This dissertation uses the Icelandic-Canadian community to discuss alternate media and the production of “ethnoscapes,” or landscapes of ethnic identity, on the prairies from 1875 to the present. Drawing from larger historiographies of food, gender, material culture, oral history, and commemoration, it offers an investigation into power, acculturation, and representation using often-marginalized terrains of Canadian ethnic expression. Each of the project’s five chapters examines the cultural history of the community through a different medium. The first chapter uses clothing, one of the most intimate and immediate ways that migrants experienced transition in North America, to explore the impact of poverty, marginalization, disease, climate, and eventual access to Anglo commercial goods on migrant culture. Chapter two analyses the role of food and drink, specifically coffee, alcohol, and vínarterta (a festive layered torte) in everyday life and the development of migrant identity. The third chapter analyses the growth of conservatism and depictions of women in the Icelandic-Canadian community in the twentieth century, with a focus on the decline of radical Icelandic language publications and the rise of ethnic spectacles. Chapter four analyses the impact of centennial and multicultural heritage campaigns on Icelandic-Canadian life, popular narrative, and domestic space by tracing the emergence of the koffort (immigrant trunk) in intergenerational family commemorative practices. Chapter five continues the discussion of popular memory with an examination of the compelling hjátru (superstitious) narrative tradition in the community. It illustrates that Icelandic migrants imported and adapted this tradition to the North American context in a way that also reflected their understanding of colonial violence as an unresolved, disruptive, and damaging intergenerational inheritance. Providing an alternate view of the community beyond either cultural endurance or assimilation, this dissertation argues that the multiple material, visual, and oral conduits through which members have experienced life in the New World have been crucial to the construction of Icelandic-Canadian identity. It is through these terrains that community members have continually engaged with public expectations and demands for both ethnic performance and suppression. The fluidity of these forms and forums and their facilitation of members’ engagement with, adaptations to, and contestation of images of ethnicity and history have enabled the continual construction of Icelandic identities in North America 135 years after departure.

This dissertation uses the Icelandic-Canadian community to discuss alternate media and the production of “ethnoscapes,” or landscapes of ethnic identity, on the prairies from 1875 to the present. Drawing from larger historiographies of food, gender, material culture, oral history, and commemoration, it offers an investigation into power, acculturation, and representation using often-marginalized terrains of Canadian ethnic expression. Each of the project’s five chapters examines the cultural history of the community through a different medium. The first chapter uses clothing, one of the most intimate and immediate ways that migrants experienced transition in North America, to explore the impact of poverty, marginalization, disease, climate, and eventual access to Anglo commercial goods on migrant culture. Chapter two analyses the role of food and drink, specifically coffee, alcohol, and vínarterta (a festive layered torte) in everyday life and the development of migrant identity. The third chapter analyses the growth of conservatism and depictions of women in the Icelandic-Canadian community in the twentieth century, with a focus on the decline of radical Icelandic language publications and the rise of ethnic spectacles. Chapter four analyses the impact of centennial and multicultural heritage campaigns on Icelandic-Canadian life, popular narrative, and domestic space by tracing the emergence of the koffort (immigrant trunk) in intergenerational family commemorative practices. Chapter five continues the discussion of popular memory with an examination of the compelling hjátru (superstitious) narrative tradition in the community. It illustrates that Icelandic migrants imported and adapted this tradition to the North American context in a way that also reflected their understanding of colonial violence as an unresolved, disruptive, and damaging intergenerational inheritance. Providing an alternate view of the community beyond either cultural endurance or assimilation, this dissertation argues that the multiple material, visual, and oral conduits through which members have experienced life in the New World have been crucial to the construction of Icelandic-Canadian identity. It is through these terrains that community members have continually engaged with public expectations and demands for both ethnic performance and suppression. The fluidity of these forms and forums and their facilitation of members’ engagement with, adaptations to, and contestation of images of ethnicity and history have enabled the continual construction of Icelandic identities in North America 135 years after departure.

This dissertation examines the function of textual communities in England from the early Middle Ages until the early modern period, exploring the ways in which cultures and communities are formed through textual activities other than writing itself. I open by discussing the characteristics of a textual community in order to establish a new understanding of the term. I argue that a textual community is fundamentally based on activity carried out in books and that perceptions of linguistic distance stimulate this activity. Chapter 1 investigates Bede (c. 673–735) and his interest in multilingualism, coupled with his exploration of the boundaries between the written and spoken forms of English. Picking up on an element of Bede's work, I argue in Chapter 2 that Alfred (r. 871–899) and his grandson Æthelstan (r. 924/5–939) found new ways to make textuality the defining quality of the emerging West Saxon kingdom. In Chapter 3, I focus on the intralingual distance in the textual community surrounding the works of Ælfric (c. 950–1010) and Wulfstan (d. 1023). I also discuss the role of contemporary or near-contemporary manuscript use in forming a textual community at the intersection of ecclesiastical and political power. In Chapter 4, I examine the activities of a textual community in the West Midlands in the twelfth and thirteenth centuries. By glossing Old English texts and rethinking English orthography, this textual community both renewed the work of Anglo-Saxon writers and enabled the activity I discuss in Chapter 5. Chapter 5 argues for a more constructive rationalization of the curatorial and editorial activities of Matthew Parker (1504–1575) than has been presented hitherto. I argue that Parker's cavalier methods of conserving and editing his books in fact represent responses to the textual models he found in those manuscripts. An appendix presents the text and translation of the preface to Parker's edition of Asser's Life of King Alfred. I close with a discussion of the production and use of books, followed by an illustration of the ongoing importance of textual community in England by highlighting the layers of use in a single manuscript (Oxford, Bodleian Library, MS Hatton 20) that links together the chapters of this dissertation.

