Stefka G Eriksen

Denne boka handler om litteraturen historikerne «glemte» da de skulle skrive den norske nasjonens historie på 1900-tallet, nemlig den oversatte middelalderlitteraturen. På 1200-tallet, under det norske rikets storhetstid, ble Norge bygget som en del av et internasjonalt kulturelt og politisk fellesskap. Dette førte blant annet til at Europas litteraturarv ble gjort tilgjengelig på norrønt.

De norrøne oversettelsene spenner vidt tematisk og inkluderer historier om kong Artur og ridderne av det runde bord, trojanerkrigen, Aleksander den store, Teoderik den store, Karl den store, korstog og kristne legender med røtter i buddhismen.

Boka presenterer hvem som bestilte og utførte oversettelsene, hvem som leste dem og hvorfor. Denne nye kunnskapen om oversettelsenes sosiopolitiske rolle og deres dynamiske relasjon til den norrøne lokale litteraturen utvider forståelsen av norsk middelalder.

The writing, reading and reception of a crusade-story in medieval Flanders, Norway, and Iceland.

This book relates a story about the writing, reading, and reception of one text in three different cultural and political contexts across Europe. The focus is on the story of the Christian knight Elye and his Saracen princess Rosamunde, which was translated into Old Norse in the thirteenth century. This is a study of three of the manuscripts in which the work is preserved: one Old French manuscript from Flanders (BnF, fr. 25516, c. 1280) and two Old Norse manuscripts, one from Norway (DG 4–7 fol., c. 1270) and one from Iceland (Holm Perg 6 4 to, c. 1400). These manuscripts represent three different rhetorical and communicative situations and show how the writing and reading of the same text was conditioned by the respective cultural and political environment. The book innovatively conveys Old Norse culture as an active respondent, participant, and thus modulator of European literary tendencies. Tracing the translation, transmission, and transformation of the text throughout Europe redefines aspects of the Latin-vernacular nexus in the Middle Ages, and thus presents a new and valuable voice in the discussion of medieval European literary and cultural systems.

The aim of this article is to explore how non-Christian deities are described, in comparison to the Christian God, in three Old Norse texts, belonging to different genres: Heimskringla, Barlaams saga og Jósafats, Elíss saga ok Rosamundu. These texts describe the pantheons of the Nordic cultures, the Babylonians, the Greeks, the Egyptians, and the Saracens. The main question that I discuss is whether these texts may be seen as transmitting useful knowledge and information about these religions and pantheons to their Nordic audiences or whether they are meant to mainly serve the mandate of their Christian authors. I interpret my results by deploying cognitive literary theory and the concept of mentalization. To conclude, I discuss whether the way non-Christian deities are described may be seen as a mental guide for Old Norse readers to practise mentalization according to the Christian empathetic scripts, in order to reach a deeper cognitive and religious conviction and thus strengthen their Christian identities and communities during the times of the Crusades.

This article juxtaposes the recently excavated archeological remains of St. Clement’s church in medieval Niðaróss (five wooden churches on top of each other with a material connection to a sixth older church) to the way the church is described in Snorri Sturluson’s Heimskringla, the long saga about Óláfr Tryggvason, and the Icelandic Laxdæla saga. The main aim of this article is to investigate whether the material continuity of the site, as attested by the archeology, is directly reflected in the literary sources, or whether cultural continuity is emphasised in a different way in the literary sources. The material and textual evidence will be interpreted to reveal new insights about the nature of and dynamics between natural/material and cultural/ideological continuity in medieval Christendom. The discussion also has further implications concerning interdisciplinary methods in medieval studies and environmental history.

