PhD Research Proposal - Revision history

Iraneal: /* Personal Statement */

2020-02-24T19:04:43Z

Personal Statement

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	====Personal Statement====		====Personal Statement====
	~~The Personal Statement should be between 250-500 words and should answer the following three questions:~~		It is customary and often expected for a mid-career minister in my denomination to pursue doctoral studies, and this has also been my own desire and intention since my undergraduate years. However, the typical vocational program offered in my country for this purpose, the Doctor of Ministry (D. Min) degree, normally does not allow for the sort of sustained, focused, research that most interests me, nor the use of medieval literary sources. Several colleagues and mentors have pointed out that a research-based PhD through a UK University would be ideally suited to my academic inclinations. Professor Iain Torrence, whom I knew from my time at Princeton Theological Seminary, encouraged me to apply to the Center for Scandinavian Studies.

	*Why have you chosen to apply to the University of Aberdeen to study this subject?
	*Which personal qualities do you possess that will help you to successfully complete this programme of study?
	*How will studying this programme help you when you return home and in your future career?

	It is customary and often expected for a mid-career minister in my denomination to pursue doctoral studies, and this has also been my own desire and intention since my undergraduate years. However, the typical vocational program offered in my country for this purpose, the Doctor of Ministry (D. Min) degree, normally does not allow for the sort of sustained, focused, research that most interests me, nor the use of medieval literary sources. Several colleagues and mentors pointed out that a research-based PhD through a UK University would be ideally suited to my academic inclinations. Professor Iain Torrence, whom I knew from my time at Princeton Theological Seminary, encouraged me to apply to the Center for Scandinavian Studies.

	In my vocation as a Presbyterian minister, I have a vested interest in the processes and rituals by which those in my community experience growth, maturity, and transformation. I often find that in studying narratives and cultures that are geographically and chronologically removed from my own, fresh perspectives and insights present themselves in regard to my present work and context, far more so than if I were to focus directly upon them.		In my vocation as a Presbyterian minister, I have a vested interest in the processes and rituals by which those in my community experience growth, maturity, and transformation. I often find that in studying narratives and cultures that are geographically and chronologically removed from my own, fresh perspectives and insights present themselves in regard to my present work and context, far more so than if I were to focus directly upon them.

Iraneal: /* Personal Statement */

2020-02-24T19:00:36Z

Personal Statement

← Older revision		Revision as of 11:00, 24 February 2020
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	It is customary and often expected for a mid-career minister in my denomination to pursue doctoral studies, and this has also been my own desire and intention since my undergraduate years. However, the typical vocational program offered in my country for this purpose, the Doctor of Ministry (D. Min) degree, normally does not allow for the sort of sustained, focused, research that most interests me, nor the use of medieval literary sources. Several colleagues and mentors pointed out that a research-based PhD through a UK University would be ideally suited to my academic inclinations. Professor Iain Torrence, whom I knew from my time at Princeton Theological Seminary, encouraged me to apply to the Center for Scandinavian Studies.		It is customary and often expected for a mid-career minister in my denomination to pursue doctoral studies, and this has also been my own desire and intention since my undergraduate years. However, the typical vocational program offered in my country for this purpose, the Doctor of Ministry (D. Min) degree, normally does not allow for the sort of sustained, focused, research that most interests me, nor the use of medieval literary sources. Several colleagues and mentors pointed out that a research-based PhD through a UK University would be ideally suited to my academic inclinations. Professor Iain Torrence, whom I knew from my time at Princeton Theological Seminary, encouraged me to apply to the Center for Scandinavian Studies.

	My proposed research project, which examines personal transformation in medieval Scandinavian literature, will allow me to bring together my undergraduate studies in literature as well as my graduate degrees in education and divinity, all of which are concerned with personal transformation.

	In my vocation as a Presbyterian minister, I have a vested interest in the processes and rituals by which those in my community experience growth, maturity, and transformation. I often find that in studying narratives and cultures that are geographically and chronologically removed from my own, fresh perspectives and insights present themselves in regard to my present work and context, far more so than if I were to focus directly upon them.		In my vocation as a Presbyterian minister, I have a vested interest in the processes and rituals by which those in my community experience growth, maturity, and transformation. I often find that in studying narratives and cultures that are geographically and chronologically removed from my own, fresh perspectives and insights present themselves in regard to my present work and context, far more so than if I were to focus directly upon them.

