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Journal articles on the topic 'Kalevala'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Lönnroth, Harry, and Liisa Laukkanen. "Kalevala på svenska – kansalliseepoksen ruotsinnokset ja niiden peritekstit 1800-luvulta 2000-luvulle." Sananjalka 62, no. 62 (2020): 195–214. http://dx.doi.org/10.30673/sja.90729.

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Suomen kansalliseepos Kalevala ilmestyi vuosina 1835 (Vanha Kalevala) ja 1849 (Uusi Kalevala). Se on yksi harvoja suomalaisen kirjallisuuden edustajia, joiden voidaan katsoa kuuluvan maailmankirjallisuuteen. Kalevala on Elias Lönnrotin (1802–1884) luomus, ja se on käännetty tähän päivään mennessä yli 60 kielelle. Kalevalan käännökset koostuvat runomuotoisten käännösten lisäksi erilaisista proosakäännöksistä, lyhennetyistä laitoksista sekä kokonaan tai osittain mukautetuista käännöksistä.  Tämä artikkeli käsittelee Kalevalan ruotsinkielistä käännöshistoriaa, joka on jäänyt aiemmassa

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2

Häkkinen, Kaisa. "Matias Aleksanteri Castrén ja Kalevalan ruotsinnos." Suomalais-Ugrilaisen Seuran Aikakauskirja 2019, no. 97 (2019): 237–62. http://dx.doi.org/10.33340/susa.79463.

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Kun Elias Lönnrotin kokoama runoeepos, ns. Vanha Kalevala, ilmestyi vuonna 1835, se käänsi suomen kielen ja suomalaisen kulttuurin arvostuksen huimaan nousuun. Kalevala innosti myös maisteriopintojaan viimeistelevää, alkuaan pappisuralle aikonutta Matias Aleksanteri Castrénia suuntaamaan huomionsa suomen ja sen sukukielten tutkimukseen. Koska alkuperäistä Kalevalaa pystyivät lukemaan vain muutamat harvat oppineiston edustajat, Suomalaisen Kirjallisuuden Seura julisti kilpailun runomuotoisen ruotsin- tai saksankielisen käännöksen aikaansaamiseksi. Tällaisia ei kuitenkaan ilmaantunut. Hels

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3

Piechnik, Iwona. "Finnic tetrameter in J.R.R. Tolkien’s The Story of Kullervo in comparison to W.F. Kirby’s English translation of the Kalevala." Studia Linguistica Universitatis Iagellonicae Cracoviensis 138, no. 4 (2021): 201–20. http://dx.doi.org/10.4467/20834624sl.21.016.14744.

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The Finnish epic Kalevala is written in the so-called Finnic “Kalevala-metre”, typical of Finnic oral poetry. Its main features are the use of trochaic tetrameter (octosyllabic lines), alliteration, assonance, sound parallelisms and the repetition of words. It is difficult to retain those features in translation but one of the early successful attempts was the first full English translation directly from Finnish by William Forsell Kirby (1907). Kirby’s translation was a source of inspiration and the linguistic model for The Story of Kullervo, a tale written by John Ronald Reuel Tolkien (probab

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4

Tarkka, Lotte, Eila Stepanova, and Heidi Haapoja-Mäkelä. "The Kalevala's Languages: Receptions, Myths, and Ideologies." Journal of Finnish Studies 21, no. 1-2 (2018): 15–45. http://dx.doi.org/10.5406/28315081.21.1.2.02.

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Abstract In Finland, the epic Kalevala (1835, 1849) and Kalevala-meter poetry, or oral folk poetry more generally, are often seen as nationally significant symbols of Finnishness. The Kalevala is a modern literary product constructed by Elias Lönnrot out of Finnic folk poetry especially from Russian Karelia, Finland, and Ingria. Lönnrot, who was himself among the most significant collectors of oral poetry, created the Kalevala as a synthetic, organized compendium of (reconstructed) pre-modern “Finnish” culture. Beginning from the publication of the first edition in 1835, the Kalevala has been

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5

J.R.R. Tolkien. "The Kalevala." Tolkien Studies 7, no. 1 (2010): 262–78. http://dx.doi.org/10.1353/tks.2010.0002.

