Pub Date : 2021-08-01DOI: 10.7592/fejf2021.83.steir_livny
Liat Steir-Livny
In the three years after World War II, prominent Jewish organizations in the United States and in the Land of Israel made films aimed at promoting Zionist goals. The film Adamah (Helmar Lerski, 1948) was produced in the Land of Israel with the support of the Jewish-American volunteer women’s organization Hadassah. It tells the rehabilitation story of Benjamin, a Holocaust survivor in the Land of Israel. When the final version was sent to Hadassah for approval, the directorate felt that the American public would not relate to it. Hadassah altered the footage and distributed its own version entitled Tomorrow’s a Wonderful Day (1949). This article presents a comprehensive analysis of the main differences between the two representations of trauma, which were taken from the same footage but shaped into two differing narratives. Based on studies in Zionism and a great deal of archival material, it shows how these films epitomized the differences in the perception of trauma and its representations between the Zionist organizations in the Land of Israel and the USA.
{"title":"One Trauma, Two Narratives: Adamah versus Tomorrow’s a Wonderful Day","authors":"Liat Steir-Livny","doi":"10.7592/fejf2021.83.steir_livny","DOIUrl":"https://doi.org/10.7592/fejf2021.83.steir_livny","url":null,"abstract":"In the three years after World War II, prominent Jewish organizations in the United States and in the Land of Israel made films aimed at promoting Zionist goals. The film Adamah (Helmar Lerski, 1948) was produced in the Land of Israel with the support of the Jewish-American volunteer women’s organization Hadassah. It tells the rehabilitation story of Benjamin, a Holocaust survivor in the Land of Israel. When the final version was sent to Hadassah for approval, the directorate felt that the American public would not relate to it. Hadassah altered the footage and distributed its own version entitled Tomorrow’s a Wonderful Day (1949). This article presents a comprehensive analysis of the main differences between the two representations of trauma, which were taken from the same footage but shaped into two differing narratives. Based on studies in Zionism and a great deal of archival material, it shows how these films epitomized the differences in the perception of trauma and its representations between the Zionist organizations in the Land of Israel and the USA.","PeriodicalId":42641,"journal":{"name":"Folklore-Electronic Journal of Folklore","volume":"16 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80364818","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-01DOI: 10.7592/fejf2021.83.monticelli
Daniele Monticelli
The article uses the review of a seminar, an exhibition, and a graduate conference, which took place at Tallinn University in the 2020–2021 academic year, as an occasion to reflect on the different ways in which illness has been represented in literature, the arts, and film across the history of Western culture. The specific focus of the article is on the theoretical contribution of the humanities to a more complex and adequate understanding of the phenomenon of illness. The study of illness narratives reveals different patterns and strategies of constructing the illness experience into a coherent and meaningful story, but also the resistance that the disruptive impact of illness on our everyday lives poses to narrativisation. The complex historical imagery which endows the biological fact of being sick with additional cultural and social meaning has also to be critically investigated in the humanities and social sciences. Metaphors about illness and the use of illness as a socio-political metaphor have often had a nefarious impact on sick people as well as entire social groups and communities. This is why the article also considers illness in its relations with politics and power and describes various attempts to empower sick people in their relations with medical institutions and their social environment. The article ends with a review of the “Illness: Narratives, Imagery, Politics” graduate conference (27–28 January 2021), which is a good illustration of the many literary and artistic works and of the plurality of methods that can be used in the study of the illness phenomenon from a humanities perspective.