	Long before I was a minister, I was an avid enthusiast for the academic study of Northern European mythologies, literatures, and languages. In my undergraduate program, I studied the Arthurian legend and its literary evolution. As a secondary-school English teacher, I studied Old English in order to better teach my students Beowulf. In my Master of Divinity program, I studied Icelandic Sagas in order to understand religious traditions and ~~cultures that pre-dated Christianity~~.		Long before I was a minister, however, I was an avid enthusiast for the academic study of Northern European mythologies, literatures, and languages. In my undergraduate program, I studied the Arthurian legend and its literary evolution. As a secondary-school English teacher, I studied Old English in order to better teach my students Beowulf. In my Master of Divinity program, I studied Icelandic Sagas in order to understand Pre-Christian religious traditions and culture.

	~~This~~ research project sits comfortably at the intersection of my personal, academic, and professional interests, and will prove useful to my congregation, which will ~~also~~ be my primary funding source for completion of the program.		My proposed research project, which examines personal transformation in medieval Scandinavian literature, will allow me to bring together my undergraduate studies in literature as well as my graduate degrees in education and divinity, all of which are concerned with personal transformation. It also sits comfortably at the intersection of my personal, academic, and professional interests, and will prove useful to my congregation, which will be my primary funding source for completion of the program.

	Several factors make Aberdeen University and the Centre for Scandinavian Studies the ideal institution for me to pursue this research. Among them are a stated commitment to an interdisciplinary approach, a unique focus on early medieval Scandinavian context, and a geographic centrality among Scandinavian points of interest. Dr. Hannah Burrows' expertise in Norse language, texts and legal sources will be valuable resources, and her thoughtful, attentive approach as an advisor has been commended by several students currently under her supervision. Finally, Aberdeen's willingness to accommodate my need for part-time and distance study is essential, and greatly appreciated.		Several factors make Aberdeen University and the Centre for Scandinavian Studies the ideal institution for me to pursue this research. Among them are a stated commitment to an interdisciplinary approach, a unique focus on early medieval Scandinavian context, and a geographic centrality among Scandinavian points of interest. Dr. Hannah Burrows' expertise in Norse language, texts and legal sources will be valuable resources, and her thoughtful, attentive approach as an advisor has been commended by several students currently under her supervision. Finally, Aberdeen's willingness to accommodate my need for part-time and distance study is essential, and greatly appreciated.

Iraneal: /* Personal Statement */

2020-02-24T18:56:17Z

Personal Statement

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	*How will studying this programme help you when you return home and in your future career?		*How will studying this programme help you when you return home and in your future career?

	~~This~~ research project will allow me to bring together my ~~previous~~ undergraduate ~~work~~ in literature as well as my graduate degrees in education and divinity, ~~both~~ of which are concerned with personal transformation. ~~Often~~, I find that in studying narratives and cultures that are geographically and chronologically removed from my own, fresh perspectives and insights present themselves in regard to my present work and context, far more so than if I were to focus directly upon them. ~~In my vocation as a Presbyterian minister, I have a vested interest in the processes and rituals by which those in my community experience growth, maturity, and transformation.~~ Long before I was a minister~~, however~~, I was an avid enthusiast for Northern European mythologies, literatures, and languages. This research project sits comfortably at the intersection of my personal, academic, and professional interests, and will prove useful to my congregation, which will also be my primary funding source for completion of the program.		It is customary and often expected for a mid-career minister in my denomination to pursue doctoral studies, and this has also been my own desire and intention since my undergraduate years. However, the typical vocational program offered in my country for this purpose, the Doctor of Ministry (D. Min) degree, normally does not allow for the sort of sustained, focused, research that most interests me, nor the use of medieval literary sources. Several colleagues and mentors pointed out that a research-based PhD through a UK University would be ideally suited to my academic inclinations. Professor Iain Torrence, whom I knew from my time at Princeton Theological Seminary, encouraged me to apply to the Center for Scandinavian Studies.

			My proposed research project, which examines personal transformation in medieval Scandinavian literature, will allow me to bring together my undergraduate studies in literature as well as my graduate degrees in education and divinity, all of which are concerned with personal transformation.

			In my vocation as a Presbyterian minister, I have a vested interest in the processes and rituals by which those in my community experience growth, maturity, and transformation. I often find that in studying narratives and cultures that are geographically and chronologically removed from my own, fresh perspectives and insights present themselves in regard to my present work and context, far more so than if I were to focus directly upon them.

