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class="user-summary-container"><div class="social-profile-avatar-container"><img class="profile-avatar u-positionAbsolute" alt="Edel M Porter" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/3343006/1119849/127653099/s200_edel.porter.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Edel M Porter</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://uclm.academia.edu/">University of Castilla-La Mancha</a>, <a class="u-tcGrayDarker" href="https://uclm.academia.edu/Departments/Filologia_Moderna/Documents">Filologia Moderna</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" 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class="label">Following</p><p class="data">124</p></div></a><a><div class="stat-container js-profile-coauthors" data-broccoli-component="user-info.coauthors-count" data-click-track="profile-expand-user-info-coauthors"><p class="label">Co-authors</p><p class="data">7</p></div></a><div class="js-mentions-count-container" style="display: none;"><a href="/EdelPorter/mentions"><div class="stat-container"><p class="label">Mentions</p><p class="data"></p></div></a></div><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">Edel Porter is lecturer in Old English language and literature and historical linguistics at the University of Castilla La Mancha. Her research and publications are mostly focused on the interpretation of skaldic poetry and its reception in the post-medieval era, as well as the History of Emotions in Old Norse literature.<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="suggested-academics-container"><div class="suggested-academics--header"><p class="ds2-5-body-md-bold">Related Authors</p></div><ul class="suggested-user-card-list"><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a href="https://udel.academia.edu/MuqtedarKhan"><img class="profile-avatar u-positionAbsolute" alt="Muqtedar Khan" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/3388/1418/93215313/s200_muqtedar.khan.png" /></a></div><div 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id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Edel M Porter</h3></div><div class="js-work-strip profile--work_container" data-work-id="124165518"><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/124165518/Ship_of_Volition_Seabed_of_Desire_Vernacular_Models_of_the_Breast_in_Skaldic_Diction"><img alt="Research paper thumbnail of Ship of Volition, Seabed of Desire: Vernacular Models of the Breast in Skaldic Diction" class="work-thumbnail" src="https://attachments.academia-assets.com/120835684/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/124165518/Ship_of_Volition_Seabed_of_Desire_Vernacular_Models_of_the_Breast_in_Skaldic_Diction">Ship of Volition, Seabed of Desire: Vernacular Models of the Breast in Skaldic Diction</a></div><div class="wp-workCard_item"><span>Cultural Models for Emotions in the North Atlantic Vernaculars, 700-1400</span><span>, 2025</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter focuses on the question of the pectoral model of emotions and its representation in ...</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 focuses on the question of the pectoral model of emotions and its representation in Old Norse skaldic poetry from a historical linguistic perspective. It demonstrates that it is possible to trace the evolution of conceptual models of breast (and heart) throughout the corpus of skaldic poetry, and to assign them with relative accuracy to specific periods and to specific poets or poetic communities, thus introducing a new methodology for the dating of this material. <a href="https://hdl.handle.net/10578/38104" rel="nofollow">https://hdl.handle.net/10578/38104</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c9fa8ab4eaa542e7b07c170f1a19e75e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":120835684,"asset_id":124165518,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/120835684/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="124165518"><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="124165518"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124165518; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=124165518]").text(description); $(".js-view-count[data-work-id=124165518]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 124165518; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='124165518']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(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="49074654"><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/49074654/_Opening_the_Doors_of_an_Unexplored_World_Pioneering_the_Translation_of_Skaldic_Verse_in_Spanish"><img alt="Research paper thumbnail of “Opening the Doors of an Unexplored World”: Pioneering the Translation of Skaldic Verse in Spanish" class="work-thumbnail" src="https://attachments.academia-assets.com/67467824/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/49074654/_Opening_the_Doors_of_an_Unexplored_World_Pioneering_the_Translation_of_Skaldic_Verse_in_Spanish">“Opening the Doors of an Unexplored World”: Pioneering the Translation of Skaldic Verse in Spanish</a></div><div class="wp-workCard_item"><span>Impossibilia</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper contributes to a growing body of research investigating the role of translations in th...</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 contributes to a growing body of research investigating the role of translations in the post-medieval reception of Old Norse-Icelandic literature. In this case study, we analyse Enrique Bernárdez’s Spanish translation of the skaldic verse in Egils saga Skalla-Grímssonar as a site of cultural encounter where the power relations between target and source cultures can be explored. By situating the translation within its historical-cultural context, we show how the translation reflects the trend of Europeanisation in post-Franco Spain, while simultaneously recalling its glorious past from the Reconquista to the Golden Age.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1eea72db2e996e5bb03c0fbf411dc386" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67467824,"asset_id":49074654,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67467824/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="49074654"><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="49074654"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49074654; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49074654]").text(description); $(".js-view-count[data-work-id=49074654]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49074654; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49074654']"); 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: "1eea72db2e996e5bb03c0fbf411dc386" } } $('.js-work-strip[data-work-id=49074654]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49074654,"title":"“Opening the Doors of an Unexplored World”: Pioneering the Translation of Skaldic Verse in Spanish","internal_url":"https://www.academia.edu/49074654/_Opening_the_Doors_of_an_Unexplored_World_Pioneering_the_Translation_of_Skaldic_Verse_in_Spanish","owner_id":3343006,"coauthors_can_edit":true,"owner":{"id":3343006,"first_name":"Edel","middle_initials":"M","last_name":"Porter","page_name":"EdelPorter","domain_name":"uclm","created_at":"2013-02-18T18:49:37.355-08:00","display_name":"Edel M Porter","url":"https://uclm.academia.edu/EdelPorter"},"attachments":[{"id":67467824,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/67467824/thumbnails/1.jpg","file_name":"Pioneering_the_Translation_of_Skaldic_Verse_in_Spanish.pdf","download_url":"https://www.academia.edu/attachments/67467824/download_file","bulk_download_file_name":"Opening_the_Doors_of_an_Unexplored_Worl.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/67467824/Pioneering_the_Translation_of_Skaldic_Verse_in_Spanish-libre.pdf?1622402568=\u0026response-content-disposition=attachment%3B+filename%3DOpening_the_Doors_of_an_Unexplored_Worl.pdf\u0026Expires=1739808917\u0026Signature=gghJ2TlfthPU6sjv-rYIln-qAYcPPshA5W8jGDnmaMXxUhcqC2Pc8CcHZzMyALc5v5zoVv6Mn0EtMR5tIfzbpBlbyah2IWHO-6DaYCUkgeIR4Sz1R4Q0Et8EExi-nCgPKJyDsCZ0Heep5E0B7cTSsr5QoKqj9oG0Ro36FgVhzJFlIBtN8pLzvBkyy3K3XffPhhSOgG9uN07IRbS3d4nSI1fFz3ulcO3uQBQtpqfKiIHx3-5qJbAus-cISLjgGRc~WEHce7SFxz948My0d5EY9yxWsIqP~LcEMAQI06hCH6Uw95tbe6v9-bt~O~fc99tyA3XlmhsFHCylHqC1jEXI7Q__\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="48907107"><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/48907107/_Noticia_de_los_kenningar_Borges_Kennings_and_the_Spanish_Tradition"><img alt="Research paper thumbnail of “Noticia de los kenningar”: Borges, Kennings, and the Spanish Tradition" class="work-thumbnail" src="https://attachments.academia-assets.com/67321123/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/48907107/_Noticia_de_los_kenningar_Borges_Kennings_and_the_Spanish_Tradition">“Noticia de los kenningar”: Borges, Kennings, and the Spanish Tradition</a></div><div class="wp-workCard_item"><span>Old English Newsletter</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In 1932, in the periodical Sur, Borges published "Noticia de los Kenningar," his first essay on S...</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 1932, in the periodical Sur, Borges published "Noticia de los Kenningar," his first essay on Scandinavian literature, which comprised a "report" on the type of metaphorical figures characteristic of Old Norse (and Old English) poetic diction known in English as kennings. The first part of this paper aims to provide an overview of the literature in Spanish which treats of the medieval north and its literature, prior to the publication of "Noticia de los Kenningar," with a view to situating Borges within this tradition. The second section provides a detailed survey of Borges' initial list of kennings, analysing the extent to which his translations diverge from the original Old Norse texts, as well as the implications of and reasons for these differences.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d949edfb83804a1aba67e9df0e094bef" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67321123,"asset_id":48907107,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67321123/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="48907107"><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="48907107"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48907107; 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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="43507536"><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/43507536/Call_for_Chapters_Cultural_Models_for_Emotions_in_the_North_Atlantic_Vernaculars_700_1400"><img alt="Research paper thumbnail of Call for Chapters: Cultural Models for Emotions in the North Atlantic Vernaculars: 700-1400." class="work-thumbnail" src="https://attachments.academia-assets.com/63817846/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/43507536/Call_for_Chapters_Cultural_Models_for_Emotions_in_the_North_Atlantic_Vernaculars_700_1400">Call for Chapters: Cultural Models for Emotions in the North Atlantic Vernaculars: 700-1400.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This volume will reflect the sharp rise over the last ten years in scholarship on the history 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">This volume will reflect the sharp rise over the last ten years in scholarship on the history of emotions in three interconnected cultural and linguistic areas from the northwest corner of Medieval Europe roughly corresponding to present day Britain, Ireland, the Scandinavian countries and Iceland. By means of this collection, we aim to analyse cultural encounters among medieval North Atlantic peoples with regard to the progressive development of shared emotional models, as well as the creation of incipient, cross-cultural emotional communities in this region. We are also interested in exploring how folk psychologies illustrated in these three of the oldest European vernacular writing traditions (Old Irish, Old English and Old Norse-Icelandic) bear witness to cultural models for emotions developed in pre-Christian times.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7169ffc060b07a14a1e81868e9713482" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63817846,"asset_id":43507536,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63817846/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="43507536"><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="43507536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43507536; 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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="19498873"><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/19498873/Flushing_in_anger_blushing_in_shame_Somatic_markers_in_Old_Norse_emotional_expressions_Article_published_in_Cognitive_Linguistic_Studies_Vol_2_1_2015_pp_24_49"><img alt="Research paper thumbnail of Flushing in anger, blushing in shame. Somatic markers in Old Norse emotional expressions. Article published in: Cognitive Linguistic Studies Vol. 2:1 (2015) ► pp. 24–49" class="work-thumbnail" src="https://attachments.academia-assets.com/40761895/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/19498873/Flushing_in_anger_blushing_in_shame_Somatic_markers_in_Old_Norse_emotional_expressions_Article_published_in_Cognitive_Linguistic_Studies_Vol_2_1_2015_pp_24_49">Flushing in anger, blushing in shame. Somatic markers in Old Norse emotional expressions. Article published in: Cognitive Linguistic Studies Vol. 2:1 (2015) ► pp. 24–49</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://uclm.academia.edu/TeodoroManrique">Teodoro Manrique Antón</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://uclm.academia.edu/EdelPorter">Edel M Porter</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper comprises a study of the somatic vocabulary associated with particular emotions (espec...</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 comprises a study of the somatic vocabulary associated with particular emotions (especially anger, shame and love) as they appear in Old Norse texts. Through a detailed analysis of the occurrences of these emotion expressions in different textual genres and periods, we investigate the way in which certain physiological manifestations were linked to a specific emotion in a certain type of text and period, and how certain changes in the usage of vocabulary came into being. We conclude that changes in the conceptualization of emotions in Old Norse written texts were mediated by new metaphors and metonymies imported into medieval Icelandic culture in the form of translated texts, both religious and secular.