【推荐】千湖之国芬兰（赵长春 杜新）
一本小书——千湖之国芬兰（赵长春 杜新）千湖之国芬兰·目录
《蓝与白》——写在前面的话：
千湖之国芬兰·介绍
千湖之国芬兰·序
第一章 千湖之国
宁静秀丽的北国明珠
极昼与白夜
金发 白肤 碧眼
沉重的历史
东西方的纽带
共和制国家
木腿和铁腿起家
文化与民俗
波罗的海的女儿——赫尔辛基
国际化都市
北欧白都
夏季白夜城
第二章 北国风情
心醉萨乌那
感受桑拿浴
考证国粹
边洗边吃
特殊作用
洗向世界
圣诞老人的故乡
耳朵山的故事
真正的故乡
旅游竞争
中国贵宾
忙碌的邮局
极地·拉普人·驯鹿
极地拉普兰
拉普人和驯鹿
赛鹿节和旅游
裘皮王国“软黄金”
祖母的裘装
家庭貂狐饲养场
科研与培训
皮毛拍卖会
他山之石
阿曼达·白帽子·香槟酒
迷人的仲夏之夜
古都图尔库掠影
奥拉河与古帆船
古城堡与大教堂
幸存的博物馆
总统夏季别墅
岩石中的教堂
食在芬兰
各地特产
咖啡文化
黑面包王国
宴会桌上
四季美食
第三章 艺海拾贝
民族史诗《卡勒瓦拉》
西贝柳斯，芬兰的骄傲
童年的约尼
执著追求
蜚声乐坛
辉煌之巅
永恒的乐章
融入大自然的雕塑艺术
走进音乐殿堂
国际小提琴赛
评委语重心长
再度较量
最后冲刺
军乐威震哈米纳
第一流的音乐会
中国军威
秀发上的艺术
婚礼发型赛
冠军争夺战
千奇百怪的幻想发型
特色礼品芬兰刀
工具 信物 武器
芬兰刀故乡行
咖啡馆里象棋迷
“真希望你们再来！”
第四章 绿色金库
森林巨人
砍一棵树 栽三棵苗
全民的利益
森林增长超过砍伐
育林先育苗
科学营林
一气呵成的采伐技术
雄厚的森林工业
减少污染见成效
林繁树茂话家具
北欧特色
任意组合
奇巧实用
现代办公家具
考究的厨房
艺术家具韵味无穷
第五章 企业之星
移动电话——诺基亚的生命
百年沧桑 成就辉煌
最先起步 保持优势
放眼全球 开拓市场
进入中国 实现诺言
高科技企业的摇篮
扎根沃土的科技园
全方位的最佳服务
精心“孵化”小企业
总经理的追求
进入21世纪的企业
崭新的工作环境
与众不同的女企业家
弹性工作方式
成果显著
梦想成真
波罗的海上的“白天鹅”
“交响乐”号豪华游轮
诗丽雅海运公司
碧空银鹰——芬兰航空公司
艰难起飞
展翅翱翔
赫尔辛基—北京
从奶牛到餐桌上的乳制品
既是社员又是股东
产供销一条龙
独树一帜的《商报》
高层次的读者
“挖墙角”与“跳槽”
尽职的推销员
第六章 保护自然
欧洲的“绿色之肺”
世界最早的《自然保护法》
环保许可证
环保教育的典范
领先的环保技术
国际性合作
家有芳邻
海边喂鸥
黑猫基萨
“请不要伤害小刺猬”
野鸡妈妈的爱
喂鸟的乐趣
贪吃的小松鼠
林纳萨里国家公园游记
岛之迷宫
原始别墅
群岛 湖泊 森林
鱼鹰和海豹
小岛午餐
天然环保课堂
追踪寻访垃圾车
产品挂上北欧环境标志——白天鹅
洁白如云的烟气
第七章 教育园地
赫尔辛基大学
古老的学府
人才济济
热衷打工的大学生
条条道路通罗马——职业教育
八仙过海 各显神通
大路朝天 各走一边
一流师资 先进设施
培养高等专业人才
无拘无束的小学教育
深入浅出 寓教于乐
读书人向往的地方
《中国之夜》
第八章 运动天堂
垂钓千湖国
国际渔友
钓鱼奇观
核电站旁拖钓比赛
天寒地冻冰钓热
银白世界任驰聘
雪上“马拉松”
生命在于运动
小镇上的国际“背夫人”比赛
第九章 市场巡礼
风雪无阻逛商街
“购物天堂”中的享受
为“上帝”提供最佳服务
促销也是为了“上帝”
“上帝”的自我服务
文明防盗
破产者谋生与收藏家寻宝
一把小铜壶
生财有道
应运而生
传统集市品青鱼
喧闹的码头
渔民马蒂
聪明的生意经
能干的希拉太太
老人话过去
霍尔姆贝格一家
第十章 福利国家
从摇篮到坟墓
包罗万象的福利
利与弊
问题
出路
在温馨的环境中安度晚年
善良的蒂娜
“我们的第二个家”
晚年的理想住宅
第十一章 社会管窥
刮目相看半边天
巾帼不让须眉
世界第一批女议员
工作生活两不误
争取同工同酬
为了陌生的亲人
献血500次的老人
“玫瑰周”献血活动
最后一座开放的列宁博物馆
买车·开车·乘车
家家有汽车
开车必守法
乘车最方便
吸烟与戒烟
男子为何自杀多？
原因初探
怎么办？
从“尤汉塔洛事件”谈起
“尤汉塔洛事件”
完善的法规
有效的监督
纯朴的民风
第十二章 多彩人生
彩扩店里青年人
快乐潇洒个体户
马尔库与北京鸭
人到中年更风采
浪迹天涯游子情
千湖之国芬兰·后记
http://zhenyuan.sdedu.net/special/subject/czdl/dlbl/dlts0065/
RE:【推荐】千湖之国芬兰（赵长春 杜新）
Sylvie姐姐，小竹子最近没有上网，耽误了看姐姐的帖子，很是不好意思。姐姐要的《卡勒瓦拉》 的出处，应该是该书。小竹子的电脑前不久老是出故障，被迫格盘，因而丢了很多东西，包括这篇文章的出处和网址。今天，小竹子查了半天，发现网上有关该书的网页全部封掉了，不知道是怎么回事。姐姐如果方便，不妨找一找这本书，好不好？RE:【推荐】千湖之国芬兰（赵长春 杜新）
谢谢竹子！我查这个主要是为了弄清楚伦洛特在芬兰的东部和中部进行的“田野”一共有多长时间。
我见你的帖子上说他先在芬兰东部的卡累利阿地区进行了收集民间诗歌；后来，在芬兰中部的卡亚尼小镇作医生，在这里就度过了20年时光：
“这期间，他不辞辛苦，长途跋涉，多次徒步旅行、划船、滑雪和乘雪橇，走访民间歌手，口问笔录，系统地搜集、整理、编纂流散在民间的诗歌。伦洛特是一位百折不挠、坚韧不拔的人。旅途中他经常独自走过荒凉的沼泽、寂静的森林，无数次冒险经历的本身就是很有趣的故事。他背着行囊，手里提着木杖，嘴里叼着烟袋，别人都当他是农民。有一次，他正和一位路德教的牧师一同进餐，忽然不见了。后来，有人发现他正在专心致致地倾听打扫浴室的老太太为他哼唱的歌曲，并把它记录下来。”