			Long before I was a minister, I was an avid enthusiast for the academic study of Northern European mythologies, literatures, and languages. In my undergraduate program, I studied the Arthurian legend and its literary evolution. As a secondary-school English teacher, I studied Old English in order to better teach my students Beowulf. In my Master of Divinity program, I studied Icelandic Sagas in order to understand religious traditions and cultures that pre-dated Christianity.

			This research project sits comfortably at the intersection of my personal, academic, and professional interests, and will prove useful to my congregation, which will also be my primary funding source for completion of the program.

	Several factors make Aberdeen University and the Centre for Scandinavian Studies the ideal institution for me to pursue this research. Among them are a stated commitment to an interdisciplinary approach, a unique focus on early medieval Scandinavian context, and a geographic centrality among Scandinavian points of interest. Dr. Hannah Burrows' expertise in Norse language, texts and legal sources will be valuable resources, and her thoughtful, attentive approach as an advisor has been commended by several students currently under her supervision. Finally, Aberdeen's willingness to accommodate my need for part-time and distance study is essential, and greatly appreciated.		Several factors make Aberdeen University and the Centre for Scandinavian Studies the ideal institution for me to pursue this research. Among them are a stated commitment to an interdisciplinary approach, a unique focus on early medieval Scandinavian context, and a geographic centrality among Scandinavian points of interest. Dr. Hannah Burrows' expertise in Norse language, texts and legal sources will be valuable resources, and her thoughtful, attentive approach as an advisor has been commended by several students currently under her supervision. Finally, Aberdeen's willingness to accommodate my need for part-time and distance study is essential, and greatly appreciated.

Iraneal at 04:37, 18 February 2020

2020-02-18T04:37:26Z

← Older revision		Revision as of 20:37, 17 February 2020
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	Finally, anthropologist David Koester has collected first-hand written accounts of the modern Icelandic ''fermingin,'' or confirmation ritual, spanning several generations (ref). While the confirmation process does not correspond directly to either conversion or coming of age, it overlaps in several ways with both of these types of tranformation (footnote, examples). I would like to compare the linguistic features and content of Old Norse and Modern Icelandic narratives to see where they converge and diverge, and what appropriately qualified conclusions might be drawn from the textual analysis of historically-culturally connected texts (footnote, different from Schodt and comparative religion).		Finally, anthropologist David Koester has collected first-hand written accounts of the modern Icelandic ''fermingin,'' or confirmation ritual, spanning several generations (ref). While the confirmation process does not correspond directly to either conversion or coming of age, it overlaps in several ways with both of these types of tranformation (footnote, examples). I would like to compare the linguistic features and content of Old Norse and Modern Icelandic narratives to see where they converge and diverge, and what appropriately qualified conclusions might be drawn from the textual analysis of historically-culturally connected texts (footnote, different from Schodt and comparative religion).

	====~~Why Me? Why Aberdeen?~~====		====Personal Statement====
	This research project will allow me to bring together my previous undergraduate work in literature as well as my graduate degrees in education and divinity, both of which are concerned with personal transformation. Often, I find that in studying narratives and cultures that are geographically and chronologically removed from my own, fresh perspectives and insights present themselves in regard to my present work and context, far more so than if I were to focus directly upon them. In my vocation as a minister, I have a vested interest in the processes and rituals by which those in my community experience growth, maturity, and transformation. Long before I was a minister, however, I was an avid enthusiast for Northern Eurpoean mythologies, literatures, and languages. This research project thus sits comfortably at the intersection of my personal, academic, and professional interests, and will prove useful to my congregation, which will also be my primary funding source for completion of the ~~program.~~		The Personal Statement should be between 250-500 words and should answer the following three questions:

	Several factors make Aberdeen University and the Centre for Scandinavian Studies the ideal institution for me to pursue this research. Among them are a stated commitment to an interdisciplinary approach, a unique focus on early medieval Scandinavian context, and a geographic centrality among Scandinavian points of interest. Dr. Hannah Burrows' expertise in Norse language, texts and legal sources will be valuable resources, and her thoughtful, attentive approach as an advisor has been commended by several students currently under her supervision. Finally, Aberdeen's willingness to ~~accomodate~~ my need for part-time and distance study is essential, and greatly appreciated.		*Why have you chosen to apply to the University of Aberdeen to study this subject?
			*Which personal qualities do you possess that will help you to successfully complete this programme of study?
			*How will studying this programme help you when you return home and in your future career?

