This article contrasts the Finnish-Russian and Polish-Ukrainian borderlands situated at the external border of the EU. Based on multi-sited fieldwork, it observes how such EU level development concepts as sustainability and multiculturalism address cultural sharing as well as engage communities. Here everyday border crossings are limited, but the policies and practices of cross-border co-operation seek to produce sustainable border crossings in terms of projects and networking. The negotiations of the EU border by local Polish and Finnish actors reflect co-existing and alternative imaginations of borderland heritage. These heritages seem to suggest the 'right' ways not only for border crossings, but also for addressing the continuity and experience of cultural diversity. It is argued that recollections of borderland materiality in these ceded lands become a means for negotiating cultural borders, and verify the difference between European borderlands and borders.
Communities at the External Border of the European Union
The Cold War in History Museums around the Baltic Sea
This article derives from the research project entitled “Art, Culture and Conflict: Transformations of Museums and Memory Culture around the Baltic Sea after 1989,” which was financed by the Foundation for Baltic and East European Studies, Södertörn University. It discusses how history museums in Finland, Sweden, Estonia, Latvia, and Lithuania have reacted to the fall of the Iron Curtain and the conclusion of the Soviet occupation of the three Baltic states. It argues that the Cold War is understood by the museums as a special historical epoch not comparable to any other historical period in these six countries. It concludes that to be able to deal with this particular point in history we either need to metaphorically put the Cold War in between red brackets, as it were, which makes it possible to address the Cold War when needed, or to place it outside the historical narrative of the modern rise of the five discussed nation-states.
All scholarly fields feed on rhetoric of praise and criticism, mostly self-praise and self-criticism. Ethnology and folklore studies are not exceptions in this, regardless of whether they constitute a single field or two separate but related ones. This essay discusses questions concerning ethnological practice and object formation, cultural theory and the theory of tradition (or the lack thereof), cultural transmission, cultural representation, and the ethics and politics of cultural ownership and repatriation. It draws on general observations as well as on work in progress. The main concern is with a discursive move: from tradition to heritage, from the ethnography of repetition and replication to cultural relativist descriptions and prescriptions of identity construction and cultural policy, from ethnography as explanation to ethnography as representation and presentation. In addition, the essay seeks to delineate other underlying tenets that appear to constitute our traditions and heritages - both as strengths and as long-term constraints and biases. Where is ethnology headed in its quest to transcend theories and practices? Less theory and more practice? More theory on practice? Or more practice on theory?
A Review of “Spoils of Riches-Stories of the Vrouw Maria and the St Michel“ at the Maritime Centre Vellamo
Maritime Centre Vellamo, Tornatorintie 99, Katariina Mauranen, Imperial College London, Kotka, Finland Admission: €8/4 http://www.merikeskusvellamo.fi/en “Spoils of Riches” is open from 25 April to 2 December 2012
Claire Allison, Luis I. Prádanos, and Richard Scully
Francophone traditions, but also from German and Finnish (possibly the most difficult language ever devised!). Ahmed's base in Ghent no doubt enhanced the cosmopolitan, academic, creative process behind Openness : what could be more ‘boundary dissolving’ than
(2007) in France, where it won recognition as one of the top twenty of the year – received two awards in Spain and has been translated into Dutch, English, Finnish, Italian and Japanese. 1 La Casa [The house], originally published in 2015, is yet
Cross-border Activities and Relationships in the Tornio River Valley
This article concentrates on one particular local cross-border activity carried on after the Second World War. This was a type of smuggling called joppaus in the local dialect, a practice which was enabled by the post-war economic recession and the scarcity of goods from which Finland suffered. This form of unauthorised economy is said to have been responsible for the rapid revival of the region and its inhabitants after the destruction inflicted by the war. The standard of living in the Tornio River Valley has been better than in the north of Finland in general, and this has been explained in part by this type of smuggling. Furthermore, in the last few decades joppaus has become part of the local cultural heritage.
Karolina Koziura and Jonathan Roper
Mariusz Filip (2012), Od Kaszubów do Niemców: Tożsamość Słowińców z perspektywy antropologii historii [From Kashubians to Germans: Slovicians’ Identity from the Anthropological-Historical Perspective] (Poznań: Wydawnictwo Nauka i Innowacje), 238pp., Pb: PLN40/€10, ISBN: 978-83-63795-09-2.
Venla Sykäri (2011), Words as Events: Cretan Mantinádes in Performance and Composition: Studia Fennica Folkloristica 18 (Helsinki: Finnish Literature Society), 234 pp., Pb: EUR29.00, ISBN: 978-952-222-261-9.
Ethnographical Work as a Reciprocal Activity
The history of Lypyrtti, an old pilot village in the southwestern coast of Finland, is for many villagers a story of depopulation of a vital community during the last fifty years. In 2005 the villagers of Lypyrtti expressed their interest in collecting the oral history of their village. This material is gathered, edited and released in the context of research on the topic of 'narrated environment', which draws attention to the interdisciplinary methods and theories of the practices of place making
Bicycle Practices in 1920s' and 1930s' Finland Remembered in 1971-1972
The article studies rural cycling in Finland in the 1920s and 1930s through a folklore survey conducted in 1971-1972. Written memories enable a rare insight in the disappeared practices of bicycle use in the countryside. Comparing the role of the bicycle in the remembered time and the time of remembering, the article furthermore scrutinizes the role of historical narratives in the cultural constructions of the bicycle. Instead of demonstrating a linear, universal decline in the face of motorization, changes in bicycle use and redefinitions of the bicycle are linked to fundamental societal changes.