{"title":"Illness: Narratives, Imagery, and Politics","authors":"Daniele Monticelli","doi":"10.7592/fejf2021.83.monticelli","DOIUrl":"https://doi.org/10.7592/fejf2021.83.monticelli","url":null,"abstract":"The article uses the review of a seminar, an exhibition, and a graduate conference, which took place at Tallinn University in the 2020–2021 academic year, as an occasion to reflect on the different ways in which illness has been represented in literature, the arts, and film across the history of Western culture. The specific focus of the article is on the theoretical contribution of the humanities to a more complex and adequate understanding of the phenomenon of illness. The study of illness narratives reveals different patterns and strategies of constructing the illness experience into a coherent and meaningful story, but also the resistance that the disruptive impact of illness on our everyday lives poses to narrativisation. The complex historical imagery which endows the biological fact of being sick with additional cultural and social meaning has also to be critically investigated in the humanities and social sciences. Metaphors about illness and the use of illness as a socio-political metaphor have often had a nefarious impact on sick people as well as entire social groups and communities. This is why the article also considers illness in its relations with politics and power and describes various attempts to empower sick people in their relations with medical institutions and their social environment. The article ends with a review of the “Illness: Narratives, Imagery, Politics” graduate conference (27–28 January 2021), which is a good illustration of the many literary and artistic works and of the plurality of methods that can be used in the study of the illness phenomenon from a humanities perspective.","PeriodicalId":42641,"journal":{"name":"Folklore-Electronic Journal of Folklore","volume":"183 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74639201","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-01DOI: 10.7592/fejf2021.83.kurki
Tuulikki Kurki
The purpose of this article is to discuss the applicability of the concept of materialized narrative in the analysis of border and mobility related experiences. In this article, the concept and its analytical potential are discussed in three examples that address difficult, even traumatic experiences related to various kinds of border crossings in Finnish and Estonian contexts. The concept of materialized narrative allows the conceptualization of border and mobility related traumas in supplementary and alternative ways. The materialized narrative is defined as a form of narrative and non-narrative knowledge that is linked with objects that people carry with them across various borders and their difficult experiences. The aim of the concept is to bring together the narrative and non-narrative knowledge of traumatic experiences that is embodied in a material object. The research thesis of the article is to examine how a materialized narrative can function as a trauma narrative. The article argues that materialized narratives can function as instruments for processing traumatic experiences related to border crossings, similarly to autobiographical trauma narratives that are regarded to be among the most central narrative forms analyzed in multidisciplinary trauma research. The research material includes interviews and artwork accomplished in the project “A Lost Mitten and Other Stories: Experiences of Borders, Mobilities, and New Neighbor Relations” (funded by the Kone Foundation).
{"title":"Materialized Trauma Narratives of Border Crossings","authors":"Tuulikki Kurki","doi":"10.7592/fejf2021.83.kurki","DOIUrl":"https://doi.org/10.7592/fejf2021.83.kurki","url":null,"abstract":"The purpose of this article is to discuss the applicability of the concept of materialized narrative in the analysis of border and mobility related experiences. In this article, the concept and its analytical potential are discussed in three examples that address difficult, even traumatic experiences related to various kinds of border crossings in Finnish and Estonian contexts. The concept of materialized narrative allows the conceptualization of border and mobility related traumas in supplementary and alternative ways. The materialized narrative is defined as a form of narrative and non-narrative knowledge that is linked with objects that people carry with them across various borders and their difficult experiences. The aim of the concept is to bring together the narrative and non-narrative knowledge of traumatic experiences that is embodied in a material object. The research thesis of the article is to examine how a materialized narrative can function as a trauma narrative. The article argues that materialized narratives can function as instruments for processing traumatic experiences related to border crossings, similarly to autobiographical trauma narratives that are regarded to be among the most central narrative forms analyzed in multidisciplinary trauma research. The research material includes interviews and artwork accomplished in the project “A Lost Mitten and Other Stories: Experiences of Borders, Mobilities, and New Neighbor Relations” (funded by the Kone Foundation).","PeriodicalId":42641,"journal":{"name":"Folklore-Electronic Journal of Folklore","volume":"40 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76467688","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-01DOI: 10.7592/fejf2021.83.anikin
D. Anikin
The purpose of the article is to analyze the mechanisms of the transformation of martyrological thinking in the Soviet Union and in post-Soviet Russia. The methodological basis of the study is constituted by the works written by the representatives of functionalism (E. Durkheim, M. Halbwachs, P. Bourdieu, J.C. Alexander), who raise the issue of the important role of religious rituals and forms of thinking in social space. Martyrological thinking creates martyrdom cults, performing an ambivalent function. On the one hand, this thinking is a way to maintain a collective identity, and on the other, a way to damage and destroy it. The author concludes that in Soviet society two main stages that formed martyrdom cults can be distinguished: the periods of the Civil War and the Great Patriotic War. In both cases, martyrological thinking was an important factor in the consolidation of the society. In post-Soviet society, martyrological thinking becomes a factor that causes the deconstruction of the symbolic space and a hidden factor in the destabilization of the political organization. The perception of the conservative part of the Russian society is expressed in the formation of the cult of the last Russian emperor, Nicholas II, which, on the one hand, allows to mitigate the historical responsibility, and on the other becomes a moral justification for criticizing the continuity of modern Russian power in relation to the Soviet Union.
