Shamanistista kurkkulaulua ja maailmanmusiikkia

Kirja-arvio

Laajoja perspektiivejä, läheltä ja kaukaa

Kirja-arvio

Weak Form Tests of Efficient Market Hypothesis: Evidence from CEE-Countries and Russian Stock Markets

Tämän tutkielman tavoitteena on selvittää Venäjän, Slovakian, Tsekin, Romanian, Bulgarian, Unkarin ja Puolan osakemarkkinoiden heikkojen ehtojen tehokkuutta. Tämä tutkielma on kvantitatiivinen tutkimus ja päiväkohtaiset indeksin sulkemisarvot kerättiin Datastreamin tietokannasta. Data kerättiin pörssien ensimmäisestä kaupankäyntipäivästä aina vuoden 2006 elokuun loppuun saakka. Analysoinnin tehostamiseksi dataa tutkittiin koko aineistolla, sekä kahdella aliperiodilla. Osakemarkkinoiden tehokkuutta on testattu neljällä tilastollisella metodilla, mukaan lukien autokorrelaatiotesti ja epäparametrinen runs-testi. Tavoitteena on myös selvittääesiintyykö kyseisillä markkinoilla viikonpäiväanomalia. Viikonpäiväanomalian esiintymistä tutkitaan käyttämällä pienimmän neliösumman menetelmää (OLS). Viikonpäiväanomalia on löydettävissä kaikilta edellä mainituilta osakemarkkinoilta paitsi Tsekin markkinoilta. Merkittävää, positiivista tai negatiivista autokorrelaatiota, on löydettävissä kaikilta osakemarkkinoilta, myös Ljung-Box testi osoittaa kaikkien markkinoiden tehottomuutta täydellä periodilla. Osakemarkkinoiden satunnaiskulku hylätään runs-testin perusteella kaikilta muilta paitsi Slovakian osakemarkkinoilla, ainakin tarkastellessa koko aineistoa tai ensimmäistä aliperiodia. Aineisto ei myöskään ole normaalijakautunut minkään indeksin tai aikajakson kohdalla. Nämä havainnot osoittavat, että kyseessä olevat markkinat eivät ole heikkojen ehtojen mukaan tehokkaita

