Terry Gunnell - University of Iceland
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Terry Gunnell
University of Iceland
Folkloristics/Ethnology and Museum Studies
Emeritus
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00 354 5515789
Rekagrandi 1 (flat 501), 107 Reykjavík, Iceland
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Papers by Terry Gunnell
エッダ詩 (特集 北欧神話の世界)
ユリイカ
, Oct 1, 2007
The Significance of the Work and Collections of the School of Scottish Studies from a Scandinavian Perspective
are grateful to The Islands Book Trust for enabling online access to this publication. The Trust ...
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are grateful to The Islands Book Trust for enabling online access to this publication. The Trust retains the right to re-publish it in hard copy in the future, should it wish.
Helgi verður til: Bakgrunnur, tilurð og þróun helgiathafna og helgisiða Ásatrúarfélagsins
Contact with the Dead in Iceland Past and Present: The Findings of a New Survey of Folk Belief and Experiences of the Supernatural in Iceland
Religions
, May 28, 2024
This article is an open access article distributed under the terms and conditions of the Creative...
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This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY
8- Folklore
Brepols Publishers eBooks
, 2020
The Álfar, the Clerics and the Enlightenment: Conceptions of the Supernatural in the Age of Reason in Iceland
This article considers those beliefs in the supernatural—and especially in the alfar and ghosts—t...
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This article considers those beliefs in the supernatural—and especially in the alfar and ghosts—that existed among the ordained and the educated of Iceland in the Age of Enlightenment. The focus is on the writings of the Icelandic historian Þormoður Torfason (1636–1719), but also considered are several other works from the same period that attest to similar beliefs. This material suggests that we should be very careful before assuming that “rational” attitudes to the supernatural had become widespread among the learned who had all grown up in candlelight amid the deeply engrained beliefs of their forefathers. It is clear that in this period neither rationalism nor the Church was managing to eradicate those beings that existed outside Horatio’s philosophy.
I: 6 Performance Studies
De Gruyter eBooks
, Nov 19, 2018
II: 38 Ritual
De Gruyter eBooks
, Nov 19, 2018
63- Álfar (Elves)
Folklore and Prophecy
Oxbow Books
, Sep 15, 2024
Grimm Ripples: the Legacy of the Grimms’ Deutsche Sagen in Northern Europe
6.1.1. Early Representations of Old Nordic Religions in Drama
62- Dvergar (Dwarfs)
Brepols Publishers eBooks
, 2020
Spaces, Places, and Liminality: Marking Out and Meeting the Dead and the Supernatural in Old Nordic Landscapes
Vǫluspá in Performance
Brepols Publishers eBooks
, 2013
Eddic performance and eddic audiences
Cambridge University Press eBooks
, Jul 31, 2016
What exactly was an eddic poem? The first thing that can be stated with any certainty is that it ...
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What exactly was an eddic poem? The first thing that can be stated with any certainty is that it was not what it has become – in other words, a poem written in ink on parchment or paper, gathered together in a book with other poems in a format designed essentially for silent, private reading, in which all the stanzas can be quickly viewed side by side and reread at will. Prior to the early thirteenth century (when Grimnismal, Vafþruðnismal , and Vǫluspa were transcribed in the small collection probably used by Snorri Sturluson for the Prose Edda ), there is little doubt that most of the eddic poems lived in the oral tradition. Indeed, this would seem to be underlined by Snorri's statements with regard to eddic quotations that words were said ( sagt ) and figures named ( nefndar ) in Vǫluspa and Grimnismal ; and that stanzas could be heard ( mattu heyra ) in Grimnismal , or were uttered by Vafþruðnir ( her segir Vafþruðnir jǫtunn ). That the poems lived in this form for some time before they came to be recorded would also appear to be stressed by the fact that, unlike with many of the skaldic poems, Snorri does not appear to know the identities of the authors of these works, referring to Vǫluspa simply as – or alongside – what he calls forn visindi (‘ancient wisdom’) ( Gylfaginning : 12). The poems’ potentially ‘ancient’ nature and origin are supported still further by the use of the expression fornyrðislag (literally ‘old story metre’) for one of the main eddic metres, and the regular mention in the poems of trees, animals, objects, societies, attitudes, and beliefs that seem to have been unknown in Iceland (where the poems were transcribed). All this suggests that many of the poems must have originated in one form or another in a different environment (see below with regard to Grimnismal , for example; see also Einar Olafur Sveinsson 1962: 202–66). This chapter will not be concerned with suggesting any precise ‘original’ date for any of the eddic poems. The environmental features of the poems and the suggestions of ‘age’ are mentioned above first and foremost to remind us of the fact that (not least in Snorri's mind) these were works that originated, travelled, and had lived for some time in the medium of sound rather than in writing.
The origins of drama in Scandinavia
... brooch (photo: 58 Nationalmuseet, Copenhagen) 32 Dancing figure on the Alleberg collar (photo...
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... brooch (photo: 58 Nationalmuseet, Copenhagen) 32 Dancing figure on the Alleberg collar (photo: 58 Antikvarisk-topografiska arkivet, Stockholm) 33 Gold foil from Hauge, Kleppe, Rogaland, Norway (photo: 58 Historisk Museum, Bergen; photographer, Ann-Mari Olsen) 34 ...
Sigurður Guðmundsson and Jón Árnason’s Icelandic Folktales
How High Was the High One? The Roles of Oðinn and Þórr in Pre-Christian Icelandic Society
Acta scandinavica
, 2018
Emily Lyle’s Jubilee
Yearbook of Balkan and Baltic Studies
On December 19, Dr Emily Lyle, Honorary Fellow at the Department of Celtic and Scottish Studies, ...
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On December 19, Dr Emily Lyle, Honorary Fellow at the Department of Celtic and Scottish Studies, in the School of Literatures, Languages and Cultures, University of Edinburgh, celebrated her ninetieth birthday. Emily is a prominent folklorist, a researcher of ritual calendars, myths, astronomy, and cosmology, a semiotician and a typologist, a connoisseur of Scottish folklore and culture, just to mention a few of her fields of interest. To honour this outstanding scholar, who founded the SIEF (Société Internationale d’Ethnologie et de Folklore) Ritual Year Working Group in 2004, the members of this academic community would like to share their reminiscences of Emily, along with a few words of homage and gratitude.
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