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In this article my aim is to discuss place, locality and their role and changed significance in the ethnological studies. I argue that although the meaning and role of place have been changed, place still is an important concept in ethnology. Researches are now paying more attention to the changed nature of the concept, e.g. for the multivocality of places. The anthropological literature on space and place forms my theoretical framework, with which I study some empiric cases from my familiar environment, from Finnish Lapland and from Kola Peninsula. ‘Place’, in my examples the sieidi of Taatsi, Lake Seidjavr, the Pallas fells or the tourist centre Levi, can have a unique reality for each inhabitant and visitor. While the meanings may be shared with others, the views of the place are often likely to be competing, and contested in practice. According to Margaret Rodman (2004: 207), researchers should empower place by returning control over meanings of place to the rightful producers, and empower their own analysis of place by attending to the multiplicity of local voices found about place.

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This article considers Votian village feasts that evidently belong to the sphere of Christian folk religion. Village feasts are analysed as expressions of collective activity in pre-industrial rural society that enclosed certain religious, social and economic functions. This phenomenon of celebrating collectively certain days of church calendar, which included ritual activities in village chapels or other local sanctuaries, common meals and heavy drinking as well singing and dancing in the course of 3–4 days, was a part of common Russian Orthodox tradition shared by several ethnic groups throughout North-West Russia in the second half of the 19th century and the beginning of the 20th century. Despite the fact that this phenomenon was familiar to the wider community of Russian Orthodox believers, there were obviously certain local characteristics and variation typical to Votian tradition. However, Votain village feasts are studied in the article in the context of Russian Orthodoxy, without favouring assumed pre-Christian elements of the Finno-Ugric religions.

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When a research deals with researcher’s own family history, a significant challenge is presented: “What is the significance of the familiarity the researcher has for their object of research? What is the researcher’s role and how their own memories influence their work?” In this article I explore the possibilities my own family history offers by observing a fratricide that took place in my family, as well as the narrations it has created. My grandfather’s brother Veikko, while drunk, stabbed and killed his brother Väinö in Kauhajoki in 1974. In my family, the event has been handled in various ways, and due to its uncommonness it has also been the theme of many stories which unveil our family’s history and present lives as well as the relationships inside the family. I have chosen three interviewees as an object of closer inspection. With these interviews, I explore Väinö’s death and the attitudes towards it: “How has the killing been interpreted inside the family and what has it meant to the family” I also examine the reactions towards the death in the society and the South-Ostrobothnian culture. Because the examined manslaughter is also inside my family viewed as an unusual death, it is interesting to raise conversation on divergent deaths in general. I will thusly also observe the point of views presented in the interviews and examine them in correlation with the researches done on divergent death.

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DOI: https://doi.org/10.1515/jef-2017-0011 Sport has become increasingly popular with recreational athletes over the last couple of decades. This has only gained minimal attention so far from scholars interested in the relations between recreational sports and everyday culture. With this paper, we seek to contribute to this field by scrutinising the sensory dimensions of recreational sport. Rather than probing into or highlighting isolated senses, we look at sensory dimensions understood as a combination of different, non-separable sensory experiences featured in recreational endurance sports. We are interested in how senses play a role for recreational endurance athletes in running, triathlon and cycling both in training and competition. We start by examining how cultural and social dimensions are inextricably linked to doing sports. Secondly, we show how different configurations of the senses and their communicative mediation are contingent on sport disciplines, specific settings, technology, development and change as sensory careers over time. Thirdly, we discuss the kinaesthetic dimensions of doing sports in relation to the senses and the role of atmospheres. We conclude by arguing that highlighting specific senses by athletes is a cultural practice that calls for a holistic analysis of senses in sport, and outline some methodological implications for research on the senses.

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Book review of the publication Alexander D. King, Living with Koryak Traditions: Playing with Culture in Siberia. Lincoln & London: University of Nebraska Press, 2011, 348 pp.

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This paper is a study of the traditional use of a special kind of wood in bow construction in Eurasia and North America. This special kind of wood, called compression wood and coming from coniferous trees, has unique qualities that makes it suitable for bow construction. Bows made using this special wood have been referred to as Finno-Ugric bows, Sámi bows, Two-Wood bows and Eurasia laminated bows. These bows appear to have developed from archaic forms of compression wood self bows that were made from a single piece of wood. Recently features similar to the Eurasian compression wood bows have been discovered in bows originating from Alaska, and the use of compression wood for bow manufacture has been known to some Canadian Inuit groups. This paper addresses the origin and possible diffusion pattern of this innovation in bow technology in Eurasia and suggests a timeframe and a possible source for the transfer of this knowledge to North America. This paper also discusses the role of the Asiatic composite bow in the development of bows in Eurasia.

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Preface to the Special Issue “Religion and the Re-identification of Ethnic Groups”.

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DOI: https://doi.org/10.1515/jef-2016-0013 The aim of the report is to describe the communicative culture that has been established between the home-made vodka traders (home-distilled vodka producers), alcohol buyers and activists fighting for temperance in national settlements of Chukotka. Informal economic relations take place within particular settlements; the main thing that is involved in these relations is alcohol. Outside the settlement the connections between traders and buyers do not work and the network of interactions breaks. To mark out the participants in the alcohol trade the report presents the structure of settlement microsociety in Chukotka from a very generalised perspective, based on author’s experience of staying in these settlements and on some statistical data. 

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Preface to the Special Issue.

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Of all Romanian dances with ritual functions the most archaic and dynamic is the căluş, a custom of great complexity in its functionality and manifestation, in which dance prevails. Over the course of time, the dance aroused the admiration and interest of many scholars due to the ancient ritual elements it contains, as well as for its spectacular virtuosity and the beauty of the performance and music. The purpose of this study is to reveal the meanings and functions of the căluş, primarily at the social level, in its natural environment – the traditional Romanian village – and to make an analysis of the key moments, the logical order of the dance sequences, gestures and ritual acts, the importance of its props and of group composition and organisation.

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Authors retain the following rights:

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