Homosexuality in Norse paganism
From Wikipedia, the free encyclopedia
The issue of homosexuality in Norse paganism has become a matter of debate in Ásatrú as practitioners try to reconcile mythology, history, historiography, and modern views regarding homosexuality. The debate centres around the issue of whether or not it is dishonourable for men to take on the submissive role during sexual intercourse or for women to take on the active role. As a reconstructionist religion, followers of Ásatrú are primarily concerned with how Norse society viewed homosexuality, but also take into consideration that many of the societal norms which were prevalent 1,000 years ago in Scandinavia are now obsolete. Generally, adherents of Ásatrú are tolerant of homosexuality.
Ásatrú is a revivalist religion that seeks to reconstruct the beliefs and practices of the ancient Norsemen by piecing together ancient myths, sagas, and historical accounts of Norse society and religion. Like the mythology of most patriarchal societies, Norse legends primarily concern themselves with the exploits of men. Therefore, there is much more material concerning male homosexuality than there is lesbianism in Norse mythology.
Contents |
[edit] Homosexuality in Viking Age Scandinavia
In general, Norse writings tend to view homosexuality negatively. The secular laws of Viking Age Iceland do not mention it. The sagas and laws make a distinction between the active and submissive roles taken by men during anal sex. There was no shame or dishonour attached to the role of the active, or insertive, partner. However, the bottom role was viewed as dishonourable by society (ergi). They were thought of as cowards who had been "conquered" by the active partner.
In the Sturlunga saga, Guðmundr takes captive a man and his wife, and plans for both the woman and the man to be raped as a means of sexual humiliation (Sørenson 82, 111; Sturlunga saga, I, 201). The term klámhogg "shame-stroke" inflicted on defeated enemies was regarded as on a par with castration or a wound to the brain, abdomen, or marrow, and Sørenson (68) suggests that the term refers to rape (forced anal penetration). There is ample documentation of the practice of alleging homosexuality as a severe insult. The Icelandic Grágás condoned violence in retaliation for abuse alleging homosexuality.
The term argaskattr in the 14th century Moðruvallabók, "payment made to an argr man", seems to imply the existence of male prostitution (Sørenson, 34-35)
Male shamans were considered "unmanly" in Norse society, both because they fought with magic rather than weapons and because shamanic rituals were supposedly presided over by the goddess Freyja, to whom shamans were supplicant. However, shamanism in turn may have provided a chance for homosexual men to be relatively open about their sexuality without fear of facing the same sanctions a warrior might.
[edit] Homosexuality in Norse mythology
Accusing a man of practicing seiðr, implied effeminacy or sexual perversion. Odin himself was taunted for practicing seiðr, by Loki in the Lokasenna. Loki is viewed by some as a bisexual figure, taking the female role in the encounter with the giant's stallion in the Gylfaginning. It is certainly intriguing that, in that encounter, he was mare enough to have offspring from the stallion, while likening a man to a mare seems to have been one of the most offensive ways of accusing him of ergi.
[edit] Additional readings
- Sørenson, Preben M., Joan Turville-Petre (trans.), The Unmanly Man: Concepts of Sexual Defamation in Early Northern Society, The Viking Collection, Studies in Northern Civilization 1. Odense University Press (1983). ISBN 8774924362 or ISBN 978-8774924364
