How Elvish were the <i>Álfar?</i>

Gunnell, Terry

doi:10.1484/m.mmages-eb.3.3608

Cited by 18 publications

(4 citation statements)

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“…Indeed, Icelanders are quite fond of their Huldufólk and tend to treat them with respect (see Heijnen 2005). Icelandic folk stories and tales contain copious accounts of communication and cooperation between humans and Huldufólk-as well as stories of relatively innocent trickery and jestsand over half of the Icelandic population believe in Huldufólk (Gunnell 2007). The Icelandic Huldufólk are recognized and honored on four festive holidays during the year (some predating Christianity) with bonfires, dancing, and singing.…”

Section: Nation Religion and Supernatural Beings: The "Normalness" mentioning

confidence: 99%

Monster Anthropology in Australasia and Beyond

Musharbash¹,

Presterudstuen²

2014

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Section: Nation Religion and Supernatural Beings: The "Normalness" mentioning

confidence: 99%

Monster Anthropology in Australasia and Beyond

Musharbash¹,

Presterudstuen²

2014

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“…This ideology, championed by men such as Sigurður Nordal and Jón Jónsson Aðils was largely based on Saga studies and the relatively minor differences between Old Norse and modern Icelandic. Hálfdanarson (2002, p. 313) argues that it had a strong influence on the social memory of Icelanders, especially through the textbook writing of Jón Jónsson, and masked the historigraphical research suggesting that Icelandic society was multicultural (Gunnell, 2006;Þorláksson, 2007) and socially stratified (Kristinsson, 2002) from an early age. That aside, the existence of ethnic minorities in Iceland are a fairly recent phenomenon.…”

Section: The Mirror Of Heritagementioning

confidence: 99%

These Are Not Old Ruins: A Heritage of the Hrun

Pálsson

2012

Int J Histor Archaeol

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The economic boom and subsequent collapse (Hrun) of the mid 2000s had a marked effect on Reykjavík, leaving various half-finished and empty structures with uncertain futures. Although the material culture of the economic collapse has been examined to some degree, the abandoned building sites have not. The Icelandic heritage discourse has so far had very little engagement with twentieth-century materiality and even less with twenty-first-century materiality but this paper contends that these places can nevertheless be seen as heritage. In order to engage with such places, the Icelandic authorized heritage discourse must be significantly broadened. Keywords: Counter-heritage • Ephemeral heritage • Ruin gazing • Ruins As I was driving toward Snaefellsjökull this past Christmas I was treated to an interesting sight (Fig.1). By the side of the road, a fallen over sign read: These are not old ruins. Intrigued, I stopped to locate the non-ruinous feature alluded to by the sign, and sure enough I came across a small concrete shed, built into a sloping hill probably shortly after the Second World War-certainly not old when compared to the time-depth of the landscape, inhabited for over a millennium. The shed itself was hardly impressive either. It looks overwhelmed by its setting, its grass roof perhaps an attempt to blend into the landscape, but its size and shape give the impression that it's being swallowed up by the hills surrounding it. When the shed is viewed from a greater distance, the dwarfing effect surroundings have upon it becomes even more

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“…The following article aims to provide an introduction to the beliefs of Icelanders regarding contacts with the departed over the course of time, placing emphasis on figures regarding present-day beliefs that have come to light in the national surveys of folk belief carried out in 1974 (Erlendur Haraldsson 1978, 1988), 2006-2007(Ásdís Aðalbjörg Arnalds et al 2008, and 2023 (https://fel.hi.is/sites/fel.hi.is/files/2024-02/Folkbelief_2023_en.pdf, accessed on 25 May 2024), all of which also asked participants to provide information about the nature of any personal experiences that they might have had. The article begins by outlining the historical and cultural background of those beliefs found in early medieval records telling of the early years of the Icelandic settlement.…”

Section: Introductionmentioning

confidence: 99%

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

Gunnell

2024

Religions

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This article focuses on the figures concerning experiences of and beliefs in possible contacts with the dead amongst Icelandic people that have come to light from three national surveys that were undertaken in 1974, 2006–2007, and 2023, focusing in particular on the most recent figures. It starts by reviewing the earliest evidence of such beliefs in Iceland (expressed in both Old Icelandic literature and Icelandic folk legends), which evidently laid down the foundations for modern-day beliefs. After listing the main findings of the surveys and noting the changes in belief that appear to have taken place over the last 50 years, the article offers some brief conclusions relating to what seems to have caused not only some obvious gender and age differences in belief and experience, but also differences in figures between urban and rural areas.

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How Elvish were the Álfar?

Cited by 18 publications

References 0 publications

Monster Anthropology in Australasia and Beyond

Monster Anthropology in Australasia and Beyond

These Are Not Old Ruins: A Heritage of the Hrun

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

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