The Genre of Trolls - Doria

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The image of blindness, concrete in the quotation from the Gospels, metaphorical in the traditional text (text 6) and in Genesis, provides the common denominator associating them all. The herd girl (text 6) is in a sense blind: “The first time all was dark before her eyes and she knew no-one”. However, the second time “she became visible to the people and she began to recognize the people”, or, speaking with the words of the Gospel, she “was restored and saw every man clearly” through the benediction and the laying on of hands. The method used in the Gospel to achieve the same effect is spitting and putting hands upon the blind man; the techniques of healing and restoration are slightly different in these two texts, but the condition of the girl and the blind man prior to the intervention of the parson and Christ respectively is quite similar. Metaphorical blindness in the guise of moral innocence also surfaces in Greta Mårtens’ tale of Aunt Maja and Little Maja (texts 4–5). Before looking into the mirror and discovering her own beauty, Little Maja is untainted, an Eve in the Garden of Eden, but as soon as she falls prey to vanity, she falls from grace as well. Regarding herself in the mirror is a temptation she cannot resist, and like the apple from the Tree of Knowledge, it makes her aware of herself for the first time. She gains a new sense of herself, but the price she pays is a plunge into sin, part of the hardships of ordinary mortal existence. The story of the girl from Sordavala (text 9), on the contrary, reverses the sequence of events, beginning with conceit and moving through a kind of illumination in the form of repentance and atonement, to a state of sinlessness. In the New Testament passage (text 11), the evaluation of the achievement of illumination agrees with that of the troll text (text 6) and the narrative of the girl adorned with a snake (text 9), while the assessment of Little Maja’s enlightenment (texts 4–5) is more akin to the one evident in Genesis (texts 7–8). A representation of the structure of the stories might more adequately bring out the oppositions thematized and mediated in them: The Garden of Eden – The Fall of Man – The everyday world The world of the troll – Disenchantment – The everyday world Physical blindness – Healing situation – Sight Moral innocence – The mirror – Vanity and sin Vanity and sin – Repentance – Moral innocence 154 Intertextuality as Ideological Critique
The vertical column displays metaphorical relations, making the domains commensurable, but not identical (Tarkka 1994: 293–294). Otherness and the other is depicted in the first part of the horizontal sequence, the human and conventional in the third section, with the exception of the fifth entry in which the order is reversed, as mentioned. The second element functions as the agent transmuting otherness into normality, it is the mediator between the opposites. Just as the Fall of Man leaves Adam and Eve deserted in a world full of toil and anxiety (text 8), the disenchantment of the girl restores her to her original condition (text 6), and Little Maja is incorporated into the vain, sinful world of man by admiring her own image (text 4). Correspondingly, the act of healing grants the blind man of the Gospel the experience of seeing the world with his own eyes for the first time (text 11). The girl with the snake continues to live in the everyday, human world physically, but spiritually she exists in another place and time (text 9). Primeval time, the lifetime of Christ and the present of the narrators merge. In this way, folklore and Biblical texts enter a common web of associations, created through the thematic and structural similarities between the two types of narrative. Here I view structure as a loosely defined course of events represented in the stories, not as an elaborate set of functions or as a formalist model of the construction of the text. The concept of structure is needed to explore the affinities between narratives, it is not an object of study in itself. The blind man in Mark chapter 8 (text 11) is not the only one to be healed from his disability. The apostle Paul had a similar experience, preceded by a series of events that were to change his life: 12) Men Saulus hade ännu i sinnet trug och slag emot HERrans lärjungar; och gick til öfwersta presten; Och han beddes af honom bref til de synagogor i Damasco, at hwem han finna kunde af denna wägen, män eller qwinnor, dem skulle han föra bundna til Jerusalem. Och wid han war i wägen, och nalkades intil Damascum, då kringsken honom hasteliga et sken af himmelen. Och han föll ned på jordena, och hörde ena röst, sägandes til sig: Saul, Saul, hwi förföljer du mig? Då sade han: ho äst du, HERre? Sade HERren: Jag är JEsus, den du förföljer; dig är swårt att spjerna emot udden. Då skalf han och bäfwade, och sade: HERre, hwad wilt du jag skall göra? Sade HERren til honom: Statt up, och gack in i staden, och der skall dig warda sagdt, hwad du göra skalt. Och de män, som woro i sällskap med honom, stodo förskräckte, hörande wäl röstena, och dock likwäl sågo de ingen. Då stod Saulus up af jordene, och uplät sin ögon, och kunde dock ingen se; utan de togo honom wid handena, och ledde honom in i Damascum. Och han war i tre dagar, så at han såg intet, och intet åt, ej heller drack. Blindness and Illumination 155
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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
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Lotte Tarkka implicitly modelled he
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Laura Stark-Arola’s account of th
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disparate material constituted by t
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so Barthes claims. Nevertheless, Ba
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1.5 Method The choice of material h
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in stories of the supernatural has
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2 MATERIAL AND CONTEXT 2.1 General
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Rancken tried to entice his pupils
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made in the parish of Vörå. One g