Romania and Bulgaria - two new EU members

Euroopan Unionin itälaajentuminen toukokuun 1. päivä 2004 onmerkittävä käännekohta pan-eurooppalaisessa integraatioprosessissa. EU sai kymmenen uutta jäsenmaata, joista kahdeksan on niin kutsuttuja siirtymätalousmaita. Kaksi siirtymätalousmaata, Romania ja Bulgaria, eivät päässeet liittymään Euroopan Unioniin vielä 2004. Niiden tuli parantaa taloudellista kilpailukykyään ennenjäsenyyttä. Ne liittyivät unioniin tammikuun 1. päivä, 2007. Siten 'uusia jäsenmaita' on kaikkiaan kymmenen. Romania and Bulgaria ovat naapurimaita Mustanmeren länsirannalla. Vuonna 2005 Romanian väkiluku oli 21,6 miljoonaa ja Bulgaria 7,7 miljoonaa. Kummankin maan väliluku on ollut laskussa suunnitelmatalouden jälkeisellä kaudella. Ennen suunnitelmatalouden kautta Romania ja Bulgaria olivat maatalousyhteiskuntia, joiden elintaso oli vaatimaton. Keskusjohtoisen suunnitelmatalouden kaudella maat kokivat nopean teollistumisen ja kaupungistumisen.Molemmat yhteiskunnat muuttuivat dramaattisesti lyhyessä ajassa. Suunnitelmatalouden kaudella nopeasti syntynyt teollisuus Romaniassa ja Bulgariassa ei toiminut markkinoiden ehdoilla vaan valtion suunnitelmien mukaisesti. Kun markkinatalous 1990-luvun alussa nosti päätään, kävi ilmeiseksi, että monet teollisuuslaitokset näissä maissa eivät olleet elinkelpoisia globaalin kapitalismin olosuhteissa. Työttömyys alkoi kasvaa nopeasti molemmissa maissa. Kaupungistuminen otti takapakkia: ihmisiä muutti takaisin maatalouden piiriin selviytyäkseen hengissä. Tämä synnytti suuria muuttovirtoja. Taloudellisilla päätöksillä yritettiin helpottaa siirtymäkauden vaikutuksia mm. tukemalla teollisuutta ja viivyttämälläyksityistämistä. Tämä taloudellisen reformin viivytys johti siihen, että Romania ja Bulgaria eivät olleet mukana Euroopan Unionin historiallisessa itälaajenemisessa vuonna 2004. Raportissa tarkastellaan sitä hyvin selvää muutosta, joka näissä maissa on tapahtunut vuosituhannen vaihteessa. Molemmissa uusissa EU-maissa talouden kehitys on hyvin dynaamista ja se yhdistyy melko hyvin kehittyvään vakauteen. Kuitenkin inflaatioaste on selvästi korkeampi kuin läntisessä Euroopassa.Valtiontalous on alijäämäinen sekä Romaniassa että Bulgariassa, mutta vahva ulkomaisten investointien virta auttaa näiden alijääminen rahoittamisessa. Bulgaria and Romania ovat elintasoasteikon alapäässä EU-27 vertailussa. Näillä mailla ei ole varaa tiheään sosiaaliseen turvaverkkoon. Romaniasta ja Bulgariasta on tapahtunut melko mittavaa maastamuuttoa. Molemmissa maissa työttömyysaste on edelleen suhteellisen korkea. Suurista tuloeroista johtuen uusimmissaEU-jäsenmaissa on suuria sosiaalisia jännitteitä. Korruptio ja järjestäytynyt rikollisuus eivät ole kadonneet EU-jäsenyyden myötä. Nykyisissä olosuhteissa ei voida taata myöskään poliittista vakautta. Läheisessä Unkarissa, jossa elintaso on olennaisesti korkeampi kuin Romaniassa ja Bulgariassa, oppositio marssi kaduille vuonna 2006. Väkivaltaisia yhteenottoja syntyi paikallisten poliisivoimien jamielenosoittajien välille. Bulgarian nimellinen palkkataso on hämmästyttävän alhainen ja alle Romanian palkkatason. Bulgarian valuutta on merkittävästi aliarvostettu. Tämä tuo ylimääräistä kilpailukykyä Bulgarian työvoimavaltaisille tuotantoaloille ja lisäksi parantaa Bulgarian hintaetua turismin alalla. Bulgarian valtion budjetti on kuitenkin suhteellisesti alijäämäisempi kuin Romanian,jonka valuutta ei ole yhtä aliarvostettu. Voidaan olettaa, että Romania ja Bulgaria kilpailevat keskenään ulkomaisista investoinneista. Ulkomaisten investointien virta molempiin maihin on osoittanut melko nopeasti kasvavaa trendiä. Tämä positiivinen kehitys vahvistuu erittäin todennäköisesti edelleen EU-jäsenyyden vaikutuksesta.

Romanssien ja runouden aikakausi. Thomas Warton keskiaikaa määrittelemässä 1750–1790

