{"title":"Attitudes towards Bats in Swedish History","authors":"J. Eklöf, J. Rydell","doi":"10.2993/0278-0771-41.1.35","DOIUrl":null,"url":null,"abstract":"Abstract. Bats have always fascinated people by their unusual appearance, but fear towards them is also common, particularly in Western societies. Making headlines worldwide during the recent COVID-19 pandemic, bats were all too often accused of carrying and transmitting a disproportionate share of dangerous viruses. We enquired about the origin and persistence of this thinking in Sweden by searching old literature and original museum records where bats are mentioned. In the Bible, the bat is an explicitly unclean animal. At least since the Middle Ages, it has been used as a symbol of the Devil, with the dark skin wings in deliberate contrast to the white wings of angels. However, according to our folklore records, the bat was usually seen in a different and generally positive context by the people, and was treated with respect. Its magic properties, particularly contained in the blood, eyes, and wings, could bring fortune and prevent bad luck in various everyday contexts. A minority of records refer to bats being used in witchcraft, black magic, or, following the religious dogma, claiming that they are ugly or unclean and cannot be the work of God. We found no indication that bats were considered aggressive, dangerous, or to carry disease. Hence, we surmise there was little fear of bats in Swedish (Nordic) history, despite the religious message. Hence, the general attitude towards bats in the past seems to have been opposite to the view currently met in Western societies.","PeriodicalId":54838,"journal":{"name":"Journal of Ethnobiology","volume":"41 1","pages":"35 - 52"},"PeriodicalIF":2.9000,"publicationDate":"2021-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"10","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Journal of Ethnobiology","FirstCategoryId":"90","ListUrlMain":"https://doi.org/10.2993/0278-0771-41.1.35","RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q1","JCRName":"ANTHROPOLOGY","Score":null,"Total":0}
引用次数: 10
Abstract
Abstract. Bats have always fascinated people by their unusual appearance, but fear towards them is also common, particularly in Western societies. Making headlines worldwide during the recent COVID-19 pandemic, bats were all too often accused of carrying and transmitting a disproportionate share of dangerous viruses. We enquired about the origin and persistence of this thinking in Sweden by searching old literature and original museum records where bats are mentioned. In the Bible, the bat is an explicitly unclean animal. At least since the Middle Ages, it has been used as a symbol of the Devil, with the dark skin wings in deliberate contrast to the white wings of angels. However, according to our folklore records, the bat was usually seen in a different and generally positive context by the people, and was treated with respect. Its magic properties, particularly contained in the blood, eyes, and wings, could bring fortune and prevent bad luck in various everyday contexts. A minority of records refer to bats being used in witchcraft, black magic, or, following the religious dogma, claiming that they are ugly or unclean and cannot be the work of God. We found no indication that bats were considered aggressive, dangerous, or to carry disease. Hence, we surmise there was little fear of bats in Swedish (Nordic) history, despite the religious message. Hence, the general attitude towards bats in the past seems to have been opposite to the view currently met in Western societies.
期刊介绍:
JoE’s readership is as wide and diverse as ethnobiology itself, with readers spanning from both the natural and social sciences. Not surprisingly, a glance at the papers published in the Journal reveals the depth and breadth of topics, extending from studies in archaeology and the origins of agriculture, to folk classification systems, to food composition, plants, birds, mammals, fungi and everything in between.
Research areas published in JoE include but are not limited to neo- and paleo-ethnobiology, zooarchaeology, ethnobotany, ethnozoology, ethnopharmacology, ethnoecology, linguistic ethnobiology, human paleoecology, and many other related fields of study within anthropology and biology, such as taxonomy, conservation biology, ethnography, political ecology, and cognitive and cultural anthropology.
JoE does not limit itself to a single perspective, approach or discipline, but seeks to represent the full spectrum and wide diversity of the field of ethnobiology, including cognitive, symbolic, linguistic, ecological, and economic aspects of human interactions with our living world. Articles that significantly advance ethnobiological theory and/or methodology are particularly welcome, as well as studies bridging across disciplines and knowledge systems. JoE does not publish uncontextualized data such as species lists; appropriate submissions must elaborate on the ethnobiological context of findings.