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="593083e103da09cf2859f3b2275056b5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40761895,"asset_id":19498873,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40761895/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="19498873"><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="19498873"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19498873; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=19498873]").text(description); $(".js-view-count[data-work-id=19498873]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 19498873; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='19498873']"); 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: "593083e103da09cf2859f3b2275056b5" } } $('.js-work-strip[data-work-id=19498873]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":19498873,"title":"Flushing in anger, blushing in shame. Somatic markers in Old Norse emotional expressions. 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data-click-track="profile-work-strip-title" href="https://www.academia.edu/6122343/_Old_Norse_New_Norse_Translating_Heimskringla_in_Norway_1599_1900_">‘Old Norse, New Norse: Translating Heimskringla in Norway 1599-1900’ </a></div><div class="wp-workCard_item"><span>True North ed. by B. J. Epstein (Cambridge Scholars)</span><span>, Jun 1, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">the translations played in the process of cultural de-colonisation and nation-building. Cultural ...</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 translations played in the process of cultural de-colonisation and nation-building. Cultural and Historical Contexts It was the combination of the new philosophy and the availability of manuscripts of the kings' sagas in Bergen in the sixteenth century which led to the translation activities and historical work of the so-called 'Bergen humanists' or 'Bergen circle' (Jørgensen 1992-93). The chief products of this movement included: Mattis Størsson's heavily abridged translation of Heimskringla (Copenhagen, 1594); Laurents Hanssøn's translation of Heimskringla written c. 1550 2 ; Absolon Pedersen Beyer's history (1567), also based on Snorri (Beyer, 1928); and lastly, Peder Claussøn Friis's work written around 1599 (Worm, 1633), which included the first complete translation of Snorri's chronicle, as well as material from other sources to provide a fuller version of the king's sagas up to 1263. 3 Initially circulated in handwritten manuscripts, once in print, Claussøn's 'Snorre' quickly gained a wide audience, and for nearly two hundred years remained the foremost source of Norwegian history. While all of these texts were prepared in Norway by Norwegians, it would be stretching the truth slightly to call them 'Norwegian' translations. 4 As the titles of Claussøn's and Hanssøn's works clearly indicate, the language of translation was 'Dansk', the written language of learning for all Norwegians and Danes. Moreover, although most of these early translators would have been aware of a difference between the way people spoke in Denmark and Norway, and there was obviously national pride involved in some cases in the rewriting of their glorious past, this did not seem to be connected with language. It was not until the nineteenth century that Norwegians began to feel the lack of a national language acutely. Under the influence of the German Romantics like J. G. Herder, the idea that the national character or 'soul' was to be found in its language, its literature and its culture gradually took root in Norway; in 1814, with the dissolution of the Dano-Norwegian union, many Norwegians felt that the time had come for them to reassert themselves linguistically. A number of Norwegian nationalists took advantage of the confusing period that 2 Laurents Hanssøn first identified Snorri Sturluson as the author of Heimskringla. 3 Claussøn's original translation did not include the verses contained in the text, but these were added by Ole Worm (1633). 4 Although this is what precisely what Egil Eiken Johnsen argues in his comparative study of the three oldest saga translations (1942).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8ba21cf41168540c9359f9a94b4b46b7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80377199,"asset_id":6122343,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80377199/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="6122343"><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="6122343"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122343; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6122343]").text(description); $(".js-view-count[data-work-id=6122343]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6122343; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6122343']"); 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: "8ba21cf41168540c9359f9a94b4b46b7" } } $('.js-work-strip[data-work-id=6122343]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6122343,"title":"‘Old Norse, New Norse: Translating Heimskringla in Norway 1599-1900’ ","translated_title":"","metadata":{"page_numbers":"238-255","grobid_abstract":"the translations played in the process of cultural de-colonisation and nation-building. 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Cultural and Historical Contexts It was the combination of the new philosophy and the availability of manuscripts of the kings' sagas in Bergen in the sixteenth century which led to the translation activities and historical work of the so-called 'Bergen humanists' or 'Bergen circle' (Jørgensen 1992-93). 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While all of these texts were prepared in Norway by Norwegians, it would be stretching the truth slightly to call them 'Norwegian' translations. 4 As the titles of Claussøn's and Hanssøn's works clearly indicate, the language of translation was 'Dansk', the written language of learning for all Norwegians and Danes. Moreover, although most of these early translators would have been aware of a difference between the way people spoke in Denmark and Norway, and there was obviously national pride involved in some cases in the rewriting of their glorious past, this did not seem to be connected with language. It was not until the nineteenth century that Norwegians began to feel the lack of a national language acutely. Under the influence of the German Romantics like J. G. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Conference Presentations" id="Conference Presentations"><h3 class="profile--tab_heading_container">Conference Presentations by Edel M Porter</h3></div><div class="js-work-strip profile--work_container" data-work-id="2605109"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/2605109/Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar"><img alt="Research paper thumbnail of Resurrecting a Skaldic Stanza in Gísla saga Súrssonar" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/2605109/Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar">Resurrecting a Skaldic Stanza in Gísla saga Súrssonar</a></div><div class="wp-workCard_item"><span>The 15th International Saga Conference Sagas …</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">On each of the two nights previous to Vésteinn’s murder, Gísli’s dreams a dream which forewarns h...</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">On each of the two nights previous to Vésteinn’s murder, Gísli’s dreams a dream which forewarns him of the event and hints at the identity of the culprit. In the first dream he describes how ‘af einum bœ hrøkkðisk höggormr ok hjøggi Véstein til bana’ and on the second night: ‘vargr rynni af sama boe ok biti Véstein til bana’ . The fact that these dreams are recounted in prose is a striking anomaly in a saga where every other dream is expressed in verse. However, the alliteration in the two sentences quoted above, as well as the fact that the biting animals ‘höggormr’ and ‘vargr’ could easily be read as weapon kennings, rather than symbolic beasts, strongly suggests a poetic origin. Most likely this took the form of one or more stanzas which, over time, were only remembered in fragments and incorporated into the prose text. This paper will explore the implications of this hypothesis within the context of the composition of the saga as well as the oral/written transmission of skaldic verse.</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="2605109"><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="2605109"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2605109; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2605109]").text(description); $(".js-view-count[data-work-id=2605109]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2605109; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2605109']"); 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" } } $('.js-work-strip[data-work-id=2605109]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2605109,"title":"Resurrecting a Skaldic Stanza in Gísla saga Súrssonar","internal_url":"https://www.academia.edu/2605109/Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar","owner_id":3343006,"coauthors_can_edit":true,"owner":{"id":3343006,"first_name":"Edel","middle_initials":"M","last_name":"Porter","page_name":"EdelPorter","domain_name":"uclm","created_at":"2013-02-18T18:49:37.355-08:00","display_name":"Edel M Porter","url":"https://uclm.academia.edu/EdelPorter"},"attachments":[]}, 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="26208605"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/26208605/Raiding_and_Crusading_The_Vikings_in_Iberia_according_to_the_Scandinavian_Sources_The_Viking_World_Diversity_and_Change_University_of_Nottingham_27_June_2_July_2016"><img alt="Research paper thumbnail of 'Raiding and Crusading: The Vikings in Iberia according to the Scandinavian Sources', The Viking World: Diversity and Change, University of Nottingham 27 June - 2 July 2016" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/26208605/Raiding_and_Crusading_The_Vikings_in_Iberia_according_to_the_Scandinavian_Sources_The_Viking_World_Diversity_and_Change_University_of_Nottingham_27_June_2_July_2016">'Raiding and Crusading: The Vikings in Iberia according to the Scandinavian Sources', The Viking World: Diversity and Change, University of Nottingham 27 June - 2 July 2016</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Latin and Arabic sources document a number of Viking expeditions to the Iberian peninsula 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">Latin and Arabic sources document a number of Viking expeditions to the Iberian peninsula in the Middle Ages. The most significant waves of attacks appear to have occurred over the years 844, 859-861, 964-966, 971-972, and included raids on the cities of Lisbon, Seville and Santiago de Compostela. It is difficult to gauge the full impact of these campaigns, given the unreliability of the written sources and lack of material evidence, but it is plain that the Vikings were greatly feared and loathed both in the Christian kingdoms of the north and the Muslim territories of al-Andalus (Christys 2015). According to Iberian chronicles and charters, in the eleventh century Viking attacks seemed to have tailed off, and although some incidents are documented in 1015, 1016 and 1064, these seem to represent isolated episodes, and are certainly not given the same weight as those of the preceding centuries. Curiously, the Scandinavian sources give quite a different impression. Prior to the eleventh century, there is almost no mention of Viking activity in Iberia at all, but after this point a number of expeditions to Galizuland and Spánn are recorded, mostly centred on certain ‘celebrity’ figures, such as (St.) Ólafr Haraldsson, Sigurðr Jórsalafari (the Crusader), and (St.) Rögnvaldr of Orkney. It is difficult to know how much credence to give to these accounts, although Pires (2014), for example, has argued convincingly for historically verifiable elements in the expedition of King Sigurðr. Whether as literary trope or actual destination, <br />the kings’ sagas in particular clearly demonstrate an increased interest in Iberia as a locus for voyages of adventure in the eleventh century. In this paper, through an examination of the references in Scandinavian sources, I aim to situate Iberia as a destination within the wider contexts of raiding, crusading and pilgrimage in the Viking world, and analyse the concept of Spain from the Scandinavian perspective.</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="26208605"><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="26208605"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26208605; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26208605]").text(description); $(".js-view-count[data-work-id=26208605]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26208605; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26208605']"); 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" } } $('.js-work-strip[data-work-id=26208605]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26208605,"title":"'Raiding and Crusading: The Vikings in Iberia according to the Scandinavian Sources', The Viking World: Diversity and Change, University of Nottingham 27 June - 2 July 2016","internal_url":"https://www.academia.edu/26208605/Raiding_and_Crusading_The_Vikings_in_Iberia_according_to_the_Scandinavian_Sources_The_Viking_World_Diversity_and_Change_University_of_Nottingham_27_June_2_July_2016","owner_id":3343006,"coauthors_can_edit":true,"owner":{"id":3343006,"first_name":"Edel","middle_initials":"M","last_name":"Porter","page_name":"EdelPorter","domain_name":"uclm","created_at":"2013-02-18T18:49:37.355-08:00","display_name":"Edel M Porter","url":"https://uclm.academia.edu/EdelPorter"},"attachments":[]}, 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="14725234"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/14725234/_The_Irish_Dress_Funny_An_Analysis_of_Motifs_Concerning_Ireland_and_the_Irish_in_the_Sagas_of_Icelanders_and_the_Kings_sagas_Saga_Conference_Z%C3%BCrich_and_Basel_August_15_2015"><img alt="Research paper thumbnail of ‘The Irish Dress Funny’: An Analysis of Motifs Concerning Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. Saga Conference, Zürich and Basel, August 15, 2015" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/14725234/_The_Irish_Dress_Funny_An_Analysis_of_Motifs_Concerning_Ireland_and_the_Irish_in_the_Sagas_of_Icelanders_and_the_Kings_sagas_Saga_Conference_Z%C3%BCrich_and_Basel_August_15_2015">‘The Irish Dress Funny’: An Analysis of Motifs Concerning Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. Saga Conference, Zürich and Basel, August 15, 2015</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence...</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">As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence of certain recurring motifs. While many of these elements can be classified as traditional folk-tale motifs (Boberg 1966), there is another store of tropes which appear to have evolved specifically within the context of the saga narrative. The origins of these motifs are often obscure, but whether they stem from actual events and experiences, or represent pieces of knowledge garnered from other sources, over time they have evolved into highly stylized narrative elements whose symbolic value now supersedes any literal quality they may once have represented. <br /> This phenomenon can clearly be seen, for example, in the representation of Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. While the references to Ireland, the Irish people and Irish culture in this literature may have some historical basis, and at least suggest a certain level of cultural interaction between the Norse and Gaelic peoples, in the thirteenth- and fourteenth-century saga narratives such knowledge has mostly been reduced to a series of recurring stock characters, stereotypes and tropes. After an initial survey I have identified a number of distinct general motifs (and sub-categories), to which these tropes can be ascribed. For example, as the mode of Irish dress is often centered on as representative of the foreignness or strangeness of the Irish, I suggest that these instances could be classified under the heading THE IRISH DRESS STRANGELY. Similarly, as the Irish in the sagas are frequently portrayed as being untrustworthy, we could group such instances under the pattern THE IRISH ARE TREACHEROUS. Of the more positive stereotypes of the Irish in the sagas, we can mention the recurrent motif THE IRISH HAVE SPECIAL TALENTS/KNOWLEDGE, which would include, for example, the subcategory THE IRISH ARE SWIFT RUNNERS. <br /> The purpose of this paper, therefore, will be to analyze the distribution, function, and (where possible) the origins of these and other recurring motifs concerning Ireland and the Irish in the above-mentioned genres, and evaluate the extent to which an extended taxonomy of such elements throughout the Old Norse-Icelandic corpus would contribute to the study of saga narratology. <br /> <br />Bibliography <br /> <br />Almqvist, Bo, ‘Gaelic/Norse Folklore Contacts: Some Reflections on their Scope and Character’, in Ireland and Europe in the Early Middle Ages: Learning and Literature, ed. by Próinséas Ní Chatháin and Michael Richter (Stuttgart: Klett-Cotta, 1996), pp. 139-172 <br /> <br />Boberg, Inger M., Motif-Index of Early Icelandic Literature, Bibliotheca arnamagnaeana, 27 (Copenhagen: Munksgaard, 1966) <br /> <br />Gísli Sigurðsson, Gaelic Influence in Iceland: Historical and Literary Contacts, a Survey of Research, 2nd edn (Reykjavik: University of Iceland Press, 2000) <br />Kalinke, Marianne E., ‘Foreign Influence on Old Norse-Icelandic Literature’, in Medieval Scandinavia: An Encylopedia, ed. by Philip Pulsiano (London: Garland, 1993), pp. 451-454</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="14725234"><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="14725234"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14725234; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14725234]").text(description); $(".js-view-count[data-work-id=14725234]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14725234; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14725234']"); 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" } } $('.js-work-strip[data-work-id=14725234]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14725234,"title":"‘The Irish Dress Funny’: An Analysis of Motifs Concerning Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. Saga Conference, Zürich and Basel, August 15, 2015","translated_title":"","metadata":{"abstract":"As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence of certain recurring motifs. While many of these elements can be classified as traditional folk-tale motifs (Boberg 1966), there is another store of tropes which appear to have evolved specifically within the context of the saga narrative. The origins of these motifs are often obscure, but whether they stem from actual events and experiences, or represent pieces of knowledge garnered from other sources, over time they have evolved into highly stylized narrative elements whose symbolic value now supersedes any literal quality they may once have represented. \r\n\tThis phenomenon can clearly be seen, for example, in the representation of Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. While the references to Ireland, the Irish people and Irish culture in this literature may have some historical basis, and at least suggest a certain level of cultural interaction between the Norse and Gaelic peoples, in the thirteenth- and fourteenth-century saga narratives such knowledge has mostly been reduced to a series of recurring stock characters, stereotypes and tropes. After an initial survey I have identified a number of distinct general motifs (and sub-categories), to which these tropes can be ascribed. For example, as the mode of Irish dress is often centered on as representative of the foreignness or strangeness of the Irish, I suggest that these instances could be classified under the heading THE IRISH DRESS STRANGELY. Similarly, as the Irish in the sagas are frequently portrayed as being untrustworthy, we could group such instances under the pattern THE IRISH ARE TREACHEROUS. Of the more positive stereotypes of the Irish in the sagas, we can mention the recurrent motif THE IRISH HAVE SPECIAL TALENTS/KNOWLEDGE, which would include, for example, the subcategory THE IRISH ARE SWIFT RUNNERS. \r\n\tThe purpose of this paper, therefore, will be to analyze the distribution, function, and (where possible) the origins of these and other recurring motifs concerning Ireland and the Irish in the above-mentioned genres, and evaluate the extent to which an extended taxonomy of such elements throughout the Old Norse-Icelandic corpus would contribute to the study of saga narratology.\r\n\r\nBibliography\r\n\r\nAlmqvist, Bo, ‘Gaelic/Norse Folklore Contacts: Some Reflections on their Scope and Character’, in Ireland and Europe in the Early Middle Ages: Learning and Literature, ed. by Próinséas Ní Chatháin and Michael Richter (Stuttgart: Klett-Cotta, 1996), pp. 139-172\r\n\r\nBoberg, Inger M., Motif-Index of Early Icelandic Literature, Bibliotheca arnamagnaeana, 27 (Copenhagen: Munksgaard, 1966)\r\n\r\nGísli Sigurðsson, Gaelic Influence in Iceland: Historical and Literary Contacts, a Survey of Research, 2nd edn (Reykjavik: University of Iceland Press, 2000)\r\nKalinke, Marianne E., ‘Foreign Influence on Old Norse-Icelandic Literature’, in Medieval Scandinavia: An Encylopedia, ed. by Philip Pulsiano (London: Garland, 1993), pp. 451-454\r\n"},"translated_abstract":"As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence of certain recurring motifs. While many of these elements can be classified as traditional folk-tale motifs (Boberg 1966), there is another store of tropes which appear to have evolved specifically within the context of the saga narrative. The origins of these motifs are often obscure, but whether they stem from actual events and experiences, or represent pieces of knowledge garnered from other sources, over time they have evolved into highly stylized narrative elements whose symbolic value now supersedes any literal quality they may once have represented. \r\n\tThis phenomenon can clearly be seen, for example, in the representation of Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. While the references to Ireland, the Irish people and Irish culture in this literature may have some historical basis, and at least suggest a certain level of cultural interaction between the Norse and Gaelic peoples, in the thirteenth- and fourteenth-century saga narratives such knowledge has mostly been reduced to a series of recurring stock characters, stereotypes and tropes. After an initial survey I have identified a number of distinct general motifs (and sub-categories), to which these tropes can be ascribed. For example, as the mode of Irish dress is often centered on as representative of the foreignness or strangeness of the Irish, I suggest that these instances could be classified under the heading THE IRISH DRESS STRANGELY. Similarly, as the Irish in the sagas are frequently portrayed as being untrustworthy, we could group such instances under the pattern THE IRISH ARE TREACHEROUS. Of the more positive stereotypes of the Irish in the sagas, we can mention the recurrent motif THE IRISH HAVE SPECIAL TALENTS/KNOWLEDGE, which would include, for example, the subcategory THE IRISH ARE SWIFT RUNNERS. \r\n\tThe purpose of this paper, therefore, will be to analyze the distribution, function, and (where possible) the origins of these and other recurring motifs concerning Ireland and the Irish in the above-mentioned genres, and evaluate the extent to which an extended taxonomy of such elements throughout the Old Norse-Icelandic corpus would contribute to the study of saga narratology.\r\n\r\nBibliography\r\n\r\nAlmqvist, Bo, ‘Gaelic/Norse Folklore Contacts: Some Reflections on their Scope and Character’, in Ireland and Europe in the Early Middle Ages: Learning and Literature, ed. by Próinséas Ní Chatháin and Michael Richter (Stuttgart: Klett-Cotta, 1996), pp. 139-172\r\n\r\nBoberg, Inger M., Motif-Index of Early Icelandic Literature, Bibliotheca arnamagnaeana, 27 (Copenhagen: Munksgaard, 1966)\r\n\r\nGísli Sigurðsson, Gaelic Influence in Iceland: Historical and Literary Contacts, a Survey of Research, 2nd edn (Reykjavik: University of Iceland Press, 2000)\r\nKalinke, Marianne E., ‘Foreign Influence on Old Norse-Icelandic Literature’, in Medieval Scandinavia: An Encylopedia, ed. by Philip Pulsiano (London: Garland, 1993), pp. 451-454\r\n","internal_url":"https://www.academia.edu/14725234/_The_Irish_Dress_Funny_An_Analysis_of_Motifs_Concerning_Ireland_and_the_Irish_in_the_Sagas_of_Icelanders_and_the_Kings_sagas_Saga_Conference_Z%C3%BCrich_and_Basel_August_15_2015","translated_internal_url":"","created_at":"2015-08-06T15:53:39.579-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3343006,"coauthors_can_edit":true,"document_type":"conference_presentation","co_author_tags":[],"downloadable_attachments":[],"slug":"_The_Irish_Dress_Funny_An_Analysis_of_Motifs_Concerning_Ireland_and_the_Irish_in_the_Sagas_of_Icelanders_and_the_Kings_sagas_Saga_Conference_Zürich_and_Basel_August_15_2015","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence of certain recurring motifs. While many of these elements can be classified as traditional folk-tale motifs (Boberg 1966), there is another store of tropes which appear to have evolved specifically within the context of the saga narrative. The origins of these motifs are often obscure, but whether they stem from actual events and experiences, or represent pieces of knowledge garnered from other sources, over time they have evolved into highly stylized narrative elements whose symbolic value now supersedes any literal quality they may once have represented. \r\n\tThis phenomenon can clearly be seen, for example, in the representation of Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. While the references to Ireland, the Irish people and Irish culture in this literature may have some historical basis, and at least suggest a certain level of cultural interaction between the Norse and Gaelic peoples, in the thirteenth- and fourteenth-century saga narratives such knowledge has mostly been reduced to a series of recurring stock characters, stereotypes and tropes. After an initial survey I have identified a number of distinct general motifs (and sub-categories), to which these tropes can be ascribed. For example, as the mode of Irish dress is often centered on as representative of the foreignness or strangeness of the Irish, I suggest that these instances could be classified under the heading THE IRISH DRESS STRANGELY. Similarly, as the Irish in the sagas are frequently portrayed as being untrustworthy, we could group such instances under the pattern THE IRISH ARE TREACHEROUS. Of the more positive stereotypes of the Irish in the sagas, we can mention the recurrent motif THE IRISH HAVE SPECIAL TALENTS/KNOWLEDGE, which would include, for example, the subcategory THE IRISH ARE SWIFT RUNNERS. \r\n\tThe purpose of this paper, therefore, will be to analyze the distribution, function, and (where possible) the origins of these and other recurring motifs concerning Ireland and the Irish in the above-mentioned genres, and evaluate the extent to which an extended taxonomy of such elements throughout the Old Norse-Icelandic corpus would contribute to the study of saga narratology.\r\n\r\nBibliography\r\n\r\nAlmqvist, Bo, ‘Gaelic/Norse Folklore Contacts: Some Reflections on their Scope and Character’, in Ireland and Europe in the Early Middle Ages: Learning and Literature, ed. by Próinséas Ní Chatháin and Michael Richter (Stuttgart: Klett-Cotta, 1996), pp. 139-172\r\n\r\nBoberg, Inger M., Motif-Index of Early Icelandic Literature, Bibliotheca arnamagnaeana, 27 (Copenhagen: Munksgaard, 1966)\r\n\r\nGísli Sigurðsson, Gaelic Influence in Iceland: Historical and Literary Contacts, a Survey of Research, 2nd edn (Reykjavik: University of Iceland Press, 2000)\r\nKalinke, Marianne E., ‘Foreign Influence on Old Norse-Icelandic Literature’, in Medieval Scandinavia: An Encylopedia, ed. by Philip Pulsiano (London: Garland, 1993), pp. 451-454\r\n","owner":{"id":3343006,"first_name":"Edel","middle_initials":"M","last_name":"Porter","page_name":"EdelPorter","domain_name":"uclm","created_at":"2013-02-18T18:49:37.355-08:00","display_name":"Edel M Porter","url":"https://uclm.academia.edu/EdelPorter"},"attachments":[],"research_interests":[{"id":5631,"name":"Irish Diaspora","url":"https://www.academia.edu/Documents/in/Irish_Diaspora"},{"id":49505,"name":"Icelandic Sagas","url":"https://www.academia.edu/Documents/in/Icelandic_Sagas"},{"id":58833,"name":"Motifs","url":"https://www.academia.edu/Documents/in/Motifs"}],"urls":[{"id":5145990,"url":"https://sagaconference.unibas.ch/downloads/"}]}, 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="6330649"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6330649/Translating_Mistakes_The_Case_of_Skaldic_Poetry_From_Eald_to_New_Translating_Early_Medieval_Poetry_for_the_21st_Century_University_College_Cork_6_7_June_2014"><img alt="Research paper thumbnail of 'Translating Mistakes: The Case of Skaldic Poetry', From Eald to New: Translating Early Medieval Poetry for the 21st Century, University College Cork, 6-7 June 2014" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6330649/Translating_Mistakes_The_Case_of_Skaldic_Poetry_From_Eald_to_New_Translating_Early_Medieval_Poetry_for_the_21st_Century_University_College_Cork_6_7_June_2014">'Translating Mistakes: The Case of Skaldic Poetry', From Eald to New: Translating Early Medieval Poetry for the 21st Century, University College Cork, 6-7 June 2014</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The poetry of the Icelandic skalds is well known for its intricate metaphors, complicated syntax,...