The Genre of Trolls - Doria

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in Russia is said to presage the outbreak of war (SLS 290, 17: 493). A widespread folk tradition has also attributed hymn 359 in the old hymnal, “Wake up, my soul, give praise” to a boy or girl delivered from the clutches of the Devil, to whom he or she has been promised as an unborn foetus (SLS 228: 89–93; R II 291; SLS 33: 201–207; R II 151; Bygdeminnen 1909: 33–34). But let us return to the parish of Vörå. By the turn of the century, Vörå was firmly established as an Evangelical centre. Evangelical festivals were arranged nearly every year, and sewing circles for the benefit of the Association’s mission in Japan were set up in four villages between 1901 and 1910. Vörå’s position as an Evangelical area was further strengthened by the acquisition of a chapel in Koskeby in 1904, which was part of an incipient organization on the local level. Two years later a branch of the Evangelical Youth Organization was founded on the initiative of the new vicar, Alfred Johannes Bäck, the son of one of the early leaders of the movement. Bäck supported the building of three other chapels, two in the parish of Vörå, in Bertby and Murto, and the remaining one in Keskis in the parish of Oravais. The latter was also frequented by the inhabitants of Vörå. These chapels were used for catechetical meetings, Bible studies and meetings, not to mention the debates hosted by the Youth Organization (Dahlbacka 1987: 175–206, 215, 218, 223, 231, 233–234, 240, 242–243; Näsman 1979: 100; Åkerblom 1963: 160–162). The parishioners were influenced by various Free Church movements as well. A Baptist community was founded in the village of Kovik in 1873 with Mats Barkar as its first leader. Before this, the preachers Anders Niss and Erik Nygård had familiarized the parishioners with the Baptist faith. The community was very small at first, its membership amounting to a mere four persons. In 1880, Frans Oskar Durchman sent his son and three members of the church council to inspect a Baptist meeting where Mårten Mårtensson Granberg was engaged as speaker. After a longer stay in Sweden Granberg had converted to Baptism and begun preaching in several of the villages in Vörå, to the dismay of the vicar. The inspectors demanded that Granberg cease preaching, but he refused. A chapel was built in the village of Kovik in 1903 (Dahlbacka 1987: 134; Näsman 1979: 86; Åkerblom 1963: 158–159). The Free Church proper similarly formed a community in the parish; the chapel is located in the village of Bergby. The movement was not as successful in Vörå as it has been in many other Ostrobothnian parishes during this period, a fact attributed to the prejudices of the inhabi- 84 Material and Context
tants of Vörå by representatives of the Free Church in 1913 (Dahlbacka 1987: 134; Näsman 1979: 86; Åkerblom 1963: 161). Another revival, headed by some former Laestadians, reached Vörå in 1908, and the year after Pentecostalism was introduced. The ecstatic features of the latter movement and the glossolalia practised by it clearly distinguished it from previous revivals (Näsman 1979: 135, 140). With this account of the religious context of the parish of Vörå I have attempted to give a background to the investigation of intertextual relationships between folklore and the Bible in chapters 4 and 5, by demonstrating the place of religion in the life of the community, and the ways in which the parishioners came into contact with the Christian message. Context 85
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THE GENRE OF TROLLS
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THE GENRE OF TROLLS The Case of a F
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PREFACE I have greatly enjoyed writ
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colleagues to obtain much of my res
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TABLE OF CONTENTS Preface vii 1 Int
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6.4 Novelization 248 6.5 Integratin
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well. Finally, “3.4 Breaking the
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conception of the troll. 1 The obje
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the tension and interplay between t
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are the same as those of the concep
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the practice of changing babies; he
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orientation of the speaker to the r
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and vivid, while the troll in fairy
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Holbek broaches a subject that will
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make a similar, more extended and s
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such as trolls, jötnar and other b
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one other text can be read (Kristev
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vocabulary of intertextual theory,
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forest—which are connected by met
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various formulations of a theme hav
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constitutes an intertextual network
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of them are not even texts, they ma
Page 50 and 51: Lotte Tarkka implicitly modelled he
Page 52 and 53: Laura Stark-Arola’s account of th
Page 54 and 55: disparate material constituted by t
Page 56 and 57: so Barthes claims. Nevertheless, Ba
Page 58 and 59: 1.5 Method The choice of material h
Page 60 and 61: in stories of the supernatural has
Page 62 and 63: 2 MATERIAL AND CONTEXT 2.1 General
Page 64 and 65: Rancken tried to entice his pupils
Page 66 and 67: made in the parish of Vörå. One g
Page 68 and 69: collection was entrusted to kompete
Page 70 and 71: narrator’s train of thoughts cann
Page 72 and 73: 56 Vöråbon är förbehållsam, re
Page 74 and 75: 58 Vid antecknandet af traditionen
Page 76 and 77: entitled “En jägares äfventyr
Page 78 and 79: the verge of a civil war, he travel
Page 80 and 81: 64 och således misstron mot främl
Page 82 and 83: There are four narratives in these
Page 84 and 85: Edvard Wefvar, who collected in Nyl
Page 86 and 87: 70 pärlor, värda att hopsamlas oc
Page 88 and 89: villages: the villages of Rejpelt,
Page 90 and 91: 331; Åkerblom 1963: 301); as menti
Page 92 and 93: 2.3.2 Religious context One of my p
Page 94 and 95: started giving Bible classes in the
Page 96 and 97: e made in this context; firstly, th
Page 98 and 99: for shorter periods. He represented
Page 102 and 103: 3 DESCRIPTION OF THE TROLL TRADITIO
Page 104 and 105: conducive to an encounter with trol
Page 106 and 107: 28, 12). As Inger Lövkrona has poi
Page 108 and 109: In one story, the troll comes to th
Page 110 and 111: the unhappy troll to its present ha
Page 112 and 113: with their beautiful singing and po
Page 114 and 115: An old troll sports a wand possessi
Page 116 and 117: to intrude on the wedding and save
Page 118 and 119: when he was allowed to go to church
Page 120 and 121: 104 do it. Butterbelly was going to
Page 122 and 123: 3.3.2 Tension-Filled Tolerance Man
Page 124 and 125: on similar motifs as an expression
Page 126 and 127: 110 Jag har av gammalt folk hört e
Page 128 and 129: which the father of the child is so
Page 130 and 131: the impertinence of its human frien
Page 132 and 133: true to its word. The troll will sa
Page 134 and 135: to return to his cows. The shepherd
Page 136 and 137: Some texts merely comment on the di
Page 138 and 139: is complete when the man and his wa
Page 140 and 141: sacred text, which belongs to the c
Page 142 and 143: 1887, 19), and a lion must dance th
Page 144 and 145: 128 Later when the troll was away,
Page 146 and 147: children or banishing trolls from t
Page 148 and 149: y Bolstad Skjelbred, and she regard
