4JDPUh0kVvcFTyXSwfDvClNfc8eOZKQZWTCWmriY31mboh32707cFprHy0OgOjjlnuVeg~0BdqMzIJxCB-vif~u31MH4zgGC-57NQVLQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Medieval_Christians_Knowledge_of_Shamanism_in_the_North_An_Oral_Tradition_in_the_Historia_Norwegie_and_the_Russian_Primary_Chronicle","translated_slug":"","page_count":23,"language":"en","content_type":"Work","summary":"This paper examines a previously unrecognized parallel between the descriptions of deep-trance shamanic rituals in the twelfth-century Historia Norwegie and the Повѣсть времѧньныхъ лѣтъ, commonly called the Primary Chronicle. 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It also raises sourcecritical concerns, illustrating that the same legend may be told about different ethnic groups.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":78180430,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/78180430/thumbnails/1.jpg","file_name":"Frog_2021_Legends.pdf","download_url":"https://www.academia.edu/attachments/78180430/download_file","bulk_download_file_name":"Medieval_Christians_Knowledge_of_Shamani.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/78180430/Frog_2021_Legends-libre.pdf?1641452168=\u0026response-content-disposition=attachment%3B+filename%3DMedieval_Christians_Knowledge_of_Shamani.pdf\u0026Expires=1738744497\u0026Signature=P1hEeumX6mjAhK1j2hhF9o0YLjnopn742ZUD02EPa-UOQ0GPCmlfeRDQTmCld3V1LuvEs4RSnooYJHdc3BrWUrTMmQpu2RQiSkQ0FZRvi9eI67j9m9VVEPDq4BWWUM~hrQVYkz~G-QH4lje0fbhaVbcrJPg0IKvfQyMdFNZ3zUb3lZNLlV001jsiknjqyVUmGCTDQtmzCXywC2PsjYa7bcm-Ee6SF9JjREedZ64piJ1u1L4JDPUh0kVvcFTyXSwfDvClNfc8eOZKQZWTCWmriY31mboh32707cFprHy0OgOjjlnuVeg~0BdqMzIJxCB-vif~u31MH4zgGC-57NQVLQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":2059,"name":"History of Religion","url":"https://www.academia.edu/Documents/in/History_of_Religion"},{"id":4235,"name":"Old Norse Literature","url":"https://www.academia.edu/Documents/in/Old_Norse_Literature"},{"id":6555,"name":"Shamanism","url":"https://www.academia.edu/Documents/in/Shamanism"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":7629,"name":"Early Medieval History","url":"https://www.academia.edu/Documents/in/Early_Medieval_History"},{"id":9288,"name":"Medieval Scandinavia","url":"https://www.academia.edu/Documents/in/Medieval_Scandinavia"},{"id":9439,"name":"Folk legends","url":"https://www.academia.edu/Documents/in/Folk_legends"},{"id":18866,"name":"Beliefs","url":"https://www.academia.edu/Documents/in/Beliefs"},{"id":26359,"name":"Anthropology of Shamanism","url":"https://www.academia.edu/Documents/in/Anthropology_of_Shamanism"},{"id":38420,"name":"Viking Age Scandinavia","url":"https://www.academia.edu/Documents/in/Viking_Age_Scandinavia"},{"id":39954,"name":"Old Norse Religion","url":"https://www.academia.edu/Documents/in/Old_Norse_Religion"},{"id":179104,"name":"Finno-Ugric Peoples","url":"https://www.academia.edu/Documents/in/Finno-Ugric_Peoples"},{"id":209331,"name":"Old Norse-Icelandic Literature and Culture","url":"https://www.academia.edu/Documents/in/Old_Norse-Icelandic_Literature_and_Culture"},{"id":724113,"name":"Medieval Novgorod","url":"https://www.academia.edu/Documents/in/Medieval_Novgorod"},{"id":1231095,"name":"Medieval Russian History","url":"https://www.academia.edu/Documents/in/Medieval_Russian_History"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="70246084"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/70246084/Theonyms_Alignment_and_Social_Stance_Taking_From_Bronze_Age_Borrowings_to_Baby_Names"><img alt="Research paper thumbnail of Theonyms, Alignment and Social Stance-Taking: From Bronze-Age Borrowings to Baby Names" class="work-thumbnail" src="https://attachments.academia-assets.com/80074390/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/70246084/Theonyms_Alignment_and_Social_Stance_Taking_From_Bronze_Age_Borrowings_to_Baby_Names">Theonyms, Alignment and Social Stance-Taking: From Bronze-Age Borrowings to Baby Names</a></div><div class="wp-workCard_item"><span>RMN Newsletter 15–16: 22–39 </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Names of gods and other mythic agents are commonly seen as emblematic of the respective religions...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Names of gods and other mythic agents are commonly seen as emblematic of the respective religions with which they are associated, both for researchers and for people involved in religious encounters. This paper explicates the relationship between names, images of mythic agents and people's social alignments with religious or cultural identities. These factors produce sociolinguistic perspectives on both theonym etymologies and on uses of the same names today.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="910c183c147d96b8b956cdd14352fb7a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80074390,"asset_id":70246084,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80074390/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="70246084"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="70246084"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 70246084; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=70246084]").text(description); $(".js-view-count[data-work-id=70246084]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 70246084; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='70246084']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "910c183c147d96b8b956cdd14352fb7a" } } $('.js-work-strip[data-work-id=70246084]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":70246084,"title":"Theonyms, Alignment and Social Stance-Taking: From Bronze-Age Borrowings to Baby Names","translated_title":"","metadata":{"abstract":"Names of gods and other mythic agents are commonly seen as emblematic of the respective religions with which they are associated, both for researchers and for people involved in religious encounters. This paper explicates the relationship between names, images of mythic agents and people's social alignments with religious or cultural identities. These factors produce sociolinguistic perspectives on both theonym etymologies and on uses of the same names today.","ai_title_tag":"Theonyms and Their Impact on Social Identity and Linguistics","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"RMN Newsletter 15–16: 22–39 "},"translated_abstract":"Names of gods and other mythic agents are commonly seen as emblematic of the respective religions with which they are associated, both for researchers and for people involved in religious encounters. This paper explicates the relationship between names, images of mythic agents and people's social alignments with religious or cultural identities. These factors produce sociolinguistic perspectives on both theonym etymologies and on uses of the same names today.","internal_url":"https://www.academia.edu/70246084/Theonyms_Alignment_and_Social_Stance_Taking_From_Bronze_Age_Borrowings_to_Baby_Names","translated_internal_url":"","created_at":"2022-02-01T21:03:43.812-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":80074390,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/80074390/thumbnails/1.jpg","file_name":"Frog_2021_Theonyms.pdf","download_url":"https://www.academia.edu/attachments/80074390/download_file","bulk_download_file_name":"Theonyms_Alignment_and_Social_Stance_Tak.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/80074390/Frog_2021_Theonyms-libre.pdf?1643780462=\u0026response-content-disposition=attachment%3B+filename%3DTheonyms_Alignment_and_Social_Stance_Tak.pdf\u0026Expires=1738744497\u0026Signature=c4kEEEcAyIFXSOqVTJR1SDryAlsaom9SoNiRyocKNzDC4GtulJOt5E7a1GXDrmXGs15BFLRdAQef6Ktl7KNcawRLTn3o9lIHS-R~mPm7fc5OaTlqBPvaPWFnRCkeGCdQDW06Fws8coDfEWSLFiORH0uLBc1xlriKqS1SL85lR3u2gNA6RVtNvUEIlHgM1AvCh1yi0XW40O-3U2is51UyQui6Lcih9z084E0OezDXX3sbFlJ8wUtowM3BX44SdilSUCpooKhR3cwkCEN8GMVKTSiS7TldhdNtJV8Ukpv6xran9YduJd9xZWyuZ7pzGrY9A1V8RGNTQXzoxjwAVw1iRQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Theonyms_Alignment_and_Social_Stance_Taking_From_Bronze_Age_Borrowings_to_Baby_Names","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"Names of gods and other mythic agents are commonly seen as emblematic of the respective religions with which they are associated, both for researchers and for people involved in religious encounters. This paper explicates the relationship between names, images of mythic agents and people's social alignments with religious or cultural identities. These factors produce sociolinguistic perspectives on both theonym etymologies and on uses of the same names today.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":80074390,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/80074390/thumbnails/1.jpg","file_name":"Frog_2021_Theonyms.pdf","download_url":"https://www.academia.edu/attachments/80074390/download_file","bulk_download_file_name":"Theonyms_Alignment_and_Social_Stance_Tak.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/80074390/Frog_2021_Theonyms-libre.pdf?1643780462=\u0026response-content-disposition=attachment%3B+filename%3DTheonyms_Alignment_and_Social_Stance_Tak.pdf\u0026Expires=1738744497\u0026Signature=c4kEEEcAyIFXSOqVTJR1SDryAlsaom9SoNiRyocKNzDC4GtulJOt5E7a1GXDrmXGs15BFLRdAQef6Ktl7KNcawRLTn3o9lIHS-R~mPm7fc5OaTlqBPvaPWFnRCkeGCdQDW06Fws8coDfEWSLFiORH0uLBc1xlriKqS1SL85lR3u2gNA6RVtNvUEIlHgM1AvCh1yi0XW40O-3U2is51UyQui6Lcih9z084E0OezDXX3sbFlJ8wUtowM3BX44SdilSUCpooKhR3cwkCEN8GMVKTSiS7TldhdNtJV8Ukpv6xran9YduJd9xZWyuZ7pzGrY9A1V8RGNTQXzoxjwAVw1iRQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":776,"name":"Anthropological Linguistics","url":"https://www.academia.edu/Documents/in/Anthropological_Linguistics"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":1200,"name":"Languages and Linguistics","url":"https://www.academia.edu/Documents/in/Languages_and_Linguistics"},{"id":1207,"name":"Historical Linguistics","url":"https://www.academia.edu/Documents/in/Historical_Linguistics"},{"id":2524,"name":"Sociolinguistics","url":"https://www.academia.edu/Documents/in/Sociolinguistics"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":3904,"name":"Onomastics","url":"https://www.academia.edu/Documents/in/Onomastics"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":10336,"name":"Ethnology","url":"https://www.academia.edu/Documents/in/Ethnology"},{"id":32566,"name":"Historical sociolinguistics","url":"https://www.academia.edu/Documents/in/Historical_sociolinguistics"},{"id":96763,"name":"Ethnologie","url":"https://www.academia.edu/Documents/in/Ethnologie"},{"id":251229,"name":"Personal Names","url":"https://www.academia.edu/Documents/in/Personal_Names"},{"id":251615,"name":"Divine names","url":"https://www.academia.edu/Documents/in/Divine_names"},{"id":484065,"name":"Theonyms","url":"https://www.academia.edu/Documents/in/Theonyms"},{"id":619396,"name":"Anthropology of Religion","url":"https://www.academia.edu/Documents/in/Anthropology_of_Religion"},{"id":707445,"name":"Norse Gods","url":"https://www.academia.edu/Documents/in/Norse_Gods"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35400367"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35400367/S%C3%A1mi_Religion_Formations_and_Proto_S%C3%A1mi_Language_Spread_Reassessing_a_Fundamental_Assumption"><img alt="Research paper thumbnail of Sámi Religion Formations and Proto-Sámi Language Spread: Reassessing a Fundamental Assumption" class="work-thumbnail" src="https://attachments.academia-assets.com/55260651/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35400367/S%C3%A1mi_Religion_Formations_and_Proto_S%C3%A1mi_Language_Spread_Reassessing_a_Fundamental_Assumption">Sámi Religion Formations and Proto-Sámi Language Spread: Reassessing a Fundamental Assumption</a></div><div class="wp-workCard_item"><span>RMN Newsletter 12–13: 36–69. </span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Any historical study of Sámi religions links religion to the history of the language. Here, Proto...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Any historical study of Sámi religions links religion to the history of the language. Here, Proto-Sámi language spread is reviewed and the fundamental (and often implicit) assumption that religion spread with Proto-Sámi language is challenged. An alternative model that language spread as a medium of communication adopted by different cultures is proposed and tested against the Common Proto-Sámi lexicon. The finding is a lack of positive evidence for the spread of religion with Proto-Sámi language, while the name of the central sky-god / thunder-god in Sámi languages on the Kola Peninsula is identified as a loan from an indigenous language, indicating some degree of religious continuity through language change. The lack of positive lexical evidence for a spread of religion combines with evidence that vocabulary and apparently traditions linked to ritual and belief spread through the Proto-Sámi language networks subsequent to its spread. In addition, the archaeological record does not present positive evidence of spread of religion with the language and instead archaeological cultures seem to exhibit continuities through the relevant period. The paper concludes that religion formations documented among later Sámi language groups cannot be assumed to derive from a common Proto-Sámi religion or even to have an Uralic background.  Instead, it is possible or even probable that the diversity in later Sámi religions could be an outcome of multiple other linguistic cultural groups shifting to Proto-Sámi language while maintaining their vernacular religion, or at least parts of it. Consequently, generalizations about 'Sámi' religion, claims about common Sámi religious heritage, and also uses of Sámi evidence in comparisons with Uralic traditions should be built on arguments rather than assumptions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="68a5b2133a981327c4ed7b54e1023776" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55260651,"asset_id":35400367,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55260651/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35400367"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35400367"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35400367; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35400367]").text(description); $(".js-view-count[data-work-id=35400367]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35400367; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35400367']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "68a5b2133a981327c4ed7b54e1023776" } } $('.js-work-strip[data-work-id=35400367]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35400367,"title":"Sámi Religion Formations and Proto-Sámi Language Spread: Reassessing a Fundamental Assumption","translated_title":"","metadata":{"abstract":"Any historical study of Sámi religions links religion to the history of the language. Here, Proto-Sámi language spread is reviewed and the fundamental (and often implicit) assumption that religion spread with Proto-Sámi language is challenged. An alternative model that language spread as a medium of communication adopted by different cultures is proposed and tested against the Common Proto-Sámi lexicon. The finding is a lack of positive evidence for the spread of religion with Proto-Sámi language, while the name of the central sky-god / thunder-god in Sámi languages on the Kola Peninsula is identified as a loan from an indigenous language, indicating some degree of religious continuity through language change. The lack of positive lexical evidence for a spread of religion combines with evidence that vocabulary and apparently traditions linked to ritual and belief spread through the Proto-Sámi language networks subsequent to its spread. In addition, the archaeological record does not present positive evidence of spread of religion with the language and instead archaeological cultures seem to exhibit continuities through the relevant period. The paper concludes that religion formations documented among later Sámi language groups cannot be assumed to derive from a common Proto-Sámi religion or even to have an Uralic background. Instead, it is possible or even probable that the diversity in later Sámi religions could be an outcome of multiple other linguistic cultural groups shifting to Proto-Sámi language while maintaining their vernacular religion, or at least parts of it. Consequently, generalizations about 'Sámi' religion, claims about common Sámi religious heritage, and also uses of Sámi evidence in comparisons with Uralic traditions should be built on arguments rather than assumptions.","ai_title_tag":"Challenging Assumptions: Sámi Religion and Proto-Sámi Language","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"RMN Newsletter 12–13: 36–69. "},"translated_abstract":"Any historical study of Sámi religions links religion to the history of the language. Here, Proto-Sámi language spread is reviewed and the fundamental (and often implicit) assumption that religion spread with Proto-Sámi language is challenged. An alternative model that language spread as a medium of communication adopted by different cultures is proposed and tested against the Common Proto-Sámi lexicon. The finding is a lack of positive evidence for the spread of religion with Proto-Sámi language, while the name of the central sky-god / thunder-god in Sámi languages on the Kola Peninsula is identified as a loan from an indigenous language, indicating some degree of religious continuity through language change. The lack of positive lexical evidence for a spread of religion combines with evidence that vocabulary and apparently traditions linked to ritual and belief spread through the Proto-Sámi language networks subsequent to its spread. In addition, the archaeological record does not present positive evidence of spread of religion with the language and instead archaeological cultures seem to exhibit continuities through the relevant period. The paper concludes that religion formations documented among later Sámi language groups cannot be assumed to derive from a common Proto-Sámi religion or even to have an Uralic background. Instead, it is possible or even probable that the diversity in later Sámi religions could be an outcome of multiple other linguistic cultural groups shifting to Proto-Sámi language while maintaining their vernacular religion, or at least parts of it. Consequently, generalizations about 'Sámi' religion, claims about common Sámi religious heritage, and also uses of Sámi evidence in comparisons with Uralic traditions should be built on arguments rather than assumptions.","internal_url":"https://www.academia.edu/35400367/S%C3%A1mi_Religion_Formations_and_Proto_S%C3%A1mi_Language_Spread_Reassessing_a_Fundamental_Assumption","translated_internal_url":"","created_at":"2017-12-11T06:12:50.737-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":55260651,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/55260651/thumbnails/1.jpg","file_name":"Frog_2016-2017_Proto-Sami_religion.pdf","download_url":"https://www.academia.edu/attachments/55260651/download_file","bulk_download_file_name":"Sami_Religion_Formations_and_Proto_Sami.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/55260651/Frog_2016-2017_Proto-Sami_religion-libre.pdf?1513002114=\u0026response-content-disposition=attachment%3B+filename%3DSami_Religion_Formations_and_Proto_Sami.pdf\u0026Expires=1738634429\u0026Signature=BEPO4wUSK9TviI3YVsd~GmX879Uuhx2Nu6dqMwiUqL2gBm4ER1P2FoRVLn1MCCtZe7piNH822mof2~CIKFMJQaap-RHxhQEkJfCORnQ~-PEQjQwv8oaaulTkKxuXeVleC4~2pdSiFULbLDwAiNoyNKZXf6-xRAlfSPtoXCftZLaW9mzKM0pj08ZwD4xp75MQG7aFXQzPCQFDaBdTd6~UtkoiNjeM3gV6aII5PfCnnAXJ3DbSyLzNVoWNEtzctg0urn9Ov90kwUpw5aqVaNpi7VeNLHwSDEGfA5xVD8ztSyz6peLq61X4EKHl0U-d970LXMj~wNTrRuU7DA0sq8Tiig__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sámi_Religion_Formations_and_Proto_Sámi_Language_Spread_Reassessing_a_Fundamental_Assumption","translated_slug":"","page_count":35,"language":"en","content_type":"Work","summary":"Any historical study of Sámi religions links religion to the history of the language. Here, Proto-Sámi language spread is reviewed and the fundamental (and often implicit) assumption that religion spread with Proto-Sámi language is challenged. An alternative model that language spread as a medium of communication adopted by different cultures is proposed and tested against the Common Proto-Sámi lexicon. The finding is a lack of positive evidence for the spread of religion with Proto-Sámi language, while the name of the central sky-god / thunder-god in Sámi languages on the Kola Peninsula is identified as a loan from an indigenous language, indicating some degree of religious continuity through language change. The lack of positive lexical evidence for a spread of religion combines with evidence that vocabulary and apparently traditions linked to ritual and belief spread through the Proto-Sámi language networks subsequent to its spread. In addition, the archaeological record does not present positive evidence of spread of religion with the language and instead archaeological cultures seem to exhibit continuities through the relevant period. The paper concludes that religion formations documented among later Sámi language groups cannot be assumed to derive from a common Proto-Sámi religion or even to have an Uralic background. Instead, it is possible or even probable that the diversity in later Sámi religions could be an outcome of multiple other linguistic cultural groups shifting to Proto-Sámi language while maintaining their vernacular religion, or at least parts of it. Consequently, generalizations about 'Sámi' religion, claims about common Sámi religious heritage, and also uses of Sámi evidence in comparisons with Uralic traditions should be built on arguments rather than assumptions.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr 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href="https://www.academia.edu/40418222/Approaching_Ideologies_of_Things_Made_of_Language_A_Case_Study_of_a_Finno_Karelian_Incantation_Technology"><img alt="Research paper thumbnail of Approaching Ideologies of Things Made of Language: A Case Study of a Finno-Karelian Incantation Technology" class="work-thumbnail" src="https://attachments.academia-assets.com/60673764/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40418222/Approaching_Ideologies_of_Things_Made_of_Language_A_Case_Study_of_a_Finno_Karelian_Incantation_Technology">Approaching Ideologies of Things Made of Language: A Case Study of a Finno-Karelian Incantation Technology</a></div><div class="wp-workCard_item"><span>Фолклористика: Часопис Удружења фолклориста Србије / Folkloristika: Journal of the Serbian Folklore Society 4(1): 211–257</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article introduces an approach to ideologies of texts and of categories of text type for app...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article introduces an approach to ideologies of texts and of categories of text type for approaching the emic conceptions of things made of language or other kinds of signs. Finno-Karelian incantations of the ritual specialist known as a tietäjä provide a case study, considered in the broader context of cultures in the Circum-Baltic region. Text ideology is salient in this tradition owing to a conception that a performer will lose an incantation's power when it is communicated as a whole to someone else, but not if verses are omitted. Discussion is organized in four parts, providing different types of contextualization before discussing emic conceptions of incantations proper. It begins with a theoretical introduction to text ideologies and genre ideologies in relation to language ideologies. This section includes positioning the approach from the perspective of (Finnish) folklore studies for better multidisciplinary accessibility. The second section contextualizes the tietäjä as a social institution , the corpora and approach. The third section introduces the ritual technology of the tietäjä, the physics of the world in which these operate and what these are conceived as 'doing' in ritual performance. The fourth section turns to the understanding of incantations as a type of text object in relation to the technology and their variation in practice.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="67dcef0b086bd22fcd9794ab4bf57522" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60673764,"asset_id":40418222,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60673764/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40418222"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40418222"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40418222; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40418222]").text(description); $(".js-view-count[data-work-id=40418222]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40418222; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40418222']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "67dcef0b086bd22fcd9794ab4bf57522" } } $('.js-work-strip[data-work-id=40418222]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40418222,"title":"Approaching Ideologies of Things Made of Language: A Case Study of a Finno-Karelian Incantation Technology","translated_title":"","metadata":{"abstract":"This article introduces an approach to ideologies of texts and of categories of text type for approaching the emic conceptions of things made of language or other kinds of signs. Finno-Karelian incantations of the ritual specialist known as a tietäjä provide a case study, considered in the broader context of cultures in the Circum-Baltic region. Text ideology is salient in this tradition owing to a conception that a performer will lose an incantation's power when it is communicated as a whole to someone else, but not if verses are omitted. Discussion is organized in four parts, providing different types of contextualization before discussing emic conceptions of incantations proper. It begins with a theoretical introduction to text ideologies and genre ideologies in relation to language ideologies. This section includes positioning the approach from the perspective of (Finnish) folklore studies for better multidisciplinary accessibility. The second section contextualizes the tietäjä as a social institution , the corpora and approach. The third section introduces the ritual technology of the tietäjä, the physics of the world in which these operate and what these are conceived as 'doing' in ritual performance. The fourth section turns to the understanding of incantations as a type of text object in relation to the technology and their variation in practice.","ai_title_tag":"Ideologies in Finno-Karelian Incantation Texts","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Фолклористика: Часопис Удружења фолклориста Србије / Folkloristika: Journal of the Serbian Folklore Society 4(1): 211–257"},"translated_abstract":"This article introduces an approach to ideologies of texts and of categories of text type for approaching the emic conceptions of things made of language or other kinds of signs. Finno-Karelian incantations of the ritual specialist known as a tietäjä provide a case study, considered in the broader context of cultures in the Circum-Baltic region. Text ideology is salient in this tradition owing to a conception that a performer will lose an incantation's power when it is communicated as a whole to someone else, but not if verses are omitted. Discussion is organized in four parts, providing different types of contextualization before discussing emic conceptions of incantations proper. It begins with a theoretical introduction to text ideologies and genre ideologies in relation to language ideologies. This section includes positioning the approach from the perspective of (Finnish) folklore studies for better multidisciplinary accessibility. The second section contextualizes the tietäjä as a social institution , the corpora and approach. The third section introduces the ritual technology of the tietäjä, the physics of the world in which these operate and what these are conceived as 'doing' in ritual performance. The fourth section turns to the understanding of incantations as a type of text object in relation to the technology and their variation in practice.","internal_url":"https://www.academia.edu/40418222/Approaching_Ideologies_of_Things_Made_of_Language_A_Case_Study_of_a_Finno_Karelian_Incantation_Technology","translated_internal_url":"","created_at":"2019-09-22T19:14:53.474-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":60673764,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60673764/thumbnails/1.jpg","file_name":"Frog_2019_Text_Ideology20190922-56560-1y99kjq.pdf","download_url":"https://www.academia.edu/attachments/60673764/download_file","bulk_download_file_name":"Approaching_Ideologies_of_Things_Made_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60673764/Frog_2019_Text_Ideology20190922-56560-1y99kjq-libre.pdf?1569205779=\u0026response-content-disposition=attachment%3B+filename%3DApproaching_Ideologies_of_Things_Made_of.pdf\u0026Expires=1738744497\u0026Signature=MTiodhUIuBPiOkNHqH81GdXj6-v0eAtgjSEnL6pOJJ5nYE9hii0rSAjlYtjRMTWec8arJ6vdC5H6l-7X6uvHngNesKif1MLwCeKgEB3MMdGzbUCSs5g50s21e8nFVLh6hyWWnPECn31bkHiwDmhRzE~uMN6blw1sU8QZUGfKlzFPhO5DLqSWublk2DTzATojeDCOUJ4-PNTMZwyfyhfxdubRacoShg0tBAWw9aTFNvcUfEsx~IIMvXTlrVLivx3HvsFTQqUEN0qTcrvSDCzSp8NuMjhKHEIE4hEchK9CdYXkiRM-M~6i2T65yoc07FI7mvxrviz0y5ARit1uFjO~yw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Approaching_Ideologies_of_Things_Made_of_Language_A_Case_Study_of_a_Finno_Karelian_Incantation_Technology","translated_slug":"","page_count":47,"language":"en","content_type":"Work","summary":"This article introduces an approach to ideologies of texts and of categories of text type for approaching the emic conceptions of things made of language or other kinds of signs. Finno-Karelian incantations of the ritual specialist known as a tietäjä provide a case study, considered in the broader context of cultures in the Circum-Baltic region. Text ideology is salient in this tradition owing to a conception that a performer will lose an incantation's power when it is communicated as a whole to someone else, but not if verses are omitted. Discussion is organized in four parts, providing different types of contextualization before discussing emic conceptions of incantations proper. It begins with a theoretical introduction to text ideologies and genre ideologies in relation to language ideologies. This section includes positioning the approach from the perspective of (Finnish) folklore studies for better multidisciplinary accessibility. The second section contextualizes the tietäjä as a social institution , the corpora and approach. The third section introduces the ritual technology of the tietäjä, the physics of the world in which these operate and what these are conceived as 'doing' in ritual performance. The fourth section turns to the understanding of incantations as a type of text object in relation to the technology and their variation in practice.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":60673764,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60673764/thumbnails/1.jpg","file_name":"Frog_2019_Text_Ideology20190922-56560-1y99kjq.pdf","download_url":"https://www.academia.edu/attachments/60673764/download_file","bulk_download_file_name":"Approaching_Ideologies_of_Things_Made_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60673764/Frog_2019_Text_Ideology20190922-56560-1y99kjq-libre.pdf?1569205779=\u0026response-content-disposition=attachment%3B+filename%3DApproaching_Ideologies_of_Things_Made_of.pdf\u0026Expires=1738744497\u0026Signature=MTiodhUIuBPiOkNHqH81GdXj6-v0eAtgjSEnL6pOJJ5nYE9hii0rSAjlYtjRMTWec8arJ6vdC5H6l-7X6uvHngNesKif1MLwCeKgEB3MMdGzbUCSs5g50s21e8nFVLh6hyWWnPECn31bkHiwDmhRzE~uMN6blw1sU8QZUGfKlzFPhO5DLqSWublk2DTzATojeDCOUJ4-PNTMZwyfyhfxdubRacoShg0tBAWw9aTFNvcUfEsx~IIMvXTlrVLivx3HvsFTQqUEN0qTcrvSDCzSp8NuMjhKHEIE4hEchK9CdYXkiRM-M~6i2T65yoc07FI7mvxrviz0y5ARit1uFjO~yw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":4058,"name":"Ritual","url":"https://www.academia.edu/Documents/in/Ritual"},{"id":5408,"name":"Magic","url":"https://www.academia.edu/Documents/in/Magic"},{"id":5539,"name":"Language and Ideology","url":"https://www.academia.edu/Documents/in/Language_and_Ideology"},{"id":5780,"name":"Ideology","url":"https://www.academia.edu/Documents/in/Ideology"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":12754,"name":"Language Ideology","url":"https://www.academia.edu/Documents/in/Language_Ideology"},{"id":23342,"name":"Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Cultural_Anthropology"},{"id":36467,"name":"Language Ideologies","url":"https://www.academia.edu/Documents/in/Language_Ideologies"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies"},{"id":73982,"name":"Antropología cultural","url":"https://www.academia.edu/Documents/in/Antropolog%C3%ADa_cultural"},{"id":310151,"name":"Incantations","url":"https://www.academia.edu/Documents/in/Incantations"},{"id":619396,"name":"Anthropology of Religion","url":"https://www.academia.edu/Documents/in/Anthropology_of_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="91328111"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/91328111/Tuonpuoleistaminen_Paikkojen_ja_tilojen_toiseuttaminen_mytologisoimalla_Otherworlding_The_Othering_of_Places_and_Spaces_through_Mythologization_"><img alt="Research paper thumbnail of Tuonpuoleistaminen: Paikkojen ja tilojen toiseuttaminen mytologisoimalla [‘Otherworlding: The Othering of Places and Spaces through Mythologization’]" class="work-thumbnail" src="https://attachments.academia-assets.com/94646476/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/91328111/Tuonpuoleistaminen_Paikkojen_ja_tilojen_toiseuttaminen_mytologisoimalla_Otherworlding_The_Othering_of_Places_and_Spaces_through_Mythologization_">Tuonpuoleistaminen: Paikkojen ja tilojen toiseuttaminen mytologisoimalla [‘Otherworlding: The Othering of Places and Spaces through Mythologization’]</a></div><div class="wp-workCard_item"><span>In Tuolla puolen, siellä jossakin: Käsityksiä kuvitelluista maailmoista. Ed. Ulla Piela & Petja Kauppi. Kalevalaseuran Vuosikirja 99. Helsinki: Suomalainen Kirjallisuuden Seura. Pp. 44–59. </span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">For this paper in English: https://www.journals.uchicago.edu/doi/10.1086/710159</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c699cbfdffb9c244ede18e6b69970871" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":94646476,"asset_id":91328111,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/94646476/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="91328111"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="91328111"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 91328111; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100419001"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100419001/An%C3%A1lise_do_discurso_m%C3%ADtico_Dos_princ%C3%ADpios_formais_aos_alinhamentos_sociais_e_intera%C3%A7%C3%A3o"><img alt="Research paper thumbnail of Análise do discurso mítico: Dos princípios formais aos alinhamentos sociais e interação" class="work-thumbnail" src="https://attachments.academia-assets.com/101248524/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100419001/An%C3%A1lise_do_discurso_m%C3%ADtico_Dos_princ%C3%ADpios_formais_aos_alinhamentos_sociais_e_intera%C3%A7%C3%A3o">Análise do discurso mítico: Dos princípios formais aos alinhamentos sociais e interação</a></div><div class="wp-workCard_item"><span>Scandia: Journal of Medieval Norse Studies 4: 346–435. </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumo: Esse artigo delineia uma abordagem voltada à análise do discurso mítico, ilustrada por me...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Resumo: Esse artigo delineia uma abordagem voltada à análise do discurso mítico, ilustrada por meio de um caso da mitologia escandinava que será discutido em sua relação à estrutura metodológica proposta. A mudança de se analisar um 'discurso mítico' ao invés de uma 'mitologia' está atrelada, por um lado, ao aumento do interesse em decifrar o papel das pessoas na transmissão da mitologia e à produção de fontes como estando ligadas às práticas da vida em sociedade e, por outro, ao interesse pela diversidade percebida em ambas as variações sincrônica e diacrônica e as mudanças que estas acarretam na mitologia. A abordagem sistemática proposta aqui é desenvolvida numa abordagem semiótica da mitologia, que se foca em elementos da tradição como sendo unidades de 'inteiros' que são reconhecidas por membros de uma sociedade como dotados de significado e, fazendo uma metáfora com a matemática, ao modo como estas são combinadas e recombinadas de modo a formarem 'equações'. Essa estrutura pode ser aplicada a qualquer forma de tradição, não estando atrelada especificamente à mitologia. Eu a apresento aqui juntamente de um aparato técnico completo, ilustrando como essa metodologia funciona e pode ser aplicada, apesar de que seus princípios básicos possam ser aplicados a outros casos sem estar necessariamente acompanhada dessas instruções técnicas, que podem muito bem permanecerem ao fundo de estudos de caso específicos. A apresentação dessa abordagem sistemática se inicia com a introdução das unidades formais que compõem uma tradição, dispostas em uma hierarquia de complexidade, e avança gradualmente para as discussões de como as tradições operam na sociedade e como os signos míticos de uma dada mitologia estão alinhados a identidades religiosas, sendo manipulados também em encontros entre diferentes religiões.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="49c6c81e62fbd464520091c21d6c604c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101248524,"asset_id":100419001,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101248524/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100419001"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100419001"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100419001; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100419001]").text(description); $(".js-view-count[data-work-id=100419001]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100419001; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100419001']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "49c6c81e62fbd464520091c21d6c604c" } } $('.js-work-strip[data-work-id=100419001]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100419001,"title":"Análise do discurso mítico: Dos princípios formais aos alinhamentos sociais e interação","translated_title":"","metadata":{"abstract":"Resumo: Esse artigo delineia uma abordagem voltada à análise do discurso mítico, ilustrada por meio de um caso da mitologia escandinava que será discutido em sua relação à estrutura metodológica proposta. A mudança de se analisar um 'discurso mítico' ao invés de uma 'mitologia' está atrelada, por um lado, ao aumento do interesse em decifrar o papel das pessoas na transmissão da mitologia e à produção de fontes como estando ligadas às práticas da vida em sociedade e, por outro, ao interesse pela diversidade percebida em ambas as variações sincrônica e diacrônica e as mudanças que estas acarretam na mitologia. A abordagem sistemática proposta aqui é desenvolvida numa abordagem semiótica da mitologia, que se foca em elementos da tradição como sendo unidades de 'inteiros' que são reconhecidas por membros de uma sociedade como dotados de significado e, fazendo uma metáfora com a matemática, ao modo como estas são combinadas e recombinadas de modo a formarem 'equações'. Essa estrutura pode ser aplicada a qualquer forma de tradição, não estando atrelada especificamente à mitologia. Eu a apresento aqui juntamente de um aparato técnico completo, ilustrando como essa metodologia funciona e pode ser aplicada, apesar de que seus princípios básicos possam ser aplicados a outros casos sem estar necessariamente acompanhada dessas instruções técnicas, que podem muito bem permanecerem ao fundo de estudos de caso específicos. A apresentação dessa abordagem sistemática se inicia com a introdução das unidades formais que compõem uma tradição, dispostas em uma hierarquia de complexidade, e avança gradualmente para as discussões de como as tradições operam na sociedade e como os signos míticos de uma dada mitologia estão alinhados a identidades religiosas, sendo manipulados também em encontros entre diferentes religiões. ","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Scandia: Journal of Medieval Norse Studies 4: 346–435. "},"translated_abstract":"Resumo: Esse artigo delineia uma abordagem voltada à análise do discurso mítico, ilustrada por meio de um caso da mitologia escandinava que será discutido em sua relação à estrutura metodológica proposta. A mudança de se analisar um 'discurso mítico' ao invés de uma 'mitologia' está atrelada, por um lado, ao aumento do interesse em decifrar o papel das pessoas na transmissão da mitologia e à produção de fontes como estando ligadas às práticas da vida em sociedade e, por outro, ao interesse pela diversidade percebida em ambas as variações sincrônica e diacrônica e as mudanças que estas acarretam na mitologia. A abordagem sistemática proposta aqui é desenvolvida numa abordagem semiótica da mitologia, que se foca em elementos da tradição como sendo unidades de 'inteiros' que são reconhecidas por membros de uma sociedade como dotados de significado e, fazendo uma metáfora com a matemática, ao modo como estas são combinadas e recombinadas de modo a formarem 'equações'. Essa estrutura pode ser aplicada a qualquer forma de tradição, não estando atrelada especificamente à mitologia. Eu a apresento aqui juntamente de um aparato técnico completo, ilustrando como essa metodologia funciona e pode ser aplicada, apesar de que seus princípios básicos possam ser aplicados a outros casos sem estar necessariamente acompanhada dessas instruções técnicas, que podem muito bem permanecerem ao fundo de estudos de caso específicos. A apresentação dessa abordagem sistemática se inicia com a introdução das unidades formais que compõem uma tradição, dispostas em uma hierarquia de complexidade, e avança gradualmente para as discussões de como as tradições operam na sociedade e como os signos míticos de uma dada mitologia estão alinhados a identidades religiosas, sendo manipulados também em encontros entre diferentes religiões. 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A mudança de se analisar um 'discurso mítico' ao invés de uma 'mitologia' está atrelada, por um lado, ao aumento do interesse em decifrar o papel das pessoas na transmissão da mitologia e à produção de fontes como estando ligadas às práticas da vida em sociedade e, por outro, ao interesse pela diversidade percebida em ambas as variações sincrônica e diacrônica e as mudanças que estas acarretam na mitologia. A abordagem sistemática proposta aqui é desenvolvida numa abordagem semiótica da mitologia, que se foca em elementos da tradição como sendo unidades de 'inteiros' que são reconhecidas por membros de uma sociedade como dotados de significado e, fazendo uma metáfora com a matemática, ao modo como estas são combinadas e recombinadas de modo a formarem 'equações'. Essa estrutura pode ser aplicada a qualquer forma de tradição, não estando atrelada especificamente à mitologia. Eu a apresento aqui juntamente de um aparato técnico completo, ilustrando como essa metodologia funciona e pode ser aplicada, apesar de que seus princípios básicos possam ser aplicados a outros casos sem estar necessariamente acompanhada dessas instruções técnicas, que podem muito bem permanecerem ao fundo de estudos de caso específicos. A apresentação dessa abordagem sistemática se inicia com a introdução das unidades formais que compõem uma tradição, dispostas em uma hierarquia de complexidade, e avança gradualmente para as discussões de como as tradições operam na sociedade e como os signos míticos de uma dada mitologia estão alinhados a identidades religiosas, sendo manipulados também em encontros entre diferentes religiões. ","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog","email":"VUJvVVNaUXdnSDBYUVV3OUJYNWZhMlhhdFVmM0lLTS8wNHJEbktieG1EaVNVc3IyVGE2VGw4eExkMm5iNlVxRC0tNHNmeE1HclZrMHVVRXVKWGpodW9VQT09--5c672f8c5c157622460bcd119c2a3f8855461cd1"},"attachments":[{"id":101248524,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/101248524/thumbnails/1.jpg","file_name":"Frog_2021_Scandia.pdf","download_url":"https://www.academia.edu/attachments/101248524/download_file","bulk_download_file_name":"Analise_do_discurso_mitico_Dos_principio.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/101248524/Frog_2021_Scandia-libre.pdf?1681883965=\u0026response-content-disposition=attachment%3B+filename%3DAnalise_do_discurso_mitico_Dos_principio.pdf\u0026Expires=1738677443\u0026Signature=bU6FHxaW13aB-Xh4A9OXMRAN9fg9DuxvPja17n8C80Ex3IOiIO8ydgBn93w6e-7Tj80uY3UtKS2sjm0C7s9pc~RQIAJHRnRK5IMZgQIWhZtOLFAkQQ8MpLyRiW-dFLfh1~H~F1ZtmOAj~Chinora4TwjJG9lT9l8uXcN~gvusmO3Ta07mWhTMpL~vwMGvOPy3u~aBaOW9FV9h~RDqhGKb-0Pbiz2t9XmKEVlYrlpagZVx4AJbsDxCiUVlvOsXdL-q722easrXEvDKjX13E-jdamdAxanijPePtOly-f3EueTas1O2QBatLNnldCkfPQjUHqV5afaERNVd-PCC56XlA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":122,"name":"Comparative Religion","url":"https://www.academia.edu/Documents/in/Comparative_Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":2059,"name":"History of Religion","url":"https://www.academia.edu/Documents/in/History_of_Religion"},{"id":4235,"name":"Old Norse Literature","url":"https://www.academia.edu/Documents/in/Old_Norse_Literature"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":9288,"name":"Medieval Scandinavia","url":"https://www.academia.edu/Documents/in/Medieval_Scandinavia"},{"id":11904,"name":"Viking Studies","url":"https://www.academia.edu/Documents/in/Viking_Studies"},{"id":18256,"name":"Mythology (Old Norse Literature)","url":"https://www.academia.edu/Documents/in/Mythology_Old_Norse_Literature_"},{"id":22355,"name":"Scandinavian Studies","url":"https://www.academia.edu/Documents/in/Scandinavian_Studies"},{"id":28976,"name":"Norse mythology","url":"https://www.academia.edu/Documents/in/Norse_mythology"},{"id":28977,"name":"Comparative mythology","url":"https://www.academia.edu/Documents/in/Comparative_mythology"},{"id":38420,"name":"Viking Age Scandinavia","url":"https://www.academia.edu/Documents/in/Viking_Age_Scandinavia"},{"id":39954,"name":"Old Norse Religion","url":"https://www.academia.edu/Documents/in/Old_Norse_Religion"},{"id":70300,"name":"Old Norse literature and culture","url":"https://www.academia.edu/Documents/in/Old_Norse_literature_and_culture"},{"id":79501,"name":"Etnologia","url":"https://www.academia.edu/Documents/in/Etnologia"},{"id":169215,"name":"Old Norse Sorcery","url":"https://www.academia.edu/Documents/in/Old_Norse_Sorcery"},{"id":323518,"name":"Etnología","url":"https://www.academia.edu/Documents/in/Etnolog%C3%ADa"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="86527978"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/86527978/Three_Sons_in_the_Third_Generation_A_Cosmogonic_Genealogy_Echoing_through_History"><img alt="Research paper thumbnail of Three Sons in the Third Generation: A Cosmogonic Genealogy Echoing through History" class="work-thumbnail" src="https://attachments.academia-assets.com/90959211/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/86527978/Three_Sons_in_the_Third_Generation_A_Cosmogonic_Genealogy_Echoing_through_History">Three Sons in the Third Generation: A Cosmogonic Genealogy Echoing through History</a></div><div class="wp-workCard_item"><span>In Pre-Print Papers of the 18th International Saga Conference: Sagas and the Circum-Baltic Arena, Helsinki and Tallinn, 7–14 August 2022. Ed. Frog, Joonas Ahola, Jesse Barber & Karolina Kouvola. Publications in Folklore Studies 24. Helsinki: Folklore Studies, University of Helsinki. Pp. 88–96.</span><span>, 2022</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e882365cc8b678e8eb995ac355785d28" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":90959211,"asset_id":86527978,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/90959211/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86527978"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86527978"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86527978; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86527978]").text(description); $(".js-view-count[data-work-id=86527978]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86527978; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86527978']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e882365cc8b678e8eb995ac355785d28" } } $('.js-work-strip[data-work-id=86527978]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86527978,"title":"Three Sons in the Third Generation: A Cosmogonic Genealogy Echoing through History","translated_title":"","metadata":{"ai_abstract":"This paper explores the persistent mythic pattern in Germanic traditions of a triadic schema involving three founding sons born in the third generation. Citing historical figures such as Tacitus and interpretations of Old Norse texts, it examines how this schema serves as a cosmogonic genealogy that connects divine and human timelines, suggesting a profound relationship between mythological constructs and social foundations.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"In Pre-Print Papers of the 18th International Saga Conference: Sagas and the Circum-Baltic Arena, Helsinki and Tallinn, 7–14 August 2022. Ed. Frog, Joonas Ahola, Jesse Barber \u0026 Karolina Kouvola. Publications in Folklore Studies 24. Helsinki: Folklore Studies, University of Helsinki. 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wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39599245/Understanding_Embodiment_through_Lived_Religion_A_Look_at_Vernacular_Physiologies_in_an_Old_Norse_Milieu_with_a_Response_by_Margaret_Clunies_Ross_">Understanding Embodiment through Lived Religion: A Look at Vernacular Physiologies in an Old Norse Milieu (with a Response by Margaret Clunies Ross)</a></div><div class="wp-workCard_item"><span>In Wikström af Edholm, K., Jackson Rova, P., Nordberg, A., Sundqvist, O. & Zachrisson, T. (eds.) Myth, Materiality, and Lived Religion: In Merovingian and Viking Scandinavia. Pp. 269–301. Stockholm: Stockholm University Press. </span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter outlines an approach to how ritual technologies prominent for a person can impact on...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter outlines an approach to how ritual technologies prominent for a person can impact on the development of that person’s body image – i.e. a symbolic and iconic model of what our body is (and is not). Three types of ritual specialists from the Old Norse milieu are explored: berserkir, vǫlur and what are here described as deep-trance specialists. It is argued that all three were likely conceived as having distinct body images linked to the respective ritual technologies that they used. Bringing into focus the relationship between the technology of practice and body image interfaced with it offers insights into how their technologies were imagined to “work”, and also the degree to which they aligned with or diverged from the normative body image identified with non-specialists in society.<br /><br />A response to the chapter has been submitted by Margaret Clunies Ross.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cf4c559d39731d85e162f4b2632a15be" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59754529,"asset_id":39599245,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59754529/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39599245"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39599245"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39599245; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39599245]").text(description); $(".js-view-count[data-work-id=39599245]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39599245; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39599245']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cf4c559d39731d85e162f4b2632a15be" } } $('.js-work-strip[data-work-id=39599245]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39599245,"title":"Understanding Embodiment through Lived Religion: A Look at Vernacular Physiologies in an Old Norse Milieu (with a Response by Margaret Clunies Ross)","translated_title":"","metadata":{"doi":"10.16993/bay.j","abstract":"This chapter outlines an approach to how ritual technologies prominent for a person can impact on the development of that person’s body image – i.e. a symbolic and iconic model of what our body is (and is not). 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49194536"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49194536/The_%C3%85landic_Clay_Paw_Rite_the_Question_of_Seals_and_Conventions_of_Interpretation"><img alt="Research paper thumbnail of The Ålandic Clay Paw Rite, the Question of Seals and Conventions of Interpretation" class="work-thumbnail" src="https://attachments.academia-assets.com/67579745/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49194536/The_%C3%85landic_Clay_Paw_Rite_the_Question_of_Seals_and_Conventions_of_Interpretation">The Ålandic Clay Paw Rite, the Question of Seals and Conventions of Interpretation</a></div><div class="wp-workCard_item"><span>Fennoscandia Archaeologica 37: 109–130</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In her recent survey of evidence of the so-called clay-paw rite on the Åland Islands, Kristin Ilv...