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thorraborinn · 5 days
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If anyone including the asker is wondering what's going on, I was asked a simple but open-ended question about a rune and I am, true to form, working on an answer about onto-epistemological implications of misunderstanding the nature of the comparative method of linguistic reconstruction, and misapplication of the comparative method, while attributing to it high, sometimes inviolable legitimacy as a method for creation of knowledge.
@itsshinycollectordestinyworld I'm definitely going to answer, just might take me some time
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thorraborinn · 5 days
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@itsshinycollectordestinyworld I have blown your question up completely out of proportion in my own head, which is why I'm taking so long to answer. There's an opportunity to talk about something but I'm having trouble putting it into words and that's why it's taking me so long to answer. In the meantime if you have any more specific questions about it feel free to ask and I can probably get back to you quicker on that (and chunking it down might be helpful for me anyway).
@itsshinycollectordestinyworld I'm definitely going to answer, just might take me some time
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thorraborinn · 8 days
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What happened with your speculative theology/philosophy series? (I remember they had a tag called "ragnarok studies" or something like that in Old Norse but I can't find it now)
I only ever made two posts tagged with it but it's thorraborinn.tumblr.com/tagged/ragnarökfræði
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thorraborinn · 8 days
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I know you've said that other Heathens have given you crap for giving Dr. Jackson Crawford even the mildest amount of criticism, but I was wondering if you would be willing to share any more criticism about his videos, especially the ones on the gods and Norse culture? If not, is anyone you know who has critiqued his stuff? I know Dr. MatthIas Nordvig doesn't like him, but he took down all his videos. I'm asking because I as I read a lot of other scholars' work the more I question how he came to some of those conclusions like translating Óðr's girl to Odin's girl. I know he subscribes to the idea that they are one and the same, but I still think it's weird to put in the translation while knowing you're not going to be adding explanations in the book.
Honestly I don't really have any systematic criticisms, just normal ones like I have for basically any scholar. I don't really watch his videos but I think I've agreed with most of what I have seen. It's more that because his content is so easily accessible and viewed by so many people, some of those people seem to have become really emotionally invested in him being an unquestionable authority, and they really shouldn't be doing that to anyone. There isn't a population of heathens who get personally offended and defensive if I say I think Terry Gunnell or Margaret Clunies Ross missed the mark somewhere. I think for many of Crawford's viewers he's the only specialist whose work they are accessing regularly, and if they read some other authors too they would have a better experience.
Come to think of it, some heathens do get really invested in certain authors like Vilhelm Grønbech or Paul Bauschatz, and get very defensive if you criticize them. To an extent this is also true of H.R. Ellis Davidson. For a lot of heathens of my generation her books were the first scholarly works they read, so their relationship to her was probably similar to heathens and Crawford now. And Ellis Davidson did a lot of good work that nonetheless can and should be criticized.
I will say though that Jackson Crawford's translation of the Poetic Edda is almost universally regarded as bad by people who can read the original, so yeah, most scholars would agree with you about that. And nobody seems to be able to wrap their heads around his decision not to include notes and commentary. I get the impression that he wasn't trying to make something that's accurate or suitable for scholars, but trying to produce something that's entertaining and easy to understand for a mass, popular audience with only casual interest. So if someone wants to get an accurate idea of what the source texts are actually saying, they should read Edward Pettit's translation or Carolyne Larrington's (2014, not 1996), just as someone who wants a translation that is highly poetic at the expense of accuracy and clarity might choose Hollander's.
To say any more than this would require me to watch more YouTube than I am willing to.
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thorraborinn · 15 days
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Hey, yeah, sorry, I kind of hesitated in responding because people don't like when I say even mildly negative things about Jackson Crawford but yeah honestly I think he just dropped the ball in a way that's pretty minor and understandable in that first video, but then thousands of people watched it and many heathens consider him to speak gospel and maybe it isn't the best thing to put him in a position where he can't make a normal mistake without it reshaping a religion that's still in its formative years.