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collection was entrusted to kompete
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narrator’s train of thoughts cann
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56 Vöråbon är förbehållsam, re
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58 Vid antecknandet af traditionen
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entitled “En jägares äfventyr
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the verge of a civil war, he travel
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64 och således misstron mot främl
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There are four narratives in these
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Edvard Wefvar, who collected in Nyl
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70 pärlor, värda att hopsamlas oc
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villages: the villages of Rejpelt,
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331; Åkerblom 1963: 301); as menti
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2.3.2 Religious context One of my p
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started giving Bible classes in the
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e made in this context; firstly, th
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for shorter periods. He represented
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in Russia is said to presage the ou
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3 DESCRIPTION OF THE TROLL TRADITIO
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conducive to an encounter with trol
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28, 12). As Inger Lövkrona has poi
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In one story, the troll comes to th
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the unhappy troll to its present ha
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with their beautiful singing and po
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An old troll sports a wand possessi
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to intrude on the wedding and save
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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
Page 150 and 151: After drinking the water of the oth
Page 152 and 153: etween the sexes and age groups. Th
Page 154 and 155: destinataire (ou du personnage), du
Page 156 and 157: inherent in the text relieves these
Page 158 and 159: word or phrase employed instead of
Page 160 and 161: 144 1) Bergtrollen sägas gärna lo
Page 162 and 163: pronounces the benediction. In this
Page 164 and 165: Little Maja refuses to confess her
Page 166 and 167: unaware of the hardships constituti
Page 168 and 169: The theme of vanity recurs here, bu
Page 172 and 173: 156 Så war uti Damasco en lärjung
Page 174 and 175: 158 13) in ánnan påjk råka två
Page 176 and 177: to the everyday world in the manner
Page 178 and 179: 162 Wår egen kraft är här för s
Page 180 and 181: The everyday world - application of
Page 182 and 183: marked. It is a reversion of Saul
Page 184 and 185: 168 guldur. Då husbonden såg penn
Page 186 and 187: The primeval apple mingles with the
Page 188 and 189: his father-in-law against him, Jaco
Page 190 and 191: And when he had spent all, there ar
Page 192 and 193: 176 öfwer henne. Då talade Cain m
Page 194 and 195: 28) Öppna mig förståndets öga,
Page 196 and 197: of a paradisical state on earth (te
Page 198 and 199: 182 Later on two Thursday mornings
Page 200 and 201: ather the other way around; on this
Page 202 and 203: other girls are simply too virtuous
Page 204 and 205: the intertwining of various interte
Page 206 and 207: Who had his dwelling among the tomb
Page 208 and 209: 192 10) In those days when there we
Page 210 and 211: 194 spin the hat and ask: ‘Isn’
Page 212 and 213: 196 will stop and pee at the same t
Page 214 and 215: And the princes, governors, and cap
Page 216 and 217: And when she hath found it, she cal
Page 218 and 219: 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
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defies the traditional wisdom artic
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228 2) Little Matt Once a workingma
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was married to the eldest and after
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world. His friends are deceitful, h
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indicates that the material used in
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discourse she is an equally enthral
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238 svar éli se dem. tå an ha gai
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240 rummet, stodo utmed dörren ett
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242 under the bed. The boy was look
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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
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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
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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
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Hymes, Dell 1989: Ways of Speaking.
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Mills, Sara 2002: Discourse. Routle
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Siikala, Anna-Leena 2000b: Variatio
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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
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10) The Three Suitors Once upon a t
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Kaptejnin fréga’ to, om dem int
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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
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Fig. 2. The banishment of Adam and
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Fig. 4. The Prodigal Son (Luke 15:2
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Fig. 6. Peter denies Christ (Luke 2
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Fig. 8. The conversion of Paul on t
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The Genre of Trolls - Doria

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