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In her recent survey of evidence of the so-called clay-paw rite on the Åland Islands, Kristin Ilves (2019) advances a new interpretation connecting it with the seal. Ilves valuably draws attention to the problem that interpretations of mysterious phenomena in the archaeological record easily get propagated as part of the research discourse. As a consequence, researchers' discussions of the Ålandic clay paws establish conventional limits to how the source evidence is viewed. She breaks from these conventions by interpreting the clay paw rite in accordance with a current trend that has evolved out of ecocriticism, in which relationships between humans and their ecological environment are brought into sharp focus. Her approach raises methodological issues and leads to additional questions about researchers' a priori assumptions concerning the rite and its interpretation. The present discussion considers some issues with the ecology-centred approach and comments on aspects of the argument for the seal interpretation. It then critically assesses associations of the rite with animal totemism or shamanism, considered in relation to the context of the rite within the broader funeral ritual. The case study is illustrative of common issues in interpretations of items in the archeological record. The paper advocates developing more nuanced views by reflecting critically on the lenses and frames of interpretation applied to the object and both seeking to contextualize the items in relation to what is probable for the semiotics of the culture concerned as well as the implicit practices with which they appear connected.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ff0383235788182cc7406009ded63b33" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67579745,"asset_id":49194536,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67579745/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49194536"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49194536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49194536; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49194536]").text(description); $(".js-view-count[data-work-id=49194536]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49194536; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49194536']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ff0383235788182cc7406009ded63b33" } } $('.js-work-strip[data-work-id=49194536]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49194536,"title":"The Ålandic Clay Paw Rite, the Question of Seals and Conventions of Interpretation","translated_title":"","metadata":{"abstract":"In her recent survey of evidence of the so-called clay-paw rite on the Åland Islands, Kristin Ilves (2019) advances a new interpretation connecting it with the seal. Ilves valuably draws attention to the problem that interpretations of mysterious phenomena in the archaeological record easily get propagated as part of the research discourse. As a consequence, researchers' discussions of the Ålandic clay paws establish conventional limits to how the source evidence is viewed. She breaks from these conventions by interpreting the clay paw rite in accordance with a current trend that has evolved out of ecocriticism, in which relationships between humans and their ecological environment are brought into sharp focus. Her approach raises methodological issues and leads to additional questions about researchers' a priori assumptions concerning the rite and its interpretation. The present discussion considers some issues with the ecology-centred approach and comments on aspects of the argument for the seal interpretation. It then critically assesses associations of the rite with animal totemism or shamanism, considered in relation to the context of the rite within the broader funeral ritual. The case study is illustrative of common issues in interpretations of items in the archeological record. The paper advocates developing more nuanced views by reflecting critically on the lenses and frames of interpretation applied to the object and both seeking to contextualize the items in relation to what is probable for the semiotics of the culture concerned as well as the implicit practices with which they appear connected. ","ai_title_tag":"Rethinking the Ålandic Clay Paw Rite","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Fennoscandia Archaeologica 37: 109–130"},"translated_abstract":"In her recent survey of evidence of the so-called clay-paw rite on the Åland Islands, Kristin Ilves (2019) advances a new interpretation connecting it with the seal. 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It then critically assesses associations of the rite with animal totemism or shamanism, considered in relation to the context of the rite within the broader funeral ritual. The case study is illustrative of common issues in interpretations of items in the archeological record. The paper advocates developing more nuanced views by reflecting critically on the lenses and frames of interpretation applied to the object and both seeking to contextualize the items in relation to what is probable for the semiotics of the culture concerned as well as the implicit practices with which they appear connected. 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Ilves valuably draws attention to the problem that interpretations of mysterious phenomena in the archaeological record easily get propagated as part of the research discourse. As a consequence, researchers' discussions of the Ålandic clay paws establish conventional limits to how the source evidence is viewed. She breaks from these conventions by interpreting the clay paw rite in accordance with a current trend that has evolved out of ecocriticism, in which relationships between humans and their ecological environment are brought into sharp focus. Her approach raises methodological issues and leads to additional questions about researchers' a priori assumptions concerning the rite and its interpretation. The present discussion considers some issues with the ecology-centred approach and comments on aspects of the argument for the seal interpretation. It then critically assesses associations of the rite with animal totemism or shamanism, considered in relation to the context of the rite within the broader funeral ritual. The case study is illustrative of common issues in interpretations of items in the archeological record. The paper advocates developing more nuanced views by reflecting critically on the lenses and frames of interpretation applied to the object and both seeking to contextualize the items in relation to what is probable for the semiotics of the culture concerned as well as the implicit practices with which they appear connected. 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Ed. Frog & Joonas Ahola. FF Communications 323. Helsinki: Kalevala Society. Pp. 161–212.</span><span>, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bce11d8957b45131fc9419523bef4a3d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106195360,"asset_id":107560668,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106195360/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="107560668"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="107560668"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 107560668; 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Otherworlds are usually thought of as somehow outside of or beyond the empirical world, but the issue is not so simple. <br /> <br />Full text available open-access at: <a href="https://www.journals.uchicago.edu/doi/10.1086/710159" rel="nofollow">https://www.journals.uchicago.edu/doi/10.1086/710159</a> (could not be uploaded due to copyright)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9ee405a8230c72548974d414d166a0bf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65708262,"asset_id":45136523,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65708262/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45136523"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45136523"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45136523; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45136523]").text(description); $(".js-view-count[data-work-id=45136523]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45136523; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45136523']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9ee405a8230c72548974d414d166a0bf" } } $('.js-work-strip[data-work-id=45136523]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45136523,"title":"Otherworlding: Othering Places and Spaces through Mythologization","translated_title":"","metadata":{"doi":"10.1086/710159","abstract":"The concept of otherworld is often conceived as a realm inhabited by supernatural beings or as a fantastic location where the possibilities of imagination are realities. 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Ed. Frog & Karina Lukin. RMN Newsletter 10, special issue. Helsinki: Folklore Studies, University of Helsinki. Pp. 33-57.</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper presents a methodological framework for addressing variation and change in mythology w...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper presents a methodological framework for addressing variation and change in mythology within a cultural environment. Mythology is approached in terms of a ‘symbolic matrix’, which provides a semiotic context for mythic discourse. Different formal ‘integers’ of mythology are distinguished. ‘Dialects’ and ‘registers’ of mythology are introduced along with an approach to ‘positioning’ within the symbolic matrix.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fe6c8419ad0c269773c69bde611d647b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38374951,"asset_id":14636448,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38374951/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14636448"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14636448"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14636448; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14636448]").text(description); $(".js-view-count[data-work-id=14636448]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14636448; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14636448']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fe6c8419ad0c269773c69bde611d647b" } } $('.js-work-strip[data-work-id=14636448]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14636448,"title":"Mythology in Cultural Practice: A Methodological Framework for Historical Analysis","translated_title":"","metadata":{"abstract":"This paper presents a methodological framework for addressing variation and change in mythology within a cultural environment. 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wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45598530/The_%C3%86sir_An_Obituary">The Æsir: An Obituary</a></div><div class="wp-workCard_item"><span>In Res, artes et religio: Essays in Honour of Rudolf Simek. Ed. Sabine Heidi Walther, Regina Jucknies, Judith Meurer-Bongardt & Jens Eike Schnall, in collaboration with Brigitta Jaroschek & Sarah Onkels. Leeds: Kismet Press. Pp. 141–175. </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is a contribution to the Vanir Debate that shows the 'Æsir' as a race of gods to be a ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper is a contribution to the Vanir Debate that shows the 'Æsir' as a race of gods to be a modern construct and that the Old Norse word áss, æsir, was a poetic and elevated word for 'god, gods'. The study also points out that use of the word vanir in mentions of the cosmogonic war is not contrasted with æsir but with goð 'gods', which provides further evidence that the modern concept of 'Vanir' as a race of gods and thus subcategory of goð is incorrect. The long-held view of two races of Scandinavian gods called the 'Æsir' and the 'Vanir' is not an accurate representation of the religion. Rejecting current usage of these terms does not, however, require rejecting the view that Njǫrðr, Freyr and Freyja form a distinct group among the Old Norse gods, only that they were not collectively referred to as 'vanir' while other gods were referred to as 'æsir'. A better term for collectively referring to these gods would be masculine singular Njǫrðungr, neuter pl. Njǫrðung (i.e. including Freyja), masculine plural Njǫrðungar (i.e. not including Freyja).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ef9e4ef4616fa127e247e05dcc54753c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66081296,"asset_id":45598530,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66081296/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45598530"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45598530"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45598530; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45598530]").text(description); $(".js-view-count[data-work-id=45598530]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45598530; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45598530']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ef9e4ef4616fa127e247e05dcc54753c" } } $('.js-work-strip[data-work-id=45598530]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45598530,"title":"The Æsir: An Obituary","translated_title":"","metadata":{"abstract":"This paper is a contribution to the Vanir Debate that shows the 'Æsir' as a race of gods to be a modern construct and that the Old Norse word áss, æsir, was a poetic and elevated word for 'god, gods'. 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Dan Ben-Amos, a special issue of Humanities 7(4), 14: 1-39</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Myth has become a fundamental frame of reference for Western thinking. This paper explores the te...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Myth has become a fundamental frame of reference for Western thinking. This paper explores the term and category " myth " from the perspective of folklore studies, with concern for the use of myth as a tool in research. The ways in which myth has been used in both academic and popular discourses are discussed. These are viewed in a historical perspective against the backdrop of the origins of the modern term. Attention is given to how historical patterns of use have encoded " myth " with evaluative stance-taking, building an opposition of " us " versus " them " into myth as something " other people " have, in contrast to us, who know better. Discussion then turns to approaching myth as a type of story. The consequences of such a definition are explored in terms of what it does or does not include; the question of whether, as has often been supposed, myth is a text-type genre, is also considered. Discussion advances to aesthetic evaluation at the root of modern discussions of myth and how this background informs the inclination to identify myth as a type of story on the one hand while inhibiting the extension of the concept to, for example, historical events or theories about the world or its origins, on the other. Approaching myth as a type of modeling system is briefly reviewed—an approach that can be coupled to viewing myth as a type of story. Finally, discussion turns to the more recent trend of approaching mythology through mythic discourse, and the consequences as well as the benefits of such an approach for understanding myth in society or religion. There are many different ways to define myth. The present article explores how different approaches are linked to one another and have been shaped over time, how our definition of myth and the way we frame the concept shape our thinking, and can, in remarkably subtle ways, inhibit the reflexive application of the concept as a tool to better understand ourselves.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="35556fd81413b42be2e4b936ece905bb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55687616,"asset_id":35810541,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55687616/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35810541"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35810541"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35810541; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35810541]").text(description); $(".js-view-count[data-work-id=35810541]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35810541; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35810541']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "35556fd81413b42be2e4b936ece905bb" } } $('.js-work-strip[data-work-id=35810541]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35810541,"title":"Myth","translated_title":"","metadata":{"doi":"10.3390/h7010014","abstract":"Myth has become a fundamental frame of reference for Western thinking. This paper explores the term and category \" myth \" from the perspective of folklore studies, with concern for the use of myth as a tool in research. The ways in which myth has been used in both academic and popular discourses are discussed. These are viewed in a historical perspective against the backdrop of the origins of the modern term. Attention is given to how historical patterns of use have encoded \" myth \" with evaluative stance-taking, building an opposition of \" us \" versus \" them \" into myth as something \" other people \" have, in contrast to us, who know better. Discussion then turns to approaching myth as a type of story. The consequences of such a definition are explored in terms of what it does or does not include; the question of whether, as has often been supposed, myth is a text-type genre, is also considered. Discussion advances to aesthetic evaluation at the root of modern discussions of myth and how this background informs the inclination to identify myth as a type of story on the one hand while inhibiting the extension of the concept to, for example, historical events or theories about the world or its origins, on the other. Approaching myth as a type of modeling system is briefly reviewed—an approach that can be coupled to viewing myth as a type of story. Finally, discussion turns to the more recent trend of approaching mythology through mythic discourse, and the consequences as well as the benefits of such an approach for understanding myth in society or religion. There are many different ways to define myth. The present article explores how different approaches are linked to one another and have been shaped over time, how our definition of myth and the way we frame the concept shape our thinking, and can, in remarkably subtle ways, inhibit the reflexive application of the concept as a tool to better understand ourselves.","ai_title_tag":"Exploring Myth: Its Role in Folklore and Modern Discourse","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"In The Challenge of Folklore to the Humanities, ed. Dan Ben-Amos, a special issue of Humanities 7(4), 14: 1-39"},"translated_abstract":"Myth has become a fundamental frame of reference for Western thinking. This paper explores the term and category \" myth \" from the perspective of folklore studies, with concern for the use of myth as a tool in research. The ways in which myth has been used in both academic and popular discourses are discussed. These are viewed in a historical perspective against the backdrop of the origins of the modern term. Attention is given to how historical patterns of use have encoded \" myth \" with evaluative stance-taking, building an opposition of \" us \" versus \" them \" into myth as something \" other people \" have, in contrast to us, who know better. Discussion then turns to approaching myth as a type of story. The consequences of such a definition are explored in terms of what it does or does not include; the question of whether, as has often been supposed, myth is a text-type genre, is also considered. Discussion advances to aesthetic evaluation at the root of modern discussions of myth and how this background informs the inclination to identify myth as a type of story on the one hand while inhibiting the extension of the concept to, for example, historical events or theories about the world or its origins, on the other. Approaching myth as a type of modeling system is briefly reviewed—an approach that can be coupled to viewing myth as a type of story. Finally, discussion turns to the more recent trend of approaching mythology through mythic discourse, and the consequences as well as the benefits of such an approach for understanding myth in society or religion. There are many different ways to define myth. The present article explores how different approaches are linked to one another and have been shaped over time, how our definition of myth and the way we frame the concept shape our thinking, and can, in remarkably subtle ways, inhibit the reflexive application of the concept as a tool to better understand ourselves.","internal_url":"https://www.academia.edu/35810541/Myth","translated_internal_url":"","created_at":"2018-01-31T21:15:47.334-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":55687616,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/55687616/thumbnails/1.jpg","file_name":"Frog_2018_Myth.pdf","download_url":"https://www.academia.edu/attachments/55687616/download_file","bulk_download_file_name":"Myth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/55687616/Frog_2018_Myth-libre.pdf?1517462892=\u0026response-content-disposition=attachment%3B+filename%3DMyth.pdf\u0026Expires=1738634428\u0026Signature=gLhu2dd7cxrxpxNJWy-G0fC5ZK2l8UX7opLnqNA-A5hb8i9QLJ5sk8YEObCk9fhycc7AK0b~9Gk6Z0FIp0FgyZrCJ-LkelNpKnsPgwUu1jCuLke--rtM1sdinFpKAPH3WqZKbq2Dcd7ZSPikFgxAzCYKDYnl~IH6Q-NcrOoYZFyVAz7uo9BWcW0BrHrPGuRgSqpHsRvUFs4b3u3ahJ4cu8ysL1MENsmJgC2FQZUSMsEwZ5ub7NR5zUE8m5HDXuJy1wrxz-llCL8TTl8I~OtFsNood19bidLxNfsw9CrMbXA-Q573icAx5UBuwxPPq5-ZNzpjU24gKPbFbz-uhEELGA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Myth","translated_slug":"","page_count":39,"language":"en","content_type":"Work","summary":"Myth has become a fundamental frame of reference for Western thinking. This paper explores the term and category \" myth \" from the perspective of folklore studies, with concern for the use of myth as a tool in research. The ways in which myth has been used in both academic and popular discourses are discussed. These are viewed in a historical perspective against the backdrop of the origins of the modern term. Attention is given to how historical patterns of use have encoded \" myth \" with evaluative stance-taking, building an opposition of \" us \" versus \" them \" into myth as something \" other people \" have, in contrast to us, who know better. Discussion then turns to approaching myth as a type of story. The consequences of such a definition are explored in terms of what it does or does not include; the question of whether, as has often been supposed, myth is a text-type genre, is also considered. Discussion advances to aesthetic evaluation at the root of modern discussions of myth and how this background informs the inclination to identify myth as a type of story on the one hand while inhibiting the extension of the concept to, for example, historical events or theories about the world or its origins, on the other. Approaching myth as a type of modeling system is briefly reviewed—an approach that can be coupled to viewing myth as a type of story. Finally, discussion turns to the more recent trend of approaching mythology through mythic discourse, and the consequences as well as the benefits of such an approach for understanding myth in society or religion. There are many different ways to define myth. The present article explores how different approaches are linked to one another and have been shaped over time, how our definition of myth and the way we frame the concept shape our thinking, and can, in remarkably subtle ways, inhibit the reflexive application of the concept as a tool to better understand ourselves.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr 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profile--work_container" data-work-id="77733488"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/77733488/Echoes_of_Creation_Fractal_Recursivity_in_Mythic_Discourse"><img alt="Research paper thumbnail of Echoes of Creation: Fractal Recursivity in Mythic Discourse" class="work-thumbnail" src="https://attachments.academia-assets.com/85022494/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/77733488/Echoes_of_Creation_Fractal_Recursivity_in_Mythic_Discourse">Echoes of Creation: Fractal Recursivity in Mythic Discourse</a></div><div class="wp-workCard_item"><span>Religionsvidenskabeligt Tidsskrift 72: 38–66</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative framework on different orders of scope. The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. The study reveals that fractal recursivity operates in relation to conceptions of time as organized into periods or temporalities. These are ideologically structured as governed by different ranges of what is possible, approached through Bakhtin's concept of chronotope. Fractal recursivity's transpositions can interfere with the chronotope in which they occur. Comparison with Finno-Karelian and Christian traditions shows that the phenomenon is shaped by ideologies through which the complexity and organization of temporalities are organized.<br />Fraktal rekursivitet beskriver en semiotisk proces, hvorigennem et betydningsmønster og dets rammer for evaluering projiceres over på forskellige anvendelsesområder. Begrebet er udviklet til analyse af semiotiske ideologier, men anvendes her til analyse af mytologi forstået som et tegnsystem. Det udgør et nyt værktøj til at analysere ekkoer af kosmogoniske begivenheder på forskellige lokale niveauer. Fænomenet illustreres gennem en række casestudier med fokus på narrativer såvel som ritualer fra ikke-kristen skandinavisk religion. Undersøgelsen viser, at fraktal rekursivitet optræder i relation til bestemte opfattelser af tid, hvor forskellige perioder er ideologisk struktureret. Disse perioder (eller temporaliteter) beskrives med henvisning til Bakhtins begreb om kronotoper. Overførelsen af et betydningsmønster fra én temporalitet til en anden kan forstyrre den kronotop, som det overføres til. Sammenligning med finsk-karelske og kristne traditioner viser, at fænomenet er ideologisk formet med hensyn til den måde, hvorpå temporaliteter er organiseret.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4699f54180376d9f000984e757996ed4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":85022494,"asset_id":77733488,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/85022494/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="77733488"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="77733488"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 77733488; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=77733488]").text(description); $(".js-view-count[data-work-id=77733488]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 77733488; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='77733488']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4699f54180376d9f000984e757996ed4" } } $('.js-work-strip[data-work-id=77733488]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":77733488,"title":"Echoes of Creation: Fractal Recursivity in Mythic Discourse","translated_title":"","metadata":{"abstract":"Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative framework on different orders of scope. The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. The study reveals that fractal recursivity operates in relation to conceptions of time as organized into periods or temporalities. These are ideologically structured as governed by different ranges of what is possible, approached through Bakhtin's concept of chronotope. Fractal recursivity's transpositions can interfere with the chronotope in which they occur. Comparison with Finno-Karelian and Christian traditions shows that the phenomenon is shaped by ideologies through which the complexity and organization of temporalities are organized.\nFraktal rekursivitet beskriver en semiotisk proces, hvorigennem et betydningsmønster og dets rammer for evaluering projiceres over på forskellige anvendelsesområder. Begrebet er udviklet til analyse af semiotiske ideologier, men anvendes her til analyse af mytologi forstået som et tegnsystem. Det udgør et nyt værktøj til at analysere ekkoer af kosmogoniske begivenheder på forskellige lokale niveauer. Fænomenet illustreres gennem en række casestudier med fokus på narrativer såvel som ritualer fra ikke-kristen skandinavisk religion. Undersøgelsen viser, at fraktal rekursivitet optræder i relation til bestemte opfattelser af tid, hvor forskellige perioder er ideologisk struktureret. Disse perioder (eller temporaliteter) beskrives med henvisning til Bakhtins begreb om kronotoper. Overførelsen af et betydningsmønster fra én temporalitet til en anden kan forstyrre den kronotop, som det overføres til. Sammenligning med finsk-karelske og kristne traditioner viser, at fænomenet er ideologisk formet med hensyn til den måde, hvorpå temporaliteter er organiseret.","ai_title_tag":"Fractal Recursivity in Mythology: Temporal Echoes Explored","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Religionsvidenskabeligt Tidsskrift 72: 38–66"},"translated_abstract":"Fractal recursivity describes the fractal-like projection of a pattern and associated evaluative framework on different orders of scope. The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. 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The concept has been developed for the analysis of semiotic ideologies, but is here applied to mythology as a sign system. It provides a new tool for approaching echoes of cosmogonic events on a localized scope. The phenomenon is illustrated through cases in both narrative and ritual from non-Christian Scandinavian religion. The study reveals that fractal recursivity operates in relation to conceptions of time as organized into periods or temporalities. These are ideologically structured as governed by different ranges of what is possible, approached through Bakhtin's concept of chronotope. Fractal recursivity's transpositions can interfere with the chronotope in which they occur. Comparison with Finno-Karelian and Christian traditions shows that the phenomenon is shaped by ideologies through which the complexity and organization of temporalities are organized.\nFraktal rekursivitet beskriver en semiotisk proces, hvorigennem et betydningsmønster og dets rammer for evaluering projiceres over på forskellige anvendelsesområder. Begrebet er udviklet til analyse af semiotiske ideologier, men anvendes her til analyse af mytologi forstået som et tegnsystem. Det udgør et nyt værktøj til at analysere ekkoer af kosmogoniske begivenheder på forskellige lokale niveauer. Fænomenet illustreres gennem en række casestudier med fokus på narrativer såvel som ritualer fra ikke-kristen skandinavisk religion. Undersøgelsen viser, at fraktal rekursivitet optræder i relation til bestemte opfattelser af tid, hvor forskellige perioder er ideologisk struktureret. Disse perioder (eller temporaliteter) beskrives med henvisning til Bakhtins begreb om kronotoper. Overførelsen af et betydningsmønster fra én temporalitet til en anden kan forstyrre den kronotop, som det overføres til. Sammenligning med finsk-karelske og kristne traditioner viser, at fænomenet er ideologisk formet med hensyn til den måde, hvorpå temporaliteter er organiseret.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":85022494,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/85022494/thumbnails/1.jpg","file_name":"Frog_2022_Fractal_recursivity.pdf","download_url":"https://www.academia.edu/attachments/85022494/download_file","bulk_download_file_name":"Echoes_of_Creation_Fractal_Recursivity_i.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/85022494/Frog_2022_Fractal_recursivity-libre.pdf?1651033813=\u0026response-content-disposition=attachment%3B+filename%3DEchoes_of_Creation_Fractal_Recursivity_i.pdf\u0026Expires=1738634428\u0026Signature=O1~D-ZUy9UGMq434Kf8PPdqObGx0F0hnW8ZZF4nbkWPGR2SIL6j~BgYcWIhP7AGHulMFia-vRw3S6Q~I7Lqgd1BlwVWxbtIz2nNt10sXdqh2PSiIO7S6X1F~dBuyxG4aX3I93ezAIbJ1zPpyMVi2iHrw-oX34M6ubIQrmPOsb0DEjiH~AT0xXTFjxGbkcnBaU28GyOV1VCljHL3d66FDQJwkiQUZaAJaQkwop8WaWzrNHP3HSlVL3ggU-OohXZAgvzrjh9VqD5naCaz4nCxeTvvWquYJqQ6Oj~q4d2FWGzCfT1RYCgjGbkNhmkTVMgDmoH0f9-mwMbhRwTswjrJlRw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":4058,"name":"Ritual","url":"https://www.academia.edu/Documents/in/Ritual"},{"id":8028,"name":"Myths and Symbols as carriers of unconscious content","url":"https://www.academia.edu/Documents/in/Myths_and_Symbols_as_carriers_of_unconscious_content"},{"id":9288,"name":"Medieval Scandinavia","url":"https://www.academia.edu/Documents/in/Medieval_Scandinavia"},{"id":14253,"name":"Viking Age Archaeology","url":"https://www.academia.edu/Documents/in/Viking_Age_Archaeology"},{"id":16518,"name":"Folklore (Literature)","url":"https://www.academia.edu/Documents/in/Folklore_Literature_"},{"id":18256,"name":"Mythology (Old Norse Literature)","url":"https://www.academia.edu/Documents/in/Mythology_Old_Norse_Literature_"},{"id":22355,"name":"Scandinavian Studies","url":"https://www.academia.edu/Documents/in/Scandinavian_Studies"},{"id":28976,"name":"Norse mythology","url":"https://www.academia.edu/Documents/in/Norse_mythology"},{"id":28977,"name":"Comparative mythology","url":"https://www.academia.edu/Documents/in/Comparative_mythology"},{"id":39954,"name":"Old Norse Religion","url":"https://www.academia.edu/Documents/in/Old_Norse_Religion"},{"id":151031,"name":"The reception of Old Norse Myth","url":"https://www.academia.edu/Documents/in/The_reception_of_Old_Norse_Myth"},{"id":173146,"name":"Myth and Literature","url":"https://www.academia.edu/Documents/in/Myth_and_Literature"},{"id":209331,"name":"Old Norse-Icelandic Literature and Culture","url":"https://www.academia.edu/Documents/in/Old_Norse-Icelandic_Literature_and_Culture"},{"id":619396,"name":"Anthropology of Religion","url":"https://www.academia.edu/Documents/in/Anthropology_of_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="90735641"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/90735641/Practice_Bound_Variation_in_Cosmology_A_Case_Study_of_Movement_between_Worlds_in_Finno_Karelian_Traditions"><img alt="Research paper thumbnail of Practice-Bound Variation in Cosmology? – A Case Study of Movement between Worlds in Finno-Karelian Traditions" class="work-thumbnail" src="https://attachments.academia-assets.com/94216131/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/90735641/Practice_Bound_Variation_in_Cosmology_A_Case_Study_of_Movement_between_Worlds_in_Finno_Karelian_Traditions">Practice-Bound Variation in Cosmology? – A Case Study of Movement between Worlds in Finno-Karelian Traditions</a></div><div class="wp-workCard_item"><span>In Between the Worlds: Contexts, Sources and Analogues of Scandinavian Otherworld Journeys. Ed. Matthias Egeler & Wilhelm Heizmann. Reallexikon der germanischen Altertumskunde Ergänzungsbände 118. Berlin: de Gruyter. Pp. 566–690.</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This monograph-length study illustrates that mythology, and, more specifically, cosmology, may va...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This monograph-length study illustrates that mythology, and, more specifically, cosmology, may vary from one type of practice to the next and even from one epic to the next. The study shows that mythology or features of cosmology may become interfaced with poetic language, narrative, discourse function or ritual practice. It also shows that, when paradigmatic patterns linked to cosmology are used in relation to places in the immediate environment, they construct the meaningfulness of those places. The study is intended to provide researchers with a comparative frame of reference when considering variation within a mythological corpus. The primary material of the study is Finno-Karelian traditions, with an extensive introduction and variety of examples. A survey of movement between worlds in kalevalaic epic is presented first. Examples from the kalevalaic incantation tradition are presented in relation to epic. Movement in Karelian laments is then presented in relation to kalevalaic poetry. Finally, the ritual orchestration of movement between places in the immediate landscape linked to both seen and unseen communities is discussed. <br /> <br />Diese Fallstudie demonstriert, dass Mythologie und insbesondere Kosmologie von einer Art der Praxis zur nächsten und sogar von einem Epos zum nächsten variieren können. Mythologie oder Einzelaspekte der Kosmologie können mit poetischer Sprache, Erzählung, Diskursfunktion oder ritueller Praxis verbunden werden. Es wird auch gezeigt, dass paradigmatische, mit der Kosmologie verbundene Strukturen die Sinnhaftigkeit eines Ortes konstruieren können. Die Fallstudie soll Forschern einen vergleichenden Bezugsrahmen bieten, wenn sie Variationen innerhalb eines mythologischen Korpus betrachten. Das behandelte Material entstammt vorwiegend finno-karelischen Traditionen, mit einer umfassend Einführung und einer Vielzahl von Beispielen. Ein Überblick über die Bewegung zwischen den Welten im kalevalaischen Epos wird zuerst präsentiert. Es folgen Beispiele aus der kalevalaischen Beschwörungstradition in Bezug auf das Epos sowie eine Analyse des Motivs der Bewegung in karelischen Klageliedern in Bezug auf kalevalaische Poesie. Schließlich wird die rituelle Orchestrierung von Bewegungen zwischen Orten in der unmittelbaren Landschaft, die mit sichtbaren und unsichtbaren Gemeinschaften verbunden sind, diskutiert. <br /> <br />1. Introduction <br />1.1 Background <br />1.2 A brief theoretical orientation <br />1.3 Finno-Karelian mythology in historical geopolitical context <br />1.4 Movement between what worlds? <br />1.4.1 Otherworld polities <br />1.4.2 Otherworld wildernesses (to the north) <br />1.4.3 Identity-bearing topographical sites <br />1.4.4 A plurality of otherworlds <br />1.5 Poetic form, stability and variation in kalevalaic poetry <br />1.6 Kalevalaic epic <br />2. Movement between worlds in kalevalaic epic <br />2.1 The Sampo-Cycle, <br />2.1.1 Shooting Väinämöinen <br />2.1.2 Väinämöinen travels to and from Pohjola <br />2.1.3 Ilmarinen travels to and from Pohjola <br />2.1.4 A sea-raid on Pohjola and battle for the sampo <br />2.1.5 Overview of the Sampo-Cycle <br />2.2 The Courtship Competition <br />2.3 Visiting Tuonela <br />2.4 Visiting Vipunen <br />2.5 The Song of Lemminkäinen <br />2.5.1 Lemminkäinen’s journey to Päivölä <br />2.5.2 Lemminkäinen’s mother visits Tuoni’s River <br />2.5.3 Lemminkäinen (Kaukomieli) and the Island of Women <br />2.5.4 Overview of movement between worlds in The Song of Lemminkäinen <br />2.6 The subaquatic realm <br />2.7 Overview of movement between worlds in kalevalaic epic <br />3. Movement between worlds in the tietäjä’s incantations <br />3.1 Historiolae <br />3.2 Actualizing and interacting with unseen worlds <br />3.2.1 Interactions with the celestial sphere <br />3.2.2 Other spirit helpers <br />3.2.3 Banishment locations <br />3.2.4 Movement into and from the earth <br />3.2.5 Summoning power from a ‘hole’ <br />3.3 Some perspectives on movement in incantations and rituals of the tietäjä <br />4. The mythic world of Karelian lamenters <br />4.1 Comparison of otherworld topography <br />4.2 The village of the dead <br />4.3 A copper staircase <br />4.4 Death is a happy place? <br />4.5 Perspectives on shared and unshared features <br />5. The ritual construction of space <br />5.1 The cemetery as a local realm of the dead <br />5.2 The community of the forest <br />5.3 Forest versus cemetery <br />5.4 Other villages, Other worlds and a Structural distribution of ritual labour <br />5.5 Excursus: The bear’s wedding <br />5.6 Ritual constructions of space through regulated movement and relations <br />6. Perspectives on variation <br />6.1 Interfaces of cosmology, narration and practice <br />6.2 A broad schematic structuring of cosmology <br />6.3 Worlds and worlds and worlds <br />6.4 Closing remarks</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8e7b56c40b11ea2bac1aae9b3946f71d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":94216131,"asset_id":90735641,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/94216131/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="90735641"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="90735641"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 90735641; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=90735641]").text(description); $(".js-view-count[data-work-id=90735641]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 90735641; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='90735641']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8e7b56c40b11ea2bac1aae9b3946f71d" } } $('.js-work-strip[data-work-id=90735641]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":90735641,"title":"Practice-Bound Variation in Cosmology? 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It examines two groups of theonyms (best known today as 'heroes' of the epic Kalevala) in uses for living people in pre-modern Finland and Karelia: Ilmarinen, Väinämöinen, and Joukahainen, and Lemminkäinen, Kaukomieli/Kaukomoinen, and Ahti. The long-term continuity of the naming practice is discussed in terms local ideologies competing with the Church-authorized stance toward vernacular gods as "pagan". Naming practices exhibit marked variation along and east/west divide, with 16th–17th century evidence of theonyms as personal epithets in Savo and Karelia and 19th-century evidence of ritual specialists being called the 'god' of their village in the west. The word jumala 'god' is shown, however, to have referred to a category of agency rather than 'divinity' in the modern sense, and its usage for living ritual specialist is found across these language areas.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="57b35be3aa91dec6a7b2fa9b5e5413e3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68957808,"asset_id":51111771,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68957808/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="51111771"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="51111771"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 51111771; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=51111771]").text(description); $(".js-view-count[data-work-id=51111771]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 51111771; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='51111771']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "57b35be3aa91dec6a7b2fa9b5e5413e3" } } $('.js-work-strip[data-work-id=51111771]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":51111771,"title":"Calling People Gods: Theonyms as Bynames in Medieval Finland and Karelia","translated_title":"","metadata":{"doi":"10.34158/ONOMA.55/2020/3","abstract":"This paper explores the use of theonyms as personal names in medieval and post-medieval Finland and Karelia. 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","ai_title_tag":"Theonyms as Personal Names in Medieval Finland","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Onoma 55: 35–55"},"translated_abstract":"This paper explores the use of theonyms as personal names in medieval and post-medieval Finland and Karelia. It examines two groups of theonyms (best known today as 'heroes' of the epic Kalevala) in uses for living people in pre-modern Finland and Karelia: Ilmarinen, Väinämöinen, and Joukahainen, and Lemminkäinen, Kaukomieli/Kaukomoinen, and Ahti. The long-term continuity of the naming practice is discussed in terms local ideologies competing with the Church-authorized stance toward vernacular gods as \"pagan\". Naming practices exhibit marked variation along and east/west divide, with 16th–17th century evidence of theonyms as personal epithets in Savo and Karelia and 19th-century evidence of ritual specialists being called the 'god' of their village in the west. The word jumala 'god' is shown, however, to have referred to a category of agency rather than 'divinity' in the modern sense, and its usage for living ritual specialist is found across these language areas. 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It examines two groups of theonyms (best known today as 'heroes' of the epic Kalevala) in uses for living people in pre-modern Finland and Karelia: Ilmarinen, Väinämöinen, and Joukahainen, and Lemminkäinen, Kaukomieli/Kaukomoinen, and Ahti. The long-term continuity of the naming practice is discussed in terms local ideologies competing with the Church-authorized stance toward vernacular gods as \"pagan\". Naming practices exhibit marked variation along and east/west divide, with 16th–17th century evidence of theonyms as personal epithets in Savo and Karelia and 19th-century evidence of ritual specialists being called the 'god' of their village in the west. The word jumala 'god' is shown, however, to have referred to a category of agency rather than 'divinity' in the modern sense, and its usage for living ritual specialist is found across these language areas. 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Ed. Andreas Hammer, Wilhelm Heizmann & Norbert Kössinger. Philologische Studien und Quellen 280. Berlin: Erich Schmidt Verlag. Pp. 153–207.</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">‘Ritual Authority and Narrative Discourse: Pre-Modern Finno-Karelian Legend Traditions as an Anal...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">‘Ritual Authority and Narrative Discourse: Pre-Modern Finno-Karelian Legend Traditions as an Analogical Model for Approaching Medieval Sources’. This chapter explores how information about ritual technologies may become embedded in legend discourse surrounding practices and their emblematic performers, with examples of Finno-Karelian legends of 'shamans' of Lapland (usually interpreted as Samic), Old Norse vǫlur, deep-trance specialists and berserkr warriors (overlapping with the English publication "Understanding Embodiment through Lived Religion"), and discussing phenomena such as 'para-incantations' – i.e. incantations that belong to narrative discourse where they may represent forms of ritual verbal art without representing it directly.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="63afaf6da05070164737f4c0e1ec2376" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":103084489,"asset_id":102947625,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/103084489/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="102947625"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="102947625"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 102947625; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=102947625]").text(description); $(".js-view-count[data-work-id=102947625]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 102947625; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='102947625']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "63afaf6da05070164737f4c0e1ec2376" } } $('.js-work-strip[data-work-id=102947625]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":102947625,"title":"Rituelle Autoritäten und narrativer Diskurs: Vormoderne finno-karelische Sagenüberlieferungen als analoges Modell für die Annäherung an mittelalterliche Quellen","translated_title":"","metadata":{"abstract":"‘Ritual Authority and Narrative Discourse: Pre-Modern Finno-Karelian Legend Traditions as an Analogical Model for Approaching Medieval Sources’. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="114260474"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/114260474/From_Proto_Germanic_%C3%BEur_i_saz_to_Karelian_Iku_Turso_A_Case_of_Mythology_Language_and_the_Lived_Environment_I_Proto_Germanic_%C3%BEur_i_saz_as_Noun_and_Theonym"><img alt="Research paper thumbnail of From Proto-Germanic *þur(i)saz to Karelian Iku Turso: A Case of Mythology, Language and the Lived Environment I: Proto-Germanic *þur(i)saz as Noun and Theonym" class="work-thumbnail" src="https://attachments.academia-assets.com/111005227/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/114260474/From_Proto_Germanic_%C3%BEur_i_saz_to_Karelian_Iku_Turso_A_Case_of_Mythology_Language_and_the_Lived_Environment_I_Proto_Germanic_%C3%BEur_i_saz_as_Noun_and_Theonym">From Proto-Germanic *þur(i)saz to Karelian Iku Turso: A Case of Mythology, Language and the Lived Environment I: Proto-Germanic *þur(i)saz as Noun and Theonym</a></div><div class="wp-workCard_item"><span>RMN Newsletter</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article is the first in a three-part series that explores the borrowing of Proto-Germanic *þ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article is the first in a three-part series that explores the borrowing of Proto-Germanic *þur(i)saz into Middle Proto-Finnic as *tur(i)sas, which designated a water monster and in Karelian epic parallels Þórr's fishing for the World Serpent. The article series argues that framing *þur(i)saz in terms of 'mythology' is anachronistic and obfuscates the word's background. This instalment provides foundations for comparison with a study of Proto-Germanic *þur(i)saz.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1c36d4ffdc88d47cb3b0ffaf250cee0a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111005227,"asset_id":114260474,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111005227/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="114260474"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="114260474"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 114260474; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=114260474]").text(description); $(".js-view-count[data-work-id=114260474]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 114260474; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='114260474']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1c36d4ffdc88d47cb3b0ffaf250cee0a" } } $('.js-work-strip[data-work-id=114260474]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":114260474,"title":"From Proto-Germanic *þur(i)saz to Karelian Iku Turso: A Case of Mythology, Language and the Lived Environment I: Proto-Germanic *þur(i)saz as Noun and Theonym","translated_title":"","metadata":{"abstract":"This article is the first in a three-part series that explores the borrowing of Proto-Germanic *þur(i)saz into Middle Proto-Finnic as *tur(i)sas, which designated a water monster and in Karelian epic parallels Þórr's fishing for the World Serpent. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="67318652"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/67318652/Medieval_Christians_Knowledge_of_Shamanism_in_the_North_An_Oral_Tradition_in_the_Historia_Norwegie_and_the_Russian_Primary_Chronicle"><img alt="Research paper thumbnail of Medieval Christians' Knowledge of Shamanism in the North: An Oral Tradition in the Historia Norwegie and the Russian Primary Chronicle" class="work-thumbnail" src="https://attachments.academia-assets.com/78180430/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/67318652/Medieval_Christians_Knowledge_of_Shamanism_in_the_North_An_Oral_Tradition_in_the_Historia_Norwegie_and_the_Russian_Primary_Chronicle">Medieval Christians' Knowledge of Shamanism in the North: An Oral Tradition in the Historia Norwegie and the Russian Primary Chronicle</a></div><div class="wp-workCard_item"><span>Shaman: Journal of the International Society for Academic Research on Shamanism 29(1–2): 21–64</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper examines a previously unrecognized parallel between the descriptions of deep-trance sh...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper examines a previously unrecognized parallel between the descriptions of deep-trance shamanic rituals in the twelfth-century Historia Norwegie and the Повѣсть времѧньныхъ лѣтъ, commonly called the Primary Chronicle. The shared narrative pattern is argued to reflect oral circulating discourse, approached as a legend tradition. The example is considered in relation to later legend traditions with shared features and argued to have circulated as constitutive of Christians' knowledge of deep-trance shamanic practices. The study shows how legend traditions are anchors for cultural memory. It also raises sourcecritical concerns, illustrating that the same legend may be told about different ethnic groups.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d40aa7c34c89514a61c0040b5b1664ec" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":78180430,"asset_id":67318652,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/78180430/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="67318652"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="67318652"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 67318652; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=67318652]").text(description); $(".js-view-count[data-work-id=67318652]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 67318652; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='67318652']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d40aa7c34c89514a61c0040b5b1664ec" } } $('.js-work-strip[data-work-id=67318652]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":67318652,"title":"Medieval Christians' Knowledge of Shamanism in the North: An Oral Tradition in the Historia Norwegie and the Russian Primary Chronicle","translated_title":"","metadata":{"abstract":"This paper examines a previously unrecognized parallel between the descriptions of deep-trance shamanic rituals in the twelfth-century Historia Norwegie and the Повѣсть времѧньныхъ лѣтъ, commonly called the Primary Chronicle. 