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6

Rahkonen, Carl, Juha Y. Pentikainen, and Ritva Poom. "Kalevala Mythology." Journal of American Folklore 105, no. 418 (1992): 505. http://dx.doi.org/10.2307/541640.

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7

Puhvel, Martin, Juha Y. Pentikainen, and Ritva Poom. "Kalevala Mythology." Ethnohistory 38, no. 3 (1991): 358. http://dx.doi.org/10.2307/482385.

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8

Suvorova, Irina M., and Liliya I. Kabanova. "Influence of Modern Sociocultural Situation on Axiosphere of Residents of Karelian Border." Journal of Frontier Studies 7, no. 3 (2022): 17–33. http://dx.doi.org/10.46539/jfs.v7i3.327.

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The article analyzes the problem of the specifics of the quality of life and value orientations of residents of the border Kalevala district of the Republic of Karelia. The retrospective aspect of the study is due to the tragic history of the separation of one people (northern Karelians) in the territory of two neighboring states (Finland and Russia) due to political events and decisions of the past. The historically established isolation (geographical and mental) of Kalevalians is also relevant in modern life. Therefore, the main goal of the study was to determine the degree of influence of s

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9

Niedling, Christian. "Der mentale Text. Zu den Entstehungsprozessen von Kalevala und Nibelungenlied." Neuphilologische Mitteilungen 122, no. 1-2 (2022): 183–209. http://dx.doi.org/10.51814/nm.107881.

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Der Beitrag vergleicht die Diskussion der Epengenese des Nibelungenliedes im Spektrum der Theorien Karl Lachmanns und Andreas Heuslers und den so genannten Kalevala-Prozess. Beide Epen werden als semi-oral bzw. traditionsorientiert betrachtet. Den Ausgangspunkt der Untersuchung bilden die Prolegomena ad Homerum Friedrich August Wolfs von 1795 und die daraus entstandene Homerische Frage. Die Auseinandersetzung mit Wolf beeinflusste die Nibelungenforschung nachhaltig und stimulierte den so genannten Kalevala-Prozess in entscheidender Weise. Für die Entstehung des Kalevala sind auch die zeitgenös

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10

Ercsey-Ravasz, Francisc. "Kullervo – A Symphony for a Tragic Hero." Studia Universitatis Babeş-Bolyai Musica 69, no. 1 (2024): 197–210. http://dx.doi.org/10.24193/subbmusica.2024.1.14.

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The last decade on the 19th century saw a major crisis of identity in what is known today as Finland. Having emerged from under centuries of Swedish rule and being incorporated into the Russian Empire, the population turned to its true ethnic roots. The compilation and the publishing of the Kalevala set in motion a series of cultural and artistic events which resonated deeply with the political aspirations of the moment. Amidst this effervescence came the young Jean Sibelius to present one of his earliest monumental works, Kullervo Op 7. Often mislabeled as a symphonic poem, this programmatic

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11

Ahola, Elli-Mari. "Kertoja ja sisäistekijä maailmanrakentajina Jari Tammen Kalevala- muunnelmaromaanissa Kalevan solki." AVAIN - Kirjallisuudentutkimuksen aikakauslehti, no. 2 (June 26, 2018): 58–75. http://dx.doi.org/10.30665/av.73020.

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Artikkelissa sovelletaan David Hermanin maailmanrakentamisen kategorioita kertovien tahojen näkökulmasta ja selvitetään, kuinka kertoja ja sisäistekijä niitä käyttävät. Lukijalähtöinen näkökulma on ollut maailmanrakentamisen tutkimuksessa hallitseva siitä asti, kun Herman vuonna 2009 esitteli maailmanrakentamisen kategoriansa. Toiset tutkimussuunnat, kuten mahdollisten maailmojen tutkimus, ovat liittäneet maailmanrakentamisen tekijään. Kertovien tahojen maailmaarakentava potentiaali on jäänyt pitkälti tutkimuksen ulkopuolelle. Tässä artikkelissa kohdeteoksena on Jari Tammen Kalevala-muunnelmaa

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12

Bakke, Reidar. "Kalevala og runosang." Studia Musicologica Norvegica 29, no. 01 (2003): 65–95. http://dx.doi.org/10.18261/issn1504-2960-2003-01-05.

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13

Seesmeri, Laura. "”Kalevala meidän kaduilla”." Yhdyskuntasuunnittelu 60, no. 1 (2022): 106–24. http://dx.doi.org/10.33357/ys.119921.