Anyway I think he's doing a thing that people often do when they study a language, especially a dead one or one that they're otherwise not actually using in day-to-day contexts, where they interpret everything more literally than than do with your own language. Like, in English the word "manly" isn't just an adjectival equivalent of "man" (because a woman can be "manly," and a man can be "unmanly"; ftr we don't need to agree with this usage, but we understand what's being said). Or like, laugh at German for its compound words like English speakers don't say "mouthfeel."
So basically I think it just hasn't really occurred to him to look at these things separately. Notice that in his second video, every example he gives is either drengr góðr, a derived adjective, or one example that's in isolation which he explains as "sarcastic" (it's also poetry and is constrained by metrical needs; but it wouldn't need to be sarcastic if it just means 'guys'), and more importantly is in a different language (Old English). There isn't actually a shortage of uses of drengr on its own to support what he's saying, and the fact that he sort of by chance happened not to land on any of them seems to mean he didn't feel the need to think about it, and just threw darts at a list of attestations, so to speak.
Honestly, even just looking at drengr góðr, translating as "badass" seems like a huge reach. I think the second video is a better explanation of the drengr góðr than just calling it "badass" and leaving it at that but it's also still kind of one-dimensional. I guess I'd say the whole thing is kind of sloppy, in a way that ordinarily wouldn't matter and which everyone is going to be from time to time, very much including myself, in a way that "jeez, I would have been more careful if I knew you people were going to make such a big deal of it" would be at least sympathetic. Other than assuming an Old English word is in full semantic continuity with an Old Norse word, that one's a little rough. Ultimately this guy's job is to entertain a popular audience and not to carefully mediate heathens' relationships to our textual sources and we should stop treating him that way.
As far as transgressing gender goes, if we're trying to stick to how it was used in Old Norse, I'm not sure this is really the word you're looking for. I might just be lacking creativity myself at the moment, but I'm not sure how you would go about that. The women called góðr drengr in the sagas are housewives, though it isn't clear that that's what being a góðr drengr is about for a woman in that society or if this is a coincidence of it occurring mostly in Njáls saga which has prominent characters who are housewives and more nuanced presentation of gender than most sagas. On the other hand if you're trying to tap into how the word is used in a modern, even if mistaken "badass" context (whether I like it or not, if people are saying it and being understood we can't say it isn't a real usage of the word), that might work out better. Just be careful not to do the "she is good because she is like/comparable to a man" thing that retains "man" as the hierarchically higher category even while broadening its membership (but rejecting "effeminate" men). Like equating "balls" with courage.
Hey, bit of an odd question maybe but I've been looking into the use of "drengr" and had a thought I hoped you might have some insight on: I know "drengr" was & can be used for women just as it is but I was wondering if, grammatically/syntactically/etc., something like "drengkona" or "drengmaer" would make any sense at all if you wanted to specify a woman-drengr without other context? thanks!
I think maybe kvendrengr but the problem would be in the semantics. What modern English-speaking heathens mean when they say "drengr" comes from a particular set phrase, drengr góðr (or góðr drengr), literally meaning something like "good lad" but used so often that it takes on a distinct meaning separate from the two words that make up the phrase. Sometimes góðr is replaced by another adjective (beztr 'best', hæfr 'competent', dugandi 'capable', etc), and sometimes it's extended to harða góðr drengr, but you can always tell that some kind of formulaic phrasing is being used.
Outside of that phrase, you need to give context to how the word is being used, or it could mean any of several different things. In Old Norse times, I'm not sure what its unmarked, "default" meaning would be, but I don't think it was the same as when it's drengr góðr. It was probably just a young, unmarried man, or maybe "someone in service to a war-leader". In modern languages it mostly just means "boy," sometimes "farmhand/hired worker" or similar. In Modern Icelandic, the phrase drengur góður can still be used regardless of gender, but drengur on its own is inherently gendering (as male), and it probably was in Old Norse too.
