Om Anglerna Från Wikipedia

Total Page:16

File Type:pdf, Size:1020Kb

Om Anglerna Från Wikipedia Om Anglerna från Wikipedia Detta ger en stark koppling mellan anglerna och både England och Sverige (Danmark). (Som en pendang till kopplingen mellan Tuna och Town, Sveariket och England) (Var i England förekommer ortsnamnen med ”-ton”? Är det i Anglernas områden?) (Spred sig Anglerna inte bara till England, utan även till Sverige och blev sedan de härskande Svearna i Mälardalen, på Gotland och längs den småländska kusten ned till Kalmar? (vs -tuna-namnen)) The Angles (Latin Anglii) were one of the main Germanic peoples who settled in Britain in the post-Roman period. They founded several of the kingdoms of Anglo-Saxon England, and their name is the root of the name England. The name comes from the district of Angeln, an area located on the Baltic shore of what is now Schleswig- Holstein in Germany. He gives no precise indication of their geographical situation but states that, together with six other tribes, they worshiped Nerthus, or Mother Earth, whose sanctuary was located on "an island in the Ocean". As the Eudoses are the Jutes, these names probably refer to localities in Jutland or on the Baltic coast, in which case their inhabitants would be Cimbri or Teutones for Pliny. The coast contains sufficient estuaries, inlets, rivers, islands, swamps and marshes to have been then inaccessible to those not familiar with the terrain, such as the Romans, who considered it unknown, inaccessible, with a small population and of little economic interest. The majority of scholars believe that the Anglii lived on the coasts of the Baltic Sea, probably in the southern part of the Jutish peninsula. This view is based partly on Old English and Danish traditions regarding persons and events of the 4th century, and partly on the fact that striking affinities to the cult of Nerthus as described by Tacitus are to be found in pre-Christian Scandinavian, especially Swedish and Danish, religion. The province of Schleswig has proved rich in prehistoric antiquities that date apparently from the 4th and 5th centuries. A broad cremation cemetery has been found at Borgstedterfeld, between Rendsburg and Eckernförde, and it has yielded many urns and brooches closely resembling those found in pagan graves in England. Of still greater importance are the great deposits at Thorsberg moor (in Angeln) and Nydam, which contained large quantities of arms, ornaments, articles of clothing, agricultural implements, etc., and in Nydam even ships. By the help of these discoveries, Angle culture in the age preceding the invasion of Britannia can be fitted together. The Thorsberg moor (German: Thorsberger Moor, Danish: Thorsberg Mose or Thorsbjerg Mose, Tosbarch, Tåsbjerre "Thor's hill") near Süderbrarup in Anglia, Schleswig- Holstein, Germany, is a peat bog in which the Angles deposited votive offerings for approximately four centuries. It is the location of important Roman Iron Age finds, including early Elder Futhark runic inscriptions such as the Thorsberg chape, a Roman helmet, a shield buckle, and an early example of socks (attached to trousers). The finds are of similar importance as the contemporaneous finds from Illerup and Vimose in Denmark. The Thorsberg chape [1] (a bronze piece belonging to a scabbard), is an archeological find from the Thorsberg moor, Germany, that appears to have been deposited as a votive offering.[2] It bears an Elder Futhark runic inscription, one of the earliest known, dating to roughly 200 CE. The first element owlþu, for wolþu-, means "glory," "glorious one," cf. Old Norse Ullr, Old English wuldor. The second element, -þewaz, means "slave, servant." The whole compound is a personal name or title, "servant of the glorious one" or "servant/priest of Ullr." On the reverse, ni- is the negative particle, waje- corresponds to "woe, ill" (Old Norse vei), and the final element is -mariz "famous" (Old English mǣre). (The "e" and "m" are written together, as a bind-rune, an unusual early example but probably not linguistically significant.[5]) The second word thus translates to "not ill-famous," i.e., "famous, renowned" or "not of ill fame, not dishonored." Similar double negatives are found on other runic inscriptions.[2] The translation of the inscription can thus be either "Wolthuthewaz is well- renowned," or "the servant of Ullr, the renowned." If the first part refers to the god Ullr, it is the only reference to that god from south of Denmark, and also, if a personal name, the only German example of a person named for a specific Germanic god.[4] According to sources such as the History of Bede, after the invasion of Britannia, the Angles split up and founded the kingdoms of the Nord Angelnen (Northumbria), Ost Angelnen (East Anglia), and the Mittlere Angelnen (Mercia). H.R. Loyn has observed in this context that "a sea voyage is perilous to tribal institutions,"[6] and the apparently tribally- based kingdoms were produced in England. In early times there were two northern kingdoms (Bernicia and Deira) and two midland ones (Middle Anglia and Mercia). As a result of influence from the West Saxons, the tribes were collectively called Anglo-Saxons by the Normans, the West Saxon kingdom having conquered, united and founded the Kingdom of England by the 10th century. The regions of East Anglia and Northumbria are still known by their original titles. Northumbria once stretched as far north as what is now southeast Scotland, including Edinburgh, and as far south as the Humber Estuary. The rest of that people stayed at the centre of the Angle homeland in the northeastern portion of the modern German Bundesland of Schleswig-Holstein, on the Jutland Peninsula. There, a small peninsular area is still called "Angeln" today and is formed as a triangle drawn roughly from modern Flensburg on the Flensburger Fjord to the City of Schleswig and then to Maasholm, on the Schlei inlet. Angeln, also known as Anglia (German: Angeln, Danish: Angel, Latin: Anglia), is a small peninsula (within the larger Jutland peninsula) in Southern Schleswig in the northern Schleswig-Holstein, Germany, protruding into the Bay of Kiel. It is separated from the neighbouring peninsula of Schwansen (Danish: Svans or Svansø) by the Schlei inlet, and from the Danish island of Als by the Flensburger Förde ("Firth of Flensburg"). Whether ancient Angeln conformed to these borders is uncertain. It may have been somewhat larger; however, the ancient sources mainly concur that it included the territory of modern Angeln. Angeln has a significance far beyond its current small area and country terrain, in that it is believed to have been the original home of the Angles, Germanic immigrants to central and northern England, and East Anglia. This migration led to their new homeland being named after them, from which the name "England" derives. Both England and the English language, thus, ultimately derive their names from the Angles and Angeln. Angeln is situated on the large bight linking the Baltic coast to Jutland, which is mainly the Bay of Kiel (Kieler Bucht), but might be seen as Holsteiner Bucht. The Angles were part of the grouping of the Ingvaeones, claiming descent from the legendary ancestor and fertility god Yngvi. Pokorny points out the possible use of this etymological root in other ancient names, such as Hardanger and Angrivarii. Early history[edit] Main article: Angles The region was home to the Germanic people, the Angles, who, together with Saxons and Jutes, left their home to migrate to Britain in the 5th-6th centuries. For the years 449- 455, the Anglo-Saxon Chronicle, written c. 890, describes how King Vortigern (a British tribal king) invited the Angles to come and receive land in return for helping him defend against marauding Picts. Those successful Angles sent word back that good land was available and that the British were 'worthless'. (In fact, the racial contempt of the Angles towards the Britons was an invention[citation needed] of the monk Gildas, who is part founder of this origin myth[citation needed]. His object was to vilify the decadence of the British leadership)[citation needed]. A wholesale emigration of Angles and kindred German peoples followed. The Chronicle, commissioned by King Alfred the Great, drew on earlier oral traditions and on the few written fragments available. The best of these, written around 730, was by the monk Bede whose history of English Christianity had the following brief account of the origin and distribution of the Angles: "...from the Angles, that is, the country which is called Anglia, and which is said, from that time, to remain desert to this day, between the provinces of the Jutes and the Saxons, are descended the East Angles, the Midland Angles, Mercians, all the race of the Northumbrians, that is, of those nations that dwell on the north side of the river Humber, and the other nations of the English." (Bede's Ecclesiastical History of the English Nation, Book I, Chapter XV, 731 A.D.) The phrase "north of the Humber" refers to the northern kingdom of Northumbria, which includes what is now north and north-eastern England and part of southern Scotland. Mercia was located in central England and broadly corresponds to what is now known as the English Midlands. This account can be related to the evidence of archaeology, notably the distribution of types of fibulae, or brooches, worn by the women. In essence, there are two kinds at issue, the saucer brooch and the cruciform brooch. East coastal and northern Britain were settled by women wearing cruciform brooches, which were in use in coastal Scandinavia, all of Denmark, and Schleswig-Holstein all the way south to the lower Elbe and all the way east to the Oder, as well as a pocket in coastal Friesland.
Recommended publications
  • The Battle with Grendel
    That Herot would be his to command. And then He declared: 385 ' "No one strange to this land Has ever been granted what I've given you, No one in all the years of my rule. Make this best of all mead-halls yours, and then Keep it free of evil, fight 390 With glory in your heart! Purge Herot And your ship will sail home with its treasure-holds full." . The feast ends. Beowulf and his men take the place of Hrothgar's followers and lie down to sleep in Herot. Beowulf, however, is wakeful, eager to meet his enemy. The Battle with Grendel 8 Out from the marsh, from the foot of misty Hills and bogs, bearing God's hatred, Grendel came, hoping to kill 395 Anyone he could trap on this trip to high Herot. He moved quickly through the cloudy night, Up from his swampland, sliding silently Toward that gold-shining hall. He had visited Hrothgar's Home before, knew the way— 4oo But never, before nor after that night, Found Herot defended so firmly, his reception So harsh. He journeyed, forever joyless, Bronze coin showing a Straight to the door, then snapped it open, warrior killing a monster. Tore its iron fasteners with a touch, 405 And rushed angrily over the threshold. He strode quickly across the inlaid Floor, snarling and fierce: His eyes Gleamed in the darkness, burned with a gruesomeX Light. Then he stopped, seeing the hall 4io Crowded with sleeping warriors, stuffed With rows of young soldiers resting together. And his heart laughed, he relished the sight, Intended to tear the life from those bodies By morning; the monster's mind was hot 415 With the thought of food and the feasting his belly Would soon know.
    [Show full text]
  • Religious Foundations of Group Identity in Prehistoric Europe: the Germanic Peoples
    PETER BUCHHOLZ Religious Foundations of Group Identity in Prehistoric Europe: The Germanic Peoples Any reader of Heimskringla ("circle of the earth"), the history of the kings of Norway by the great 13th century Icelandic writer Snorri Sturluson, will be struck by the enormous weight which the author attaches to religion. This refers both to Christianity and to pagan phenomena which preceded and even co-existed with it for some time. Snorri's work should, in my view, be ascribed a relatively high source value, if only because it is demonstrably based on older traditions either fixed in poetry or transmitted as oral prose. Öral tradition is of course not the topic of the present paper (cf. Buchholz 1980; Buchholz 1991), but the preservation of such traditions alone, many of which contain religious material, does indeed show that society or parts of it attached sufficient importance to such phenomena as to commit them to memory, parchment, runic signs or pictorial representation. The last scribe or "author" may of course have had considerable antiquarian interests, as is evident e.g. in some of the mythic poems of the Elder Edda, but such interests cannot be regarded as the cause for the existence of the myth, but only as one of the reasons for its preservation. We shall hopefully glimpse something of the role of myth in Germanic societies in the course of my paper. Leaving Myth aside for the moment, I want to stress that ÖN prose material, including Heimskringla, shows a marked interest in the concrete manifestations of cult (which, for paganism as seen through Christian eyes at least, definitely includes magic) and belief.
    [Show full text]
  • An Examination of Scandinavian War Cults in Medieval Narratives of Northwestern Europe from the Late Antiquity to the Middle Ages
    PETTIT, MATTHEW JOSEPH, M.A. Removing the Christian Mask: An Examination of Scandinavian War Cults in Medieval Narratives of Northwestern Europe From the Late Antiquity to the Middle Ages. (2008) Directed by Dr. Amy Vines. 85 pp. The aim of this thesis is to de-center Christianity from medieval scholarship in a study of canonized northwestern European war narratives from the late antiquity to the late Middle Ages by unraveling three complex theological frameworks interweaved with Scandinavian polytheistic beliefs. These frameworks are presented in three chapters concerning warrior cults, war rituals, and battle iconography. Beowulf, The History of the Kings of Britain, and additional passages from The Wanderer and The Dream of the Rood are recognized as the primary texts in the study with supporting evidence from An Ecclesiastical History of the English People, eighth-century eddaic poetry, thirteenth- century Icelandic and Nordic sagas, and Le Morte d’Arthur. The study consistently found that it is necessary to alter current pedagogical habits in order to better develop the study of theology in medieval literature by avoiding the conciliatory practice of reading for Christian hegemony. REMOVING THE CHRISTIAN MASK: AN EXAMINATION OF SCANDINAVIAN WAR CULTS IN MEDIEVAL NARRATIVES OF NORTHWESTERN EUROPE FROM THE LATE ANTIQUITY TO THE MIDDLE AGES by Matthew Joseph Pettit A Thesis Submitted to the Faculty of The Graduate School at The University of North Carolina at Greensboro in Partial Fulfillment of the Requirements for the Degree Master of Arts Greensboro 2008 Approved by ______________________________ Committee Chair APPROVAL PAGE This thesis has been approved by the following committee of the Faculty of The Graduate School at The University of North Carolina at Greensboro.
    [Show full text]
  • Dynamics of Religious Ritual: Migration and Adaptation in Early Medieval Britain
    Dynamics of Religious Ritual: Migration and Adaptation in Early Medieval Britain A Dissertation SUBMITTED TO THE FACULTY OF THE UNIVERSITY OF MINNESOTA BY Brooke Elizabeth Creager IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Peter S. Wells August 2019 Brooke Elizabeth Creager 2019 © For my Mom, I could never have done this without you. And for my Grandfather, thank you for showing me the world and never letting me doubt I can do anything. Thank you. i Abstract: How do migrations impact religious practice? In early Anglo-Saxon England, the practice of post-Roman Christianity adapted after the Anglo-Saxon migration. The contemporary texts all agree that Christianity continued to be practiced into the fifth and sixth centuries but the archaeological record reflects a predominantly Anglo-Saxon culture. My research compiles the evidence for post-Roman Christian practice on the east coast of England from cemeteries and Roman churches to determine the extent of religious change after the migration. Using the case study of post-Roman religion, the themes religion, migration, and the role of the individual are used to determine how a minority religion is practiced during periods of change within a new culturally dominant society. ii Table of Contents Abstract …………………………………………………………………………………...ii List of Figures ……………………………………………………………………………iv Preface …………………………………………………………………………………….1 I. Religion 1. Archaeological Theory of Religion ...………………………………………………...3 II. Migration 2. Migration Theory and the Anglo-Saxon Migration ...……………………………….42 3. Continental Ritual Practice before the Migration, 100 BC – AD 400 ………………91 III. Southeastern England, before, during and after the Migration 4. Contemporary Accounts of Religion in the Fifth and Sixth Centuries……………..116 5.
    [Show full text]
  • Henrik Williams. Scripta Islandica 65/2014
    Comments on Michael Lerche Nielsen’s Paper HENRIK WILLIAMS The most significant results of Michael Lerche Nielsen’s contribution are two fold: (1) There is a fair amount of interaction between Scandinavians and Western Slavs in the Late Viking Age and Early Middle Ages — other than that recorded in later medieval texts (and through archaeology), and (2) This interaction seems to be quite peaceful, at least. Lerche Nielsen’s inventory of runic inscriptions and name material with a West Slavic connection is also good and very useful. The most important evidence to be studied further is that of the place names, especially Vinderup and Vindeboder. The former is by Lerche Niel­ sen (p. 156) interpreted to contain vindi ‘the western Slav’ which would mean a settlement by a member of this group. He compares (p. 156) it to names such as Saxi ‘person from Saxony’, Æistr/Æisti/Æist maðr ‘person from Estonia’ and Tafæistr ‘person from Tavastland (in Finland)’. The problem here, of course, is that we do not know for sure if these persons really, as suggested by Lerche Nielsen, stem ethnically from the regions suggested by their names or if they are ethnic Scandi navians having been given names because of some connection with non­Scandi navian areas.1 Personally, I lean towards the view that names of this sort are of the latter type rather than the former, but that is not crucial here. The importance of names such as Æisti is that it does prove a rather intimate connection on the personal plane between Scandinavians and non­Scan dinavians.
    [Show full text]
  • How Uniform Was the Old Norse Religion?
    II. Old Norse Myth and Society HOW UNIFORM WAS THE OLD NORSE RELIGION? Stefan Brink ne often gets the impression from handbooks on Old Norse culture and religion that the pagan religion that was supposed to have been in Oexistence all over pre-Christian Scandinavia and Iceland was rather homogeneous. Due to the lack of written sources, it becomes difficult to say whether the ‘religion’ — or rather mythology, eschatology, and cult practice, which medieval sources refer to as forn siðr (‘ancient custom’) — changed over time. For obvious reasons, it is very difficult to identify a ‘pure’ Old Norse religion, uncorroded by Christianity since Scandinavia did not exist in a cultural vacuum.1 What we read in the handbooks is based almost entirely on Snorri Sturluson’s representation and interpretation in his Edda of the pre-Christian religion of Iceland, together with the ambiguous mythical and eschatological world we find represented in the Poetic Edda and in the filtered form Saxo Grammaticus presents in his Gesta Danorum. This stance is more or less presented without reflection in early scholarship, but the bias of the foundation is more readily acknowledged in more recent works.2 In the textual sources we find a considerable pantheon of gods and goddesses — Þórr, Óðinn, Freyr, Baldr, Loki, Njo3rðr, Týr, Heimdallr, Ullr, Bragi, Freyja, Frigg, Gefjon, Iðunn, et cetera — and euhemerized stories of how the gods acted and were characterized as individuals and as a collective. Since the sources are Old Icelandic (Saxo’s work appears to have been built on the same sources) one might assume that this religious world was purely Old 1 See the discussion in Gro Steinsland, Norrøn religion: Myter, riter, samfunn (Oslo: Pax, 2005).
    [Show full text]
  • City-Apartment Am Südhafen Kappeln (Schlei)
    City-Apartment am Südhafen Kappeln (Schlei) Anja und Bernhard Gummert Bahnhofsweg 14, 24376 Kappeln Schlei Tel.: 0151 – 438 107 12 [email protected] www.city-apartment-kappeln.de Ortsbeschreibung Die idyllische Hafenstadt Kappeln, gelegen an Schlei und Ostsee, ist ein staatlich anerkannter Erholungsort und unter anderem auch durch die ZDF-Serie "Der Landarzt" als Filmort „Deekelsen" bekannt. Kappeln liegt zwischen der Landeshauptstadt Kiel und der maritimen Hafenstadt Flensburg im wunderschönen Urlaubsland Schleswig-Holstein direkt an der Schlei. Eingebettet in einer sanften Hügellandschaft nahe der Ostsee liegt Kappeln in einer Urlaubsregion, die ideale Bedingungen für die unterschiedlichsten Aktivitäten an Land und zu Wasser bietet. Mit ihrem Yachthafen ist sie ein beliebtes Ausflugsziel nicht nur für Segler und Wassersportler. Mit ihren Sehenswürdigkeiten, dem reizvollen Hafen und der attraktiven Fußgängerzone lädt Kappeln zum Verweilen ein. Die bunte Geschäftswelt und die gemütlichen Restaurants und Cafés sorgen für einen angenehmen und abwechslungsreichen Aufenthalt. Regelmäßig verkehrende Ausflugsschiffe bringen Sie u.a. zur Lotseninsel Schleimünde, nach Arnis der kleinsten Stadt Deutschlands und an sehenswerte Stellen an der Schlei. Für Gäste, die das Strandleben bevorzugen, bietet sich der nur wenige Kilometer entfernten und sehr gepflegten Ostseestrand in Weidefeld an, der durch einen abgeteilten Strandabschnitt auch bei Surfern hoch im Kurs steht. Freizeitangebote in und um Kappeln Fahrradverleih direkt im Zentrum und am
    [Show full text]
  • Chronology and Typology of the Danish Runic Inscriptions
    Chronology and Typology of the Danish Runic Inscriptions Marie Stoklund Since c. 1980 a number of important new archaeological runic finds from the old Danish area have been made. Together with revised datings, based for instance on dendrochronology or 14c-analysis, recent historical as well as archaeological research, these have lead to new results, which have made it evident that the chronology and typology of the Danish rune material needed adjustment. It has been my aim here to sketch the most important changes and consequences of this new chronology compared with the earlier absolute and relative ones. It might look like hubris to try to outline the chronology of the Danish runic inscriptions for a period of nearly 1,500 years, especially since in recent years the lack of a cogent distinction between absolute and relative chronology in runological datings has been criticized so severely that one might ask if it is possible within a sufficiently wide framework to establish a trustworthy chro- nology of runic inscriptions at all. However, in my opinion it is possible to outline a chronology on an interdisciplinary basis, founded on valid non-runo- logical, external datings, combined with reliable linguistic and typological cri- teria deduced from the inscriptions, even though there will always be a risk of arguing in a circle. Danmarks runeindskrifter A natural point of departure for such a project consists in the important attempt made in Danmarks runeindskrifter (DR) to set up an outline of an overall chro- nology of the Danish runic inscriptions. The article by Lis Jacobsen, Tidsfæst- else og typologi (DR:1013–1042 cf.
    [Show full text]
  • Pedigree of the Wilson Family N O P
    Pedigree of the Wilson Family N O P Namur** . NOP-1 Pegonitissa . NOP-203 Namur** . NOP-6 Pelaez** . NOP-205 Nantes** . NOP-10 Pembridge . NOP-208 Naples** . NOP-13 Peninton . NOP-210 Naples*** . NOP-16 Penthievre**. NOP-212 Narbonne** . NOP-27 Peplesham . NOP-217 Navarre*** . NOP-30 Perche** . NOP-220 Navarre*** . NOP-40 Percy** . NOP-224 Neuchatel** . NOP-51 Percy** . NOP-236 Neufmarche** . NOP-55 Periton . NOP-244 Nevers**. NOP-66 Pershale . NOP-246 Nevil . NOP-68 Pettendorf* . NOP-248 Neville** . NOP-70 Peverel . NOP-251 Neville** . NOP-78 Peverel . NOP-253 Noel* . NOP-84 Peverel . NOP-255 Nordmark . NOP-89 Pichard . NOP-257 Normandy** . NOP-92 Picot . NOP-259 Northeim**. NOP-96 Picquigny . NOP-261 Northumberland/Northumbria** . NOP-100 Pierrepont . NOP-263 Norton . NOP-103 Pigot . NOP-266 Norwood** . NOP-105 Plaiz . NOP-268 Nottingham . NOP-112 Plantagenet*** . NOP-270 Noyers** . NOP-114 Plantagenet** . NOP-288 Nullenburg . NOP-117 Plessis . NOP-295 Nunwicke . NOP-119 Poland*** . NOP-297 Olafsdotter*** . NOP-121 Pole*** . NOP-356 Olofsdottir*** . NOP-142 Pollington . NOP-360 O’Neill*** . NOP-148 Polotsk** . NOP-363 Orleans*** . NOP-153 Ponthieu . NOP-366 Orreby . NOP-157 Porhoet** . NOP-368 Osborn . NOP-160 Port . NOP-372 Ostmark** . NOP-163 Port* . NOP-374 O’Toole*** . NOP-166 Portugal*** . NOP-376 Ovequiz . NOP-173 Poynings . NOP-387 Oviedo* . NOP-175 Prendergast** . NOP-390 Oxton . NOP-178 Prescott . NOP-394 Pamplona . NOP-180 Preuilly . NOP-396 Pantolph . NOP-183 Provence*** . NOP-398 Paris*** . NOP-185 Provence** . NOP-400 Paris** . NOP-187 Provence** . NOP-406 Pateshull . NOP-189 Purefoy/Purifoy . NOP-410 Paunton . NOP-191 Pusterthal .
    [Show full text]
  • Kinship Report for Roy Einar Christopherson
    Kinship Report for Roy Einar Christopherson Kinship of Roy Einar Christopherson Name: Birth Date: Relationship: (Christopherson,Stephanie) First Cousin (Fearghal,King in Ossory Dunghal mac) 31st Great Grandfather (Hjaldursson,Veðra-Grímur) 31st Great Grandfather (Kjarvalsdóttir,Rafarta) 29th Great Grandmother (MacCRUNNMAIL,Faelain) 35th Great Grandfather (MacFAELAIN,Cu Chercca) 34th Great Grandfather Böðvar "breiðavað" 1230 20th Great Grandfather "barnakarl", Ölvir 30 Great Grandfather "barnakarl", Ölvir Abt. 810 AD Unrelated "barnakarl", Ölvir 840 AD 33rd Great Grandfather "bíldur", Önundur Abt. 900 AD Unrelated "eldri", Runólfur Þorsteinsson Abt. 1460 12th Great Grandfather "elsta", Guðrún Aradóttir Abt. 1772 3rd Great Grandmother "elsti", Vigfús Arason 18 May 1839 Twenty-Sixth Cousin 2x Removed "fullspakur", Þorkell Abt. 850 AD 27th Great Grandfather "GRAABARD", Guttorm Abt. 1090 Unrelated "háleygski", Grímur Abt. 860 AD Unrelated "hersir", Gormur Abt. 740 AD Unrelated "hjálmur", Þóroddur Abt. 890 AD 26th Great Grandfather "Hvamm-Sturla", (Þórðarson,Sturla) Fifteenth Cousin 21x Removed In Law "hvassi", Úlfur Abt. 830 AD 29th Great Grandfather "Jernside", King of Uppsala Sweden Björn Abt. 777 AD Unrelated "kjöllari", Ketill 670 AD 32nd Great Grandfather "lági", Steinólfur Abt. 840 AD 31st Great Grandfather "mjóbeinn", Þrándur Abt. 850 AD 28th Great Grandfather "mjóvi", Atli 820 AD 31st Great Grandfather "mjóvi", Oddur Abt. 910 AD 29th Great Grandparent "rauði", Sighvatur Abt. 845 AD Unrelated "reyðarsíða", Þorgils Abt. 780 AD 32nd Great
    [Show full text]
  • Draft Agenda
    17th ASCOBANS Advisory Committee Meeting AC17/Doc.6-08 (S) rev.2 UN Campus, Bonn, Germany, 4-6 October 2010 Dist. 06 October 2010 Agenda Item 6.1 Project Funding through ASCOBANS Progress of Supported Projects Document 6-08 rev.2 Interim Project Report: Review of Trend Analyses in the ASCOBANS Area Action Requested Take note of the report Comment Submitted by Secretariat NOTE: IN THE INTERESTS OF ECONOMY, DELEGATES ARE KINDLY REMINDED TO BRING THEIR OWN COPIES OF DOCUMENTS TO THE MEETING Secretariat’s Note Comments received by the author during the 17th Meeting of the ACOBANS Advisory Committee were incorporated in this revision. REVIEW OF CETACEAN TREND ANALYSES IN THE ASCOBANS AREA Peter G.H. Evans1, 2 1 Sea Watch Foundation, Ewyn y Don, Bull Bay, Amlwch, Isle of Anglesey LL68 9SD, Wales, UK 2 School of Ocean Sciences, University of Bangor, Menai Bridge, Isle of Anglesey LL59 5AB, Wales, UK . 1. Introduction The 16th Meeting of the Advisory Committee recommended that a review of trend analyses of stranding and other data on small cetaceans in the ASCOBANS area be carried out. The ultimate aim is to provide on an annual basis AC members with an accessible, readable and succinct overview of trends in status, distribution and impacts of small cetaceans within the ASCOBANS Agreement Area. This should combine data sets of different stakeholders and countries. 2. Terms of Reference To achieve the above aim of the project, a three-staged process was proposed: Step 1: Identify where data of interest (e.g. stranding data, but also data on
    [Show full text]
  • Borders in Globalization Country Report on Denmark-Germany
    1 2 _________________________________ Borers in oaiation Resear roet 2 Borders in Globalization enmar Germany artin Klatt sabelle alteru University of Borders in Globalization (BIG) DENMARK - GERMANY Isabelle Walther-Duc Martin Klatt A. Introduction Fig. 1: freight and persons crossing the Danish borders, 2006 and 2009/2011 The Danish-German border is short in comparison to other EU internal borders. Still it is relevant also as the border between the continent and Scandinavia, or the countries within the Nordic Council. The border’s history is conflict ridden. It was drawn in 1920, together with other new borders drawn in connection with the post WW-I order in Europe, reflecting (not only) the result of a plebiscite. The decades from 1920 to the 1950’s witnessed a bordering process with clear demarcation as well as the introduction of strict visa regimes and migration restriction, accompanied by the cut of economic flows and continued political challenges to the exact location of the border. Especially Denmark was interested in securing the border from possible German claims of revision. This changed only after Denmark joined the EC in 1973. Infrastructure investments as a freeway (opened fully in 1983) connecting the Jutland peninsula with the Hamburg metropolitan area and its seaport (2nd-3rd in Europe), the shorter “line as the birds fly” rail and road connection across Fehmarn-Lolland, disrupted by a 1 h ferry passage (1963), the introduction of frequent ferry services on the Rostock-Gedser route after German reunification (1990) and the planned fixed link under the Fehmarn Belt together with railway and road improvements on both shores (opening in the 2020’s) have made the region the major transport corridor between Europe and Scandinavia.
    [Show full text]