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14

Lehtonen, Jonathan. "Kalevala Ecology: Bioregional Aesthetics and Sámi Environmental Autonomy." Journal of Finnish Studies 21, no. 1-2 (2018): 46–81. http://dx.doi.org/10.5406/28315081.21.1.2.03.

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Abstract An ecocritical reevaluation of the Kalevala and its contexts reveals the merging of nationalist discourses with a broader Finno-Ugric environmental aesthetic tradition in the period leading up to Finnish independence. Although the Kalevala and the nationalism it inspired led to oppression of the Sámi minority in northern Finland, analyzing the Kalevala as a “bioregional” epic in light of the environmental aesthetics of the Sámi joik tradition can potentially heal divisions created by Finnish nationalism.

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15

Hinderliter, Beth. "How Do You Play Bones?: Pia Lindman’s A Kalevala Duo, Playing Bones." TDR/The Drama Review 62, no. 1 (2018): 201–6. http://dx.doi.org/10.1162/dram_a_00733.

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Part of FinnFest 2015, Pia Lindman’s A Kalevala Duo, Playing Bones rubbed the history of Kalevala bone-setting against the grain by putting this otherwise private healing practice on a public stage at Kleinhans Music Hall in Buffalo, New York.

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16

Колесников, Николай, Nikolay Kolesnikov, Наталья Колесникова, Natalya Kolesnikova, Виктория Плотникова, and Viktoriya Plotnikova. "TOURISM AND INTANGIBLE CULTURAL HERITAGE: KARELIAN-FINNISH EPIC POEM «KALEVALA» AS ATTRACTOR IN INFORMATION FIELD OF DESTINATION." Service & Tourism: Current Challenges 10, no. 3 (2016): 115–23. http://dx.doi.org/10.12737/21109.

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The article investigates the forms and principles of involving intangible cultural heritage in tourism development thought the example of the Republic of Karelia. Various forms of intangible cultural heritage are presented according to the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage 2003. Forms of using of intangible cultural heritage in the framework of the various types of tourism organization are explored through the certain examples. The authors consider 4 conditions of legend’s involvement in the service process in the territory of tourism destination accord

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17

Pulkkinen, Tuuli, Mia Vepsäläinen, Henna Konu, Katja Pasanen, and Raija Komppula. "Mytologiasta vetovoimaa? – Kalevalan kiinnostavuus itäaasialaisten kohderyhmien näkökulmasta." Matkailututkimus 19, no. 1 (2023): 6–28. http://dx.doi.org/10.33351/mt.122979.

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Myths and legends are representative of the unique cultural aspects of ethnic communities and, thus,fruitful resources of meaningful stories that can attract tourists and simultaneously convey meaning to their experiences. This study aims to increase understanding of the attractiveness of mythology-based tourism products among East Asian target markets. The aim is to examine how interested Chinese, Japanese and Koreans are in products that are based on stories and themes of Finnish mythology, as represented in the Finnish national epic Kalevala. Thematic interviews were conducted among Chinese

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18

Komarova, Irina Vasilevna. "The role of the Karelian-Finnish epic “Kalevala” in the ethno-cultural education of younger schoolchildren." Ethnic Culture 5, no. 1 (2023): 65–69. http://dx.doi.org/10.31483/r-105775.

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The article deals with the issues of ethnocultural education of younger schoolchildren and the features of their solution in the modern information world; the results of an empirical study are presented, showing the insufficiently formed level of knowledge of the culture of the Karelian people by children on the example of the Kalevala epic, the development of which is mandatory in the educational space of the Republic of Karelia; examples of the use of the ideas of the synthesis of arts in the course of creating a choreographic work based on the Kalevala epic have been studied. The work is ba

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19

Hakamies, Inkeri. "Eat, Share, Love." Ethnologia Fennica 45 (December 25, 2018): 135–38. http://dx.doi.org/10.23991/ef.v45i0.74239.

