The author discusses how religious groups, especially Jews, Mormons and Jesuits, were labeled as foreign and constructed as political, moral and national threats in Scandinavia in different periods between c. 1790 and 1960. Key questions are who articulated such opinions, how was the threat depicted, and to what extent did it influence state policies towards these groups. A special focus is given to Norway, because the Constitution of 1814 included a ban against Jews (repelled in 1851) and Jesuits (repelled in 1956), and because Mormons were denied the status of a legal religion until freedom of religion was codified in the Constitution in 1964. The author emphasizes how the construction of religious minorities as perils of society influenced the definition of national identities in all Scandinavia, from the late 18th Century until well after WWII. The argument is that Jews, Mormons and Jesuits all were constructed as "anti-citizens", as opposites of what it meant to be "good" citizens of the nation. The discourse that framed the need for national protection against foreign religious groups was transboundary. Consequently, transnational stereotypes contributed significantly in defining national identities.
The author discusses how religious groups, especially Jews, Mormons and Jesuits, were labeled as foreign and constructed as political, moral and national threats in Scandinavia in different periods between c. 1790 and 1960. Key questions are who articulated such opinions, how was the threat depicted, and to what extent did it influence state policies towards these groups. A special focus is given to Norway, because the Constitution of 1814 included a ban against Jews (repelled in 1851) and Jesuits (repelled in 1956), and because Mormons were denied the status of a legal religion until freedom of religion was codified in the Constitution in 1964. The author emphasizes how the construction of religious minorities as perils of society influenced the definition of national identities in all Scandinavia, from the late 18th Century until well after WWII. The argument is that Jews, Mormons and Jesuits all were constructed as "anti-citizens", as opposites of what it meant to be "good" citizens of the nation. The discourse that framed the need for national protection against foreign religious groups was transboundary. Consequently, transnational stereotypes contributed significantly in defining national identities.
David has lost his memory. A newspaper advert appears asking friends and relatives to share their memories of him. Three respond: his two closest teenage friends, and his stepfather, now estranged, from his backwater hometown of Namsos. Their reminiscences of teenage nihilism and rebellion, the eroticism and uncertainties of first love, and intense experiments in art and music, are framed by present day scenes of lives run aground on thwarted ambition and intimacy. Told in letters, interleaved with internal monologues and commentaries, Encircling provides a dark, searingly honest portrait of life at the edges of provincial Norway. Yet for all its apparent bleakness, Tiller's remarkable opening novel of the Encircling Trilogy pulses with humanity and truth. As each narrative colours and reshapes the last, the enigma that is David continues to intrigue us.
The Encircling Trilogy comes thundering to a close as the man at the center is revealed The final book in Carl Frode Tiller’s groundbreaking Encircling Trilogy is here. In Barbara Haveland’s powerful translation, two new letters circle closer than ever to David, who allegedly lost his memory. One is from Marius, who has led the life of wealth and privilege that David was meant to live. And yet Marius does not appreciate it—desperate for attention, he lies to his girlfriend, with disastrous consequences. The other comes from Susanne, an ex-lover whose affair with David led to the breakup of her marriage. Humiliated by David’s unflattering portrayal of her in his novel, Susanne is determined to exact revenge on him in the most painful possible way. Last of all we come face-to-face with David himself: a frustrated writer whose early successes have faded. His therapy sessions seem to reveal a dangerous and violent individual bent on getting what he wants at any cost. With David’s own story told, the last piece falls into place, and his true character is unveiled. But as with books one and two, there are twists and turns that upset expectations and leave the reader wondering whom to believe. Across three books, Tiller’s incisive character portraits lay bare the inequalities of class and excesses of wealth in Norwegian society. With Encircling 3: Aftermath, Tiller sounds the unexplored depths of David’s life, in the culmination of this astonishing feat of psychological realism.
The island of Otterøya, a rural backwater of Norway, provides the setting for Book Two of Tiller's multi-award winning Encircling trilogy. Its singular premise continues: an enigmatic central character, David, has lost his memory and his friends and family write letters at the behest of his psychiatrist about the lives they once shared. The encircling narratives offered by two childhood friends and the midwife who attended his birth, reveal both the roots of his waywardness and, in a shocking twist, the traumatic secret of his identity. Tiller uses a carefully scored polyphony of voices to present this epic saga of dysfunctional lives misshapen by poverty. As in the work of our own Ken Loach or Mike Leigh, its strength lies in its close domestic focus. Encircling: Book 2 is an intimate and modern portrait of Norwegian life that is both searingly honest and uncomfortably true. Encircling 2 is the second volume of a multi-award winning trilogy, published to acclaim in Norway.
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