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Arv Nordic Yearbook of Folklore 2015 2 3 ARVARV Nordic Yearbook of Folklore Vol 1 Arv Nordic Yearbook of Folklore 2015 2 3 ARVARV Nordic Yearbook of Folklore Vol. 71 Editor ARNE BUGGE AMUNDSEN OSLO, NORWAY Editorial Board Anders Gustavsson, Oslo; Gustav Henningsen, Copenhagen Bengt af Klintberg, Lidingö; Ann Helene Bolstad Skjelbred, Oslo Ulrika Wolf-Knuts, Åbo (Turku) Published by THE ROYAL GUSTAVUS ADOLPHUS ACADEMY UPPSALA, SWEDEN Distributed by SWEDISH SCIENCE PRESS UPPSALA, SWEDEN 4 © 2015 by The Royal Gustavus Adolphus Academy, Uppsala ISSN 0066-8176 All rights reserved Articles appearing in this yearbook are abstracted and indexed in European Reference Index for the Humanities and Social Sciences ERIH PLUS 2011– Editorial address: Prof. Arne Bugge Amundsen Department of Culture Studies and Oriental Languages University of Oslo Box 1010 Blindern NO–0315 Oslo, Norway phone + 4792244774 fax + 4722854828 e-mail: [email protected] http://www.hf.uio.no/ikos/forskning/publikasjoner/tidsskrifter/arv/index.html Cover: Kirsten Berrum For index of earlier volumes, see http://www.kgaa.nu/tidskrift.php Distributor Swedish Science Press Box 118, SE–751 04 Uppsala, Sweden phone: +46(0)18365566 fax: +46(0)18365277 e-mail: [email protected] Printed in Sweden Textgruppen i Uppsala AB, Uppsala 2015 5 Contents Articles Ulrika Wolf-Knuts: Scepticism and Broad-mindedness in Talk of Paedophilia . 7 Amber J. Rose: The Witch on the Wall: The Milk-Stealing Witch in Scandinavian Iconography . 27 Jason M. Schroeder: Ruins and Fragments: A Case Study of Ballads, Fragments and Editorial Echolarship in Svenska folk- visor från forntiden . 45 Rósa Þorsteinsdóttir: “Ég kann langar sögur um kónga og drottningar”: Eight Icelandic Storytellers and their Fairy Tales . 67 Line Esborg: The Long and Winding Road: The Aesthetics of National History at the Turn of the 21st Century . 99 Bjarne Rogan: Sigurd Erixon – «The Heavy Artillery» from Sweden: CIAP, SIEF and European Ethnology from the Mid 1950s to 1964 . 113 Book Reviews Bjørnstad, Fred Ola et al. (eds.) Med sang! (Henrik Karlsson) . 173 Ek-Nilsson, Katarina & Birgitta Meurling (eds.): Talande ting (Kerstin Gunnemark) . 175 Eriksen, Anne: From Antiquities to Heritage (Anders Gustavsson) . 176 Esborg, Line & Dirk Johannsen (eds.): “En vild endevending av al virkelighet” (Göran Sjögård) . 178 Garberding, Petra: Vetenskap mellan diktatur och demokrati (Anders Gustavsson) . 181 Gustavsson, Anders: Grave Memorials as Cultural Heritage (Ulrika Wolf-Knuts) . 183 Gustavsson, Karin: Expeditioner i det förflutna (Agneta Lilja) . 185 Hagen, Niclas: Modern Genes (Michael Andersen) . 187 Hillén, Sandra: Barn som medforskare (Bjørg Kjær) . 189 6 Hodne, Ørnulf (ed.): Simon Olaus Wolff (Ane Ohrvik) . 192 Jackson, Michael: The Politics of Storytelling (Sven-Erik Klink- mann) . 193 Kight, Caitlin R.: Flamingo (Ingvar Svanberg) . 199 Lundell, Erika: Förkroppsligad fiktion (Bo Nilsson) . 200 Nordberg, Andreas: Fornnordisk religionsforskning (Arne Bugge Amundsen) . 203 Nyström, Lillemor: Skuggan av en borg (Peter Ullgren) . 204 Palmenfelt, Ulf (ed.): Mellan nation och tradition (Fredrik Skott) . 206 Tangherlini, Tim (ed.): Danisk Folktales, Legends, and Other Stories (Coppélie Cocq) . 209 Tarkka, Lotte: Songs of the Border People (Krister Stoor) . 210 Tolgensbakk, Ida: Partysvensker (Anders Gustavsson) . 211 Woube, Annie: Finding One’s Place (Sverker Hyltén-Cavallius) . 213 Scepticism and Broad-mindedness in Talk of Paedophilia 7 Scepticism and Broad-mindedness in Talk of Paedophilia Ulrika Wolf-Knuts In Jakobstad, a medium-sized Swedish-speaking town in Finland, the preacher in a Læstadian meeting-house communion repeatedly abused some of his grandchildren. Some members of the congregation may have known or suspected this, but his proclivity was not discovered because people pre- ferred to keep the matter within the family circle. It was not until about twenty years later, when one of the grandchildren spoke openly about it, that the bombshell exploded: Grandfather was a paedophile. The event was debated in blogs, the Swedish-language newspaper in the capital, local newspapers, and newspapers in Sweden, and many voices were heard.1 It was difficult to be a member of the congregation at that time. Sensation-mongering can easily arise when the subject is “abnormal” sexu- ality. This naturally also affected members of the congregation who had not been abused by the preacher. I want to study from a folkloristic perspective how some members of the religious communion relate to paedophilia, that is to say, an adult person’s desire expressed through sexual abuse of children. The members to whom I have spoken have not been exposed to anything themselves, but they are in close contact with those who have, or else they know the preacher. When it turns out that the abuse of the children was, to some extent, known but hushed up, it raises the question of how people close to the preacher dealt with the situation. Here the concept of toleration is central. I hope to be able to show how toleration is constructed and used by