Tutkimukseni käsittelee keskiajan nousua historian tärkeäksi periodiksi 1700-luvun Englannissa näkökulmanaan Thomas Wartonin (1726–1790) kirjoitukset. Warton oli Oxfordin yliopistossa toiminut oppinut antikvaari. Wartonin pääteos History of English Poetry</i> (1774–1781) ei nimestään huolimatta ollut moderni kirjallisuushistoria vaan 1000–1500-luvun kirjoitettua kulttuuria laajasti käsitellyt vernakulaariin kirjallisuuteen pohjautunut esitys. Warton ja hänen lähipiiriinsä kuuluneet tutkijat tarjoavat erityisen mahdollisuuden tarkastella, miten käsitys keskiajasta omana aikakautenaanmuodostui 1700-luvun lopulla. Tutkin Wartonin ja hänen aikalaistensa toisen vuosituhannen alusta kirjoittamia arvioita Michel de Certeaun historiografisen operaation käsitteen avulla. Se koostuu kolmesta vaiheesta: Alue määrittelee sosiaaliset riippuvuussuhteet ja vaikuttimet, jotka ohjaavat tutkimusta. Käytäntö viittaa siihen, miten historioitsija valitsee materiaalinsa ja muokkaa siitä historiankirjoituksena hahmottuvan kokonaisuuden. Lopuksi kirjoitus konkreettisena ja fyysisenä ilmiönä luo illuusion lopullisuudesta ja huonosti sopivien osien yhteenkuuluvuudesta. de Certeaun teoria soveltuu paremmin vanhemman historiankirjoituksen ja oppineisuuden tarkasteluun kuin historiantutkimuksen narratiiveja analysoivat teokset, koska se kontekstualisoi laajemmin historiankirjoitukseen vaikuttavat ilmiöt. Thomas Warton ja muut 1700-luvun puolivälin oppineet määrittelivät keskiajan fiktiivisten tekstien avulla. Warton tutustui tarkasti romansseihin ja kronikoihin. Erityisen suuri merkitys keskiajan hahmottamisen kannalta oli Geoffrey Monmouthilaisen kronikalla Historia regum britanniae, joka esitteli Englannin myyttisen varhaisen historian yhdistämällä Rooman ja oman kansallisen perinteen. Geoffreyn kronikan avulla Warton huomasi keskiaikaisten tarinoiden laajan vaikutuksen; hän kirjoitti erityisesti kuningas Arthuriin liittyneiden kertomusten merkityksestä, joka jatkui aina 1500-luvulle asti. Näin Warton löysi antiikin perinteelle haastajan keskiaikaisesta kulttuurista. Wartonin tapa esitellä keskiaikaa perustui osittain valistusajan sulavasti kirjoitetuille universaalihistorioille, osittain oppineelle luettelomaiselle esitystavalle. Käytännössä Wartonin pitkät johdantotutkielmat kuitenkin johdattavat lukijaa keskeisiin teemoihin. Niitä ovat mielikuvituksen väheneminen uusimmassa kirjallisuudessa ja toisaalta hienostuneisuuden ja tiedon kasvu. Warton ei missään vaiheessa kerro, liittyvätkö nämä teemat yhteen, mutta tulkintani mukaan ne liittyivät. Warton ajatteli kirjallisuuden menettäneen olennaisen mielikuvituksen samaan aikaan, kun yhteiskunta oli kehittynyt. Tämä auttaa hahmottamaan koko kirjallisuuden historiaa: Warton etsi alkuperäistä mielikuvitusta niin antiikin Kreikasta, Orientista kuin muinaisesta Skandinaviasta. History of English Poetry</i> ei pohtinut vain kirjallisuuden ja yhteiskunnan suhdetta, sillä Warton ajatteli voivansa tutkia keskiajan yhteiskuntaa kronikoiden ja romanssien avulla. Hänen käsityksensä feodalismista, hovien elämästä ja keskiaikaisista tavoista perustuivat niihin. Warton ei huomannut, että hänen käyttämänsä lähteet olivat tietoisia kirjallisia konstruktioita vaan hän piti niitä totuudenmukaisina kuvauksina. Toisaalta Wartonin tulkintaan heijastuivat myös 1700-luvun käsitykset yhteiskunnasta. Keskiajan lähteiden kuvaukset ja 1700-luvun ideaalit vaikuttivat lopulta siihen, millaiseksi populaari kuva keskiajasta kehittyi.

Christina Rossetti's "Goblin market" : Milton revised or revived?