</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 poetry of the Icelandic skalds is well known for its intricate metaphors, complicated syntax, and metonymic allusions, factors which make it notoriously challenging to render into other languages. Added to this are all the other difficulties commonly associated with medieval texts. While it is true that the formal complexity of the dróttkvætt metre means that those skaldic stanzas which have survived are relatively intact, mistakes do occur due to copyists’ errors, misunderstandings of obsolete or archaic language, and damaged manuscripts. Once one word becomes garbled, the sense of a phrase, or indeed of the whole stanza can often be lost. The aim of this paper will be to explore the implications of such a scenario for the translator, with particular focus on stanza 39 in Gísla saga Súrssonar, an example where the meaning of the strophe was misunderstood even by the writer of the saga in which it was preserved. Later scholarship has shown that the prose author is mistaken in his reading of the term ‘læmingja’ as a type of bird, but as yet no entirely convincing solution has been offered and most translations follow the traditional interpretation. This paper will investigate the motivation behind this approach, and raise the question as to whether or not it is the responsibility of the translator to ‘correct’ a mistake of this nature.</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="6330649"><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="6330649"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6330649; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6330649]").text(description); $(".js-view-count[data-work-id=6330649]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6330649; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6330649']"); 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" } } $('.js-work-strip[data-work-id=6330649]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6330649,"title":"'Translating Mistakes: The Case of Skaldic Poetry', From Eald to New: Translating Early Medieval Poetry for the 21st Century, University College Cork, 6-7 June 2014","internal_url":"https://www.academia.edu/6330649/Translating_Mistakes_The_Case_of_Skaldic_Poetry_From_Eald_to_New_Translating_Early_Medieval_Poetry_for_the_21st_Century_University_College_Cork_6_7_June_2014","owner_id":3343006,"coauthors_can_edit":true,"owner":{"id":3343006,"first_name":"Edel","middle_initials":"M","last_name":"Porter","page_name":"EdelPorter","domain_name":"uclm","created_at":"2013-02-18T18:49:37.355-08:00","display_name":"Edel M Porter","url":"https://uclm.academia.edu/EdelPorter"},"attachments":[]}, 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="6122193"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6122193/_Old_Norse_New_Norse_Heimskringla_in_Norwegian_Nordic_Translation_Conference_University_of_East_Anglia_UK_4_6_April_2013"><img alt="Research paper thumbnail of ‘Old Norse, New Norse: Heimskringla in Norwegian’, Nordic Translation Conference, University of East Anglia, UK, 4-6 April 2013" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6122193/_Old_Norse_New_Norse_Heimskringla_in_Norwegian_Nordic_Translation_Conference_University_of_East_Anglia_UK_4_6_April_2013">‘Old Norse, New Norse: Heimskringla in Norwegian’, Nordic Translation Conference, University of East Anglia, UK, 4-6 April 2013</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Composed in the thirteenth century by Icelandic scholar Snorri Sturluson when the Norwegian ‘empi...</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">Composed in the thirteenth century by Icelandic scholar Snorri Sturluson when the Norwegian ‘empire’ was at its height, Heimskringla, or the ‘History of the Kings of Norway’ gradually lost prominence as the royal court moved to Copenhagen and Danish superseded Norwegian as the language of learning. By the sixteenth century this key text was only accessible to those specialised in the old lore. However, a renewed interest in local historical writings generated by the arrival of humanism resulted in several translations of the kings’ sagas, most notably, Peder Claussøn Friis’s popular rendition of Heimskringla, Norske Kongers Chronica (1633). Such translations went some way towards developing national feeling by laying a historical basis for an independent state, but it was when Norway gained its democracy in 1814 that the work began in earnest and it became a matter of government policy to make the kings’ sagas and especially Heimskringla available to the people in new translations. The first of two ‘Norwegian’ translations was published by Jacob Aall in 1838; and the second by P. A. Munch (1859-71), in response to N.F.S. Grundtvig’s recent Danish translation (1818-22), which was deemed to be ‘unsuitable for the average man in Norway’ and was ‘unorsk’. The problem was that in the early 1800s no one was exactly sure what ‘norsk’ was or if it even existed. The written language of administration and culture was unarguably Danish, or Dano-Norwegian, but linguists like Molbech and Rask pointed out that the only true Norwegian language was that which the country people spoke in their dialects. By the twentieth century, the two Norwegian languages, landsmaal (later nynorsk) and riksmaal (later bokmål), <br />had strongly established themselves both vying for the position of ‘official’ Norwegian language and as part of their strategy, laid claim to the Old Norse canon by means of translation. This paper will explore the history of translating Heimskringla in Norway and examine the extent to which these translations mirror the cultural, political and linguistic fortunes of that country.</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="6122193"><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="6122193"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122193; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6122193]").text(description); $(".js-view-count[data-work-id=6122193]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6122193; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6122193']"); 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); 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</script> <div class="js-work-strip profile--work_container" data-work-id="6122199"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6122199/_Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar_15th_International_Saga_Conference_Sagas_and_the_Use_of_the_Past_Aarhus_University_Denmark_5_11_August_2012"><img alt="Research paper thumbnail of ‘Resurrecting a Skaldic Stanza in Gísla saga Súrssonar’, 15th International Saga Conference: Sagas and the Use of the Past, Aarhus University, Denmark, 5-11 August 2012" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6122199/_Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar_15th_International_Saga_Conference_Sagas_and_the_Use_of_the_Past_Aarhus_University_Denmark_5_11_August_2012">‘Resurrecting a Skaldic Stanza in Gísla saga Súrssonar’, 15th International Saga Conference: Sagas and the Use of the Past, Aarhus University, Denmark, 5-11 August 2012</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">On each of the two nights previous to Vésteinn’s murder, Gísli’s dreams a dream which forewarns h...</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">On each of the two nights previous to Vésteinn’s murder, Gísli’s dreams a dream which forewarns him of the event and hints at the identity of the culprit. In the first dream he describes how ‘af einum bœ hrøkkðisk höggormr ok hjøggi Véstein til bana’ and on the second night: ‘vargr rynni af sama boe ok biti Véstein til bana’ . The fact that these dreams are recounted in prose is a striking anomaly in a saga where every other dream is expressed in verse. However, the alliteration in the two sentences quoted above, as well as the fact that the biting animals ‘höggormr’ and ‘vargr’ could easily be read as weapon kennings, rather than symbolic beasts, strongly suggests a poetic origin. Most likely this took the form of one or more stanzas which, over time, were only remembered in fragments and incorporated into the prose text. This paper will explore the implications of this hypothesis within the context of the composition of the saga as well as the oral/written transmission of skaldic verse.</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="6122199"><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="6122199"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122199; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); 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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="6122231"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6122231/_The_Representation_of_Ireland_and_the_Irish_in_Heimskringla_Sixteenth_International_Medieval_Congress_University_of_Leeds_UK_July_2009"><img alt="Research paper thumbnail of ‘The Representation of Ireland and the Irish in Heimskringla’, Sixteenth International Medieval Congress, University of Leeds, UK, July 2009" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6122231/_The_Representation_of_Ireland_and_the_Irish_in_Heimskringla_Sixteenth_International_Medieval_Congress_University_of_Leeds_UK_July_2009">‘The Representation of Ireland and the Irish in Heimskringla’, Sixteenth International Medieval Congress, University of Leeds, UK, July 2009</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A great deal has been written about the cultural contacts between the Irish and the Nordic people...</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 great deal has been written about the cultural contacts between the Irish and the Nordic peoples during the medieval period. Within the field of Old Norse studies, research on this topic has been chiefly concerned with questioning the Irish influence on the literature and culture of Iceland and has focused mainly on the Sagas of Icelanders, the fornaldursögur, and skaldic, and eddic poetry. This paper will take a slightly different approach by analysing the representation of Ireland and the Irish in Heimskringla, a source which has been mostly overlooked in this respect.</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="6122231"><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="6122231"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122231; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); 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</script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="387035" id="papers"><div class="js-work-strip profile--work_container" data-work-id="124165518"><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/124165518/Ship_of_Volition_Seabed_of_Desire_Vernacular_Models_of_the_Breast_in_Skaldic_Diction"><img alt="Research paper thumbnail of Ship of Volition, Seabed of Desire: Vernacular Models of the Breast in Skaldic Diction" class="work-thumbnail" src="https://attachments.academia-assets.com/120835684/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/124165518/Ship_of_Volition_Seabed_of_Desire_Vernacular_Models_of_the_Breast_in_Skaldic_Diction">Ship of Volition, Seabed of Desire: Vernacular Models of the Breast in Skaldic Diction</a></div><div class="wp-workCard_item"><span>Cultural Models for Emotions in the North Atlantic Vernaculars, 700-1400</span><span>, 2025</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter focuses on the question of the pectoral model of emotions and its representation in ...</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 focuses on the question of the pectoral model of emotions and its representation in Old Norse skaldic poetry from a historical linguistic perspective. It demonstrates that it is possible to trace the evolution of conceptual models of breast (and heart) throughout the corpus of skaldic poetry, and to assign them with relative accuracy to specific periods and to specific poets or poetic communities, thus introducing a new methodology for the dating of this material. <a href="https://hdl.handle.net/10578/38104" rel="nofollow">https://hdl.handle.net/10578/38104</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c9fa8ab4eaa542e7b07c170f1a19e75e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":120835684,"asset_id":124165518,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/120835684/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="124165518"><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="124165518"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 124165518; 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$(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="49074654"><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/49074654/_Opening_the_Doors_of_an_Unexplored_World_Pioneering_the_Translation_of_Skaldic_Verse_in_Spanish"><img alt="Research paper thumbnail of “Opening the Doors of an Unexplored World”: Pioneering the Translation of Skaldic Verse in Spanish" class="work-thumbnail" src="https://attachments.academia-assets.com/67467824/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/49074654/_Opening_the_Doors_of_an_Unexplored_World_Pioneering_the_Translation_of_Skaldic_Verse_in_Spanish">“Opening the Doors of an Unexplored World”: Pioneering the Translation of Skaldic Verse in Spanish</a></div><div class="wp-workCard_item"><span>Impossibilia</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper contributes to a growing body of research investigating the role of translations in th...</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 contributes to a growing body of research investigating the role of translations in the post-medieval reception of Old Norse-Icelandic literature. In this case study, we analyse Enrique Bernárdez’s Spanish translation of the skaldic verse in Egils saga Skalla-Grímssonar as a site of cultural encounter where the power relations between target and source cultures can be explored. By situating the translation within its historical-cultural context, we show how the translation reflects the trend of Europeanisation in post-Franco Spain, while simultaneously recalling its glorious past from the Reconquista to the Golden Age.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1eea72db2e996e5bb03c0fbf411dc386" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67467824,"asset_id":49074654,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67467824/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="49074654"><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="49074654"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49074654; 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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="48907107"><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/48907107/_Noticia_de_los_kenningar_Borges_Kennings_and_the_Spanish_Tradition"><img alt="Research paper thumbnail of “Noticia de los kenningar”: Borges, Kennings, and the Spanish Tradition" class="work-thumbnail" src="https://attachments.academia-assets.com/67321123/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/48907107/_Noticia_de_los_kenningar_Borges_Kennings_and_the_Spanish_Tradition">“Noticia de los kenningar”: Borges, Kennings, and the Spanish Tradition</a></div><div class="wp-workCard_item"><span>Old English Newsletter</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In 1932, in the periodical Sur, Borges published "Noticia de los Kenningar," his first essay on S...