In 1705 George Hickes published his book Linguarum vett. Septentrionalium Thesaurus (A Treasury of Ancient Northern Tongues) which contained, among other things, an Anglo-Saxon Grammar. In the final six chapters of this grammar, Hickes includes a history of the Anglo-Saxon language. It is the first recorded history of the English language; however, it is written in Latin, and so unavailable to many English speakers. Therefore, I have produced a sample translation of the third of the six chapters for this thesis (chapter 21, or Caput XXI), entitled De dialecto poetica, praesertim de dialecto poetica Dano-Saxonica (On the poetic dialect, especially the Dano-Saxon poetic dialect), marking the first stage in making these chapters available to English speakers today.

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.

In 1705 George Hickes published his book Linguarum vett. Septentrionalium Thesaurus (A Treasury of Ancient Northern Tongues) which contained, among other things, an Anglo-Saxon Grammar. In the final six chapters of this grammar, Hickes includes a history of the Anglo-Saxon language. It is the first recorded history of the English language; however, it is written in Latin, and so unavailable to many English speakers. Therefore, I have produced a sample translation of the third of the six chapters for this thesis (chapter 21, or Caput XXI), entitled De dialecto poetica, praesertim de dialecto poetica Dano-Saxonica (On the poetic dialect, especially the Dano-Saxon poetic dialect), marking the first stage in making these chapters available to English speakers today.

No description available.

<p> When an individual has suffered from repeated abuses during childhood, an intrapsychic conflict arises in which inner persecutory figures terrorize other, more vulnerable aspects of the personality (Kalsched, 1996). The aim of this dissertation is to explore how the archetype of the Self, an organizing and integrating principle within the psyche (Jung, 1952/1954), can activate within the adult trauma survivor the aggressive energies of the warrior as a means to mitigate the inner persecution that arises out of traumatic experience. </p><p> Norse myth and the epic poem <i>Beowulf,</i> both rich in war and warring, are used as the hermeneutical texts to illustrate the hypothesis regarding the function of the Self and the warrior in the face of trauma. Mythic figures such as Odin&mdash;as the Self, Thor and Beowulf&mdash;as warriors, and Loki, Grendel, and Grendel's mother&mdash;as inner persecutors, demonstrate the interplay between the Self-warrior-inner persecutory triad that can evolve out of traumatic experience. Texts on trauma, the archetype of the warrior, and the experiences of the modern warrior provide further hermeneutical material for the research. </p><p> Findings from this study indicate that archetypal warrior energies have the capacity to lessen the influence of negative internal forces within the trauma survivor, effectively breaking a form of trance commonly induced by the experience of cumulative childhood trauma. Results demonstrate that the warrior archetype has a maturational arc. In its mature form, the warrior is capable of forming cooperative relationships with formerly negative inner aspects, once the warrior's efforts have softened the impact of those aspects upon the ego. Surprisingly, studied texts also reveal that former inner persecutors, once they are brought into greater relatedness with the whole of the psyche, contain within them numerous gifts for the benefit of the overall personality. </p><p> This dissertation infers that any subject under investigation may benefit from the rich material found within the study of Norse myth and the archetype of the warrior, both topics of which practitioners within the field of depth psychology have generally overlooked. </p><p> Keywords: trauma, child abuse, warrior, trickster, Jung, Norse myth, <i> Beowulf.</i></p>

The aim of this study was to examine Icelandic elite athletes’ experiences in regard to the Olympic Games (OG)-2012. More specifically the focus was on the OG as a career transition process covering several phases in the Olympic cycle, having the Games as its culmination and followed by a career change. The athletic career transition model, the holistic lifespan perspective and temporal structure of the Olympic cycle guided retrospective interviews with six Icelandic athletes who (some years ago) were candidates to take part in the OG-2012. Among the six participants three were successful in the OG-2012, one was less successful and two participants prepared but were not qualified for the OG. Holistic-content and categorical-content analyses resulted in: (a) six core narratives describing and interpreting each athlete’s individual pathway through preliminary/basic preparation, selection process, Olympic season, the Games, and post-Games periods, and (b) sixteen themes following athletes’ major foci in each transition phase (e.g., “gaining international experience” and “getting financial support” in the preliminary/basic preparation, etc.) and also the transition resources perceived by athletes as necessary during the whole Olympic cycle (“prioritizing sports while balancing sport with work/school”, “organizational support” and “family support”).  Results are discussed in relation to the theoretical frameworks, previous research, and Icelandic context.

Thesis (M.A.)--Florida State University, 2005. / Advisor: Dr. Laura Edmondson, Florida State University, School of Theatre. Title and description from dissertation home page (viewed June 13, 2005). Document formatted into pages; contains v, 67 pages. Includes bibliographical references.

The purpose of this thesis is an in-depth analysis of the Eddic poem Grímnismál found in the manuscript known as Codex Regius (GKS 2365 4to), located in Reykjavík, dated to c. 1270 and a fragment (AM 748 I 4to), located in Copenhagen, dated to c. 1300. While a great deal of work has been done on Grímnismál as part of the Elder Edda, there is yet no specific edition focusing on it alone. New studies on Germanic paganism and mythology show its shifting nature and the absence of specific tenets or uniform beliefs throughout the Germanic speaking world and in time. The relatively absent sources are similarly scattered. As such, the thesis suggests a new method of study, following a focused historical approach in which only Grímnismál is analysed in an attempt to understand the beliefs of the people that composed it. The nature of pagan belief itself prevents one from drawing more general conclusions on ‘Norse mythology' as a whole. Part 1 is divided into two chapters and deals with my approach, the nature of Germanic belief, and the sources available as well as techniques of interpretation for them, all relevant to the production of the arguments made in the thesis. Part 2 deals with Grímnismál itself: Chapter 1 provides an analysis of the manuscripts, Chapter 2 contains my editing notes and Chapter 3 analyses the contents of the poem, Chapter 4 consists of my conclusions to this study, focusing on the cosmology and the dating of the poem. Part 3 contains the edition of Grímnismál and is followed by Part 4 which is the commentary to the poem. The thesis is followed by two appendices, one containing a facing transcription of the manuscripts and the other being a glossary to all words used in Grímnismál. Finally, this thesis includes a digital edition worked on xml. This is available in the following link: https://starescomp.github.io/grimnismal/#idm140518410334752

abstract: This study examines the ways in which translators writing in two contemporary medieval languages, Old Norse-Icelandic and Middle English, approached the complicated doctrine of the bodily Assumption of Mary. At its core this project is dedicated to understanding the spread and development of an idea in two contemporary vernacular cultures and focuses on the transmission of that idea from the debates of Latin clerical culture into Middle English and Old Norse-Icelandic literature written for an increasingly varied audience made up of monastics, secular clergy, and the laity. The project argues that Middle English and Old-Norse Icelandic writing about the bodily Assumption of Mary challenges misconceptions that vernacular translations and compositions concerned with Marian doctrine represent the popular concerns of the laity as opposed to the academic language, or high Mariology, of the clergy. / Dissertation/Thesis / Doctoral Dissertation English 2014