50 free online copies of their article are available here:
https://www.tandfonline.com/eprint/WYMXG4XDN3S7FT5558FI/full?target=10.1080/14614103.2021.1953935

The aim of this article is to investigate the initial programs in two manuscripts of Njáls saga, namely Reykjabók and Möðruvallabók, in order to evaluate whether the interpretation of the text may be conditioned by the mise en page of the manuscripts. The article focuses on the series of revenges prior to and following the killing of Hǫskuldr Hvítanessgoði and discusses whether the initial program helps explain these episodes by means of Christian ideology , or by means of the norms in an honor-based society, or by means of basic human psychology. The study shows how different meaning construction processes may be triggered to various degrees by the graphic structuring of medieval manuscripts. Stories of revenge and honor may thus be seen as medieval page-turners inviting and challenging the writing and reading selves to be creative in their writing and interpreting strategies. With the advance of material philology, more and more scholars are studying not only the specific codicological peculiarities of medieval manuscripts, but also what these material peculiarities can tell us about narrative and cognitive structures inherent in the texts. Further, studying textual transmission from a new philological perspective can tell us how these narrative and cognitive structures changed over time and conditioned the possible meanings of a text in various socio-cultural contexts. This article will investigate whether the mise en page of various manuscripts of the most complex of the Sagas of Icelanders, Njáls saga, may be interpreted to show different inherent narrative and cogni-tive patterns, and thus meanings of the saga. This will be done by focusing on one specific episode, namely, the killing of Hǫskuldr Hvítanessgoði, including the series of events preceding and following it. This series of events is, at its core, a feud between two kin groups, triggered by continuous assaults and acts of revenge, which are traditionally regarded as common and characteristic for

The aim of this article is to rethink the relationship between cognitive sciences and the humanities, based on studies of Old Norse literary tradition. Old Norse literature includes many of the traditional medieval genres in translations, such as saints' lives, historiographies, romances, and chansons de geste. Yet it also includes genres like the Sagas of Icelanders, skaldic poetry, and eddic poetry, which are deemed distinct from other medieval literatures. By discussing (1) creativity and cultural diversity; (2) stories-creation and blending; (3) the continuity in the sense of self; and (4) making choices, from the perspective of cognitive sciences and with examples from the Old Norse literary corpus, this article aims to elucidate the potential for complementarity between the two fields.

When we sent out for help with a piece on female Arthurian scholars, we had no idea what a rich set of responses we would receive. What follows is an eclectic collection of over twenty short pieces on international female Arthurian scholars, past and present: some are very personal reminiscences, some more formal appreciations, but together they constitute the start of a wonderful bank of information recording the impact female scholars have made on our field. This is not a
comprehensive, or selective, survey: we hope this initial chapter will be the inspiration or more submissions for future issues of JIAS, so we can continue to collect these histories. Please get in touch if you would like to offer an entry; meanwhile, we hope you enjoy this compendium, and send thanks to all our valiant contributors who responded with such speed and enthusiasm to our SOS!
Samantha Rayner

The present volume establishes that Christian liturgy and religious rituals were the main tools for the transformation of the self after the introduction of Christianity in various cultural contexts of medieval Europe. The litur-gical ritual was the ultimate arena and outer manifestation of the cognitive and behavioral changes required by individuals and which were inspired in them by the Church. In this article, I will discuss whether the same tools for transformation were relevant in medieval Norway and how self-reflection and cognitive change were triggered not only during the liturgy but also through other activities, such as the reading of literature. The primary focus will be on the medium of the book, here exemplified by an Old Norse translation of the pan-European legend about Barlaam and Josaphat as preserved in its main manuscript Holm Perg 6 fol., c. 1250. By studying the content of the saga, its narratological structure, and the mise en page of the manuscript, I will argue that the text fore-grounded the Christian quadriga model of interpreting and may have served to teach this model to its readers, i.e. members of the upper social class in medieval Norway during the second half of the thirteenth and the beginning of the fourteenth century. This book itself, with its specific mise en page, may thus be seen as a tool assisting in the transformation of the self, in a similar way as the liturgy.

In an article from 2010, Judy Quinn argues that the metaphor of “liquid knowledge” in eddic poetry refers to the liquidity of the oral society where the eddic poetry was composed and transmitted. The aim of the present article is to expand on and nuance this interpretation based on two main factors: (1) the poetry is known to us from manuscripts produced in a highly evolved literate culture, and (2) the commonness of the metaphor linking ingestion and digestion, on the one hand, and cognitive transformation, on the other, in medieval Christian texts and rituals. This evidence suggests that the metaphor of drinking and eating knowledge has a great degree of plasticity and may refer both to the liquidity of an oral culture and to theological paradigms in medieval Christian literate culture. This has implications for our understanding of the Old Norse literary system in general and for attitudes to knowledge in thirteenth- and fourteenth-century Old Norse culture.

