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In the late twelfth century, northern European Jewish mystics engaged in a sustained, unprecedented effort to explore the theological meaning of werewolves. This article seeks to anchor this surprising preoccupation in contemporary European religious culture, arguing that medieval Jews and Christians found werewolves "good to think with" in exploring the spiritual status of the (mutable, unstable) human body. Discourses of monstrosity were used as polemical ammunition in Jewish-Christian debates, but monstrous creatures were simultaneously held to be theologically resonant by both communities-a fact that sheds light upon the broader intellectual and cultural setting in which they were joint participants.
In the late twelfth century, northern European Jewish mystics engaged in a sustained, unprecedented effort to explore the theological meaning of werewolves. This article seeks to anchor this surprising preoccupation in contemporary European religious culture, arguing that medieval Jews and Christians found werewolves "good to think with" in exploring the spiritual status of the (mutable, unstable) human body. Discourses of monstrosity were used as polemical ammunition in Jewish-Christian debates, but monstrous creatures were simultaneously held to be theologically resonant by both communities-a fact that sheds light upon the broader intellectual and cultural setting in which they were joint participants.
Bird-banding, a Danish development, started in Greenland in 1926 under Dr. A. Bertelsen. After World War II, a formal bird-banding program was initiated in Greenland by Dr. Finn Salomonsen, who had awakened the interest of the Greenlanders. In this program, Danish government administrators select people in each district to band birds on a payment system. In recent years, however, interest has declined among the local population and to maintain the bird-banding work, special expeditions have had to be sent out from Copenhagen. From 1946 to 1965, 89,258 birds were banded in Greenland; of these, 6,542 were later recovered (5,947 in Greenland and 595 outside Greenland). From 1966 to 1968, 26,758 more birds were banded, bringing the total to 116,016 for the period of twenty-three years.RÉSUMÉ. Baguage des oiseaux au Groënland. Au Groënland, le baguage des oiseaux, initiative danoise, a débuté en 1926 avec le Dr A. Bertelsen. Après la seconde guerre mondiale, le Dr Finn Salomonsen entreprit un programme officiel de baguage, qui éveilla l'intérêt des Groënlandais. Selon ce programme, les administrateurs du gouvernement danois choisissent des citoyens de chaque district pour baguer les oiseaux sur la base d'une rétribution. Au cours des récentes années cependant, l'intérêt a dkcliné parmi la population locale et pour maintenir le travail de baguage, il a fallu envoyer de Copenhague des expéditions spéciales.
Arneborg et al. 2012b). Agropastoral, medieval Norse settlement was, as everywhere in the North Atlantic, organized around the production from and yearly upkeep of animal husbandry consisting of cattle, pig, sheep, goats. However, research of the last 40 years has emphasized the great importance of wild resources for the Greenland Norse subsistence and trade economy. Archaeofauna consistently display 40-85% wild species across all types of farmsteads, including those in the hinterland, and exhibit a clear trend of increasing percentages over Around AD 1000, Norse farmer-hunters founded two settlements on Greenland's west coast (Fig. 1): the Eystribyggð (Eastern Settlement) in South Greenland and the smaller Vestribyggð (Western Settlement) in the Nuuk and Ameralik fjord systems (Arneborg 2004). These settlements formed complex systems of farmsteads and satellite sites with a total maximum population of 2000-3000 (Lynnerup 1998; Madsen 2014b). For ca. 450 years, the Norse Greenlanders successfully sustained this westernmost secluded Arctic node in European cultural and economic networks bridging half the world. However, for still unresolved reasons, the Norse settlements eventually declined and
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