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Katja Uusihaka & Matti Eräsaari (eds) 2016. Ruoan kulttuuri. Antropologisia näkökulmia ruoan tutkimukseen. [The culture of food. Anthropological perspectives to the study of food.] Suomalaisen Kirjallisuuden Seuran Toimituksia 1419. Helsinki: Finnish Literature Society. 241 pp. ISBN 978-952-222-712-6. ISSN 0335-1768.Jani Kaaro (ed.) 2017. Ruoka-Kalevala – eli makumuistoja Suomesta. [The Food Kalevala – or taste memories from Finland.] Helsinki: Finnish Literature Society. 432 pp. ISBN 978-952-222-826-0. ISSN 2323-7392.

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20

Doesburg, Charlotte. "Of heroes, maidens and squirrels: Reimagining traditional Finnish folk poetry in metal lyrics." Metal Music Studies 7, no. 2 (2021): 317–33. http://dx.doi.org/10.1386/mms_00051_1.

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The Kalevala (1849), the Finnish folk epic, has inspired all types of artists throughout the years. It could be argued that it was only a matter of time before Finnish metal musicians started adapting material from the epic in their music and lyrics. This article presents two case studies of two lyrics. The first is ‘Lemminkäisen laulu’ (‘Lemminkäinen’s Song’) by Kotiteollisuus. This song is about one of the epic’s main heroes, Lemminkäinen, and his unfortunate marriage to Kyllikki. It draws on poems 11‐13 from the Kalevala and on the book Seitsemän veljestä (‘The Seven Brothers’) (1870) by no

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21

Hämäläinen, Niina. "Why is Aino not Described as a Black Maiden? Reflections on the Textual Presentations by Elias Lönnrot in the Kalevala and the Kanteletar." Journal of Finnish Studies 18, no. 1 (2014): 91–129. http://dx.doi.org/10.5406/28315081.18.1.06.

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Abstract What kind of tradition is selected to represent the oral tradition of Finland, to whom is this tradition presented, and what process led to its selection? This article discusses the process of textualization for Kalevala-meter oral tradition in nineteenth-century Finland by using one lyric song and its variants as documented and represented by Elias Lönnrot. Emphasizing both the practical and ideological choices within the editorial process, I elucidate different possibilities, selections, and combinations in the production of national publications like the Kalevala and the Kanteletar

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22

Haapoja-Mäkelä, Heidi Henriikka. "Silencing the Other’s Voice?" Ethnologia Fennica 47, no. 1 (2020): 6–32. http://dx.doi.org/10.23991/ef.v47i1.84255.

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Kalevalaic runosinging is a Baltic-Finnic tradition of metered oral poetry. In Finland, runo singing and the national epic Kalevala based on this tradition are often seen − especially in public speech − as nationally significant symbols of Finnishness. In this article, I examine how the idea of the Finnishness of traditional runo songs has been constructed in the changing paradigms of studying and performing folk music and oral poetry in Finland across the last hundred years, and how the concept of cultural appropriation relates to this. I will concentrate on early Finnish folk music stu

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23

Suvorova, IRINA. "MEDIA MYTHS ABOUT KALEVALA AND REALITY: A CULTURAL APPROACH." Studia Humanitatis 19, no. 2 (2021): 33–37. http://dx.doi.org/10.15393/j12.art.2021.3724.

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The article deals with the problem of the truth of modern media myths using specific information materials about Kalevala, the homeland of classical Karelian mythology. The study was conducted in two stages: the empirical stage was carried out during a comprehensive research expedition of the Humanitarian Innovation Park of Petrozavodsk State University to the Kalevala National District of Karelia, while the second stage was implemented during the office processing of the collected data. Sociological survey and in-depth interview, as well as the analysis and comparison of media myths and class

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24

Achté, Kalle, Juha Pentikäinen, and Ritva Fagerström. "Themes of Suicide in the Kalevala." OMEGA - Journal of Death and Dying 18, no. 2 (1988): 145–53. http://dx.doi.org/10.2190/95nh-hal4-r9lp-frj0.

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The Kalevala, Finland's national epic, is one of the most crucial elements of Finnish cultural identity, and it still occupies an important position in Finnish culture. Violence, death, and suicide are oft-repeated themes in Finnish folklore. The Finnish national epic provides an insight into past attitudes towards death. Traditions passed on from one generation to the next have obviously influenced people's attitudes towards suicide.

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25

Karlsson, Tuukka. "Register features in Kalevala-metric incantations." Language & Communication 78 (May 2021): 40–53. http://dx.doi.org/10.1016/j.langcom.2021.02.005.