The main aim of this article is to investigate whether and how the traditional
Christian theological premise that “God is Happiness” was adapted to the social and ideological
norms and aesthetics of Old Norse literature and culture. This is done by studying
the motif of religious awakening in a variety of Old Norse genres, including primary and
secondary translations of Latin sources, translations from Old French, and indigenous genres
such as Bishops’ sagas, Icelandic family sagas, and legendary sagas. The main conclusion
is that religious awakening is represented in a variety of ways in the literary system as a
whole: as an emotional, intellectual, and physical/sensory process, as well as a pragmatic
rational decision. The differences may be due to the different intended functions and readerships
of translated as opposed to indigenous texts, in Norway and Iceland. From an epistemological
perspective, the article illustrates that believing had complex connotations in
Old Norse culture, and could be understood as an emotional and intellectual process, as a
sensory and physical experience, or as a matter of pragmatics and everyday practices, depending
on the socio-cultural context.

The main aim of this chapter is to survey how the advance of New (or material) Philology has influenced the development of Arthurian studies. This will be done, firstly, by giving a short account of the distinction between traditional and New Philology. Even though the term " New Philology " was first introduced in the romance language context, its influence quickly spread to other traditions. Secondly, I will discuss the advance of New Philology most particularly from the perspective of Old Norse Arthurian studies. This will include a summary of the discussion on the value of New Philology as an editorial practice and a short history of editorial practices in Old Norse studies, including Arthurian texts. This is followed by a presentation of the debate on the value of New Philology as theoretical framework, as well as an overview of the research questions addressed to Old Norse Arthurian texts from a new-philological perspective. Finally, I will comment on the relationship between New Philology and classical rhetoric and grammar studies on the one hand, and other modern theories on the other, in order to foreground the value and potential of New Philology as " future " philology.

Abstract: This essay addresses the question about the relationship between modes of learning and the context of learning, by discussing pedagogical theories and attitudes to knowledge in medieval Norway, as presented in the thirteenth-century Old Norse Konungs Skuggsjá, or The King’s Mirror. I analyse the text with regard to how knowledge can be achieved and where it can be found; the various phases of the cognitive process;  and the link between education and childhood as a social category. I argue that the text’s consistent pedagogy was anchored in European methods and theories of education, and was at the same time conditioned by the peculiarities of the Old Norse social context. The essay comments on the status of education in medieval Norway, seen in connection to the political process of state formation and thus illustrates the multilayerness of the links between the Old Norse world and European intellectual culture.

Keywords: Pedagogy, theories of knowledge, methods of learning and teaching; Konungs Skuggsjá/ The King’s Mirror; medieval Norway; cognitive processes, individual memory; childhood and knowledge; translatability of frameworks of mind; education and state development

This book is a well-written and well-edited, fresh, and inspiring contribution to the debates on "otherness" and alterity that are gaining popularity in various literary and cultural disciplines. It aims to rectify the traditional view of Old Norse literature and culture as consisting of binaries, by focusing on various types of ambiguities and alterities demonstrated by and in Old Norse literary and manuscript culture. The Old Norse Network of Otherness (ONNO) was established at the 16th International Saga Conference at the University of Zurich in 2015 and the book includes a selection of papers presented by members of this network at the 23rd International Medieval Congress in Leeds in 2017.