{"title":"Traumatization of the Past and Martyrological Thinking in the Soviet Union and the Post-Soviet Space","authors":"D. Anikin","doi":"10.7592/fejf2021.83.anikin","DOIUrl":"https://doi.org/10.7592/fejf2021.83.anikin","url":null,"abstract":"The purpose of the article is to analyze the mechanisms of the transformation of martyrological thinking in the Soviet Union and in post-Soviet Russia. The methodological basis of the study is constituted by the works written by the representatives of functionalism (E. Durkheim, M. Halbwachs, P. Bourdieu, J.C. Alexander), who raise the issue of the important role of religious rituals and forms of thinking in social space. Martyrological thinking creates martyrdom cults, performing an ambivalent function. On the one hand, this thinking is a way to maintain a collective identity, and on the other, a way to damage and destroy it. The author concludes that in Soviet society two main stages that formed martyrdom cults can be distinguished: the periods of the Civil War and the Great Patriotic War. In both cases, martyrological thinking was an important factor in the consolidation of the society. In post-Soviet society, martyrological thinking becomes a factor that causes the deconstruction of the symbolic space and a hidden factor in the destabilization of the political organization. The perception of the conservative part of the Russian society is expressed in the formation of the cult of the last Russian emperor, Nicholas II, which, on the one hand, allows to mitigate the historical responsibility, and on the other becomes a moral justification for criticizing the continuity of modern Russian power in relation to the Soviet Union.","PeriodicalId":42641,"journal":{"name":"Folklore-Electronic Journal of Folklore","volume":"43 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84288945","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-01DOI: 10.7592/fejf2021.83.zevako
Yulia V. Zevako
This article discusses the mechanism behind the formation in adolescents (representatives of the 4th generation) of an affiliative postmemory about one of the most controversial and complex subjects in Russian history – the era of political repression from the 1930s to the1950s. The first part of the article is devoted to questions of methodology and necessity, and to the possibilities of using an authentic space and an authentic artifact as mediators between past and present in memory practices. The basic ideas are the concepts of “postmemory” by Marianne Hirsch, “grief” by Alexander Etkind, and “affective management of history” by Sergey Oushakin. Additionally, there are the ideas of Varvara Sklez, Veronica Dorman, Olga Strelova, and Alexander Kotlomanov in relations to that very authentic space and/or artifact which helps to provoke and form the memory of complex pages of history, not from within, but from without, enabling the creation of a kind of “sensory laboratory” for the period. Thanks to this “feeling”, dry information is experienced and appropriated by a person through the strong emotions provoked, and the level of individual affiliative memory of the era of political repression is built up. The second part of the article describes two experiments which allowed me to analyse the effects of an authentic space (an immersive drama performance) and an authentic artifact (an archived investigation casefile) on adolescents.