individuals in a specific cultural context.2 Toleration Everyone in a society must adjust to or tolerate certain rules, whether ex- plicit as in laws and ordinances, or implicit, such as those based on rational practical conventions or, as often happens, on prejudiced, downright irra- tional general opinions and perceptions (cf. Weale 2010:17; cf. also Arnst- 8 Ulrika Wolf-Knuts berg 2007:8–29). Cultural aspects are thus important ingredients, in the way that they both create and understand toleration. For centuries the concept of toleration has been a subject of interest, first among theologians and phil- osophers and later, when diversity gained in value, also among sociologists and builders of society (cf. Kahl 1990:597; Walzer 1998; Horton & Mendus 2010:1–7; Bredsdorff & Kjældgaard 2012). The concept is fuzzy, however, according to Alexander Mitscherlich (1974:7) who, unlike many research- ers, does not confine his studies to toleration within institutions and socie- ties but also considers individuals. Leif Stille shares the view of the vague- ness of the concept since it is loaded with values and therefore problematic (Stille 2006:141). The concept has connotations of respect or acceptance, as can be seen, for example, in the report Den mångtydiga toleransen (“Am- biguous tolerance”), which regards it as concerning “cultural and other dis- similarities”.3 It also has to do with freedom, since every person in principle should be tolerated for the life they want to create for themselves (Macedo 1996:624). Toleration is viewed as a good quality and an instrument for maintaining a stable society where people endeavour to understand each other. According to the Swedish Academy’s dictionary, the word tolerans can have three different meanings. It can refer to the ability of organisms, in- cluding the human body, in unfavourable circumstances, to withstand cer- tain substances or a certain treatment for a long or short time. Tolerance can also be used in technical language to denote “permitted deviation (ac- cording to a fixed standard) from the stated size or value of an entity or the location or direction or form of an object”. The most important meaning here is nevertheless that of toleration, standing for a situation where some- one demonstrates an action, ability, or will “to permit (and accept) that [something] (of which one disapproves or is critical) exists or occurs or continues”, or in other words “forbearance, indulgence; especially con- cerning a forbearing or indulgent attitude to or respect for someone else’s behaviour or way of life or opinion or belief” (SAOB 35:1895–1896). Synonyms are words like patience, forbearance, broad-mindedness, indul- gence, wisdom.4 The concept has many meanings, however. Michael Walzer (1998:14, 77) defines the word as “peaceful co-existence” and a result of mutual re- spect, while Alexander Mitscherlich (1974:9) asserts that toleration is “put- ting up with the Other in order to better understand him”. Stephen Macedo (1996:624) describes toleration as a modus vivendi among people “with ul- timate and irresolvable disagreements”, and Maurice Cranston (2006:507) underlines that the concept itself implies the existence of something dis- agreeable and evil. Mitscherlich (1974:7) writes that toleration means get- ting the better of oneself, having patience, enduring something with equa- nimity and showing consideration to the Other. Toleration thus infringes Scepticism and Broad-mindedness in Talk of Paedophilia 9 people’s freedom (Mitscherlich 1974:22). Toleration is not always viewed as being without problems. Toleration can be said to be the result of a process where two components are coordinated: first condemnation of something and then putting up with it, which is in itself a concept with a tone of disapproval (Cranston 2006: 507). Mitscherlich states that toleration can be exploited in two ways. One tolerates something to achieve a certain goal. One puts up with something in order to get confirmation, to be reckoned as a full member of a commu- nity. One shows patience in the hope that a concession will lead to a positive outcome. One can also tolerate out of fear (Mitscherlich 1974:9, 15). A tol- erant person is weak and impotent against the abuse of power. Walzer rea- sons in a diametrically opposite way when he argues: “To tolerate someone else is an act of power, to be tolerated is an acceptance of weakness” (cf. Mitscherlich 1974:10; Walzer 1998:77). An addition by Mitscherlich is therefore important. He claims that toleration does not arise until a person can overcome his or her fear. That takes courage, self-knowledge, healthy self-esteem, and independent critical thinking to empathize with and try to understand the Other and learn “to tolerate him with the intention of better understanding him” (Mitscherlich 1974:9, 15, 23, 33). Equality is necessary for toleration and toleration is necessary for equality because it requires de- termination, an absolute will to accept, an insight that dissidence and differ- ent norms do not have to lead to an aggressive attitude.
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