Hva slags bok? Dette skal bli en bok om litteraturen litteraturhistorikerne «glemte» da de skulle skrive den norske nasjonen på 1900-tallet, nemlig den oversatte litteraturen. De glemte nettopp den litteraturen som ble prioritet av de som stod bak statsdannelsen og den norske storhetstiden på 1200-tallet. Den gangen bygget de Norge i kontakt med Europa og som en del av et internasjonalt kulturelt og politisk fellesskap. Andre gang, på 1900-tallet, ville de dyrke sin egen «folkeeiendommelighet». Nå, i en tid hvor vi verdsetter internasjonale impulser og mangfold på en annen måte, samtidig som vi diskuterer utfordringene med globalisering, er det på tide å vende tilbake til middelalderen og finne frem den «glemte» puslespillbrikken fra oppkomstfasen av norsk kultur og historie. De fleste norske litteraturhistorier begynner med middelalderen, da det norrøne språket ble brukt for første gang til nedskriving av kongesagaer, mytologi og edda-og skaldedikt. Det de fleste litteraturhistorier ikke nevner, er at samtidig med nedskrivingen av den norske kulturarven ble et bredt spekter av europeiske «klassikere» og «bestselgere» oversatt til norrønt fra gammelfransk, høytysk og latin. Variasjonen i de oversatte tekstenes sjangere og tematikk var enorm og inkluderte blant annet historier om kong Artur og ridderne av det runde bord, korstoghistorier om kristne tokt til Terrasanta, tekster fra universitetsmiljøene i Europa (altså tekster som bygger på den klassiske kulturarven), kristne legender med røtter i buddhismen og historier om helter, som Didrek av Bern. Storparten av disse tekstene ble oversatt til de fleste folkespråk og sirkulerte gjennom hele Europa i flere århundrer. Denne rike og varierte kulturarven ble tilgjengelig for det norske publikumet på 1200-tallet gjennom oversettelsene, som ble oftest bestilt av kongen og andre laerde menn eller aristokrater fra hans krets. Den oversatte litteraturen var dermed sentral for statsdannelsesprosessen på 1200-tallet, og representerer faktisk brorparten av det som ble skrevet i Norge i denne første litterariseringsfasen. Hovedfortellingen i boken er dermed som følger: Da norrønt for første gang begynte å bli brukt til litteraere formål, ble ikke den norrøne litteraturen-kongesagaer, mytologiske fortellinger og dikt-forfattet i et kulturelt vakuum og i en kulturell isolasjon. Norge var en del av Europa, og norrøn litteratur ble skapt i et dynamisk forhold til europeiske litteraere trender, som ble introdusert til landet gjennom blant annet oversettelser av skjønnlitteratur. Oversettelsene spilte en sentral rolle i utviklingen av norrønt språk, litteratur og identitet, og oppbyggingen og legitimeringen av den nyetablerte norske staten.

I'm presently working on a monograph Minds and Mentalizing in Old Norse Literature and Culture. This work is part of the research project The Self in Social Spaces.

Abstract:
The link between the self and its world and history – as well as the way this link is conceptualized in literature – has been a central concern of literary studies, and humanities in general. The aim of this book is to contribute to this discussion, by investigating Old Norse literature and the opportunities it gave to its readers to mentalize. This will  increase our insight in Old Norse writers and readers self-understanding, in juxtaposition to their own and others’ historical past, and earthly and heavenly future. According to Proust, “when reading, each reader is reading himself.” This book will illustrate how and why this was also the case in Old Norse culture.

De arkeologiske utgravningene i middelalder-Oslo i forbindelse med Follobanen har gitt helt ny kunnskap om Oslos tidlige historie. NIKU vil dele denne kunnskapen med omverdenen, og tar initiativ til å skrive en ny praktbok om middelalderbyen Oslo!

Arkeologiske funn har gitt ny kunnskap om hvordan osloborgerne i år 1000-1600 bodde, spiste, skaffet inntekter, lagde allianser, forstod verden og skapte mening i hverdagen.

Boka vil sammenstille arkeologiske funn med andre kilder for å fortelle en helhetlig og tverrfaglig historie om middelalder-Oslo, fra etableringen av byen på 1000-tallet til den store bybrannen i 1624.

Redaksjonen vil bestå av arkeolog Egil Lindhart Bauer, kunsthistoriker Morten Stige, arkeolog Håvard Hegdal og litteratur-/kunsthistoriker Stefka G. Eriksen. Disse vil hente inn tekstbidrag fra Norges aller beste forskere på de mest relevante temaene til å skrive boka. Med dette ambisiøse prosjekter håper NIKU å gi et allment publikum et nytt blikk på middelalderhistorien!

NIKU vil ha boka ferdig i 2022, samtidig som den nye Follobanen åpner!