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26

Samper Prunera, Emili. "Catalogue of Galician Folktales." Estudis de Literatura Oral Popular / Studies in Oral Folk Literature, no. 11 (January 9, 2023): 112–16. http://dx.doi.org/10.17345/elop2022112-116.

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27

Doesburg, Charlotte, and Riitta-Liisa Valijärvi. "‘Have You Heard of Kalevauva.fi Yet?’ Modern Folklore, Humour, and Gender in the Lyrics of the Finnish Folk Troubadour Duo Kalevauva.fi." Folklore: Electronic Journal of Folklore 88 (April 2023): 69–94. http://dx.doi.org/10.7592/fejf2023.88.doesburg_valijarvi.

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This article explores the lyrics of the Finnish folk duo Kalevauva.fi. The duo uses extracts from online forums and other social media. We argue that this method of song-writing is a prime example of modern folklore as it reflects the collective, anonymous creativity of people and is reminiscent of the compilation of the Finnish national epic Kalevala. The humour in the lyrics is used to create a sense of community and discuss taboos. It rises from incongruity, for example by mismatch between melodies and lyrical content. We relate the lyrics to internet memes, and examine stereotypical and al

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28

Karlsson, Tuukka. "Identification of Unnamed Non-human Agents in Kalevala-metric Incantations." Incantatio. An International Journal on Charms, Charmers and Charming 11 (December 2023): 103–26. http://dx.doi.org/10.7592/incantatio2023_11_tuukka_karlsson.

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Kalevala-metric poetry is an oral-poetic system of various genres, shared by multiple Finnic groups. In addition to epic and lyric, one of the prominent main genres of the oral tradition is formed by incantations. The Kalevala-metric incantations regularly invoke non-human agents, which are aligned with the performer in various ways. While these agents are often explicitly named and addressed, in some cases their identity remains unclear. By conducting a case study, the paper proposes that in many occurrences the unnamed agents are identifiable by examining textual cues and the emergent text-s

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29

Suvorova, Irina. "INFLUENCE OF SOCIOCULTURAL SITUATION ON SELF-EDUCATION OF RESIDENTS OF KALEVALA REGION DURING THE PANDEMIC." Studia Humanitatis 20, no. 3 (2021): 48–51. http://dx.doi.org/10.15393/j12.art.2021.3766.

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The article discusses the problem of changing the level of self-education of the population under the influence of pandemic restrictions in the current sociocultural situation. The problem is studied on the basis of data obtained during a comprehensive scientific expedition of the Humanitarian Innovation Park of Petrozavodsk State University to the Kalevala National Region in June of 2021 as part of the project “Ways to Preserve Human Capital as an Urgent Problem of the Republic of Karelia”. The methodology comprises in-depth interviews, talks and questionnaires on the topic of self-education

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30

Rakin, Nikolay. "Alliteration in the Kalevala and in the translation of the epic into Komi by Adolf Turkin." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 6, no. 1 (2015): 139–56. http://dx.doi.org/10.12697/jeful.2015.6.1.08.

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Alliteration is one of the leading stylistic features characteristic of the Kalevala. This analysis of the translation of the Kalevala into Komi by Adolf Turkin shows that alliteration is fairly frequent in the target text. Examples of alliteration and data on the occurrences of alliteration in the translation allow the suggestion that the translator may have attempted to make use of consonant words. However, alliteration observed in the translation cannot be regarded as a characteristic phonetic factor that participates in the organisation of the text. It proves to be accidental, not structur

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31

J.R.R. Tolkien. "On "The Kalevala" or Land of Heroes." Tolkien Studies 7, no. 1 (2010): 246–61. http://dx.doi.org/10.1353/tks.2010.0001.

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32

Gay, David E. "The Creation of the "Kalevala", 1833-1849." Jahrbuch für Volksliedforschung 42 (1997): 63. http://dx.doi.org/10.2307/848005.

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33

Kuutma, Kristin. "The Kalevala and the World’s Traditional Epics." Journal of American Folklore 119, no. 472 (2006): 245–47. http://dx.doi.org/10.2307/4137931.