This dissertation examines the function of textual communities in England from the early Middle Ages until the early modern period, exploring the ways in which cultures and communities are formed through textual activities other than writing itself. I open by discussing the characteristics of a textual community in order to establish a new understanding of the term. I argue that a textual community is fundamentally based on activity carried out in books and that perceptions of linguistic distance stimulate this activity. Chapter 1 investigates Bede (c. 673–735) and his interest in multilingualism, coupled with his exploration of the boundaries between the written and spoken forms of English. Picking up on an element of Bede's work, I argue in Chapter 2 that Alfred (r. 871–899) and his grandson Æthelstan (r. 924/5–939) found new ways to make textuality the defining quality of the emerging West Saxon kingdom. In Chapter 3, I focus on the intralingual distance in the textual community surrounding the works of Ælfric (c. 950–1010) and Wulfstan (d. 1023). I also discuss the role of contemporary or near-contemporary manuscript use in forming a textual community at the intersection of ecclesiastical and political power. In Chapter 4, I examine the activities of a textual community in the West Midlands in the twelfth and thirteenth centuries. By glossing Old English texts and rethinking English orthography, this textual community both renewed the work of Anglo-Saxon writers and enabled the activity I discuss in Chapter 5. Chapter 5 argues for a more constructive rationalization of the curatorial and editorial activities of Matthew Parker (1504–1575) than has been presented hitherto. I argue that Parker's cavalier methods of conserving and editing his books in fact represent responses to the textual models he found in those manuscripts. An appendix presents the text and translation of the preface to Parker's edition of Asser's Life of King Alfred. I close with a discussion of the production and use of books, followed by an illustration of the ongoing importance of textual community in England by highlighting the layers of use in a single manuscript (Oxford, Bodleian Library, MS Hatton 20) that links together the chapters of this dissertation.

This dissertation considers the literary treatment of revenge in medieval England and Iceland. Vengeance and feud were an essential part of these cultures; far from the reckless, impulsive action that the word conjures up in modern minds, revenge was considered both a right and a duty and was legislated and regulated by social norms. It was an important tool for obtaining justice and protecting property, family, and reputation. Accordingly, many medieval literary works seem to accept revenge without question. Many, however, evince a great sensitivity to the ambiguities and paradoxes inherent in an act of revenge. In my study, I consider three works that are emblematic of this responsiveness to and indeed, anxiety about revenge. Chapter one focuses on the Old English poem Beowulf; chapter two moves on to discuss Chaucer’s Reeve’s Tale and Tale of Melibee from the Canterbury Tales; and chapter three examines the Old Icelandic family saga, Ljósvetninga saga. I focus in particular on the treatment of the avenger in each work. The poet or author of each work acknowledges the perspective of the avenger by allowing him to express his motivations, desires, and justifications for revenge in direct speech. Alongside this acknowledgement, however, is the author’s own reflection on the risks, rewards, and repercussions of the avenger’s intentions and actions. The resulting parallel but divergent narratives highlight the multiplicity of viewpoints found in any act of revenge or feud and reveal a fundamental ambivalence about the value, morality, and necessity of revenge. Each of the works I consider resists easy conclusions about revenge in its own context and remains incredibly current in the way it poses challenging questions about what constitutes injury, punishment, justice, and revenge in our own time.

This dissertation considers the literary treatment of revenge in medieval England and Iceland. Vengeance and feud were an essential part of these cultures; far from the reckless, impulsive action that the word conjures up in modern minds, revenge was considered both a right and a duty and was legislated and regulated by social norms. It was an important tool for obtaining justice and protecting property, family, and reputation. Accordingly, many medieval literary works seem to accept revenge without question. Many, however, evince a great sensitivity to the ambiguities and paradoxes inherent in an act of revenge. In my study, I consider three works that are emblematic of this responsiveness to and indeed, anxiety about revenge. Chapter one focuses on the Old English poem Beowulf; chapter two moves on to discuss Chaucer’s Reeve’s Tale and Tale of Melibee from the Canterbury Tales; and chapter three examines the Old Icelandic family saga, Ljósvetninga saga. I focus in particular on the treatment of the avenger in each work. The poet or author of each work acknowledges the perspective of the avenger by allowing him to express his motivations, desires, and justifications for revenge in direct speech. Alongside this acknowledgement, however, is the author’s own reflection on the risks, rewards, and repercussions of the avenger’s intentions and actions. The resulting parallel but divergent narratives highlight the multiplicity of viewpoints found in any act of revenge or feud and reveal a fundamental ambivalence about the value, morality, and necessity of revenge. Each of the works I consider resists easy conclusions about revenge in its own context and remains incredibly current in the way it poses challenging questions about what constitutes injury, punishment, justice, and revenge in our own time.