In this episode, you can listen to a conversation between Stefka Eriksen, Research Professor at the Norwegian Institute for Cultural Heritage Research, and Karin Kukkonen about the emotional world of Vikings, Old Norse manuscripts, and international book culture in the 1200–1300s, and how an environmental crisis – the little ice age – may have impacted the (re)production of the sagas.

https://open.spotify.com/episode/50WiTkqWaZH999wgRx3mKy?si=73886bd3ddc9473e

Billetter: https://www.baerumkulturhus.no/arrangement/beyond-matter/

Om forestillingen:
I et samarbeid mellom en dansekunstner, lyddesigner, scenograf og performancekunstner utforskes sammenhengen mellom vibrasjon og form.
Vibrasjoner skaper krefter som får en form til å vokse frem og som styrer dens vilje og retning.
Scenografien består av objekter bygget med materialer som tre, metall og bambus, funnet og gjenbrukt.
Når utøverne beveger seg med og blant disse skulpturelle formene fungerer de også som lydkilder i forestillingen.
Gjennom en lyttende og porøs tilstedeværelse skapes et landskap av resonanser; en hage av forbindelser; et felt fylt av klang der former og mønster oppstår, transformeres og oppløses. Bilder av lyd, syngende objekter, og mellomrom i bevegelse.

Hør episoden her: https://open.acast.com/public/streams/6059abd13b5c615abdb29b0e/episodes/61baecca1c1ac10017c2788f.wav

I følgje Snorre Sturlasson vart Oslo etablert av Harald Harråde på midten av 1000-talet, men på det tidspunktet hadde bydanninga alt teke til. I 1070 vart det etablert eit bispesete i Oslo, og byen fekk delvis preg av å vera ein biskopsby, som vil seia at biskopen dominerte byen økonomisk og politisk. Dette endra seg i løpet av 1200-talet, og frå kong Håkon V frå 1299 vart Oslo kongeleg residensby, og i ein periode så sentral at vi kan kalla den for ein hovudstad.

Byen vart slik eit økonomisk og politisk senter der Oslofjorden møter eit rikt innlandsområde, og som andre norske mellomalderbyar, vaks Oslo fram som utskipingshamn for naturressursar i innlandet.

Norske verdier og idealer har opphav i norsk bondekultur, sier myten. Sannheten er at de kom fra Europa. Det var i middelalderen Europa ble til som et kulturelt felleskap, og Norge var med.

Lytt her: https://radio.nrk.no/serie/norgeshistorie/sesong/202206/KMTE87004122

Selv da bygg og sild var hverdag-skost for de fleste, hadde folk individu-elle matvaner. De fleste av oss har en noen-lunde veldefinert følelse av hvem vi er. Begynner vi å ten-ke på hva som faktisk define-rer denne følelsen, ender vi imidlertid opp med en lang liste med faktorer-fødsels-sted, bosted, familie, språk, religion , yrke, klaerne vi bruker, maten vi spiser, og så videre. Verdien av de forskjellige faktorene varierer for ulike mennesker og i ulike kontek-ster, men identitet kommuni-seres alltid gjennom en kom-binasjon indre og ytre para-metere. Slik var det i middel-alderen også: Mennesker ut-trykte seg selv og kommuni-serte sin identitet til omver-den på mange ulike måter. Du er hva du spiser Mat, for eksempel, har stor symbolsk verdi i dag-i hvert fall i vår privilegerte del av verden. Vi spiser fordi vi må, men hva vi spiser, hvordan og med hvem, forteller mye om hvem vi er. Dette er ikke nytt. Nye analysemetoder av skje-lettmateriale kan fortelle hva slags mat et menneske spiste gjennom hele sitt liv; om det var endringer i dietten til et individ, eller om det var for-skjeller mellom individer i samme sosiale krets.

Even though the sounds of medieval times are irreversibly gone for us, in this session we aim to unmute the past by focusing on the central function of sound for our understanding of medieval culture, and more specifically of Old Norse culture. By studying what manuscripts and texts, things, buildings, and open spaces, art and inscriptions explicitly and implicitly reveal about sound and its role, we aim to discuss the inherent multimodal and multivocal nature of medieval culture. The various papers will demonstrate how medieval materiality, textuality, and visuality simply did not have the same effect without the aural and audible aspects of the culture.

