With incredible work by Steve Bisette and John Totleben the book manages to chill with every page. The stories here hit topics such as the manifestation of fear, the corruption of the green, and reclaiming your humanity. For those who are not familiar with Swamp Thing the hero is the living vegetated remains of scientist Alec Holland. Moore introduces us to his story through scientist Jason Woodrue a man who is obsessed with Swamp Thing.
Woodrue studies the frozen remains of the creature in hopes of understanding it. The result is a long mediation on the nature of life. Moore raises the question of Swamp Things very existance. Is he the remains of Alec Holland, or is he a plant with the memory of Holland? The majority of the first arc has Swamp Thing coming to terms with its own existence. Bisette and Totleban send us through a trippy journey into the subconscious as Swampy tries to regain his humanity.
Abigail Arcane is a fixture here, and helps Swampy regain part of himself. Through his love he gains humanity.
Abigail is married and moved on, but her relationship serves to help Swampy. Without her, he would only have his crippling loneliness. He truly is the outcast of the universe. Moore ensures to imbue the creature with a certain sense of loss. He finds a hard time identifying with his role in the world and spends time contemplating his purpose as the seasons change. The second arc deals with the manifestation of fear. Abigail picks up a new job assisting young children with autism.
Quickly a variety of demons descend upon the school and put every one of the children in peril. Swampy arrives and defends his love just within the nick of time. The story allows for some distance from the narrative. The paper highlights some of the unique features of the rune stick, such as an argument for either two hands or two different tools carving the runes at separate times and the challenges in reconstructing the text that was originally carved into the two missing ends of the broken stick.
From bed-clothes, wall hangings, and clothing to sacs, rope, sails, and even funerary shrouds, textiles were everywhere. They connect the Viking period from central Norway to the shores of Greenland, from Iron-Age farms to urban centres such as York and Copenhagen, from chieftains down to serfs. However, textiles can also be nowhere in the archaeological record—as natural fibers they rarely survive, instead it is often the spindle whorls and loom weights that make up the body of Norse textile scholarship.
What We Play
Cordage remains discovered in Arctic Canada over the past 20 years, provide a fascinating opportunity to engage with textiles beyond the whorls and weights. This spun cord is especially intriguing, since it is made from local animals such as Arctic hare and fox and is found at the outer limit of Scandinavian occupation. Scholars have used these oddities to argue for more extensive contact between the Norse and indigenous populations, since it has been previously thought that the indigenous Dorset and Thule cultures did not make textiles.
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So, did the Norse teach Canadian indigenous peoples how to spin, despite the potentially pre-Norse dates of these remains? These textiles have the potential to expand our knowledge of the extent and nature of contact between Norse and indigenous peoples in the Canadian Arctic and Greenland. This paper uses a new technique for dating Arctic artefacts, comparisons with Norse textiles from Greenland, and recent identifications of over pieces of cord to answer these questions, ultimately arguing that these textile remains may not support Norse to indigenous transfer of knowledge, but perhaps the inverse.
The highlands of medieval Iceland, associated with outlaws and preternatural creatures, were a locus of fear in the Icelandic landscape during the Golden Age of saga-writing. These visitors, though capable of tormenting any inhabitants of an area throughout the year, were particularly likely to make an appearance at Yule, in the darkest part of the winter. In both instances, elements of Christian culture are introduced into the narrative, setting up a dichotomy in which Christianity represents settlement, with the capability of repelling the preternatural creatures who come out of the wilderness and whose actions force the settlers off arable land.
While scholarship has dealt with how wilderness is defined, and the exact natures of the undead in Icelandic sagas has been discussed, the connection between these two topics has not been thoroughly explored.
The central question posed by this paper is how the tension between civilization and wilderness is expressed through conflict with the preternatural, and what role Christianity takes in these conflicts. The eponymous hero is part of both worlds, the sphere of the free farmer and the wild, and tries to reconcile both, succeeding in the end. Through this, a new, peripheral identity is created. I will argue that this situation is an allegory for the situation of Iceland and its relationship to the Norwegian heritage.
However, there has been little discussion of connections between PCSR and later folklore regarding cosmology and cosmological timelines, i. This paper endeavors to illuminate the cosmological similarities and differences between PCSR and more recent Scandinavian folklore, especially their view of the past, present, and future of the world.
