Fennoskandian kielellistä esihistoriaa käsittelevästä väitöstutkimuksesta

Vastine Kaisa Häkkisen kirja-arvioon kirjoittajan väitöskirjasta "Bidrag till Fennoskandiens språkliga förhistoria i tid och rum" (HAik 2/2015)

Yksinäinen vaellus halki Fennoskandian esihistorian

Arvosteltu teos: Bidrag till Fennoskandiens språkliga förhistoria i tid och rum / Mikko K. Heikkilä. [Helsinki] : Helsingin yliopisto, 2014

Har S:t Mauritius en koppling till den äldsta kyrkan i Dalby?

Was there a connection between St. Mauritius and the oldest church in Dalby and what is the evidence for such a supposition? And, if such a connection can be established, what can be concluded about its impact on the formation and character of the ecclesiastical setting of early medieval Dalby? The idea about a connection between St. Mauritius and the oldest church in Dalby was introduced by the archaeologist Erik Cinthio. A main source for his hypothesis was a few references found in the capitulary of the cathedral chapter of St. Laurentius in Lund (c. 1120). As both St. Laurentius and St. Mauritius were popular as patron saints of rulers and churches in the Holy Roman Empire, Cinthio argued that this strengthened the already established idea of a strong German influence upon the oldest cathedrals in Lund and Dalby. In this article I examine if and how the hypothesis about a connection between St. Mauritius and the oldest church in Dalby can be maintained. The written evidence that may support such a scenario will be identified and the patronage of St. Mauritius and its impact, in general and in particular, and on the formation and character of the oldest ecclesiastical community in Dalby will be discussed. My conclusion is that no relation between St. Mauritius and the oldest church in Dalby can be established, whereas a such a connection can be found in Lund

The Sámi People in the Context of European Perceptions of Exotic Cultures in the 17th and 18th Centuries

Source at https://nord.unistra.fr/publications/publications-a-la-une/publication/la-reception-des-mythes-nordiques-en-franceAstrakhan, not far from the shores of the Caspian Sea, close to today’s border between Russia and Kazakhstan: the year is 1715. A man by the name of Nicolaus Örn sends a letter to King George of Great Britain (1660–1727). He writes of his ordeal in captivity among Tatar and Kalmyk heathens, and begs the King to send a plea for his life to the Russian Tsar. When King George’s diplomat at the court of Peter the Great (1672–1725) approaches the Russian authorities to comply with the wish of the captive, he is informed that this is no longer necessary since “this Oera who would be a very unsettled and evil man had in the meantime managed on his own to flee Astrakhan and therefore one would not know where he was” (“[…] dieser Oera, der ein sehr unruhiger und böser Mensch wäre, sich mittlerzeit selbst Raht geschaffet hätte, aus Astrakan zu entwischen und man also nicht wüste, wo er wäre”).1 There is a point to this short tale from the edges of Europe, which connects it to the topic of this article, i.e. early modern depictions of the Sámi people as manifestations of European perceptions of exotic cultures. I shall return to the story of the prisoner in Astrakhan later on. Let me first introduce the key term of this article: exotic