The current focus on climate and changing environment requires of the world immediate and sustainable solutions that look beyond the world of economics and politics into the world of humanities and ethics. A historical long-term perspective can give us new insight into the roots of our thinking about our place in the environment and help us make our adaptive solutions today more salient. This conference turns to the long Middle Ages, when the ecosystem, including environment and mankind, was pressured and transformed through intensified centralization and urbanization. The main aim of this conference is to discuss how the dynamics between various elements of the ecosystem (nature and culture) transformed and developed during medieval urbanization processes. Understanding the dynamics of the meeting between nature and culture will raise our awareness and shed new light on urbanization processes and intensified exploitation of our contemporary ecosystem. The conference will seek to understand the two-way dynamics between nature and culture. On the one hand we will ask: How did climate changes (for example the Little Ice Age) affect the establishment and development of medieval towns? What role did nature, i.e. the geology, landscape and topography, and available resources, play in the very instigation process of urbanization, and in processes of change and continuity within urban medieval settlements? On the other hand, we will discuss: How did people and their societies influence, relate to, use, misuse, change, etc. nature and landscape? How did the organization principle behind urban societies condition the relationship to nature and its resources? We urge contributors to demonstrate how these questions may be discussed through a variety of source material, methods and theoretical approaches from different disciplines. The conference will focus primarily on Northern Europe, but comparative studies of urbanization in Central and Southern Europe are welcome as well.

Thursday 1 December – online only
DR STEFKA ERIKSEN (NIKU - NORWEGIAN INSTITUTE FOR CULTURAL HERITAGE RESEARCH)
Notions of Energy in the Medieval North
Register here: https://docs.google.com/forms/d/e/1FAIpQLSfttWE-zVETiFiwPiPz-cqDpLB-vL1FaqS5conpo7YCnOc-BQ/viewform

Norway and Iceland are rich in various forms of what we call ‘green’ energy today, such as water, thermo-energy, and wind. This has been the case historically too and, in this paper, I will explore what the oldest written sources from the area, that is medieval Old Norse texts, tell us about attitudes to energy at that time.
The sources tell of various types or notions of energy, which included the energy embedded in and produced by humans, the energy within human communities, the energy inherent in nature and in ‘things’, and of course the energy of God. The main questions that will be discussed based on the literary sources are:

- Was energy seen as local or global? Did this change with the introduction of Christianity?
- How did people relate to these different notions of energy – was energy seen as an agency on its own or was it meant to be used and controlled?
- What gave access to energy and what was the necessary social position for such access?

Ultimately, these discussions will increase our insight about the link between the agents responsible for the literary sources (i.e. the communication about energy) and the agents with greatest access to anergy in medieval Norway and Iceland.

For more information on the conference, see: https://cognitivescience.hunnu.edu.cn/ICMC2022/home/index.html

Sound is one of the five main senses (in addition to sight, touch, smell, taste) that allows us humans to navigate our social existence and participate in various cultural communities. This was the case also in the Middle Ages. While written, visual and material culture (linked to sight, touch, and smell) are much explored by philologists, literary scholars, art-historians, and archaeologists, smell and sound are more ephemeral and have become the focus of scholarly interest only more recently. Earlier, it has even been argued that in medieval culture there is a dominance of sight in hierarchies of the senses, gradually we are understanding that sound and senses other than sight had a crucial role in understanding and social navigation and even though sound is gone, we can still approach the topic by deducing something about them based on studies of the sources that we have left.
In this talk, I want to do continue this relatively new endeavor of unmuting the past, disturbing the impression of silence of medieval, and bringing medieval sounds and sound-cultures to our attention. I will do this by studying how and what sounds are described in Old Norse literary sources, how sound is reflected in textual, material, and visual culture, and how the formation of this culture was conditioned by and conditioned back medieval people’s existence.