Just to be clear, it was used in the same sense as the phrase drengr góðr, but that isn't the only thing it meant, and you need context to make it clear that that's what's intended, and as far as I can tell it was never applied to women that way. To give you a sense of the degree to which saying the whole phrase dominated usage of the word in general, here's a section of what is returned when your search the Scandinavian Rune-text Database for "dreng":
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These are mostly in the accusative so look for góðan. The one third from the bottom that doesn't say 'good' says 'best'. And yeah, I could have looked for a section to screenshot that wasn't so uniform but I also could have given three or four non-overlapping sections that looked the same. The entries that don't say góðr (or another similar adjective) in proximity to drengr are mostly using the word differently, to say that someone died young (ungr drengr), to say that someone was in service to someone powerful ([some guy's] drengr), and sometimes it's plural and indicating the people who commissioned or carved the stone, so something like "we lads did this".
There are some derived words that might be useful to you, including drengskapr (think 'dreng-ship') and the adjectives drengiligr and drenglyndr. If your context allows use of two words, then drengilig kona would be a better way to say what you're trying to say. Or you could just use an adjective in the feminine in isolation, like drengilig (though this is also the plural neuter).
Personally (without knowing more about what you're doing with this), I would either say drengr góðr and let it be ambiguous with regard to gender, or just use a different word. I think English-speaking heathens would not think drengr were as special as they do if they had a better grasp on the Old Norse vocabulary generally. Maybe something like skǫrungr; this word is actually gender-neutral in application (grammatically masculine, but is used for women very frequently, whereas calling women drengr góðr is very uncommon, and just drengr nonexistent), and all the women in the sagas who are called drengr góðr are also called skǫrungr. But if you want to be specifically clear about her gender the word kvenskǫrungr already exists. I dunno, it depends on what you're doing with it and what in particular you're trying to say.
My experience of watching heathens put drengr on a pedestal has been very weird because I speak a language where it's still used and is very normal and no more interesting than any other word. So it's like if someone from a non-English-speaking culture were like "Can you help me to make sure I understand your extremely important social and religious concept of the 'guy' correctly?" The prevalence of the phrase drengr góðr on memorial runestones indicates that yeah, this formula had a significance back then that it doesn't have now (yeah, you can still say it, but nobody's putting it on their tombstone) but man it's weird to hear, especially as a single word. To be honest most of my experience of being called a drengur involves someone being vaguely demeaning.
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thorraborinn · 19 days
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Hey, bit of an odd question maybe but I've been looking into the use of "drengr" and had a thought I hoped you might have some insight on: I know "drengr" was & can be used for women just as it is but I was wondering if, grammatically/syntactically/etc., something like "drengkona" or "drengmaer" would make any sense at all if you wanted to specify a woman-drengr without other context? thanks!
I think maybe kvendrengr but the problem would be in the semantics. What modern English-speaking heathens mean when they say "drengr" comes from a particular set phrase, drengr góðr (or góðr drengr), literally meaning something like "good lad" but used so often that it takes on a distinct meaning separate from the two words that make up the phrase. Sometimes góðr is replaced by another adjective (beztr 'best', hæfr 'competent', dugandi 'capable', etc), and sometimes it's extended to harða góðr drengr, but you can always tell that some kind of formulaic phrasing is being used.
Outside of that phrase, you need to give context to how the word is being used, or it could mean any of several different things. In Old Norse times, I'm not sure what its unmarked, "default" meaning would be, but I don't think it was the same as when it's drengr góðr. It was probably just a young, unmarried man, or maybe "someone in service to a war-leader". In modern languages it mostly just means "boy," sometimes "farmhand/hired worker" or similar. In Modern Icelandic, the phrase drengur góður can still be used regardless of gender, but drengur on its own is inherently gendering (as male), and it probably was in Old Norse too.
Just to be clear, it was used in the same sense as the phrase drengr góðr, but that isn't the only thing it meant, and you need context to make it clear that that's what's intended, and as far as I can tell it was never applied to women that way. To give you a sense of the degree to which saying the whole phrase dominated usage of the word in general, here's a section of what is returned when your search the Scandinavian Rune-text Database for "dreng":
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These are mostly in the accusative so look for góðan. The one third from the bottom that doesn't say 'good' says 'best'. And yeah, I could have looked for a section to screenshot that wasn't so uniform but I also could have given three or four non-overlapping sections that looked the same. The entries that don't say góðr (or another similar adjective) in proximity to drengr are mostly using the word differently, to say that someone died young (ungr drengr), to say that someone was in service to someone powerful ([some guy's] drengr), and sometimes it's plural and indicating the people who commissioned or carved the stone, so something like "we lads did this".
