Stories of the primordial woman who married a bear, appear in matriarchal traditions across the global North from Indigenous North America and Scandinavia to Russia and Korea. In The Woman Who Married the Bear, authors Barbara Alice Mann, a scholar of Indigenous American culture, and Kaarina Kailo, who specializes in the cultures of Northern Europe, join forces to examine these Woman-Bear stories, their common elements, and their meanings in the context of matriarchal culture. The authors reach back 35,000 years to tease out different threads of Indigenous Woman-Bear traditions, using the lens of bear spirituality to uncover the ancient matriarchies found in rock art, caves, ceremonies, rituals, and traditions. Across cultures, in the earliest known traditions, women and bears are shown to collaborate through star configurations and winter cave-dwelling, symbolized by the spring awakening from hibernation followed by the birth of "cubs." By the Bronze Age, however, the story of the Woman-Bear marriage had changed: it had become a hunting tale, refocused on the male hunter. Throughout the book, Mann and Kailo offer interpretations of this earliest known Bear religion in both its original and its later forms. Together, they uncover the maternal cultural symbolism behind the bear marriage and the Original Instructions given by Bear to Woman on sustainable ecology and lifeways free of patriarchy and social stratification.

"Matti did not come to Ukko's funeral, although his parents sent a message about it. He could not cope with facing the loss in the form of a coffin, a funeral, the grief of the parents, the support of society for the bereaved. And he did not dare to risk meeting his own parents, his own family. He would stand there as a representative of sin from the south, the sin that had killed his best friend. They would blame him. They would be disgusted at the sight of him. And not for a single moment would they acknowledge his presence." "Northland" is a story about Matti from Kärsämäki in North Ostrobothnia, Finland. An isolated place with a single bus stop on the route between Oulu and Helsinki and a pit stop for drivers who need to refuel on the way to or from their holiday in Lapland. Here, a particularly conservative Christian denomination, Laestadianism, has been strong since the mid-1800s, and Matti was born into one of its congregations. But the world is changing, and so are people. Maybe. "Northland" is based on inspiration from local sources from Kärsämäki, the area's nature, history and folklore and of course from Kalevala, Finland's national epic. "Northland" is the 6th independent story in the series Modern Nordic Folk Tales. Storytelling for adults.

In this country the term Finn is generally restricted to the natives of Finland, with perhaps those of Esthonia thrown in. But besides these Western Finns there are other small nationalities in Central and Northern Russia, such as the Erza and Mok_a Mordvins, the _eremis, Votiaks, Permians, and Z_rians, to whom the term is very properly applied, though with the qualifying adjectiveÑEastern. Except by Folklorists, little attention is paid in Great Britain to these peoples, and much that is written of them abroad finds no response here, the 'silver streak' acting, it would seem, as a non-conductor to such unsensational and feeble vibrations. Although the languages of the Eastern and Western Finns differ as much perhaps among themselves as the various members of the Aryan group, the craniological and physical differences between any two Finnish groups is very much less than between the Latin and the Teutonic groups, for instance. All the Finns live nearly under the same latitudes, and in pre- and proto-historic times, which are not so very remote, the differences in customs, religious and other beliefs, could not have been very great. This is important; it allows us to supplement what is missing or defective in one Finnish group by what is more complete in another, with far greater certainty than when dealing under similar circumstances with the Aryan-speaking groups. In the first five chapters of the first volume I have tried, with the combined aid of craniology, arch¾ology, ethnography, and philology, brought up to date, to sketch as succinctly as possible the pre- and proto-historic history of the Eastern and Western Finns, showing the various stages of civilisation to which they successively advanced after contact with higher civilisations, at different periods of their evolution from neolithic times to the middle ages. Chapters six and seven contain an analysis of the beliefs of the Western Finns, so far as they can be gathered from the text of the Magic Songs in the second volume; and a perusal of them will facilitate the comprehension of the Magic Songs themselves. The second volume, containing 639 magic songs, some of considerable length, classed under 233 headings, is a translation of a very large portion of the Suomen kansan muinaisia Loitsurunoja, edited and published by the late Dr. Lšnnrot in 1880. As the translation was made for Folklorists it is as literal as possible, without additions, without subtractions, and the vocabulary employed is in conformity with the subject, with the humble social status and homely surroundings of the original composers. The metre of the original is the same as in the Kalevala, which cannot be reproduced in a language like English, where the ictus of the metre has to coincide with the natural stress-accent of the words. But where it could be done without loss of exactness a certain rhythm, generally three beats to a line, is given in the translation, though to save space the lines are printed in prose form.

While deforestation continues at an alarming rate around the world, discussions on the range of underlying causes continue. The premise is that studying successful transitions from deforestation to sustainable forestry ex post in Finland can provide novel insights into how deforestation in the tropics might be reduced in the future. Our fundamental question here is why Finland succeeded to stop deforestation for a century ago and why not the same is feasible in the contemporary tropical countries? This book presents a novel integrated theory within which this case study on Finland and contemporary modeling of underlying causes of tropical deforestation are developed. Finland remains the world’s second largest net exporter of forest products, while maintaining the highest forest cover in Europe. A transition from deforestation to sustainable industrial forestry took place in Finland during the first part of the 20th century. The underlying causes of this transition are compared via our theory with deforestation in 74 contemporary tropical countries. Both appear similar and support our theory. The interaction of public policies and market institutions has appeared to be critical during this transition. The study’s findings suggest that private forest ownership with a continuous increase in the real value of forests and alleviation of poverty under non-corruptive conditions has been a necessary, but not a sufficient, condition for this transition. In a parallel way public policies have also proved to be a necessary, but not sufficient, condition in this transition. The conclusion is that socialistic forestry along with corruption is artificially maintaining too low values in the tropical forests. The opportunity cost of sustainable forestry remains too high and deforestation by extensification of agriculture therefore continues. The prevailing socialistic forestry with dominating public forest ownership is by purpose maintaining administratively set low stumpage prices leading to low value of forests, wide corruption and continuous forest degradation and deforestation. An effective remedy – to raise the value of forests - is found to be within forestry.

In its analysis of the archaeologies and histories of the northern fringe of Europe, this book provides a focus on animistic–shamanistic cosmologies and the associated human–environment relations from the Neolithic to modern times. The North has fascinated Europeans throughout history, as an enchanted world of natural and supernatural marvels: a land of light and dark, of northern lights and the midnight sun, of witches and magic and of riches ranging from amber to oil. Northern lands conflate fantasies and realities. Rich archaeological, historical, ethnographic and folkloric materials combine in this book with cutting-edge theoretical perspectives drawn from relational ontologies and epistemologies, producing a fresh approach to the prehistory and history of a region that is pivotal to understanding Europe-wide processes, such as Neolithization and modernization. This book examines the mythical and actual northern worlds, with northern relational modes of perceiving and engaging with the world on the one hand and the ‘place’ of the North in European culture on the other. This book is an indispensable read for scholars of archaeology, anthropology, cultural studies and folklore in northern Europe, as well as researchers interested in how the North is intertwined with developments in the broader European and Eurasian world. It provides a deep-time understanding of globally topical issues and conflicting interests, as expressed by debates and controversies around Arctic resources, nature preservation and indigenous rights.