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Tommy Ramstedt: Knowledge and Identity Within the Finnish Fringe

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Tommy Ramstedt: Knowledge and Identity Within the Finnish Fringe Tommy Ramstedt | Knowledge and Identity within the Finnish Fringe-Knowledge Ramstedt | Knowledge Scene | 2018 and Identity within the Finnish Tommy Tommy Ramstedt Knowledge and Identity within the Finnish Fringe-Knowledge Scene 9 789517 659154 ISBN 978-951-765-915-4 Patrik Söderberg Born 1980 in Vasa, Finland Studies, exams, and present occupation: Master’s degree in Developmental Psychology at Åbo Akademi University in 2010 Bachelor’s degree in Political Science at Åbo Akademi University in 2009 Patrik Söderberg is currently working as a university teacher in Developmental Psychology within the Faculty of Education and Welfare Studies at Åbo Akademi University in Vasa, Finland. His research and teaching interests include peer victimization, social inclusion, gene- environment interaction, and youth political participation. Portrait photo: Raija Skyttälä, Foto Airaksinen Cover photo: User PublicDomainPictures on Pixabay, released under Creative Commons CC0 Åbo Akademi University Press Tavastgatan 13, FI-20500 Åbo, Finland Tel. +358 (02) 215 3478 E-mail: [email protected] Sales and distribution: Åbo Akademi University Library Domkyrkogatan 2–4, FI-20500 Åbo, Finland Tel. +358 (0)2 215 4190 E-mail: [email protected] KNOWLEDGE AND IDENTITY WITHIN THE FINNISH FRINGE-KNOWLEDGE SCENE Knowledge and Identity within the Finnish Fringe-Knowledge Scene Tommy Ramstedt Åbo Akademis förlag | Åbo Akademi University Press Åbo, Finland, 2018 CIP Cataloguing in Publication Ramstedt, Tommy. Knowledge and identity within the Finnish fringe-knowledge scene / Tommy Ramstedt. - Åbo : Åbo Akademi University Press, 2018. Diss.: Åbo Akademi University. ISBN 978-951-765-915-4 ISBN 978-951-765-915-4 ISBN 978-951-765-916-1 (digital) Painosalama Oy Åbo 2018 ABSTRACT This thesis is a study of the Rajatieto scene in Finland. The Finnish word rajatieto (Fringe-Knowledge) was created in the 1970s by a group of people interested in ufology, spiritualism and different kinds of alternative worldviews. The main research questions focus on how leading people within the scene conceptualize Fringe-Knowledge and how their identity is constructed in relation to various types of worldviews that are usually rejected by the mainstream. The theoretical framework includes the concepts identity and knowledge. A central aspect of identity is that it consists of a process of creating boundaries with the self and something other. This study further goes into dialogue with the theoretical concepts ”cultic milieu” (Campbell 1972), ”rejected knowledge” (Webb 1974), and ”stigmatized knowledge” (Barkun 2013). The study utilizes and develops the methodological framework of scene in order to study and conceptualize the Fringe-Knowledge environment. The scene framework is used when an environment has some type of sense of itself and considers itself to consist of a distinct group of people. The most important aspects of the scene framework is to study the infrastructure of a scene, and how the scene is discursively constructed by its members. The infrastructure of the Fringe-Knowledge scene consists of a number of associations, magazines, and events. Fringe-Knowledge is constructed by its proponents as constituting a form of knowledge that is beyond, and often in conflict with, current established science. Identity and knowledge intersect in the scene, as people within it consider themselves a special kind of people who possess special knowledge. The events are described as safe havens where these people can meet and be themselves. This study provides detailed information about a certain part of the religious landscape of Finland. By utilizing the scene framework this study develops the scene methodology for the study of alternative spiritual and religious spaces. The questions of identity and knowledge show how a certain type of people construct their self-understanding in a late-modern context. Keywords: Rajatieto, scene, identity, rejected knowledge, stigmatized knowledge, cultic milieu, occulture. Acknowledgements Writing a thesis is a project that involves academic discussions, becoming acquainted with the broader field of research, hours of writing and re- writing, and time spent in the field interviewing people and attending events. This would not have been possible without a stimulating working environment and excellent colleagues. I would like to thank the department of Comparative Religion at Åbo Akademi University for allowing me to work with this thesis. Under the direction of Professor Peter Nynäs the department has indeed developed into a dynamic organization capable of conducting innovative research regarding the contemporary religious landscape. Throughout the