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It also raises sourcecritical concerns, illustrating that the same legend may be told about different ethnic groups.","internal_url":"https://www.academia.edu/67318652/Medieval_Christians_Knowledge_of_Shamanism_in_the_North_An_Oral_Tradition_in_the_Historia_Norwegie_and_the_Russian_Primary_Chronicle","translated_internal_url":"","created_at":"2022-01-05T22:23:52.602-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":78180430,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/78180430/thumbnails/1.jpg","file_name":"Frog_2021_Legends.pdf","download_url":"https://www.academia.edu/attachments/78180430/download_file","bulk_download_file_name":"Medieval_Christians_Knowledge_of_Shamani.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/78180430/Frog_2021_Legends-libre.pdf?1641452168=\u0026response-content-disposition=attachment%3B+filename%3DMedieval_Christians_Knowledge_of_Shamani.pdf\u0026Expires=1738744497\u0026Signature=P1hEeumX6mjAhK1j2hhF9o0YLjnopn742ZUD02EPa-UOQ0GPCmlfeRDQTmCld3V1LuvEs4RSnooYJHdc3BrWUrTMmQpu2RQiSkQ0FZRvi9eI67j9m9VVEPDq4BWWUM~hrQVYkz~G-QH4lje0fbhaVbcrJPg0IKvfQyMdFNZ3zUb3lZNLlV001jsiknjqyVUmGCTDQtmzCXywC2PsjYa7bcm-Ee6SF9JjREedZ64piJ1u1L4JDPUh0kVvcFTyXSwfDvClNfc8eOZKQZWTCWmriY31mboh32707cFprHy0OgOjjlnuVeg~0BdqMzIJxCB-vif~u31MH4zgGC-57NQVLQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Medieval_Christians_Knowledge_of_Shamanism_in_the_North_An_Oral_Tradition_in_the_Historia_Norwegie_and_the_Russian_Primary_Chronicle","translated_slug":"","page_count":23,"language":"en","content_type":"Work","summary":"This paper examines a previously unrecognized parallel between the descriptions of deep-trance shamanic rituals in the twelfth-century Historia Norwegie and the Повѣсть времѧньныхъ лѣтъ, commonly called the Primary Chronicle. 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It also raises sourcecritical concerns, illustrating that the same legend may be told about different ethnic groups.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":78180430,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/78180430/thumbnails/1.jpg","file_name":"Frog_2021_Legends.pdf","download_url":"https://www.academia.edu/attachments/78180430/download_file","bulk_download_file_name":"Medieval_Christians_Knowledge_of_Shamani.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/78180430/Frog_2021_Legends-libre.pdf?1641452168=\u0026response-content-disposition=attachment%3B+filename%3DMedieval_Christians_Knowledge_of_Shamani.pdf\u0026Expires=1738744497\u0026Signature=P1hEeumX6mjAhK1j2hhF9o0YLjnopn742ZUD02EPa-UOQ0GPCmlfeRDQTmCld3V1LuvEs4RSnooYJHdc3BrWUrTMmQpu2RQiSkQ0FZRvi9eI67j9m9VVEPDq4BWWUM~hrQVYkz~G-QH4lje0fbhaVbcrJPg0IKvfQyMdFNZ3zUb3lZNLlV001jsiknjqyVUmGCTDQtmzCXywC2PsjYa7bcm-Ee6SF9JjREedZ64piJ1u1L4JDPUh0kVvcFTyXSwfDvClNfc8eOZKQZWTCWmriY31mboh32707cFprHy0OgOjjlnuVeg~0BdqMzIJxCB-vif~u31MH4zgGC-57NQVLQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":2059,"name":"History of Religion","url":"https://www.academia.edu/Documents/in/History_of_Religion"},{"id":4235,"name":"Old Norse Literature","url":"https://www.academia.edu/Documents/in/Old_Norse_Literature"},{"id":6555,"name":"Shamanism","url":"https://www.academia.edu/Documents/in/Shamanism"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":7629,"name":"Early Medieval History","url":"https://www.academia.edu/Documents/in/Early_Medieval_History"},{"id":9288,"name":"Medieval Scandinavia","url":"https://www.academia.edu/Documents/in/Medieval_Scandinavia"},{"id":9439,"name":"Folk legends","url":"https://www.academia.edu/Documents/in/Folk_legends"},{"id":18866,"name":"Beliefs","url":"https://www.academia.edu/Documents/in/Beliefs"},{"id":26359,"name":"Anthropology of Shamanism","url":"https://www.academia.edu/Documents/in/Anthropology_of_Shamanism"},{"id":38420,"name":"Viking Age Scandinavia","url":"https://www.academia.edu/Documents/in/Viking_Age_Scandinavia"},{"id":39954,"name":"Old Norse Religion","url":"https://www.academia.edu/Documents/in/Old_Norse_Religion"},{"id":179104,"name":"Finno-Ugric Peoples","url":"https://www.academia.edu/Documents/in/Finno-Ugric_Peoples"},{"id":209331,"name":"Old Norse-Icelandic Literature and Culture","url":"https://www.academia.edu/Documents/in/Old_Norse-Icelandic_Literature_and_Culture"},{"id":724113,"name":"Medieval Novgorod","url":"https://www.academia.edu/Documents/in/Medieval_Novgorod"},{"id":1231095,"name":"Medieval Russian History","url":"https://www.academia.edu/Documents/in/Medieval_Russian_History"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="70246084"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/70246084/Theonyms_Alignment_and_Social_Stance_Taking_From_Bronze_Age_Borrowings_to_Baby_Names"><img alt="Research paper thumbnail of Theonyms, Alignment and Social Stance-Taking: From Bronze-Age Borrowings to Baby Names" class="work-thumbnail" src="https://attachments.academia-assets.com/80074390/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/70246084/Theonyms_Alignment_and_Social_Stance_Taking_From_Bronze_Age_Borrowings_to_Baby_Names">Theonyms, Alignment and Social Stance-Taking: From Bronze-Age Borrowings to Baby Names</a></div><div class="wp-workCard_item"><span>RMN Newsletter 15–16: 22–39 </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Names of gods and other mythic agents are commonly seen as emblematic of the respective religions...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Names of gods and other mythic agents are commonly seen as emblematic of the respective religions with which they are associated, both for researchers and for people involved in religious encounters. This paper explicates the relationship between names, images of mythic agents and people's social alignments with religious or cultural identities. These factors produce sociolinguistic perspectives on both theonym etymologies and on uses of the same names today.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="910c183c147d96b8b956cdd14352fb7a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80074390,"asset_id":70246084,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80074390/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="70246084"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="70246084"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 70246084; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=70246084]").text(description); $(".js-view-count[data-work-id=70246084]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 70246084; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='70246084']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "910c183c147d96b8b956cdd14352fb7a" } } $('.js-work-strip[data-work-id=70246084]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":70246084,"title":"Theonyms, Alignment and Social Stance-Taking: From Bronze-Age Borrowings to Baby Names","translated_title":"","metadata":{"abstract":"Names of gods and other mythic agents are commonly seen as emblematic of the respective religions with which they are associated, both for researchers and for people involved in religious encounters. This paper explicates the relationship between names, images of mythic agents and people's social alignments with religious or cultural identities. These factors produce sociolinguistic perspectives on both theonym etymologies and on uses of the same names today.","ai_title_tag":"Theonyms and Their Impact on Social Identity and Linguistics","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"RMN Newsletter 15–16: 22–39 "},"translated_abstract":"Names of gods and other mythic agents are commonly seen as emblematic of the respective religions with which they are associated, both for researchers and for people involved in religious encounters. This paper explicates the relationship between names, images of mythic agents and people's social alignments with religious or cultural identities. These factors produce sociolinguistic perspectives on both theonym etymologies and on uses of the same names today.","internal_url":"https://www.academia.edu/70246084/Theonyms_Alignment_and_Social_Stance_Taking_From_Bronze_Age_Borrowings_to_Baby_Names","translated_internal_url":"","created_at":"2022-02-01T21:03:43.812-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":80074390,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/80074390/thumbnails/1.jpg","file_name":"Frog_2021_Theonyms.pdf","download_url":"https://www.academia.edu/attachments/80074390/download_file","bulk_download_file_name":"Theonyms_Alignment_and_Social_Stance_Tak.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/80074390/Frog_2021_Theonyms-libre.pdf?1643780462=\u0026response-content-disposition=attachment%3B+filename%3DTheonyms_Alignment_and_Social_Stance_Tak.pdf\u0026Expires=1738744497\u0026Signature=c4kEEEcAyIFXSOqVTJR1SDryAlsaom9SoNiRyocKNzDC4GtulJOt5E7a1GXDrmXGs15BFLRdAQef6Ktl7KNcawRLTn3o9lIHS-R~mPm7fc5OaTlqBPvaPWFnRCkeGCdQDW06Fws8coDfEWSLFiORH0uLBc1xlriKqS1SL85lR3u2gNA6RVtNvUEIlHgM1AvCh1yi0XW40O-3U2is51UyQui6Lcih9z084E0OezDXX3sbFlJ8wUtowM3BX44SdilSUCpooKhR3cwkCEN8GMVKTSiS7TldhdNtJV8Ukpv6xran9YduJd9xZWyuZ7pzGrY9A1V8RGNTQXzoxjwAVw1iRQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Theonyms_Alignment_and_Social_Stance_Taking_From_Bronze_Age_Borrowings_to_Baby_Names","translated_slug":"","page_count":18,"language":"en","content_type":"Work","summary":"Names of gods and other mythic agents are commonly seen as emblematic of the respective religions with which they are associated, both for researchers and for people involved in religious encounters. This paper explicates the relationship between names, images of mythic agents and people's social alignments with religious or cultural identities. These factors produce sociolinguistic perspectives on both theonym etymologies and on uses of the same names today.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":80074390,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/80074390/thumbnails/1.jpg","file_name":"Frog_2021_Theonyms.pdf","download_url":"https://www.academia.edu/attachments/80074390/download_file","bulk_download_file_name":"Theonyms_Alignment_and_Social_Stance_Tak.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/80074390/Frog_2021_Theonyms-libre.pdf?1643780462=\u0026response-content-disposition=attachment%3B+filename%3DTheonyms_Alignment_and_Social_Stance_Tak.pdf\u0026Expires=1738744497\u0026Signature=c4kEEEcAyIFXSOqVTJR1SDryAlsaom9SoNiRyocKNzDC4GtulJOt5E7a1GXDrmXGs15BFLRdAQef6Ktl7KNcawRLTn3o9lIHS-R~mPm7fc5OaTlqBPvaPWFnRCkeGCdQDW06Fws8coDfEWSLFiORH0uLBc1xlriKqS1SL85lR3u2gNA6RVtNvUEIlHgM1AvCh1yi0XW40O-3U2is51UyQui6Lcih9z084E0OezDXX3sbFlJ8wUtowM3BX44SdilSUCpooKhR3cwkCEN8GMVKTSiS7TldhdNtJV8Ukpv6xran9YduJd9xZWyuZ7pzGrY9A1V8RGNTQXzoxjwAVw1iRQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":776,"name":"Anthropological Linguistics","url":"https://www.academia.edu/Documents/in/Anthropological_Linguistics"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":1200,"name":"Languages and Linguistics","url":"https://www.academia.edu/Documents/in/Languages_and_Linguistics"},{"id":1207,"name":"Historical Linguistics","url":"https://www.academia.edu/Documents/in/Historical_Linguistics"},{"id":2524,"name":"Sociolinguistics","url":"https://www.academia.edu/Documents/in/Sociolinguistics"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":3904,"name":"Onomastics","url":"https://www.academia.edu/Documents/in/Onomastics"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":10336,"name":"Ethnology","url":"https://www.academia.edu/Documents/in/Ethnology"},{"id":32566,"name":"Historical sociolinguistics","url":"https://www.academia.edu/Documents/in/Historical_sociolinguistics"},{"id":96763,"name":"Ethnologie","url":"https://www.academia.edu/Documents/in/Ethnologie"},{"id":251229,"name":"Personal Names","url":"https://www.academia.edu/Documents/in/Personal_Names"},{"id":251615,"name":"Divine names","url":"https://www.academia.edu/Documents/in/Divine_names"},{"id":484065,"name":"Theonyms","url":"https://www.academia.edu/Documents/in/Theonyms"},{"id":619396,"name":"Anthropology of Religion","url":"https://www.academia.edu/Documents/in/Anthropology_of_Religion"},{"id":707445,"name":"Norse Gods","url":"https://www.academia.edu/Documents/in/Norse_Gods"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35400367"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35400367/S%C3%A1mi_Religion_Formations_and_Proto_S%C3%A1mi_Language_Spread_Reassessing_a_Fundamental_Assumption"><img alt="Research paper thumbnail of Sámi Religion Formations and Proto-Sámi Language Spread: Reassessing a Fundamental Assumption" class="work-thumbnail" src="https://attachments.academia-assets.com/55260651/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35400367/S%C3%A1mi_Religion_Formations_and_Proto_S%C3%A1mi_Language_Spread_Reassessing_a_Fundamental_Assumption">Sámi Religion Formations and Proto-Sámi Language Spread: Reassessing a Fundamental Assumption</a></div><div class="wp-workCard_item"><span>RMN Newsletter 12–13: 36–69. </span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Any historical study of Sámi religions links religion to the history of the language. Here, Proto...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Any historical study of Sámi religions links religion to the history of the language. Here, Proto-Sámi language spread is reviewed and the fundamental (and often implicit) assumption that religion spread with Proto-Sámi language is challenged. An alternative model that language spread as a medium of communication adopted by different cultures is proposed and tested against the Common Proto-Sámi lexicon. The finding is a lack of positive evidence for the spread of religion with Proto-Sámi language, while the name of the central sky-god / thunder-god in Sámi languages on the Kola Peninsula is identified as a loan from an indigenous language, indicating some degree of religious continuity through language change. The lack of positive lexical evidence for a spread of religion combines with evidence that vocabulary and apparently traditions linked to ritual and belief spread through the Proto-Sámi language networks subsequent to its spread. In addition, the archaeological record does not present positive evidence of spread of religion with the language and instead archaeological cultures seem to exhibit continuities through the relevant period. The paper concludes that religion formations documented among later Sámi language groups cannot be assumed to derive from a common Proto-Sámi religion or even to have an Uralic background.  Instead, it is possible or even probable that the diversity in later Sámi religions could be an outcome of multiple other linguistic cultural groups shifting to Proto-Sámi language while maintaining their vernacular religion, or at least parts of it. Consequently, generalizations about 'Sámi' religion, claims about common Sámi religious heritage, and also uses of Sámi evidence in comparisons with Uralic traditions should be built on arguments rather than assumptions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="68a5b2133a981327c4ed7b54e1023776" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55260651,"asset_id":35400367,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55260651/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35400367"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35400367"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35400367; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35400367]").text(description); $(".js-view-count[data-work-id=35400367]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35400367; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35400367']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "68a5b2133a981327c4ed7b54e1023776" } } $('.js-work-strip[data-work-id=35400367]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35400367,"title":"Sámi Religion Formations and Proto-Sámi Language Spread: Reassessing a Fundamental Assumption","translated_title":"","metadata":{"abstract":"Any historical study of Sámi religions links religion to the history of the language. Here, Proto-Sámi language spread is reviewed and the fundamental (and often implicit) assumption that religion spread with Proto-Sámi language is challenged. An alternative model that language spread as a medium of communication adopted by different cultures is proposed and tested against the Common Proto-Sámi lexicon. The finding is a lack of positive evidence for the spread of religion with Proto-Sámi language, while the name of the central sky-god / thunder-god in Sámi languages on the Kola Peninsula is identified as a loan from an indigenous language, indicating some degree of religious continuity through language change. The lack of positive lexical evidence for a spread of religion combines with evidence that vocabulary and apparently traditions linked to ritual and belief spread through the Proto-Sámi language networks subsequent to its spread. In addition, the archaeological record does not present positive evidence of spread of religion with the language and instead archaeological cultures seem to exhibit continuities through the relevant period. The paper concludes that religion formations documented among later Sámi language groups cannot be assumed to derive from a common Proto-Sámi religion or even to have an Uralic background. Instead, it is possible or even probable that the diversity in later Sámi religions could be an outcome of multiple other linguistic cultural groups shifting to Proto-Sámi language while maintaining their vernacular religion, or at least parts of it. Consequently, generalizations about 'Sámi' religion, claims about common Sámi religious heritage, and also uses of Sámi evidence in comparisons with Uralic traditions should be built on arguments rather than assumptions.","ai_title_tag":"Challenging Assumptions: Sámi Religion and Proto-Sámi Language","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"RMN Newsletter 12–13: 36–69. "},"translated_abstract":"Any historical study of Sámi religions links religion to the history of the language. Here, Proto-Sámi language spread is reviewed and the fundamental (and often implicit) assumption that religion spread with Proto-Sámi language is challenged. An alternative model that language spread as a medium of communication adopted by different cultures is proposed and tested against the Common Proto-Sámi lexicon. The finding is a lack of positive evidence for the spread of religion with Proto-Sámi language, while the name of the central sky-god / thunder-god in Sámi languages on the Kola Peninsula is identified as a loan from an indigenous language, indicating some degree of religious continuity through language change. The lack of positive lexical evidence for a spread of religion combines with evidence that vocabulary and apparently traditions linked to ritual and belief spread through the Proto-Sámi language networks subsequent to its spread. In addition, the archaeological record does not present positive evidence of spread of religion with the language and instead archaeological cultures seem to exhibit continuities through the relevant period. The paper concludes that religion formations documented among later Sámi language groups cannot be assumed to derive from a common Proto-Sámi religion or even to have an Uralic background. Instead, it is possible or even probable that the diversity in later Sámi religions could be an outcome of multiple other linguistic cultural groups shifting to Proto-Sámi language while maintaining their vernacular religion, or at least parts of it. Consequently, generalizations about 'Sámi' religion, claims about common Sámi religious heritage, and also uses of Sámi evidence in comparisons with Uralic traditions should be built on arguments rather than assumptions.","internal_url":"https://www.academia.edu/35400367/S%C3%A1mi_Religion_Formations_and_Proto_S%C3%A1mi_Language_Spread_Reassessing_a_Fundamental_Assumption","translated_internal_url":"","created_at":"2017-12-11T06:12:50.737-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":55260651,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/55260651/thumbnails/1.jpg","file_name":"Frog_2016-2017_Proto-Sami_religion.pdf","download_url":"https://www.academia.edu/attachments/55260651/download_file","bulk_download_file_name":"Sami_Religion_Formations_and_Proto_Sami.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/55260651/Frog_2016-2017_Proto-Sami_religion-libre.pdf?1513002114=\u0026response-content-disposition=attachment%3B+filename%3DSami_Religion_Formations_and_Proto_Sami.pdf\u0026Expires=1738634429\u0026Signature=BEPO4wUSK9TviI3YVsd~GmX879Uuhx2Nu6dqMwiUqL2gBm4ER1P2FoRVLn1MCCtZe7piNH822mof2~CIKFMJQaap-RHxhQEkJfCORnQ~-PEQjQwv8oaaulTkKxuXeVleC4~2pdSiFULbLDwAiNoyNKZXf6-xRAlfSPtoXCftZLaW9mzKM0pj08ZwD4xp75MQG7aFXQzPCQFDaBdTd6~UtkoiNjeM3gV6aII5PfCnnAXJ3DbSyLzNVoWNEtzctg0urn9Ov90kwUpw5aqVaNpi7VeNLHwSDEGfA5xVD8ztSyz6peLq61X4EKHl0U-d970LXMj~wNTrRuU7DA0sq8Tiig__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Sámi_Religion_Formations_and_Proto_Sámi_Language_Spread_Reassessing_a_Fundamental_Assumption","translated_slug":"","page_count":35,"language":"en","content_type":"Work","summary":"Any historical study of Sámi religions links religion to the history of the language. Here, Proto-Sámi language spread is reviewed and the fundamental (and often implicit) assumption that religion spread with Proto-Sámi language is challenged. An alternative model that language spread as a medium of communication adopted by different cultures is proposed and tested against the Common Proto-Sámi lexicon. The finding is a lack of positive evidence for the spread of religion with Proto-Sámi language, while the name of the central sky-god / thunder-god in Sámi languages on the Kola Peninsula is identified as a loan from an indigenous language, indicating some degree of religious continuity through language change. The lack of positive lexical evidence for a spread of religion combines with evidence that vocabulary and apparently traditions linked to ritual and belief spread through the Proto-Sámi language networks subsequent to its spread. In addition, the archaeological record does not present positive evidence of spread of religion with the language and instead archaeological cultures seem to exhibit continuities through the relevant period. The paper concludes that religion formations documented among later Sámi language groups cannot be assumed to derive from a common Proto-Sámi religion or even to have an Uralic background. Instead, it is possible or even probable that the diversity in later Sámi religions could be an outcome of multiple other linguistic cultural groups shifting to Proto-Sámi language while maintaining their vernacular religion, or at least parts of it. Consequently, generalizations about 'Sámi' religion, claims about common Sámi religious heritage, and also uses of Sámi evidence in comparisons with Uralic traditions should be built on arguments rather than assumptions.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr 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href="https://www.academia.edu/40418222/Approaching_Ideologies_of_Things_Made_of_Language_A_Case_Study_of_a_Finno_Karelian_Incantation_Technology"><img alt="Research paper thumbnail of Approaching Ideologies of Things Made of Language: A Case Study of a Finno-Karelian Incantation Technology" class="work-thumbnail" src="https://attachments.academia-assets.com/60673764/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40418222/Approaching_Ideologies_of_Things_Made_of_Language_A_Case_Study_of_a_Finno_Karelian_Incantation_Technology">Approaching Ideologies of Things Made of Language: A Case Study of a Finno-Karelian Incantation Technology</a></div><div class="wp-workCard_item"><span>Фолклористика: Часопис Удружења фолклориста Србије / Folkloristika: Journal of the Serbian Folklore Society 4(1): 211–257</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article introduces an approach to ideologies of texts and of categories of text type for app...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article introduces an approach to ideologies of texts and of categories of text type for approaching the emic conceptions of things made of language or other kinds of signs. Finno-Karelian incantations of the ritual specialist known as a tietäjä provide a case study, considered in the broader context of cultures in the Circum-Baltic region. Text ideology is salient in this tradition owing to a conception that a performer will lose an incantation's power when it is communicated as a whole to someone else, but not if verses are omitted. Discussion is organized in four parts, providing different types of contextualization before discussing emic conceptions of incantations proper. It begins with a theoretical introduction to text ideologies and genre ideologies in relation to language ideologies. This section includes positioning the approach from the perspective of (Finnish) folklore studies for better multidisciplinary accessibility. The second section contextualizes the tietäjä as a social institution , the corpora and approach. The third section introduces the ritual technology of the tietäjä, the physics of the world in which these operate and what these are conceived as 'doing' in ritual performance. The fourth section turns to the understanding of incantations as a type of text object in relation to the technology and their variation in practice.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="67dcef0b086bd22fcd9794ab4bf57522" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60673764,"asset_id":40418222,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60673764/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40418222"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40418222"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40418222; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40418222]").text(description); $(".js-view-count[data-work-id=40418222]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40418222; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40418222']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "67dcef0b086bd22fcd9794ab4bf57522" } } $('.js-work-strip[data-work-id=40418222]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40418222,"title":"Approaching Ideologies of Things Made of Language: A Case Study of a Finno-Karelian Incantation Technology","translated_title":"","metadata":{"abstract":"This article introduces an approach to ideologies of texts and of categories of text type for approaching the emic conceptions of things made of language or other kinds of signs. Finno-Karelian incantations of the ritual specialist known as a tietäjä provide a case study, considered in the broader context of cultures in the Circum-Baltic region. Text ideology is salient in this tradition owing to a conception that a performer will lose an incantation's power when it is communicated as a whole to someone else, but not if verses are omitted. Discussion is organized in four parts, providing different types of contextualization before discussing emic conceptions of incantations proper. It begins with a theoretical introduction to text ideologies and genre ideologies in relation to language ideologies. This section includes positioning the approach from the perspective of (Finnish) folklore studies for better multidisciplinary accessibility. The second section contextualizes the tietäjä as a social institution , the corpora and approach. The third section introduces the ritual technology of the tietäjä, the physics of the world in which these operate and what these are conceived as 'doing' in ritual performance. The fourth section turns to the understanding of incantations as a type of text object in relation to the technology and their variation in practice.","ai_title_tag":"Ideologies in Finno-Karelian Incantation Texts","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Фолклористика: Часопис Удружења фолклориста Србије / Folkloristika: Journal of the Serbian Folklore Society 4(1): 211–257"},"translated_abstract":"This article introduces an approach to ideologies of texts and of categories of text type for approaching the emic conceptions of things made of language or other kinds of signs. Finno-Karelian incantations of the ritual specialist known as a tietäjä provide a case study, considered in the broader context of cultures in the Circum-Baltic region. Text ideology is salient in this tradition owing to a conception that a performer will lose an incantation's power when it is communicated as a whole to someone else, but not if verses are omitted. Discussion is organized in four parts, providing different types of contextualization before discussing emic conceptions of incantations proper. It begins with a theoretical introduction to text ideologies and genre ideologies in relation to language ideologies. This section includes positioning the approach from the perspective of (Finnish) folklore studies for better multidisciplinary accessibility. The second section contextualizes the tietäjä as a social institution , the corpora and approach. The third section introduces the ritual technology of the tietäjä, the physics of the world in which these operate and what these are conceived as 'doing' in ritual performance. The fourth section turns to the understanding of incantations as a type of text object in relation to the technology and their variation in practice.","internal_url":"https://www.academia.edu/40418222/Approaching_Ideologies_of_Things_Made_of_Language_A_Case_Study_of_a_Finno_Karelian_Incantation_Technology","translated_internal_url":"","created_at":"2019-09-22T19:14:53.474-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":60673764,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60673764/thumbnails/1.jpg","file_name":"Frog_2019_Text_Ideology20190922-56560-1y99kjq.pdf","download_url":"https://www.academia.edu/attachments/60673764/download_file","bulk_download_file_name":"Approaching_Ideologies_of_Things_Made_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60673764/Frog_2019_Text_Ideology20190922-56560-1y99kjq-libre.pdf?1569205779=\u0026response-content-disposition=attachment%3B+filename%3DApproaching_Ideologies_of_Things_Made_of.pdf\u0026Expires=1738744497\u0026Signature=MTiodhUIuBPiOkNHqH81GdXj6-v0eAtgjSEnL6pOJJ5nYE9hii0rSAjlYtjRMTWec8arJ6vdC5H6l-7X6uvHngNesKif1MLwCeKgEB3MMdGzbUCSs5g50s21e8nFVLh6hyWWnPECn31bkHiwDmhRzE~uMN6blw1sU8QZUGfKlzFPhO5DLqSWublk2DTzATojeDCOUJ4-PNTMZwyfyhfxdubRacoShg0tBAWw9aTFNvcUfEsx~IIMvXTlrVLivx3HvsFTQqUEN0qTcrvSDCzSp8NuMjhKHEIE4hEchK9CdYXkiRM-M~6i2T65yoc07FI7mvxrviz0y5ARit1uFjO~yw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Approaching_Ideologies_of_Things_Made_of_Language_A_Case_Study_of_a_Finno_Karelian_Incantation_Technology","translated_slug":"","page_count":47,"language":"en","content_type":"Work","summary":"This article introduces an approach to ideologies of texts and of categories of text type for approaching the emic conceptions of things made of language or other kinds of signs. Finno-Karelian incantations of the ritual specialist known as a tietäjä provide a case study, considered in the broader context of cultures in the Circum-Baltic region. Text ideology is salient in this tradition owing to a conception that a performer will lose an incantation's power when it is communicated as a whole to someone else, but not if verses are omitted. Discussion is organized in four parts, providing different types of contextualization before discussing emic conceptions of incantations proper. It begins with a theoretical introduction to text ideologies and genre ideologies in relation to language ideologies. This section includes positioning the approach from the perspective of (Finnish) folklore studies for better multidisciplinary accessibility. The second section contextualizes the tietäjä as a social institution , the corpora and approach. The third section introduces the ritual technology of the tietäjä, the physics of the world in which these operate and what these are conceived as 'doing' in ritual performance. The fourth section turns to the understanding of incantations as a type of text object in relation to the technology and their variation in practice.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":60673764,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60673764/thumbnails/1.jpg","file_name":"Frog_2019_Text_Ideology20190922-56560-1y99kjq.pdf","download_url":"https://www.academia.edu/attachments/60673764/download_file","bulk_download_file_name":"Approaching_Ideologies_of_Things_Made_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60673764/Frog_2019_Text_Ideology20190922-56560-1y99kjq-libre.pdf?1569205779=\u0026response-content-disposition=attachment%3B+filename%3DApproaching_Ideologies_of_Things_Made_of.pdf\u0026Expires=1738744497\u0026Signature=MTiodhUIuBPiOkNHqH81GdXj6-v0eAtgjSEnL6pOJJ5nYE9hii0rSAjlYtjRMTWec8arJ6vdC5H6l-7X6uvHngNesKif1MLwCeKgEB3MMdGzbUCSs5g50s21e8nFVLh6hyWWnPECn31bkHiwDmhRzE~uMN6blw1sU8QZUGfKlzFPhO5DLqSWublk2DTzATojeDCOUJ4-PNTMZwyfyhfxdubRacoShg0tBAWw9aTFNvcUfEsx~IIMvXTlrVLivx3HvsFTQqUEN0qTcrvSDCzSp8NuMjhKHEIE4hEchK9CdYXkiRM-M~6i2T65yoc07FI7mvxrviz0y5ARit1uFjO~yw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":4058,"name":"Ritual","url":"https://www.academia.edu/Documents/in/Ritual"},{"id":5408,"name":"Magic","url":"https://www.academia.edu/Documents/in/Magic"},{"id":5539,"name":"Language and Ideology","url":"https://www.academia.edu/Documents/in/Language_and_Ideology"},{"id":5780,"name":"Ideology","url":"https://www.academia.edu/Documents/in/Ideology"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":12754,"name":"Language Ideology","url":"https://www.academia.edu/Documents/in/Language_Ideology"},{"id":23342,"name":"Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Cultural_Anthropology"},{"id":36467,"name":"Language Ideologies","url":"https://www.academia.edu/Documents/in/Language_Ideologies"},{"id":48550,"name":"Religious Studies","url":"https://www.academia.edu/Documents/in/Religious_Studies"},{"id":73982,"name":"Antropología cultural","url":"https://www.academia.edu/Documents/in/Antropolog%C3%ADa_cultural"},{"id":310151,"name":"Incantations","url":"https://www.academia.edu/Documents/in/Incantations"},{"id":619396,"name":"Anthropology of Religion","url":"https://www.academia.edu/Documents/in/Anthropology_of_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="91328111"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/91328111/Tuonpuoleistaminen_Paikkojen_ja_tilojen_toiseuttaminen_mytologisoimalla_Otherworlding_The_Othering_of_Places_and_Spaces_through_Mythologization_"><img alt="Research paper thumbnail of Tuonpuoleistaminen: Paikkojen ja tilojen toiseuttaminen mytologisoimalla [‘Otherworlding: The Othering of Places and Spaces through Mythologization’]" class="work-thumbnail" src="https://attachments.academia-assets.com/94646476/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/91328111/Tuonpuoleistaminen_Paikkojen_ja_tilojen_toiseuttaminen_mytologisoimalla_Otherworlding_The_Othering_of_Places_and_Spaces_through_Mythologization_">Tuonpuoleistaminen: Paikkojen ja tilojen toiseuttaminen mytologisoimalla [‘Otherworlding: The Othering of Places and Spaces through Mythologization’]</a></div><div class="wp-workCard_item"><span>In Tuolla puolen, siellä jossakin: Käsityksiä kuvitelluista maailmoista. Ed. Ulla Piela & Petja Kauppi. Kalevalaseuran Vuosikirja 99. Helsinki: Suomalainen Kirjallisuuden Seura. Pp. 44–59. </span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">For this paper in English: https://www.journals.uchicago.edu/doi/10.1086/710159</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c699cbfdffb9c244ede18e6b69970871" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":94646476,"asset_id":91328111,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/94646476/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="91328111"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="91328111"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 91328111; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100419001"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100419001/An%C3%A1lise_do_discurso_m%C3%ADtico_Dos_princ%C3%ADpios_formais_aos_alinhamentos_sociais_e_intera%C3%A7%C3%A3o"><img alt="Research paper thumbnail of Análise do discurso mítico: Dos princípios formais aos alinhamentos sociais e interação" class="work-thumbnail" src="https://attachments.academia-assets.com/101248524/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100419001/An%C3%A1lise_do_discurso_m%C3%ADtico_Dos_princ%C3%ADpios_formais_aos_alinhamentos_sociais_e_intera%C3%A7%C3%A3o">Análise do discurso mítico: Dos princípios formais aos alinhamentos sociais e interação</a></div><div class="wp-workCard_item"><span>Scandia: Journal of Medieval Norse Studies 4: 346–435. </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumo: Esse artigo delineia uma abordagem voltada à análise do discurso mítico, ilustrada por me...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Resumo: Esse artigo delineia uma abordagem voltada à análise do discurso mítico, ilustrada por meio de um caso da mitologia escandinava que será discutido em sua relação à estrutura metodológica proposta. A mudança de se analisar um 'discurso mítico' ao invés de uma 'mitologia' está atrelada, por um lado, ao aumento do interesse em decifrar o papel das pessoas na transmissão da mitologia e à produção de fontes como estando ligadas às práticas da vida em sociedade e, por outro, ao interesse pela diversidade percebida em ambas as variações sincrônica e diacrônica e as mudanças que estas acarretam na mitologia. A abordagem sistemática proposta aqui é desenvolvida numa abordagem semiótica da mitologia, que se foca em elementos da tradição como sendo unidades de 'inteiros' que são reconhecidas por membros de uma sociedade como dotados de significado e, fazendo uma metáfora com a matemática, ao modo como estas são combinadas e recombinadas de modo a formarem 'equações'. Essa estrutura pode ser aplicada a qualquer forma de tradição, não estando atrelada especificamente à mitologia. Eu a apresento aqui juntamente de um aparato técnico completo, ilustrando como essa metodologia funciona e pode ser aplicada, apesar de que seus princípios básicos possam ser aplicados a outros casos sem estar necessariamente acompanhada dessas instruções técnicas, que podem muito bem permanecerem ao fundo de estudos de caso específicos. A apresentação dessa abordagem sistemática se inicia com a introdução das unidades formais que compõem uma tradição, dispostas em uma hierarquia de complexidade, e avança gradualmente para as discussões de como as tradições operam na sociedade e como os signos míticos de uma dada mitologia estão alinhados a identidades religiosas, sendo manipulados também em encontros entre diferentes religiões.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="49c6c81e62fbd464520091c21d6c604c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101248524,"asset_id":100419001,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101248524/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100419001"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100419001"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100419001; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100419001]").text(description); $(".js-view-count[data-work-id=100419001]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100419001; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100419001']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "49c6c81e62fbd464520091c21d6c604c" } } $('.js-work-strip[data-work-id=100419001]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100419001,"title":"Análise do discurso mítico: Dos princípios formais aos alinhamentos sociais e interação","translated_title":"","metadata":{"abstract":"Resumo: Esse artigo delineia uma abordagem voltada à análise do discurso mítico, ilustrada por meio de um caso da mitologia escandinava que será discutido em sua relação à estrutura metodológica proposta. A mudança de se analisar um 'discurso mítico' ao invés de uma 'mitologia' está atrelada, por um lado, ao aumento do interesse em decifrar o papel das pessoas na transmissão da mitologia e à produção de fontes como estando ligadas às práticas da vida em sociedade e, por outro, ao interesse pela diversidade percebida em ambas as variações sincrônica e diacrônica e as mudanças que estas acarretam na mitologia. A abordagem sistemática proposta aqui é desenvolvida numa abordagem semiótica da mitologia, que se foca em elementos da tradição como sendo unidades de 'inteiros' que são reconhecidas por membros de uma sociedade como dotados de significado e, fazendo uma metáfora com a matemática, ao modo como estas são combinadas e recombinadas de modo a formarem 'equações'. Essa estrutura pode ser aplicada a qualquer forma de tradição, não estando atrelada especificamente à mitologia. Eu a apresento aqui juntamente de um aparato técnico completo, ilustrando como essa metodologia funciona e pode ser aplicada, apesar de que seus princípios básicos possam ser aplicados a outros casos sem estar necessariamente acompanhada dessas instruções técnicas, que podem muito bem permanecerem ao fundo de estudos de caso específicos. A apresentação dessa abordagem sistemática se inicia com a introdução das unidades formais que compõem uma tradição, dispostas em uma hierarquia de complexidade, e avança gradualmente para as discussões de como as tradições operam na sociedade e como os signos míticos de uma dada mitologia estão alinhados a identidades religiosas, sendo manipulados também em encontros entre diferentes religiões. ","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Scandia: Journal of Medieval Norse Studies 4: 346–435. "},"translated_abstract":"Resumo: Esse artigo delineia uma abordagem voltada à análise do discurso mítico, ilustrada por meio de um caso da mitologia escandinava que será discutido em sua relação à estrutura metodológica proposta. A mudança de se analisar um 'discurso mítico' ao invés de uma 'mitologia' está atrelada, por um lado, ao aumento do interesse em decifrar o papel das pessoas na transmissão da mitologia e à produção de fontes como estando ligadas às práticas da vida em sociedade e, por outro, ao interesse pela diversidade percebida em ambas as variações sincrônica e diacrônica e as mudanças que estas acarretam na mitologia. A abordagem sistemática proposta aqui é desenvolvida numa abordagem semiótica da mitologia, que se foca em elementos da tradição como sendo unidades de 'inteiros' que são reconhecidas por membros de uma sociedade como dotados de significado e, fazendo uma metáfora com a matemática, ao modo como estas são combinadas e recombinadas de modo a formarem 'equações'. Essa estrutura pode ser aplicada a qualquer forma de tradição, não estando atrelada especificamente à mitologia. Eu a apresento aqui juntamente de um aparato técnico completo, ilustrando como essa metodologia funciona e pode ser aplicada, apesar de que seus princípios básicos possam ser aplicados a outros casos sem estar necessariamente acompanhada dessas instruções técnicas, que podem muito bem permanecerem ao fundo de estudos de caso específicos. A apresentação dessa abordagem sistemática se inicia com a introdução das unidades formais que compõem uma tradição, dispostas em uma hierarquia de complexidade, e avança gradualmente para as discussões de como as tradições operam na sociedade e como os signos míticos de uma dada mitologia estão alinhados a identidades religiosas, sendo manipulados também em encontros entre diferentes religiões. 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A mudança de se analisar um 'discurso mítico' ao invés de uma 'mitologia' está atrelada, por um lado, ao aumento do interesse em decifrar o papel das pessoas na transmissão da mitologia e à produção de fontes como estando ligadas às práticas da vida em sociedade e, por outro, ao interesse pela diversidade percebida em ambas as variações sincrônica e diacrônica e as mudanças que estas acarretam na mitologia. A abordagem sistemática proposta aqui é desenvolvida numa abordagem semiótica da mitologia, que se foca em elementos da tradição como sendo unidades de 'inteiros' que são reconhecidas por membros de uma sociedade como dotados de significado e, fazendo uma metáfora com a matemática, ao modo como estas são combinadas e recombinadas de modo a formarem 'equações'. Essa estrutura pode ser aplicada a qualquer forma de tradição, não estando atrelada especificamente à mitologia. Eu a apresento aqui juntamente de um aparato técnico completo, ilustrando como essa metodologia funciona e pode ser aplicada, apesar de que seus princípios básicos possam ser aplicados a outros casos sem estar necessariamente acompanhada dessas instruções técnicas, que podem muito bem permanecerem ao fundo de estudos de caso específicos. A apresentação dessa abordagem sistemática se inicia com a introdução das unidades formais que compõem uma tradição, dispostas em uma hierarquia de complexidade, e avança gradualmente para as discussões de como as tradições operam na sociedade e como os signos míticos de uma dada mitologia estão alinhados a identidades religiosas, sendo manipulados também em encontros entre diferentes religiões. ","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog","email":"VUJvVVNaUXdnSDBYUVV3OUJYNWZhMlhhdFVmM0lLTS8wNHJEbktieG1EaVNVc3IyVGE2VGw4eExkMm5iNlVxRC0tNHNmeE1HclZrMHVVRXVKWGpodW9VQT09--5c672f8c5c157622460bcd119c2a3f8855461cd1"},"attachments":[{"id":101248524,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/101248524/thumbnails/1.jpg","file_name":"Frog_2021_Scandia.pdf","download_url":"https://www.academia.edu/attachments/101248524/download_file","bulk_download_file_name":"Analise_do_discurso_mitico_Dos_principio.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/101248524/Frog_2021_Scandia-libre.pdf?1681883965=\u0026response-content-disposition=attachment%3B+filename%3DAnalise_do_discurso_mitico_Dos_principio.pdf\u0026Expires=1738677443\u0026Signature=bU6FHxaW13aB-Xh4A9OXMRAN9fg9DuxvPja17n8C80Ex3IOiIO8ydgBn93w6e-7Tj80uY3UtKS2sjm0C7s9pc~RQIAJHRnRK5IMZgQIWhZtOLFAkQQ8MpLyRiW-dFLfh1~H~F1ZtmOAj~Chinora4TwjJG9lT9l8uXcN~gvusmO3Ta07mWhTMpL~vwMGvOPy3u~aBaOW9FV9h~RDqhGKb-0Pbiz2t9XmKEVlYrlpagZVx4AJbsDxCiUVlvOsXdL-q722easrXEvDKjX13E-jdamdAxanijPePtOly-f3EueTas1O2QBatLNnldCkfPQjUHqV5afaERNVd-PCC56XlA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":122,"name":"Comparative Religion","url":"https://www.academia.edu/Documents/in/Comparative_Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":2059,"name":"History of Religion","url":"https://www.academia.edu/Documents/in/History_of_Religion"},{"id":4235,"name":"Old Norse Literature","url":"https://www.academia.edu/Documents/in/Old_Norse_Literature"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":9288,"name":"Medieval Scandinavia","url":"https://www.academia.edu/Documents/in/Medieval_Scandinavia"},{"id":11904,"name":"Viking Studies","url":"https://www.academia.edu/Documents/in/Viking_Studies"},{"id":18256,"name":"Mythology (Old Norse Literature)","url":"https://www.academia.edu/Documents/in/Mythology_Old_Norse_Literature_"},{"id":22355,"name":"Scandinavian Studies","url":"https://www.academia.edu/Documents/in/Scandinavian_Studies"},{"id":28976,"name":"Norse mythology","url":"https://www.academia.edu/Documents/in/Norse_mythology"},{"id":28977,"name":"Comparative mythology","url":"https://www.academia.edu/Documents/in/Comparative_mythology"},{"id":38420,"name":"Viking Age Scandinavia","url":"https://www.academia.edu/Documents/in/Viking_Age_Scandinavia"},{"id":39954,"name":"Old Norse Religion","url":"https://www.academia.edu/Documents/in/Old_Norse_Religion"},{"id":70300,"name":"Old Norse literature and culture","url":"https://www.academia.edu/Documents/in/Old_Norse_literature_and_culture"},{"id":79501,"name":"Etnologia","url":"https://www.academia.edu/Documents/in/Etnologia"},{"id":169215,"name":"Old Norse Sorcery","url":"https://www.academia.edu/Documents/in/Old_Norse_Sorcery"},{"id":323518,"name":"Etnología","url":"https://www.academia.edu/Documents/in/Etnolog%C3%ADa"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="86527978"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/86527978/Three_Sons_in_the_Third_Generation_A_Cosmogonic_Genealogy_Echoing_through_History"><img alt="Research paper thumbnail of Three Sons in the Third Generation: A Cosmogonic Genealogy Echoing through History" class="work-thumbnail" src="https://attachments.academia-assets.com/90959211/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/86527978/Three_Sons_in_the_Third_Generation_A_Cosmogonic_Genealogy_Echoing_through_History">Three Sons in the Third Generation: A Cosmogonic Genealogy Echoing through History</a></div><div class="wp-workCard_item"><span>In Pre-Print Papers of the 18th International Saga Conference: Sagas and the Circum-Baltic Arena, Helsinki and Tallinn, 7–14 August 2022. Ed. Frog, Joonas Ahola, Jesse Barber & Karolina Kouvola. Publications in Folklore Studies 24. Helsinki: Folklore Studies, University of Helsinki. Pp. 88–96.</span><span>, 2022</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e882365cc8b678e8eb995ac355785d28" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":90959211,"asset_id":86527978,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/90959211/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="86527978"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="86527978"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 86527978; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=86527978]").text(description); $(".js-view-count[data-work-id=86527978]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 86527978; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='86527978']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e882365cc8b678e8eb995ac355785d28" } } $('.js-work-strip[data-work-id=86527978]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":86527978,"title":"Three Sons in the Third Generation: A Cosmogonic Genealogy Echoing through History","translated_title":"","metadata":{"ai_abstract":"This paper explores the persistent mythic pattern in Germanic traditions of a triadic schema involving three founding sons born in the third generation. Citing historical figures such as Tacitus and interpretations of Old Norse texts, it examines how this schema serves as a cosmogonic genealogy that connects divine and human timelines, suggesting a profound relationship between mythological constructs and social foundations.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"In Pre-Print Papers of the 18th International Saga Conference: Sagas and the Circum-Baltic Arena, Helsinki and Tallinn, 7–14 August 2022. Ed. Frog, Joonas Ahola, Jesse Barber \u0026 Karolina Kouvola. Publications in Folklore Studies 24. Helsinki: Folklore Studies, University of Helsinki. 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wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39599245/Understanding_Embodiment_through_Lived_Religion_A_Look_at_Vernacular_Physiologies_in_an_Old_Norse_Milieu_with_a_Response_by_Margaret_Clunies_Ross_">Understanding Embodiment through Lived Religion: A Look at Vernacular Physiologies in an Old Norse Milieu (with a Response by Margaret Clunies Ross)</a></div><div class="wp-workCard_item"><span>In Wikström af Edholm, K., Jackson Rova, P., Nordberg, A., Sundqvist, O. & Zachrisson, T. (eds.) Myth, Materiality, and Lived Religion: In Merovingian and Viking Scandinavia. Pp. 269–301. Stockholm: Stockholm University Press. </span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter outlines an approach to how ritual technologies prominent for a person can impact on...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter outlines an approach to how ritual technologies prominent for a person can impact on the development of that person’s body image – i.e. a symbolic and iconic model of what our body is (and is not). Three types of ritual specialists from the Old Norse milieu are explored: berserkir, vǫlur and what are here described as deep-trance specialists. It is argued that all three were likely conceived as having distinct body images linked to the respective ritual technologies that they used. Bringing into focus the relationship between the technology of practice and body image interfaced with it offers insights into how their technologies were imagined to “work”, and also the degree to which they aligned with or diverged from the normative body image identified with non-specialists in society.<br /><br />A response to the chapter has been submitted by Margaret Clunies Ross.