The role of Scandinavian mythology in the formation of national identity

Khusainova Sof'ya ORCID: 0000-0002-8423-5311 Postgraduate student, the department of World Politics, Saint Petersburg State University 191060, Russia, g. Saint Petersburg, ul. Smol'nogo, 1/3 selenis95@mail.ru Other publications by this author

         introduction

 The modern world is replete with a huge number of opinions, arguments and points of view. Such a variety of information sources confuses and sometimes deprives the ability of constructive thinking, which is reflected in the characteristic lack of desire to learn the etymology of any phenomenon or just to think about why people can not always interact and understand each other.

The era of victorious postpositivism and the general constructivist reality has been cleared of endless references to the past, which is undoubtedly a huge plus for scientific research from the point of view of practical application. However, the study of primary sources helps to better understand the interdependencies in a certain society or to appreciate some small manifestations of ancient history, traditions, to identify characteristic features and fully immerse yourself in a certain culture, study it and realize the versatility of the world. Thus, historical consciousness is the most important condition for the formation of identity ^{[1, page 9]}. What exactly is an individual and an entire group can be determined by studying historical retrospect.

Turning to the sources helps to find a place in time and space, which is necessary for understanding modern national culture. The result of history can be considered a manifestation of national identity, which is defined as individuality, the awareness of which helps to find a common dialogue. The phenomenon repeated over and over again becomes a classic characteristic feature. Scandinavian national identity has an implicit dichotomy of material and spiritual, non-human and organic. Approaching the past of the Arctic narrows the circle of research through the communication of all modern Scandinavian Northern peoples. The hermeneutic approach to the study of the peculiarities of Scandinavian culture shows the importance of interpreting the text, namely its ontology and epistemology ^{[2, pp. 110-114]}. The archaeological and ethnographic foundations of the studied Scandinavian national identity face a mythological background ^[3].

        Mythology echoes traditions and is the general definition of all the baggage of knowledge carried by one particular cultural society. In this context, the myth borders on custom and the unwritten law of life, to which the main stages of socialization are tacitly obeyed. Consequently, mythology appears as an irreplaceable structure-forming factor of national identity. The topic of Scandinavian mythology is not fully systematized, despite its widespread use both in modern films of foreign companies in cinematography and in the framework of public diplomacy ^[4], and soft power tools of the modern Kingdoms of Norway, Sweden, Denmark (with the rare exception of Iceland) ^{[5, pp. 30-35]}. The variety of different references to the heroes, gods and participants of Scandinavian mythology correlates with the most important source of primary information, namely with the works called "The Elder Edda" and "The Younger Edda".

        METHODOLOGY

        "The Younger Edda" ^[6], as an independent work of the Icelandic writer Snorri Sturluson (1222-1225) really acts as a kind of textbook on skaldic mythology. Skaldic poetry differs from Eddic poetry in relatively poor content, but it has a richer language, turns of speech, and is also descriptive. This type of information transmission persisted even after the appearance of writing, which allows us to speak about the traditionality of this phenomenon. The difficulty of perceiving the Younger Edda lies in its fragmentation, the document consists of three separate works Gylfaginning (about 20,000 words) (The Conduct of Gulvi), Skaldskaparm?l (about 50,000 words) and Hattatal (about 20,000 words), and there are manuscripts dating from about 1300 – 1600 years, which also relate to the documents of the Younger The Eddas, although the events described in them do not relate to each other ^[7]. 

         Also, the Younger Edda begins with a euphemistic prologue, a passage that describes the cult of certain phenomena, thereby identifying natural phenomena with people. This approach to the study of mythology suggests that the events narrated are distorted historical facts. While the characters described by the gods are quite real people from ancient times. The prologue of the Younger Edda begins with a description of an event strongly influenced by Christianity. The assumption of a connection with another Euhemeristic mythology cannot be excluded here, because according to the Prologue of the Elder Edda, the Germano-Scandinavian gods are described as Trojan warriors who left Troy after the fall of the city, namely those who were forced to flee and experience a huge amount of trouble from angry gods. According to the document, the Trojans settled in the territory of modern Northern Europe, where they began to be perceived as gods by the local common population.  This situation could have been largely due to the superiority of the Trojans in knowledge, at the same time, as well as the high level of culture that they brought with them could not fail to impress the population of Scandinavia at that time.  