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34

Alves, Victor. "A KALEVALA FINLANDESA: CONTEXTO HISTÓRICO, SEU PROCESSO DE COLETA E ESCRITA, QUESTÕES DE GÊNERO E POSSÍVEIS MOTIVOS MITOLÓGICOS." Revista Épicas 8, no. 2020 (2020): 226–56. http://dx.doi.org/10.47044/2527-080x.2020v8.226256.

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Written in the 19th century, the Kalevala is held as the epic of the Finnish people. Its content was based in the traditional epic songs collected by Elias Lönnrot during eleven field trips through Finland and Karelia. The goal of the present paper is to present the historical background which gave birth to such a work, knowingly, the Romantism-influenced desire to build a Finnish common identity and to symbolically emancipate the country from foreign rulers. We are also going bring into light the processes of collection, textualization and edition took by Lönnrot during the creation of the Ka

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35

Mochalova, Maria A. "THE “KALEVALA” EPIC POEM AND THE TRADITION OF RUNOSONG IN THE HERITAGE DISCOURSE AND SAFEGUARDING PRACTICES." Ural Historical Journal 76, no. 3 (2022): 65–73. http://dx.doi.org/10.30759/1728-9718-2022-3(76)-65-73.

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The article focuses on the epic poem “Kalevala” compiled by E. Lönnroth on the basis of collected folklore texts, and on its “primary source” — the tradition of runosong — in the context of politics and practices of intangible heritage safeguarding in Finland and the Republic of Karelia (Russian). The author problematizes the relationship between ethnic identification and objects of folklore heritage, as well as examines the behavior patterns of various actors in the process of its safeguarding and (re)production. The case of “Kalevala” and runosong is considered in the theoretical framework p

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36

Hill, Trevor, and Magdalena Hasiuk. "«Kalevala—Unwritten Fragments» by Teatr Węgajty / Field Project: Trevor Hill’s Autoethnographic Narration." Pamiętnik Teatralny 73, no. 2 (2024): 189–226. http://dx.doi.org/10.36744/pt.1416.

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The text discusses the performance Kalevala The Unwritten Fragments of the Węgajty Theatre / Field Project, which in 2000/2001 opened a new phase in the theatre’s activity. The performance continued the thematic, aesthetic, and method choices of the Węgajty Village Theatre, while also opening new paths of exploration. The group’s work was particularly transformed, and a new quality was brought into its accompanying reflection, by the presence of the actor and anthropologist Trevor Hill. The analysis of Hill’s autoethnographic description of their work on Kalevala allows us to distinguish three

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37

Laitila, Teuvo, and Felix J. Oinas. "Studies in Finnic Folklore: Homage to the Kalevala." Western Folklore 46, no. 1 (1987): 66. http://dx.doi.org/10.2307/1500030.

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38

Kuutma, K. "The Kalevala and the World's Traditional Epics (review)." Journal of American Folklore 119, no. 472 (2006): 245–47. http://dx.doi.org/10.1353/jaf.2006.0024.

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39

Alhoniemi, Pirkko, and Philip Binham. "Modern Finnish Literature from Kalevala and Kanteletar Sources." World Literature Today 59, no. 2 (1985): 229. http://dx.doi.org/10.2307/40141460.

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40

Voigt, Vilmos, Anna-Leena Siikala, and Sinikka Vakimo. "Songs beyond the Kalevala. Transformations of Oral Poetry." Jahrbuch für Volksliedforschung 41 (1996): 209. http://dx.doi.org/10.2307/848465.

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41

Hasan-Rokem, Galit. "The Kalevala and the World's Traditional Epics (review)." Marvels & Tales 19, no. 2 (2005): 308–11. http://dx.doi.org/10.1353/mat.2005.0028.

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Penti, Marsha, and Felix J. Oinas. "Studies in Finnic Folklore: Homage to the Kalevala." Journal of American Folklore 99, no. 393 (1986): 328. http://dx.doi.org/10.2307/540815.

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Leppälahti, Merja. "Cultural Heritage in Picturebooks: Mauri Kunnas’s Doghill and The Canine Kalevala." Libri et Liberi 4, no. 1 (2015): 103–20. http://dx.doi.org/10.21066/carcl.libri.2015-04(01).0017.

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Kosklin, Alana. "The Kalevala and the Literary Archetype of the Hardworking Finnish American." Journal of Finnish Studies 26, no. 1 (2023): 111–35. http://dx.doi.org/10.5406/28315081.26.1.05.

