Still, many of them are less Norwegian than we might like to think. Many of the mythical creatures can be traced very far back in time, often all the way to the Viking age. These children often suffered horribly, because people thought the only way to get their real child back was to treat the imposter child so badly that the supernatural mother would return to swap the children back. Children with disabilities were often regarded as changelings, where the subterraneans had switched the human child with one of their own, during an unguarded moment. Other myths served as explanations for occurrences or mysteries for which there were no other answers. The moral is that old sins never quite disappear, so it is always better to just stay on the straight and narrow path to begin with,” says Hauan. “One myth tells the a story of a woman who was on her way to her own wedding, when an utburd showed up and clung to her bridal veil. Unbaptized children could not enter heaven. If an unbaptized baby was put out to die by its parents, it would return as a vengeful spirit. If you strayed from the norm, you risked serious consequences.Ī clear example is the belief in utburden. Myths also helped maintain the set standards and roles in society. The tales served as a warning against speaking to strangers, and a warning against giving in to temptation, Hauan explains. The vast numbers of these stories says something about the cultural importance of “preserving your purity” as a young girl in this society. Young girls who brought livestock out to summer pastures, were often subjected to improper advances by the subterraneans. The subterraneans also served as a way to uphold moral standards and values. In this way they were almost the eco-worriers of yore. And these subterranean people were known to extract their revenge on greedy humans. It was vital to not take more from nature than you needed, or you would upset a supernatural people believed to live underground. Legends and myths regulated the relationship between humans and nature, and the rules of human society. In earlier times, legends played much of the same role,” explains Hauan. “Today we live in a thoroughly regulated society, where we have to abide by numerous official laws and regulations. However, folklore and mythical creatures used to play a much bigger part in society, and were seen as a more tangible and real part of the natural world. They are terrifying creatures, and shouldn’t decorate mantles,” she laughs. “It’s about bringing them back to where they belong. Especially if you picture them as garishly coloured troll dolls, or cosy souvenirs. Trolls seem to have lost some of their ability so scare these days. They find joy in the old traditions, and share that joy in such a positive, funny and absurd way with Troll Hunter,” she smiles.Īnd maybe it was about time. This makes me think that they have to be pretty fond of their culture, and that moves me a little. They feel that they have something to contribute with as well. “These films are Norwegian filmmakers’ reaction to the international trend. The illustrations correlated so well with trolls as people imagined them that few people now envision them in any other way. Kittelsen and his colleagues drew them for Asbjørnsen and Moe’s very popular collections of folktales. It wasn’t until the end of the 19th century that trolls were presented in their current visual form, after Th.

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