There are some derived words that might be useful to you, including drengskapr (think 'dreng-ship') and the adjectives drengiligr and drenglyndr. If your context allows use of two words, then drengilig kona would be a better way to say what you're trying to say. Or you could just use an adjective in the feminine in isolation, like drengilig (though this is also the plural neuter).
Personally (without knowing more about what you're doing with this), I would either say drengr góðr and let it be ambiguous with regard to gender, or just use a different word. I think English-speaking heathens would not think drengr were as special as they do if they had a better grasp on the Old Norse vocabulary generally. Maybe something like skǫrungr; this word is actually gender-neutral in application (grammatically masculine, but is used for women very frequently, whereas calling women drengr góðr is very uncommon, and just drengr nonexistent), and all the women in the sagas who are called drengr góðr are also called skǫrungr. But if you want to be specifically clear about her gender the word kvenskǫrungr already exists. I dunno, it depends on what you're doing with it and what in particular you're trying to say.
My experience of watching heathens put drengr on a pedestal has been very weird because I speak a language where it's still used and is very normal and no more interesting than any other word. So it's like if someone from a non-English-speaking culture were like "Can you help me to make sure I understand your extremely important social and religious concept of the 'guy' correctly?" The prevalence of the phrase drengr góðr on memorial runestones indicates that yeah, this formula had a significance back then that it doesn't have now (yeah, you can still say it, but nobody's putting it on their tombstone) but man it's weird to hear, especially as a single word. To be honest most of my experience of being called a drengur involves someone being vaguely demeaning.
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thorraborinn · 25 days
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@itsshinycollectordestinyworld I'm definitely going to answer, just might take me some time
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thorraborinn · 1 month
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The cops are threatening to arrest my 13 year old transgender child for throwing a cookie. This cannot be real
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thorraborinn · 1 month
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On February 7, 2024, an indigenous nonbinary teenager named Nex Benedict was beaten to death in a US high school bathroom.
The news has been spreading across social media over the past few days, with several news outlets misgendering and deadnaming the victim. I have seen a small handful of posts about the entire thing, but only a couple with any sources about what happened.
I spent the morning combing through articles. This is a list of publications reporting on the story that don't deadname Nex:
Pgh Lesbian Correspondents: "Grieving Nex Benedict: the Brutal Killing of 16 Year Old Nonbinary Student in an Oklahoma High School"
The Pride: "Non-Binary Student Dies After Violent Bathroom Fight at Owasso High School in Oklahoma"
The Washington Blade: "Nonbinary Okla. High School Student Dies After Fight"
The Los Angeles Blade: "Oklahoma Non-Binary High Schooler Dies After Physical Alteraction"
LGBTQ Nation: "Teen Beaten to Death in a School Bathroom Bullying Attack. The School Didn't Call an Ambulance."
Freedom Oklahoma: "Rest in Power Nex Benedict"
Indy 100: "Thousands Raised for Non-Binary Teenager Beaten to Death at School"
The Independent: "Oklahoma Banned Trans Students From Bathrooms. Now a Bullied Student is Dead After a Fight."
Daily Dot: "Oklahoma's Top Education Official Called Out Over Libs of TikTok Ties After Non-Binary Student Beaten at School, Dies Later"
Daily Kos: "Libs of TikTok Targeted a District, Then a Non-Binary Student Was Killed on Campus"
Malang Post: "Owasso High School Mourns Pupil's Death After Altercation"
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thorraborinn · 1 month
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I think there's at least a lot of room to speculate but I'm not going to say anything more definitive than that. I was working on a longer response but when I went to confer "Some Controversial Aspects of the Myth of Baldr" by Anatoly Liberman I realized I probably can't do better than just linking that paper. He thinks that there was most likely an earlier version of the myth where Baldr is killed by a reed or perhaps a thistle.