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cf4c559d39731d85e162f4b2632a15be" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59754529,"asset_id":39599245,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59754529/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39599245"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39599245"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39599245; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39599245]").text(description); $(".js-view-count[data-work-id=39599245]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39599245; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39599245']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cf4c559d39731d85e162f4b2632a15be" } } $('.js-work-strip[data-work-id=39599245]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39599245,"title":"Understanding Embodiment through Lived Religion: A Look at Vernacular Physiologies in an Old Norse Milieu (with a Response by Margaret Clunies Ross)","translated_title":"","metadata":{"doi":"10.16993/bay.j","abstract":"This chapter outlines an approach to how ritual technologies prominent for a person can impact on the development of that person’s body image – i.e. a symbolic and iconic model of what our body is (and is not). 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49194536"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49194536/The_%C3%85landic_Clay_Paw_Rite_the_Question_of_Seals_and_Conventions_of_Interpretation"><img alt="Research paper thumbnail of The Ålandic Clay Paw Rite, the Question of Seals and Conventions of Interpretation" class="work-thumbnail" src="https://attachments.academia-assets.com/67579745/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49194536/The_%C3%85landic_Clay_Paw_Rite_the_Question_of_Seals_and_Conventions_of_Interpretation">The Ålandic Clay Paw Rite, the Question of Seals and Conventions of Interpretation</a></div><div class="wp-workCard_item"><span>Fennoscandia Archaeologica 37: 109–130</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In her recent survey of evidence of the so-called clay-paw rite on the Åland Islands, Kristin Ilv...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In her recent survey of evidence of the so-called clay-paw rite on the Åland Islands, Kristin Ilves (2019) advances a new interpretation connecting it with the seal. Ilves valuably draws attention to the problem that interpretations of mysterious phenomena in the archaeological record easily get propagated as part of the research discourse. As a consequence, researchers' discussions of the Ålandic clay paws establish conventional limits to how the source evidence is viewed. She breaks from these conventions by interpreting the clay paw rite in accordance with a current trend that has evolved out of ecocriticism, in which relationships between humans and their ecological environment are brought into sharp focus. Her approach raises methodological issues and leads to additional questions about researchers' a priori assumptions concerning the rite and its interpretation. The present discussion considers some issues with the ecology-centred approach and comments on aspects of the argument for the seal interpretation. It then critically assesses associations of the rite with animal totemism or shamanism, considered in relation to the context of the rite within the broader funeral ritual. The case study is illustrative of common issues in interpretations of items in the archeological record. The paper advocates developing more nuanced views by reflecting critically on the lenses and frames of interpretation applied to the object and both seeking to contextualize the items in relation to what is probable for the semiotics of the culture concerned as well as the implicit practices with which they appear connected.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ff0383235788182cc7406009ded63b33" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67579745,"asset_id":49194536,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67579745/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49194536"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49194536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49194536; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49194536]").text(description); $(".js-view-count[data-work-id=49194536]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49194536; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49194536']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ff0383235788182cc7406009ded63b33" } } $('.js-work-strip[data-work-id=49194536]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49194536,"title":"The Ålandic Clay Paw Rite, the Question of Seals and Conventions of Interpretation","translated_title":"","metadata":{"abstract":"In her recent survey of evidence of the so-called clay-paw rite on the Åland Islands, Kristin Ilves (2019) advances a new interpretation connecting it with the seal. Ilves valuably draws attention to the problem that interpretations of mysterious phenomena in the archaeological record easily get propagated as part of the research discourse. As a consequence, researchers' discussions of the Ålandic clay paws establish conventional limits to how the source evidence is viewed. She breaks from these conventions by interpreting the clay paw rite in accordance with a current trend that has evolved out of ecocriticism, in which relationships between humans and their ecological environment are brought into sharp focus. Her approach raises methodological issues and leads to additional questions about researchers' a priori assumptions concerning the rite and its interpretation. The present discussion considers some issues with the ecology-centred approach and comments on aspects of the argument for the seal interpretation. It then critically assesses associations of the rite with animal totemism or shamanism, considered in relation to the context of the rite within the broader funeral ritual. The case study is illustrative of common issues in interpretations of items in the archeological record. The paper advocates developing more nuanced views by reflecting critically on the lenses and frames of interpretation applied to the object and both seeking to contextualize the items in relation to what is probable for the semiotics of the culture concerned as well as the implicit practices with which they appear connected. ","ai_title_tag":"Rethinking the Ålandic Clay Paw Rite","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Fennoscandia Archaeologica 37: 109–130"},"translated_abstract":"In her recent survey of evidence of the so-called clay-paw rite on the Åland Islands, Kristin Ilves (2019) advances a new interpretation connecting it with the seal. 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It then critically assesses associations of the rite with animal totemism or shamanism, considered in relation to the context of the rite within the broader funeral ritual. The case study is illustrative of common issues in interpretations of items in the archeological record. The paper advocates developing more nuanced views by reflecting critically on the lenses and frames of interpretation applied to the object and both seeking to contextualize the items in relation to what is probable for the semiotics of the culture concerned as well as the implicit practices with which they appear connected. 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Ilves valuably draws attention to the problem that interpretations of mysterious phenomena in the archaeological record easily get propagated as part of the research discourse. As a consequence, researchers' discussions of the Ålandic clay paws establish conventional limits to how the source evidence is viewed. She breaks from these conventions by interpreting the clay paw rite in accordance with a current trend that has evolved out of ecocriticism, in which relationships between humans and their ecological environment are brought into sharp focus. Her approach raises methodological issues and leads to additional questions about researchers' a priori assumptions concerning the rite and its interpretation. The present discussion considers some issues with the ecology-centred approach and comments on aspects of the argument for the seal interpretation. It then critically assesses associations of the rite with animal totemism or shamanism, considered in relation to the context of the rite within the broader funeral ritual. The case study is illustrative of common issues in interpretations of items in the archeological record. The paper advocates developing more nuanced views by reflecting critically on the lenses and frames of interpretation applied to the object and both seeking to contextualize the items in relation to what is probable for the semiotics of the culture concerned as well as the implicit practices with which they appear connected. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="46126263"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/46126263/O_escandinavo_berserkr_o_finno_careliano_tiet%C3%A4j%C3%A4_e_uma_hist%C3%B3ria_de_tecnologias_ritual_The_Scandinavian_berserkr_the_Finno_Karelian_tiet%C3%A4j%C3%A4_and_a_History_of_Ritual_Technologies"><img alt="Research paper thumbnail of O escandinavo berserkr, o finno-careliano tietäjä, e uma história de tecnologias ritual – The Scandinavian berserkr, the Finno-Karelian tietäjä, and a History of Ritual Technologies" class="work-thumbnail" src="https://attachments.academia-assets.com/66215814/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/46126263/O_escandinavo_berserkr_o_finno_careliano_tiet%C3%A4j%C3%A4_e_uma_hist%C3%B3ria_de_tecnologias_ritual_The_Scandinavian_berserkr_the_Finno_Karelian_tiet%C3%A4j%C3%A4_and_a_History_of_Ritual_Technologies">O escandinavo berserkr, o finno-careliano tietäjä, e uma história de tecnologias ritual – The Scandinavian berserkr, the Finno-Karelian tietäjä, and a History of Ritual Technologies</a></div><div class="wp-workCard_item"><span>Scandia 2(2): 232–286</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper argues that there is a historical connection between the ritual technology of the Finn...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper argues that there is a historical connection between the ritual technology of the Finno-Karelian ritual specialist known as a tietäjä and the Scandinavian berserkr. The Finno-Karelian tietäjä is a specialist institution characterized by an ecstatic state of heightened aggression in the performance of rituals centrally structured as battles and conflicts; the semiotics of Iron-Age warfare are prominent in its stratified symbolism. This institution emerged through the assimilation of a Scandinavian religion formation and ritual technology during the Iron Age, which caused fundamental changes in mythology, interactions with unseen worlds and understandings of the body or vernacular physiology. The present paper considers the implications of features of the tietäjä's technologies for the Scandinavian models. It draws this into discussion with evidence of vernacular physiology in Old Norse sources and evidence of berserkir in particular. The tietäjä traditions and arguments concerning its origins are introduced for unfamiliar readers and relevant points of theory and methodology are outlined before proceeding to the discussion of berserkir and the argument for viewing berserkir as an institution characterized by a ritual technology connected to heightened (but directionally controlled) aggression. If this origin of the tietäjä's ritual technology is roughly correct, comparison suggests a historical relation that gives a new understanding of berserkir.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="76d76a40c58767a35f56fe84755f6e29" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":66215814,"asset_id":46126263,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/66215814/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="46126263"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="46126263"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 46126263; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="626316" id="oralpoetry"><div class="js-work-strip profile--work_container" data-work-id="123367029"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123367029/Rhyme_in_dr%C3%B3ttkv%C3%A6tt_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_III_The_Old_Norse_Poetic_Ecology"><img alt="Research paper thumbnail of Rhyme in dróttkvætt, from Old Germanic Inheritance to Contemporary Poetic Ecology III: The Old Norse Poetic Ecology" class="work-thumbnail" src="https://attachments.academia-assets.com/117814865/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123367029/Rhyme_in_dr%C3%B3ttkv%C3%A6tt_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_III_The_Old_Norse_Poetic_Ecology">Rhyme in dróttkvætt, from Old Germanic Inheritance to Contemporary Poetic Ecology III: The Old Norse Poetic Ecology</a></div><div class="wp-workCard_item"><span>Studia Metrica et Poetica 11(1): 7–43</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is the third in a three-part series that develops a model for the background of rhyme ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper is the third in a three-part series that develops a model for the background of rhyme in Old Norse dróttkvætt poetry as a formalization of the same form of rhyme found across Old Germanic poetries. The first paper in this series outlined the argument and its background. The second paper explored rhyme in Old Germanic poetries outside of Old Norse. The present paper introduces rhyme in Old Norse eddic poetries in relation to what was found in other Old Germanic traditions. It then turns to dróttkvætt, discussed in relation to the broader poetic ecology in which it emerged and developed, and considers how dróttkvætt impacted that ecology and uses of rhyme in eddic poetry. Although the ultimate origin of dróttkvætt remains obscure, the discussion of rhyme in dróttkvætt requires a discussion of the history of the meter, here situated in relation to other developments in the poetic ecology that point to greater attention to cadence and rhyme under conditions conducive to formalizing a stanzaic structure. However, this exploration of the history of the poetic form highlights that rhyme may have been a secondary development of the basic meter, formalizing what began as an optional added feature that may have had only a marginal metrical role.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2aa596e328b25b926e3946864f840d7a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":117814865,"asset_id":123367029,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/117814865/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123367029"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123367029"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123367029; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123367029]").text(description); $(".js-view-count[data-work-id=123367029]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123367029; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123367029']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2aa596e328b25b926e3946864f840d7a" } } $('.js-work-strip[data-work-id=123367029]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123367029,"title":"Rhyme in dróttkvætt, from Old Germanic Inheritance to Contemporary Poetic Ecology III: The Old Norse Poetic Ecology","translated_title":"","metadata":{"abstract":"This paper is the third in a three-part series that develops a model for the background of rhyme in Old Norse dróttkvætt poetry as a formalization of the same form of rhyme found across Old Germanic poetries. 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However, this exploration of the history of the poetic form highlights that rhyme may have been a secondary development of the basic meter, formalizing what began as an optional added feature that may have had only a marginal metrical role.","internal_url":"https://www.academia.edu/123367029/Rhyme_in_dr%C3%B3ttkv%C3%A6tt_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_III_The_Old_Norse_Poetic_Ecology","translated_internal_url":"","created_at":"2024-08-29T11:40:21.855-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":117814865,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/117814865/thumbnails/1.jpg","file_name":"Frog_2024_Rhyme_III.pdf","download_url":"https://www.academia.edu/attachments/117814865/download_file","bulk_download_file_name":"Rhyme_in_drottkvaett_from_Old_Germanic_In.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/117814865/Frog_2024_Rhyme_III-libre.pdf?1724958428=\u0026response-content-disposition=attachment%3B+filename%3DRhyme_in_drottkvaett_from_Old_Germanic_In.pdf\u0026Expires=1738744498\u0026Signature=OOYIMpH14GMvmRaI2v65LDcc-1nS2P6JrWBlGKJ2~3PO5u~M5ze~hO9NOtCN1QPkItBehtSiT9vAzDBhyQFwLwtjiW6Rc4jrndtIxX1oNFMoemVSzUp6vVLWq15Bt0nj9w1AIHfZDf6JLWH6ZoraZbzKAADAvca8xd-GZypTSPMwdoa0lNogNlXs8X2aRI-aEy-J4wugLM9BadncPw9J~TgShMJPFOeje8IC-Gk6M9J7oYA9hp4ulua~9uWa3H8Ocp4bwrmwOzj5nRM0OCl8Nv9tMaNOA2Yg4T8GHWGPgefvpklOme7rPK1dCAzRnCm-oNhFq811-9H8TA0LE5tdaQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Rhyme_in_dróttkvætt_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_III_The_Old_Norse_Poetic_Ecology","translated_slug":"","page_count":37,"language":"en","content_type":"Work","summary":"This paper is the third in a three-part series that develops a model for the background of rhyme in Old Norse dróttkvætt poetry as a formalization of the same form of rhyme found across Old Germanic poetries. 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However, this exploration of the history of the poetic form highlights that rhyme may have been a secondary development of the basic meter, formalizing what began as an optional added feature that may have had only a marginal metrical role.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":117814865,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/117814865/thumbnails/1.jpg","file_name":"Frog_2024_Rhyme_III.pdf","download_url":"https://www.academia.edu/attachments/117814865/download_file","bulk_download_file_name":"Rhyme_in_drottkvaett_from_Old_Germanic_In.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/117814865/Frog_2024_Rhyme_III-libre.pdf?1724958428=\u0026response-content-disposition=attachment%3B+filename%3DRhyme_in_drottkvaett_from_Old_Germanic_In.pdf\u0026Expires=1738744498\u0026Signature=OOYIMpH14GMvmRaI2v65LDcc-1nS2P6JrWBlGKJ2~3PO5u~M5ze~hO9NOtCN1QPkItBehtSiT9vAzDBhyQFwLwtjiW6Rc4jrndtIxX1oNFMoemVSzUp6vVLWq15Bt0nj9w1AIHfZDf6JLWH6ZoraZbzKAADAvca8xd-GZypTSPMwdoa0lNogNlXs8X2aRI-aEy-J4wugLM9BadncPw9J~TgShMJPFOeje8IC-Gk6M9J7oYA9hp4ulua~9uWa3H8Ocp4bwrmwOzj5nRM0OCl8Nv9tMaNOA2Yg4T8GHWGPgefvpklOme7rPK1dCAzRnCm-oNhFq811-9H8TA0LE5tdaQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":97,"name":"Philology","url":"https://www.academia.edu/Documents/in/Philology"},{"id":3176,"name":"Germanic linguistics","url":"https://www.academia.edu/Documents/in/Germanic_linguistics"},{"id":3581,"name":"Poetry","url":"https://www.academia.edu/Documents/in/Poetry"},{"id":4235,"name":"Old Norse Literature","url":"https://www.academia.edu/Documents/in/Old_Norse_Literature"},{"id":6922,"name":"Poetics","url":"https://www.academia.edu/Documents/in/Poetics"},{"id":11908,"name":"Old Norse Language","url":"https://www.academia.edu/Documents/in/Old_Norse_Language"},{"id":15534,"name":"Old Germanic Languages","url":"https://www.academia.edu/Documents/in/Old_Germanic_Languages"},{"id":17425,"name":"Germanic Philology","url":"https://www.academia.edu/Documents/in/Germanic_Philology"},{"id":18248,"name":"Eddic Poetry","url":"https://www.academia.edu/Documents/in/Eddic_Poetry"},{"id":18252,"name":"Skaldic Poetry","url":"https://www.academia.edu/Documents/in/Skaldic_Poetry"},{"id":35634,"name":"Old Norse","url":"https://www.academia.edu/Documents/in/Old_Norse"},{"id":38631,"name":"Poetry and Poetics","url":"https://www.academia.edu/Documents/in/Poetry_and_Poetics"},{"id":67111,"name":"Old Norse Philology","url":"https://www.academia.edu/Documents/in/Old_Norse_Philology"},{"id":70300,"name":"Old Norse literature and culture","url":"https://www.academia.edu/Documents/in/Old_Norse_literature_and_culture"},{"id":146155,"name":"Rhyme","url":"https://www.academia.edu/Documents/in/Rhyme"},{"id":184999,"name":"Metrics and Prosody","url":"https://www.academia.edu/Documents/in/Metrics_and_Prosody"},{"id":241061,"name":"Meter and Rhythm","url":"https://www.academia.edu/Documents/in/Meter_and_Rhythm"},{"id":259531,"name":"Old Norse-Old Icelandic Literature","url":"https://www.academia.edu/Documents/in/Old_Norse-Old_Icelandic_Literature"},{"id":405501,"name":"Dróttkvætt","url":"https://www.academia.edu/Documents/in/Dr%C3%B3ttkv%C3%A6tt"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100389713"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100389713/Multiform_Theory"><img alt="Research paper thumbnail of Multiform Theory" class="work-thumbnail" src="https://attachments.academia-assets.com/101227177/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100389713/Multiform_Theory">Multiform Theory</a></div><div class="wp-workCard_item"><span>In Weathered Words: Formulaic Language and Verbal Art. Ed. Frog & William Lamb. Milman Parry Collection of Oral Literature 6. Cambridge, MA: Harvard University Press. Pp. 115–146.</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">OA in another format: https://chs.harvard.edu/book/weathered-words-formulaic-language-and-verbal-...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">OA in another format: <a href="https://chs.harvard.edu/book/weathered-words-formulaic-language-and-verbal-art/" rel="nofollow">https://chs.harvard.edu/book/weathered-words-formulaic-language-and-verbal-art/</a><br />This article looks at units of verbal composition more complex than a linguistic formula, with discussions of the history of the concept and how it complements units commonly used in Oral-Formulaic Theory research.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a6988e56d418ba077cd03b33f40b6d41" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101227177,"asset_id":100389713,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101227177/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100389713"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100389713"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100389713; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100389713]").text(description); $(".js-view-count[data-work-id=100389713]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100389713; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100389713']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a6988e56d418ba077cd03b33f40b6d41" } } $('.js-work-strip[data-work-id=100389713]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100389713,"title":"Multiform Theory","translated_title":"","metadata":{"abstract":"OA in another format: https://chs.harvard.edu/book/weathered-words-formulaic-language-and-verbal-art/\nThis article looks at units of verbal composition more complex than a linguistic formula, with discussions of the history of the concept and how it complements units commonly used in Oral-Formulaic Theory research.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"In Weathered Words: Formulaic Language and Verbal Art. 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data-click-track="profile-work-strip-title" href="https://www.academia.edu/21491420/Registers_of_Oral_Poetry">Registers of Oral Poetry</a></div><div class="wp-workCard_item"><span>In Registers of Communication. Ed. Asif Agha & Frog. Studia Fennica Linguistica 18. Helsinki: Finnish Literature Society. Pp. 77–104. </span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article introduces and discusses register theory as an approach to verbal art and oral poetr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article introduces and discusses register theory as an approach to verbal art and oral poetry in particular. Register is a term that was developed in social linguistics to discuss varieties of language associated with different communicative situations and communicative aims. The concept of registers has gradually extended from verbal aspects of communication only to the full spectrum of expressive media. This article introduces the adaptation of register theory into research on oral poetry and discusses the different ways it has been used in relation to genre. It offers perspectives on the diachronic construction of a registral lexicon in relation to formal poetic features and patterns in the register's conventions of use. The discussion involves distinctions between different elements of a tradition that may be treated as part of the register or excluded from it. The article emphasizes that register is an analytical tool calibrated by the researcher in relation to data or the tradition being analyzed and the questions with which it is interrogated.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6fe2adf053bdc7c4839b10e68ca0c598" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55327780,"asset_id":21491420,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55327780/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="21491420"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="21491420"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 21491420; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=21491420]").text(description); $(".js-view-count[data-work-id=21491420]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 21491420; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='21491420']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6fe2adf053bdc7c4839b10e68ca0c598" } } $('.js-work-strip[data-work-id=21491420]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":21491420,"title":"Registers of Oral Poetry","translated_title":"","metadata":{"abstract":"This article introduces and discusses register theory as an approach to verbal art and oral poetry in particular. 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profile--work_container" data-work-id="107957978"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/107957978/Reanimating_Extinct_Oral_Poems_Seventeenth_Century_Scribal_Performances_of_Medieval_Scandinavian_Eddic_Poetry"><img alt="Research paper thumbnail of Reanimating Extinct Oral Poems: Seventeenth-Century Scribal Performances of Medieval Scandinavian Eddic Poetry" class="work-thumbnail" src="https://attachments.academia-assets.com/106474009/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/107957978/Reanimating_Extinct_Oral_Poems_Seventeenth_Century_Scribal_Performances_of_Medieval_Scandinavian_Eddic_Poetry">Reanimating Extinct Oral Poems: Seventeenth-Century Scribal Performances of Medieval Scandinavian Eddic Poetry</a></div><div class="wp-workCard_item"><span>ISFNR Newsletter 10: 5–18</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article introduces the scribal performance of Scandinavian eddic poetry on non-Christian myt...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article introduces the scribal performance of Scandinavian eddic poetry on non-Christian mythological and heroic subjects, presenting perspectives from ongoing research. The poems were documented in Iceland centrally during the thirteenth century. They dropped out of oral use, but the written texts were discovered in the seventeenthcentury, leading to a remarkable boom in copying activity. Some copyists took active responsibility for the traditions that they were learning from the written texts. They varied the poems in diverse ways, including expansions, omissions, reorganizations, and even the production of new poems: they reanimated rather than reified the dead oral poems.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="06344cd10aa0e44059203b74dd5bd998" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106474009,"asset_id":107957978,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106474009/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="107957978"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="107957978"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 107957978; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=107957978]").text(description); $(".js-view-count[data-work-id=107957978]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 107957978; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='107957978']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "06344cd10aa0e44059203b74dd5bd998" } } $('.js-work-strip[data-work-id=107957978]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":107957978,"title":"Reanimating Extinct Oral Poems: Seventeenth-Century Scribal Performances of Medieval Scandinavian Eddic Poetry","translated_title":"","metadata":{"abstract":"This article introduces the scribal performance of Scandinavian eddic poetry on non-Christian mythological and heroic subjects, presenting perspectives from ongoing research. 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They varied the poems in diverse ways, including expansions, omissions, reorganizations, and even the production of new poems: they reanimated rather than reified the dead oral poems.","internal_url":"https://www.academia.edu/107957978/Reanimating_Extinct_Oral_Poems_Seventeenth_Century_Scribal_Performances_of_Medieval_Scandinavian_Eddic_Poetry","translated_internal_url":"","created_at":"2023-10-10T21:47:46.087-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":106474009,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/106474009/thumbnails/1.jpg","file_name":"Frog_2023_ISFNR.pdf","download_url":"https://www.academia.edu/attachments/106474009/download_file","bulk_download_file_name":"Reanimating_Extinct_Oral_Poems_Seventeen.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/106474009/Frog_2023_ISFNR-libre.pdf?1697000037=\u0026response-content-disposition=attachment%3B+filename%3DReanimating_Extinct_Oral_Poems_Seventeen.pdf\u0026Expires=1738744498\u0026Signature=ZJj5OCPS~rWcvln-fp2ai5pN1gO3Z41JOdJ-vEEMfK-WIzl3CiQi-Z0xlDM3S1AZ-JiF7iB72btuEjekzau~j61e41kgJLBWeACLyqmRMisk3i~AXGy~4397vEcLazXYktL4jhjM12cuOr1zYCTsvtaDOdiC7TWUNz1E~bmj7~Xr6PswngMPc7scAV~4LXSFFA8it8YlN-tXZILqwbf0dBDPL4BqzjhQaxGvy54DsMDkVH0ZKRqTdEuvAET3tQiqfZ~T9rNmlG8gKDtmxwSzAQspBkV5YBi15XJ0yynhIJBWKs4SynG7iUtOqD2v1u-1DsiI~SM08AO620kBdhqGvw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Reanimating_Extinct_Oral_Poems_Seventeenth_Century_Scribal_Performances_of_Medieval_Scandinavian_Eddic_Poetry","translated_slug":"","page_count":14,"language":"en","content_type":"Work","summary":"This article introduces the scribal performance of Scandinavian eddic poetry on non-Christian mythological and heroic subjects, presenting perspectives from ongoing research. 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They varied the poems in diverse ways, including expansions, omissions, reorganizations, and even the production of new poems: they reanimated rather than reified the dead oral poems.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":106474009,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/106474009/thumbnails/1.jpg","file_name":"Frog_2023_ISFNR.pdf","download_url":"https://www.academia.edu/attachments/106474009/download_file","bulk_download_file_name":"Reanimating_Extinct_Oral_Poems_Seventeen.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/106474009/Frog_2023_ISFNR-libre.pdf?1697000037=\u0026response-content-disposition=attachment%3B+filename%3DReanimating_Extinct_Oral_Poems_Seventeen.pdf\u0026Expires=1738744498\u0026Signature=ZJj5OCPS~rWcvln-fp2ai5pN1gO3Z41JOdJ-vEEMfK-WIzl3CiQi-Z0xlDM3S1AZ-JiF7iB72btuEjekzau~j61e41kgJLBWeACLyqmRMisk3i~AXGy~4397vEcLazXYktL4jhjM12cuOr1zYCTsvtaDOdiC7TWUNz1E~bmj7~Xr6PswngMPc7scAV~4LXSFFA8it8YlN-tXZILqwbf0dBDPL4BqzjhQaxGvy54DsMDkVH0ZKRqTdEuvAET3tQiqfZ~T9rNmlG8gKDtmxwSzAQspBkV5YBi15XJ0yynhIJBWKs4SynG7iUtOqD2v1u-1DsiI~SM08AO620kBdhqGvw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":3891,"name":"Orality-Literacy Studies","url":"https://www.academia.edu/Documents/in/Orality-Literacy_Studies"},{"id":4235,"name":"Old Norse Literature","url":"https://www.academia.edu/Documents/in/Old_Norse_Literature"},{"id":7283,"name":"Reception","url":"https://www.academia.edu/Documents/in/Reception"},{"id":7540,"name":"Oral Traditions","url":"https://www.academia.edu/Documents/in/Oral_Traditions"},{"id":9288,"name":"Medieval Scandinavia","url":"https://www.academia.edu/Documents/in/Medieval_Scandinavia"},{"id":16518,"name":"Folklore (Literature)","url":"https://www.academia.edu/Documents/in/Folklore_Literature_"},{"id":18248,"name":"Eddic Poetry","url":"https://www.academia.edu/Documents/in/Eddic_Poetry"},{"id":18256,"name":"Mythology (Old Norse Literature)","url":"https://www.academia.edu/Documents/in/Mythology_Old_Norse_Literature_"},{"id":22355,"name":"Scandinavian Studies","url":"https://www.academia.edu/Documents/in/Scandinavian_Studies"},{"id":26805,"name":"Orality","url":"https://www.academia.edu/Documents/in/Orality"},{"id":28976,"name":"Norse mythology","url":"https://www.academia.edu/Documents/in/Norse_mythology"},{"id":38420,"name":"Viking Age Scandinavia","url":"https://www.academia.edu/Documents/in/Viking_Age_Scandinavia"},{"id":70300,"name":"Old Norse literature and culture","url":"https://www.academia.edu/Documents/in/Old_Norse_literature_and_culture"},{"id":94717,"name":"Scribal Culture","url":"https://www.academia.edu/Documents/in/Scribal_Culture"},{"id":151031,"name":"The reception of Old Norse Myth","url":"https://www.academia.edu/Documents/in/The_reception_of_Old_Norse_Myth"},{"id":215928,"name":"Oral Poetry","url":"https://www.academia.edu/Documents/in/Oral_Poetry"},{"id":304902,"name":"Poetic Edda","url":"https://www.academia.edu/Documents/in/Poetic_Edda"},{"id":740628,"name":"Scandinavian Mythology","url":"https://www.academia.edu/Documents/in/Scandinavian_Mythology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="106636107"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/106636107/Repetition_Parallelism_and_Non_Repetition_From_Ordinary_Talk_to_Ritual_Poetry_and_Back_Again"><img alt="Research paper thumbnail of Repetition, Parallelism, and Non-Repetition: From Ordinary Talk to Ritual Poetry and Back Again" class="work-thumbnail" src="https://attachments.academia-assets.com/105735679/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/106636107/Repetition_Parallelism_and_Non_Repetition_From_Ordinary_Talk_to_Ritual_Poetry_and_Back_Again">Repetition, Parallelism, and Non-Repetition: From Ordinary Talk to Ritual Poetry and Back Again</a></div><div class="wp-workCard_item"><span>In Bridging the Gap Between Conversation Analysis and Poetics Studies in Talk-In-Interaction and Literature: Twenty-Five Years after Jefferson. Ed. Raymond F. Person, Robin Woffitt & John Rae. London: Routledge. Pp. 186–223.</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter examines the neglected phenomenon of non-repetition as a determinant on lexical choi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter examines the neglected phenomenon of non-repetition as a determinant on lexical choice in the flow of discourse. What gets addressed as parallelism in other approaches tends in studies of ordinary talk to end up described as repetition, often as a broad heuristic category with more concern for functions like 'repair'. Research on parallelism has centered in the study of oral poetries and given attention to differences between members of parallel groups from numerous perspectives without bringing non-repetition itself into focus. Here, a variety of features of ordinary talk that commonly fall under the aegis of repetition are briefly introduced. Parallelism is then introduced in a variety of oral poetries, both where it is systematic and where it is handled as an added feature. The extensive research on parallelism in such poetries offers a solid empirical basis for considering how non-repetition operates, and how it may operate differently in different languages and registers of discourse. Variation is explored in the sequential ordering of parallel units and also in non-ideal formulations, which can be related to off-target and delayed triggering or interference from different factors. Things commonly classed as repetition in ordinary talk are first surveyed, followed by an introduction to the perspectives offered from oral poetry, including aspects of how parallelism relates to working memory. These perspectives are then returned to what is observed in ordinary talk, where parallelism is not a systematic principle of discourse. Consideration is given to parallelism as a principle especially across turns of conversation, looking variously at its formal dimensions, social conventions, ways it is used, implications for language processing, and relationships between parallelism and grammar.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9e9fb9466c74f3d5b1e61c85cedbfcf4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105735679,"asset_id":106636107,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105735679/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106636107"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106636107"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106636107; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="114532392"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/114532392/Rhyme_in_dr%C3%B3ttkvaett_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_II_Rhyme_as_an_Inherited_Device_of_Old_Germanic_Verse"><img alt="Research paper thumbnail of Rhyme in dróttkvaett, from Old Germanic Inheritance to Contemporary Poetic Ecology II: Rhyme as an Inherited Device of Old Germanic Verse" class="work-thumbnail" src="https://attachments.academia-assets.com/111206577/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/114532392/Rhyme_in_dr%C3%B3ttkvaett_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_II_Rhyme_as_an_Inherited_Device_of_Old_Germanic_Verse">Rhyme in dróttkvaett, from Old Germanic Inheritance to Contemporary Poetic Ecology II: Rhyme as an Inherited Device of Old Germanic Verse</a></div><div class="wp-workCard_item"><span>Studia Metrica et Poetica 10(2): 32–60</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is the second in a three-part series on the distinctive type of rhyme in the Old Norse...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper is the second in a three-part series on the distinctive type of rhyme in the Old Norse dróttkvaett meter, argued to have emerged through the metricalization of uses of rhyme within a short line found across Old Germanic poetries. Whereas the first paper outlined the argument and its background, this paper explores uses of rhyme in Old Germanic poetries other than Old Norse. Rhyme involving the stressed syllable or word stem irrespective of subsequent syllables is shown to be a device of these poetic systems. Especially in Old English, such rhyme is used to support and reinforce the basic meter and may even fill a metrical function in the place of additional alliteration. The type of rhyme is argued to be an inherited feature of the poetic system, an argument also supported by the metricalized use of rhyme in Old Norse dróttkvaett poetry. Because some theories of the Old Germanic poetic form require viewing rhyme as competing and interfering with its rhythm, the rhymecompatible model used here is outlined.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a606cea727f2126f7e2a62973ba83967" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111206577,"asset_id":114532392,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111206577/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="114532392"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="114532392"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 114532392; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=114532392]").text(description); $(".js-view-count[data-work-id=114532392]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 114532392; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='114532392']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a606cea727f2126f7e2a62973ba83967" } } $('.js-work-strip[data-work-id=114532392]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":114532392,"title":"Rhyme in dróttkvaett, from Old Germanic Inheritance to Contemporary Poetic Ecology II: Rhyme as an Inherited Device of Old Germanic Verse","translated_title":"","metadata":{"abstract":"This paper is the second in a three-part series on the distinctive type of rhyme in the Old Norse dróttkvaett meter, argued to have emerged through the metricalization of uses of rhyme within a short line found across Old Germanic poetries. 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Especially in Old English, such rhyme is used to support and reinforce the basic meter and may even fill a metrical function in the place of additional alliteration. The type of rhyme is argued to be an inherited feature of the poetic system, an argument also supported by the metricalized use of rhyme in Old Norse dróttkvaett poetry. Because some theories of the Old Germanic poetic form require viewing rhyme as competing and interfering with its rhythm, the rhymecompatible model used here is outlined.","internal_url":"https://www.academia.edu/114532392/Rhyme_in_dr%C3%B3ttkvaett_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_II_Rhyme_as_an_Inherited_Device_of_Old_Germanic_Verse","translated_internal_url":"","created_at":"2024-02-05T21:42:36.501-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":111206577,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/111206577/thumbnails/1.jpg","file_name":"Frog_2023_Germanic_Rhyme_II.pdf","download_url":"https://www.academia.edu/attachments/111206577/download_file","bulk_download_file_name":"Rhyme_in_drottkvaett_from_Old_Germanic_I.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/111206577/Frog_2023_Germanic_Rhyme_II-libre.pdf?1707199070=\u0026response-content-disposition=attachment%3B+filename%3DRhyme_in_drottkvaett_from_Old_Germanic_I.pdf\u0026Expires=1738744498\u0026Signature=A9dJXzBU9Zb0mWPxeVYqgvBTdt-f2A4ncn~gy6rFNLRb87aEUnkcwtLe3cuYsWGRGwHZepGNA3grGe~qxXdV-bT0FlfyRND8pULlK5WnoxEYVAWEpA8GcNHr~QPBs~0e3Yu3LQ5dWJp3xSmVJU5MxJhDQXcpmYFwbgGdvdkBKYKHXDmktiuJc4cPwBhvEO8vjCidPjp1vXck7uCoyGYV52UT0~5EwPVC3TyXuy1x2qs3GQSnHpZf~DSV7hIGUxLvrWjOn-9cNp~I0aMIlr8jm7OZYks~TRDNjP7oqTq2diU-jm-oaAeHmLc3vFAsPqHgIuLNDE18cxdlSb7hacYUQQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Rhyme_in_dróttkvaett_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_II_Rhyme_as_an_Inherited_Device_of_Old_Germanic_Verse","translated_slug":"","page_count":29,"language":"en","content_type":"Work","summary":"This paper is the second in a three-part series on the distinctive type of rhyme in the Old Norse dróttkvaett meter, argued to have emerged through the metricalization of uses of rhyme within a short line found across Old Germanic poetries. Whereas the first paper outlined the argument and its background, this paper explores uses of rhyme in Old Germanic poetries other than Old Norse. Rhyme involving the stressed syllable or word stem irrespective of subsequent syllables is shown to be a device of these poetic systems. Especially in Old English, such rhyme is used to support and reinforce the basic meter and may even fill a metrical function in the place of additional alliteration. The type of rhyme is argued to be an inherited feature of the poetic system, an argument also supported by the metricalized use of rhyme in Old Norse dróttkvaett poetry. Because some theories of the Old Germanic poetic form require viewing rhyme as competing and interfering with its rhythm, the rhymecompatible model used here is outlined.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":111206577,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/111206577/thumbnails/1.jpg","file_name":"Frog_2023_Germanic_Rhyme_II.pdf","download_url":"https://www.academia.edu/attachments/111206577/download_file","bulk_download_file_name":"Rhyme_in_drottkvaett_from_Old_Germanic_I.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/111206577/Frog_2023_Germanic_Rhyme_II-libre.pdf?1707199070=\u0026response-content-disposition=attachment%3B+filename%3DRhyme_in_drottkvaett_from_Old_Germanic_I.pdf\u0026Expires=1738744498\u0026Signature=A9dJXzBU9Zb0mWPxeVYqgvBTdt-f2A4ncn~gy6rFNLRb87aEUnkcwtLe3cuYsWGRGwHZepGNA3grGe~qxXdV-bT0FlfyRND8pULlK5WnoxEYVAWEpA8GcNHr~QPBs~0e3Yu3LQ5dWJp3xSmVJU5MxJhDQXcpmYFwbgGdvdkBKYKHXDmktiuJc4cPwBhvEO8vjCidPjp1vXck7uCoyGYV52UT0~5EwPVC3TyXuy1x2qs3GQSnHpZf~DSV7hIGUxLvrWjOn-9cNp~I0aMIlr8jm7OZYks~TRDNjP7oqTq2diU-jm-oaAeHmLc3vFAsPqHgIuLNDE18cxdlSb7hacYUQQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":3176,"name":"Germanic linguistics","url":"https://www.academia.edu/Documents/in/Germanic_linguistics"},{"id":3581,"name":"Poetry","url":"https://www.academia.edu/Documents/in/Poetry"},{"id":4234,"name":"Old English Literature","url":"https://www.academia.edu/Documents/in/Old_English_Literature"},{"id":4235,"name":"Old Norse Literature","url":"https://www.academia.edu/Documents/in/Old_Norse_Literature"},{"id":6636,"name":"Metrics","url":"https://www.academia.edu/Documents/in/Metrics"},{"id":11908,"name":"Old Norse Language","url":"https://www.academia.edu/Documents/in/Old_Norse_Language"},{"id":14179,"name":"Old English Poetry","url":"https://www.academia.edu/Documents/in/Old_English_Poetry"},{"id":15534,"name":"Old Germanic Languages","url":"https://www.academia.edu/Documents/in/Old_Germanic_Languages"},{"id":17425,"name":"Germanic Philology","url":"https://www.academia.edu/Documents/in/Germanic_Philology"},{"id":18248,"name":"Eddic Poetry","url":"https://www.academia.edu/Documents/in/Eddic_Poetry"},{"id":21468,"name":"Old Saxon","url":"https://www.academia.edu/Documents/in/Old_Saxon"},{"id":34620,"name":"Old English Language","url":"https://www.academia.edu/Documents/in/Old_English_Language"},{"id":35634,"name":"Old Norse","url":"https://www.academia.edu/Documents/in/Old_Norse"},{"id":70295,"name":"Alliterative verse","url":"https://www.academia.edu/Documents/in/Alliterative_verse"},{"id":145879,"name":"Proto-Germanic","url":"https://www.academia.edu/Documents/in/Proto-Germanic"},{"id":146155,"name":"Rhyme","url":"https://www.academia.edu/Documents/in/Rhyme"},{"id":184999,"name":"Metrics and Prosody","url":"https://www.academia.edu/Documents/in/Metrics_and_Prosody"},{"id":259531,"name":"Old Norse-Old Icelandic Literature","url":"https://www.academia.edu/Documents/in/Old_Norse-Old_Icelandic_Literature"},{"id":262795,"name":"Germanic languages","url":"https://www.academia.edu/Documents/in/Germanic_languages"},{"id":304902,"name":"Poetic Edda","url":"https://www.academia.edu/Documents/in/Poetic_Edda"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="106635151"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/106635151/Rhyme_in_dr%C3%B3ttkvaett_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_I_Overview_and_Argument"><img alt="Research paper thumbnail of Rhyme in dróttkvaett, from Old Germanic Inheritance to Contemporary Poetic Ecology I: Overview and Argument" class="work-thumbnail" src="https://attachments.academia-assets.com/105735337/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/106635151/Rhyme_in_dr%C3%B3ttkvaett_from_Old_Germanic_Inheritance_to_Contemporary_Poetic_Ecology_I_Overview_and_Argument">Rhyme in dróttkvaett, from Old Germanic Inheritance to Contemporary Poetic Ecology I: Overview and Argument</a></div><div class="wp-workCard_item"><span>Studia Metrica et Poetica</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper is the first in a three-part series or tryptic that argues for the Old Germanic origin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper is the first in a three-part series or tryptic that argues for the Old Germanic origins of rhyme in the Old Norse dróttkvaett meter. This meter requires rhymes on the stressed syllables of two words within a six-position line, irrespective of the syllables that follow. This first instalment introduces both the Old Germanic poetic form and the dróttkvaett meter. It outlines the background of the discussion and presents the basic argument. The second instalment presents a portrait of rhyme in Old Germanic meters outside of Old Norse, providing foundations for viewing rhyme as an inherited part of the Old Germanic poetic system. That portrait highlights the use of rhymes including the stressed vowel within a short line and the tendency to use such rhymes in the b-line, corresponding to the rhymes in even lines of dróttkvaett. The third instalment turns to dróttkvaett within its poetic ecology, beginning with a portrayal of rhyme in Old Norse eddic poetries, followed by dróttkvaett in relation to its contemporary poetic ecology and unravelling its impacts on that ecology, gradually working backward to a perspective on the ecology in which it emerged.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1e7d19f055f4d7c382715960f8d0f7c0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105735337,"asset_id":106635151,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105735337/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106635151"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106635151"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106635151; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=106635151]").text(description); $(".js-view-count[data-work-id=106635151]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 106635151; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='106635151']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1e7d19f055f4d7c382715960f8d0f7c0" } } $('.js-work-strip[data-work-id=106635151]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":106635151,"title":"Rhyme in dróttkvaett, from Old Germanic Inheritance to Contemporary Poetic Ecology I: Overview and Argument","translated_title":"","metadata":{"abstract":"This paper is the first in a three-part series or tryptic that argues for the Old Germanic origins of rhyme in the Old Norse dróttkvaett meter. This meter requires rhymes on the stressed syllables of two words within a six-position line, irrespective of the syllables that follow. This first instalment introduces both the Old Germanic poetic form and the dróttkvaett meter. It outlines the background of the discussion and presents the basic argument. The second instalment presents a portrait of rhyme in Old Germanic meters outside of Old Norse, providing foundations for viewing rhyme as an inherited part of the Old Germanic poetic system. That portrait highlights the use of rhymes including the stressed vowel within a short line and the tendency to use such rhymes in the b-line, corresponding to the rhymes in even lines of dróttkvaett. The third instalment turns to dróttkvaett within its poetic ecology, beginning with a portrayal of rhyme in Old Norse eddic poetries, followed by dróttkvaett in relation to its contemporary poetic ecology and unravelling its impacts on that ecology, gradually working backward to a perspective on the ecology in which it emerged.","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"Studia Metrica et Poetica"},"translated_abstract":"This paper is the first in a three-part series or tryptic that argues for the Old Germanic origins of rhyme in the Old Norse dróttkvaett meter. This meter requires rhymes on the stressed syllables of two words within a six-position line, irrespective of the syllables that follow. This first instalment introduces both the Old Germanic poetic form and the dróttkvaett meter. It outlines the background of the discussion and presents the basic argument. 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The third instalment turns to dróttkvaett within its poetic ecology, beginning with a portrayal of rhyme in Old Norse eddic poetries, followed by dróttkvaett in relation to its contemporary poetic ecology and unravelling its impacts on that ecology, gradually working backward to a perspective on the ecology in which it emerged.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":105735337,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/105735337/thumbnails/1.jpg","file_name":"Frog_2023_Germanic_Rhyme_I.pdf","download_url":"https://www.academia.edu/attachments/105735337/download_file","bulk_download_file_name":"Rhyme_in_drottkvaett_from_Old_Germanic_I.