</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 1932, in the periodical Sur, Borges published "Noticia de los Kenningar," his first essay on Scandinavian literature, which comprised a "report" on the type of metaphorical figures characteristic of Old Norse (and Old English) poetic diction known in English as kennings. The first part of this paper aims to provide an overview of the literature in Spanish which treats of the medieval north and its literature, prior to the publication of "Noticia de los Kenningar," with a view to situating Borges within this tradition. The second section provides a detailed survey of Borges' initial list of kennings, analysing the extent to which his translations diverge from the original Old Norse texts, as well as the implications of and reasons for these differences.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d949edfb83804a1aba67e9df0e094bef" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67321123,"asset_id":48907107,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67321123/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="48907107"><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="48907107"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48907107; 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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="43507536"><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/43507536/Call_for_Chapters_Cultural_Models_for_Emotions_in_the_North_Atlantic_Vernaculars_700_1400"><img alt="Research paper thumbnail of Call for Chapters: Cultural Models for Emotions in the North Atlantic Vernaculars: 700-1400." class="work-thumbnail" src="https://attachments.academia-assets.com/63817846/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/43507536/Call_for_Chapters_Cultural_Models_for_Emotions_in_the_North_Atlantic_Vernaculars_700_1400">Call for Chapters: Cultural Models for Emotions in the North Atlantic Vernaculars: 700-1400.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This volume will reflect the sharp rise over the last ten years in scholarship on the history 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">This volume will reflect the sharp rise over the last ten years in scholarship on the history of emotions in three interconnected cultural and linguistic areas from the northwest corner of Medieval Europe roughly corresponding to present day Britain, Ireland, the Scandinavian countries and Iceland. By means of this collection, we aim to analyse cultural encounters among medieval North Atlantic peoples with regard to the progressive development of shared emotional models, as well as the creation of incipient, cross-cultural emotional communities in this region. We are also interested in exploring how folk psychologies illustrated in these three of the oldest European vernacular writing traditions (Old Irish, Old English and Old Norse-Icelandic) bear witness to cultural models for emotions developed in pre-Christian times.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7169ffc060b07a14a1e81868e9713482" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63817846,"asset_id":43507536,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63817846/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="43507536"><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="43507536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43507536; 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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="19498873"><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/19498873/Flushing_in_anger_blushing_in_shame_Somatic_markers_in_Old_Norse_emotional_expressions_Article_published_in_Cognitive_Linguistic_Studies_Vol_2_1_2015_pp_24_49"><img alt="Research paper thumbnail of Flushing in anger, blushing in shame. Somatic markers in Old Norse emotional expressions. Article published in: Cognitive Linguistic Studies Vol. 2:1 (2015) ► pp. 24–49" class="work-thumbnail" src="https://attachments.academia-assets.com/40761895/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/19498873/Flushing_in_anger_blushing_in_shame_Somatic_markers_in_Old_Norse_emotional_expressions_Article_published_in_Cognitive_Linguistic_Studies_Vol_2_1_2015_pp_24_49">Flushing in anger, blushing in shame. Somatic markers in Old Norse emotional expressions. Article published in: Cognitive Linguistic Studies Vol. 2:1 (2015) ► pp. 24–49</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://uclm.academia.edu/TeodoroManrique">Teodoro Manrique Antón</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://uclm.academia.edu/EdelPorter">Edel M Porter</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper comprises a study of the somatic vocabulary associated with particular emotions (espec...</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 comprises a study of the somatic vocabulary associated with particular emotions (especially anger, shame and love) as they appear in Old Norse texts. Through a detailed analysis of the occurrences of these emotion expressions in different textual genres and periods, we investigate the way in which certain physiological manifestations were linked to a specific emotion in a certain type of text and period, and how certain changes in the usage of vocabulary came into being. We conclude that changes in the conceptualization of emotions in Old Norse written texts were mediated by new metaphors and metonymies imported into medieval Icelandic culture in the form of translated texts, both religious and secular.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="593083e103da09cf2859f3b2275056b5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40761895,"asset_id":19498873,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40761895/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="19498873"><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="19498873"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19498873; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=19498873]").text(description); $(".js-view-count[data-work-id=19498873]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 19498873; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='19498873']"); 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: "593083e103da09cf2859f3b2275056b5" } } $('.js-work-strip[data-work-id=19498873]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":19498873,"title":"Flushing in anger, blushing in shame. 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data-click-track="profile-work-strip-title" href="https://www.academia.edu/6122343/_Old_Norse_New_Norse_Translating_Heimskringla_in_Norway_1599_1900_">‘Old Norse, New Norse: Translating Heimskringla in Norway 1599-1900’ </a></div><div class="wp-workCard_item"><span>True North ed. by B. J. Epstein (Cambridge Scholars)</span><span>, Jun 1, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">the translations played in the process of cultural de-colonisation and nation-building. Cultural ...</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 translations played in the process of cultural de-colonisation and nation-building. Cultural and Historical Contexts It was the combination of the new philosophy and the availability of manuscripts of the kings' sagas in Bergen in the sixteenth century which led to the translation activities and historical work of the so-called 'Bergen humanists' or 'Bergen circle' (Jørgensen 1992-93). The chief products of this movement included: Mattis Størsson's heavily abridged translation of Heimskringla (Copenhagen, 1594); Laurents Hanssøn's translation of Heimskringla written c. 1550 2 ; Absolon Pedersen Beyer's history (1567), also based on Snorri (Beyer, 1928); and lastly, Peder Claussøn Friis's work written around 1599 (Worm, 1633), which included the first complete translation of Snorri's chronicle, as well as material from other sources to provide a fuller version of the king's sagas up to 1263. 3 Initially circulated in handwritten manuscripts, once in print, Claussøn's 'Snorre' quickly gained a wide audience, and for nearly two hundred years remained the foremost source of Norwegian history. While all of these texts were prepared in Norway by Norwegians, it would be stretching the truth slightly to call them 'Norwegian' translations. 4 As the titles of Claussøn's and Hanssøn's works clearly indicate, the language of translation was 'Dansk', the written language of learning for all Norwegians and Danes. Moreover, although most of these early translators would have been aware of a difference between the way people spoke in Denmark and Norway, and there was obviously national pride involved in some cases in the rewriting of their glorious past, this did not seem to be connected with language. It was not until the nineteenth century that Norwegians began to feel the lack of a national language acutely. Under the influence of the German Romantics like J. G. Herder, the idea that the national character or 'soul' was to be found in its language, its literature and its culture gradually took root in Norway; in 1814, with the dissolution of the Dano-Norwegian union, many Norwegians felt that the time had come for them to reassert themselves linguistically. A number of Norwegian nationalists took advantage of the confusing period that 2 Laurents Hanssøn first identified Snorri Sturluson as the author of Heimskringla. 3 Claussøn's original translation did not include the verses contained in the text, but these were added by Ole Worm (1633). 4 Although this is what precisely what Egil Eiken Johnsen argues in his comparative study of the three oldest saga translations (1942).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8ba21cf41168540c9359f9a94b4b46b7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":80377199,"asset_id":6122343,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/80377199/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="6122343"><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="6122343"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122343; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6122343]").text(description); $(".js-view-count[data-work-id=6122343]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6122343; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6122343']"); 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: "8ba21cf41168540c9359f9a94b4b46b7" } } $('.js-work-strip[data-work-id=6122343]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6122343,"title":"‘Old Norse, New Norse: Translating Heimskringla in Norway 1599-1900’ ","translated_title":"","metadata":{"page_numbers":"238-255","grobid_abstract":"the translations played in the process of cultural de-colonisation and nation-building. 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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="1169681" id="conferencepresentations"><div class="js-work-strip profile--work_container" data-work-id="2605109"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/2605109/Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar"><img alt="Research paper thumbnail of Resurrecting a Skaldic Stanza in Gísla saga Súrssonar" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/2605109/Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar">Resurrecting a Skaldic Stanza in Gísla saga Súrssonar</a></div><div class="wp-workCard_item"><span>The 15th International Saga Conference Sagas …</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">On each of the two nights previous to Vésteinn’s murder, Gísli’s dreams a dream which forewarns h...</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">On each of the two nights previous to Vésteinn’s murder, Gísli’s dreams a dream which forewarns him of the event and hints at the identity of the culprit. In the first dream he describes how ‘af einum bœ hrøkkðisk höggormr ok hjøggi Véstein til bana’ and on the second night: ‘vargr rynni af sama boe ok biti Véstein til bana’ . The fact that these dreams are recounted in prose is a striking anomaly in a saga where every other dream is expressed in verse. However, the alliteration in the two sentences quoted above, as well as the fact that the biting animals ‘höggormr’ and ‘vargr’ could easily be read as weapon kennings, rather than symbolic beasts, strongly suggests a poetic origin. Most likely this took the form of one or more stanzas which, over time, were only remembered in fragments and incorporated into the prose text. This paper will explore the implications of this hypothesis within the context of the composition of the saga as well as the oral/written transmission of skaldic verse.</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="2605109"><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="2605109"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2605109; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2605109]").text(description); $(".js-view-count[data-work-id=2605109]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2605109; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2605109']"); 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" } } $('.js-work-strip[data-work-id=2605109]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2605109,"title":"Resurrecting a Skaldic Stanza in Gísla saga Súrssonar","internal_url":"https://www.academia.edu/2605109/Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar","owner_id":3343006,"coauthors_can_edit":true,"owner":{"id":3343006,"first_name":"Edel","middle_initials":"M","last_name":"Porter","page_name":"EdelPorter","domain_name":"uclm","created_at":"2013-02-18T18:49:37.355-08:00","display_name":"Edel M Porter","url":"https://uclm.academia.edu/EdelPorter"},"attachments":[]}, 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="26208605"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/26208605/Raiding_and_Crusading_The_Vikings_in_Iberia_according_to_the_Scandinavian_Sources_The_Viking_World_Diversity_and_Change_University_of_Nottingham_27_June_2_July_2016"><img alt="Research paper thumbnail of 'Raiding and Crusading: The Vikings in Iberia according to the Scandinavian Sources', The Viking World: Diversity and Change, University of Nottingham 27 June - 2 July 2016" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/26208605/Raiding_and_Crusading_The_Vikings_in_Iberia_according_to_the_Scandinavian_Sources_The_Viking_World_Diversity_and_Change_University_of_Nottingham_27_June_2_July_2016">'Raiding and Crusading: The Vikings in Iberia according to the Scandinavian Sources', The Viking World: Diversity and Change, University of Nottingham 27 June - 2 July 2016</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Latin and Arabic sources document a number of Viking expeditions to the Iberian peninsula 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">Latin and Arabic sources document a number of Viking expeditions to the Iberian peninsula in the Middle Ages. The most significant waves of attacks appear to have occurred over the years 844, 859-861, 964-966, 971-972, and included raids on the cities of Lisbon, Seville and Santiago de Compostela. It is difficult to gauge the full impact of these campaigns, given the unreliability of the written sources and lack of material evidence, but it is plain that the Vikings were greatly feared and loathed both in the Christian kingdoms of the north and the Muslim territories of al-Andalus (Christys 2015). According to Iberian chronicles and charters, in the eleventh century Viking attacks seemed to have tailed off, and although some incidents are documented in 1015, 1016 and 1064, these seem to represent isolated episodes, and are certainly not given the same weight as those of the preceding centuries. Curiously, the Scandinavian sources give quite a different impression. Prior to the eleventh century, there is almost no mention of Viking activity in Iberia at all, but after this point a number of expeditions to Galizuland and Spánn are recorded, mostly centred on certain ‘celebrity’ figures, such as (St.) Ólafr Haraldsson, Sigurðr Jórsalafari (the Crusader), and (St.) Rögnvaldr of Orkney. It is difficult to know how much credence to give to these accounts, although Pires (2014), for example, has argued convincingly for historically verifiable elements in the expedition of King Sigurðr. Whether as literary trope or actual destination, <br />the kings’ sagas in particular clearly demonstrate an increased interest in Iberia as a locus for voyages of adventure in the eleventh century. In this paper, through an examination of the references in Scandinavian sources, I aim to situate Iberia as a destination within the wider contexts of raiding, crusading and pilgrimage in the Viking world, and analyse the concept of Spain from the Scandinavian perspective.