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The Forestland's Guests Mythical Landscapes, Personhood, And Doctoral School in Humanities and Social Sciences Doctoral Programme of History and Cultural Heritage The Forestland’s Guests Mythical Landscapes, Personhood, and Gender in the Finno-Karelian Bear Ceremonialism Vesa Matteo Piludu Academic dissertation to be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in Lecture Room 12 of the Main Building (Fabianinkatu 33) on the 19th of January, 2019 at 11 o’clock. 1 Supervisor: Lotte Tarkka, Professor of Folkore Studies, Faculty of Arts, University of Helsinki. Adviser: Teemu Taira, Acting Professor (2018) and Senior Lecturer (2019) of Study or Religion, University of Helsinki. Pre-Examiners: Andrew Wiget, Professor of the Faculty of History, Moscow State University. Professor Emeritus of English Language and Literature, New Mexico State University. Enrico Comba, Associate Professor of Anthropology of Religions, Department of Cultures, Politics and Society, University of Turin. Opponent: Professor Andrew Wiget. Custos: Professor Lotte Tarkka. Main Affiliation: University of Helsinki, Faculty of Arts, Doctoral School in Humanities and Social Sciences, Doctoral Programme of History and Cultural Heritage. Study of Religions. Folklore Studies. Double affiliation (from 2018): University of Helsinki, Helsinki Institute for Sustainability Science (HELSUS). Credits: Cover photo by Susanna Aarnio. Keywords: Study of Religions; Folklore Studies; Cultural and Social Anthropology; Anthropology of Religions; Ethnology; Anthropology of Environment; Language and Environment; Bear Ceremonials; Ritual Personalization of the Bear and the Forest; Personhood and Self; Gender, Body and Environment; Mimesis; Indigenous and Folk Ontology; Relations between Bear Ceremonials and Wedding, Funeral and Healing Rituals. ISBN 978-951-51-4801-8 (paperback). ISBN 978-951-51-4802-5 (PDF), http://ethesis.helsinki.fi UNIGRAFIA OY Helsinki 2019 2 Abstract The goal of the thesis is to provide new approaches for the interpretation of the elaborate Finnish and Karelian bear ceremonial’s songs, which were intensively collected in the 19th Century and in the early 20th Century. The study aims to furnish a better understanding of the meanings of the ceremonial taking in consideration the context of folk beliefs at the time. The chapters will cover all the ritual phases, adapting the classic Hallowell’s typology to the Finno-Karelian case. However, each chapter aims to provide some answers to the main research questions. Why did the bear hunt require such a complex ritualized reciprocity? How were the passages of borders between the village and the forest ritualized? How and why were the forest, its spirits and the bruin personalized? Why do many Bear Songs contain references to wedding songs? How did the Christian faith and the rich cattle holders’ beliefs communicate with the hunter’s rituals, forming a historically stratified tradition? The study reveals that the vernacular definitions of the bear’s personhood changed often in the ritual phases: it was the offspring of the forest spirits or a hunter’s relative; a bride or a groom; a boy or a respected elder. On a general level, the bear had a shifting double identity: it was strictly bounded to the family of the forest spirits, but at the same time the hunter emphasized its human features to make the ritual communication easier and to transform the bruin into the guest of honor of the village feast, in which the bear meat was consumed. The hunter’s self could also change in the ritual: in the songs, he presented himself as a mighty man protected by mythic iron belts and shirts; as a handsome and mimetic seducer of female forest spirits, or as a humble orphan who needed their guidance. During the feast, the roles of the women toward the bear also varied: the mistress warmly welcomed the bruin as a guest or groom, but the women were also guided to protect the cattle. The landscapes acquired mythic features and they could be presented as welcoming or dangerous. These apparently kaleidoscopic changes followed a precise ritual logic: they were elaborate rhetorical devices to make the 'guests' – the bruin and the forest spirits – behave or react in certain ways in different ritual phases and to influence their perception of the hunters’ actions. 