			This research project will allow me to bring together my previous undergraduate work in literature as well as my graduate degrees in education and divinity, both of which are concerned with personal transformation. Often, I find that in studying narratives and cultures that are geographically and chronologically removed from my own, fresh perspectives and insights present themselves in regard to my present work and context, far more so than if I were to focus directly upon them. In my vocation as a Presbyterian minister, I have a vested interest in the processes and rituals by which those in my community experience growth, maturity, and transformation. Long before I was a minister, however, I was an avid enthusiast for Northern European mythologies, literatures, and languages. This research project sits comfortably at the intersection of my personal, academic, and professional interests, and will prove useful to my congregation, which will also be my primary funding source for completion of the program.

			Several factors make Aberdeen University and the Centre for Scandinavian Studies the ideal institution for me to pursue this research. Among them are a stated commitment to an interdisciplinary approach, a unique focus on early medieval Scandinavian context, and a geographic centrality among Scandinavian points of interest. Dr. Hannah Burrows' expertise in Norse language, texts and legal sources will be valuable resources, and her thoughtful, attentive approach as an advisor has been commended by several students currently under her supervision. Finally, Aberdeen's willingness to accommodate my need for part-time and distance study is essential, and greatly appreciated.

	==Primary Sources==		==Primary Sources==

Iraneal at 04:19, 12 February 2020

2020-02-12T04:19:02Z

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	Two modern interdisciplinary approaches are worth considering in this category of transformation: In the field of conversion psychology, Lewis Rambo's model for conversion takes into account the multiplicity of contextual factors in which transformation occurs (ref). Rambo also views conversion as an extended, multi-stage process with room for regression, public consequences and recognition, and deconversion. This nuanced approach might be used to parallel and validate conclusions drawn a literary-critical analysis of Norse conversion narratives.		Two modern interdisciplinary approaches are worth considering in this category of transformation: In the field of conversion psychology, Lewis Rambo's model for conversion takes into account the multiplicity of contextual factors in which transformation occurs (ref). Rambo also views conversion as an extended, multi-stage process with room for regression, public consequences and recognition, and deconversion. This nuanced approach might be used to parallel and validate conclusions drawn a literary-critical analysis of Norse conversion narratives.

	Finally, anthropologist David Koester has collected first-hand written accounts of the modern Icelandic ''fermingin,'' or confirmation ritual, spanning several generations. While the confirmation process does not correspond directly to either conversion or coming of age, it overlaps in several ways with both of these types of tranformation (footnote, examples). I would like to compare the linguistic features and content of Old Norse and Modern Icelandic narratives to see where they converge and diverge, and what appropriately qualified conclusions might be drawn from the textual analysis of historically-culturally connected texts (footnote, different from Schodt and comparative religion).		Finally, anthropologist David Koester has collected first-hand written accounts of the modern Icelandic ''fermingin,'' or confirmation ritual, spanning several generations (ref). While the confirmation process does not correspond directly to either conversion or coming of age, it overlaps in several ways with both of these types of tranformation (footnote, examples). I would like to compare the linguistic features and content of Old Norse and Modern Icelandic narratives to see where they converge and diverge, and what appropriately qualified conclusions might be drawn from the textual analysis of historically-culturally connected texts (footnote, different from Schodt and comparative religion).

	====Why Me? Why Aberdeen?====		====Why Me? Why Aberdeen?====
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	Several factors make Aberdeen University and the Centre for Scandinavian Studies the ideal institution for me to pursue this research. Among them are a stated commitment to an interdisciplinary approach, a unique focus on early medieval Scandinavian context, and a geographic centrality among Scandinavian points of interest. Dr. Hannah Burrows' expertise in Norse language, texts and legal sources will be valuable resources, and her thoughtful, attentive approach as an advisor has been commended by several students currently under her supervision. Finally, Aberdeen's willingness to accomodate my need for part-time and distance study is essential, and greatly appreciated.		Several factors make Aberdeen University and the Centre for Scandinavian Studies the ideal institution for me to pursue this research. Among them are a stated commitment to an interdisciplinary approach, a unique focus on early medieval Scandinavian context, and a geographic centrality among Scandinavian points of interest. Dr. Hannah Burrows' expertise in Norse language, texts and legal sources will be valuable resources, and her thoughtful, attentive approach as an advisor has been commended by several students currently under her supervision. Finally, Aberdeen's willingness to accomodate my need for part-time and distance study is essential, and greatly appreciated.


	==Primary Sources==		==Primary Sources==

Iraneal at 04:18, 12 February 2020

2020-02-12T04:18:18Z

← Older revision		Revision as of 20:18, 11 February 2020
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	Two modern interdisciplinary approaches are worth considering in this category of transformation: In the field of conversion psychology, Lewis Rambo's model for conversion takes into account the multiplicity of contextual factors in which transformation occurs (ref). Rambo also views conversion as an extended, multi-stage process with room for regression, public consequences and recognition, and deconversion. This nuanced approach might be used to parallel and validate conclusions drawn a literary-critical analysis of Norse conversion narratives.		Two modern interdisciplinary approaches are worth considering in this category of transformation: In the field of conversion psychology, Lewis Rambo's model for conversion takes into account the multiplicity of contextual factors in which transformation occurs (ref). Rambo also views conversion as an extended, multi-stage process with room for regression, public consequences and recognition, and deconversion. This nuanced approach might be used to parallel and validate conclusions drawn a literary-critical analysis of Norse conversion narratives.

			Finally, anthropologist David Koester has collected first-hand written accounts of the modern Icelandic ''fermingin,'' or confirmation ritual, spanning several generations. While the confirmation process does not correspond directly to either conversion or coming of age, it overlaps in several ways with both of these types of tranformation (footnote, examples). I would like to compare the linguistic features and content of Old Norse and Modern Icelandic narratives to see where they converge and diverge, and what appropriately qualified conclusions might be drawn from the textual analysis of historically-culturally connected texts (footnote, different from Schodt and comparative religion).

	Icelandic

	*Research Questions:
	*Limitations:

	====Why Me? Why Aberdeen?====		====Why Me? Why Aberdeen?====

Iraneal: /* Becoming a Christian */

2020-02-12T03:46:00Z

Becoming a Christian

← Older revision		Revision as of 19:46, 11 February 2020
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	As stated above, my emphasis will not be on macro-level conversion, which has been thoroughly researched in the past few decades (ref Antonsson and others), but rather on narratives of individual conversion. In particular, I'm interested in ''Óláfs saga Tryggvasonar'' from Heimskringla, Njal's Saga, and ''Hallfreðar saga vandræðaskálds'' in particular for its so-called "conversion verses." While Abram has written about both of these narratives from the perspective of religious experience, my proposed contribution is to evaluate them in the larger framework of transformation experiences, comparing religious transformation with the other types of transformation described above.		As stated above, my emphasis will not be on macro-level conversion, which has been thoroughly researched in the past few decades (ref Antonsson and others), but rather on narratives of individual conversion. In particular, I'm interested in ''Óláfs saga Tryggvasonar'' from Heimskringla, Njal's Saga, and ''Hallfreðar saga vandræðaskálds'' in particular for its so-called "conversion verses." While Abram has written about both of these narratives from the perspective of religious experience, my proposed contribution is to evaluate them in the larger framework of transformation experiences, comparing religious transformation with the other types of transformation described above.

	Two modern interdisciplinary approaches are worth considering in this category of transformation: In the field of conversion psychology, Lewis Rambo's model for conversion takes into account the multiplicity of contextual factors in which transformation occurs (ref). Rambo also views conversion as an extended, multi-stage process with room for regression, public consequences and recognition, and deconversion. This nuanced approach might		Two modern interdisciplinary approaches are worth considering in this category of transformation: In the field of conversion psychology, Lewis Rambo's model for conversion takes into account the multiplicity of contextual factors in which transformation occurs (ref). Rambo also views conversion as an extended, multi-stage process with room for regression, public consequences and recognition, and deconversion. This nuanced approach might be used to parallel and validate conclusions drawn a literary-critical analysis of Norse conversion narratives.