</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="26208605"><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="26208605"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26208605; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26208605]").text(description); $(".js-view-count[data-work-id=26208605]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26208605; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26208605']"); 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" } } $('.js-work-strip[data-work-id=26208605]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26208605,"title":"'Raiding and Crusading: The Vikings in Iberia according to the Scandinavian Sources', The Viking World: Diversity and Change, University of Nottingham 27 June - 2 July 2016","internal_url":"https://www.academia.edu/26208605/Raiding_and_Crusading_The_Vikings_in_Iberia_according_to_the_Scandinavian_Sources_The_Viking_World_Diversity_and_Change_University_of_Nottingham_27_June_2_July_2016","owner_id":3343006,"coauthors_can_edit":true,"owner":{"id":3343006,"first_name":"Edel","middle_initials":"M","last_name":"Porter","page_name":"EdelPorter","domain_name":"uclm","created_at":"2013-02-18T18:49:37.355-08:00","display_name":"Edel M Porter","url":"https://uclm.academia.edu/EdelPorter"},"attachments":[]}, 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="14725234"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/14725234/_The_Irish_Dress_Funny_An_Analysis_of_Motifs_Concerning_Ireland_and_the_Irish_in_the_Sagas_of_Icelanders_and_the_Kings_sagas_Saga_Conference_Z%C3%BCrich_and_Basel_August_15_2015"><img alt="Research paper thumbnail of ‘The Irish Dress Funny’: An Analysis of Motifs Concerning Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. Saga Conference, Zürich and Basel, August 15, 2015" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/14725234/_The_Irish_Dress_Funny_An_Analysis_of_Motifs_Concerning_Ireland_and_the_Irish_in_the_Sagas_of_Icelanders_and_the_Kings_sagas_Saga_Conference_Z%C3%BCrich_and_Basel_August_15_2015">‘The Irish Dress Funny’: An Analysis of Motifs Concerning Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. Saga Conference, Zürich and Basel, August 15, 2015</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence...</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">As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence of certain recurring motifs. While many of these elements can be classified as traditional folk-tale motifs (Boberg 1966), there is another store of tropes which appear to have evolved specifically within the context of the saga narrative. The origins of these motifs are often obscure, but whether they stem from actual events and experiences, or represent pieces of knowledge garnered from other sources, over time they have evolved into highly stylized narrative elements whose symbolic value now supersedes any literal quality they may once have represented. <br /> This phenomenon can clearly be seen, for example, in the representation of Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. While the references to Ireland, the Irish people and Irish culture in this literature may have some historical basis, and at least suggest a certain level of cultural interaction between the Norse and Gaelic peoples, in the thirteenth- and fourteenth-century saga narratives such knowledge has mostly been reduced to a series of recurring stock characters, stereotypes and tropes. After an initial survey I have identified a number of distinct general motifs (and sub-categories), to which these tropes can be ascribed. For example, as the mode of Irish dress is often centered on as representative of the foreignness or strangeness of the Irish, I suggest that these instances could be classified under the heading THE IRISH DRESS STRANGELY. Similarly, as the Irish in the sagas are frequently portrayed as being untrustworthy, we could group such instances under the pattern THE IRISH ARE TREACHEROUS. Of the more positive stereotypes of the Irish in the sagas, we can mention the recurrent motif THE IRISH HAVE SPECIAL TALENTS/KNOWLEDGE, which would include, for example, the subcategory THE IRISH ARE SWIFT RUNNERS. <br /> The purpose of this paper, therefore, will be to analyze the distribution, function, and (where possible) the origins of these and other recurring motifs concerning Ireland and the Irish in the above-mentioned genres, and evaluate the extent to which an extended taxonomy of such elements throughout the Old Norse-Icelandic corpus would contribute to the study of saga narratology. <br /> <br />Bibliography <br /> <br />Almqvist, Bo, ‘Gaelic/Norse Folklore Contacts: Some Reflections on their Scope and Character’, in Ireland and Europe in the Early Middle Ages: Learning and Literature, ed. by Próinséas Ní Chatháin and Michael Richter (Stuttgart: Klett-Cotta, 1996), pp. 139-172 <br /> <br />Boberg, Inger M., Motif-Index of Early Icelandic Literature, Bibliotheca arnamagnaeana, 27 (Copenhagen: Munksgaard, 1966) <br /> <br />Gísli Sigurðsson, Gaelic Influence in Iceland: Historical and Literary Contacts, a Survey of Research, 2nd edn (Reykjavik: University of Iceland Press, 2000) <br />Kalinke, Marianne E., ‘Foreign Influence on Old Norse-Icelandic Literature’, in Medieval Scandinavia: An Encylopedia, ed. by Philip Pulsiano (London: Garland, 1993), pp. 451-454</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="14725234"><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="14725234"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14725234; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14725234]").text(description); $(".js-view-count[data-work-id=14725234]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14725234; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14725234']"); 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" } } $('.js-work-strip[data-work-id=14725234]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14725234,"title":"‘The Irish Dress Funny’: An Analysis of Motifs Concerning Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. Saga Conference, Zürich and Basel, August 15, 2015","translated_title":"","metadata":{"abstract":"As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence of certain recurring motifs. While many of these elements can be classified as traditional folk-tale motifs (Boberg 1966), there is another store of tropes which appear to have evolved specifically within the context of the saga narrative. The origins of these motifs are often obscure, but whether they stem from actual events and experiences, or represent pieces of knowledge garnered from other sources, over time they have evolved into highly stylized narrative elements whose symbolic value now supersedes any literal quality they may once have represented. \r\n\tThis phenomenon can clearly be seen, for example, in the representation of Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. While the references to Ireland, the Irish people and Irish culture in this literature may have some historical basis, and at least suggest a certain level of cultural interaction between the Norse and Gaelic peoples, in the thirteenth- and fourteenth-century saga narratives such knowledge has mostly been reduced to a series of recurring stock characters, stereotypes and tropes. After an initial survey I have identified a number of distinct general motifs (and sub-categories), to which these tropes can be ascribed. For example, as the mode of Irish dress is often centered on as representative of the foreignness or strangeness of the Irish, I suggest that these instances could be classified under the heading THE IRISH DRESS STRANGELY. Similarly, as the Irish in the sagas are frequently portrayed as being untrustworthy, we could group such instances under the pattern THE IRISH ARE TREACHEROUS. Of the more positive stereotypes of the Irish in the sagas, we can mention the recurrent motif THE IRISH HAVE SPECIAL TALENTS/KNOWLEDGE, which would include, for example, the subcategory THE IRISH ARE SWIFT RUNNERS. \r\n\tThe purpose of this paper, therefore, will be to analyze the distribution, function, and (where possible) the origins of these and other recurring motifs concerning Ireland and the Irish in the above-mentioned genres, and evaluate the extent to which an extended taxonomy of such elements throughout the Old Norse-Icelandic corpus would contribute to the study of saga narratology.\r\n\r\nBibliography\r\n\r\nAlmqvist, Bo, ‘Gaelic/Norse Folklore Contacts: Some Reflections on their Scope and Character’, in Ireland and Europe in the Early Middle Ages: Learning and Literature, ed. by Próinséas Ní Chatháin and Michael Richter (Stuttgart: Klett-Cotta, 1996), pp. 139-172\r\n\r\nBoberg, Inger M., Motif-Index of Early Icelandic Literature, Bibliotheca arnamagnaeana, 27 (Copenhagen: Munksgaard, 1966)\r\n\r\nGísli Sigurðsson, Gaelic Influence in Iceland: Historical and Literary Contacts, a Survey of Research, 2nd edn (Reykjavik: University of Iceland Press, 2000)\r\nKalinke, Marianne E., ‘Foreign Influence on Old Norse-Icelandic Literature’, in Medieval Scandinavia: An Encylopedia, ed. by Philip Pulsiano (London: Garland, 1993), pp. 451-454\r\n"},"translated_abstract":"As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence of certain recurring motifs. While many of these elements can be classified as traditional folk-tale motifs (Boberg 1966), there is another store of tropes which appear to have evolved specifically within the context of the saga narrative. The origins of these motifs are often obscure, but whether they stem from actual events and experiences, or represent pieces of knowledge garnered from other sources, over time they have evolved into highly stylized narrative elements whose symbolic value now supersedes any literal quality they may once have represented. \r\n\tThis phenomenon can clearly be seen, for example, in the representation of Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. While the references to Ireland, the Irish people and Irish culture in this literature may have some historical basis, and at least suggest a certain level of cultural interaction between the Norse and Gaelic peoples, in the thirteenth- and fourteenth-century saga narratives such knowledge has mostly been reduced to a series of recurring stock characters, stereotypes and tropes. After an initial survey I have identified a number of distinct general motifs (and sub-categories), to which these tropes can be ascribed. For example, as the mode of Irish dress is often centered on as representative of the foreignness or strangeness of the Irish, I suggest that these instances could be classified under the heading THE IRISH DRESS STRANGELY. Similarly, as the Irish in the sagas are frequently portrayed as being untrustworthy, we could group such instances under the pattern THE IRISH ARE TREACHEROUS. Of the more positive stereotypes of the Irish in the sagas, we can mention the recurrent motif THE IRISH HAVE SPECIAL TALENTS/KNOWLEDGE, which would include, for example, the subcategory THE IRISH ARE SWIFT RUNNERS. \r\n\tThe purpose of this paper, therefore, will be to analyze the distribution, function, and (where possible) the origins of these and other recurring motifs concerning Ireland and the Irish in the above-mentioned genres, and evaluate the extent to which an extended taxonomy of such elements throughout the Old Norse-Icelandic corpus would contribute to the study of saga narratology.