https://faravid.journal.fi/issue/feed Faravid – Historian ja arkeologian tutkimuksen aikakauskirja 2021-08-17T11:14:29+03:00 Matti Mäntylä matti.mantyla@oulu.fi Open Journal Systems <p>Faravid on Pohjois-Suomen Historiallinen Yhdistys ry:n julkaisema kahdesti vuodessa ilmestyvä historian ja arkeologian tutkimuksen aikakauskirja.</p> https://faravid.journal.fi/article/view/99332 Paholainen Oulussa? 2021-04-21T10:35:52+03:00 Marko Lamberg marko.lamberg@tuni.fi <p>The Devil in Oulu? – Exploiting the Early Modern Image of Finland in English Religion-political Debate</p> <p>&nbsp;</p> <p>The article analyses a short text, published anonymously in 1670 in London under the title ”A caveat to conventiclers being a letter from an English gentleman in Stockholme, to a person of quality in London relating, the manner of the devils appearance in the dutchy of Finland”.</p> <p>&nbsp;</p> <p>The writing contains a phantastic description of the Devil’s alleged appearance in Finland and his solemn parade to the town of Strixbourg, also called Oulenstadt. The name must refer to Oulu, also spoken of as Uleå stad or Uleåborg in Swedish. The text deals also with the Devil’s activities and it ends by discussing conventicles, that is illegal religious gatherings prohibited by the Anglican Church and the English Crown.</p> <p>&nbsp;</p> <p>The writing contains a mixture of themes which all can be regarded as part of cultural otherness to a cultivated Englishman devoted to the Anglican faith: the Devil, remote Finland, Turkish soldiers, coarse Irishmen, the Catholic Church, a wizard and naturally also conventicles. As its title implies, the writing was intended as a warning to those who participated in conventicles, but the author, who was most likely a relatively well educated man although not a clergyman on the basis of the contents and the style, did not want to condemn them nor did he want to preach to them. Instead, he created an exciting story by combining several cultural others and by utilising Finland as the main scene. No doubt the age-long international reputation of Finland as a strange, barbaric and unchristian territory helped his choice. It is also possible that the great witch hysteria which started in the northern parts of the Swedish realm in 1669 influenced on the contents of the description, although this potential connection remains uncertain.</p> <p>&nbsp;</p> <p>Despite Finland being the main scene, the Irishmen are the only ethnic group of which the author leaves a detailed description – most likely because of the geographical proximity and the stereotypes which the Englishmen had towards them. The author’s core message can be found towards the end of the writing. He regards conventicles as harmful activities, but his tone is quite temperate. He focuses on warnings against the Devil’s ability of speaking and behaving in ways which make people follow it to damnation. Thus, he regards participants in conventicles – like the inhabitants of Finland – as victims of the Devil and not its allies.</p> 2021-08-17T00:00:00+03:00 Copyright (c) 2021 Faravid – Historian ja arkeologian tutkimuksen aikakauskirja https://faravid.journal.fi/article/view/110863 ”Suomeen kuuluu Karjalakin” 2021-08-17T10:43:31+03:00 Alina Kuusisto alina.kuusisto@uef.fi Jenni Merovuo jenni.merovuo@uef.fi 2021-08-17T00:00:00+03:00 Copyright (c) 2021 Faravid – Historian ja arkeologian tutkimuksen aikakauskirja https://faravid.journal.fi/article/view/110864 Keskustelu nationalismista ja fasismista: rajapintatulkinnat 1930-luvun japanilaisessa englanninkielisessä lehdistössä 2021-08-17T10:49:18+03:00 Olavi K. Fält olavi.falt@oulu.fi 2021-08-17T00:00:00+03:00 Copyright (c) 2021 Faravid – Historian ja arkeologian tutkimuksen aikakauskirja https://faravid.journal.fi/article/view/100091 Only benign encounters? 2021-05-12T11:00:29+03:00 Jukka Nyyssönen Jukka.Nyyssoenen@niku.no <p>This article sheds new light on previous perceptions of good relations between the occupant forces and the Sami minority in Finland and Norway between 1941 and 1944. The preconditions and varieties of relations and encounters are researched: those relating to the Gestapo and to Valpo, the Finnish state police, as well as to the Lebensborn. Sources utilized consist of archival material produced by the Wehrmacht and by Finnish organizations responsible for cooperation between the troops and Finnish administration (Yhteysesikunta Roi, liaison staff Roi), by the Finnish State Police and by the Lebensborn. This article charts relations within institutional contexts, where more aggressive encounters would be expected to surface. Even though the encounters were mostly benign, and German-Austrian discourse on the Sami lacked any de-humanizing aggression, the Sami were nonetheless exposed to a racializing and eugenic gaze and practices in some institutional contexts. In addition, the Sami were treated as a suspicious factor that needed to be kept an eye on, like other civilian groups in the rear area.</p> 2021-08-17T00:00:00+03:00 Copyright (c) 2021 Faravid – Historian ja arkeologian tutkimuksen aikakauskirja https://faravid.journal.fi/article/view/110866 Siidsååbbar: Kolttasaamelainen kyläkokousjärjestelmä itsenäisen päätöksenteon ja suomalaisen valtionhallinnon ilmentymänä 1960- ja 1970-luvuilla 2021-08-17T11:04:57+03:00 Sonja Tanhua sonja.tanhua@oulu.fi 2021-08-17T00:00:00+03:00 Copyright (c) 2021 Faravid – Historian ja arkeologian tutkimuksen aikakauskirja https://faravid.journal.fi/article/view/110867 Pyhäjoen historiaa sen nimissä 2021-08-17T11:08:26+03:00 Jouko Vahtola jouko.vahtola@gmail.com 2021-08-17T00:00:00+03:00 Copyright (c) 2021 Faravid – Historian ja arkeologian tutkimuksen aikakauskirja