另一篇文章则说他在那里呆了10多年。
其实，我手上有不少FFN的英文资料，也可以上卡勒瓦拉研究所的网站去查清楚的。主要是最近太忙。看来还是不能偷懒了。
再次感谢！
RE:【推荐】千湖之国芬兰（赵长春 杜新）
for little bamboo---Elias Lönnrot at the age of 39, six years after the publication of the Kalevala (1835), when he was District Physician in Kajaani.
Lithography by J. Knutson in the Folklore Archives of the Finnish Literature Society, Helsinki.
RE:【推荐】千湖之国芬兰（赵长春 杜新）
Elias Lönnrot and the birth of a nationA seminar commemorating the bicentennial of Elias Lönnrot’s birth,
April 9, 2002 University of Helsinki
by Maria Vasenkari, Editorial Secretary at the Kalevala Institute, University of Turku.
(FFN 23, April 2002: 2-4)
Elias Lönnrot, the compiler of the Finnish national epic, the Kalevala, and one of the most central icons of the Finnish national identity, is being celebrated in many ways and events all over the country during his jubilee year. On April 9, his birthday, approximately 600 listeners gathered in the main hall of Helsinki University to commemorate the bicentennial of his birth. Eight researchers examined his work in the fields of folklore, the Finnish language, medicine and music, and his influence on the birth of the Finnish nation.
Professor emeritus of pediatrics, Kauko Kouvalainen (University of Oulu) spoke of Elias Lönnrot’s medical legacy. Lönnrot was a medical district doctor at Kajaani for 20 years in 1833–53. Kouvalainen started with the statement made in the commemorative speech published shortly after Lönnrot’s death of him having been “a mediocre doctor”. He examined Lönnrot’s medical legacy from two points of view, first, his career as a doctor and especially his influence on health care, and second, the aspects of medicine included in the Kalevala.
As a district physician at a time when hunger and epidemics were severe in the country regions, Lönnrot put most of his efforts into preventive health care. He was well ahead of his time in instructing the people on the significance of hygiene and warning against the consummation of spirits and smoking. He was an expert on botany, too, and he encouraged people to use plants in preparing food that have only much later been discovered to contain vitamins and nutrients essential in preventing, say, rickets and scurvy, the most common diseases at that time. He also proposed the establishment of organised child and maternity care, a system which was created almost a hundred years later.