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After drinking the water of the oth
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etween the sexes and age groups. Th
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destinataire (ou du personnage), du
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inherent in the text relieves these
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word or phrase employed instead of
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144 1) Bergtrollen sägas gärna lo
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pronounces the benediction. In this
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Little Maja refuses to confess her
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unaware of the hardships constituti
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The theme of vanity recurs here, bu
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The image of blindness, concrete in
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156 Så war uti Damasco en lärjung
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158 13) in ánnan påjk råka två
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to the everyday world in the manner
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162 Wår egen kraft är här för s
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The everyday world - application of
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marked. It is a reversion of Saul
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168 guldur. Då husbonden såg penn
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The primeval apple mingles with the
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his father-in-law against him, Jaco
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And when he had spent all, there ar
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176 öfwer henne. Då talade Cain m
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28) Öppna mig förståndets öga,
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of a paradisical state on earth (te
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182 Later on two Thursday mornings
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ather the other way around; on this
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other girls are simply too virtuous
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the intertwining of various interte
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Who had his dwelling among the tomb
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192 10) In those days when there we
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194 spin the hat and ask: ‘Isn’
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196 will stop and pee at the same t
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And the princes, governors, and cap
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And when she hath found it, she cal
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202 19) Jungfru Lena satt på Kelle
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20) Then cometh he to a city in Sam
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And he denied it again. And a littl
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considerable power over his parishi
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y regulated practices (senses two a
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this reluctance demonstrates that d
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same was suggested in the case of t
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epresentation, embodied in the imag
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6 GENRE, PARODY, CHRONOTOPES AND NO
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ounded texts with strong social and
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gap, minimization and maximization,
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of many tales (Propp 1970: 99), and
Page 242 and 243:
defies the traditional wisdom artic
Page 244 and 245:
228 2) Little Matt Once a workingma
Page 246 and 247:
was married to the eldest and after
Page 248 and 249:
world. His friends are deceitful, h
Page 250 and 251:
indicates that the material used in
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discourse she is an equally enthral
Page 254 and 255:
238 svar éli se dem. tå an ha gai
Page 256 and 257:
240 rummet, stodo utmed dörren ett
Page 258 and 259:
242 under the bed. The boy was look
Page 260 and 261:
listener’s or reader’s expectat
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synchronous (cf. Bakhtin 1986b: 28,
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that he has subverted the ethical f
Page 266 and 267:
stressed in his early works (Bakhti
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collectors, and maybe of his local
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the anxieties of the latter, even t
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In this theory of aesthetic activit
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Here Bakhtin describes perception i
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Bakhtin, the gift of form requires
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all the lies and silences passing b
Page 280 and 281:
creation of aesthetic love. Firstly
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When the troll arrives to extend th
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its chosen form exacerbates its unf
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270 den så grann?” - “Nå, nä
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ecause death seldom furnishes a fin
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7.4 Aborted Dialogues A rather spec
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ization and unfinalizability co-exi
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absolutely necessary ingredient. Ob
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8 DISCUSSION In this dissertation I
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mentalities; in spite of the social
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exhibited the Bakhtinian form of di
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9 ABBREVIATIONS AND BIBLIOGRAPHY AT
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Bakhtin, M. M. 1993: Toward a Philo
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Dentith, Simon 1995: Bakhtinian Tho
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Hartmann, Elisabeth 1936: Die Troll
Page 310 and 311:
Hymes, Dell 1989: Ways of Speaking.
Page 312 and 313:
Mills, Sara 2002: Discourse. Routle
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Siikala, Anna-Leena 2000b: Variatio
Page 316 and 317:
Vice, Sue 1997: Introducing Bakhtin
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R II 131: Löpargossen och hans kat
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3) Tsjittargrå He va’ ejngang e
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yet”, the bear answered. When the
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i sama unjiform, som ’an va i, to
Page 326 and 327:
10) The Three Suitors Once upon a t
Page 328 and 329:
Kaptejnin fréga’ to, om dem int
Page 330 and 331:
the midnight sun. Her husband didn
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5) Vanligtvis hålla sig trollen i
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gick tå å sa åt bondn, hä a sku
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Eve and come there among the trolls
Page 338 and 339:
Fig. 2. The banishment of Adam and
Page 340 and 341:
Fig. 4. The Prodigal Son (Luke 15:2
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Fig. 6. Peter denies Christ (Luke 2
Page 344:
Fig. 8. The conversion of Paul on t
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The Genre of Trolls - Doria

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