3 Acknowledgements This PhD thesis has been accomplished thanks to the support and help of numerous scholars and people. My supervisor Lotte Tarkka, Professor of Folklore Studies, has been extremely devoted in supporting, inspiring and analyzing my writing. She has been always open to dialogue, discussing with me in detail about the interpretation of the Bear Songs and their English translation, the multiple intertextual connections of the lines with other songs and incantations, the connections between bear ceremonialism and other rituals, and the problems of contextualization and comparison of the materials. On the one hand, she has been a model of academic ethical conduct, demanding great precision in the references of scientific literature and archival sources. On the other hand, she supported me in finding my personal scholarly voice, vision and freedom, stressing the importance of my anthropologic and international background. My adviser Teemu Taira, Acting Professor and currently Senior Lecturer of Study of Religions, advised me on the standardization of bibliographic sources, sections’ titles and research questions and problems, and correctly suggested the importance of theories of Mary Douglas for the bear’s ritual anomaly.Thanks to the preliminary examiners Professor Enrico Comba (University of Turin), and Professor Andrew Wiget (Moscow State University and New Mexico State University), who graciously agreed to act as my opponent. Study of Religions furnished me an office to do my work and supported my academic teaching, always respecting my intellectual freedom and my tendency to co- operate with other disciplines. Years ago, Professor Emeritus Juha Pentikäinen had introduced me to the fascinating world of the circumboreal bear ceremonialism. Thanks to his efforts in organizing symposiums, seminars and museum exhibitions in Finland, France and Italy, I had the possibility to give presentations and papers in many academic institutions, getting acquainted with international scholars that deeply influenced my work. Professor Terhi Utriainen gave me important advice about the different role of marriage and sexuality in rituals, the concepts of the body and the preservation of the bones in funerals and hunting rituals. Risto Pulkkinen furnished me information about scientific literature on Finnish and Ob-Ugrian bear ceremonials, and discussed with me the problems of the sacredness of the forest and the bear anomalous position between the human and the forest world in the Finnish tradition. Riku Hämäläinen gave me important suggestions about scientific literature on bear ceremonialism of Native American peoples. Thanks to Senior Lecturer Mulki Al- 4 Sharmani, Senior Lecturer Alexandra Bergholm, Minja Blom, Julia von Boguslawski, Maija and Albion Butters, Professor Emeritus René Gothoni, Mikko Heimola, Eliisa Heinämäki, Professor Titus Hjelm, Veronika Honkasalo, Ville Husgafvel, Senior Lecturer Mitra Härkönen, Leila Jylhänkangas, Konsta Kaikkonen, Katri Karhunen, Mira Karjalainen, Senior Lecturer Johanna Konttori, Laura Kokkonen, Karolina Kouvola, Senior Lecturer Helena Kupari, Mikko Kurenlahti, Ritva Latvio, Nina Maskulin, Markus Mononen, Essi Mäkelä, Jaakko Närvä, Sonja Pakarinen, Senior Lecturer Heikki Pesonen, Ilkka Pyysiäinen, Katja Ritari, Outi Pohjanheimo, Mari Rahkala-Simberg, Professor Tuula Sakaranaho, Heidi Rautalahti, Lilo-Marie Ruther, Tom Sjöblom, Salome Tuomaala for having being friendly and open-minded colleagues: it was an honor and a pleasure to share ideas and the workplace with them. I’m very grateful to have been involved in seminars and organization of conferences with the staff of researchers of Folklore Studies: they are a warm family of very professional scholars. Thanks to Frog for useful discussions on mythical landscapes and mythical discourses and to Eila Stepanova for her linguistic and bibliographic advices. Thanks to Joonas Ahola, Kaarina Koski, Sirja Kohonen, Heidi Haapola- Mäkelä, Lauri Harvilahti, Jouni Hyvönen, Niina Hämäläinen, Tuukka Karlsson, Galina Misharina, Jukka Saarinen, Ulla Savolainen, Eija Stark, and Senni Timonen for their presentations, comments and discussions in many seminars. The whole staff of the archives and library of the Finnish Literature Society (SKS) reserves a special acknowledgment: they are professionals always helping scholars with patience and fairness. At the very beginning of my work the archive researchers Pasi Klemettinen and Juha Nirkko introduced me to the Bear Songs of the SKVR volumes and to the rich collection of manuscripts regarding folk beliefs about the bear and forest of the folklore archives. Thanks to the Kalevala Society (Kalevalaseura) and Ulla Piela, Petja Aarnipuu and the Emeritus Professor and former President Seppo Knuuttila for the interest in my scientific work and for their co-operation and support in many projects. I owe gratitude to Professor Eero Tarasti for having offered me work experience in academic teaching and administration. For many years, the staff of Musicology and Semiotics has been like a scientific family for me. My participation in the recent University of Helsinki’s Future Development Fund project led by Laura Siragusa offered me the possibility to discuss with researchers interested
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