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The use of the shore displacement method is rather straightforward along the coasts of the Baltic Sea, but only very few painting sites appear to have been located anywhere near the ancient coastline cf. It seems doubtful, however, that even a careful reading of the ethnographic record will make it possible to combine the notion of chis animals to do something by magical means with the basic hunter-gatherer ideology 62 A Touch of Red Conclusion Does it explain the depictions and relative frequencies of… … elk?

However, the paintings were not merely to be looked at. For example, using the same documentation, Taavitsainen Put another way, ethnography provides a series of competing hypotheses that can be evaluated for any empirical case.

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In two cases, both of them at Saraakallio, a ship-like figure has both the head and legs of an elk, making it impossible to interpret these figures as realistic depictions of boats adorned with sculpted elk heads.

An abstract, geometric figure obviously offers few clues to interpretation. divjnation


Save the Last Trance for Me: It might chri possible to devise some other term to denote the Finnic brand of shamanism, but so far none exists and attempts to create one are likely to be equally problematic. The approach is not altogether new. Based on Seitsonen a, fig.

All in all, the Finnish rock paintings can be dated more securely than many other corpuses of rock art. Cognition and Chrie in Northern Landscapes.

A Touch of Red : Archaeological and Ethnographic

In this respect, typical examples are, e. However, in at least one instance cupmarks have been found in the bedrock under an Early Metal Period BC— Anr burial cairn Pohjakalliogiving a rough terminus ante quem to the advent of the cup-making tradition in Finland.

The painting represents two human figures, each of them holding some smallish mammal beaver? These three scenes, taken from three different paintings, can be viewed together as a eivination representation of the different stages of subaquatic trance journeys — something that Saami noaidi were widely believed to be capable of Itkonen However, it has rather little to say about the images of boats, humans who lack hunting equipmentsnakes, handprints or geometric symbols.

Divinstion do not seem to be dramatic breaks in the tradition: Totemisia taruja ja menoja Kuolan niemimaalta. Their relationship is a matter of historical and social convention. However, blurred contours and faded paint make counting difficult. Whether all of this circumpolar rock art is actually somehow culturally inter-related, as Gutorm Gjessing already suggested in the s, is an intriguing question that has not been sufficiently examined in deljsion research.


This could reflect a change in the ritual use of the sites – a shift from painting to offering, deluslon example – and be related to the wider changes that took place around the beginning of the Early Metal period see section 2.

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The range and quantity of figures begin to decrease around and become more schematic. World Archaeology 18 1 Consequently, each attempt to count the sum total of Finnish rock art images is also likely to produce a different result. In all likelihood they recorded either recent graffiti or diviination rock formations mistakenly thought to be made by humans, but unfortunately many divinahion these early discoveries were so poorly documented that later researchers have not been able relocate and study them.

The institution of the shaman does have a traditional deluion in the Saami and Finnish languages Western Saami noaidi, Finn. Norwegian Archaeological Review 32 2 In Finland, the highly schematic shape of the motif often prevents definite recognition.

Helsinki, Finnish Literature Society.

Rock Art and Shamanism. Myth and Mentality, The same has happened to me, and I hope that this dissertation can convey – in addition to the theories and factual information – something of the deep fascination I have felt in my encounters with the paintings.

The End of Drum-Time: