{"id":201,"date":"2020-11-13T12:10:35","date_gmt":"2020-11-13T12:10:35","guid":{"rendered":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/?page_id=201"},"modified":"2020-11-13T12:10:35","modified_gmt":"2020-11-13T12:10:35","slug":"blogposts","status":"publish","type":"page","link":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/blogposts\/","title":{"rendered":"Blogposts"},"content":{"rendered":"<ul class=\"wp-block-latest-posts__list has-dates has-author wp-block-latest-posts\"><li><a class=\"wp-block-latest-posts__post-title\" href=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/review-heathenry-as-a-postcolonial-movement\/\">Review: &#8222;Heathenry as a Postcolonial Movement&#8220;<\/a><div class=\"wp-block-latest-posts__post-author\">von Nuria Palmer\u00edn Singenberger<\/div><time datetime=\"2021-03-05T08:14:08+00:00\" class=\"wp-block-latest-posts__post-date\">M\u00e4rz 5, 2021<\/time><div class=\"wp-block-latest-posts__post-excerpt\">The paper &#8222;Heathenry as a Postcolonial Movement&#8220; analyses the relationship between the new religious movement Heathenry and postcolonialism. It was written by Thad N. Horrell, who is himself a Heathen and who problematises discourses within the movement that seek to invalidate postcolonial concerns.<\/div><\/li>\n<li><div class=\"wp-block-latest-posts__featured-image\"><img loading=\"lazy\" decoding=\"async\" width=\"150\" height=\"150\" src=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/files\/2020\/12\/pexels-min-an-1482818-150x150.jpg\" class=\"attachment-thumbnail size-thumbnail wp-post-image\" alt=\"\" style=\"\" \/><\/div><a class=\"wp-block-latest-posts__post-title\" href=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/552-2\/\">Heathenry and the Use and Abuse of &#8222;roots&#8220; in a Reconstructionist Religious Movement<\/a><div class=\"wp-block-latest-posts__post-author\">von Nuria Palmer\u00edn Singenberger<\/div><time datetime=\"2021-03-05T08:13:50+00:00\" class=\"wp-block-latest-posts__post-date\">M\u00e4rz 5, 2021<\/time><div class=\"wp-block-latest-posts__post-excerpt\">The symbol of roots plays an important role in the new religious movement Heathenry, whose main defining points are the veneration of Germanic deities and a focus on Old Norse literature. In this blog post, I want to show how the narrative of &#8222;reconstructing&#8220; pre-Christian religions is combined with the idea of &#8222;roots&#8220; and how this ties into nationalism and claims of &#8222;indigenousness.&#8220;<\/div><\/li>\n<li><div class=\"wp-block-latest-posts__featured-image\"><img loading=\"lazy\" decoding=\"async\" width=\"150\" height=\"150\" src=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/files\/2020\/12\/DEX_T_5005_003-150x150.jpg\" class=\"attachment-thumbnail size-thumbnail wp-post-image\" alt=\"\" style=\"\" \/><\/div><a class=\"wp-block-latest-posts__post-title\" href=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/vikings-ragnar-lodbrok-sons-raging-expansion\/\">Vikings &#8211; Ragnar Lo\u00f0br\u00f3k &amp; Sons&#8216; raging expansion<\/a><div class=\"wp-block-latest-posts__post-author\">von Martina Liniger<\/div><time datetime=\"2021-03-05T08:13:31+00:00\" class=\"wp-block-latest-posts__post-date\">M\u00e4rz 5, 2021<\/time><div class=\"wp-block-latest-posts__post-excerpt\">History Channel&#8217;s series &#8222;Vikings&#8220;  revolves around the legendary Viking Ragnar Lo\u00f0br\u00f3k and his sons. In its six seasons, viewers witness one Viking family&#8217;s quest to explore, pillage and seize the world. The raging, colonial expansion of Ragnar &amp; sons&#8230;<\/div><\/li>\n<li><a class=\"wp-block-latest-posts__post-title\" href=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/review-the-invention-of-tradition\/\">Review: The Invention of Tradition<\/a><div class=\"wp-block-latest-posts__post-author\">von Nuria Palmer\u00edn Singenberger<\/div><time datetime=\"2021-03-05T08:13:13+00:00\" class=\"wp-block-latest-posts__post-date\">M\u00e4rz 5, 2021<\/time><div class=\"wp-block-latest-posts__post-excerpt\">The Invention of Tradition is a collection of papers edited by Eric Hobsbawm and Terence Ranger. It deals with the ways in which many traditions that are commonly considered to be old have been invented in the recent past and introduces the term \u201cinvented tradition.\u201d<\/div><\/li>\n<li><a class=\"wp-block-latest-posts__post-title\" href=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/review-david-spurr-the-rhetoric-of-empire-colonial-discourse-in-journalism-travel-writing-and-imperial-administration\/\">Review: David Spurr: The rhetoric of empire: Colonial discourse in journalism, travel writing, and imperial administration<\/a><div class=\"wp-block-latest-posts__post-author\">von Eveline Elmer<\/div><time datetime=\"2021-01-10T21:26:15+00:00\" class=\"wp-block-latest-posts__post-date\">Januar 10, 2021<\/time><div class=\"wp-block-latest-posts__post-excerpt\">David Spurr\u2019s book The Rhetoric of Empire: Colonial discourse in journalism, travel writing, and imperial administration presents some of the rhetorical methods used in non-fictional writing in a colonial context. Spurr unfolds twelve rhetorical methods that he developed by identifying basic tropes used to write about non-Western people in the nineteenth- and twentieth-centuries.<\/div><\/li>\n<li><a class=\"wp-block-latest-posts__post-title\" href=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/review-edwards-justin-and-rune-graulund-eds-postcolonial-travel-writing-critical-explorations\/\">Review: Edwards, Justin, and Rune Graulund: Postcolonial travel writing: critical explorations<\/a><div class=\"wp-block-latest-posts__post-author\">von Eveline Elmer<\/div><time datetime=\"2021-01-10T19:50:46+00:00\" class=\"wp-block-latest-posts__post-date\">Januar 10, 2021<\/time><div class=\"wp-block-latest-posts__post-excerpt\">The book Postcolonial travel writing: critical explorations is a collection of essays about travel writing. The book offers an overview over postcolonial travel writing by taking up different contemporary problems and discussions. The papers ranges from papers about receptions over dicussions about postcolonial travel writing to interviews with contemporary authors.<\/div><\/li>\n<li><div class=\"wp-block-latest-posts__featured-image\"><img loading=\"lazy\" decoding=\"async\" width=\"150\" height=\"150\" src=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/files\/2020\/10\/NMA.0040827_1-150x150.jpg\" class=\"attachment-thumbnail size-thumbnail wp-post-image\" alt=\"\" style=\"\" \/><\/div><a class=\"wp-block-latest-posts__post-title\" href=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/the-more-north-the-more-magic\/\">The more North, the more Magic: Medieval S\u00e1mi Stereotypes in &#8218;Frozen II&#8216;<\/a><div class=\"wp-block-latest-posts__post-author\">von Eline Elmiger<\/div><time datetime=\"2021-01-10T18:54:00+00:00\" class=\"wp-block-latest-posts__post-date\">Januar 10, 2021<\/time><div class=\"wp-block-latest-posts__post-excerpt\">Disney&#8217;s &#8218;Frozen II&#8216; is a milestone and a huge step in the right direction concerning the collaboration with Indigenous people. The S\u00e1mi-inspired Northuldra seem great: they are innocent, have reindeer, are one with nature and can even do magic! But these stereotypes are deeply rooted in the history of texts about the S\u00e1mi and still have an impact today.<\/div><\/li>\n<li><div class=\"wp-block-latest-posts__featured-image\"><img loading=\"lazy\" decoding=\"async\" width=\"150\" height=\"150\" src=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/files\/2021\/01\/Unknown-150x150.jpeg\" class=\"attachment-thumbnail size-thumbnail wp-post-image\" alt=\"\" style=\"\" \/><\/div><a class=\"wp-block-latest-posts__post-title\" href=\"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/examples-of-supernatural-and-non-human-otherness-in-medieval-narratives-across-europe\/\">Bird People, Fairies and Others<\/a><div class=\"wp-block-latest-posts__post-author\">von Alissa Ueberwasser<\/div><time datetime=\"2021-01-10T15:46:17+00:00\" class=\"wp-block-latest-posts__post-date\">Januar 10, 2021<\/time><div class=\"wp-block-latest-posts__post-excerpt\">How does one make an Other? And if one has made an Other what does that legitimise? Let\u2019s take a look at medieval European stories, how they give people beaks just to pick on them, and more.<\/div><\/li>\n<\/ul>","protected":false},"excerpt":{"rendered":"","protected":false},"author":476,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-201","page","type-page","status-publish"],"_links":{"self":[{"href":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/wp-json\/wp\/v2\/pages\/201","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/wp-json\/wp\/v2\/users\/476"}],"replies":[{"embeddable":true,"href":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/wp-json\/wp\/v2\/comments?post=201"}],"version-history":[{"count":2,"href":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/wp-json\/wp\/v2\/pages\/201\/revisions"}],"predecessor-version":[{"id":203,"href":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/wp-json\/wp\/v2\/pages\/201\/revisions\/203"}],"wp:attachment":[{"href":"https:\/\/dlf.uzh.ch\/sites\/skandinavien-postkolonial\/wp-json\/wp\/v2\/media?parent=201"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}