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Abstract In recent decades, Finnish American literature has begun to receive more critical attention. The use of Finnish American identity symbols in this literature has also begun to be explored, although the number of studies remains relatively low and these studies tend to focus on the work of select authors and their use of food, language, or depictions of the natural world. Additionally, the roots and development of these identity symbols have yet to be investigated. In this article, I examine hard work, or a valuing of work, as a key Finnish American identity symbol. This article represe

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Cataldo, Philip. "A Herderian Perspective on Finland, Sibelius, and the Kalevala." Musical Offerings 14, no. 1 (2023): 1–26. http://dx.doi.org/10.15385/jmo.2023.14.1.1.

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Situated amidst the revolutionary spirits of 19th-century Europe, Finnish nationalists sought to bring an end to roughly half a millennium of foreign rule for their land and their people. According to the German philosopher Johann Gottfried Herder, a community must have a common language and a common history in order to constitute a nation. At this time, Finland had neither. Although Herder’s political philosophy is considered crucial to understanding the nationalist movements that took place in Europe during this period, Finland’s peculiar success in attaining and sustaining independence has

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Franciosi, Paola, and Rossella Mengucci. "Per uno studio degli incantesimi. Le formule del Kalevala." La Ricerca Folklorica, no. 11 (April 1985): 101. http://dx.doi.org/10.2307/1479590.

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DuBois, Thomas A. "Mythic Images and Shamanism: A Perspective on Kalevala Poetry." Journal of American Folklore 119, no. 472 (2006): 242–43. http://dx.doi.org/10.2307/4137929.

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Иванова, Л. И. "Lembi: the concept and lexical combinations in The Kalevala." Эпосоведение, no. 1(13) (March 29, 2019): 61–71. http://dx.doi.org/10.25587/svfu.2019.13.27298.

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Понятие лемби (северно-карельский вариант – лемпи) и связанный с этим понятием мифо-ритуальный комплекс обрядов – это самобытное явление карельской традиционной культуры. На протяжении последнего столетия лемби чаще всего ассоциируется исключительно с любовной магией и девичьей аудиторией. Но как показывает исследование фольклорно-этнографических источников и карельских эпических песен, на основе которых Э. Леннротом был написан эпос «Калевала», изначально функциональные, гендерные и возрастные рамки данного понятия были гораздо шире. Лемби – это не только сексуальная привлекательность, в перв

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BULINA, E. N., and M. I. SOLNYSHKINA. "SEMANTIC PORTRAIT OF WAINAMOINEN IN ENGLISH TRANSLATIONS OF “KALEVALA”." Linguistics and Intercultural Communication 27, no. 3_2024 (2024): 85–96. http://dx.doi.org/10.55959/msu-2074-1588-19-27-3-6.

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The article presents a comparative analysis of the semantic portraits of the singer and the cultural hero Wainamoinen in two English translations of the epic “Kalevala” made by William Forsell Kirby and John Martin Crawford. Following a certain algorithm, the different-structured nominations of the hero are classified and subjected to component analysis, through which an inventory of semes and semes’ specifiers is fixed, which allows to identify isomorphic and allomorphic characteristics in the portraits of the hero. The study shows that the dominant position in the semantic portrait of Wainam

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Niedling, Christian. "Lönnrots Werk und Gottlunds Beitrag – Zum Einfluss der Romantik auf die Entstehung des Kalevala." Neuphilologische Mitteilungen 123, no. 2 (2022): 119–35. http://dx.doi.org/10.51814/nm.115431.

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Carl Axel Gottlund begann 1814 seine Studien an der Akademie in Turku. Beeinflusst von der Aufklärung, den Schriften Herders und der Romantik unternahm Gottlund ab 1815 Sammlungen finnischer Volksdichtung, bevor er 1816 in Uppsala mit den sog. Phosphoristen in Kontakt kam. In Schweden erschienen auch Gottlunds Pieniä runoja Suomen poijille ratoxi. Bereits 1817 formulierte Gottlund in seiner Rezension zu Fr. Rühs‘ Finland und seine Bewohner den Gedanken eines aus finnischen Nationalgesängen zu bildenden Epos, einem neuen „Homer, Ossian oder ein neues Nibelungenlied“. Es wurde angemerkt, dass di

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