{"title":"Routes to Forming an Affiliative Postmemory about Difficult Pages in History (Based on the Example of the Era of Political Repression)","authors":"Yulia V. Zevako","doi":"10.7592/fejf2021.83.zevako","DOIUrl":"https://doi.org/10.7592/fejf2021.83.zevako","url":null,"abstract":"This article discusses the mechanism behind the formation in adolescents (representatives of the 4th generation) of an affiliative postmemory about one of the most controversial and complex subjects in Russian history – the era of political repression from the 1930s to the1950s. The first part of the article is devoted to questions of methodology and necessity, and to the possibilities of using an authentic space and an authentic artifact as mediators between past and present in memory practices. The basic ideas are the concepts of “postmemory” by Marianne Hirsch, “grief” by Alexander Etkind, and “affective management of history” by Sergey Oushakin. Additionally, there are the ideas of Varvara Sklez, Veronica Dorman, Olga Strelova, and Alexander Kotlomanov in relations to that very authentic space and/or artifact which helps to provoke and form the memory of complex pages of history, not from within, but from without, enabling the creation of a kind of “sensory laboratory” for the period. Thanks to this “feeling”, dry information is experienced and appropriated by a person through the strong emotions provoked, and the level of individual affiliative memory of the era of political repression is built up. The second part of the article describes two experiments which allowed me to analyse the effects of an authentic space (an immersive drama performance) and an authentic artifact (an archived investigation casefile) on adolescents.","PeriodicalId":42641,"journal":{"name":"Folklore-Electronic Journal of Folklore","volume":"9 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85689291","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-01DOI: 10.7592/FEJF2021.81.INTRODUCTION
T. Jonuks
It is customary that references to history are used to legitimise one’s ideological and religious statements. This method is particularly visible in contemporary pagan and spiritual movements, in which history has a crucial position not only in justifications of religious claims but also in searching inspiration for contemporary beliefs and for providing a structural framework for (re)constructing past religions. The commonest explanation for using history in arguments and rhetoric in religion is to add credibility to one’s claims. Examples can be found in traditional institutional religious organisations, in contemporary spiritual movements, but also in the rhetoric of individual charismatic leaders. Such rhetorical manner is not common to contemporary religions only but can also be followed in historical folk religion (see, e.g., Johanson 2018). For instance, in a record of a heavily worn eighteenth-century copper coin, used for healing magic in the early twentieth century, the old age of the coin is specifically valued (Fig. 1). According to a legend, copper was filed from a coin to help people and animals to recover from bone fractures. The same can also be observed in magical customs, including, for instance, preference for older prints of the Bible for magical rituals (see, e.g., Kõiva 2017: 144). These examples demonstrate how references to history add somewhat stronger and more serious attributes to an object or a claim. The role of history is also apparent in the rhetoric – either in that of a religious group or in the wording of academic studies. It is probably often unconscious, but the mapping of the usage of adverbs of time, such as ‘yet’ or ‘still’, provides a good example. These words create a suitable context for leaving an
{"title":"Instead of Introduction: How Old Is Sacredness?","authors":"T. Jonuks","doi":"10.7592/FEJF2021.81.INTRODUCTION","DOIUrl":"https://doi.org/10.7592/FEJF2021.81.INTRODUCTION","url":null,"abstract":"It is customary that references to history are used to legitimise one’s ideological and religious statements. This method is particularly visible in contemporary pagan and spiritual movements, in which history has a crucial position not only in justifications of religious claims but also in searching inspiration for contemporary beliefs and for providing a structural framework for (re)constructing past religions. The commonest explanation for using history in arguments and rhetoric in religion is to add credibility to one’s