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Bodies in the Bog and the Archaeological Imagination by Karin Sanders (review)

Bodies in the Bog and the Archaeological Imagination by Karin Sanders (review) Reviews the complexities of women's landholding and their possibility of having a marriage strategy of their own. Two other lines of study spring to mind after reading Bagerius's book. First, that of comparing the indigenous riddarasögur to other literary genres of continuing interest. For example, how are we to explain why the great manuscripts Möðruvallabók (Sagas of Icelanders) and Flateyjarbók (Kings' Sagas) and Skarðsbók (Sagas of Apostles) also were produced at the same time as indigenous riddarasögur became popular? Do they reflect other interests or ideologies among the aristocracy or at least provide a more complex picture in which, for example, the lack of interest in virginity in the Sagas of Icelanders continued to be relevant in formations of social and sexual identities in certain contexts? Second, it would also be interesting to have a study of an aristocratic family or milieu that produced large manuscripts of riddarasögur. Ormr Snorrason of Skarð who probably commissioned Ormsbók in the late fourteenth century (d.c. 1402) would be a relevant case. No less interesting would be a study of Margrét Vigfúsdóttir (d. 1486), one of the richest and most powerful women of her time. She was related to the Norwegian nobility http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Scandinavian Studies Society for the Advancement of Scandinavian Study

Bodies in the Bog and the Archaeological Imagination by Karin Sanders (review)

Scandinavian Studies , Volume 85 (2) – Aug 29, 2013

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Publisher
Society for the Advancement of Scandinavian Study
Copyright
Copyright © Society for the Advancement of Scandinavian Study
ISSN
2163-8195
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Abstract

Reviews the complexities of women's landholding and their possibility of having a marriage strategy of their own. Two other lines of study spring to mind after reading Bagerius's book. First, that of comparing the indigenous riddarasögur to other literary genres of continuing interest. For example, how are we to explain why the great manuscripts Möðruvallabók (Sagas of Icelanders) and Flateyjarbók (Kings' Sagas) and Skarðsbók (Sagas of Apostles) also were produced at the same time as indigenous riddarasögur became popular? Do they reflect other interests or ideologies among the aristocracy or at least provide a more complex picture in which, for example, the lack of interest in virginity in the Sagas of Icelanders continued to be relevant in formations of social and sexual identities in certain contexts? Second, it would also be interesting to have a study of an aristocratic family or milieu that produced large manuscripts of riddarasögur. Ormr Snorrason of Skarð who probably commissioned Ormsbók in the late fourteenth century (d.c. 1402) would be a relevant case. No less interesting would be a study of Margrét Vigfúsdóttir (d. 1486), one of the richest and most powerful women of her time. She was related to the Norwegian nobility

Journal

Scandinavian StudiesSociety for the Advancement of Scandinavian Study

Published: Aug 29, 2013

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