Front Cover - Saga Holidays Christmas
It will set itself apart from previous research by viewing pre-Christian and post-conversion materials on a long-term historical continuum, instead of severing the two at the advent of Christianity, with stratified changes from internal as well as external influences. It also rejects the commonplace assumption that Christian and non-Christian practices and mythology were fundamentally opposed, instead I will consider their interaction and evolution. This is an interdisciplinary study, which draws on textual, archaeological, and linguistic evidence, as well as comparative methods.
I conclude that PCSR were never homogenous, that the conceptions and symbols representing the cosmology and the gods were interpreted and reinterpreted in various ways and remained important even after Christian conversion, as evidenced by later Scandinavian folklore. This, however, seems to be the only place where such a clear identification happens.
Conclusions drawn from such medieval writing will be placed in a broader context where the literature and culture of Iceland in the Middle Ages is confronted with other Nordic sources. I also intend to consult continental and insular material.
Possible notions of such deities or other mythological beings connected to the sea will be considered; their cultural and religious roles confined. Importantly, these entities will be contextualised, addressing environmental and cultural factors of the late pre-medieval and early medieval North.
On the other hand, in the sagas, the soothsayers are human beings and even though their powers distinguish them from the common people, they are still a part of the community. In almost every burial a wand was found, and this object is key to determining that the buried women were seeresses, since we are told that they used the staff to channel their power and foretell the future. When attempting to understand a past civilization, the question of diet undoubtedly arrives into the conversation. An understanding of diet and associated concepts such as class, age, and so on is vital to examining the daily lives of the people living within these civilizations.
A variety of approaches are available to outline the subsistence strategies of past civilizations.
One of these approaches is a cutting-edge method known as stable isotope analysis; while the approach has existed for some time, the application of theory has improved over the last few decades and researchers are implementing it more often to evaluate archaeological sites and in particular those of the Viking Age. This paper provides a new and necessary summary of Viking Age sites that have used stable isotope analysis in their inquiries into diet and their subsequent findings.
The limitations and future directions of this method of analysis will be considered, specifically in reference to the study of the Viking Age and Viking populations across Europe. As advances in quantitative analysis provide clear boundaries that separate Viking populations in their culture and behavior, how can we reconcile our definition of Viking Age identities and the Viking peoples? My objective is to put into a comparative perspective its elements about death and return of the hero with his band of dead warriors in Old Norse Religion and the pertinence of the Wild Ride among it.
By the ending of the poem, Sigrun meet her deceased husband on his, now opened, mound for one last night, on which after he rode through the skies with his warriors. The Wild Ride is a band of dead men that roams the nights, stealing goods, kidnaping people, with a prestigious leader that could be a god, a hero, a notable person from a community or even the Devil himself, and a vision of their passage could be a sign of bad omen.
Unfortunately, examples like these are rare, generally presenting conclusions about different kinds of supernatural riders, leading to conjectures and speculations, such as the Vienna Ritualists for whom The Wild Ride was a secret warrior brotherhood, conclusions that needs reconsiderations about their place on Old Norse Religion. Rather than a presentation of results, the purpose of this presentation is primarily to generate dialogue: firstly, around some of the more technical issues that accompany working with a manuscript that contains multiple narratives, scribal hands, and later additions; secondly, given that Svanhildur also transcribed this manuscript as part of her PhD, it is hoped that some dialogue can be generated regarding how a digital edition can be informed by her original work.
In a nutshell, this presentation will display the current state and method of my digital edition of the manuscript, hopefully soliciting input from those who work on similar topics at the University of Iceland in particular. Most of the early medieval Scandinavian colonies were quick to adapt to the native cultures of their new homes, however this is not seen within a small island wedged between modern day Great Britain and Ireland; the Isle of Man.
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This tiny island is home to numerous Scandinavian place names, ship burials with grave goods connected to Scandinavia, and a legislative body that is left over in name and practice from the Viking Age. While these can all assuredly show us how the Isle of Man maintained a strong sense of Scandinavian identity, it is the Manx runes and runestones that provides perhaps the most fascinating of arguments. I will begin with a brief explanation and history of the various runic alphabets present within Man, as this will provide the appropriate contextual information.