process, I have been fortunate to be introduced to scholars and researchers from Åbo Akademi University, the University of Turku, the University of Helsinki, The Church Research Institute, and several foreign universities. I am thankful to all the scholars who in various ways have aided me in my journey. I am tremendously grateful to my supervisors, Professor Nynäs and Docent Marcus Moberg. Docent Moberg has functioned as my primary supervisor and guided me in my work. I thank him for his patience, advice, and all the invaluable academic discussions we have had throughout the years. He has read numerous versions of the manuscript, from its first embryonic stages to its present form. Professors Terhi Utriainen and Benjamin Zeller have functioned as preliminary examiners for the thesis. As scholars with expertise in the field of new religious movements and contemporary spirituality it has been a true delight to read their comments. I would like to thank my colleagues for reviewing and discussing my texts and ideas at official seminars as well as in unofficial settings. Indeed, the occasional “beer–review” is just as an important process as the peer- review. All doctoral seminars have been vital, and I shall here highlight two of them. An especially important seminar was a smaller session with Dr. Sofia Sjö, Dr. Jan Svanberg and Dr. Marcus Moberg. I thank them for their sound and harsh critique of the manuscript, which in that stage had several points that needed to be addressed. As Professor Christopher i Partridge visited Åbo Akademi University in 2015, he commented on my manuscript. His insightful views gave me new perspectives. The doctoral seminars, sometimes held in conjunction with the Department of Folkloristics, have been important for the progression of the work. I am thankful to all who have participated in the seminars, including Docent Måns Broo, Dr. Linda Annunen, MA Karen Swartz Larsson, MA Laura Wickström, MA Nana Blomqvist, MA Peik Ingman, MA Karoliina Dahl, MA Nina Björkman, MA Sara Duppils, Professor Lena Marander-Eklund, MA Carolina Renman, Dr. Jacob Löfgren, MA Robin Isomaa, MA Marlijn Meijer, MA Polina Vrublevskaya, MA Malin Fredriksson, Docent Ruth Illman, Dr. Blanka Henriksson, MA Johnny Långstedt, MA Henno Parks, MA Gordon Henderson. When I was accepted as a PhD student, I was lucky to receive a short initial grant from the Donner Institute for Research in Religious and Cultural History. An additional shorter grant was provided to me by the project Post-Secular Culture and a Changing Religious Landscape at Åbo Akademi University. These were of great importance in the initial stages of the thesis. After a few unfruitful grant applications, I was happy to receive a position at the Graduate School at Åbo Akademi University in 2012. As a part of the doctoral program, I have been obligated to teach an annual course on New Religions. I have also organized a course on Religious Utopias which culminated in a visit to the Findhorn eco village in Scotland. I have also taught a number of courses at the Open University. Although teaching takes time, discussions with students have not only motivated me, but also offered reflection on my own work. As Seneca said: “While we teach, we learn.” Conducting a thesis about the contemporary Fringe-Knowledge scene would have been impossible if the leading personas within it would not have been willing to be interviewed. I thank all of them sincerely for their time. I would also like to thank my friends and family for supporting me. When I have become blind regarding my own text, the feedback from my two brothers has been of uttermost importance. My father, Pehr Ramstedt, provided me with support and illuminating conversation. And lastly, I am in gratitude to my late mother Ulla Ramstedt for reading to me as a child. ii Table of contents Part I 1 Introduction……………………………………………..............................1 1.1 Aim of the study……………………………………...............................5 1.2 Material and study……………………………………………………...8 1.2.1 Interviews……………………………………………………………9 1.2.2 Magazines…………………………………………………………..15 1.2.3 Fieldwork….………………………………………………………..17 1.2.4 Self positioning and ethical considerations……………………...22 1.3 Composition of the study……………………………………………..24 2 Theoretical and Methodological Framework………………………...26 2.1 Conceptualizing ‘alternative’ forms of religion and spirituality….27 2.2 Discourse analysis……………………………………………………..40 2.3 The concept of Scene as a methodological framework……………..55 3 Historical and Cultural context………………………………………...71 3.1The Late Modern Condition…………………………………………..71 3.2 Religion in Finland…………………………………………………….76 3.3 Beliefs, practices and values among the readers of Ultra……..........89 Part II 4 Scenic Structure…………………………………………………………..96 4.1 Scenic infrastructure…………………………………………………..96 4.2 Scenic capital…………………………………………………………111 5
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