\r\n\r\nBibliography\r\n\r\nAlmqvist, Bo, ‘Gaelic/Norse Folklore Contacts: Some Reflections on their Scope and Character’, in Ireland and Europe in the Early Middle Ages: Learning and Literature, ed. by Próinséas Ní Chatháin and Michael Richter (Stuttgart: Klett-Cotta, 1996), pp. 139-172\r\n\r\nBoberg, Inger M., Motif-Index of Early Icelandic Literature, Bibliotheca arnamagnaeana, 27 (Copenhagen: Munksgaard, 1966)\r\n\r\nGísli Sigurðsson, Gaelic Influence in Iceland: Historical and Literary Contacts, a Survey of Research, 2nd edn (Reykjavik: University of Iceland Press, 2000)\r\nKalinke, Marianne E., ‘Foreign Influence on Old Norse-Icelandic Literature’, in Medieval Scandinavia: An Encylopedia, ed. by Philip Pulsiano (London: Garland, 1993), pp. 451-454\r\n","internal_url":"https://www.academia.edu/14725234/_The_Irish_Dress_Funny_An_Analysis_of_Motifs_Concerning_Ireland_and_the_Irish_in_the_Sagas_of_Icelanders_and_the_Kings_sagas_Saga_Conference_Z%C3%BCrich_and_Basel_August_15_2015","translated_internal_url":"","created_at":"2015-08-06T15:53:39.579-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":3343006,"coauthors_can_edit":true,"document_type":"conference_presentation","co_author_tags":[],"downloadable_attachments":[],"slug":"_The_Irish_Dress_Funny_An_Analysis_of_Motifs_Concerning_Ireland_and_the_Irish_in_the_Sagas_of_Icelanders_and_the_Kings_sagas_Saga_Conference_Zürich_and_Basel_August_15_2015","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"As with all literary genres, a defining characteristic of the Sagas of Icelanders is the presence of certain recurring motifs. While many of these elements can be classified as traditional folk-tale motifs (Boberg 1966), there is another store of tropes which appear to have evolved specifically within the context of the saga narrative. The origins of these motifs are often obscure, but whether they stem from actual events and experiences, or represent pieces of knowledge garnered from other sources, over time they have evolved into highly stylized narrative elements whose symbolic value now supersedes any literal quality they may once have represented. \r\n\tThis phenomenon can clearly be seen, for example, in the representation of Ireland and the Irish in the Sagas of Icelanders and the Kings’ sagas. While the references to Ireland, the Irish people and Irish culture in this literature may have some historical basis, and at least suggest a certain level of cultural interaction between the Norse and Gaelic peoples, in the thirteenth- and fourteenth-century saga narratives such knowledge has mostly been reduced to a series of recurring stock characters, stereotypes and tropes. After an initial survey I have identified a number of distinct general motifs (and sub-categories), to which these tropes can be ascribed. For example, as the mode of Irish dress is often centered on as representative of the foreignness or strangeness of the Irish, I suggest that these instances could be classified under the heading THE IRISH DRESS STRANGELY. Similarly, as the Irish in the sagas are frequently portrayed as being untrustworthy, we could group such instances under the pattern THE IRISH ARE TREACHEROUS. Of the more positive stereotypes of the Irish in the sagas, we can mention the recurrent motif THE IRISH HAVE SPECIAL TALENTS/KNOWLEDGE, which would include, for example, the subcategory THE IRISH ARE SWIFT RUNNERS. \r\n\tThe purpose of this paper, therefore, will be to analyze the distribution, function, and (where possible) the origins of these and other recurring motifs concerning Ireland and the Irish in the above-mentioned genres, and evaluate the extent to which an extended taxonomy of such elements throughout the Old Norse-Icelandic corpus would contribute to the study of saga narratology.\r\n\r\nBibliography\r\n\r\nAlmqvist, Bo, ‘Gaelic/Norse Folklore Contacts: Some Reflections on their Scope and Character’, in Ireland and Europe in the Early Middle Ages: Learning and Literature, ed. by Próinséas Ní Chatháin and Michael Richter (Stuttgart: Klett-Cotta, 1996), pp. 139-172\r\n\r\nBoberg, Inger M., Motif-Index of Early Icelandic Literature, Bibliotheca arnamagnaeana, 27 (Copenhagen: Munksgaard, 1966)\r\n\r\nGísli Sigurðsson, Gaelic Influence in Iceland: Historical and Literary Contacts, a Survey of Research, 2nd edn (Reykjavik: University of Iceland Press, 2000)\r\nKalinke, Marianne E., ‘Foreign Influence on Old Norse-Icelandic Literature’, in Medieval Scandinavia: An Encylopedia, ed. by Philip Pulsiano (London: Garland, 1993), pp. 451-454\r\n","owner":{"id":3343006,"first_name":"Edel","middle_initials":"M","last_name":"Porter","page_name":"EdelPorter","domain_name":"uclm","created_at":"2013-02-18T18:49:37.355-08:00","display_name":"Edel M Porter","url":"https://uclm.academia.edu/EdelPorter"},"attachments":[],"research_interests":[{"id":5631,"name":"Irish Diaspora","url":"https://www.academia.edu/Documents/in/Irish_Diaspora"},{"id":49505,"name":"Icelandic Sagas","url":"https://www.academia.edu/Documents/in/Icelandic_Sagas"},{"id":58833,"name":"Motifs","url":"https://www.academia.edu/Documents/in/Motifs"}],"urls":[{"id":5145990,"url":"https://sagaconference.unibas.ch/downloads/"}]}, 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="6330649"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6330649/Translating_Mistakes_The_Case_of_Skaldic_Poetry_From_Eald_to_New_Translating_Early_Medieval_Poetry_for_the_21st_Century_University_College_Cork_6_7_June_2014"><img alt="Research paper thumbnail of 'Translating Mistakes: The Case of Skaldic Poetry', From Eald to New: Translating Early Medieval Poetry for the 21st Century, University College Cork, 6-7 June 2014" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6330649/Translating_Mistakes_The_Case_of_Skaldic_Poetry_From_Eald_to_New_Translating_Early_Medieval_Poetry_for_the_21st_Century_University_College_Cork_6_7_June_2014">'Translating Mistakes: The Case of Skaldic Poetry', From Eald to New: Translating Early Medieval Poetry for the 21st Century, University College Cork, 6-7 June 2014</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The poetry of the Icelandic skalds is well known for its intricate metaphors, complicated syntax,...</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 poetry of the Icelandic skalds is well known for its intricate metaphors, complicated syntax, and metonymic allusions, factors which make it notoriously challenging to render into other languages. Added to this are all the other difficulties commonly associated with medieval texts. While it is true that the formal complexity of the dróttkvætt metre means that those skaldic stanzas which have survived are relatively intact, mistakes do occur due to copyists’ errors, misunderstandings of obsolete or archaic language, and damaged manuscripts. Once one word becomes garbled, the sense of a phrase, or indeed of the whole stanza can often be lost. The aim of this paper will be to explore the implications of such a scenario for the translator, with particular focus on stanza 39 in Gísla saga Súrssonar, an example where the meaning of the strophe was misunderstood even by the writer of the saga in which it was preserved. Later scholarship has shown that the prose author is mistaken in his reading of the term ‘læmingja’ as a type of bird, but as yet no entirely convincing solution has been offered and most translations follow the traditional interpretation. This paper will investigate the motivation behind this approach, and raise the question as to whether or not it is the responsibility of the translator to ‘correct’ a mistake of this nature.</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="6330649"><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="6330649"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6330649; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6330649]").text(description); $(".js-view-count[data-work-id=6330649]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6330649; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6330649']"); 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" } } $('.js-work-strip[data-work-id=6330649]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6330649,"title":"'Translating Mistakes: The Case of Skaldic Poetry', From Eald to New: Translating Early Medieval Poetry for the 21st Century, University College Cork, 6-7 June 2014","internal_url":"https://www.academia.edu/6330649/Translating_Mistakes_The_Case_of_Skaldic_Poetry_From_Eald_to_New_Translating_Early_Medieval_Poetry_for_the_21st_Century_University_College_Cork_6_7_June_2014","owner_id":3343006,"coauthors_can_edit":true,"owner":{"id":3343006,"first_name":"Edel","middle_initials":"M","last_name":"Porter","page_name":"EdelPorter","domain_name":"uclm","created_at":"2013-02-18T18:49:37.355-08:00","display_name":"Edel M Porter","url":"https://uclm.academia.edu/EdelPorter"},"attachments":[]}, 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="6122193"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6122193/_Old_Norse_New_Norse_Heimskringla_in_Norwegian_Nordic_Translation_Conference_University_of_East_Anglia_UK_4_6_April_2013"><img alt="Research paper thumbnail of ‘Old Norse, New Norse: Heimskringla in Norwegian’, Nordic Translation Conference, University of East Anglia, UK, 4-6 April 2013" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6122193/_Old_Norse_New_Norse_Heimskringla_in_Norwegian_Nordic_Translation_Conference_University_of_East_Anglia_UK_4_6_April_2013">‘Old Norse, New Norse: Heimskringla in Norwegian’, Nordic Translation Conference, University of East Anglia, UK, 4-6 April 2013</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Composed in the thirteenth century by Icelandic scholar Snorri Sturluson when the Norwegian ‘empi...</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">Composed in the thirteenth century by Icelandic scholar Snorri Sturluson when the Norwegian ‘empire’ was at its height, Heimskringla, or the ‘History of the Kings of Norway’ gradually lost prominence as the royal court moved to Copenhagen and Danish superseded Norwegian as the language of learning. By the sixteenth century this key text was only accessible to those specialised in the old lore. However, a renewed interest in local historical writings generated by the arrival of humanism resulted in several translations of the kings’ sagas, most notably, Peder Claussøn Friis’s popular rendition of Heimskringla, Norske Kongers Chronica (1633). Such translations went some way towards developing national feeling by laying a historical basis for an independent state, but it was when Norway gained its democracy in 1814 that the work began in earnest and it became a matter of government policy to make the kings’ sagas and especially Heimskringla available to the people in new translations. The first of two ‘Norwegian’ translations was published by Jacob Aall in 1838; and the second by P. A. Munch (1859-71), in response to N.F.S. Grundtvig’s recent Danish translation (1818-22), which was deemed to be ‘unsuitable for the average man in Norway’ and was ‘unorsk’. The problem was that in the early 1800s no one was exactly sure what ‘norsk’ was or if it even existed. The written language of administration and culture was unarguably Danish, or Dano-Norwegian, but linguists like Molbech and Rask pointed out that the only true Norwegian language was that which the country people spoke in their dialects. By the twentieth century, the two Norwegian languages, landsmaal (later nynorsk) and riksmaal (later bokmål), <br />had strongly established themselves both vying for the position of ‘official’ Norwegian language and as part of their strategy, laid claim to the Old Norse canon by means of translation. This paper will explore the history of translating Heimskringla in Norway and examine the extent to which these translations mirror the cultural, political and linguistic fortunes of that country.</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="6122193"><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="6122193"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122193; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6122193]").text(description); $(".js-view-count[data-work-id=6122193]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6122193; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6122193']"); 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); 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</script> <div class="js-work-strip profile--work_container" data-work-id="6122199"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6122199/_Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar_15th_International_Saga_Conference_Sagas_and_the_Use_of_the_Past_Aarhus_University_Denmark_5_11_August_2012"><img alt="Research paper thumbnail of ‘Resurrecting a Skaldic Stanza in Gísla saga Súrssonar’, 15th International Saga Conference: Sagas and the Use of the Past, Aarhus University, Denmark, 5-11 August 2012" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6122199/_Resurrecting_a_Skaldic_Stanza_in_G%C3%ADsla_saga_S%C3%BArssonar_15th_International_Saga_Conference_Sagas_and_the_Use_of_the_Past_Aarhus_University_Denmark_5_11_August_2012">‘Resurrecting a Skaldic Stanza in Gísla saga Súrssonar’, 15th International Saga Conference: Sagas and the Use of the Past, Aarhus University, Denmark, 5-11 August 2012</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">On each of the two nights previous to Vésteinn’s murder, Gísli’s dreams a dream which forewarns h...</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">On each of the two nights previous to Vésteinn’s murder, Gísli’s dreams a dream which forewarns him of the event and hints at the identity of the culprit. In the first dream he describes how ‘af einum bœ hrøkkðisk höggormr ok hjøggi Véstein til bana’ and on the second night: ‘vargr rynni af sama boe ok biti Véstein til bana’ . The fact that these dreams are recounted in prose is a striking anomaly in a saga where every other dream is expressed in verse. However, the alliteration in the two sentences quoted above, as well as the fact that the biting animals ‘höggormr’ and ‘vargr’ could easily be read as weapon kennings, rather than symbolic beasts, strongly suggests a poetic origin. Most likely this took the form of one or more stanzas which, over time, were only remembered in fragments and incorporated into the prose text. This paper will explore the implications of this hypothesis within the context of the composition of the saga as well as the oral/written transmission of skaldic verse.</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="6122199"><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="6122199"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122199; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); 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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="6122228"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6122228/_Constructing_National_Identities_through_Translation_Norway_and_the_Sagas_Fourteenth_International_Culture_and_Power_Conference_Identity_and_Identification_University_of_Castilla_La_Mancha_Ciudad_Real_Spain_April_2010"><img alt="Research paper thumbnail of ‘Constructing National Identities through Translation: Norway and the Sagas’, Fourteenth International ‘Culture and Power’ Conference: Identity and Identification, University of Castilla-La Mancha, Ciudad Real, Spain, April 2010" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6122228/_Constructing_National_Identities_through_Translation_Norway_and_the_Sagas_Fourteenth_International_Culture_and_Power_Conference_Identity_and_Identification_University_of_Castilla_La_Mancha_Ciudad_Real_Spain_April_2010">‘Constructing National Identities through Translation: Norway and the Sagas’, Fourteenth International ‘Culture and Power’ Conference: Identity and Identification, University of Castilla-La Mancha, Ciudad Real, Spain, April 2010</a></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="6122228"><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="6122228"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122228; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6122228]").text(description); $(".js-view-count[data-work-id=6122228]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6122228; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6122228']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(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="6122231"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6122231/_The_Representation_of_Ireland_and_the_Irish_in_Heimskringla_Sixteenth_International_Medieval_Congress_University_of_Leeds_UK_July_2009"><img alt="Research paper thumbnail of ‘The Representation of Ireland and the Irish in Heimskringla’, Sixteenth International Medieval Congress, University of Leeds, UK, July 2009" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6122231/_The_Representation_of_Ireland_and_the_Irish_in_Heimskringla_Sixteenth_International_Medieval_Congress_University_of_Leeds_UK_July_2009">‘The Representation of Ireland and the Irish in Heimskringla’, Sixteenth International Medieval Congress, University of Leeds, UK, July 2009</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A great deal has been written about the cultural contacts between the Irish and the Nordic people...