Basically my answer is that there is too much signal noise to be confident about any of the details, especially with regard to implied and symbolic aspects of it, but we can still think out some possibilities. I definitely agree with Liberman and many others who believe the author of Völuspá had no idea what mistletoe was, so either the description of it was of some different plant (possibly but not necessarily a reed), or he just made a bad guess about what mistilteinn was (a teinn is most often a long, thin, straight piece of wood like a rod or switch; it's used often in names of and kennings for swords). It seems likely that there was an earlier version of the myth where the mistletoe was some other plant, but it's also possible that it was always mistletoe and the poet just gave a confused description of it. And maybe in his confusion, he drew on an inventory of symbolism that included reeds and weapons and sovereignty that originally was not implicated in the myth at all.
But it would definitely be interesting if Baldr were killed with a reed which was also a spear, a symbol of sovereignty and associated with his father; Óðinn could then be losing a son in the same manner in which he normally receives people. According to Snorri, Baldr is the wisest, most well-spoken, and most merciful of the æsir in matters of judgment, but none of his judgments stick, so the idea of him being killed by a representation of authority has a sort of continuity. I also don't dismiss the idea of Baldr being some kind of sacrifice as easily as Liberman does; maybe not outside of Völuspá but at least in that poem he is called a tívurr probably meaning 'sacrificial victim' (though this word is debated). So yeah, I don't think we can be confident in any interpretation but starting with speculation and then thinking out those speculations to their logical conclusions is probably worthwhile.
Hello, I would like a translation of this runic inscription from younger futhark please: ᚢᚦᛁᚾ ᛅ ᚢᚦᚱ ᛅᛚᛅ.
It says "Óðinn á yðr alla" which means 'Óðinn has you all.'
It's usually translated as something more like "May Óðinn have you all" or "May Óðinn take you all" and that is probably the implied meaning, but the literal meaning is "Óðinn has/owns you all."
This actually isn't from an inscription, but is a phrase from a saga that someone must have written in runes recently, and they did a good job of it. This is how it appears in the source text:
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It comes from Styrbjarnar þáttr Svíakappa ('the tale of Styrbjörn Swede-champion') a very short portion of the saga of Saint Ólafr in Flateyjarbók. Before battle, king Eiríkr sacrifices to Óðinn for victory. Then a man in a broad-brimmed hat appears and gives him a reed and says to throw it over the opposing army and to say "Óðinn á yðr alla." The next day during battle he does this, and the opposing army is suddenly stricken with blindness and then an avalanche or landslide fell down from the mountain and took out the opposing force completely. The implication is that Eiríkr is dedicating his slain enemies to Óðinn, who is responding by granting Eiríkr victory. The "throw a spear over the enemy" thing recurs (as does a reed as a surrogate spear) a few times in Nordic literature.
ᚢᚦᛁᚾ ᛅ ᚢᚦᚱ ᛅᛚᛅ uþin a uþr ala Óðinn á yðr alla 'Óðinn has you all'
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thorraborinn · 1 month
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Sudan is going through a famine, and with Ramadan coming up (this year it'll start March 10th), it would be nice to donate so that families can have food and medicine.
With the exchange rates for many of us, even a small donation could help in a big way, you don't need to donate the full $30.
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Direct link to the gofundme:
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thorraborinn · 1 month
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@queenofswords the big one happens in Gautreks saga. King Víkarr and his men had been sailing, but the wind turned persistently unfavorable while they were aground on an island. They cast lots to determine what they can do to get the wind to change, and the result said to make a human sacrifice. Then they cast lots to see who would be the sacrifice, and King Víkarr's lot came up. They all decide together that they're going to find a way to weasel out of this.
That night, Starkaðr, Víkarr's second in command, is woken up by his foster father and brought to another island where a þing is happening, and it's revealed that this foster father is Óðinn. This is that scene where Óðinn and Þórr go tit-for-tat blessing and cursing Starkaðr. At the end, Óðinn instructs Starkaðr to send Víkarr to him (aka kill him) and hands him a spear which has the appearance of a reed.