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/105735337/Frog_2023_Germanic_Rhyme_I-libre.pdf?1694753125=\u0026response-content-disposition=attachment%3B+filename%3DRhyme_in_drottkvaett_from_Old_Germanic_I.pdf\u0026Expires=1738744498\u0026Signature=Pp5GSjyx3K5~-IEGAZ0xgnY8IaRkHhbulZBHu-1CPxKoQwj5KC-wYXw2oOrBT30YNK0W0pOv3ogwAYHKyA0Fd2J9jOvFhJ4S53DkMj2O1BuSYnAZ2Q1QpFFuJnCkf4x865LlAsoRPOOc2qCxz6X3vcQPYLHBH98wVazV4B8f2npZts0ObCpYOwBedorvhV2cX~dRh6~GJO9SgY1Q6KFVGcUJEZ~ymJcqLvu9k5ZXRVNuer3zRR72HCKGXF688dBfm-YrDJSrwN~zjM78T-zqicIZhH5oYsB-ljpkoVRWR8AxMoqyx2~kMtBiMWY20pyzpK~Mef7h74rkEmsi2f~plQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":101,"name":"Languages","url":"https://www.academia.edu/Documents/in/Languages"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":1200,"name":"Languages and Linguistics","url":"https://www.academia.edu/Documents/in/Languages_and_Linguistics"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":3581,"name":"Poetry","url":"https://www.academia.edu/Documents/in/Poetry"},{"id":4235,"name":"Old Norse Literature","url":"https://www.academia.edu/Documents/in/Old_Norse_Literature"},{"id":6922,"name":"Poetics","url":"https://www.academia.edu/Documents/in/Poetics"},{"id":10634,"name":"Versification","url":"https://www.academia.edu/Documents/in/Versification"},{"id":11908,"name":"Old Norse Language","url":"https://www.academia.edu/Documents/in/Old_Norse_Language"},{"id":15534,"name":"Old Germanic Languages","url":"https://www.academia.edu/Documents/in/Old_Germanic_Languages"},{"id":15674,"name":"Linguistics","url":"https://www.academia.edu/Documents/in/Linguistics"},{"id":22355,"name":"Scandinavian Studies","url":"https://www.academia.edu/Documents/in/Scandinavian_Studies"},{"id":70295,"name":"Alliterative verse","url":"https://www.academia.edu/Documents/in/Alliterative_verse"},{"id":70300,"name":"Old Norse literature and culture","url":"https://www.academia.edu/Documents/in/Old_Norse_literature_and_culture"},{"id":74014,"name":"Poesía","url":"https://www.academia.edu/Documents/in/Poes%C3%ADa"},{"id":145956,"name":"Poesia","url":"https://www.academia.edu/Documents/in/Poesia"},{"id":146155,"name":"Rhyme","url":"https://www.academia.edu/Documents/in/Rhyme"},{"id":209331,"name":"Old Norse-Icelandic Literature and Culture","url":"https://www.academia.edu/Documents/in/Old_Norse-Icelandic_Literature_and_Culture"},{"id":644106,"name":"Old Germanic Linguistics","url":"https://www.academia.edu/Documents/in/Old_Germanic_Linguistics"},{"id":957240,"name":"Old Nordic/Germanic Religions","url":"https://www.academia.edu/Documents/in/Old_Nordic_Germanic_Religions"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="96086466"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/96086466/Rhyme_in_Alliterative_Oral_Poetry_A_Look_at_Old_English_Old_Norse_and_Finno_Karelian_Traditions"><img alt="Research paper thumbnail of Rhyme in Alliterative Oral Poetry: A Look at Old English, Old Norse, and Finno-Karelian Traditions" class="work-thumbnail" src="https://attachments.academia-assets.com/98082829/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/96086466/Rhyme_in_Alliterative_Oral_Poetry_A_Look_at_Old_English_Old_Norse_and_Finno_Karelian_Traditions">Rhyme in Alliterative Oral Poetry: A Look at Old English, Old Norse, and Finno-Karelian Traditions</a></div><div class="wp-workCard_item"><span>In Rhyme and Rhyming in Verbal Art and Song. Ed. Nigel Fabb & Venla Sykäri. Studia Fennica Folkloristica 25. Helsinki: Finnish Literature Society.</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Rhyme is discussed as a feature of these alliterative poetries, pointing to its potential to do m...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Rhyme is discussed as a feature of these alliterative poetries, pointing to its potential to do metrical work in Old English, its integration into formulaic or metrical constructions in both Old English and Old Norse, and comparing and contrasting these to the greater prominence of rhyme in Finno-Karelian Kalevala-metric poetry. The relationship between alliteration and meter in these Germanic and Finno-Karelian poetries is compared and contrasted as a factor structuring the differences in rhyme's more common potential to compensate absent alliteration in Finno-Karelian poetry.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7fbed0e78211989279a5eb4d5f0f9b6b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":98082829,"asset_id":96086466,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/98082829/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="96086466"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="96086466"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 96086466; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=96086466]").text(description); $(".js-view-count[data-work-id=96086466]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 96086466; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='96086466']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7fbed0e78211989279a5eb4d5f0f9b6b" } } $('.js-work-strip[data-work-id=96086466]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":96086466,"title":"Rhyme in Alliterative Oral Poetry: A Look at Old English, Old Norse, and Finno-Karelian Traditions","translated_title":"","metadata":{"abstract":"Rhyme is discussed as a feature of these alliterative poetries, pointing to its potential to do metrical work in Old English, its integration into formulaic or metrical constructions in both Old English and Old Norse, and comparing and contrasting these to the greater prominence of rhyme in Finno-Karelian Kalevala-metric poetry. 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Frog & Lotte Tarkka, 2017.</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">An extensive introduction to the concept of parallelism, its forms and uses, with a particular em...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">An extensive introduction to the concept of parallelism, its forms and uses, with a particular emphasis on discussions and traditions in the volume Parallelism in Verbal Art and Performance.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2d6b4a2c709c902d9160e1deb33659b5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55745038,"asset_id":35865220,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55745038/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35865220"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35865220"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35865220; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35865220]").text(description); $(".js-view-count[data-work-id=35865220]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35865220; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35865220']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2d6b4a2c709c902d9160e1deb33659b5" } } $('.js-work-strip[data-work-id=35865220]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35865220,"title":"Parallelism in Verbal Art and Performance: An Introduction","translated_title":"","metadata":{"abstract":"An extensive introduction to the concept of parallelism, its forms and uses, with a particular emphasis on discussions and traditions in the volume Parallelism in Verbal Art and Performance.","ai_title_tag":"Understanding Parallelism in Verbal Art","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Oral Tradition 31(2): 203-232, special issue, Parallelism in Verbal Art and Performance, ed. 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data-click-track="profile-work-strip-title" href="https://www.academia.edu/40228910/The_Finnic_Tetrameter_A_Creolization_of_Poetic_Form">The Finnic Tetrameter -A Creolization of Poetic Form?</a></div><div class="wp-workCard_item"><span>Studia Metrica et Poetica 6(1): 20–78</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article presents a new theory on the origins of the common Finnic tetrameter as a poetic for...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article presents a new theory on the origins of the common Finnic tetrameter as a poetic form (also called the Kalevala-meter, regilaul meter, etc.). It argues that this verse form emerged as a creolization of the North Germanic alliterative verse form during a period of intensive language contacts, and that the Finnic ethnopoetic ecology made it isosyllabic. Previous theories have focused on the trochaic, tetrametric structure and viewed other features of poetic form as secondary or incidental. This is the first theory to offer a metrically driven explanation for the distinctive features of the poetic form: the systematic placement of lexically stressed short syllables in metrically unstressed positions and systematic yet unmetricalized use of verse-internal alliteration. The emergence of the poetic form may be viewed simply in terms of hybridization, but its formation as a central mode for epic and ritual poetry demands consideration of social factors. Creolization is considered a social process of hybridization at the level of sign systems that is characterized by a salient asymmetrical relation of power, authority or other value in the cultural sign systems being reconfigured from the perspective of the society or groups involved. An argument is presented that North Germanic contacts also produced systematic verse-internal alliteration in Finnic languages. Discussion then turns to the distinction between the origin and spread of the poetic form. The poetic form's uniformity across Finnic language areas in spite of its 'foreign' metrical features along with the range of genres with which it was used are considered indicators of the poetic form's spread with language, forming an argument that the tetrameter emerged within an environment that also produced Late Proto-Finnic, and then spread with Late Proto-Finnic language and culture through areas where other Finnic language forms were spoken. This paper introduces a new theory concerning the history of the common Finnic tetrameter (Kalevala-meter, regilaul meter). Unlike earlier discussions of the meter, my aim is to offer a metrically-driven account of the most</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7f44ac8a2a633f774e175294d5913b3b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60458941,"asset_id":40228910,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60458941/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40228910"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40228910"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40228910; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40228910]").text(description); $(".js-view-count[data-work-id=40228910]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40228910; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40228910']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7f44ac8a2a633f774e175294d5913b3b" } } $('.js-work-strip[data-work-id=40228910]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40228910,"title":"The Finnic Tetrameter -A Creolization of Poetic Form?","translated_title":"","metadata":{"abstract":"This article presents a new theory on the origins of the common Finnic tetrameter as a poetic form (also called the Kalevala-meter, regilaul meter, etc.). 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Creolization is considered a social process of hybridization at the level of sign systems that is characterized by a salient asymmetrical relation of power, authority or other value in the cultural sign systems being reconfigured from the perspective of the society or groups involved. An argument is presented that North Germanic contacts also produced systematic verse-internal alliteration in Finnic languages. Discussion then turns to the distinction between the origin and spread of the poetic form. The poetic form's uniformity across Finnic language areas in spite of its 'foreign' metrical features along with the range of genres with which it was used are considered indicators of the poetic form's spread with language, forming an argument that the tetrameter emerged within an environment that also produced Late Proto-Finnic, and then spread with Late Proto-Finnic language and culture through areas where other Finnic language forms were spoken. This paper introduces a new theory concerning the history of the common Finnic tetrameter (Kalevala-meter, regilaul meter). Unlike earlier discussions of the meter, my aim is to offer a metrically-driven account of the most","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":60458941,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60458941/thumbnails/1.jpg","file_name":"Frog_2019_Tetrameter20190901-84924-1yyii4i.pdf","download_url":"https://www.academia.edu/attachments/60458941/download_file","bulk_download_file_name":"The_Finnic_Tetrameter_A_Creolization_of.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60458941/Frog_2019_Tetrameter20190901-84924-1yyii4i-libre.pdf?1567399183=\u0026response-content-disposition=attachment%3B+filename%3DThe_Finnic_Tetrameter_A_Creolization_of.pdf\u0026Expires=1738744498\u0026Signature=P-E88pZRS6SQZiwwicJKNE6QzGQkQQ2LiSMOHbNNdhxViUGge~zLHrI4qpLBLFXocT2GrKX9dMDLDVwON7fJndraDVMwFtpRl1o-1vZ~~ic6rqqj4Tmqc5J6VFUMUfPbDHEtB4wnOPyoZ0oktLjPoTHh6cysSZwOgdwfdpzLtu-qZ~4dzio7nu8ynK9pdoXUIW4hd2tvBVvT4g4V9NRlbr2JpsVshZ7oW2ToYLsOWFvrNMw8VQxMF1gASW48gAdhvarbUiZIEHyDxmXJOVXDcnEXDR3x2DJO2l-4cQfDPXoHjejzY~uNuKnRYIuQ2OLJgr0M06LpWjfuANGkBLBX4w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":101,"name":"Languages","url":"https://www.academia.edu/Documents/in/Languages"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":776,"name":"Anthropological Linguistics","url":"https://www.academia.edu/Documents/in/Anthropological_Linguistics"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":1200,"name":"Languages and Linguistics","url":"https://www.academia.edu/Documents/in/Languages_and_Linguistics"},{"id":2718,"name":"Linguistic Anthropology","url":"https://www.academia.edu/Documents/in/Linguistic_Anthropology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":3581,"name":"Poetry","url":"https://www.academia.edu/Documents/in/Poetry"},{"id":6636,"name":"Metrics","url":"https://www.academia.edu/Documents/in/Metrics"},{"id":6922,"name":"Poetics","url":"https://www.academia.edu/Documents/in/Poetics"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":10634,"name":"Versification","url":"https://www.academia.edu/Documents/in/Versification"},{"id":15674,"name":"Linguistics","url":"https://www.academia.edu/Documents/in/Linguistics"},{"id":23342,"name":"Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Cultural_Anthropology"},{"id":96599,"name":"Cultual Studies","url":"https://www.academia.edu/Documents/in/Cultual_Studies"},{"id":102096,"name":"Cultura","url":"https://www.academia.edu/Documents/in/Cultura"},{"id":184999,"name":"Metrics and Prosody","url":"https://www.academia.edu/Documents/in/Metrics_and_Prosody"},{"id":855942,"name":"Kalevalaic Poetry","url":"https://www.academia.edu/Documents/in/Kalevalaic_Poetry"}],"urls":[{"id":8842896,"url":"https://ojs.utlib.ee/index.php/smp/issue/view/1113"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="73440341"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/73440341/Metrical_Entanglement_The_Interface_of_Language_and_Meter"><img alt="Research paper thumbnail of Metrical Entanglement: The Interface of Language and Meter" class="work-thumbnail" src="https://attachments.academia-assets.com/81961927/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/73440341/Metrical_Entanglement_The_Interface_of_Language_and_Meter">Metrical Entanglement: The Interface of Language and Meter</a></div><div class="wp-workCard_item"><span>In Versification: Metrics in Practice. Ed. Frog, Satu Grünthal, Kati Kallio & Jarkko Niemi. Studia Fennica Litteraria 12. Helsinki: Finnish Literature Society. Pp. 249–293.</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter addresses the phenomenon that I call metrical entanglement. Metrical entanglement de...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter addresses the phenomenon that I call metrical entanglement. Metrical entanglement describes a conventional linkage of language to metrical templates or poetic principles for organising language into units of utterance. It evolves as a feature of a register of verbal art and is predominantly found in oral or oral-derived poetry traditions that have an established and distinct idiom rather than in modern literary poetry. The phenomenon has been observed from countless angles in a wide range of poetic traditions, but scholars have not previously related the variety of its manifestations to one another. In one of his 1928 dissertations, Milman Parry defines a Homeric formula as a recurrent phrase expressing a coherent unit of meaning “under the same metrical conditions.” In other words, he defines a formula as bound with metre. This definition is the foundation of Oral-Formulaic Theory (OFT), and its sustainability for almost a century testifies to empirically observable linkages of language to metre in a vast spectrum of traditions. Before Parry’s dissertation, August Brink observed that words became linked to the use of alliteration in Old and Middle English verse, founding a rich discussion. Similarly, in his study of ballad traditions, David Buchan notes a general tendency for certain words to “bear the brunt of the rhyme.” The research on these topics has extended to conventional pairs or sets of words linked to both alliteration and forms of rhyme and further to the preferred use of words in certain lifts in alliterative verse. Words linked through parallelism have also been widely discussed, but the complex semantic networks in parallelism have dominated research interests. These diverse examples are united through their concern with how uses of language in verbal art become entangled with poetic principles for organising discourse. Understanding metrical entanglement can help shed light on various aspects of how language and poetic form work in oral poetry and how seemingly independent phenomena may be related.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="42fe14f71e06f7c7797c2bff3f6457a0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":81961927,"asset_id":73440341,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/81961927/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="73440341"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="73440341"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 73440341; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=73440341]").text(description); $(".js-view-count[data-work-id=73440341]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 73440341; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='73440341']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "42fe14f71e06f7c7797c2bff3f6457a0" } } $('.js-work-strip[data-work-id=73440341]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":73440341,"title":"Metrical Entanglement: The Interface of Language and Meter","translated_title":"","metadata":{"abstract":"This chapter addresses the phenomenon that I call metrical entanglement. 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Ed. Frog, Satu Grünthal, Kati Kallio & Jarkko Niemi. Studia Fennica Litteraria 12. Helsinki: Finnish Literature Society. Pp. 19–55.</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Finnish Literature Society (SKS) was founded in 1831 and has, from the very beginning, engage...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Finnish Literature Society (SKS) was founded in 1831 and has, from the very beginning, engaged in publishing operations. It nowadays publishes literature in the fields of ethnology and folkloristics, linguistics, literary research and cultural history. The first volume of the Studia Fennica series appeared in 1933. Since 1992, the series has been divided into three thematic subseries: Ethnologica, Folkloristica and Linguistica. Two additional subseries were formed in 2002, Historica and Litteraria. The subseries Anthropologica was formed in 2007. In addition to its publishing activities, the Finnish Literature Society maintains research activities and infrastructures, an archive containing folklore and literary collections, a research library and promotes Finnish literature abroad.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3763ddfa4482834a9506facd417ecf19" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80856012,"asset_id":71570361,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80856012/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="71570361"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="71570361"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71570361; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=71570361]").text(description); $(".js-view-count[data-work-id=71570361]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 71570361; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='71570361']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3763ddfa4482834a9506facd417ecf19" } } $('.js-work-strip[data-work-id=71570361]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":71570361,"title":"Metrics in Practice","translated_title":"","metadata":{"ai_title_tag":"Finnish Literature Society's Publishing and Research Impact","grobid_abstract":"The Finnish Literature Society (SKS) was founded in 1831 and has, from the very beginning, engaged in publishing operations. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40189749"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40189749/On_the_Analogical_Comparison_of_Performance_Environments_Lament_Poetry_s_Soundscape_as_a_Case_Study"><img alt="Research paper thumbnail of On the Analogical Comparison of Performance Environments: Lament Poetry’s Soundscape as a Case Study" class="work-thumbnail" src="https://attachments.academia-assets.com/60413463/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40189749/On_the_Analogical_Comparison_of_Performance_Environments_Lament_Poetry_s_Soundscape_as_a_Case_Study">On the Analogical Comparison of Performance Environments: Lament Poetry’s Soundscape as a Case Study</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/EilaStepanova">Eila Stepanova</a></span></div><div class="wp-workCard_item"><span>RMN Newsletter 14: 91–111</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper confronts the research tendency to treat a performance tradition as a semiotic phenome...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper confronts the research tendency to treat a performance tradition as a semiotic phenomenon in isolation from its performance environment. 'Performance environment' is developed as an analytical concept describing an abstraction of the conventional environment of a performance practice as constituted of customary features that reciprocally become predictable. This is distinguished from the <br />'situation-specific environment' as the setting of any particular performance. Performance environment is a broad concept that may include anything from spaces, places or temporal settings to social situations or emotional atmosphere. It is considered in relation to John Miles Foley’s concept of 'performance arena' as an experienced-based semiotic framework for producing and receiving expressions of a particular tradition. Foley’s concept is extended from concerning only semiosis to also include emotional engagement, with potential for its activation to vary by degree. We propose that performance arena and performance environment are linked through conventions of practice. When considering this connection in relation to particular cases, we consider parameters of alignment versus disalignment and reinforcement versus contrast. These parameters are tools for exploring how situation-specific environments interact with a performance environment and performance arena. The soundscape of Karelian funeral lament is taken up as a feature of the performance environment that contextualizes and reinforces the performance arena, while lament performance participates in the soundscapes of additional ritual activities. The case’s analogical value is illustrated through comparison with examples from Old Norse eddic poetry and saga literature.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fb4534c71f12f57f4ddb669582e5840e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60413463,"asset_id":40189749,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60413463/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40189749"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40189749"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40189749; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40189749]").text(description); $(".js-view-count[data-work-id=40189749]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40189749; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40189749']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fb4534c71f12f57f4ddb669582e5840e" } } $('.js-work-strip[data-work-id=40189749]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40189749,"title":"On the Analogical Comparison of Performance Environments: Lament Poetry’s Soundscape as a Case Study","translated_title":"","metadata":{"abstract":"This paper confronts the research tendency to treat a performance tradition as a semiotic phenomenon in isolation from its performance environment. 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When considering this connection in relation to particular cases, we consider parameters of alignment versus disalignment and reinforcement versus contrast. These parameters are tools for exploring how situation-specific environments interact with a performance environment and performance arena. The soundscape of Karelian funeral lament is taken up as a feature of the performance environment that contextualizes and reinforces the performance arena, while lament performance participates in the soundscapes of additional ritual activities. The case’s analogical value is illustrated through comparison with examples from Old Norse eddic poetry and saga literature.","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"RMN Newsletter 14: 91–111"},"translated_abstract":"This paper confronts the research tendency to treat a performance tradition as a semiotic phenomenon in isolation from its performance environment. 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'Performance environment' is developed as an analytical concept describing an abstraction of the conventional environment of a performance practice as constituted of customary features that reciprocally become predictable. This is distinguished from the\r\n'situation-specific environment' as the setting of any particular performance. Performance environment is a broad concept that may include anything from spaces, places or temporal settings to social situations or emotional atmosphere. It is considered in relation to John Miles Foley’s concept of 'performance arena' as an experienced-based semiotic framework for producing and receiving expressions of a particular tradition. Foley’s concept is extended from concerning only semiosis to also include emotional engagement, with potential for its activation to vary by degree. We propose that performance arena and performance environment are linked through conventions of practice. When considering this connection in relation to particular cases, we consider parameters of alignment versus disalignment and reinforcement versus contrast. These parameters are tools for exploring how situation-specific environments interact with a performance environment and performance arena. The soundscape of Karelian funeral lament is taken up as a feature of the performance environment that contextualizes and reinforces the performance arena, while lament performance participates in the soundscapes of additional ritual activities. The case’s analogical value is illustrated through comparison with examples from Old Norse eddic poetry and saga literature.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":60413463,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/60413463/thumbnails/1.jpg","file_name":"Stepanova_Frog_2019_Performance_Environment20190827-81104-1cjeq4l.pdf","download_url":"https://www.academia.edu/attachments/60413463/download_file","bulk_download_file_name":"On_the_Analogical_Comparison_of_Performa.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60413463/Stepanova_Frog_2019_Performance_Environment20190827-81104-1cjeq4l-libre.pdf?1566935354=\u0026response-content-disposition=attachment%3B+filename%3DOn_the_Analogical_Comparison_of_Performa.pdf\u0026Expires=1738744499\u0026Signature=fnxndY3fWPtYpMGq3DuOKn2mdmgBx8EF1LzIxLXdsaZwnGslEnRQ~EKOPtaX8dpy9qDj4J0kMxUhT5CLtFmeo69iQIsXPv4V~~fuw0YT0S1zQraqPrYDws5iPewRZYDHuAz8qdzvgR6dCcuUz6yNUF2HMci7rP6YO1M38BFtVNYXTQg0ZrJQJAISaxdoJF2Ak9nO-NiEiQ7N58UbV~TESOd1eKxAVoYRC3Y9x0KVgSvPjRBIAixcpmy32ykbKRzVuckXhs~DAwdZcOwrzSO1E3c7zkJ7Oa2e4DPwFqo9C1HmD6ypYyCpkQzrz3QRE-pDMApSogknxBL5QlfGh5mYWQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion"},{"id":122,"name":"Comparative Religion","url":"https://www.academia.edu/Documents/in/Comparative_Religion"},{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":788,"name":"Mythology","url":"https://www.academia.edu/Documents/in/Mythology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":4058,"name":"Ritual","url":"https://www.academia.edu/Documents/in/Ritual"},{"id":4235,"name":"Old Norse Literature","url":"https://www.academia.edu/Documents/in/Old_Norse_Literature"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":7540,"name":"Oral Traditions","url":"https://www.academia.edu/Documents/in/Oral_Traditions"},{"id":9438,"name":"Laments (Anthropology)","url":"https://www.academia.edu/Documents/in/Laments_Anthropology_"},{"id":20774,"name":"Ritual (Anthropology)","url":"https://www.academia.edu/Documents/in/Ritual_Anthropology_"},{"id":24217,"name":"Ritual Theory","url":"https://www.academia.edu/Documents/in/Ritual_Theory"},{"id":28977,"name":"Comparative mythology","url":"https://www.academia.edu/Documents/in/Comparative_mythology"},{"id":39954,"name":"Old Norse Religion","url":"https://www.academia.edu/Documents/in/Old_Norse_Religion"},{"id":165922,"name":"Lamentations","url":"https://www.academia.edu/Documents/in/Lamentations"},{"id":373163,"name":"Ritual Practices","url":"https://www.academia.edu/Documents/in/Ritual_Practices"},{"id":619396,"name":"Anthropology of Religion","url":"https://www.academia.edu/Documents/in/Anthropology_of_Religion"}],"urls":[{"id":8839297,"url":"https://www.helsinki.fi/en/networks/retrospective-methods-network/rmn-newsletter-14"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49052602"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49052602/Preserving_Blunders_in_Eddic_Poems_Formula_Variation_in_Numbered_Inventories_of_Vaf%C3%BEr%C3%BA%C3%B0nism%C3%A1l_and_Gr%C3%ADmnism%C3%A1l"><img alt="Research paper thumbnail of Preserving Blunders in Eddic Poems: Formula Variation in Numbered Inventories of Vafþrúðnismál and Grímnismál" class="work-thumbnail" src="https://attachments.academia-assets.com/67441798/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49052602/Preserving_Blunders_in_Eddic_Poems_Formula_Variation_in_Numbered_Inventories_of_Vaf%C3%BEr%C3%BA%C3%B0nism%C3%A1l_and_Gr%C3%ADmnism%C3%A1l">Preserving Blunders in Eddic Poems: Formula Variation in Numbered Inventories of Vafþrúðnismál and Grímnismál</a></div><div class="wp-workCard_item"><span>Scripta Islandica 72: 43–91.</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The rise of interest in the orality of eddic poetry has tended to view the preserved corpus as or...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The rise of interest in the orality of eddic poetry has tended to view the preserved corpus as oral poems without considering their transition into writing and its potential implications. The present article is an exploratory study of variation in the ordinal inventories of questions and knowledge in Vafþrúðnismál and Grímnismál. Variation in formula usage might reflect individual creativity and a dynamic handling of the poetic system. The two cases in focus, however, show a correlation between the variations and indicators that the expressions or their organization were not ideal. In both cases, indicators in the poem’s text suggest that it is a product of oral presentation transcribed by a second individual. A detailed examination of formulae in Vafþrúðnismál point to difficulties where a b-line for vocalic alliteration is expected, for which the solutions seem to get worse rather than better, leading to the possibility that the presenter was bored or disinterested. Several features point to difficulties at the beginning of Grímnismál’s inventory, while exceptional variation in formula use leads to a possibility that some variation may be linked to the transcriber rather than the presenter. That blunders of presentation have been preserved in both poems rather than revised, either during the initial documentation or in later copying, reflecting ideas of what these texts are in relation to the tradition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="badff9cc6fe8eb2e70bb841dcbaf7338" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67441798,"asset_id":49052602,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67441798/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49052602"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49052602"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49052602; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49052602]").text(description); $(".js-view-count[data-work-id=49052602]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49052602; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49052602']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "badff9cc6fe8eb2e70bb841dcbaf7338" } } $('.js-work-strip[data-work-id=49052602]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49052602,"title":"Preserving Blunders in Eddic Poems: Formula Variation in Numbered Inventories of Vafþrúðnismál and Grímnismál","translated_title":"","metadata":{"abstract":"The rise of interest in the orality of eddic poetry has tended to view the preserved corpus as oral poems without considering their transition into writing and its potential implications. The present article is an exploratory study of variation in the ordinal inventories of questions and knowledge in Vafþrúðnismál and Grímnismál. Variation in formula usage might reflect individual creativity and a dynamic handling of the poetic system. The two cases in focus, however, show a correlation between the variations and indicators that the expressions or their organization were not ideal. In both cases, indicators in the poem’s text suggest that it is a product of oral presentation transcribed by a second individual. A detailed examination of formulae in Vafþrúðnismál point to difficulties where a b-line for vocalic alliteration is expected, for which the solutions seem to get worse rather than better, leading to the possibility that the presenter was bored or disinterested. Several features point to difficulties at the beginning of Grímnismál’s inventory, while exceptional variation in formula use leads to a possibility that some variation may be linked to the transcriber rather than the presenter. That blunders of presentation have been preserved in both poems rather than revised, either during the initial documentation or in later copying, reflecting ideas of what these texts are in relation to the tradition. ","ai_title_tag":"Eddic Poetic Blunders: Oral to Written Analysis","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Scripta Islandica 72: 43–91."},"translated_abstract":"The rise of interest in the orality of eddic poetry has tended to view the preserved corpus as oral poems without considering their transition into writing and its potential implications. The present article is an exploratory study of variation in the ordinal inventories of questions and knowledge in Vafþrúðnismál and Grímnismál. Variation in formula usage might reflect individual creativity and a dynamic handling of the poetic system. The two cases in focus, however, show a correlation between the variations and indicators that the expressions or their organization were not ideal. In both cases, indicators in the poem’s text suggest that it is a product of oral presentation transcribed by a second individual. A detailed examination of formulae in Vafþrúðnismál point to difficulties where a b-line for vocalic alliteration is expected, for which the solutions seem to get worse rather than better, leading to the possibility that the presenter was bored or disinterested. Several features point to difficulties at the beginning of Grímnismál’s inventory, while exceptional variation in formula use leads to a possibility that some variation may be linked to the transcriber rather than the presenter. That blunders of presentation have been preserved in both poems rather than revised, either during the initial documentation or in later copying, reflecting ideas of what these texts are in relation to the tradition. 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Frog & Lotte Tarkka, 2017.</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This essay sets out an approach to parallelism in verbal art as a semiotic phenomenon that can op...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This essay sets out an approach to parallelism in verbal art as a semiotic phenomenon that can operate at multiple orders (or levels) of signification. It examines parallelism in the sounds through which words are communicated, in language communicated by those sounds, in symbols or minimal units of narration communicated through language, and then in more complex units of narration communicated through those symbols or units. Attention is given to how these different levels of parallelism interrelate and may diverge, while revealing that parallelism at all of these levels reflects a coherent semiotic phenomenon. <br /> <br />"Parallelism in Verbal Art and Performance: An Introduction" (in collaboration with Lotte Tarkka), "Parallelism and Orders of Signification (Parallelism Dynamics I)" and "Multimedial Parallelism in Ritual Performance (Parallelism Dynamics II)" can be read together as a monograph-length study.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a36d2c6c0513d287f150f87e16e5f39a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55798831,"asset_id":35917543,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55798831/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35917543"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35917543"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35917543; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35917543]").text(description); $(".js-view-count[data-work-id=35917543]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35917543; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35917543']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a36d2c6c0513d287f150f87e16e5f39a" } } $('.js-work-strip[data-work-id=35917543]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35917543,"title":"Parallelism and Orders of Signification (Parallelism Dynamics I)","translated_title":"","metadata":{"abstract":"This essay sets out an approach to parallelism in verbal art as a semiotic phenomenon that can operate at multiple orders (or levels) of signification. 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Multimedial Parallelism in Ritual Performance (Parallelism Dynamics II)" class="work-thumbnail" src="https://attachments.academia-assets.com/55851194/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35968014/Multimedial_Parallelism_in_Ritual_Performance_Parallelism_Dynamics_II_">Multimedial Parallelism in Ritual Performance (Parallelism Dynamics II)</a></div><div class="wp-workCard_item"><span>Oral Tradition 31(2): 583-620, special issue, Parallelism in Verbal Art and Performance, ed. Frog & Lotte Tarkka, 2017.</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article approaches parallelism as a semiotic phenomenon that can operate across verbal art a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article approaches parallelism as a semiotic phenomenon that can operate across verbal art and other media in performance. It presents an approach to different media and the uniting performance mode as construing “metered frames.” Multimedial parallelism is analyzed as a phenomenon resulting from the coordination of expressions in relation to these frames to form members of parallel groups. The focus is on rituals that involve interaction with the unseen world. Discussion of parallelism between speech and empirical aspects of performance extends to the potential for presumed parallelism between speech and unseen objects, agents, and forces. John Miles Foley’s concept of “performance arena” is extended to performers’ and audiences’ perceptions and expectations about “reality” in ritual performance. The mapping of otherworld locations and cosmology onto empirical spaces in performance is also discussed. <br /> <br />"Parallelism in Verbal Art and Performance: An Introduction" (in collaboration with Lotte Tarkka), "Parallelism and Orders of Signification (Parallelism Dynamics I)" and "Multimedial Parallelism in Ritual Performance (Parallelism Dynamics II)" can be read together as a monograph-length study.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2cdca839748594da9de7ebf64dea6254" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55851194,"asset_id":35968014,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55851194/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35968014"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35968014"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35968014; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35968014]").text(description); $(".js-view-count[data-work-id=35968014]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35968014; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35968014']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2cdca839748594da9de7ebf64dea6254" } } $('.js-work-strip[data-work-id=35968014]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35968014,"title":"Multimedial Parallelism in Ritual Performance (Parallelism Dynamics II)","translated_title":"","metadata":{"abstract":"This article approaches parallelism as a semiotic phenomenon that can operate across verbal art and other media in performance. 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$a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37576698"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37576698/An_Eighteenth_Century_Origin_of_Modern_Metrical_Studies_or_Robert_Lowth_as_a_Pioneer_of_Ethnopoetics"><img alt="Research paper thumbnail of An Eighteenth-Century Origin of Modern Metrical Studies? – or – Robert Lowth as a Pioneer of Ethnopoetics" class="work-thumbnail" src="https://attachments.academia-assets.com/57555946/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37576698/An_Eighteenth_Century_Origin_of_Modern_Metrical_Studies_or_Robert_Lowth_as_a_Pioneer_of_Ethnopoetics">An Eighteenth-Century Origin of Modern Metrical Studies? – or – Robert Lowth as a Pioneer of Ethnopoetics</a></div><div class="wp-workCard_item"><span>NordMetrik News 1: 5-14</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper discusses Robert Lowth's De sacra poesi Hebræorum prælectiones (1753), best known for ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper discusses Robert Lowth's De sacra poesi Hebræorum prælectiones (1753), best known for introducing the term 'parallelism', as potentially the first study in ethnopoetics.  The discussion also outlines preliminary views on changes in the use of vocabulary related to meter and poetic form.  It suggests that, by arguing for parallelism as qualifying texts as metrical in the same manner as Classical meters, Lowth's study may have affected the trajectory of vocabulary leading the word 'meter' to be used as it is today. Hopefully this will stimulate future discussion.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f4a81462139e8c8f592e127f1c3ab8cf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57555946,"asset_id":37576698,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57555946/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37576698"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37576698"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37576698; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37576698]").text(description); $(".js-view-count[data-work-id=37576698]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37576698; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37576698']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f4a81462139e8c8f592e127f1c3ab8cf" } } $('.js-work-strip[data-work-id=37576698]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37576698,"title":"An Eighteenth-Century Origin of Modern Metrical Studies? – or – Robert Lowth as a Pioneer of Ethnopoetics","translated_title":"","metadata":{"abstract":"This paper discusses Robert Lowth's De sacra poesi Hebræorum prælectiones (1753), best known for introducing the term 'parallelism', as potentially the first study in ethnopoetics. The discussion also outlines preliminary views on changes in the use of vocabulary related to meter and poetic form. It suggests that, by arguing for parallelism as qualifying texts as metrical in the same manner as Classical meters, Lowth's study may have affected the trajectory of vocabulary leading the word 'meter' to be used as it is today. Hopefully this will stimulate future discussion.","ai_title_tag":"Robert Lowth's Impact on Modern Metrical Studies and Ethnopoetics","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"NordMetrik News 1: 5-14"},"translated_abstract":"This paper discusses Robert Lowth's De sacra poesi Hebræorum prælectiones (1753), best known for introducing the term 'parallelism', as potentially the first study in ethnopoetics. The discussion also outlines preliminary views on changes in the use of vocabulary related to meter and poetic form. 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Hopefully this will stimulate future discussion.","internal_url":"https://www.academia.edu/37576698/An_Eighteenth_Century_Origin_of_Modern_Metrical_Studies_or_Robert_Lowth_as_a_Pioneer_of_Ethnopoetics","translated_internal_url":"","created_at":"2018-10-13T01:29:32.853-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":57555946,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57555946/thumbnails/1.jpg","file_name":"Frog_2018_Lowth_Ethnopoetics.pdf","download_url":"https://www.academia.edu/attachments/57555946/download_file","bulk_download_file_name":"An_Eighteenth_Century_Origin_of_Modern_M.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57555946/Frog_2018_Lowth_Ethnopoetics-libre.pdf?1539419632=\u0026response-content-disposition=attachment%3B+filename%3DAn_Eighteenth_Century_Origin_of_Modern_M.pdf\u0026Expires=1738744499\u0026Signature=Pb1xa94L4pcSM2DrIlnMgBKPRkIcUOBpONcf85miD~ezcJvMrsA9x8Vl6DP~HohtAGbFlS2kt7Jc2mNP7kGmANrHBFT4saXdxVRaH8pY31ZUJeyI3CIACWWzA4TJYIU4z4ZsRYh5lb3ygQVYR5hck0-bKU8B2Tt44ImSv4j2a5ziU1er3Pmo5ZtUJocoHijHAu2Nypbw9OHn0iqbD7MHTknrd7TcMDjUIXrI2w7moLbw4w9hO6IiB1woPkdgCzJGY7GOUIDkxK7ICxOcm7I2pR6ztAOFHm99yeivxt6QoxSetRGn-Yojr38zy~YaKWCNUJAK-IjM6S3BEdHoE1jYRw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"An_Eighteenth_Century_Origin_of_Modern_Metrical_Studies_or_Robert_Lowth_as_a_Pioneer_of_Ethnopoetics","translated_slug":"","page_count":24,"language":"en","content_type":"Work","summary":"This paper discusses Robert Lowth's De sacra poesi Hebræorum prælectiones (1753), best known for introducing the term 'parallelism', as potentially the first study in ethnopoetics. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43229839"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43229839/Echoing_Ideas_in_Discourse_on_Poetics_From_Lowths_parallelismus_membrorum_to_Porthans_rhythmus_sensus"><img alt="Research paper thumbnail of Echoing Ideas in Discourse on Poetics: From Lowth's parallelismus membrorum to Porthan's rhythmus sensus" class="work-thumbnail" src="https://attachments.academia-assets.com/63499061/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43229839/Echoing_Ideas_in_Discourse_on_Poetics_From_Lowths_parallelismus_membrorum_to_Porthans_rhythmus_sensus">Echoing Ideas in Discourse on Poetics: From Lowth's parallelismus membrorum to Porthan's rhythmus sensus</a></div><div class="wp-workCard_item"><span>Journal of Finnish Studies 23(1): 3–16</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Scholarship customarily frames Henrik Gabriel Porthan's discussion of parallelism as rhythmus sen...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Scholarship customarily frames Henrik Gabriel Porthan's discussion of parallelism as rhythmus sensus within a genealogy of Finnish scholars' discussions of kalevalaic poetry. Porthan's discussion appears somewhat more than a decade after Robert Lowth's revolutionary study of the poetics of biblical Hebrew, in which he coined the term 'parallelism' (parallelismus membrorum) for the phenomenon so widely recognized today. This modest paper explores eighteenth-century discourse on poetic parallelism to explicate the chain of works linking Porthan's presentation of parallelism ultimately to that of Lowth. It illustrates how publications enabled the wide circulation of ideas. Academic convention allowed authors to reproduce references to and quotations from works to which they might have no access as though they had read them first hand. The chain from Lowth to Porthan includes this type of reproduction of information and quotations already at least once recontextualized in another author's discussion as well as responses to such works. Each link in this chain seems to have been familiar only with the link immediately preceding it or perhaps two, with the consequence that the ideas become echoes from work to work, terminology is exchanged and translated while Lowth's own name fades in the resonant discussion of the concept of parallelism, by which it is wholly eclipsed in Porthan's work. At the same time, this study draws attention to how scholars construct genealogies of ideas in relation to their focus and interests, and these also become recirculated until they get interrogated from another perspective.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9f3198c177d1b437dae134152eab5f09" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63499061,"asset_id":43229839,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63499061/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43229839"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43229839"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43229839; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43229839]").text(description); $(".js-view-count[data-work-id=43229839]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43229839; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43229839']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9f3198c177d1b437dae134152eab5f09" } } $('.js-work-strip[data-work-id=43229839]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43229839,"title":"Echoing Ideas in Discourse on Poetics: From Lowth's parallelismus membrorum to Porthan's rhythmus sensus","translated_title":"","metadata":{"abstract":"Scholarship customarily frames Henrik Gabriel Porthan's discussion of parallelism as rhythmus sensus within a genealogy of Finnish scholars' discussions of kalevalaic poetry. Porthan's discussion appears somewhat more than a decade after Robert Lowth's revolutionary study of the poetics of biblical Hebrew, in which he coined the term 'parallelism' (parallelismus membrorum) for the phenomenon so widely recognized today. This modest paper explores eighteenth-century discourse on poetic parallelism to explicate the chain of works linking Porthan's presentation of parallelism ultimately to that of Lowth. It illustrates how publications enabled the wide circulation of ideas. Academic convention allowed authors to reproduce references to and quotations from works to which they might have no access as though they had read them first hand. The chain from Lowth to Porthan includes this type of reproduction of information and quotations already at least once recontextualized in another author's discussion as well as responses to such works. Each link in this chain seems to have been familiar only with the link immediately preceding it or perhaps two, with the consequence that the ideas become echoes from work to work, terminology is exchanged and translated while Lowth's own name fades in the resonant discussion of the concept of parallelism, by which it is wholly eclipsed in Porthan's work. At the same time, this study draws attention to how scholars construct genealogies of ideas in relation to their focus and interests, and these also become recirculated until they get interrogated from another perspective.","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Journal of Finnish Studies 23(1): 3–16"},"translated_abstract":"Scholarship customarily frames Henrik Gabriel Porthan's discussion of parallelism as rhythmus sensus within a genealogy of Finnish scholars' discussions of kalevalaic poetry. 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Each link in this chain seems to have been familiar only with the link immediately preceding it or perhaps two, with the consequence that the ideas become echoes from work to work, terminology is exchanged and translated while Lowth's own name fades in the resonant discussion of the concept of parallelism, by which it is wholly eclipsed in Porthan's work. 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Each link in this chain seems to have been familiar only with the link immediately preceding it or perhaps two, with the consequence that the ideas become echoes from work to work, terminology is exchanged and translated while Lowth's own name fades in the resonant discussion of the concept of parallelism, by which it is wholly eclipsed in Porthan's work. 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It presents and elaborates the concept of a linguistic multiform as a compositional framework and unit of expression that is distinguishable from an oral-poetic formula and operates according to different parameters of variation. Multiform theory provides a basis for addressing the conservatism and variation of kalevalaic epics.