</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 great deal has been written about the cultural contacts between the Irish and the Nordic peoples during the medieval period. Within the field of Old Norse studies, research on this topic has been chiefly concerned with questioning the Irish influence on the literature and culture of Iceland and has focused mainly on the Sagas of Icelanders, the fornaldursögur, and skaldic, and eddic poetry. This paper will take a slightly different approach by analysing the representation of Ireland and the Irish in Heimskringla, a source which has been mostly overlooked in this respect.</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="6122231"><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="6122231"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122231; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6122231]").text(description); $(".js-view-count[data-work-id=6122231]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6122231; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6122231']"); 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); 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</script> <div class="js-work-strip profile--work_container" data-work-id="6122245"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/6122245/_Translating_the_Untranslatable_Strategies_for_Translating_Skaldic_Poetry_into_Spanish_Poetry_and_Translation_conference_University_of_Stirling_UK_July_2008"><img alt="Research paper thumbnail of ‘Translating the Untranslatable: Strategies for Translating Skaldic Poetry into Spanish’ ‘Poetry and Translation’ conference, University of Stirling, UK, July 2008" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.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" rel="nofollow" href="https://www.academia.edu/6122245/_Translating_the_Untranslatable_Strategies_for_Translating_Skaldic_Poetry_into_Spanish_Poetry_and_Translation_conference_University_of_Stirling_UK_July_2008">‘Translating the Untranslatable: Strategies for Translating Skaldic Poetry into Spanish’ ‘Poetry and Translation’ conference, University of Stirling, UK, July 2008</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The translation of medieval Icelandic literature into Spanish is a relatively recently phenomenon...</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 translation of medieval Icelandic literature into Spanish is a relatively recently phenomenon. Until the 1980s, none of the sagas had been translated into Spanish, and the only literature available on the subject was a handful of publications by Jorge Luis Borges. However, from the early 1980s on the number of translations, especially those of the Icelandic family sagas, grew steadily, and consequently the poetry embedded in these prose narratives was also translated. These eight-line (skaldic) stanzas are generally composed in the highly stylised drottkaett metre, which required strict adherence to rules of alliteration, syllable-counting, stress and internal rhyme. Another defining characteristic of skaldic poetry is its prolific use of kennings (a type of poetic circumlocution), poetic appellations and mythological references. The complexity and subtlety of this poetry make it notoriously difficult to render into other languages, leading to claims that this genre is 'untranslatable'. While this is patently untrue, any attempt to maintain the form of skaldic poetry, communicate the content, and, at the same time, convey its metonymic implications in translation inevitably results in lacunae between source text and translated text which are more marked than those which occur when rendering prose. In this paper I aim to show how an examination of these liminal spaces can discover both the strategies employed by one Spanish translator and the extraneous (cultural, economic, ideological) factors, which may have influenced the production of the translation.</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="6122245"><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="6122245"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6122245; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); 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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="36391329"><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/36391329/El_mundo_n%C3%B3rdico_medieval_una_introducci%C3%B3n"><img alt="Research paper thumbnail of El mundo nórdico medieval: una introducción" class="work-thumbnail" src="https://attachments.academia-assets.com/56323829/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/36391329/El_mundo_n%C3%B3rdico_medieval_una_introducci%C3%B3n">El mundo nórdico medieval: una introducción</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://conicet.academia.edu/SantiagoBarreiro">Santiago Barreiro</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://upe.academia.edu/rbirro">Renan M. Birro</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/AndrisMucenieks">Andris Mucenieks</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uclm.academia.edu/EdelPorter">Edel M Porter</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://cambridge.academia.edu/PatriciaPBoulhosa">Patricia P Boulhosa</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://hi.academia.edu/MarionPoilvez">Marion Poilvez</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://gu-se.academia.edu/PhilipLavender">Philip Lavender</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://uclm.academia.edu/TeodoroManrique">Teodoro Manrique Antón</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Publicado bajo el sello editorial de Saemed, el volumen reúne trabajos de un grupo de especialist...</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">Publicado bajo el sello editorial de Saemed, el volumen reúne trabajos de un grupo de especialistas que desarrollan su actividad en varias latitudes (Argentina, Brasil, España, Portugal, Reino Unido, Alemania) y que ofrecen una introducción a distintos aspectos de la cultura escandinava medieval: lengua, literatura en prosa y verso, cultura manuscrita, movimientos y contactos culturales, religión. Se trata de un emprendimiento inédito en español!<br /><br />Como afirma Patricia Pires Boulhosa en el prólogo, "[e]l esfuerzo de los académicos aquí reunidos ciertamente facilitará la investigación de muchos estudiantes que se interesan por el tema, y ojalá estimule el interés de muchos otros."<br /><br />El libro puede leerse y bajarse gratuitamente del sitio web de Saemed:<a href="http://saemed.org/pdf/ElMundoNordico1.pdf" rel="nofollow">http://saemed.org/pdf/ElMundoNordico1.pdf</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="87b3326e430d295b3c307b37dfbe584c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56323829,"asset_id":36391329,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56323829/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="36391329"><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="36391329"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36391329; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36391329]").text(description); $(".js-view-count[data-work-id=36391329]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36391329; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36391329']"); 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: "87b3326e430d295b3c307b37dfbe584c" } } $('.js-work-strip[data-work-id=36391329]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36391329,"title":"El mundo nórdico medieval: una introducción","internal_url":"https://www.academia.edu/36391329/El_mundo_n%C3%B3rdico_medieval_una_introducci%C3%B3n","owner_id":373496,"coauthors_can_edit":true,"owner":{"id":373496,"first_name":"Renan M.","middle_initials":null,"last_name":"Birro","page_name":"rbirro","domain_name":"upe","created_at":"2011-03-22T22:41:02.129-07:00","display_name":"Renan M. 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By means of this collection, we aim to analyse cultural encounters among medieval North Atlantic peoples with regard to the progressive development of shared emotional models, as well as the creation of incipient, cross-cultural emotional communities in this region. We are also interested in exploring how folk psychologies illustrated in these three of the oldest European vernacular writing traditions (Old Irish, Old English and Old Norse-Icelandic) bear witness to cultural models for emotions developed in pre-Christian times. The list of suggested topics for this volume includes, but is not limited to, the following: • Conceptualising emotions: conceptual metaphor and metonymy in emotional expressions • Expressing emotions in non-verbal modes: emotions in cultural artefacts; emotions in ritual practices • Embodying emotions: body parts, somatic markers and cultural variation • Emotions and identity: Gender, age, race… • Vernacular psychologies in NorthWestern Europe • Adapting classical psychologies into the NorthWest • Emotional encounters in the multicultural NorthWest • Cultural models of emotions across textual types/genres • Medieval emotions: terminology and translation • Individual emotions vs group-based (collective) emotions Therefore, although the main focus will be on 'language and emotion', we welcome proposals related to any of the issues listed above, within at least one of the three cultural areas and the date-range outlined. Special attention will be paid to essays that offer a contrastive approach comparing cultural models for emotions in two or more North Atlantic vernacular textual traditions The final essay should be 9000 words maximum (including notes).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fb53481c54f4d21d2a42e6546676cec8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63817847,"asset_id":43507538,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63817847/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="43507538"><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="43507538"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43507538; 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$(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="43507474"><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/43507474/Call_for_Chapter_Proposals"><img alt="Research paper thumbnail of Call for Chapter Proposals" class="work-thumbnail" src="https://attachments.academia-assets.com/63817777/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/43507474/Call_for_Chapter_Proposals">Call for Chapter Proposals</a></div><div class="wp-workCard_item"><span>Cultural Models for Emotions in the North Atlantic Vernaculars: 700-1400</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This volume will reflect the sharp rise over the last ten years in scholarship on the history 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">This volume will reflect the sharp rise over the last ten years in scholarship on the history of emotions in three interconnected cultural and linguistic areas from the northwest corner of Medieval Europe roughly corresponding to present day Britain, Ireland, the Scandinavian countries and Iceland. By means of this collection, we aim to analyse cultural encounters among medieval North Atlantic peoples with regard to the progressive development of shared emotional models, as well as the creation of incipient, cross-cultural emotional communities in this region. We are also interested in exploring how folk psychologies illustrated in these three of the oldest European vernacular writing traditions (Old Irish, Old English and Old Norse-Icelandic) bear witness to cultural models for emotions developed in pre-Christian times. The list of suggested topics for this volume includes, but is not limited to, the following: • Conceptualising emotions: conceptual metaphor and metonymy in emotional expressions • Expressing emotions in non-verbal modes: emotions in cultural artefacts; emotions in ritual practices • Embodying emotions: body parts, somatic markers and cultural variation • Emotions and identity: Gender, age, race… • Vernacular psychologies in NorthWestern Europe • Adapting classical psychologies into the NorthWest • Emotional encounters in the multicultural NorthWest • Cultural models of emotions across textual types/genres • Medieval emotions: terminology and translation • Individual emotions vs group-based (collective) emotions Therefore, although the main focus will be on 'language and emotion', we welcome proposals related to any of the issues listed above, within at least one of the three cultural areas and the date-range outlined. Special attention will be paid to essays that offer a contrastive approach comparing cultural models for emotions in two or more North Atlantic vernacular textual traditions The final essay should be 9000 words maximum (including notes).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="264a7c2e3f074b6cd214ec646d8b26ef" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63817777,"asset_id":43507474,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63817777/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="43507474"><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="43507474"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43507474; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43507474]").text(description); $(".js-view-count[data-work-id=43507474]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43507474; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43507474']"); 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: "264a7c2e3f074b6cd214ec646d8b26ef" } } $('.js-work-strip[data-work-id=43507474]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43507474,"title":"Call for Chapter Proposals","translated_title":"","metadata":{"abstract":"This volume will reflect the sharp rise over the last ten years in scholarship on the history of emotions in three interconnected cultural and linguistic areas from the northwest corner of Medieval Europe roughly corresponding to present day Britain, Ireland, the Scandinavian countries and Iceland. 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