        The first part of the Younger Edda is a story dedicated to King Gulvi (Gylfaginning) ^[7], who in fact was the very first of the famous Scandinavian rulers of mythical origin, the king of ancient Sweden (his companion is the goddess Gefien – asinya, the goddess of fertility). The reality of King Gulvi cannot be assessed unequivocally, because the Younger Edda could serve as a kind of challenge for the entire Christian world, which could not be allowed. That is why modern researchers come to the conclusion that this hero was fictional in order to begin telling the entire mythological history of the German-Scandinavian world without quarreling with the Christian elite of that time. So, the story of Gulvi lies in the fact that in an attempt to understand this world, he goes on a journey where he meets the aces (the main race of gods, the Supreme god and the leader of which is God Odin), who begin to initiate the king into their idea of the world. In the future, the story does not give a clear understanding of the dream it was for the king or reality, which gives the legend a non-official name "Gulvi's Deception".

       In German-Scandinavian mythology, there are several other races, namely: the race of the Jotuns (origin: Grimtursens (giants who lived before the Aces), great-grandchildren of Ymir, enemies of the human race and the Aces), the race of the Vanas (gods of fertility, to which the goddess of love and beauty belongs, the witch who taught the Aces witchcraft, sister the god of summer, harvest and wealth Freyr, Odin's spouse goddess Freya), the race of the Dwarves (or dwarves, representatives of the lower class in all Germano-Scandinavian mythology, represent the elementary spirit of the earth), the race of the Disa (divine maidens or spirits appearing during trouble, or, on the contrary, during a happy life, as guardian angels), norns (a special race consisting of three characters). So there is a certain parallel with the goddesses of ancient Greek culture – moira, who are able to predict fate. So, the Norns live near the Urd spring, in Midgard (a world located in the middle in the system of worlds of the Yggidrasil tree). The Norns water the roots of this tree, on which the entire universe rests, thereby prolonging the existence of all worlds. It is noteworthy that this mythological division into races does not imply any subordination to each other, on the contrary, the work describes equality, mutual assistance. Whether such a hermeneutic conclusion is a fundamental factor in the decision-making process for Scandinavian identity remains open, however, the desire of Northern society for sustainable development, their efforts to take into account all the national characteristics of other cultures, is manifested in the legislation on migration policy of the Kingdom of Norway today ^[7].

       Another race is the Valkyries, who appear in the form of female warriors who can compete with the strongest male warriors. The main task of this race is to protect and guard Asgard (the residence of the Aces), as well as to help the soldiers who fell in battle to go to Valhalla (the heavenly palace in Asgard, created to continue the honorable life of a warrior after death). It is noteworthy, but in Asgard there are two places where soldiers can go after death – Valhalla (ruled by Odin), and Folkwang (ruled by Odin's wife, the goddess Freya). Thus, race already then determined the scope of responsibilities and the level of responsibility that their representatives carried with them.  The issue of equality and the desire for women's access to many managerial positions in Scandinavian society is at first glance explained by the level of education and economic comfort of citizens of the Kingdom of Sweden and Norway, but the readiness of society for such transformations can really be explained by national identity, which is based on the prototype of a female manager ^[8].  An echo of the mythological justification of equality in the modern world can be traced in the readiness of the Scandinavian people to accept and understand gender equality, views, truths and beliefs. Exceptional fidelity to tradition, the built-in code of the absence of xenophobia is largely determined by the historical predisposition of an entire nation to a certain attitude, which is formed at the expense of folklore and culture of the people.