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5e8c813d6acb30e569674c02b6111420" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46438794,"asset_id":26086382,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46438794/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26086382"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26086382"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26086382; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26086382]").text(description); $(".js-view-count[data-work-id=26086382]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26086382; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26086382']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5e8c813d6acb30e569674c02b6111420" } } $('.js-work-strip[data-work-id=26086382]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26086382,"title":"Linguistic Multiforms in Kalevalaic Epic: Toward a Typology","translated_title":"","metadata":{"abstract":"This article examines the interaction of language in relation to metrical form in kalevalaic epic poetry. 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class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/28111360/Linguistic_Multiforms_Advancing_Oral_Formulaic_Theory">Linguistic Multiforms: Advancing Oral-Formulaic Theory</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper offers an accessible introduction to the theory of linguistic multiforms. Linguistic ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper offers an accessible introduction to the theory of linguistic multiforms.  Linguistic multiforms are verbal systems that are distinguishable from formulae and can provide frameworks for longer sequences of text.  They provide an intermediate unit between the linguistic formula and theme as a unit of narrative content of Oral-Formulaic Theory (OFT).  They also provide an approach to shorter poetic forms that are more verbally stable in social circulation than the long epics on which Classic OFT was developed.  In addition, certain types of lexical variation only become understandable when multiforms are acknowledged.  Integrating multiform theory into OFT allows a broader range of verbal art to be analyzed within a unified framework.  <br /><br />Multiform theory was initially developed for the analysis of the flexibility of length of text sequences in long epics, following which it has been developed and refined.  Focus in this article is on shorter forms of oral poetry that have not been conducive for analysis through Classic OFT owing to greater textual regularity in reproduction.  Multiforms of different formal types are illustrated through examples from Finno-Karelian kalevalaic poetry, Old Norse eddic and skaldic poetries, and North Russian bylina poetry.  The broader theoretical framework is nevertheless concerned with a general phenomenon of language that is also relevant to forms of discourse that are not poetically organized.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ddaa5b763f4ace2cec435ff8431068ae" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":48427549,"asset_id":28111360,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/48427549/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="28111360"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="28111360"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 28111360; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=28111360]").text(description); $(".js-view-count[data-work-id=28111360]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 28111360; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='28111360']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ddaa5b763f4ace2cec435ff8431068ae" } } $('.js-work-strip[data-work-id=28111360]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":28111360,"title":"Linguistic Multiforms: Advancing Oral-Formulaic Theory","translated_title":"","metadata":{"abstract":"This paper offers an accessible introduction to the theory of linguistic multiforms. 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data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/92333457/Weathered_Words_Formulaic_Language_and_Verbal_Art_ed_Frog_and_William_Lamb_"><img alt="Research paper thumbnail of Weathered Words: Formulaic Language and Verbal Art (ed. Frog & William Lamb)" class="work-thumbnail" src="https://attachments.academia-assets.com/95370329/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/92333457/Weathered_Words_Formulaic_Language_and_Verbal_Art_ed_Frog_and_William_Lamb_">Weathered Words: Formulaic Language and Verbal Art (ed. Frog & William Lamb)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://edinburgh.academia.edu/WilliamLamb">William Lamb</a></span></div><div class="wp-workCard_item"><span>Milman Parry Collection of Oral Literature 6. Cambridge, MA: Milman Parry Collection of Oral Literature, Harvard University, Harvard University Press. 18 chapters / ix + 440 pp.</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Formulaic phraseology presents the epitome of words worn and weathered by trial and the tests of ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Formulaic phraseology presents the epitome of words worn and weathered by trial and the tests of time. Scholarship on weathered words is exceptionally diverse and interdisciplinary. This volume focuses on verbal art, which makes Oral-Formulaic Theory (OFT) a major point of reference. Yet weathered words are but a part of OFT, and OFT is only a part of scholarship on weathered words.<br /><br />Each of the eighteen essays gathered here brings particular aspects of formulaic language into focus. No volume on such a diverse topic can be all-encompassing, but the essays highlight aspects of the phenomenon that may be eclipsed elsewhere: they diverge not only in style, but sometimes even in how they choose to define “formula.” As such, they offer overlapping frames that complement one another both in their convergences and their contrasts. While they view formulaicity from multifarious angles, they unite in a Picasso of perspectives on which the reader can reflect and draw insight.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ad1f22f9ca8caedfa8edd892ec91a9cb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":95370329,"asset_id":92333457,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/95370329/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="92333457"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="92333457"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 92333457; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=92333457]").text(description); $(".js-view-count[data-work-id=92333457]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 92333457; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='92333457']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ad1f22f9ca8caedfa8edd892ec91a9cb" } } $('.js-work-strip[data-work-id=92333457]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":92333457,"title":"Weathered Words: Formulaic Language and Verbal Art (ed. 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Asif Agha & Frog)" class="work-thumbnail" src="https://attachments.academia-assets.com/56044030/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/25913519/Registers_of_Communication_ed_Asif_Agha_and_Frog_">Registers of Communication (ed. Asif Agha & Frog)</a></div><div class="wp-workCard_item"><span>Registers of Communication. Ed. Asif Agha & Frog. Studia Fennica Linguistica 18. Helsinki: Finnish Literature Society. </span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In any society, communicative activities are organized into models of conduct that differentiate ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In any society, communicative activities are organized into models of conduct that differentiate specific social practices from each other and enable people to communicate with each other in ways distinctive to those practices. The articles in this volume investigate a series of locale-specific models of communicative conduct, or registers of communication, through which persons organize their participation in varied social practices, including practices of politics, religion, schooling, migration, trade, media, verbal art, and ceremonial ritual. Drawing on research traditions on both sides of the Atlantic, the authors of these articles bring together insights from a variety of scholarly disciplines, including linguistics, anthropology, folklore, literary studies, and philology. They describe register models associated with a great many forms of interpersonal behavior, and, through their own multi-year and multi-disciplinary collaborative efforts, bring register phenomena into focus as features of social life in the lived experience of people in societies around the world.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d558fd5b00fb405925b6e23333d9586d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56044030,"asset_id":25913519,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56044030/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="25913519"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="25913519"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 25913519; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=25913519]").text(description); $(".js-view-count[data-work-id=25913519]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 25913519; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='25913519']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d558fd5b00fb405925b6e23333d9586d" } } $('.js-work-strip[data-work-id=25913519]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":25913519,"title":"Registers of Communication (ed. 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Frog & Joonas Ahola)" class="work-thumbnail" src="https://attachments.academia-assets.com/80548968/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/71037908/Folklore_and_Old_Norse_Mythology_ed_Frog_and_Joonas_Ahola_">Folklore and Old Norse Mythology (ed. Frog & Joonas Ahola)</a></div><div class="wp-workCard_item"><span>FF Communications 323. Helsinki: Kalevala Society.</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The present volume responds to the rising boom of interest in folklore and folklore research in t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The present volume responds to the rising boom of interest in folklore and folklore research in the study of Old Norse mythology. The twenty-two authors of this volume reveal the dynamism of this lively dialogue, which is characterized by a diversity of perspectives linking to different fields and national scholarships.<br /><br />The chapters open with a general overview of how the concepts of “folklore” and “mythology” have been understood and related across the history of Old Norse studies, which is followed by a group of chapters that discuss and present different approaches and types of source materials, with methodological and theoretical concerns. The interest in folklore is bound up with interests in practice and lived religion, which are brought into focus in a series of chapters relating to magic and ritual. Attention then turns to images that link to mythology and different mythic agents in studies that explore a variety of usage in meaning-making in different forms of cultural expression. The next group of studies spotlights motifs, with perspectives on synchronic usage across genres and different media, cross-cultural exchange, and long-term continuities. The volume culminates in discussions of complex stories, variously in oral traditions behind medieval sources and relationships between accounts found in medieval sources and those recorded from more recent traditions.<br /><br />Individually, the chapters variously offer reflexive and historical research criticism, new research frameworks, illustrative studies, and exploratory investigations. Collectively, they illustrate the rapidly evolving multidisciplinary discussion at the intersections of folklore and Old Norse mythology, where the transformative impacts were recently described as a paradigm shift. They open new paths for scholarly discussion with the potential to inspire future research.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2cead5ce48f208b4a570e5b5c7ae82d4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80548968,"asset_id":71037908,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80548968/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="71037908"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="71037908"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71037908; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=71037908]").text(description); $(".js-view-count[data-work-id=71037908]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 71037908; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='71037908']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2cead5ce48f208b4a570e5b5c7ae82d4" } } $('.js-work-strip[data-work-id=71037908]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":71037908,"title":"Folklore and Old Norse Mythology (ed. 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Frog, Satu Grünthal, Kati Kallio & Jarkko Niemi)" class="work-thumbnail" src="https://attachments.academia-assets.com/80453638/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/70893065/Versification_Metrics_in_Practice_ed_Frog_Satu_Gr%C3%BCnthal_Kati_Kallio_and_Jarkko_Niemi_">Versification: Metrics in Practice (ed. Frog, Satu Grünthal, Kati Kallio & Jarkko Niemi)</a></div><div class="wp-workCard_item"><span>Studia Fennica Litteraria 12. Helsinki: Finnish Literature Society. (12 articles / 305 pp.)</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Finnish Literature Society (SKS) was founded in 1831 and has, from the very beginning, engage...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Finnish Literature Society (SKS) was founded in 1831 and has, from the very beginning, engaged in publishing operations. It nowadays publishes literature in the fields of ethnology and folkloristics, linguistics, literary research and cultural history. The first volume of the Studia Fennica series appeared in 1933. Since 1992, the series has been divided into three thematic subseries: Ethnologica, Folkloristica and Linguistica. Two additional subseries were formed in 2002, Historica and Litteraria. The subseries Anthropologica was formed in 2007. 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Helsinki: Folklore Studies, University of Helsinki.</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Cover image: an 8th-9th century bronze pendant decorated in Broa style, excavated at the Mullutu ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Cover image: an 8th-9th century bronze pendant decorated in Broa style, excavated at the Mullutu harbour site, Saaremaa; drawing by Indrek Jets.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7f0a1ef6a7391088e9a52ea266854726" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":89906921,"asset_id":85101106,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/89906921/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="85101106"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="85101106"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 85101106; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=85101106]").text(description); $(".js-view-count[data-work-id=85101106]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 85101106; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='85101106']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7f0a1ef6a7391088e9a52ea266854726" } } $('.js-work-strip[data-work-id=85101106]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":85101106,"title":"Pre-Print Papers of the 18th International Saga Conference: Sagas and the Circum-Baltic Arena:, Helsinki and Tallinn, 7–14 August 2022 (ed. 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paper thumbnail of Interdisciplinary and Comparative Methodologies: Exploring Circum-Baltic Cultures and Beyond (ed. Frog, Joonas Ahola & Kendra Willson)" class="work-thumbnail" src="https://attachments.academia-assets.com/60339118/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40125112/Interdisciplinary_and_Comparative_Methodologies_Exploring_Circum_Baltic_Cultures_and_Beyond_ed_Frog_Joonas_Ahola_and_Kendra_Willson_">Interdisciplinary and Comparative Methodologies: Exploring Circum-Baltic Cultures and Beyond (ed. Frog, Joonas Ahola & Kendra Willson)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/JoonasAhola">Joonas Ahola</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://ucla.academia.edu/KendraWillson">Kendra Willson</a></span></div><div class="wp-workCard_item"><span>RMN Newsletter 14, special issue</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">2 RMN Newsletter is a medium of contact and communication for members of the Retrospective Method...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">2 RMN Newsletter is a medium of contact and communication for members of the Retrospective Methods Network (RMN). The RMN is an open network which can include anyone who wishes to share in its focus. It is united by an interest in the problems, approaches, strategies and limitations related to considering some aspect of culture in one period through evidence from another, later period. Such comparisons range from investigating historical relationships to the utility of analogical parallels, and from comparisons across centuries to developing working models for the more immediate traditions behind limited sources. RMN Newsletter sets out to provide a venue and emergent discourse space in which individual scholars can discuss and engage in vital crossdisciplinary dialogue, present reports and announcements of their own current activities, and where information about events, projects and institutions is made available.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="79d4a1fe852c6fd6493e191f07f20441" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60339118,"asset_id":40125112,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60339118/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40125112"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40125112"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40125112; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40125112]").text(description); $(".js-view-count[data-work-id=40125112]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40125112; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40125112']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "79d4a1fe852c6fd6493e191f07f20441" } } $('.js-work-strip[data-work-id=40125112]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40125112,"title":"Interdisciplinary and Comparative Methodologies: Exploring Circum-Baltic Cultures and Beyond (ed. 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Kaarina Koski & Frog with Ulla Savolainen)" class="work-thumbnail" src="https://attachments.academia-assets.com/56394190/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34855530/Genre_Text_Interpretation_Multidisciplinary_Perspectives_on_Folklore_and_Beyond_ed_Kaarina_Koski_and_Frog_with_Ulla_Savolainen_">Genre – Text – Interpretation: Multidisciplinary Perspectives on Folklore and Beyond (ed. Kaarina Koski & Frog with Ulla Savolainen)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/KaarinaKoski">Kaarina Koski</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/UllaSavolainen">Ulla Savolainen</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This book presents current discussions on the concept of genre. It introduces innovative, multidi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This book presents current discussions on the concept of genre. It introduces innovative, multidisciplinary approaches to contemporary and historical genres, their roles in cultural discourse, how they change, and their relations to each other. <br />  The reader is guided into the discussion surrounding this key concept and its history through a general introduction, followed by eighteen chapters that represent a variety of discursive practices as well as analytic methods from several scholarly traditions.<br />  This volume will have wide appeal to several academic audiences within the humanities, both in Finland and abroad, and will especially be of interest to scholars of folklore, language and cultural expression.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f742566c86f778fc018a07a63305f502" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56394190,"asset_id":34855530,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56394190/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34855530"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34855530"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34855530; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34855530]").text(description); $(".js-view-count[data-work-id=34855530]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34855530; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34855530']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f742566c86f778fc018a07a63305f502" } } $('.js-work-strip[data-work-id=34855530]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34855530,"title":"Genre – Text – Interpretation: Multidisciplinary Perspectives on Folklore and Beyond (ed. 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Frog, Anna-Leena Siikala & Eila Stepanova)" class="work-thumbnail" src="https://attachments.academia-assets.com/56761498/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3719266/Mythic_Discourses_Studies_in_Uralic_Traditions_ed_Frog_Anna_Leena_Siikala_and_Eila_Stepanova_">Mythic Discourses : Studies in Uralic Traditions (ed. Frog, Anna-Leena Siikala & Eila Stepanova)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/EilaStepanova">Eila Stepanova</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Mythic discourses in the present day show how vernacular heritage continues to function and be va...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Mythic discourses in the present day show how vernacular heritage continues to function and be valuable through emergent interpretations and revaluations. At the same time, continuities in mythic images, motifs, myths and genres reveal the longue durée of mythologies and their transformations. The eighteen articles of Mythic Discourses address the many facets of myth in Uralic cultures, from the Finnish and Karelian world-creation to Nenets shamans, offering multidisciplinary perspectives from twenty eastern and western scholars. <br /> <br />The mythologies of Uralic peoples differ so considerably that mythology is approached here in a broad sense, including myths proper, religious beliefs and associated rituals. Traditions are addressed individually, typologically, and in historical perspective. The range and breadth of the articles, presenting diverse living mythologies, their histories and relationships to traditions of other cultures such as Germanic and Slavic, all come together to offer a far richer and more developed perspective on Uralic traditions than any one article could do alone.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="70cacd297ac80daa58e2e88df5ba2a63" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56761498,"asset_id":3719266,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56761498/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3719266"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3719266"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3719266; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=3719266]").text(description); $(".js-view-count[data-work-id=3719266]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 3719266; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='3719266']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "70cacd297ac80daa58e2e88df5ba2a63" } } $('.js-work-strip[data-work-id=3719266]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":3719266,"title":"Mythic Discourses : Studies in Uralic Traditions (ed. 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<div class="js-work-strip profile--work_container" data-work-id="39972317"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39972317/Contacts_and_Networks_in_the_Baltic_Sea_Region_Austmarr_as_a_Northern_Mare_nostrum_ca_500_1500_AD_ed_Maths_Bertell_Frog_and_Kendra_Willson_"><img alt="Research paper thumbnail of Contacts and Networks in the Baltic Sea Region: Austmarr as a Northern Mare nostrum, ca. 500–1500 AD (ed. Maths Bertell, Frog & Kendra Willson)" class="work-thumbnail" src="https://attachments.academia-assets.com/60162185/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39972317/Contacts_and_Networks_in_the_Baltic_Sea_Region_Austmarr_as_a_Northern_Mare_nostrum_ca_500_1500_AD_ed_Maths_Bertell_Frog_and_Kendra_Willson_">Contacts and Networks in the Baltic Sea Region: Austmarr as a Northern Mare nostrum, ca. 500–1500 AD (ed. Maths Bertell, Frog & Kendra Willson)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://miun.academia.edu/MathsBertell">Maths Bertell</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://ucla.academia.edu/KendraWillson">Kendra Willson</a></span></div><div class="wp-workCard_item"><span>Amsterdam: Amsterdam University Press</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The series from the Turku Centre for Medieval and Early Modern Studies (TUCEMEMS) publishes monog...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The series from the Turku Centre for Medieval and Early Modern Studies (TUCEMEMS) publishes monographs and collective volumes placed at the intersection of disciplinary boundaries, introducing fresh connections between established fields of study. The series especially welcomes research combining or juxtaposing different kinds of primary sources and new methodological solutions to deal with problems presented by them. Encouraged themes and approaches include, but are not limited to, identity formation in medieval/early modern communities and the analysis of texts and other cultural products as a communicative process comprising shared symbols and meanings.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9891a7ffe814264dd829a3921c464a31" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60162185,"asset_id":39972317,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60162185/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39972317"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39972317"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39972317; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39972317]").text(description); $(".js-view-count[data-work-id=39972317]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39972317; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39972317']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9891a7ffe814264dd829a3921c464a31" } } $('.js-work-strip[data-work-id=39972317]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39972317,"title":"Contacts and Networks in the Baltic Sea Region: Austmarr as a Northern Mare nostrum, ca. 500–1500 AD (ed. 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Karina Lukin, Frog, Eila Stepanova & Lotte Tarkka)" class="work-thumbnail" src="https://attachments.academia-assets.com/55454921/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35588761/Mytologia_ja_runous_Mythology_and_Poetry_ed_Karina_Lukin_Frog_Eila_Stepanova_and_Lotte_Tarkka_">Mytologia ja runous [Mythology and Poetry] (ed. Karina Lukin, Frog, Eila Stepanova & Lotte Tarkka)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/EilaStepanova">Eila Stepanova</a></span></div><div class="wp-workCard_item"><span>Special issue of Elore, vol. 22, no. 1</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Table of Contents SAATTEEKSI / PREFACE: Frog, Karina Lukin, Eila Stepanova ja Lotte Tarkka. A...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Table of Contents <br />SAATTEEKSI / PREFACE: Frog, Karina Lukin, Eila Stepanova ja Lotte Tarkka.  <br />ARTIKKELIT / ARTICLES: <br />---- "Matka ja liike nenetsien epiikassa ja šamanistisessa runoudessa / Journey and movement in Nenets epic and shamanistic poetry", Karina Lukin <br />---- "Elämä on matka: Elämänkulun käsitteellistäminen karjalaisessa rituaalirunoudessa / Life is a Journey: The Conceptualization of Life in Karelian Ritual Poetry", Eila Stepanova <br />---- "Kalevalamitta oppineiden käytössä uuden ajan alun Suomessa / Learned men and an oral idiom in early modern Finland", Kati Kallio <br />---- "Folkloristista lingvistiikkaa – Christfrid Gananderin kansanrunokoelman Lypsäjän sanat / Folkloristic linguistics: The poem of a milker from the folklore collection of Christfrid Ganander", Elina Palola <br />KATSAUKSET / PERSPECTIVES <br />---- "Myyttinen diskurssi ja mytologian symbolinen matriisi / Mythic Discourse and the Symolic Matrix of Mythology", Frog <br />---- "Meren kosijat ja elämän leipä. Kertauslaulun myyttisyys Hesiodoksen metallisukupolvien valossa / Suitors of the Sea and the Bread of Life. A Traditional Song in the Light of Hesiod's Generations of Metals", Liisa Kaski <br />---- "Miten tutkia kummia kokemuksia? / How Can Strange Experiences be Studies?", Kaarina Koski & Maisa Honkasalo <br />---- "Mielikuvitus, kansanruno ja tuonpuoleisesta puhuminen / Imagination, Folk Poetry and Speaking about the Otherworld", Lotte Tarkka</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c25e125a9f39ca97d3e30b74a54bf90f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55454921,"asset_id":35588761,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55454921/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35588761"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35588761"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35588761; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35588761]").text(description); $(".js-view-count[data-work-id=35588761]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35588761; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35588761']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c25e125a9f39ca97d3e30b74a54bf90f" } } $('.js-work-strip[data-work-id=35588761]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35588761,"title":"Mytologia ja runous [Mythology and Poetry] (ed. 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Ilya Sverdlov & Frog)" class="work-thumbnail" src="https://attachments.academia-assets.com/46358260/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26012344/The_Ecology_of_Metre_ed_Ilya_Sverdlov_and_Frog_">The Ecology of Metre (ed. Ilya Sverdlov & Frog)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Metre is a living thing. It exists in and is shaped by an environment that includes language, gen...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Metre is a living thing. It exists in and is shaped by an environment that includes language, genres and practices as well as oral and/or written identity-bearing texts, and these are reciprocally affected and shaped by metres with which they are connected and potentially also by those metres to which they stand in resonant, or perhaps contrastive relations. All of these features furthermore exist and operate within broader environments of societies and cultures, linking them to social roles, identities, classes and situations that shape how they are perceived, valued and apprehended as meaningful. Taken together, all of these factors, with their complex and often subtle relations constitute what we would like to call the ecology of metre.<br />The articles assembled in the present collection bring the ecology of metre into focus, addressing it from a variety of complementary angles and disciplinary perspectives with a range of methodologies. Discussions treat poetic forms from periods as wide-ranging as the Viking Age to some still found today, and that occur in a variety of languages including Old Norse and Icelandic of different periods, both Old English and Modern English, Nenets, and a trans-lingual Finno-Karelian poetic idiom. The genres addressed extend from vernacular mythological epics to Christian theological poems and from skaldic praise poetry of royal courts to popular literary ballads. The strength of this volume lies precisely in the diversity of these contributions that are simultaneously brought into dialogue with one another through a number of common thematic topics and shared concerns.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5bf5c8d91c76335afd942ef15d70c0be" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46358260,"asset_id":26012344,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46358260/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26012344"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26012344"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26012344; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26012344]").text(description); $(".js-view-count[data-work-id=26012344]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26012344; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26012344']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5bf5c8d91c76335afd942ef15d70c0be" } } $('.js-work-strip[data-work-id=26012344]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26012344,"title":"The Ecology of Metre (ed. 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Taken together, all of these factors, with their complex and often subtle relations constitute what we would like to call the ecology of metre.\nThe articles assembled in the present collection bring the ecology of metre into focus, addressing it from a variety of complementary angles and disciplinary perspectives with a range of methodologies. Discussions treat poetic forms from periods as wide-ranging as the Viking Age to some still found today, and that occur in a variety of languages including Old Norse and Icelandic of different periods, both Old English and Modern English, Nenets, and a trans-lingual Finno-Karelian poetic idiom. The genres addressed extend from vernacular mythological epics to Christian theological poems and from skaldic praise poetry of royal courts to popular literary ballads. 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Taken together, all of these factors, with their complex and often subtle relations constitute what we would like to call the ecology of metre.\nThe articles assembled in the present collection bring the ecology of metre into focus, addressing it from a variety of complementary angles and disciplinary perspectives with a range of methodologies. Discussions treat poetic forms from periods as wide-ranging as the Viking Age to some still found today, and that occur in a variety of languages including Old Norse and Icelandic of different periods, both Old English and Modern English, Nenets, and a trans-lingual Finno-Karelian poetic idiom. The genres addressed extend from vernacular mythological epics to Christian theological poems and from skaldic praise poetry of royal courts to popular literary ballads. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="5950106"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/5950106/Approaching_Methodology_2nd_revised_edition_with_an_introduction_by_Ulrika_Wolf_Knuts_ed_Frog_and_Pauliina_Latvala_with_Helen_F_Leslie_"><img alt="Research paper thumbnail of Approaching Methodology, 2nd revised edition with an introduction by Ulrika Wolf-Knuts (ed. Frog & Pauliina Latvala with Helen F. Leslie)" class="work-thumbnail" src="https://attachments.academia-assets.com/68594182/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/5950106/Approaching_Methodology_2nd_revised_edition_with_an_introduction_by_Ulrika_Wolf_Knuts_ed_Frog_and_Pauliina_Latvala_with_Helen_F_Leslie_">Approaching Methodology, 2nd revised edition with an introduction by Ulrika Wolf-Knuts (ed. Frog & Pauliina Latvala with Helen F. Leslie)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The eighteen articles of Approaching Methodology open broadly international and cross-disciplinar...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The eighteen articles of Approaching Methodology open broadly international and cross-disciplinary discussions on different aspects of methods and methodology. This volume brings many complementary perspectives on approaching and analyzing aspects of culture and cultural expression into dialogue, especially from fields of folklore studies, ethnology, philology, medieval studies, linguistics and semiotics. The introcuction will be valuable for students and young scholars who are trying to orient themselves amid the questions, challenges and potentials associated with methods and methodologies. <br /> <br /> <br />CONTENTS <br /> <br /> <br />Introduction  <br /> <br />Ulrika Wolf-Knuts: <br />The Omnipresent Method <br /> <br />Part I: Method in Practice <br /> <br />Frog (in collaboration with Pauliina Latvala) <br />Opening Cross-Disciplinary Dialogue: A Virtual Workshop on Methodology  <br /> <br />Espen Suenson: <br />Method and Fieldwork in a Hermeneutical Perspective  <br /> <br />Jill Bradley: <br />Building a Visual Vocabulary: The Methodology of ‘Reading’ Images in Context <br /> <br />Frog: <br />The Parallax Approach: Situating Traditions in Long-Term Perspective  <br /> <br />Sonja Peterson-Lewis: <br />The Ghost of Methodologies Past: untangling Methods, Methodologies, and Methodologists in Black Studies  <br />  <br />Part II: Constructing Data  <br /> <br />Francisco Martínez Ibarra: <br />Qualitative Research and the Study of Language Use and Attitudes <br /> <br />Venla Sykäri: <br />Dialogic Methodology and the Dialogic Space Created after an Interview <br /> <br />Erin Michelle Goeres: <br />Editing Skaldic Verse and the Problem of Prosimetra  <br /> <br />Dani Schrire: <br />Ethnographic Questionnaires: After Method, after Question  <br /> <br />Part III: Culturally Sensitive Reading          <br /> <br />Rebecca M. C. Fisher: <br />The Anglo-Saxon Charms: Texts in Context <br /> <br />Pauliina Latvala & Kirsi Laurén: <br />The Sensitive Interpretation of Emotions: Methodological Perspective on Studying Meanings in Oral History Texts  <br /> <br />Thelma Lazo-Flores: <br />Design Poiesis: An Inquiry on Outcomes in the Use of Method and Methodology  <br /> <br />Helen F. Leslie: <br />Younger Icelandic Manuscripts and Old Norse Studies  <br /> <br />Fjodor Uspenskij: <br />Ferocious Beast (óarga dýr) between North and East  <br /> <br />Part IV: Function, structure and statistics  <br /> <br />Emily Osborne: <br />Categorising Christ within an Age-öld Paradigm: The ‘kenning System’ and Shifting Cultural Referents  <br /> <br />Haukur Þorgeirsson: <br />Poetic Formulas in Late Medieval Icelandic Folk Poetry: The Case of Vambarljóð <br /> <br />Mathias Nordvig: <br />A Method for Analyzing World-Models in Scandinavian Mythology  <br /> <br />Vladimir Glukhov (†) & Natalia Glukhova: <br />A System of Techniques and Stratagems for Outlining a Traditional Ethnic Identity</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6cbe47627084a5fc9797dd2387e0ae5e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68594182,"asset_id":5950106,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68594182/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5950106"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5950106"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5950106; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5950106]").text(description); $(".js-view-count[data-work-id=5950106]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5950106; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5950106']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6cbe47627084a5fc9797dd2387e0ae5e" } } $('.js-work-strip[data-work-id=5950106]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5950106,"title":"Approaching Methodology, 2nd revised edition with an introduction by Ulrika Wolf-Knuts (ed. 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paper thumbnail of Limited Sources, Boundless Possibilities: Textual Scholarship and the Challenges of Oral and Written Texts (ed. 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Tonya Kim Dewey & Frog) " class="work-thumbnail" src="https://attachments.academia-assets.com/31404063/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3724478/Versatility_in_Versification_Multidisciplinary_Approaches_to_Metrics_ed_Tonya_Kim_Dewey_and_Frog_">Versatility in Versification: Multidisciplinary Approaches to Metrics (ed. Tonya Kim Dewey & Frog) </a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://nottingham.academia.edu/TonyaKimDewey">Tonya Kim Dewey</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Versatility in Versification grew out of an international conference organized by the University ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Versatility in Versification grew out of an international conference organized by the University of Iceland and the Nordic Society for Metrical Studies and held at Reykholt, Iceland, the thirteenth-century home of Snorri Sturluson. Although medieval Icelandic poetic culture was highlighted at the conference, the range of subjects remained diverse and discussion became dynamic. Similarly, this volume brings together the work of a broad range of scholars who embark on a discourse across disciplines, addressing aspects of poetry and poetics within the Germanic language family in particular. The subjects range from runic metrical inscriptions to literature and poetics of the modern day, the medieval period becoming a nexus of attention through which the various subjects in this historical scope are interwoven and united. Approaches range from theoretical linguistics and generative metrics to cognitive theory and folkloristics. The discourse initiated at the conference has both continued and expanded during this volume's evolution, and it has significantly enriched the development of the individual chapters, which variously treat meters, their relationships to language, and poetics in application. These diverse subjects and approaches form remarkable constellations of complementary relationships and continue to engage in a discourse to the immense benefit of the reader. <br /> <br />For a fuller overview of the contents of this volume, see <a href="http://www.helsinki.fi/folkloristiikka/English/RMN/RMNNewsletter_3_Dec_2011.pdf#page=57" rel="nofollow">http://www.helsinki.fi/folkloristiikka/English/RMN/RMNNewsletter_3_Dec_2011.pdf#page=57</a>"</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0246e844bb923cdd7bf75c9d74a2bfec" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31404063,"asset_id":3724478,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31404063/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3724478"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3724478"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3724478; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=3724478]").text(description); $(".js-view-count[data-work-id=3724478]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 3724478; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='3724478']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0246e844bb923cdd7bf75c9d74a2bfec" } } $('.js-work-strip[data-work-id=3724478]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":3724478,"title":"Versatility in Versification: Multidisciplinary Approaches to Metrics (ed. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2407470" id="vikingage"><div class="js-work-strip profile--work_container" data-work-id="85678075"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/85678075/Why_Are_Finnic_Traditions_Interesting_for_Old_Norse_Research"><img alt="Research paper thumbnail of Why Are Finnic Traditions Interesting for Old Norse Research?" class="work-thumbnail" src="https://attachments.academia-assets.com/90303114/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/85678075/Why_Are_Finnic_Traditions_Interesting_for_Old_Norse_Research">Why Are Finnic Traditions Interesting for Old Norse Research?</a></div><div class="wp-workCard_item"><span>In Pre-Print Papers of the 18th International Saga Conference: Sagas and the Circum-Baltic Arena, Helsinki and Tallinn, 7–14 August 2022. Ed. Frog, Joonas Ahola, Jesse Barber & Karolina Kouvola. Publications in Folklore Studies 24. Helsinki: Folklore Studies, University of Helsinki. Pp. 390–409.</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Why are Finnic traditions interesting for Old Norse research? is formed of a series of posters ea...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Why are Finnic traditions interesting for Old Norse research? is formed of a series of posters each with accompanying videos. The posters may be approached in any order, but the exhibit is organized as a progression. Although the exhibit encompasses Finnic traditions generally, Finno- Karelian traditions receive greater attention. The first poster brings relevant traditions into focus by distinguishing Finno-Karelian traditions from the Kalevala as an internationally known literary work. The second poster turns to the substantial layer of old Germanic loanwords in Finnic languages, which reflect the richness of contacts and influences between cultures. The third poster turns from language to things people do with language, looking at Finnic and Germanic alliterative poetries and the relationship between them. The fourth poster advances to mythology and epic, drawing attention to the parallels that could hold interest for understanding Scandinavian traditions. The final poster considers ritual specialists as a social nexus of traditions. The following texts offer an overview of the content of the exhibit’s five themes.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0f5bc5751ea0c358bf06f1eabf581e79" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":90303114,"asset_id":85678075,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/90303114/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="85678075"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="85678075"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 85678075; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=85678075]").text(description); $(".js-view-count[data-work-id=85678075]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 85678075; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='85678075']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0f5bc5751ea0c358bf06f1eabf581e79" } } $('.js-work-strip[data-work-id=85678075]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":85678075,"title":"Why Are Finnic Traditions Interesting for Old Norse Research?","translated_title":"","metadata":{"abstract":"Why are Finnic traditions interesting for Old Norse research? is formed of a series of posters each with accompanying videos. 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Contacts and Networks in the Baltic Sea Region: Austmarr as a Northern Mare nostrum, ca. 500–1500 AD. Turku Medieval and Early Modern Studies. Amsterdam: University of Amsterdam Press. Pp. 11–25.</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The introduction presents a history of the current state of scholarship on cultural contacts in t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The introduction presents a history of the current state of scholarship on cultural contacts in the Baltic prior to the High Middle Ages. We discuss the challenges of bringing together the separate disciplinary and national traditions. Each academic subject has evolved largely as a separate practice across much of the twentieth century, with only gradual and often limited integration with the more recent movements toward interdisciplinarity.<br />Furthermore, each discipline operates to a great extent within national traditions, maintained by language barriers and funding structures, making international dialogues crucially important. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37533578"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37533578/De_situ_linguarum_fennicarum_aetatis_ferreae_Pars_I_The_Situation_of_Finnic_Languages_in_the_Iron_Age_Part_I_"><img alt="Research paper thumbnail of De situ linguarum fennicarum aetatis ferreae, Pars I [‘The Situation of Finnic Languages in the Iron Age, Part I’]" class="work-thumbnail" src="https://attachments.academia-assets.com/57507261/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37533578/De_situ_linguarum_fennicarum_aetatis_ferreae_Pars_I_The_Situation_of_Finnic_Languages_in_the_Iron_Age_Part_I_">De situ linguarum fennicarum aetatis ferreae, Pars I [‘The Situation of Finnic Languages in the Iron Age, Part I’]</a></div><div class="wp-workCard_item"><span>RMN Newsletter 9: 64–115</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article is the first part of a series that employs a descendant historical reconstruction me...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article is the first part of a series that employs a descendant historical reconstruction methodology to reverse-engineer areas where Finnic languages were spoken especially during the Iron Age (500 BC – AD 1150/1300). This opening article of the series presents a heuristic cartographic model of estimated locations of groups speaking Finnic languages and their neighbours in ca. AD 1000.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8bea7e644936960aaa06ed77a64ea240" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57507261,"asset_id":37533578,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57507261/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37533578"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37533578"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37533578; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37533578]").text(description); $(".js-view-count[data-work-id=37533578]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37533578; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37533578']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8bea7e644936960aaa06ed77a64ea240" } } $('.js-work-strip[data-work-id=37533578]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37533578,"title":"De situ linguarum fennicarum aetatis ferreae, Pars I [‘The Situation of Finnic Languages in the Iron Age, Part I’]","translated_title":"","metadata":{"abstract":"This article is the first part of a series that employs a descendant historical reconstruction methodology to reverse-engineer areas where Finnic languages were spoken especially during the Iron Age (500 BC – AD 1150/1300). 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AD 1500" class="work-thumbnail" src="https://attachments.academia-assets.com/57318275/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37357564/The_Roles_and_Perceptions_of_Raptors_in_Iron_Age_and_Medieval_Finno_Karelian_Cultures_through_c_AD_1500">The Roles and Perceptions of Raptors in Iron Age and Medieval Finno-Karelian Cultures through c. AD 1500</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/JoonasAhola">Joonas Ahola</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://utu.academia.edu/VilleLaakso">Ville Laakso</a></span></div><div class="wp-workCard_item"><span>In Raptor and Human: Falconry and Bird Symbolism throughout the Millennia on a Global Scale, I–IV. Ed. Karl-Heinz Gersmann & Oliver Grimm. Advanced Studies in the Archaeology of Hunting 1:1–4, Wachholz: Neumünster. Vol. II, pp. 887–934. </span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter develops a perspective on raptors in the Iron Age and Middle Ages until c. 1500 AD i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter develops a perspective on raptors in the Iron Age and Middle Ages until c. 1500 AD in cultural areas inhabited by the speakers of the North Finnic dialects that became the Finnish, Karelian and Ižorian languages. It develops a long-term perspective on perceptions of raptors and relationships with them reflected in different traditions. This long-term perspective is complemented by linguistic evidence and is placed in dialogue with early historical written sources and general knowledge about practices involved in falconry. The discussion is extended to the position of raptors in the symbolism of historically neighbouring traditions of North Russian and North Germanic groups. The triangulation of this evidence suggests that falconry likely became known within perhaps a century of its introduction to Sweden, probably in the 6th century, but that it never achieved the social significance that it held in neighbouring cultures.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e9d67273517ff0f160878173e968588c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57318275,"asset_id":37357564,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57318275/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37357564"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37357564"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37357564; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37357564]").text(description); $(".js-view-count[data-work-id=37357564]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37357564; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37357564']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e9d67273517ff0f160878173e968588c" } } $('.js-work-strip[data-work-id=37357564]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37357564,"title":"The Roles and Perceptions of Raptors in Iron Age and Medieval Finno-Karelian Cultures through c. 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Ed. Joonas Ahola & Frog with Clive Tolley. Studia Fennica Historica. Helsinki: Finnish Literature Society. Pp. 21-84.