According to Kouvalainen, Lönnrot’s medical interest is apparent in the material he collected during his field trips. He collected plenty of material on health and illness, especially riddles and incantations. Kouvalainen’s medical point of view complements the study of the Kalevala in a most interesting way, for example, he regards the poem of Kullervo as containing the nucleus of pedagogy and as describing the basics of disturbed behaviour. Kouvalainen concluded his presentation with a statement that Lönnrot was far from mediocre; rather, he was a great man in Finnish medicine, too.
Professor Irma Sulkunen (University of Helsinki) who is writing a history of the Finnish Literature Society (founded in 1831), spoke on “Elias Lönnrot and the Finnish Literature Society”. She examined the idealised definition of Lönnrot, the way he has been considered as an icon and almost saintly figure in Finland’s history. He can also be found in the focal point of the Finnish national sciences and the scientific community. When we evaluate Lönnrot, according to Sulkunen, we mirror ourselves.
Sulkunen focused on the relationship between Lönnrot and the Finnish Literature Society. Lönnrot is best known for the work he did within the Society: it published the versions of the Kalevala as well as his Finnish-Swedish dictionary. In 1854–60 Lönnrot was the president of the Society. Sulkunen claimed that the Finnish Literature Society was already actively promoting the creation of a mythic figure of Lönnrot at the beginning of his career and that this has served ever since as the nucleus of the Society’s self-understanding and image. The national canon was linked solely with Lönnrot’s name, person and authority – at a time when there was no discussion of such issues as copyright. Many other researchers at the time and their work were repressed, disregarded and even dishonoured while Lönnrot’s coprojects were credited solely to him. This was against his will and occurred despite his strivings to the opposite. According to Sulkunen, Lönnrot never internalised his role as a representative of the educated classes but chose to withdraw from it. His withdrawal was interpreted through the codes of humility and modesty.
The manifold ideological and political motives linked with Lönnrot and his work obviously extend beyond the Finnish Literature Society. His characteristics as a great man and his person remain unexamined.
Professor Kaisa Häkkinen (University of Turku) spoke of Lönnrot as a linguist. Lönnrot’s contribution to the development and standardisation of the written Finnish language was great. He was an exception among his Swedish-speaking colleagues in that he spoke Finnish as his mother tongue. His aim was to develop standards for written Finnish based on the various dialects which everybody would be able to read. He tackled the problem of variation and experimented with different systems in developing a standardised orthography. Häkkinen considers Lönnrot to have been a prestructuralist. He renewed the Finnish vocabulary in his writings, introduced a great number of words and concepts into the Finnish language and also dealt with questions of grammar.
Lönnrot became the professor of Finnish at Helsinki University in 1854. It was he who held the first lectures in Finnish and introduced the study and teaching of the language. He was a gentle and kind professor – it was eventually the students who later suggested stricter examination requirements.
Professor Heikki Laitinen (Sibelius Academy, Helsinki) spoke about the “Inventor of the kantele”, the traditional Finnish harp-like stringed instrument. Remarkable changes occurred in the kantele in the 19th century, although usually musical instruments do not tolerate much pressure to change. The kantele grew in size: its resonating body had until then been carved out of one piece of wood but now kanteles with a body made of boards started to appear, and the number of strings was raised from five to as many as 30.
Some years ago Laitinen started to investigate the history of the kantele. The kanteles constructed in the 19th century that were to be found in museums did not contain much information, but Elias Lönnrot’s name appeared on more than ten. The general belief in the 20th century was that Elias Lönnrot was not a musical man, but as Laitinen dug up 19th century sources, the picture began to change. He discovered that not only was Lönnrot highly musical, but it had been common knowledge in the 19th century that he was also the innovator of the kantele and had built many himself: chromatic kanteles with even more than 30 strings. Approximately 20 kanteles built by Lönnrot have been preserved in museums. There are kanteles of many types and sizes, each supplied with instructions on tuning and music for songs prepared by the builder – the inventor of the kantele we have today.
Researcher Jouni Hyvönen (University of Helsinki) spoke on “Folk belief, mythology and Lönnrot”. Hyvönen set out to examine Lönnrot’s relationship with the magic aspects of poetry and his textualisation of the Old Kalevala (1835). Hyvönen has conducted research on the textualisation of incantations in the Old Kalevala. According to him, as many as approximately 17–18% of the poems of the Old Kalevala are based on incantation material. Lönnrot was interested in magic thinking and practices throughout his career. He advocated the consideration of the interplay of consciousness and unconsciousness in all aspects of human existence, and was very critical of science disregarding the latter.