	Icelandic		Icelandic

Iraneal: /* Becoming a Christian */

2020-02-12T03:41:18Z

Becoming a Christian

← Older revision		Revision as of 19:41, 11 February 2020
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	Sawyer, Sawyer, and Wood distinguish between individual conversion narratives and those that involve nations or large numbers of individuals--what has been called "acculturation" or "Christianization." (ref) Grønlie speaks of conversion as a process rather than a fixed turning point for the individual, and views conversion narratives themselves as a part of the process, appropriated by their writers to both construct and conceal aspects of the events they describe (ref). Abram acknowledges that while Norse conversion narratives are neither first-hand accounts from the mind of the convert, nor reliable and objective historical documents, they may still point to the aims and expectations of what conversion meant to the cultures that produced them. Abram also advocates a closer examination of skaldic verse embedded in prose narratives, which may represent earlier, first-hand conversion experiences (ref).		Sawyer, Sawyer, and Wood distinguish between individual conversion narratives and those that involve nations or large numbers of individuals--what has been called "acculturation" or "Christianization." (ref) Grønlie speaks of conversion as a process rather than a fixed turning point for the individual, and views conversion narratives themselves as a part of the process, appropriated by their writers to both construct and conceal aspects of the events they describe (ref). Abram acknowledges that while Norse conversion narratives are neither first-hand accounts from the mind of the convert, nor reliable and objective historical documents, they may still point to the aims and expectations of what conversion meant to the cultures that produced them. Abram also advocates a closer examination of skaldic verse embedded in prose narratives, which may represent earlier, first-hand conversion experiences (ref).

	As stated above, my emphasis will not be on macro-level conversion, which has been thoroughly researched in the past few decades (ref Antonsson and others), but rather on narratives of individual conversion. In particular, I'm interested in ''Óláfs saga Tryggvasonar'' from Heimskringla, and ''Hallfreðar saga vandræðaskálds'' in particular for its so-called "conversion verses." While Abram has written about both of these narratives from the perspective of religious experience, my proposed contribution is to evaluate them in the larger framework of transformation experiences, comparing religious transformation with the other types of transformation described above.		As stated above, my emphasis will not be on macro-level conversion, which has been thoroughly researched in the past few decades (ref Antonsson and others), but rather on narratives of individual conversion. In particular, I'm interested in ''Óláfs saga Tryggvasonar'' from Heimskringla, Njal's Saga, and ''Hallfreðar saga vandræðaskálds'' in particular for its so-called "conversion verses." While Abram has written about both of these narratives from the perspective of religious experience, my proposed contribution is to evaluate them in the larger framework of transformation experiences, comparing religious transformation with the other types of transformation described above.

			Two modern interdisciplinary approaches are worth considering in this category of transformation: In the field of conversion psychology, Lewis Rambo's model for conversion takes into account the multiplicity of contextual factors in which transformation occurs (ref). Rambo also views conversion as an extended, multi-stage process with room for regression, public consequences and recognition, and deconversion. This nuanced approach might

			Icelandic

	*a progressive transformation, experienced selectively at first, and then by increasing numbers of individuals.
	*Primary Sources: Njal, Hallfreðr, Heimskringla
	*Secondary Sources: Abram, Antonsson, Gronlie, Rambo
	*Historiography:
	*Research Questions:		*Research Questions:
	*Limitations:		*Limitations:

Iraneal: /* Becoming a Christian */

2020-02-11T21:45:05Z

Becoming a Christian

← Older revision		Revision as of 13:45, 11 February 2020
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	Sawyer, Sawyer, and Wood distinguish between individual conversion narratives and those that involve nations or large numbers of individuals--what has been called "acculturation" or "Christianization." (ref) Grønlie speaks of conversion as a process rather than a fixed turning point for the individual, and views conversion narratives themselves as a part of the process, appropriated by their writers to both construct and conceal aspects of the events they describe (ref). Abram acknowledges that while Norse conversion narratives are neither first-hand accounts from the mind of the convert, nor reliable and objective historical documents, they may still point to the aims and expectations of what conversion meant to the cultures that produced them. Abram also advocates a closer examination of skaldic verse embedded in prose narratives, which may represent earlier, first-hand conversion experiences (ref).		Sawyer, Sawyer, and Wood distinguish between individual conversion narratives and those that involve nations or large numbers of individuals--what has been called "acculturation" or "Christianization." (ref) Grønlie speaks of conversion as a process rather than a fixed turning point for the individual, and views conversion narratives themselves as a part of the process, appropriated by their writers to both construct and conceal aspects of the events they describe (ref). Abram acknowledges that while Norse conversion narratives are neither first-hand accounts from the mind of the convert, nor reliable and objective historical documents, they may still point to the aims and expectations of what conversion meant to the cultures that produced them. Abram also advocates a closer examination of skaldic verse embedded in prose narratives, which may represent earlier, first-hand conversion experiences (ref).