</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This long article offers a synthetic overview of the Viking Age in Finland and of Finland in the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This long article offers a synthetic overview of the Viking Age in Finland and of Finland in the Viking Age as the outcome of the Viking Age in Finland project and introduction to the volume Fibula, Fabula, Fact - The Viking Age in Finland.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ee476aaa66124abc288f527687c6944f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56394237,"asset_id":10144505,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56394237/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10144505"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10144505"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10144505; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10125680"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10125680/Fibula_Fabula_Fact_The_Viking_Age_in_Finland_ed_Joonas_Ahola_and_Frog_with_Clive_Tolley_"><img alt="Research paper thumbnail of Fibula, Fabula, Fact - The Viking Age in Finland (ed. Joonas Ahola & Frog with Clive Tolley)" class="work-thumbnail" src="https://attachments.academia-assets.com/56394223/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10125680/Fibula_Fabula_Fact_The_Viking_Age_in_Finland_ed_Joonas_Ahola_and_Frog_with_Clive_Tolley_">Fibula, Fabula, Fact - The Viking Age in Finland (ed. Joonas Ahola & Frog with Clive Tolley)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/JoonasAhola">Joonas Ahola</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://utu.academia.edu/CliveTolley">Clive Tolley</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">'Were there Vikings in Finland?’ Fibula, Fabula, Fact – The Viking Age in Finland is intended to ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">'Were there Vikings in Finland?’ Fibula, Fabula, Fact – The Viking Age in Finland is intended to provide essential foundations for approaching the Viking Age in Finland. The volume consists of a general introduction followed by nineteen chapters and a closing discussion. The nineteen chapters are oriented to provide introductions to the sources, methods and perspectives of diverse disciplines. Discussions are presented from fields including archaeology, folklore studies, genetics, geopolitics, historiography, language history, linguistics, palaeobotany, semiotics and toponymy. Each chapter is intended to help open the resources and the history of discourse of the particular discipline in a way that will be accessible to specialists from other fields, specialists from outside Finland, and also to non-specialist readers and students who may be more generally interested in the topic.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1767f4762b649f939f622c0ef3dbae64" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56394223,"asset_id":10125680,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56394223/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10125680"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10125680"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10125680; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10125680]").text(description); $(".js-view-count[data-work-id=10125680]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10125680; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10125680']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1767f4762b649f939f622c0ef3dbae64" } } $('.js-work-strip[data-work-id=10125680]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10125680,"title":"Fibula, Fabula, Fact - The Viking Age in Finland (ed. 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Joonas Ahola, Frog & Jenni Lucenius)" class="work-thumbnail" src="https://attachments.academia-assets.com/68594222/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11484572/The_Viking_Age_in_%C3%85land_Insights_into_Identity_and_Remnants_of_Culture_ed_Joonas_Ahola_Frog_and_Jenni_Lucenius_">The Viking Age in Åland: Insights into Identity and Remnants of Culture (ed. Joonas Ahola, Frog & Jenni Lucenius)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/JoonasAhola">Joonas Ahola</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://utu.academia.edu/JenniLucenius">Jenni Lucenius</a></span></div><div class="wp-workCard_item"><span>Annales Academiae Scientiarum Fennicae Humaniora 372. Helsinki: Academia Scientiarum Fennica. </span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Viking Age in Åland presents a mystery. There was a (near-)complete discontinuity of language...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Viking Age in Åland presents a mystery. There was a (near-)complete discontinuity of language and culture from the Viking Age to the Middle Ages, which produces challenging riddles concerning the people who lived there, the societies that they created, and indeed why there would be such discontinuity at all. An equally puzzling question concerns who these people were. The Åland Islands were positioned on the frontier between Scandinavian and Finnic cultural areas, in a key location along the so-called Eastern Route that connected them. Even though Åland was not a significant political or economic center during the Viking Age, its cultural and geopolitical situation makes it extremely significant to understanding the networks spanning the Baltic Sea and how these networks related to the identities of cultures, polities and individuals. At the same time, the position between Sweden and Finland has politicized the reconstruction of history as heritage, which is inevitably bound up with current identities and conflicts. The present volume introduces the topic of Åland in the Viking Age and discusses it from the perspectives of a number of different disciplines with emphasis on questions of identities. The chapters review earlier interpretations, present current views, and also offer exploratory investigations that will stimulate future discussion and will certainly be of interest to specialist and non-specialist alike.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6e3bf96172a417ca4e40d4e0e9f82fa6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68594222,"asset_id":11484572,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68594222/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11484572"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11484572"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11484572; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11484572]").text(description); $(".js-view-count[data-work-id=11484572]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11484572; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11484572']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6e3bf96172a417ca4e40d4e0e9f82fa6" } } $('.js-work-strip[data-work-id=11484572]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11484572,"title":"The Viking Age in Åland: Insights into Identity and Remnants of Culture (ed. 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Ed. K. Lesell, M. Meriluoto & S. Raninen. Tampereen Museoiden Julkaisuja 148. Tampere: Tampereen Museot. Pp. 105-126.</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A popular article briefly introducing aspects of mythology and religion in Late Iron Age Finland ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A popular article briefly introducing aspects of mythology and religion in Late Iron Age Finland prepared for a museum exhibition of excavations of a Late Iron Age site potentially important for trade near Tampere, Finland.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d3126a0a107f54746d6fb9f43b6f48d7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54376926,"asset_id":34412091,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54376926/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34412091"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34412091"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34412091; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="18623002"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/18623002/Geopolitical_Perspectives_on_%C3%85land_in_the_Viking_Age"><img alt="Research paper thumbnail of Geopolitical Perspectives on Åland in the Viking Age" class="work-thumbnail" src="https://attachments.academia-assets.com/40163593/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/18623002/Geopolitical_Perspectives_on_%C3%85land_in_the_Viking_Age">Geopolitical Perspectives on Åland in the Viking Age</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/JanStor%C3%A5">Jan Storå</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/JoonasAhola">Joonas Ahola</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article is the result of a multidisciplinary collaboration that works to develop a geopoliti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article is the result of a multidisciplinary collaboration that works to develop a geopolitical perspective on the society or societies of the Åland Islands during the Viking Age.  It seeks to situate Åland in relation to evidence of maritime networks and other polities associated with those networks. It places the question of identities in Åland in relation to social identities and the identities of polities. The article considers the possibility that thinking about the Åland Islands as a coherent geopolitical space in the Iron Age could be anachronistic, and that the Åland Islands could also have at least initially been a divided space of two polities. Finally, the probable depopulation of Åland during the Viking Age is considered as a potential factor in the absence of references to the Åland Islands in Old Norse sagas and other early literature written centuries later, by which time this already minor cultural area would, in social memory, have dropped off of the geopolitical map.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="66e417a82c8ed05a17eedeb678542fe4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40163593,"asset_id":18623002,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40163593/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="18623002"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="18623002"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 18623002; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="15748612"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/15748612/Toponymy_and_Seafaring_Indications_and_Implications_of_Navigation_along_the_%C3%85land_Islands"><img alt="Research paper thumbnail of Toponymy and Seafaring: Indications and Implications of Navigation along the Åland Islands" class="work-thumbnail" src="https://attachments.academia-assets.com/38784547/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/15748612/Toponymy_and_Seafaring_Indications_and_Implications_of_Navigation_along_the_%C3%85land_Islands">Toponymy and Seafaring: Indications and Implications of Navigation along the Åland Islands</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://independentscholar.academia.edu/JohanSchalin">Johan Schalin</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a></span></div><div class="wp-workCard_item"><span>In The Viking Age in Åland: Insights into Identity and Remnants of Culture. Ed. Joonas Ahola, Frog & Jenni Lucenius. Annales Academiae Scientiarum Fennicae Humaniora 372. Helsinki: Academia Scientiarum Fennica. Pp. 273–302.</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper reviews evidence of the very few place names in the Åland Islands that can be reasonab...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper reviews evidence of the very few place names in the Åland Islands that can be reasonably considered to antedate the post-Viking-Age colonization by Scandinavians.  It argues that the few names that can be considered to have been in use already during the Viking Age appear associated with seafaring. These names may for the most part have potentially emerged in connection with the opening of the Eastern Route and increase of sailing via the islands across the Baltic Sea.  The etymologies of these place names therefore do not necessarily reflect the toponymy used by inhabitants of the islands at that time.  Within this context, the question of a Finnic etymology of Jomala is discussed along with an alternative to the Proto-Germanic etymology for the name Åland, which could instead date only to the Viking Age, derived from topographic features relevant to seafaring.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1a3121d3145c4c70acd7c32fd3f45b8e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38784547,"asset_id":15748612,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38784547/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="15748612"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="15748612"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 15748612; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="11682000"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11682000/Language_s_of_Viking_Age_%C3%85land_An_Irresolvable_Riddle"><img alt="Research paper thumbnail of Language(s) of Viking Age Åland: An Irresolvable Riddle?" class="work-thumbnail" src="https://attachments.academia-assets.com/56394295/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11682000/Language_s_of_Viking_Age_%C3%85land_An_Irresolvable_Riddle">Language(s) of Viking Age Åland: An Irresolvable Riddle?</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/JoonasAhola">Joonas Ahola</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independentscholar.academia.edu/JohanSchalin">Johan Schalin</a></span></div><div class="wp-workCard_item"><span>In The Viking Age in Åland: Insights into Identity and Remnants of Culture. Ed. Joonas Ahola, Frog & Jenni Lucenius. Annales Academiae Scientiarum Fennicae Humaniora 372. Helsinki: Academia Scientiarum Fennica. Pp. 227–265. </span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article is the result of a multidisciplinary cooperation exploring a question that is normal...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article is the result of a multidisciplinary cooperation exploring a question that is normally either taken for granted or marginalized. The aim of the article is not to reach a definitive answer to the question but rather to offer a general introduction to the problem that is accessible to non-linguists and to consider likelihoods of the language situations in Viking Age Åland. The limitations of the linguistic data for shedding light on the question are introduced. This is followed by an exploration of the problematics and potential for non-linguistic evidence to yield information on language. This discussion includes address of the question of Ålandic identities and considers how language and culture in Åland may relate to the contact networks in which Ålanders participated in the Late Iron Age.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2271fcc42eb79a87c02cf2da3b38133a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56394295,"asset_id":11682000,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56394295/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11682000"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11682000"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11682000; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10244429"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10244429/Myth_Mythological_Thinking_and_the_Viking_Age_in_Finland"><img alt="Research paper thumbnail of Myth, Mythological Thinking and the Viking Age in Finland" class="work-thumbnail" src="https://attachments.academia-assets.com/56685069/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10244429/Myth_Mythological_Thinking_and_the_Viking_Age_in_Finland">Myth, Mythological Thinking and the Viking Age in Finland</a></div><div class="wp-workCard_item"><span>In Fibula, Fabula, Fact – The Viking Age in Finland. Ed. Joonas Ahola & Frog with Clive Tolley. Studia Fennica Historica. Helsinki: Finnish Literature Society. Pp. 437-482.</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter offers an introduction to approaching mythology in North Finnic cultures during the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter offers an introduction to approaching mythology in North Finnic cultures during the Iron Age. The target audience is specialists in fields other than Finnish folklore studies and comparative religion who are interested in addressing or referencing mythology in their own historical research. The chapter includes discussions of mythology as a phenomenon, its relationships to cultural practices, synchronic and diachronic variation in mythology as well as theoretical and methodological points that have general relevance to research on mythology in earlier periods. A primary focus is not to present a reconstruction of mythology in the Viking Age but rather how mythology and sources for mythology from later periods can (and cannot) be used when approaching other source material and evidence of culture from the Viking Age or from the Iron Age more generally.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d2c2cce84bde1b7fbf87bce34c4fe123" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56685069,"asset_id":10244429,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56685069/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10244429"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10244429"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10244429; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10244429]").text(description); $(".js-view-count[data-work-id=10244429]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10244429; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10244429']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d2c2cce84bde1b7fbf87bce34c4fe123" } } $('.js-work-strip[data-work-id=10244429]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10244429,"title":"Myth, Mythological Thinking and the Viking Age in Finland","translated_title":"","metadata":{"abstract":"This chapter offers an introduction to approaching mythology in North Finnic cultures during the Iron Age. 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A primary focus is not to present a reconstruction of mythology in the Viking Age but rather how mythology and sources for mythology from later periods can (and cannot) be used when approaching other source material and evidence of culture from the Viking Age or from the Iron Age more generally.","internal_url":"https://www.academia.edu/10244429/Myth_Mythological_Thinking_and_the_Viking_Age_in_Finland","translated_internal_url":"","created_at":"2015-01-20T05:55:25.092-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":56685069,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56685069/thumbnails/1.jpg","file_name":"Frog_2014_Myth_in_VAF-oa.pdf","download_url":"https://www.academia.edu/attachments/56685069/download_file","bulk_download_file_name":"Myth_Mythological_Thinking_and_the_Vikin.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56685069/Frog_2014_Myth_in_VAF-oa-libre.pdf?1527618728=\u0026response-content-disposition=attachment%3B+filename%3DMyth_Mythological_Thinking_and_the_Vikin.pdf\u0026Expires=1738744500\u0026Signature=YvWVjUpx~EPEBEaiyNfBQCXeVtIlN0Pa3qJJbjRoSJ5gC6Dmjl3WFqnGlj9Cltw7OrWNsTX8SiR5cl7tpXOnmUsh0uLHTbELpZEkwYLd5JT-9GuCjvk~Sa~iFAx~BWNKxXrf2sDTDG6-xIwqXbQp-FowQlXz-eqQQSRCeuhlQyZM6Oy-919Z-E~XSsEVxyNr1dwo28~1n~TSLdtzWMJOWxxNDXqfkOuZdthEcxt7U3mFAw6uu53rA-9Ia4B9Z9s6QZpjzhDNjDmoHJLl7Hyfw4~ghq454rxAVns6GAKrG97KHmOshgj~qhI2bwhhRNoSaZDijIx1HQ5A4owE5gN5gA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Myth_Mythological_Thinking_and_the_Viking_Age_in_Finland","translated_slug":"","page_count":53,"language":"en","content_type":"Work","summary":"This chapter offers an introduction to approaching mythology in North Finnic cultures during the Iron Age. The target audience is specialists in fields other than Finnish folklore studies and comparative religion who are interested in addressing or referencing mythology in their own historical research. The chapter includes discussions of mythology as a phenomenon, its relationships to cultural practices, synchronic and diachronic variation in mythology as well as theoretical and methodological points that have general relevance to research on mythology in earlier periods. 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Learning to Take Yourself and Your Experiences Seriously" class="work-thumbnail" src="https://attachments.academia-assets.com/113591498/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117829536/Who_Am_I_and_What_Am_I_Doing_Here_Learning_to_Take_Yourself_and_Your_Experiences_Seriously">Who Am I and What Am I Doing Here? Learning to Take Yourself and Your Experiences Seriously</a></div><div class="wp-workCard_item"><span>Marburg Journal of Religion 25(1), article 5: 1–17</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Doing fieldwork is itself a learning process, and it can be a profoundly educational one, yet it ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Doing fieldwork is itself a learning process, and it can be a profoundly educational one, yet it can simultaneously be bewildering, terrifying, and the situation itself can produce an existential crisis. This modest essay talks about my own experiences with such issues. It is organized through a series of cases that include encounters with a 'last singer' of kalevalaic poetry in Finland, drum-dancers in East Greenland, a ram-sacrifice in the Republic of Karelia, and a perambulation into digital ethnography. Everyone's experiences with fieldwork are unique, but these examples illustrate how your imagination of what 'fieldwork' is and who is qualified to do it can be a stumbling block that you unwittingly throw in front of yourself. A key point here is that anyone can do fieldwork, and, especially when you are just starting out, it is normal to feel stressed and uncertain, to blunder through situations and make mistakes. I set out my own experiences here with the hope that others can learn lessons from them more quickly than I did. The highlights of these lessons are quite basic: get permissions with full disclosure; take better notes; be aware of ethical issues; if you are there to learn from others, be prepared to find your way collaboratively; don't underestimate the value of your experiences; and remember to breathe.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="31d1d949ac5e4ba24f07f00e62af6509" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113591498,"asset_id":117829536,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113591498/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117829536"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117829536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117829536; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117829536]").text(description); $(".js-view-count[data-work-id=117829536]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117829536; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117829536']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "31d1d949ac5e4ba24f07f00e62af6509" } } $('.js-work-strip[data-work-id=117829536]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117829536,"title":"Who Am I and What Am I Doing Here? Learning to Take Yourself and Your Experiences Seriously","internal_url":"https://www.academia.edu/117829536/Who_Am_I_and_What_Am_I_Doing_Here_Learning_to_Take_Yourself_and_Your_Experiences_Seriously","owner_id":4502198,"coauthors_can_edit":true,"owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog","email":"NkVscW4zY2tiM2hFdE5sMElZTmtiWDFwQ29UOXh6WFZFMEUvQU9nYUpGU2NVMW1SUHVQS2hxYzFZbzVLOTZPUy0tWG03bGl2NU9sRTFsODhETGRCdk04dz09--00c28383fe0bc6013695593d311ccf3dc2f5ce18"},"attachments":[{"id":113591498,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/113591498/thumbnails/1.jpg","file_name":"Frog_2024_Who_am_I.pdf","download_url":"https://www.academia.edu/attachments/113591498/download_file","bulk_download_file_name":"Who_Am_I_and_What_Am_I_Doing_Here_Learni.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/113591498/Frog_2024_Who_am_I-libre.pdf?1713718273=\u0026response-content-disposition=attachment%3B+filename%3DWho_Am_I_and_What_Am_I_Doing_Here_Learni.pdf\u0026Expires=1739608739\u0026Signature=cUxGTejuZy0KvgZoiv1efHysGoP1L6wzYQgvQVaRJRp~w1K3B8CkMvV8E9uAHRDcPwohvaRrDUbEJtJX3On8KRGXsBFAWS4jxI4P6gomXeldfsYgsOyfHkNJKrCu4UH-0uoYeED3ZK1FU-dWGqbGwgeR4SxRXTlApWBjgumr1HtaNBYsJJFASIR75pZKIDJQ6hg0iXvrgdSs5fRvxZWOXQdMGc5qMGrqm22iVprm0O00eBKOCZ8kXzC1QQu1v91M9ZFSK99hmqKCwy57LGCIC3Ukb-lCerEzo5fO0VYG90o1stBNcLPe6Ka0MmPjsF8HUd~Yrpat7PKYAMAKKntVrQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="107330849"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/107330849/_Suomalainen_koulukunta_Suomalainen_folkloristiikka_metodisten_jatkuvuuksien_ja_muuttuvien_paradigmojen_v%C3%A4lill%C3%A4_The_Finnish_School_Finnish_Folkloristics_between_Methodological_Continuities_and_Changing_Paradigms_"><img alt="Research paper thumbnail of ‘Suomalainen koulukunta’: Suomalainen folkloristiikka metodisten jatkuvuuksien ja muuttuvien paradigmojen välillä [‘“The Finnish School”: Finnish Folkloristics between Methodological Continuities and Changing Paradigms’]" class="work-thumbnail" src="https://attachments.academia-assets.com/106026720/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/107330849/_Suomalainen_koulukunta_Suomalainen_folkloristiikka_metodisten_jatkuvuuksien_ja_muuttuvien_paradigmojen_v%C3%A4lill%C3%A4_The_Finnish_School_Finnish_Folkloristics_between_Methodological_Continuities_and_Changing_Paradigms_">‘Suomalainen koulukunta’: Suomalainen folkloristiikka metodisten jatkuvuuksien ja muuttuvien paradigmojen välillä [‘“The Finnish School”: Finnish Folkloristics between Methodological Continuities and Changing Paradigms’]</a></div><div class="wp-workCard_item"><span>In Paradigma: Näkökulmia tieteen periaateisiin ja käsityksiin. Ed. Niina Hämäläinen & Petja Kauppi. Kalevalaseuran vuosikirja 100. Helsinki: Suomalainen Kirjallisuuden Seura. Pp 59–88. </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper explores the history of the so-called 'Finnish School' from its origins in the 19th ce...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper explores the history of the so-called 'Finnish School' from its origins in the 19th century and considers the validity of the concept in the present day. The course of discussion follows the institutionalization of the 'scientific' discipline on the foundation of the methodology that would become known as the 'Historical-Geographic Method' (HGM) and how Finland became internationally prominent in folklore research while still a colonial possession of the Russian Empire. Methodological dogmatism of the early HGM is viewed on the backdrop of establishing and defending the right to institutional recognition and a devoted professorship at what would be renamed the University of Helsinki. Foundation on an ostensibly objective methodology is shown to play a fundamental role in shaping the discipline across generations of scholars, who continued to be identified internationally as doing HGM research even though they positioned themselves as methodologically distinguished from their predecessors within Finnish research. The trajectory of evolution within Finnish folklore research, also entwined with its archival corpora, is argued to be bound up with this history and shown to have continuities also through the major changes in research across the second half of the 20th century, although researchers sought to distance themselves from earlier research as though the break had been absolute. The form of Finnish folklore research today is argued to have its distinctive character as an outcome of its long history, including the definition of folklore on which it was founded. Current research is observed to have continuities from methods and interests around which the discipline formed, although the earlier methodologies have been broken up and selected elements repurposed or reframed, sometimes repeatedly, over time. When continuities are brought into focus, it become reasonable to consider whether it is still today valid to talk about a 'Finnish School' of folklore studies in research today, even if the use of national labels may seem odd or make one uneasy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="aabdf3174256156760c7c8dee4afc740" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106026720,"asset_id":107330849,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106026720/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="107330849"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="107330849"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 107330849; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=107330849]").text(description); $(".js-view-count[data-work-id=107330849]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 107330849; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='107330849']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "aabdf3174256156760c7c8dee4afc740" } } $('.js-work-strip[data-work-id=107330849]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":107330849,"title":"‘Suomalainen koulukunta’: Suomalainen folkloristiikka metodisten jatkuvuuksien ja muuttuvien paradigmojen välillä [‘“The Finnish School”: Finnish Folkloristics between Methodological Continuities and Changing Paradigms’]","translated_title":"","metadata":{"abstract":"This paper explores the history of the so-called 'Finnish School' from its origins in the 19th century and considers the validity of the concept in the present day. The course of discussion follows the institutionalization of the 'scientific' discipline on the foundation of the methodology that would become known as the 'Historical-Geographic Method' (HGM) and how Finland became internationally prominent in folklore research while still a colonial possession of the Russian Empire. Methodological dogmatism of the early HGM is viewed on the backdrop of establishing and defending the right to institutional recognition and a devoted professorship at what would be renamed the University of Helsinki. Foundation on an ostensibly objective methodology is shown to play a fundamental role in shaping the discipline across generations of scholars, who continued to be identified internationally as doing HGM research even though they positioned themselves as methodologically distinguished from their predecessors within Finnish research. 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When continuities are brought into focus, it become reasonable to consider whether it is still today valid to talk about a 'Finnish School' of folklore studies in research today, even if the use of national labels may seem odd or make one uneasy.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"In Paradigma: Näkökulmia tieteen periaateisiin ja käsityksiin. Ed. Niina Hämäläinen \u0026 Petja Kauppi. Kalevalaseuran vuosikirja 100. Helsinki: Suomalainen Kirjallisuuden Seura. Pp 59–88. "},"translated_abstract":"This paper explores the history of the so-called 'Finnish School' from its origins in the 19th century and considers the validity of the concept in the present day. The course of discussion follows the institutionalization of the 'scientific' discipline on the foundation of the methodology that would become known as the 'Historical-Geographic Method' (HGM) and how Finland became internationally prominent in folklore research while still a colonial possession of the Russian Empire. Methodological dogmatism of the early HGM is viewed on the backdrop of establishing and defending the right to institutional recognition and a devoted professorship at what would be renamed the University of Helsinki. Foundation on an ostensibly objective methodology is shown to play a fundamental role in shaping the discipline across generations of scholars, who continued to be identified internationally as doing HGM research even though they positioned themselves as methodologically distinguished from their predecessors within Finnish research. The trajectory of evolution within Finnish folklore research, also entwined with its archival corpora, is argued to be bound up with this history and shown to have continuities also through the major changes in research across the second half of the 20th century, although researchers sought to distance themselves from earlier research as though the break had been absolute. The form of Finnish folklore research today is argued to have its distinctive character as an outcome of its long history, including the definition of folklore on which it was founded. Current research is observed to have continuities from methods and interests around which the discipline formed, although the earlier methodologies have been broken up and selected elements repurposed or reframed, sometimes repeatedly, over time. When continuities are brought into focus, it become reasonable to consider whether it is still today valid to talk about a 'Finnish School' of folklore studies in research today, even if the use of national labels may seem odd or make one uneasy.","internal_url":"https://www.academia.edu/107330849/_Suomalainen_koulukunta_Suomalainen_folkloristiikka_metodisten_jatkuvuuksien_ja_muuttuvien_paradigmojen_v%C3%A4lill%C3%A4_The_Finnish_School_Finnish_Folkloristics_between_Methodological_Continuities_and_Changing_Paradigms_","translated_internal_url":"","created_at":"2023-09-27T21:13:43.079-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":106026720,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/106026720/thumbnails/1.jpg","file_name":"Frog_2021_HGM.pdf","download_url":"https://www.academia.edu/attachments/106026720/download_file","bulk_download_file_name":"Suomalainen_koulukunta_Suomalainen_folk.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/106026720/Frog_2021_HGM-libre.pdf?1695877913=\u0026response-content-disposition=attachment%3B+filename%3DSuomalainen_koulukunta_Suomalainen_folk.pdf\u0026Expires=1738634435\u0026Signature=E749JRL9yoTgMCvGCq1UhKguy0demxg3pci9QCU5pC-kHKSghjFRcUwRMs9QCq6~qxyoGOjF~rVcWmN0wBV3aZBpqlYww1nXzIYMTr7LoqUd4mP2-6BS5s7stdBgegnCoP04ardVR6Whgt8RjMxQKtO5~bphMEQYNqJ6mIwUcxD7U5EVLYd4o3zjR-xqMD756PpbZxqg3eYkKHADrWYID2xCJeyXNiUJwK7bGO21VmFnIeiFSnFaV6w6s9ioaJT7vBpYVFiebaqxGs-tv1K~Y~lqwu5xD6u4oBnEmaZ5dbIXuaO3WqSJBfbNilIoLvlpvbU43q6kNk88Hr30h3rxUQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Suomalainen_koulukunta_Suomalainen_folkloristiikka_metodisten_jatkuvuuksien_ja_muuttuvien_paradigmojen_välillä_The_Finnish_School_Finnish_Folkloristics_between_Methodological_Continuities_and_Changing_Paradigms_","translated_slug":"","page_count":37,"language":"fi","content_type":"Work","summary":"This paper explores the history of the so-called 'Finnish School' from its origins in the 19th century and considers the validity of the concept in the present day. The course of discussion follows the institutionalization of the 'scientific' discipline on the foundation of the methodology that would become known as the 'Historical-Geographic Method' (HGM) and how Finland became internationally prominent in folklore research while still a colonial possession of the Russian Empire. Methodological dogmatism of the early HGM is viewed on the backdrop of establishing and defending the right to institutional recognition and a devoted professorship at what would be renamed the University of Helsinki. Foundation on an ostensibly objective methodology is shown to play a fundamental role in shaping the discipline across generations of scholars, who continued to be identified internationally as doing HGM research even though they positioned themselves as methodologically distinguished from their predecessors within Finnish research. The trajectory of evolution within Finnish folklore research, also entwined with its archival corpora, is argued to be bound up with this history and shown to have continuities also through the major changes in research across the second half of the 20th century, although researchers sought to distance themselves from earlier research as though the break had been absolute. The form of Finnish folklore research today is argued to have its distinctive character as an outcome of its long history, including the definition of folklore on which it was founded. Current research is observed to have continuities from methods and interests around which the discipline formed, although the earlier methodologies have been broken up and selected elements repurposed or reframed, sometimes repeatedly, over time. When continuities are brought into focus, it become reasonable to consider whether it is still today valid to talk about a 'Finnish School' of folklore studies in research today, even if the use of national labels may seem odd or make one uneasy.","owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":106026720,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/106026720/thumbnails/1.jpg","file_name":"Frog_2021_HGM.pdf","download_url":"https://www.academia.edu/attachments/106026720/download_file","bulk_download_file_name":"Suomalainen_koulukunta_Suomalainen_folk.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/106026720/Frog_2021_HGM-libre.pdf?1695877913=\u0026response-content-disposition=attachment%3B+filename%3DSuomalainen_koulukunta_Suomalainen_folk.pdf\u0026Expires=1738634435\u0026Signature=E749JRL9yoTgMCvGCq1UhKguy0demxg3pci9QCU5pC-kHKSghjFRcUwRMs9QCq6~qxyoGOjF~rVcWmN0wBV3aZBpqlYww1nXzIYMTr7LoqUd4mP2-6BS5s7stdBgegnCoP04ardVR6Whgt8RjMxQKtO5~bphMEQYNqJ6mIwUcxD7U5EVLYd4o3zjR-xqMD756PpbZxqg3eYkKHADrWYID2xCJeyXNiUJwK7bGO21VmFnIeiFSnFaV6w6s9ioaJT7vBpYVFiebaqxGs-tv1K~Y~lqwu5xD6u4oBnEmaZ5dbIXuaO3WqSJBfbNilIoLvlpvbU43q6kNk88Hr30h3rxUQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":2065,"name":"Research Methodology","url":"https://www.academia.edu/Documents/in/Research_Methodology"},{"id":3499,"name":"Social and Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Social_and_Cultural_Anthropology"},{"id":4195,"name":"Cultural Theory","url":"https://www.academia.edu/Documents/in/Cultural_Theory"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":7540,"name":"Oral Traditions","url":"https://www.academia.edu/Documents/in/Oral_Traditions"},{"id":8356,"name":"Culture Studies","url":"https://www.academia.edu/Documents/in/Culture_Studies"},{"id":10336,"name":"Ethnology","url":"https://www.academia.edu/Documents/in/Ethnology"},{"id":16518,"name":"Folklore (Literature)","url":"https://www.academia.edu/Documents/in/Folklore_Literature_"},{"id":22720,"name":"History of Folklore Theory and Method","url":"https://www.academia.edu/Documents/in/History_of_Folklore_Theory_and_Method"},{"id":23342,"name":"Cultural Anthropology","url":"https://www.academia.edu/Documents/in/Cultural_Anthropology"},{"id":38130,"name":"Folklore (Anthropology)","url":"https://www.academia.edu/Documents/in/Folklore_Anthropology_"},{"id":96763,"name":"Ethnologie","url":"https://www.academia.edu/Documents/in/Ethnologie"},{"id":102096,"name":"Cultura","url":"https://www.academia.edu/Documents/in/Cultura"},{"id":257633,"name":"Folkloristics","url":"https://www.academia.edu/Documents/in/Folkloristics"},{"id":726768,"name":"Folklore Studies","url":"https://www.academia.edu/Documents/in/Folklore_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="67783680"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/67783680/Ships_Pass_in_the_Night_No_More_Joseph_Jacobs_Kaarle_Krohn_Possible_Pasts_and_Potential_Futures"><img alt="Research paper thumbnail of Ships Pass in the Night No More? – Joseph Jacobs, Kaarle Krohn, Possible Pasts and Potential Futures" class="work-thumbnail" src="https://attachments.academia-assets.com/78488190/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/67783680/Ships_Pass_in_the_Night_No_More_Joseph_Jacobs_Kaarle_Krohn_Possible_Pasts_and_Potential_Futures">Ships Pass in the Night No More? – Joseph Jacobs, Kaarle Krohn, Possible Pasts and Potential Futures</a></div><div class="wp-workCard_item"><span>FF Network 55: 2–4</span><span>, 2021</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1711ae8ba3e7b4edad2f8fd6453ecdbe" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":78488190,"asset_id":67783680,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/78488190/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="67783680"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="67783680"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 67783680; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=67783680]").text(description); $(".js-view-count[data-work-id=67783680]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 67783680; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='67783680']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1711ae8ba3e7b4edad2f8fd6453ecdbe" } } $('.js-work-strip[data-work-id=67783680]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":67783680,"title":"Ships Pass in the Night No More? 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It reflects on a historical 'missed encounter' between folklorists Joseph Jacobs and Kaarle Krohn during the 1891 International Folk-Lore Congress, suggesting that such meetings could have significantly influenced the trajectory of folkloristics. The potential benefits and challenges of virtual engagement in the academic sphere are discussed, noting that while the virtual space offers unprecedented connectivity, it may also introduce new economic barriers to participation.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"FF Network 55: 2–4"},"translated_abstract":null,"internal_url":"https://www.academia.edu/67783680/Ships_Pass_in_the_Night_No_More_Joseph_Jacobs_Kaarle_Krohn_Possible_Pasts_and_Potential_Futures","translated_internal_url":"","created_at":"2022-01-10T20:58:45.337-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":4502198,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":78488190,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/78488190/thumbnails/1.jpg","file_name":"Frog_2021_FFN.pdf","download_url":"https://www.academia.edu/attachments/78488190/download_file","bulk_download_file_name":"Ships_Pass_in_the_Night_No_More_Joseph_J.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/78488190/Frog_2021_FFN-libre.pdf?1641877777=\u0026response-content-disposition=attachment%3B+filename%3DShips_Pass_in_the_Night_No_More_Joseph_J.pdf\u0026Expires=1738744500\u0026Signature=BP~na99mmTv8axYDcwKigCvBhML82Sk58YvY8sIlUKy9PXclEbIWebdN0gR9jqFowesUMqcv~iqOm9OqLZlY609Qfmno2LR-X9Yl9PWAX4NYR-SjvAD0TX-pmNxWEusZ2GI2gRouLhX7WDnerj7NUUPNjOM4SfEkWOa8PK58Q6qgiKh078zollIyT3xirSuaS4-hIAZoioto-7mJKawn3RPuuZSGDU4BLRYVSOoaenI4X6vtlIfSCXx-1Oi04AQqVZuc7I~8FwhP-sv8quND58-Ji36ykNtEq~sHB6MbQ7gbmQa5HeCNa0emJxeXwUFBYw~hbWpHGHLhqlkpCIyrVA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Ships_Pass_in_the_Night_No_More_Joseph_Jacobs_Kaarle_Krohn_Possible_Pasts_and_Potential_Futures","translated_slug":"","page_count":4,"language":"en","content_type":"Work","summary":null,"owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog"},"attachments":[{"id":78488190,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/78488190/thumbnails/1.jpg","file_name":"Frog_2021_FFN.pdf","download_url":"https://www.academia.edu/attachments/78488190/download_file","bulk_download_file_name":"Ships_Pass_in_the_Night_No_More_Joseph_J.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/78488190/Frog_2021_FFN-libre.pdf?1641877777=\u0026response-content-disposition=attachment%3B+filename%3DShips_Pass_in_the_Night_No_More_Joseph_J.pdf\u0026Expires=1738744500\u0026Signature=BP~na99mmTv8axYDcwKigCvBhML82Sk58YvY8sIlUKy9PXclEbIWebdN0gR9jqFowesUMqcv~iqOm9OqLZlY609Qfmno2LR-X9Yl9PWAX4NYR-SjvAD0TX-pmNxWEusZ2GI2gRouLhX7WDnerj7NUUPNjOM4SfEkWOa8PK58Q6qgiKh078zollIyT3xirSuaS4-hIAZoioto-7mJKawn3RPuuZSGDU4BLRYVSOoaenI4X6vtlIfSCXx-1Oi04AQqVZuc7I~8FwhP-sv8quND58-Ji36ykNtEq~sHB6MbQ7gbmQa5HeCNa0emJxeXwUFBYw~hbWpHGHLhqlkpCIyrVA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":123,"name":"Mythology And Folklore","url":"https://www.academia.edu/Documents/in/Mythology_And_Folklore"},{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":767,"name":"Anthropology","url":"https://www.academia.edu/Documents/in/Anthropology"},{"id":787,"name":"Folklore","url":"https://www.academia.edu/Documents/in/Folklore"},{"id":2065,"name":"Research Methodology","url":"https://www.academia.edu/Documents/in/Research_Methodology"},{"id":2170,"name":"Ethnography","url":"https://www.academia.edu/Documents/in/Ethnography"},{"id":7125,"name":"Culture","url":"https://www.academia.edu/Documents/in/Culture"},{"id":79501,"name":"Etnologia","url":"https://www.academia.edu/Documents/in/Etnologia"},{"id":92517,"name":"Antropología","url":"https://www.academia.edu/Documents/in/Antropolog%C3%ADa"},{"id":101100,"name":"History of research","url":"https://www.academia.edu/Documents/in/History_of_research"},{"id":102096,"name":"Cultura","url":"https://www.academia.edu/Documents/in/Cultura"},{"id":219576,"name":"Joseph Jacobs","url":"https://www.academia.edu/Documents/in/Joseph_Jacobs"},{"id":323518,"name":"Etnología","url":"https://www.academia.edu/Documents/in/Etnolog%C3%ADa"},{"id":685037,"name":"Traditional Methods","url":"https://www.academia.edu/Documents/in/Traditional_Methods"},{"id":857654,"name":"Retrospective Methods","url":"https://www.academia.edu/Documents/in/Retrospective_Methods"},{"id":1197040,"name":"Antropologia","url":"https://www.academia.edu/Documents/in/Antropologia"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="50742884"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/50742884/Constructing_the_Folk_Cultural_Sphere_Agency_Media_and_Authority"><img alt="Research paper thumbnail of Constructing the Folk Cultural Sphere: Agency, Media and Authority" class="work-thumbnail" src="https://attachments.academia-assets.com/68614368/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/50742884/Constructing_the_Folk_Cultural_Sphere_Agency_Media_and_Authority">Constructing the Folk Cultural Sphere: Agency, Media and Authority</a></div><div class="wp-workCard_item"><span>Ethnologia Europaea 51(1): 156–185.</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper explores the dynamics of agency, media and authority in the maintenance and constructi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper explores the dynamics of agency, media and authority in the maintenance and construction of the folk cultural sphere-that is, a society's generalized perception and understanding of traditional culture. The phenomenon is explored through a series of cases, organized chronologically, on: medieval manuscript technologies and Snorri Sturluson's Edda; seventeenth-and eighteenth-century written representations of Sámi; a nineteenth-century living ethnographic exhibition of Sámi; current fieldwork documenting Rotenese and Tetun traditions in Indonesia; a community-driven living ethnographic exhibition on the island of Java. The final discussion takes an overview of the perspectives gained from the individual cases to consider their broader implications.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ceb05a847b3a5fc1b87a1bb59116e6fa" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68614368,"asset_id":50742884,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68614368/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="50742884"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="50742884"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 50742884; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=50742884]").text(description); $(".js-view-count[data-work-id=50742884]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 50742884; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='50742884']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ceb05a847b3a5fc1b87a1bb59116e6fa" } } $('.js-work-strip[data-work-id=50742884]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":50742884,"title":"Constructing the Folk Cultural Sphere: Agency, Media and Authority","translated_title":"","metadata":{"doi":"10.16995/ee.1891","abstract":"This paper explores the dynamics of agency, media and authority in the maintenance and construction of the folk cultural sphere-that is, a society's generalized perception and understanding of traditional culture. 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data-click-track="profile-work-strip-title" href="https://www.academia.edu/35780639/A_Preface_to_Formula">A Preface to Formula</a></div><div class="wp-workCard_item"><span>In Formula: Units of Speech – ‘Words’ of Verbal Art: Working Papers of the Seminar-Workshop, 17th–19th May 2017, Helsinki, Finland. Ed. Frog. Folkloristiikan toimite 21. Helsinki: Folklore Studies, University of Helsinki. Pp. 9–19. </span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">An introduction to the pre-print working papers of the seminar-workshop held in Helsinki in May ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">An introduction to the pre-print working papers of the seminar-workshop held  in Helsinki in May 2017. Of wider interest may be its short discussion of formulaic language in the section "The Construct of the ‘Poetry’ versus ‘Not Poetry’ Dichotomy". This section may be relevant both to researchers of formulaic language in conversational or prose discourse interested in understanding how this relates to work done on formulaic language in poetry, and vice versa. It may also be of use to scholars interested in using Oral-Formulaic Theory but stumble over Parry's definition of formula as something that occurs "under the same metrical conditions" when studying prose or poetry without a periodic meter.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="02f3ab3322bdc44ea4c53cfa531cc3fd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55657449,"asset_id":35780639,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55657449/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35780639"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35780639"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35780639; 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Although it is developed with particular concern for folklore, the view taken is quite broad, and readily relates to a broad range of forms of cultural expression.  The discussion will therefore have relevance to genre research in other disciplines such as linguistics, literature studies, performance studies, discourse analysis, etc.<br /><br />This article proposes that, if genre is to be an effective analytical tool rather than simply a fancy word for category, the categories identified as genres must be based on commensurate criteria.  It builds on earlier approaches to propose a four-aspect model for genre. Generic products are qualified according to (a) conventions of form + (b) content or what is enacted. The combination of formal features with appropriate content or enactment operate like a Saussurian signifier + signified forming an iconic sign for a generic product. The significance of this signification is associated with (c) conventions of practice, or the who what where when and whys of situated use. The fourth aspect is a genre's social and semiotic (d) functions at a broader level in relation to other genres and to the semiotic system more generally.  This abstract model for approaching genre is intended as a calibratable tool that can be used for investigations of different scope with different types of material.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1f1c9e0867ebf6d49b678d5e50e124a8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55058799,"asset_id":31012248,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55058799/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31012248"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31012248"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31012248; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31012248]").text(description); $(".js-view-count[data-work-id=31012248]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31012248; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31012248']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1f1c9e0867ebf6d49b678d5e50e124a8" } } $('.js-work-strip[data-work-id=31012248]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31012248,"title":"'Genres, Genres Everywhere, but Who Knows What to Think?': Toward a Semiotic Model","translated_title":"","metadata":{"abstract":"This article approaches the problem of theorizing genre from the perspective of Folklore Studies. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="7189059"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/7189059/A_Preface_to_Parallelism"><img alt="Research paper thumbnail of A Preface to Parallelism" class="work-thumbnail" src="https://attachments.academia-assets.com/33816730/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7189059/A_Preface_to_Parallelism">A Preface to Parallelism</a></div><div class="wp-workCard_item"><span>In Parallelism in Verbal Art and Performance: Pre-Print Papers of the Seminar-Workshop, 26th–27th May 2014. Ed. Frog. Folkloristiikan toimite 21. Helsinki: Folklore Studies, University of Helsinki. Pp. 7-28 </span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Parallelism may indeed be fundamental to poetic discourse, but the very degree to which it appear...