In compiling the Old Kalevala, Lönnrot wanted to create a format for publishing folk poetry. Based on his research in textualisation, Hyvönen stated that Lönnrot chose the method of multiple-voiced dialogue in displaying the epic text. The style of the text can be considered as archaic. Lönnrot himself is present in the text as a narrator, and his role can be considered to be threefold: first he is a mythographer, a narrator who set himself in the ancient past; second he is a mediator organising and publishing the epic text; and third an interpreter who, through his mythological knowledge and folk belief, interprets the Finnish mindscape. In his work Lönnrot never ceased to emphasise the significance of intuition.
Professor Satu Apo (University of Helsinki) spoke of “Lönnrot’s voice in the Kalevala”. When editing the New Kalevala (1849), Lönnrot’s role was more of a writer who set out to tell a readymade tale. Apo asked what it was that Lönnrot wanted to say, to tell about. The narrator that can be traced is a Lutheran Romantic who shares the Enlightenment’s understanding of a good life and good man. There is also a political and ideological dimension: the New Kalevala portrays a sweet country of Finland and the people who inhabit it. The Kalevala provided the Finns with history, yet it also looked ahead to the future. In Lönnrot’s Finland people work hard and strive for a better future, realising the Enlightenment principles of freedom and progress (at the time of the strict Czarist rule of Nikolai I). The God of the Kalevala observes Christian ethics. Apo sees Lönnrot as a nationalistic reviver of the past and a visionary of the future whose interpretation of the mostly Eastern Finnish and Karelian poetry complied with the Western European ideas and thoughts of his day.
Professor emeritus Pertti Karkama (University of Turku) examined “Lönnrot and the ideas of the 19th century”. Karkama looked at Lönnrot as a member of the educated class that was at the beginning of the 19th century the main proponent of the movement aiming at a united nation of Finland. The ideological models adopted by the educated class came from Western Europe. Lönnrot participated in the discussions on the definition of the people, the folk, and the nation and he was also familiar with the various ideologies. Those that affected the work of the educated class included Hegelian aesthetics, ideal realism (especially in literature and art), and historical philosophy. The influence of Hegel’s philosophy was great but has for some reason remained unexamined. According to Karkama Lönnrot’s attitude towards the ideological tradition of his time was pragmatic. It is, however, a difficult subject to study because Lönnrot followed the pratice of his day and did not distinguish the sources he used, and his library has not been preserved.
Eventually the nation state of Finland became defined by cultural standards, and, as a natural consequence, Lönnrot’s work gained immense importance. It is known that Lönnrot was familiar with European theories of epic and applied their ideas in the composition of the Kalevala. He understood the Kalevala as a reflection of the natural truth of the ancient history of Finland – natural in the sense that it followed the people’s understanding of mythology. Lönnrot emphasised the importance of the relationship between man and nature, and criticised Western ideologies for disassociating themselves from that relationship. According to Karkama, Lönnrot’s attitude to nature should not be understood as nostalgic romanticism. For Lönnrot folk belief, in which nature plays a central role, reminds the people of its past, especially of its humanistic legacy.
Professor Michael Branch (University College, London) spoke of “the Kalevala and Lönnrot in the Anglo-Saxon cultures”. His presentation was an important complement to the portrait of Lönnrot as it was the only one that discussed the influence of Lönnrot and the Kalevala outside Finland. Branch’s analysis was based on his study of different sources, four categories in all: first, the translations of the original Kalevala texts into English; second, shortened versions of the Kalevala, approximately 30 in number, produced in 1868–1986; third, research done on the Kalevala and Lönnrot’s work; and fourth, research touching upon the political (mostly nationalistic) dimensions of the Kalevala. Drawing on these sources, Branch analysed the Kalevala’s influence in the United States and the United Kingdom. In both countries the Kalevala has continued to be significant. It has perhaps been more visible in the United States, where its role among second-generation Finns and their process of identity construction has been most central. The Kalevala can be considered as an emblem in that process. In the United Kingdom the influence of the Kalevala can be detected in literature, science, and music. During World War II the Kalevala served as a mirror of the courageous Finns. Branch concluded his presentation by saying that it was Sibelius (whose music was greatly affected by the Kalevala) and Lönnrot together who sang Finland onto the world’s map.
The seminar continued with an evening programme at which Academy Professor Anna-Leena Siikala presented a paper on “Elias Lönnrot as an ethnographer”. We hope to be able to publish this in a later issue of the FF Network.
The manifold picture drawn during the seminar portrays a multitalented man who intentionally chose a position in between the folk and the educated classes, whose talent and work were recognised, appreciated and celebrated even in his day but who chose to avoid the public eye. His remarkable scale of competence in a number of fields has understandably been overshadowed by his main work, the creation of the Kalevala. The seminar commemorating the bicentennial of his birth succeeded in adding to our understanding of the immense significance of his work.
http://www.kalevalainstituutti.fi/index_e.html
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