        The next part of the Younger Edda is presented in the form of a "Language of poetry", which describes the basic principles of constructing songs and legends. This introduces the special concepts of heyti (a separate stylistic element used to designate an object or individual by a nickname that is not his main name) and kenning (a kind of metaphor in skaldic mythology, which is a special poetic expression consisting usually of two nouns, for example, "son of Odin – Thor"). The third part is represented by a clear list of poetic dimensions, where Snorri Sturluson shows by the example of his poems certain forms and sizes of the syllable, describes the style and format of the presentation.

         Is there any benefit from the systematization of Scandinavian mythological heroes, the interpretation of whose destinies are far from modernity, a question to which the answer would be negative if it were not for the tendency to turn to the past, which invariably returns humanity to the origins and analysis of what happened. The metaphysical appeal to the very beginning of existence proves that the relevance of the events of the passing time is explained by the need of humanity to explain the present. The paradox of the relevance of the past once again emphasizes the most important role of the classics, which became such thanks to the described processes, the solutions of which have long been found and described in documents, literature, in the legends and traditions of the absolute of all peoples.   

         Modernity is replete with technological innovations, as well as the challenges of today. Such diversity carries an uncountable number of visible and hidden threats, the avoidance of which is sometimes caused by simple ignorance of the way to resolve or prevent them. State, interethnic or personal levels do not matter, since it is often in ancient documents or oral legends and traditions that the answer lies or describes a way to solve many modern problems. Thus, the relevance of the systematization of Scandinavian mythology is necessary when trying to perceive Scandinavian society and the desire to study and immerse yourself in the world of the Northern mentality.

         In order to get closer to the mentality of the Scandinavian world, it is necessary to try to understand the interdependencies between the main characters of the mythological component. The Aces described earlier are a kind of supreme gods, the supreme commander and leader of which is God Odin. The Aces, as the strongest and most powerful gods, possess untold riches, powerful power, divine gift, supernatural abilities to command the destinies of the population of Midgard. The Aces have been at war with another kind of gods for many years – the Vanas. The Vanas are the gods of fertility who dwell in Vanaheim, a world located to the west of the human world, from Midgard. Vanaheim, from the point of view of Midgard, is located in the Northern Black Sea region to the west of the Vanakvisl (Don) River ^{[9, p. 384]}. Vanaheim was located on the shores of the Black Sea, the so-called Sarmatia (Northern Black Sea region), the Don is called Tanais, aka Vanakvisl, it is known that the Don does not start from the mountains, but Scandinavian sources say that Vanaheim begins from the north, from the high lands. The documents also mention Scythia, on the territory of which the Tanais runs. Such a connection with the present and the blurring of the boundaries between the mythical and the real world makes it possible to assume a hint about the existence of moments from the script of Scandinavian plots in reality.

        So, the lands to the east of Tanaquisl are Asaheim, where the main city of the supreme family of the ruling gods is located – Asgard. The connection with the real world is also traced in the location of the Saxon country, which is located next to Vanaheim, as well as next to the Novgorod land – Gardarika (the name of the Russian land). Between the Asas and the Vanas, truces and agreements periodically took place, then fierce confrontation and enmity, however, it is noteworthy that One was the spouse of Freya, whose father Njord and she herself belong to the Van family, and the god of wisdom and justice was Kvasir, who appeared from the Asas and the Vanas, it was he who became responsible for the ritual rites at the conclusion of peace between two worlds (countries). The fabulous existence of the Messenger of peace predicts the possibility of dialogue between even the most irreconcilable parties. The lack of concepts of political governance and system did not prevent the perception of Old Norse thinking to admit the idea of eternal peace, which can be achieved through an intermediary, a third party.