The next day Víkarr and his men set up a kind of mock sacrifice that will stand in for the real one. They set Víkarr up on a stump and tie a noose made of calf's intestine to an overhanging pine branch, pulled downward so that when released it will spring upward (possibly what's being depicted on the Stora Hammars I stone). Starkaðr says "Nú gef ek þik Óðni" ('Now I give you to Óðinn'), releases the branch, and sticks him with the reed, but the reed has now become a spear, and the intestine became a strong cord, and Víkarr dies.
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^ the part of Stora Hammars I that I'm talking about.
In Ǫrvar-Odds saga, a figure appears with a blue cloak and a beard and a broad-brimmed hat pulled down over his face (i.e. presumably Óðinn) and holding a reed.
In Stulunga saga, Bragi Boddason (the human skáld, not the god, unless the god is the human skáld) is also described holding (or maybe, like, fidgeting with) a reed while sitting alone in the high-seat and droning poetry into his cloak. I'm not sure if this is one is relevant, but of course Bragi would have some association with Óðinn.
In accounts (multiple, but all going back to Morkinskinna) of King Magnúss and Haraldr harðráði taking dual-kingship of Norway, Magnúss has two reeds and gives one to Haraldr and says that with that reed he also acquires half the dominion of Norway and its properties and taxes. So the reed may have been implicated in some kind of symbolism of kingship. Magnúss and Haraldr were both Christian so this would presumably not have been exclusively a heathen or Óðinn-related thing, at least by this time.
Hello, I would like a translation of this runic inscription from younger futhark please: ᚢᚦᛁᚾ ᛅ ᚢᚦᚱ ᛅᛚᛅ.
It says "Óðinn á yðr alla" which means 'Óðinn has you all.'
It's usually translated as something more like "May Óðinn have you all" or "May Óðinn take you all" and that is probably the implied meaning, but the literal meaning is "Óðinn has/owns you all."
This actually isn't from an inscription, but is a phrase from a saga that someone must have written in runes recently, and they did a good job of it. This is how it appears in the source text:
Tumblr media
It comes from Styrbjarnar þáttr Svíakappa ('the tale of Styrbjörn Swede-champion') a very short portion of the saga of Saint Ólafr in Flateyjarbók. Before battle, king Eiríkr sacrifices to Óðinn for victory. Then a man in a broad-brimmed hat appears and gives him a reed and says to throw it over the opposing army and to say "Óðinn á yðr alla." The next day during battle he does this, and the opposing army is suddenly stricken with blindness and then an avalanche or landslide fell down from the mountain and took out the opposing force completely. The implication is that Eiríkr is dedicating his slain enemies to Óðinn, who is responding by granting Eiríkr victory. The "throw a spear over the enemy" thing recurs (as does a reed as a surrogate spear) a few times in Nordic literature.
ᚢᚦᛁᚾ ᛅ ᚢᚦᚱ ᛅᛚᛅ uþin a uþr ala Óðinn á yðr alla 'Óðinn has you all'
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thorraborinn · 1 month
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Hello, I would like a translation of this runic inscription from younger futhark please: ᚢᚦᛁᚾ ᛅ ᚢᚦᚱ ᛅᛚᛅ.
It says "Óðinn á yðr alla" which means 'Óðinn has you all.'
It's usually translated as something more like "May Óðinn have you all" or "May Óðinn take you all" and that is probably the implied meaning, but the literal meaning is "Óðinn has/owns you all."
This actually isn't from an inscription, but is a phrase from a saga that someone must have written in runes recently, and they did a good job of it. This is how it appears in the source text:
Tumblr media
It comes from Styrbjarnar þáttr Svíakappa ('the tale of Styrbjörn Swede-champion') a very short portion of the saga of Saint Ólafr in Flateyjarbók. Before battle, king Eiríkr sacrifices to Óðinn for victory. Then a man in a broad-brimmed hat appears and gives him a reed and says to throw it over the opposing army and to say "Óðinn á yðr alla." The next day during battle he does this, and the opposing army is suddenly stricken with blindness and then an avalanche or landslide fell down from the mountain and took out the opposing force completely. The implication is that Eiríkr is dedicating his slain enemies to Óðinn, who is responding by granting Eiríkr victory. The "throw a spear over the enemy" thing recurs (as does a reed as a surrogate spear) a few times in Nordic literature.
