The Politics of Reproduction: Medieval Norwegian Kingship

Jochens, Jenny

doi:10.2307/1866620

Cited by 61 publications

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“…In Arabic, Turko-Mongol as well as in old Norse societies, all members of the royal network inherited the charisma of its founding father. Since all relatives in this group could be legitimate leaders, the formation became very resilient, albeit prone to fragmentation (Imber, 2009;Jochens, 1987). In formations where many people can possess charismatic authority, decapitation strategies do not work because there are too many people that have to be killed.…”

Section: What Is the Raison D'être Of A Group?mentioning

confidence: 99%

Organized Armed Groups as Ruling Organizations

Haldén

2018

Armed Forces & Society

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Previous studies of the cohesion of organized armed groups (OAGs) have made great progress, but they have mostly focused on units fighting for modern Western states. I argue that the study of OAGs that contain their own legitimacy requires a broadened theoretical framework. Such groups may be conceptualized as “ruling organizations” in Max Weber’s terminology. Examples of such groups range from early medieval warbands to modern militias and guerrillas. Members of ruling organizations obey commands for a combination of three reasons: rational, traditional, and charismatic—these in turn form the basis of the legitimacy of the organization. Pinpointing the foundations of obedience in a group provides us with another way of emphasizing weak points that we want to either target or reinforce. This study contributes theoretically to the study of cohesion by linking it to theories of legitimacy in political orders.

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Section: What Is the Raison D'être Of A Group?mentioning

confidence: 99%

Organized Armed Groups as Ruling Organizations

Haldén

2018

Armed Forces & Society

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“…Detsamma gör Jenny Jochens som i ett antal artiklar har studerat äktenskap och kärleksliv utifrån den fornnordiska litteraturen, huvudsakligen kungasagor och islänninga sagor och till en viss del samtidssagorna. (Se Jochens, 1980, 1982, 1985a, 1985b, 1992, 1995 Islänningasagorna och samtidssagorna visar två olika bilder av äktenskap och samlevnadsformer. I de förstnämnda respekteras det monogama äktenskapet med få undantag (Jochens, 1980, 379) men kontrasterna till denna bild finner man i Sturlunga saga.…”

Section: En Internationell Företeelse?unclassified

Rik mans frilla eller fattig mans fru?

Magnúsdóttir¹

1997

KKF

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It is commonly accepted that marriage was an important political institution in the middle ages. Marriage was one way of making allies, confirming friendship between the two involved families, or even reconciliation. This was by no means different in the Icelandic freestate. Through marriage chieftains like Snorri Sturluson, and his brother ҂órdur, both secured and increased their influence. On the other hand, both Snorri and ҂órdur had concubines; Snorri most likely while he was still married but ҂órdur between his two marriages. In fact, concubinage was common in the Icelandic freestate and the attempts of the church to abolish the custom had little effect. Even though there were differences between legitimate marriage and concubinage my thesis is that both institutions were of great importance politically, perhaps even increasing in the struggle for power we witness in the last hundred years og the Icelandic freestate. The concubines were generally of lower social status than the men they had relations with, but frequently daughters of wealthy farmers with influence in their territories. Becoming a concubine was probably a result of negotiation between two families, as was the case with marriage, and though this connection the women's father or/and brothers and the chieftain became allies.

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“…79-82), calls for the female offspring of the couple to inherit the Norwegian throne to the extent such a practice would be in line with tradition. Norwegian law had, however, previously codified the principle that the heir was to be the eldest legitimate son of the king (e.g., "Sa skal konongr vera i norege er skilgetinn er noregs konongs sun hinn ellzte oðalborenn…" NGL 1: 263), on which see Jochens 1987. The couple's only child, Margrete, was born in early 1283; her mother died at about the same time, presumably from complications arising from the birth.…”

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Margrete of Nordnes in Cult, Chronicle, and Ballad

Mitchell¹

2022

RvT

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In 1290, Margrete, the 7-year-old daughter of King Eiríkr II Magnússon of Norway and Margaret, the daughter of King Alexander III of Scotland, begins a journey from Norway to Scotland. Unfortunately, Margrete, the heir presumptive to the throne of Scotland, dies en route, sparking a series of international and dynastic calamities. When, a decade later, a woman arrives in Bergen claiming to be the deceased princess, she is condemned to judicial immolation and burned at Nordnes. Surviving evidence strongly suggests that a popular cult developed around this Margrete of Nordnes (also called the ‘False Margrete’). This essay explores the extent to which the West Norse legacy of this so-called “folk saint” can be identified from what Jens Peter Schjødt calls the “jigsaw pieces” that history has bequeathed to us in a variety of narratives and historical documents. RESUME: I 1290 sætter Margrete, den 7-årige datter af kong Eiríkr II Magnússon af Norge og Margarete, datter af kong Alexander III af Skotland, ud på en rejse fra Norge til Skotland. Desværre dør Margrete, den forventede arving til Skotlands trone, undervejs, hvilket udløser en række internationale og dynastiske katastrofer. Ti år senere ankommer en kvinde til Bergen og hævder at være den afdøde prinsesse. Hun bliver dømt til brænding på bål og brændt på Nordnes. Overleverede vidnesbyrd tyder på, at der udviklede sig en populær kult omkring denne Margrete af Nordnes (også kaldet ’den falske Margrete’). Dette essay undersøger, i hvilket omfang de vestnordiske traditioner angående denne såkaldte ”folkehelgen” kan identificeres ud fra det, Jens Peter Schjødt kalder de ”puslespilsbrikker”, som historien har overleveret til os i en række forskellige fortællinger og historiske dokumenter.

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The Politics of Reproduction: Medieval Norwegian Kingship

Cited by 61 publications

References 0 publications

Organized Armed Groups as Ruling Organizations

Organized Armed Groups as Ruling Organizations

Rik mans frilla eller fattig mans fru?

Margrete of Nordnes in Cult, Chronicle, and Ballad

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