       Also, the role of the goddess Freya is difficult to overestimate, it is not for nothing that the reconciliation of the two clans of God is displayed through the union between two people, through negotiations between Odin and Freya, the clan of the Vanes takes a subordinate place, and the clan of the Aces becomes dominant, but it is the Vanes who remain responsible for fertility, procreation, life, prosperity. It is also noteworthy that it was Freya who possessed magical abilities, who taught the great Odin magic and some tricks that led Odin to power. There is also a version that there are doubles of gods in the world of Midgard – Od and Frigga, who lived in the world of people, whether they were human appearance of gods or they are different characters is not possible to determine exactly. There is also a version that Frigg and Freya are inhabitants of Asgard and both are goddesses, while Frigg is Odin's official spouse, protector and faithful companion, and Freya is Odin's wife, which meant a faithful companion and beloved of god.

        Snorri Sturlusson does not give a clear explanation and indication of one of the versions, but the similarity of the names, as well as constant parallels with the real world of people – Midgard, give reason to believe that Frigg and Freya are the same character in the ancient sagas. The daughter of her father Njord, the god of the seas and fertility, she was taken as a prisoner to Asgard together with him and her twin brother, the god of fertility and summer, Freyr (middle name – Yngvi). In the process of incessant wars and disputes, prisoners were often exchanged, as it always happened in Viking times. 

        The next main actors of the ancient events of skaldic mythology are the Ynglings ^[10]. This was the name of the Scandinavian great kings, which included the first historical rulers and autocrats of the modern Kingdoms of Sweden and Norway. Snorri Sturluson in the "Saga of the Ynglings" again connects myth and reality, claiming that the Ynglings are descendants of Freyr, the son of van Njord and the brother of the goddess Freya, the wife of Odin. The holy origin of the Inglings thus determines in advance their greatness and strength, which will accompany the powerful kings. So, according to legend, the first dynasty of kings lived in Old Uppsala - the oldest political and cultural center of the pagan world of the Scandinavian land. This situation also indicates the connection of the fictional and the real. The legendarity of the Uppsala land is also part of historical events, because the III-IV centuries were marked by the reign of the kings, who conducted administrative and managerial affairs in the matter of the commands of the Svei – an ancient Germanic tribe, a people inhabiting the territory of ancient Sweden.

        According to the source of Snorri Sturluson, the Inglingian kings ruled in Sweden and Norway, as well as in the territory of modern Iceland. The Ynglings gave birth to the Skjeldungs dynasty, whose descendants became legendary rulers of Denmark. The mythological origin of the ancient managers can be disputed, but not proved, since there are no other documents clearly stating otherwise. Numerous sources lead to the fact that the moment of the origin of the Scandinavian kings is reduced to the documents of Snorri Sturluson, a chronicler who tells about the mystical origin of the Scandinavian world. The territories of Denmark, Sweden, Norway and Iceland were thus ruled by different dynasties belonging to the great Inglings. So, the family of Harald I the Fair-Haired, for example, was a descendant of the Horfager dynasty, which ruled Norway.

        results

        The analysis of the ancient mythology of the Scandinavian world makes it possible to reflect on the modern society of Scandinavia. The study of the relationship between the supreme gods and representatives of the ancient dynasties of the mythological world helps in the study of the modern mentality and identity of Norwegians, Swedes and Danes. The constructivist theory of international relations asserts that such invisible constructs of reality as language, identity, origin and traditions influence the building of relationships, cultural dialogue between countries and societies. The benefit of analyzing and updating knowledge about the traditions, beliefs and habits of the Scandinavian public also helps in the use of such international policy instruments as the soft power of the state, which undoubtedly still plays a decisive role in building the image and attractiveness of the Scandinavian states of Northern Europe ^[11].

       Scientific research is faced with a direct appeal to mythology in the study of the national question of the peoples of Northern Europe. Socio-cultural life combines both mythological and science-intensive elements ^[12]. The public consciousness formed by generalizing historical events and prerequisites of external influence is a symbiosis of cultural traditions and modernity. In order to determine the boundaries and framework of the identity of the people, it should be taken into account what exactly their worldview is based on. The hermeneutic approach as a tool for studying the self-determination of documents of the past is one of the most effective ways to solve the problems of the modern scientific school.