In this talk, Old Norse philologists Stefka G. Eriksen will introduce a new research initiative 'Sustainability Narratives' (SUSTAIN), which will discuss the role of literature and narratives of all mediums in environmental and societal transformations in the medieval North.
Time and place: Nov. 24, 2021 12:15 PM–1:00 PM, CET. Hybrid format - physically at Stort møterom, GS, Blindern; digitally on Zoom.
For a link, see: https://www.hf.uio.no/english/research/strategic-research-areas/oseh/news-and-events/events/lunchtime-discussions/-sustainability-narratives--%28sustain%29-seeing-envir.html

Hver dag i uka 22.-26. november kan du starte dagen med forskningsfrokost sammen med NIKU. Den andre forskningsfrokosten har tema middelalderbyer og kulturarv. NIKU har flere tiårs erfaring med arkeologiske utgravninger i norske middelalderbyer, og flere av denne dagens foredrag handler om nettopp arkeologi.
I de tre første innleggene får vi ny kunnskap om middelalderbyene Bergen, Oslo og Trondheim, blant annet basert på resultater fra større arkeologiske utgravninger NIKU har hatt de siste årene.
I det siste innlegget blir vi kjent med hva litteratur og andre kilder fra middelalderen kan fortelle oss om hvordan datidens mennesker tenkte på hva en by skulle være.
Hver av presentasjonene varer i 15 minutter, og så blir det rom for spørsmål og svar på slutten.
- Per Christian Underhaug "Hvordan vannveiene formet Bergen"
- Egil Lindhart Bauer "Sekulære steinbygninger i middelalderbyen Oslo: Datering, bytopografi og forvaltning"
- Ingeborg Sæhle "Fra bakgård til kirke og tilbake. Funksjonsendring i Søndre gate gjennom 400 år"
- Stefka G. Eriksen "Ideen om en by i middelalderens litteratur og kultur"
Ordstyrer: Kristin Bakken
Forskningfrokosten foregår på Teams Live event og er åpen for alle.
Se Facebook for lenke til arransjementet: https://fb.me/e/21NJFxL81

Hva er den lille istiden? Ble samfunn og litteratur i Norden påvirket av et vulkanutbrudd i Mellom-Amerika i tidlig middelalder? Var det varmere i Europa for tusen år siden? Spiller det noen rolle? Hva kan middelalderens klima laere oss om samtidens klimaforandringer? Hvordan skal vi som ikke direkte arbeider med klima forholde oss til alle nye spørsmål og funn?

Collegium Medievale har invitert tre spesialister på middelalderens arkeologi, litteratur og historie for å belyse middelalderens klima fra ulike perspektiv. Vi kommer til å finne ut hvordan vi kan vite noe om middelalderens klima overhodet, og hvordan middelalderens litterære skildringer av natur og kultur ble påvirket av klimautfordringene. Vi spør hvordan samfunnet tilpasset seg klimaet og hvordan menneskene tolket ekstreme værhendelser. Gjennom kvelden håper vi å få innsikt i hva som er viktig å forstå om et av de mest populære temaene i samtidens middelalderforskning.

Mer informasjon: https://www.facebook.com/events/622596759148475?ref=newsfeed

The Programme of the Conference is available here: https://cognitive-futures.com/program

I will contribute to a workshop organized by Mark Turner on 'Medieval Cognitive Engineering', with a paper on 'Constructing Identity through Mentalizing in Old Norse Literature and Culture', 26, september 2021

On October 26th, 18:30-20:00 NIKU invites you to join the digital book launch for the anthology “Approaches to the Medieval Self”.
The book is one of the main results of the research project “The Self in Social Spaces”, and is finally out! The book is already available as Open Access on De Gruyter’s site.
At the book-launch, the book, and the project, will be presented by Stefka G. Eriksen, Research Professor of Old Norse literature and culture. This will be followed by a conversations between the authors and two invited external readers: Marianne Hem Eriksen, Associate Professor of Archaeology , Cultural Historical Museum, Oslo and Ylva Østby, Associate Professor of Neuropsychology, Department of Psychology, University of Oslo.
Join us for a conversation on how we can study the medieval (and modern) self, on agency of things, on embodied, embedded, and extended minds, and much more!
Everyone is welcome to join the discussion at the Q&A session at the end of the webinar.
Registrate for the event here: https://forms.office.com/Pages/ResponsePage.aspx?id=ajKbnjdtkEKbIW9QlP9vijju_Gy5x21DoJY1X9onx6tUREM4UlhIQkNWNExHN0JYRUFSOE9UNllGUC4u