The present study examines Christina Rossetti's (1830-94) best-known poem "Goblin Market" (1859) as a response to John Milton's (1608-74) Paradise Lost (1667) and Paradise Regained (1674). Rossetti's poem relates to Milton's twin epics with a surprising degree of complexity, something that the thesis demonstrates through a large number of hitherto unexplored textual parallels. In its recontextualisation of Rossetti's poetry, this study balances interpretative strategies evolved by feminism with more historicist readings. SinceGilbert and Gubar's landmark feminist work of 1979, it has become something of a critical commonplace that Milton was a figure of patriarchal oppression whom women writers have challenged through revision. As a consequence, intertextual Rossetti studies have tended to emphasise such a revisionist element in her achievement. But if we place "Goblin Market" within the larger context of Rossetti's thoughts on religion and poetry throughout her writing, and if we de-emphasise the dichotomy between Rossetti and her male precursor, alternative patterns of reading begin to emerge. This thesis argues that Rossetti's aim was not only to revise Milton but also to revive him. It develops this point in several ways: first, by introducing the subject and theoretically arguing that literary allusiveness is not necessarily a matter of oedipal or feminist envy only (Chapter One); second, by determining the nature and extent of Rossetti's Miltonic allusions in terms of theme, imagery and language (Chapter Two);and third, by examining their function in terms of argument (Chapters Three andFour). I n an age of increasing religious doubt, Rossetti's poetry provided a subtle challenge not so much to Milton as to the emerging scepticism and aestheticism in Victorian society and its art-world, and not least to the secular tendencies of the second generation of Pre-Raphaelites, including Dante Gabriel Rossetti. Christina Rossetti was ahead of her time (and perhaps ours) in seeing the feminist potential in both John Milton and the Christian message. In the soul's relation to Christ, gender does not matter. What matters is the individual's quest for salvation, a quest in which poetry is a sacramental act, with a transformative, unifying function. Rossetti's poems both depict and constitute such a quest for union with God, on the assumption that God's word offers a pathway that is open to men as well as women.

Anti-metaforasta ei-tietoon

Kirjallisuusarvostelu

Euroalueen ja muiden ulkomaisten keskuspankkien julkaisut

Kokoelma sisältää euroalueen keskuspankkien ja muiden ulkomaisten keskuspankkien julkaisemia tilastojulkaisuja, vuosikertomuksia ja lehtiä rahapolitiikasta, rahoitusmarkkinoista, finanssivalvonnasta, rahahuollosta ja pankkitoiminnasta. Julkaisuissa on tilastotietoa kyseisistä maista ja katsauksia taloudelliseen tilanteeseen ja rahapoliittisiin toimenpiteisiin. Tilastot ovat yleensä maan omassa valuutassa. Julkaisuja on n. 3890 nimekettä 1800 -luvulta lähtien. Kokoelman julkaisut ovat enimmäkseen englanninkielisiä, mutta julkaisuja on myös kansallisilla kielillä. Keskuspankkikokoelma kasvaa painetuilla vuosikertomuksilla, tilastoilla ja raporteilla. Osa tilastojulkaisuista sekä lehdistä on verkkojulkaisuina keskuspankkien sivuilla. Kokoelman vanhin aineisto on Ruotsin ja Englannin keskuspankkien lainsäädäntöä 1800-luvun puolivälistä. Euroalueelta kokoelmassa on Alankomaiden, Belgian, Espanjan, Irlannin, Italian, Itävallan, Kreikan, Kyproksen, Luxemburgin, Maltan, Portugalin, Ranskan, Saksan, Slovakian, Slovenian, ja Viron keskuspankkien julkaisuja. Suomen Pankin julkaisut on käsitelty omana alueenaan. Kokoelmassa on myös Argentiinan, Australian, Brasilian, Bulgarian, Intian, Islannin, Ison-Britannian, Israelin, Japanin, entisen Jugoslavian, Kanadan, Kiinan, Latvian, Liettuan, Puolan, Romanian, Ruotsin, Sveitsin, Tanskan, Tsekin, entisen Tsekkoslovakian, Turkin, Ukrainan, Unkarin, Uuden Seelannin, Venäjän ja Yhdysvaltojen keskuspankkien julkaisuja. Painettua kokoelmaa säilytetään varastokokoelmassa, ja se on saatavana pyynnöstä käyttöön ja kopioitavaksi.