claims. Examples can be found in traditional institutional religious organisations, in contemporary spiritual movements, but also in the rhetoric of individual charismatic leaders. Such rhetorical manner is not common to contemporary religions only but can also be followed in historical folk religion (see, e.g., Johanson 2018). For instance, in a record of a heavily worn eighteenth-century copper coin, used for healing magic in the early twentieth century, the old age of the coin is specifically valued (Fig. 1). According to a legend, copper was filed from a coin to help people and animals to recover from bone fractures. The same can also be observed in magical customs, including, for instance, preference for older prints of the Bible for magical rituals (see, e.g., Kõiva 2017: 144). These examples demonstrate how references to history add somewhat stronger and more serious attributes to an object or a claim. The role of history is also apparent in the rhetoric – either in that of a religious group or in the wording of academic studies. It is probably often unconscious, but the mapping of the usage of adverbs of time, such as ‘yet’ or ‘still’, provides a good example. These words create a suitable context for leaving an","PeriodicalId":42641,"journal":{"name":"Folklore-Electronic Journal of Folklore","volume":"157 1","pages":"7-14"},"PeriodicalIF":0.3,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77697184","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-01DOI: 10.7592/FEJF2021.81.DONNERE
Alīse Eishō Donnere
This article shows how abbots at four Buddhist temples in Japan interpret the image and role of the Bodhisattva Jizō – the most popular folk deity in Japan. Statues of Jizō can be found in almost every Japanese Buddhist temple, but their roles differ significantly due to the folk character of this Bodhisattva and the wide range of its functions. Jizō was granted the role of universal saviour in Japanese folk religion, with more and more functions added throughout the centuries. The author attempts to show that abbots see Jizō statues very differently, and that sometimes the Jizō statues of one temple can be interpreted differently by the abbots of different temples.
{"title":"Jizō in Action: The Role of Jizō Statues in Temple Atmosphere, Seen through the Eyes of Sendai Temple Abbots","authors":"Alīse Eishō Donnere","doi":"10.7592/FEJF2021.81.DONNERE","DOIUrl":"https://doi.org/10.7592/FEJF2021.81.DONNERE","url":null,"abstract":"This article shows how abbots at four Buddhist temples in Japan interpret the image and role of the Bodhisattva Jizō – the most popular folk deity in Japan. Statues of Jizō can be found in almost every Japanese Buddhist temple, but their roles differ significantly due to the folk character of this Bodhisattva and the wide range of its functions. Jizō was granted the role of universal saviour in Japanese folk religion, with more and more functions added throughout the centuries. The author attempts to show that abbots see Jizō statues very differently, and that sometimes the Jizō statues of one temple can be interpreted differently by the abbots of different temples.","PeriodicalId":42641,"journal":{"name":"Folklore-Electronic Journal of Folklore","volume":"39 1","pages":"121-156"},"PeriodicalIF":0.3,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83773914","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-01DOI: 10.7592/FEJF2021.81.ANOSHKA
Siarhei A. Anoshka
This article attempts to analyse a contemporary phenomenon from the sphere of alternative religiosity in the form of joke religions. The main subject of the analysis is a new religious movement called the Church of the Flying Spaghetti Monster (CFSM), founded in the USA in 2005. By referring to the theory of carnival fun, joining the sacrum and profanum, and passing through the various doctrinal threads of this religious movement, the author attempts to answer the question of whether the CFSM can be considered a genuine religion or only a joke. The article begins with a short reflection on the possibility of joking about religion and faith, and the response to religious humour by people of faith, which may range from anger to disgust and sometimes even to aggression. Then, after a short history of this new (pseudo-)religious movement, a perspective is developed. It emerges that the whole structure of the so-called doctrine of this (quasi-)religion refers to other known religions and beliefs, including other new religious movements.