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Parallelism may indeed be fundamental to poetic discourse, but the very degree to which it appears fundamental makes the concept as a whole challenging to pin down.  This is an introduction to the pre-print of working papers for the seminar-workshop Parallelism in Verbal Art and Performance (26-27 May 2014, Helsinki, Finland).  After introducing the event, it prefaces the working papers of this event with a review of some of the topics and themes that are found across them, as well as some of the significant questions concerning parallelism that connect and relate the different papers to one another.  This preliminary survey and discussion has two primary intentions as a prelude and introduction to Parallelism in Verbal Art and Performance.  The first is to survey some of the basic ground that is covered or addressed in individual papers and discussions as a preliminary frame in which the papers can be approached and deliberated.  The second is to stimulate thinking about parallelism and ways to relate perspectives from the different approaches offered by different materials and produced by focus on parallelism of different types.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a0ca79340ba59f87c128a9af7539aa76" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33816730,"asset_id":7189059,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33816730/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7189059"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7189059"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7189059; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7189059]").text(description); $(".js-view-count[data-work-id=7189059]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7189059; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7189059']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a0ca79340ba59f87c128a9af7539aa76" } } $('.js-work-strip[data-work-id=7189059]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7189059,"title":"A Preface to Parallelism","translated_title":"","metadata":{"abstract":"Parallelism may indeed be fundamental to poetic discourse, but the very degree to which it appears fundamental makes the concept as a whole challenging to pin down. 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In Approaching Methodology, 2nd revised edition with an introduction by Ulrika Wolf-Knuts. Ed. Frog & Pauliina Latvala with Helen F. Leslie. Annales Academiae Scientiarum Fennicae Humaniora 368. Helsinki: Academia Scientiarum Fennica. Pp. 49–69. </span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper offers a concentrated introduction to relationships between method, theory, research q...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper offers a concentrated introduction to relationships between method, theory, research questions, argumentation and methodology.  It comments on the relationship of methodology to knowledge production and also offers perspectives on problems and possible solutions in opening cross-disciplinary discussion and the development of truly multidisciplinary research. <br />It introduces a 'virtual workshop' method for developing the research and papers of scholars using electronic technologies. 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Ed. Frog & Pauliina Latvala with Helen F. Leslie. Annales Academiae Scientiarum Fennicae Humaniora 368. Helsinki: Academia Scientiarum Fennica. Pp. 99-129.</span><span>, 2013</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="14ce7b0119bf71681b27a8846fd3f53e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32858336,"asset_id":5862066,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32858336/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5862066"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5862066"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5862066; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5862066]").text(description); $(".js-view-count[data-work-id=5862066]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5862066; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5862066']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "14ce7b0119bf71681b27a8846fd3f53e" } } $('.js-work-strip[data-work-id=5862066]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5862066,"title":"The Parallax Approach: Situating Traditions in Long-Term Perspective (2nd edition, 2013)","translated_title":"","metadata":{"ai_abstract":"The Parallax Approach presents a new methodological framework for studying traditions and cultural expressions over long periods. 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Lateral Approaches to Tradition History</a></div><div class="wp-workCard_item"><span>RMN Newsletter 3: 23–37</span><span>, 2011</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3c72e900f7deede7ec464e34973cdc01" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31381364,"asset_id":3695153,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31381364/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3695153"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div 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class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8238663/Parallelism_versus_Not_Parallelism">'Parallelism' versus 'Not Parallelism'</a></div><div class="wp-workCard_item"><span>RMN Newsletter 8: 70-72</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is a short research report that supplements the discussion in "Parallelism, Mode, Medium and...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is a short research report that supplements the discussion in "Parallelism, Mode, Medium and Orders of Representation" (2014) and "A Preface to Parallelism". It outlines a perspective and analytical model that is an outcome of the seminar-workshop Parallelism in Verbal Art and Performance which those publications preceded.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8451be213eb1423c4444005b6f60a4d2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34660809,"asset_id":8238663,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34660809/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8238663"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8238663"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8238663; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8238663]").text(description); $(".js-view-count[data-work-id=8238663]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8238663; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8238663']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8451be213eb1423c4444005b6f60a4d2" } } $('.js-work-strip[data-work-id=8238663]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8238663,"title":"'Parallelism' versus 'Not Parallelism'","translated_title":"","metadata":{"abstract":"This is a short research report that supplements the discussion in \"Parallelism, Mode, Medium and Orders of Representation\" (2014) and \"A Preface to Parallelism\". 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Ed. Frog & Pauliina Latvala. RMN Newsletter 4 (May 2012, special issue). Helsinki: Folklore Studies, University of Helsinki. Pp. 7-19.</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper offers a concentrated introduction to and relationships between method, theory, resear...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper offers a concentrated introduction to and relationships between method, theory, research questions, argumentation and methodology.  It comments on the relationship of methodology to knowledge production and also offers perspectives on problems and possible solutions in opening cross-disciplinary discussion and the development of truly multidisciplinary research. <br />It introduces a 'virtual workshop' method for developing the research and papers of scholars using electronic technologies. 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class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/4391498/Relevant_Indicators_A_Cross_Disciplinary_Indexing_Tool_Examples_from_Mythological_Thinking">'Relevant Indicators': A Cross-Disciplinary Indexing Tool? – Examples from Mythological Thinking</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This presentation outlined the term and tool 'relevant indicator' for cross-disciplinary research...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This presentation outlined the term and tool 'relevant indicator' for cross-disciplinary research on cultural phenomena, building on the development of this tool in the Viking Age in Finland project.  'Relevant indicators' are potential indicators of different aspects of cultural reality that can be discerned from the data and findings of different disciplines. A ‘relevant indicator’ is direct or indirect evidence of cultural processes, cultural practices or human activity. Typologies for comparison within a discipline's field of study tend to be based on formal features at some level. However, typologies based on such formal criteria are in general discipline specific.  Although a relevant indicator may be realized through formal features, the formal features are indicators of socio-historical processes that occurred in real-time cultural arenas.  This tool can be used for multiple indexing according to the social-historical processes which they reflect and which are the shared point of interest and reference in cross-disciplinary research. 'Relevant indicator' is here addressed in terms of its potential value for organizing a multidisciplinary database.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4391498"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4391498"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4391498; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4391498]").text(description); $(".js-view-count[data-work-id=4391498]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4391498; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4391498']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=4391498]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4391498,"title":"'Relevant Indicators': A Cross-Disciplinary Indexing Tool? – Examples from Mythological Thinking","internal_url":"https://www.academia.edu/4391498/Relevant_Indicators_A_Cross_Disciplinary_Indexing_Tool_Examples_from_Mythological_Thinking","owner_id":4502198,"coauthors_can_edit":true,"owner":{"id":4502198,"first_name":"Mr","middle_initials":null,"last_name":"Frog","page_name":"MrFrog","domain_name":"helsinki","created_at":"2013-06-10T23:42:10.605-07:00","display_name":"Mr Frog","url":"https://helsinki.academia.edu/MrFrog","email":"b3B0emo0U3R3c2t0eGJzdkkzMitKTm5UbEh4MjczZUh6MzJ3WTY0ak1VQXlnaDhmRE1nSDVyYWZtUjVLNU8rcy0tbUpOUFFNckJmRG9Sd3QvOFkrMHplQT09--b9c190f67003fa0bf1420e3ab353ece0a3d68a1d"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="563819" id="dissertation"><div class="js-work-strip profile--work_container" data-work-id="3687464"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/3687464/Baldr_and_Lemmink%C3%A4inen_Approaching_the_Evolution_of_Mythological_Narrative_through_the_Activating_Power_of_Expression_A_Case_Study_in_Germanic_and_Finno_Karelian_Cultural_Contact_and_Exchange"><img alt="Research paper thumbnail of Baldr and Lemminkäinen: Approaching the Evolution of Mythological Narrative through the Activating Power of Expression. A Case Study in Germanic and Finno-Karelian Cultural Contact and Exchange. " class="work-thumbnail" src="https://attachments.academia-assets.com/31374564/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3687464/Baldr_and_Lemmink%C3%A4inen_Approaching_the_Evolution_of_Mythological_Narrative_through_the_Activating_Power_of_Expression_A_Case_Study_in_Germanic_and_Finno_Karelian_Cultural_Contact_and_Exchange">Baldr and Lemminkäinen: Approaching the Evolution of Mythological Narrative through the Activating Power of Expression. A Case Study in Germanic and Finno-Karelian Cultural Contact and Exchange. </a></div><div class="wp-workCard_item"><span>UCL Eprints. London: University College London. http://discovery.ucl.ac.uk/19428/</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The orientation of this study is to explore what the sources for each narrative tradition can (an...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The orientation of this study is to explore what the sources for each narrative tradition can (and cannot) tell us about their respective histories, in order to reach a point at which it becomes possible to discuss a relationship between them and the significance of that relationship. This is not intended as an exhaustive study of every element of each source or every aspect of each tradition. It will present a basic introduction to sources for each tradition ( §3-4) followed by a basic context for approaching the possibility of a cultural exchange ( §5-7). The APE and its "powers" are introduced with specific examples from both traditions ( §8-13). This will be followed by sections on the activation and manipulation of "identities" from the level of cultural figures to textual and extra-textual entities ( §14-16) followed by relationships of traditions to individuals and social groups who perform them, and the impact which this has on the evolution of tradition as a social process ( §17-18). The study will then address more specific issues in relationships between source and application in the medieval and iconographic representations of the Baldr-Cycle where so little comparative material is available to provide a context ( §19).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5b13412b7d1d78894d09b4c4870d329a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31374564,"asset_id":3687464,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31374564/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3687464"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3687464"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3687464; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=3687464]").text(description); $(".js-view-count[data-work-id=3687464]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 3687464; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='3687464']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5b13412b7d1d78894d09b4c4870d329a" } } $('.js-work-strip[data-work-id=3687464]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":3687464,"title":"Baldr and Lemminkäinen: Approaching the Evolution of Mythological Narrative through the Activating Power of Expression. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2317100" id="papers"><div class="js-work-strip profile--work_container" data-work-id="85917862"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/85917862/The_girl_with_finches_a_unique_post_medieval_burial_in_Tunel_Wielki_Cave_southern_Poland"><img alt="Research paper thumbnail of The girl with finches: a unique post-medieval burial in Tunel Wielki Cave, southern Poland" class="work-thumbnail" src="https://attachments.academia-assets.com/90482712/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/85917862/The_girl_with_finches_a_unique_post_medieval_burial_in_Tunel_Wielki_Cave_southern_Poland">The girl with finches: a unique post-medieval burial in Tunel Wielki Cave, southern Poland</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://jagiellonian.academia.edu/Micha%C5%82Wojenka">Michał Wojenka</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://uw.academia.edu/NataliaGryczewska">Natalia Gryczewska</a></span></div><div class="wp-workCard_item"><span>Praehistorische Zeitschrift</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Cave burials are generally absent from historical periods in Europe. Consequently, the discovery ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Cave burials are generally absent from historical periods in Europe. Consequently, the discovery of a post-medieval inhumation of a child buried with at least one bird head placed in the mouth in Tunel Wielki Cave (southern Poland) is an exceptional find. The aim of this paper is to discuss this unique burial based on multiproxy analyses conducted on the human and avian remains, including genetic and isotopic analyses as well as CT scans, radiocarbon dating, and anthropological and paleontological assessment. The results reveal the burial was that of a 10–12 year old girl of likely Fennoscandian or Baltic genetic ancestry, who died in the post-medieval period and was buried in the cave with the placement of one, and possibly two, bird heads in the mouth of the deceased. We propose that the girl is associated with Finno-Karelian troops of a Swedish garrison stationed at the adjacent Ojców Castle during King Carl Gustav’s invasion of Poland in 1655–1657.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d1c27de948dec10c7c7c67c0b8f01178" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":90482712,"asset_id":85917862,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/90482712/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="85917862"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="85917862"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 85917862; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="3709580"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/3709580/Alliteration_in_Balto_Finnic_Languages"><img alt="Research paper thumbnail of Alliteration in (Balto-) Finnic Languages" class="work-thumbnail" src="https://attachments.academia-assets.com/31391861/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3709580/Alliteration_in_Balto_Finnic_Languages">Alliteration in (Balto-) Finnic Languages</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/EilaStepanova">Eila Stepanova</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a></span></div><div class="wp-workCard_item"><span>Alliteration in Culture. Ed. Jonathan Roper. Houndmills: Pallgrave Macmillan.</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter offers an overview of alliteration in Finnic cultures. The focus is on oral rather t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter offers an overview of alliteration in Finnic cultures. The focus is on oral rather than written traditions and particularly on two poetic systems which are generally considered to have roots in the vernacular culture going back more than 1000 years.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="46c81b0db42a76405268319a28615d15" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31391861,"asset_id":3709580,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31391861/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3709580"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3709580"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3709580; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=3709580]").text(description); $(".js-view-count[data-work-id=3709580]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 3709580; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='3709580']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "46c81b0db42a76405268319a28615d15" } } $('.js-work-strip[data-work-id=3709580]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":3709580,"title":"Alliteration in (Balto-) Finnic Languages","internal_url":"https://www.academia.edu/3709580/Alliteration_in_Balto_Finnic_Languages","owner_id":4539308,"coauthors_can_edit":true,"owner":{"id":4539308,"first_name":"Eila","middle_initials":null,"last_name":"Stepanova","page_name":"EilaStepanova","domain_name":"helsinki","created_at":"2013-06-14T01:47:04.626-07:00","display_name":"Eila Stepanova","url":"https://helsinki.academia.edu/EilaStepanova"},"attachments":[{"id":31391861,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31391861/thumbnails/1.jpg","file_name":"Frog_Stepanova_2011_Alliteration.pdf","download_url":"https://www.academia.edu/attachments/31391861/download_file","bulk_download_file_name":"Alliteration_in_Balto_Finnic_Languages.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31391861/Frog_Stepanova_2011_Alliteration-libre.pdf?1392207773=\u0026response-content-disposition=attachment%3B+filename%3DAlliteration_in_Balto_Finnic_Languages.pdf\u0026Expires=1740526082\u0026Signature=eysuhKBYmp6YXWGaDJtyYoh7UWfIfVT5VZPWsJTq-oFHYv9nfKeI7W-9ZxZdq4JoD8xtkJFjo5-etGVE~mP1CjYeW34C~oMwfOaojW~4KsLC4rFdqxJLapBB-lHGxvG3p-IzTSFQ6SXdU7LVVR~ZY27eL5pvAF~9GXBn-WFQNBtkWrRewzfVeMULoNy1Asp4FzD-UdtiT-i6NlIbycokyazHXxx2dCxVTAGZXt4XybJ45LgGqj1VRD74KjrZvnS6t5mAK1Q9HsjK6s7yJV7E9jh5PBE9JSMv8IZMfP2xNXjcvJP6iKVkIsUkZaEuLKuDtog-0x6gLdknZ93jnwiocg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="9825444"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/9825444/New_focus_on_retrospective_methods_Resuming_methodological_discussions_case_studies_from_Northern_Europe"><img alt="Research paper thumbnail of New focus on retrospective methods. Resuming methodological discussions: case studies from Northern Europe" class="work-thumbnail" src="https://attachments.academia-assets.com/35993359/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9825444/New_focus_on_retrospective_methods_Resuming_methodological_discussions_case_studies_from_Northern_Europe">New focus on retrospective methods. Resuming methodological discussions: case studies from Northern Europe</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://hvl-no.academia.edu/EldarHeide">Eldar Heide</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://hi.academia.edu/TerryGunnell">Terry Gunnell</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://ut-ee.academia.edu/DanielSavborg">Daniel Sävborg</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The articles in this anthology discuss the application of retrospective methods to a wide range o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The articles in this anthology discuss the application of retrospective methods to a wide range of historical disciplines: Old Norse studies in a wide sense, folkloristics, history of religion, etymology, early Germanic iconography and cultural history, Uralic historical linguistics, and historical geography. The articles are the result of the conference New Focus on Retrospective Methods, held in Bergen by the Retrospective Methods Network and the Centre for Medieval Studies (CMS) at the University of Bergen, 27–8 September 2010.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fedfbf7ebad362c493ed21eb29550451" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":35993359,"asset_id":9825444,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/35993359/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9825444"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9825444"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9825444; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=9825444]").text(description); $(".js-view-count[data-work-id=9825444]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 9825444; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='9825444']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fedfbf7ebad362c493ed21eb29550451" } } $('.js-work-strip[data-work-id=9825444]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":9825444,"title":"New focus on retrospective methods. 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href="https://www.academia.edu/4250914/Windows_into_Other_Worlds_Review_of_Daiva_Vaitkevi%C4%8Dien%C4%97_ed_Lietuvi%C5%B3_u%C5%BEkalb%C4%97jimai_gydymo_formul%C4%97s_Lithuanian_Verbal_Healing_Charms_Vilnius">Windows into Other Worlds: Review of Daiva Vaitkevičienė (ed.), Lietuvių užkalbėjimai: gydymo formulės – Lithuanian Verbal Healing Charms, Vilnius.</a></div><div class="wp-workCard_item"><span>Elore 17/2: 218–222.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Vaitkevičienė, Daiva (ed.) 2009: Lietuvių užkalbėjimai: Gydymo formulės -Lithuanian Verbal Healin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Vaitkevičienė, Daiva (ed.) 2009: Lietuvių užkalbėjimai: Gydymo formulės -Lithuanian Verbal Healing Charms. Vilnius: Lietuvių literatūros ir tautosakos institutas. 919 pages.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f70752dc119c31f1ef5c52d36f8d7547" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31729820,"asset_id":4250914,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31729820/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4250914"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4250914"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4250914; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4250914]").text(description); $(".js-view-count[data-work-id=4250914]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4250914; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4250914']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f70752dc119c31f1ef5c52d36f8d7547" } } $('.js-work-strip[data-work-id=4250914]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4250914,"title":"Windows into Other Worlds: Review of Daiva Vaitkevičienė (ed.), Lietuvių užkalbėjimai: gydymo formulės – Lithuanian Verbal Healing Charms, Vilnius.","translated_title":"","metadata":{"grobid_abstract":"Vaitkevičienė, Daiva (ed.) 2009: Lietuvių užkalbėjimai: Gydymo formulės -Lithuanian Verbal Healing Charms. 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profile--work_container" data-work-id="48970507"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/48970507/CfP_18th_International_Saga_Conference_Sagas_and_the_Circum_Baltic_Arena_Deadline_31_July_2021"><img alt="Research paper thumbnail of CfP: 18th International Saga Conference – Sagas and the Circum-Baltic Arena – Deadline 31 July 2021" class="work-thumbnail" src="https://attachments.academia-assets.com/67414235/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/48970507/CfP_18th_International_Saga_Conference_Sagas_and_the_Circum_Baltic_Arena_Deadline_31_July_2021">CfP: 18th International Saga Conference – Sagas and the Circum-Baltic Arena – Deadline 31 July 2021</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ut-ee.academia.edu/DanielSavborg">Daniel Sävborg</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/KristoSiig">Kristo Siig</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Dear friends and colleagues, Due to the pandemic, we postponed the Saga Conference by a year and ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Dear friends and colleagues, Due to the pandemic, we postponed the Saga Conference by a year and are planning it in a hybrid format. We are reopening the Call for Papers and offering the possibility to revise proposals to those of you whose proposals have already been accepted. We also kindly ask all of you to complete a questionnaire that is incorporated into the registration form, in order to give us an idea of what kind of participation we might expect in these uncertain times. The deadline for the questionnaire and revised or new proposals is 31 July 2021. If your proposal was accepted in 2020, we will soon send you a link to your original proposal (or search for "hy-lyyti" to find the link in your e-mail). If your abstract has been accepted, it does not need to be revised, but you may make any desired revisions to your proposal while completing the questionnaire at the bottom of the page. If, unfortunately, you are obliged to cancel your proposal, please simply replace your current title with "WITHDRAWN".</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f53417c035f502dbe57cebab6aa7a21a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67414235,"asset_id":48970507,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67414235/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48970507"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48970507"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48970507; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4506477"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4506477/The_Viking_Age_in_Finland_III_Identity_and_Identification_and_the_Viking_Age_in_Finland_with_Special_Emphasis_on_the_%C3%85land_Islands_"><img alt="Research paper thumbnail of The Viking Age in Finland III: Identity and Identification and the Viking Age in Finland (with Special Emphasis on the Åland Islands)" class="work-thumbnail" src="https://attachments.academia-assets.com/31901819/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4506477/The_Viking_Age_in_Finland_III_Identity_and_Identification_and_the_Viking_Age_in_Finland_with_Special_Emphasis_on_the_%C3%85land_Islands_">The Viking Age in Finland III: Identity and Identification and the Viking Age in Finland (with Special Emphasis on the Åland Islands)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This seminar-workshop provided the basis for a book, which has now appeared: The Viking Age in Ål...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This seminar-workshop provided the basis for a book, which has now appeared: The Viking Age in Åland: Insights into Identity and Remnants of Culture, ed. Joonas Ahola, Frog & Jenni Lucenius (Annales Academiae Scientiarum Fennicae Humaniora 372), Helsinki: Academia Scientiarum Fennica 2014 (427 pages). <br /><a href="http://www.academia.edu/11484572/The_Viking_Age_in_%C3%85land_Insights_into_Identity_and_Remnants_of_Culture_ed._Joonas_Ahola_Frog_and_Jenni_Lucenius_" rel="nofollow">http://www.academia.edu/11484572/The_Viking_Age_in_%C3%85land_Insights_into_Identity_and_Remnants_of_Culture_ed._Joonas_Ahola_Frog_and_Jenni_Lucenius_</a> <br /> <br />Viikinkiaika Suomessa – The Viking Age in Finland is a collaborative interdisciplinary research project which undertakes to explore and assess the significance of the Viking Age for Finno-Karelian cultures and Finno-Karelian cultural areas. <br />The third seminar-workshop of the VAF project was organized in cooperation with the Åland Museum and focused on Åland as a neglected area of understanding and especially on identities and identity-construction in the Viking Age. <br />An volume on the Viking Age in Åland developed around selected papers from the this event is in preparation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3e22fd22317b70c03ee10369fabb3324" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31901819,"asset_id":4506477,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31901819/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4506477"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4506477"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4506477; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4506477]").text(description); $(".js-view-count[data-work-id=4506477]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4506477; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4506477']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3e22fd22317b70c03ee10369fabb3324" } } $('.js-work-strip[data-work-id=4506477]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4506477,"title":"The Viking Age in Finland III: Identity and Identification and the Viking Age in Finland (with Special Emphasis on the Åland Islands)","translated_title":"","metadata":{"abstract":"This seminar-workshop provided the basis for a book, which has now appeared: The Viking Age in Åland: Insights into Identity and Remnants of Culture, ed. 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class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4506540/Viikinkiaika_Suomessa_The_Viking_Age_in_Finland_English_language_">Viikinkiaika Suomessa – The Viking Age in Finland (English language)</a></div><div class="wp-workCard_item"><span>RMN Newsletter 2: 59-60</span><span>, 2011</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a9f62b31c4296f916d0069bd64a35634" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31901670,"asset_id":4506540,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31901670/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span 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src="https://attachments.academia-assets.com/31906447/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4506286/Viikinkiaika_Suomessa_Kulttuurienv%C3%A4liset_yhteydet_ja_niiden_merkitys_Suomessa_viikinkiajalla_The_Viking_Age_in_Finland_Cross_Cultural_Contacts_and_Their_Significance_in_Finland_in_the_Viking_Age">Viikinkiaika Suomessa: Kulttuurienväliset yhteydet ja niiden merkitys Suomessa viikinkiajalla – The Viking Age in Finland: Cross-Cultural Contacts and Their Significance in Finland in the Viking Age</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This and another seminar-workshop provided the basis for a book, which has now appeared: Fibula, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This and another seminar-workshop provided the basis for a book, which has now appeared: Fibula, Fabula, Fact – The Viking Age in Finland, ed. Joonas Ahola & Frog with Clive Tolley (Studia Fennica Historica 18), Helsinki: Finnish Literature Society 2014 (516 pages). <br /><a href="http://www.academia.edu/10125680/Fibula_Fabula_Fact_-_The_Viking_Age_in_Finland_ed._Joonas_Ahola_and_Frog_with_Clive_Tolley_" rel="nofollow">http://www.academia.edu/10125680/Fibula_Fabula_Fact_-_The_Viking_Age_in_Finland_ed._Joonas_Ahola_and_Frog_with_Clive_Tolley_</a> <br /> <br />Viikinkiaika Suomessa – The Viking Age in Finland is a collaborative interdisciplinary research project which undertakes to explore and assess the significance of the Viking Age for Finno-Karelian cultures and Finno-Karelian cultural areas. <br />The second seminar-workshop of the VAF projects was focused on contacts. Selected papers from the event will soon be appearing in a volume in English.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7dc2628a9fdbb4ac7f876091f662970f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31906447,"asset_id":4506286,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31906447/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4506286"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4506286"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4506286; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4506286]").text(description); $(".js-view-count[data-work-id=4506286]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4506286; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4506286']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7dc2628a9fdbb4ac7f876091f662970f" } } $('.js-work-strip[data-work-id=4506286]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4506286,"title":"Viikinkiaika Suomessa: Kulttuurienväliset yhteydet ja niiden merkitys Suomessa viikinkiajalla – The Viking Age in Finland: Cross-Cultural Contacts and Their Significance in Finland in the Viking Age","translated_title":"","metadata":{"abstract":"This and another seminar-workshop provided the basis for a book, which has now appeared: Fibula, Fabula, Fact – The Viking Age in Finland, ed. 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data-work-id="4506217"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4506217/Viikinkiaika_Suomessa_Suomen_viikinkiajan_m%C3%A4%C3%A4rittely_eri_tieteenalojen_l%C3%A4hestymistapojen_valossa_The_Viking_Age_in_Finland_The_Viking_Age_in_Finland_Defined_in_the_Light_of_the_Approaches_of_Different_Disciplines"><img alt="Research paper thumbnail of Viikinkiaika Suomessa: Suomen viikinkiajan määrittely eri tieteenalojen lähestymistapojen valossa – The Viking Age in Finland: The Viking Age in Finland Defined in the Light of the Approaches of Different Disciplines" class="work-thumbnail" src="https://attachments.academia-assets.com/31901578/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4506217/Viikinkiaika_Suomessa_Suomen_viikinkiajan_m%C3%A4%C3%A4rittely_eri_tieteenalojen_l%C3%A4hestymistapojen_valossa_The_Viking_Age_in_Finland_The_Viking_Age_in_Finland_Defined_in_the_Light_of_the_Approaches_of_Different_Disciplines">Viikinkiaika Suomessa: Suomen viikinkiajan määrittely eri tieteenalojen lähestymistapojen valossa – The Viking Age in Finland: The Viking Age in Finland Defined in the Light of the Approaches of Different Disciplines</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This and another seminar-workshop provided the basis for a book, which has now appeared: Fibula, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This and another seminar-workshop provided the basis for a book, which has now appeared: Fibula, Fabula, Fact – The Viking Age in Finland, ed. Joonas Ahola & Frog with Clive Tolley (Studia Fennica Historica 18), Helsinki: Finnish Literature Society 2014 (516 pages). <br /><a href="http://www.academia.edu/10125680/Fibula_Fabula_Fact_-_The_Viking_Age_in_Finland_ed._Joonas_Ahola_and_Frog_with_Clive_Tolley_" rel="nofollow">http://www.academia.edu/10125680/Fibula_Fabula_Fact_-_The_Viking_Age_in_Finland_ed._Joonas_Ahola_and_Frog_with_Clive_Tolley_</a> <br />Viikinkiaika Suomessa – The Viking Age in Finland is a collaborative interdisciplinary research project which undertakes to explore and assess the significance of the Viking Age for Finno-Karelian cultures and Finno-Karelian cultural areas. <br />The first seminar-workshop of the VAF project was focused on defining the Viking Age and its relevance to territories associated with Finland and Karelia in dialogue across many disciplines, including archaeology, linguistics, history, climatology, palaeobotany, numismatics, toponymy, language history, historical linguistics, folklore studies, genetics, geopolitics and so forth. Selected papers from the event will soon be appearing in a volume in English."</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b9e35c320ba16f33c519014ec9fa5d8b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31901578,"asset_id":4506217,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31901578/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4506217"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4506217"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4506217; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4506217]").text(description); $(".js-view-count[data-work-id=4506217]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4506217; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4506217']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b9e35c320ba16f33c519014ec9fa5d8b" } } $('.js-work-strip[data-work-id=4506217]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4506217,"title":"Viikinkiaika Suomessa: Suomen viikinkiajan määrittely eri tieteenalojen lähestymistapojen valossa – The Viking Age in Finland: The Viking Age in Finland Defined in the Light of the Approaches of Different Disciplines","translated_title":"","metadata":{"abstract":"This and another seminar-workshop provided the basis for a book, which has now appeared: Fibula, Fabula, Fact – The Viking Age in Finland, ed. 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data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4130697/Oral_Poetry_Mythic_Knowledge_and_Vernacular_Imagination_Interfaces_of_Individual_Expression_and_Collective_Traditions_in_Pre_Modern_Northeast_Europe_collective_project_"><img alt="Research paper thumbnail of Oral Poetry, Mythic Knowledge and Vernacular Imagination: Interfaces of Individual Expression and Collective Traditions in Pre-Modern Northeast Europe (collective project)" class="work-thumbnail" src="https://attachments.academia-assets.com/31643916/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4130697/Oral_Poetry_Mythic_Knowledge_and_Vernacular_Imagination_Interfaces_of_Individual_Expression_and_Collective_Traditions_in_Pre_Modern_Northeast_Europe_collective_project_">Oral Poetry, Mythic Knowledge and Vernacular Imagination: Interfaces of Individual Expression and Collective Traditions in Pre-Modern Northeast Europe (collective project)</a></div><div class="wp-workCard_item"><span>An earlier published announcement is found in RMN Newsletter 5(2012): 82-85.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A Finnish Academy Project of Folklore Studies, University of Helsinki. Project leader: Professo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A Finnish Academy Project of Folklore Studies, University of Helsinki. <br />Project leader: Professor Lotte Tarkka. <br />Research coordinator: Docent Frog. <br />Researcher: Doctor Karina Lukin. <br />Researcher: PhD Candidate Eila Stepanova. <br />Academic consultant: Academician Anna-Leena Siikala.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6419202b85a86d61b8eb8be77c859eee" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31643916,"asset_id":4130697,"asset_type":"Work","button_location":"profile"}" 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href="https://www.academia.edu/26958068/De_situ_linguarum_fennicarum_aetatis_ferreae_Pars_I">De situ linguarum fennicarum aetatis ferreae, Pars I</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/JanneSaarikivi">Janne Saarikivi</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">2 RMN Newsletter is a medium of contact and communication for members of the Retrospective Method...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">2 RMN Newsletter is a medium of contact and 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The RMN is an open network which can include anyone who wishes to share in its focus. It is united by an interest in the problems, approaches, strategies and limitations related to considering some aspect of culture in one period through evidence from another, later period. Such comparisons range from investigating historical relationships to the utility of analogical parallels, and from comparisons across centuries to developing working models for the more immediate traditions behind limited sources. 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Ways to frame cultural heritage after anti-religious propaganda<br /><br />T. G. Vladykina and A. Ye. Zagrebin<br />Folklore Archives of the Udmurt Institute of History, Language and Literature of the Russian Academy of Science</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="25b24dccaa0f3b1321348c2371c8ee74" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65983270,"asset_id":45485096,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65983270/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45485096"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45485096"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45485096; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45485096]").text(description); $(".js-view-count[data-work-id=45485096]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45485096; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45485096']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "25b24dccaa0f3b1321348c2371c8ee74" } } $('.js-work-strip[data-work-id=45485096]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45485096,"title":"FF Network 48","translated_title":"","metadata":{"abstract":"Contents\n\nPekka Hakamies\nChange and Continuity\n\nAnna-Leena Siikala In Memoriam\n\nFrog\nLinguistic Multiforms: Advancing Oral-Formulaic Theory\n\nKarina Lukin\nShaman or con-man? 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Briggs<br />Beyond Content Analysis<br />Katherine Borland<br />Review – Matthias Egeler 2018: Atlantic Outlooks on Being at Home<br />Joonas Ahola<br />Announcement from the Oral Tradition</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7bb11e97bba2750a38d8a22719f28a36" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65885574,"asset_id":45349445,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65885574/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45349445"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45349445"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45349445; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="45331392"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45331392/FF_Network_54"><img alt="Research paper thumbnail of FF Network 54" class="work-thumbnail" src="https://attachments.academia-assets.com/65872842/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45331392/FF_Network_54">FF Network 54</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/FolkloreFellowsCommunications">Folklore Fellows Communications</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/BengtafKlintberg">Bengt af Klintberg</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Contents The Corona Cocoon Frog Covid Conspiracies Timothy R. Tangherlini & Vwani Roychowdhury Hi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Contents<br />The Corona Cocoon<br />Frog<br />Covid Conspiracies<br />Timothy R. Tangherlini & Vwani Roychowdhury<br />Historical Oral Poems and Digital Humanities<br />Kati Kallio & Eetu Mäkelä & Maciej Janicki<br />Second edition of Verzeichnis der altbömischen Exempel<br />Bengt af Klintberg<br />Folklore Fellows´Communications in 2020</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="03ec4c46dcec5c9dcaa0501f9e05c2af" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65872842,"asset_id":45331392,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65872842/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45331392"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45331392"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45331392; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="13830195" id="introductionsbookeditedbytheauthor"><div class="js-work-strip profile--work_container" data-work-id="69416397"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/69416397/Introduzione_allantologia_Kalevala_Epica_magia_arte_e_musica_a_cura_di_Vesa_Matteo_Piludu_in_collaborazione_con_Frog"><img alt="Research paper thumbnail of Introduzione all'antologia "Kalevala. Epica, magia, arte e musica" a cura di Vesa Matteo Piludu, in collaborazione con Frog." class="work-thumbnail" src="https://attachments.academia-assets.com/79523659/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/69416397/Introduzione_allantologia_Kalevala_Epica_magia_arte_e_musica_a_cura_di_Vesa_Matteo_Piludu_in_collaborazione_con_Frog">Introduzione all'antologia "Kalevala. Epica, magia, arte e musica" a cura di Vesa Matteo Piludu, in collaborazione con Frog.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/VesaMatteoPiludu">Vesa Matteo Piludu</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a></span></div><div class="wp-workCard_item"><span>Kalevala. Epica, magia, arte e musica</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Nuova versione riveduta e corretta (con alcune modifiche linguistiche e alcune note a piè di pagi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Nuova versione riveduta e corretta (con alcune modifiche linguistiche e alcune note a piè di pagina) dell'Introduzione (2021, Piludu, Vesa Matteo & Frog) all'antologia "Kalevala. Epica, magia, arte e musica" a cura di Vesa Matteo Piludu, in collaborazione con Frog. Prima edizione bilingue (italiano e inglese): 2014. Seconda edizione italiana: 2015. L'antologia pubblica articoli di 11 studiosi e artisti finlandesi che approfondiscono gli interventi del convegno "Kalevala. Epica, magia, arte e musica" (2011, organizzato dalla Società del Kalevala (Kalevalaseura) a Bottenicco di Moimacco & Cividale del Friuli  per celebrare il suo centenario, con la collaborazione dell'Associazione Musicale Sergio Gaggia e molti altri enti locali e finlandesi.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bb7f96e6b0a79851e6e446385c4ac877" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":79523659,"asset_id":69416397,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/79523659/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69416397"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69416397"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69416397; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69416397]").text(description); $(".js-view-count[data-work-id=69416397]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69416397; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69416397']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bb7f96e6b0a79851e6e446385c4ac877" } } $('.js-work-strip[data-work-id=69416397]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69416397,"title":"Introduzione all'antologia \"Kalevala. 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Viterbo: Edizioni Fuori Scena. Prima edizione bilingue italiana e inglese: 2014.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c82b391cd277c67e2ad4728000aef0c9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80566085,"asset_id":71061327,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80566085/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="71061327"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="71061327"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 71061327; 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Viterbo: EdizioniFuoriScena)" class="work-thumbnail" src="https://attachments.academia-assets.com/80015575/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/70165089/Kalevala_Epica_Magia_Arte_e_Musica_Kalevala_Epic_Music_Art_and_Music_ed_by_Vesa_Matteo_Piludu_and_Frog_2014_Viterbo_EdizioniFuoriScena_">Kalevala: Epica, Magia, Arte e Musica / Kalevala: Epic, Music, Art and Music (ed. by Vesa Matteo Piludu & Frog, 2014. Viterbo: EdizioniFuoriScena)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/VesaMatteoPiludu">Vesa Matteo Piludu</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://helsinki.academia.edu/MrFrog">Mr Frog</a></span></div><div class="wp-workCard_item"><span>Kalevala: Epica, Magia, Arte e Musica / Kalevala: Epic, Music, Art and Music</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Cover of the bilingual version of the anthology "Kalevala: Epica, Magia, Arte e Musica / Kalevala...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Cover of the bilingual version of the anthology "Kalevala: Epica, Magia, Arte e Musica / Kalevala: Epic, Music, Art and Music" (ed. by  Vesa Matteo Piludu & Frog, 2014. Viterbo: EdizioniFuoriScena).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2ba252d0ba8756433ad0f686349f1250" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80015575,"asset_id":70165089,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80015575/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="70165089"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="70165089"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 70165089; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=70165089]").text(description); $(".js-view-count[data-work-id=70165089]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 70165089; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='70165089']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2ba252d0ba8756433ad0f686349f1250" } } $('.js-work-strip[data-work-id=70165089]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":70165089,"title":"Kalevala: Epica, Magia, Arte e Musica / Kalevala: Epic, Music, Art and Music (ed. by Vesa Matteo Piludu \u0026 Frog, 2014. 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Hopkins</a></span></div><div class="wp-workCard_item"><span>FF Communications 323</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The present volume responds to the rising boom of interest in folklore and folklore research in t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The present volume responds to the rising boom of interest in folklore and folklore research in the study of Old Norse mythology. The twenty-two authors of this volume reveal the dynamism of this lively dialogue, which is characterized by a diversity of perspectives linking to different fields and national scholarships.<br />The chapters open with a general overview of how the concepts of “folklore” and “mythology” have been understood and related across the history of Old Norse studies, which is followed by a group of chapters that discuss and present different approaches and types of source materials, with methodological and theoretical concerns. The interest in folklore is bound up with interests in practice and lived religion, which are brought into focus in a series of chapters relating to magic and ritual. Attention then turns to images that link to mythology and different mythic agents in studies that explore a variety of usage in meaning-making in different forms of cultural expression. The next group of studies spotlights motifs, with perspectives on synchronic usage across genres and different media, cross-cultural exchange, and long-term continuities. The volume culminates in discussions of complex stories, variously in oral traditions behind medieval sources and relationships between accounts found in medieval sources and those recorded from more recent traditions.<br />Individually, the chapters variously offer reflexive and historical research criticism, new research frameworks, illustrative studies, and exploratory investigations. Collectively, they illustrate the rapidly evolving multidisciplinary discussion at the intersections of folklore and Old Norse mythology, where the transformative impacts were recently described as a paradigm shift. They open new paths for scholarly discussion with the potential to inspire future research.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0e10b12753157c759dacbf106c4c9ae6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80463072,"asset_id":70844391,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80463072/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="70844391"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="70844391"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 70844391; 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