Digitisation at NLF and the National Digital Library

Esitys Bulgarian kirjastoseuran seminaarissa 15.3.2012

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

“Till gruvhålet som suger och skrämmer” : en studie i Nils Bolanders predikan under åren 1940–1950

The aim of this thesis is to examine the preaching of Nils Bolander during the years 1940–1950. Nils Bolander (1902–1959) was a Swedish minister, later bishop, in the Church of Sweden. Bolander experienced his breakthrough as a preacher and a poet during the years 1940–1950, when he was a pastor of the Engelbrekt congregation in Stockholm. One characteristic of Bolander’s poetry as well as of his sermons is a rich and poetical language. At the same time he also had a clear agenda with his sermons with regard to their contents. The primary research question of this thesis is: What was Bolander’s purpose with his sermons? In this context, two secondary research questions were asked: 1) In what way does the poetical language support and assist the purpose of the sermons? 2) How is Bolander, as an individual and a preacher, engaged in the language and the contents of the sermons? The research material of this study consists of 152 hand-­written sermon manuscripts from church services held by Nils Bolander in Stockholm during the period in question. The method of the study is qualitative research with an abductive approach. Content analysis has formed the primary tool. With regard to the main research question, the purpose of Bolander’s sermons, my study indicated that the purpose was to rouse the listeners from their routine-­like faith and push them towards commitment and active service for God. In Bolander’s theology I found strong influences from Pietism but also some traits usually associated with the theological profile of the Oxford Group. Despite these influences, Nils Bolander’s theology is mainly founded on the Lutheran interpretation of faith. With regard to the secondary research questions concerning the poetical language as well as the role of the preacher my study concludes that the language, the individual and the contents were all connected in Bolander’s preaching and formed a whole that spoke to the audience in various ways.

Porous Bodies, Porous Minds. Emotions and the Supernatural in the Íslendingasögur (ca. 1200–1400)

In my PhD Thesis, I study the conceptions and representation of emotions in medieval 13th and 14th-century Iceland. I have used Icelandic saga literature as my source material and Icelandic Family sagas (Íslendingasögur) as my main sources. Firstly, I wished to explore in my study the medieval Icelandic folk theory of emotions: what emotions were thought to be, from what they originated and how they operated? Secondly, in earlier research it has been shown that emotions were seldom described in Íslendingasögur. They were mostly represented in dialogue, poetry or in somatic changes (e.g. turning pale). Consequently, I examined whether medieval Icelanders had alternative emotion discourses in literature, in addition to the usual manner of representation. My study consists of qualitative case studies, and I have analysed the sources intertextually. I suggest that medieval Icelanders regarded emotions as movements of the mind. The mind existed in the heart. As a consequence, emotions were considered physical in nature. The human body and therefore also the human mind was considered porous: if the mind of the person was not strong enough, supernatural agents and forces could penetrate theboundaries of his/her body as winds or sharp projectiles. Correspondingly, minds of strong-willed people could penetrate the minds of others. As a result, illness and emotions could upspring. People did not always distinguish between emotions and physical illnesses. Excessive emotions could cause illness, even death. Especially fear, grief and emotions of moral responsibility (e.g. guilt) made people vulnerable to the supernatural influence. Guilt was considered part of the emotional experience of misfortune (ógæfa), and in literature guilt could also be represented as eye pain that was inflicted upon the sufferer by a supernatural agent in a dream. Consequently, supernatural forces and beings were part of the upspring of emotions, but also part of the representation of emotions in literature: They caused the emotion but their presence also represented the emotional turmoil in the lives of the people that the supernatural agents harassed; emotions that had followed from norm transgressions, betrayal and other forms of social disequilibrium. Medieval readers and listeners of the Íslendingasögur were used to interpreting such different layers of meaning in texts.

Karelian song culture : a broad and in-depth perspective

Kirjallisuusarvostelu