	As stated above, my emphasis will not be on macro-level conversion, which has been thoroughly researched in the past few decades (ref Antonsson and others), but rather on narratives of individual conversion. In particular, I'm interested in ''Óláfs saga Tryggvasonar'' from Heimskringla, and ''Hallfreðar saga vandræðaskálds''		As stated above, my emphasis will not be on macro-level conversion, which has been thoroughly researched in the past few decades (ref Antonsson and others), but rather on narratives of individual conversion. In particular, I'm interested in ''Óláfs saga Tryggvasonar'' from Heimskringla, and ''Hallfreðar saga vandræðaskálds'' in particular for its so-called "conversion verses." While Abram has written about both of these narratives from the perspective of religious experience, my proposed contribution is to evaluate them in the larger framework of transformation experiences, comparing religious transformation with the other types of transformation described above.

	*a progressive transformation, experienced selectively at first, and then by increasing numbers of individuals.		*a progressive transformation, experienced selectively at first, and then by increasing numbers of individuals.

Iraneal: /* Becoming a Christian */

2020-02-11T21:37:12Z

Becoming a Christian

← Older revision		Revision as of 13:37, 11 February 2020
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	Arthur Nock, the noted historian of religions and Gifford Lecturer at Aberdeen in 1939 and 1946, defined conversion as "the re-orientation of the soul of an individual, his deliberate turning from indifference or from an earlier form of piety to another (ref)." Discussions of conversion in Scandinavia often take Nock's definition as a starting point, although recent scholarship has expanded its scope in significant ways.		Arthur Nock, the noted historian of religions and Gifford Lecturer at Aberdeen in 1939 and 1946, defined conversion as "the re-orientation of the soul of an individual, his deliberate turning from indifference or from an earlier form of piety to another (ref)." Discussions of conversion in Scandinavia often take Nock's definition as a starting point, although recent scholarship has expanded its scope in significant ways.

	Sawyer, Sawyer, and Wood distinguish between individual conversion narratives and those that involve nations or large numbers of individuals--what has been called "acculturation" or "Christianization." (ref) Grønlie speaks of conversion as a process rather than a fixed turning point for the individual, and views conversion narratives themselves as a part of the process, appropriated by their writers to both construct and conceal aspects of the events they describe (ref). Abram acknowledges that while Norse conversion narratives are neither first-hand accounts from the mind of the convert, nor reliable and objective historical documents, they may still point to the aims and expectations of what conversion meant to the cultures that produced them. Abram also advocates a closer examination of skaldic verse, which may represent ~~fragments of~~ earlier, first-hand conversion experiences (ref).		Sawyer, Sawyer, and Wood distinguish between individual conversion narratives and those that involve nations or large numbers of individuals--what has been called "acculturation" or "Christianization." (ref) Grønlie speaks of conversion as a process rather than a fixed turning point for the individual, and views conversion narratives themselves as a part of the process, appropriated by their writers to both construct and conceal aspects of the events they describe (ref). Abram acknowledges that while Norse conversion narratives are neither first-hand accounts from the mind of the convert, nor reliable and objective historical documents, they may still point to the aims and expectations of what conversion meant to the cultures that produced them. Abram also advocates a closer examination of skaldic verse embedded in prose narratives, which may represent earlier, first-hand conversion experiences (ref).

	As stated above, my ~~focus~~ will not be on ~~conversion of nations or~~ macro-level ~~groups~~, which has been thoroughly researched in the past few decades (ref Antonsson and others). ~~Instead~~		As stated above, my emphasis will not be on macro-level conversion, which has been thoroughly researched in the past few decades (ref Antonsson and others), but rather on narratives of individual conversion. In particular, I'm interested in ''Óláfs saga Tryggvasonar'' from Heimskringla, and ''Hallfreðar saga vandræðaskálds''


	''Óláfs saga Tryggvasonar''
	''Hallfreðar saga vandræðaskálds''

	*a progressive transformation, experienced selectively at first, and then by increasing numbers of individuals.		*a progressive transformation, experienced selectively at first, and then by increasing numbers of individuals.