Dubbed by the New York Times as "one of the most sought-after legal academics in the county," William Ian Miller presents the arcane worlds of the Old Norse studies in a way sure to attract the interest of a wide range of readers. Bloodtaking and Peacemaking delves beneath the chaos and brutality of the Norse world to discover a complex interplay of ordering and disordering impulses. Miller's unique and engaging readings of ancient Iceland's sagas and extensive legal code reconstruct and illuminate the society that produced them. People in the saga world negotiated a maze of violent possibility, with strategies that frequently put life and limb in the balance. But there was a paradox in striking the balance—one could not get even without going one better. Miller shows how blood vengeance, law, and peacemaking were inextricably bound together in the feuding process. This book offers fascinating insights into the politics of a stateless society, its methods of social control, and the role that a uniquely sophisticated and self-conscious law played in the construction of Icelandic society. "Illuminating."—Rory McTurk, Times Literary Supplement "An impressive achievement in ethnohistory; it is an amalgam of historical research with legal and anthropological interpretation. What is more, and rarer, is that it is a pleasure to read due to the inclusion of narrative case material from the sagas themselves."—Dan Bauer, Journal of Interdisciplinary History

Njals saga, the greatest of the sagas of the Icelanders, was written around 1280. It tells the story of a complex feud that starts innocently enough--in a tiff over seating arrangement at a local feast--and expands over the course of 20 years to engulf half the country, in which both sides are effectively exterminated, Njal and his family burned to death in their farmhouse, the other faction picked off over the entire course of the feud. Law and feud feature centrally in the saga, Njal, its hero, being the greatest lawyer of his generation. No reading of the saga can do it justice unless it takes its law, its feuding strategies, as well as the author's stunning manipulation and saga conventions. In 'Why is Your Axe Bloody?' W.I. Miller offers a lively, entertaining, and completely orignal personal reading of this lengthy saga.

Audun’s Story is the tale of an Icelandic farmhand who buys a polar bear in Greenland for no other reason than to give it to the Danish king, half a world away. It can justly be listed among the finest pieces of short fiction in world literature. Terse in the best saga style, it spins a story of complex competitive social action, revealing the cool wit and finely-calibrated reticence of its three main characters: Audun, Harald Hardradi, and King Svein. The tale should have much to engage legal and cultural historians, anthropologists, economists, philosophers, and students of literature. The story’s treatment of gift-exchange is worthy of the fine anthropological and historical writing on gift-exchange; its treatment of face-to-face interaction a match for Erving Goffman.

Gift of Joan Wall. Includes index. Includes bibliographical references (p. 227-248) and index. * glr 20090610.

William Miller details our anxious relation to basic life processes; eating, excreting, fornicating, decaying, and dying. But disgust pushes beyond the flesh to vivify the larger social order with the idiom it commandeers from the sights, smells, tastes, feels, and sounds of fleshly physicality. Disgust and contempt, Miller argues, play crucial political roles in creating and maintaining social hierarchy. Democracy depends less on respect for persons than on an equal distribution of contempt. Disgust, however, signals dangerous division.

This volume offers the first comprehensive account of the monetary logic that guided the payment of wergild and blood money in early medieval conflict resolution. In the early middle ages, wergild played multiple roles: it was used to measure a person’s status, to prevent and end conflicts, and to negotiate between an individual and the agents of statehood. This collection of interlocking essays by historians, philologists and jurists represents a major contribution to the study of law and society in Western Europe during the early Middle Ages. Contributors are Lukas Bothe, Warren Brown, Stefan Esders, Wolfgang Haubrichs, Paul Hyams, Tom Lambert, Ralph W. Mathisen, Rob Meens, Han Nijdam, Lisi Oliver, Harald Siems, Karl Ubl, and Helle Vogt. See inside the book.

This book is a historical and philosophical meditation on paying back and buying back, that is, it is about retaliation and redemption. It takes the law of the talion - eye for an eye, tooth for a tooth - seriously. In its biblical formulation that law states the value of my eye in terms of your eye, the value of your teeth in terms of my teeth. Eyes and teeth become units of valuation. But the talion doesn't stop there. It seems to demand that eyes, teeth, and lives are also to provide the means of payment. Bodies and body parts, it seems, have a just claim to being not just money, but the first and precisest of money substances. In its highly original way, the book offers a theory of justice, not an airy theory though. It is about getting even in a toughminded, unsentimental, but respectful way. And finds that much of what we take to be justice, honor, and respect for persons requires, at its core, measuring and measuring up.

In Iceland’s Relationship with Norway c.870 – c.1100: Memory, History and Identity, Ann-Marie Long reassesses the development of Icelandic society from the earliest settlements to the twelfth century. Through a series of thematic studies, the book discusses the place of Norway in Icelandic cultural memory and how Icelandic authors envisioned and reconstructed their past. It examines in particular how these authors instrumentalized Norway to explain the changing parameters of Icelandic autonomy. Over time this strategy evolved to meet the needs of thirteenth-century Icelandic politics as well as the demands posed by the transition from autonomous island to Norwegian dependency.

Old Norse texts offer different ideas about what it is to be female, presenting women in diverse social and economic positions. This book analyzes female characters in medieval Icelandic saga literature, and demonstrates how they engaged with some of the most contested values of the period, revealing the anxieties of both the authors and audiences.

From the child taunted by her playmates to the office worker who feels stifled in his daily routine, people frequently take out their pain and anger on others, even those who had nothing to do with the original stress. The bullied child may kick her puppy, the stifled worker yells at his children: Payback can be directed anywhere, sometimes at inanimate things, animals, or other people. In Payback, the husband-and wife team of evolutionary biologist David Barash and psychiatrist Judith Lipton offer an illuminating look at this phenomenon, showing how it has evolved, why it occurs, and what we can do about it. Retaliation and revenge are well known to most people. We all know what it is like to want to get even, get justice, or take revenge. What is new in this book is an extended discussion of redirected aggression, which occurs not only in people but other species as well. The authors reveal that it's not just a matter of yelling at your spouse "because" your boss yells at you. Indeed, the phenomenon of redirected aggression--so-called to differentiate it from retaliation and revenge, the other main forms of payback--haunts our criminal courts, our streets, our battlefields, our homes, and our hearts. It lurks behind some of the nastiest and seemingly inexplicable things that otherwise decent people do, from road rage to yelling at a crying baby. And it exists across boundaries of every kind--culture, time, geography, and even species. Indeed, it's not just a human phenomenon. Passing pain to others can be seen in birds and horses, fish and primates--in virtually all vertebrates. It turns out that there is robust neurobiological hardware and software promoting redirected aggression, as well as evolutionary underpinnings. Payback may be natural, the authors conclude, but we are capable of rising above it, without sacrificing self-esteem and social status. They show how the various human responses to pain and suffering can be managed--mindfully, carefully, and humanely.