ᚢᚦᛁᚾ ᛅ ᚢᚦᚱ ᛅᛚᛅ uþin a uþr ala Óðinn á yðr alla 'Óðinn has you all'
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thorraborinn · 1 month
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Cw police brutality
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thorraborinn · 1 month
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I found an extremely dope disability survival guide for those who are homebound, bedbound, in need of disability accommodations, or would otherwise like resources for how to manage your life as a disabled person. (Link is safe)
It has some great articles and resources and while written by people with ME/CFS, it keeps all disabilities in mind. A lot of it is specific to the USA but even if you're from somewhere else, there are many guides that can still help you. Some really good ones are:
How to live a great disabled life- A guide full of resources to make your life easier and probably the best place to start (including links to some of the below resources). Everything from applying for good quality affordable housing to getting free transportation, affordable medication, how to get enough food stamps, how to get a free phone that doesn't suck, how to find housemates and caregivers, how to be homebound, support groups and Facebook pages (including for specific illnesses), how to help with social change from home, and so many more.
Turning a "no" into a "yes"- A guide on what to say when denied for disability aid/accommodations of many types, particularly over the phone. "Never take no for an answer over the phone. If you have not been turned down in writing, you have not been turned down. Period."
How to be poor in America- A very expansive and helpful guide including things from a directory to find your nearest food bank to resources for getting free home modifications, how to get cheap or free eye and dental care, extremely cheap internet, and financial assistance with vet bills
How to be homebound- This is pretty helpful even if you're not homebound. It includes guides on how to save spoons, getting free and low cost transportation, disability resources in your area, home meals, how to have fun/keep busy while in bed, and a severe bedbound activity master list which includes a link to an audio version of the list on Soundcloud
Master List of Disability Accommodation Letters For Housing- Guides on how to request accommodations and housing as well as your rights, laws, and prewritten sample letters to help you get whatever you need. Includes information on how to request additional bedrooms, stop evictions, request meetings via phone, mail, and email if you can't in person, what you can do if a request is denied, and many other helpful guides
Special Laws to Help Domestic Violence Survivors (Vouchers & Low Income Housing)- Protections, laws, and housing rights for survivors of DV (any gender), and how to get support and protection under the VAWA laws to help you and/or loved ones receive housing and assistance
Dealing With Debt & Disability- Information to assist with debt including student loans, medical debt, how to deal with debt collectors as well as an article with a step by step guide that helped the author cut her overwhelming medical bills by 80%!
There are so many more articles, guides, and tools here that have helped a lot of people. And there are a lot of rights, resources, and protections that people don't know they have and guides that can help you manage your life as a disabled person regardless of income, energy levels, and other factors.
Please boost!
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thorraborinn · 2 months
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if you are unable to donate financially to help palestine, you can donate your time by protesting, boycotting, and putting up posters!
if all you have is your device and internet access, you can put your clicks to good use on arab.org. they use the advertising revenue generated by your clicks to help good causes.
and i would urge those able to spare a few dollars to donate to one or more of the following organizations:
eSims for Gaza
Direct aid for Gaza
Care for Gaza
Women for Women International
Institute for Middle East Understanding
Medical Aid for Palestinians
Palestine Children Relief Fund
Muslim Aid USA
Direct Aid for Gaza
Palestinian American Medical Association
Urgent support for medical professionals in Gaza
Emergency Relief for Gaza
Anera
Taawon
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thorraborinn · 2 months
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Shayma and her family needs help relocating to safety outside of gaza. She’s only 25 and holding together two of her passed sister’s children who are mentally drained after the passing of their mother and their other sister.
If possible please donate to her GoFundMe and share, she’s the sweetest girl and deserves the world. Her Twitter is @dpechesmode.
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