{"title":"A Joke, Mockery, or Something More? The Church of the Flying Spaghetti Monster – an Invented Religion or a New Movement?","authors":"Siarhei A. Anoshka","doi":"10.7592/FEJF2021.81.ANOSHKA","DOIUrl":"https://doi.org/10.7592/FEJF2021.81.ANOSHKA","url":null,"abstract":"This article attempts to analyse a contemporary phenomenon from the sphere of alternative religiosity in the form of joke religions. The main subject of the analysis is a new religious movement called the Church of the Flying Spaghetti Monster (CFSM), founded in the USA in 2005. By referring to the theory of carnival fun, joining the sacrum and profanum, and passing through the various doctrinal threads of this religious movement, the author attempts to answer the question of whether the CFSM can be considered a genuine religion or only a joke. The article begins with a short reflection on the possibility of joking about religion and faith, and the response to religious humour by people of faith, which may range from anger to disgust and sometimes even to aggression. Then, after a short history of this new (pseudo-)religious movement, a perspective is developed. It emerges that the whole structure of the so-called doctrine of this (quasi-)religion refers to other known religions and beliefs, including other new religious movements.","PeriodicalId":42641,"journal":{"name":"Folklore-Electronic Journal of Folklore","volume":"26 1","pages":"81-100"},"PeriodicalIF":0.3,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81687493","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-01DOI: 10.7592/FEJF2021.82.HIIEMAE_UTRIAINEN
R. Hiiemäe, Terhi Utriainen
Based on a one-month (April 2020) comparative observation of media content in three Estonian and three Finnish mainstream media sources (two daily newspapers and one weekly women’s magazine) along with some examples from an earlier period, the authors analysed the representation of complementary and alternative medicine (CAM) in the media. The analysis showed that the media from the two countries presented CAM both in its various mainstream and more fringe forms, and that pejorative as well as complimentary and attracting undertones were present. The authors conclude that CAM topics were present in the selection of sources as methods for wellbeing and healing but also as entertaining, exoticising, warning, and mystical-metaphorical allusions along with different levels of boundary-work, especially science. The authors also noted interesting differences between the chosen media both within one country and between the two countries in terms of how much CAM was present as well as in which ways it was treated. In the Estonian material, the scale of tones was broader: the texts presented highly sensational, exoticising and othering angles towards approaches that were considered extreme and dangerous but mainly entertainment-oriented, and they positively described healing and wellbeing practices, sometimes with a mystic touch. The Finnish media was more low-key in its representations and tone: the mentions were shorter and less frequent. Although the Finnish material had more positive representations, this does not suggest that CAM is more tolerated in Finland – the Finnish media presented less extreme forms of CAM, which gave less ground for journalistic opposition.
{"title":"From “Unbelievable Stupidity” to “Secret Clues for Staying Healthy”: CAM Landscape and Boundary-Work in Estonian and Finnish Mainstream Media in April 2020","authors":"R. Hiiemäe, Terhi Utriainen","doi":"10.7592/FEJF2021.82.HIIEMAE_UTRIAINEN","DOIUrl":"https://doi.org/10.7592/FEJF2021.82.HIIEMAE_UTRIAINEN","url":null,"abstract":"Based on a one-month (April 2020) comparative observation of media content in three Estonian and three Finnish mainstream media sources (two daily newspapers and one weekly women’s magazine) along with some examples from an earlier period, the authors analysed the representation of complementary and alternative medicine (CAM) in the media. The analysis showed that the media from the two countries presented CAM both in its various mainstream and more fringe forms, and that pejorative as well as complimentary and attracting undertones were present. The authors conclude that CAM topics were present in the selection of sources as methods for wellbeing and healing but also as entertaining, exoticising, warning, and mystical-metaphorical allusions along with different levels of boundary-work, especially science. The authors also noted interesting differences between the chosen media both within one country and between the two countries in terms of how much CAM was present as well as in which ways it was treated. In the Estonian material, the scale of tones was broader: the texts presented highly sensational, exoticising and othering angles towards approaches that were considered extreme and dangerous but mainly entertainment-oriented, and they positively described healing and wellbeing practices, sometimes with a mystic touch. The Finnish media was more low-key in its representations and tone: the mentions were shorter and less frequent. Although the Finnish material had more positive representations, this does not suggest that CAM is more tolerated in Finland – the Finnish media presented less extreme forms of CAM, which gave less ground for journalistic opposition.","PeriodicalId":42641,"journal":{"name":"Folklore-Electronic Journal of Folklore","volume":"152 1","pages":"183-214"},"PeriodicalIF":0.3,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74166183","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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