PORQUE E QUE A NATUREZA TEM SIDO RELEVANTE NOS PNOVBRBTOS
FINLANDESES?
Liisa GRANBOM-HERRANEN, University of Turku, Finldndia
Resumo
A relageo entre a natureza e os provdrbios i definida pela sociedade com suas necessidades e suas ideias. A coleta
e a pesquisa de provdrbios estao vinculadas d sociedade. No s6culo XlX, quando a Finldndia lutou pela
independ€ncia, o neo-humanismo de Johann Gottfried von Herder teve um efeito sobre o s/alus da poesia popular
e a sua importdncia para o desenvolvimento da nagdo. A teoria do clima de Herder d6 grande €nfase ds condigdes
de vida criadas pela geografia, clima e hist6ria. Antes disso, no siculo XVIII, David Hume notou diferenqas na
mentalidade entre os hummos. Na maioria das vezes, as diferengas refletiam diferentes ambientes e condigSes
naturais. lnfluenciado pelo romantismo nacional, o nativo Flnlmdes e o espago natural form procurados entre as
pessoas. Nao era tanto procurado na vida quotidiana das pessoas, mas na tradigdo coletada entre r pessoas. O
romantismo que idealizou a linguagem e a cultura folclorica na Finldndia enfalizou a ligagio entre a natureza e a
tradigdo cultural do povo, obseruada na linguagem e na poesia popular, a que tambdm pertenciam os provdrbios.
As colegoes de poesia popular e prov6rbios de Liimot tambim foram uma resposta ir sensagio nacional do periodo
do Romantismo. Mesmo na medida em que tanto os poemas populares quanto os provirbios foram modificados
para se parecerem com os textos do Kalevala. Na formagio da identidade nacional, a naturez e a relagSo das
pessoas com a naturea ocuparam um lugar significativo.
Palavras-chave: linguagem, nacionalismo, paremiografia, paremiologia, provdrbio como simbolo, teoria do
clima.
Curriculum Vitr
Liisa Granbom-Hermncn concentra a sua pesquisa atual em paremiologia folcloristica na Universidade de
Turku, Departamento de Folcloristica. Obteve o segundo doutoramento em folcloristica e o anterior i em
(educagdo). E docente (professor associado) em folcloristica na Universidade de Turku e em educagio na
Universidade de Jyviiskylii na Finlindia. Os seus estudos s5o multidisciplinares, pois o principal interesse pelos
estudos folcl6ricos est6 relacionado com os proverbios, com o conceito de met6fora na filosofia, bem como ds
questdes de poder, autoridade e autonomia na educagSo. Entre outras atividades acaddmicas, d membro da
Associagdo Intemacional de Paremiologia e tambem da Sociedade Europeia de Fraseologia. Compilou com a Dr.
Outi Lauhakangas uma base de dados de reposigio dos artigos do ICP publicados a partir de 2008 em
( [qr.\i1u. ft rlklorc.ce,'rllloikoostooitlttlliltr-tl* q-hId).
317
WHY HAS NATURE BEEN RELEVANT IN FINNISH PROVERBS?
Liisa GRANBOM-HERRANEN, University of Turku, Finland
Abstract
The relationship between nature md proverbs is defined by society with its needs and its ideas. The collecting and
reseach ofproverbs are tied to the society. In the l9th century, when Finlmd strived for independence, had Johann
Gottfried von Herder's neo-hummism m effect on the starus of folk poetry and its imporlance to the development
ofthe nation. Herder's climate theory puts great emphasize on the living conditions created by geography, climate,
and history. Prior to this in the l8th century, David Hume noted differences in mindsets between humans. Most
often the differences reflected different environments and natural conditions.
Influenced by national rommticism, Fimish native and natural-related space was sought mong the people. It was
not so much sought out in the everyday life of the people as in the tradition collected from among the people.
Romanticism idealizing language md folk culture in Finland emphasized the connection between nature md the
cultural tradition of the people, seen in language and folk poetry, which proverbs also belonged to. Ldnnrot's
collections offolk poetry and proverbs were also one response to the national sensation ofthe Romanticism period.
Even to the extent that both folk poems and proverbs were modified to resemble texts in Kalevala. ln the fomation
ofnational identity, nature and the relationship ofthe people to nature got on a significant position.
Key-words: language, nationalism, paremiogaphy, paremiolory, proverb as a symbol, theory of climate.
Introduction
The article focuses on the connection between proverbs and ideological movements. Although
the focus of this article here is on Finnish culture and history, on Finnish proverbs, most of the
observations can be generalized to other societies and folk traditions. Ideological movements
direct and guide society, its political strategies.r These strategies are in the centre ofdevelopment
in the society. In 19th century Finland the education of common people was seen as one of the
most powerful ways towards the independent nation state. Oral history with folktales played an
important role in this education process. (Granbom-Henanen2020).
In Finland, the Enlightenment period goes back to the 1 8th century. Across 19th century Europe,
the age of Romanticism began to replace realism and naturalism. As Romanticism idealized the
language and culture ofthe "folk", it led to the idea ofa genuine Finnish folk culture and the
move toward independence. In Finland, the movement was called Finnish Romanticism or
National Romanticism. (Granbom-Herranen 2015, 2020). Beginning in the 1840s, the
Fennoman movement formed mainly by representatives of the upper classes. These people had
got education at university, most ofthem were not native Finnish speakers. All of them was
men as only boys had a pathway to study leading to university.2 These educated men were
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building an image of Finland as a unified national entity formed on the basis of a long history,
either real or imagined history. The main European philosophical ideas in Finland proved to be
useful in Finnish content to the nationality and national identity. The culture of common people
played a crucial role among the enlightened upper classes thus it was seen as a proofthat the
folk had the spiritual resources necessary for the birth ofthe nation and the national state. (See
Karkama 2001).
Paremiography and paremiology are connected with the ideas prevailing in society and time.
Actually, it is not possible to think that paremiography could be free of the values of a society,
Collections and collectors ofproverbs, as well as material stored in archives, are always related
with changes in society and larger political movements. As collectors participated in the
discourse ofwhich aspects oftradition will be saved for posterity, source criticism is needed
when using existing material. It is necessary to ask who collected the proverbs, as well as when
and where and for what reason. Also, every collection is based on the collector's (or publisher's)
choice of what should be incorporated in the publication. (See more Granbom-Herranen 2015).
It is true that many small nations in Europe have asserted their cultural independence through
their languages and by collecting proverbs in the vemacular (Dorson 1963).r Depending on
what is valued, people see or do not see certain aspects of the living environment. The only
question is, ifthe collectors have been aware ofthe valuations they have made (Poysa1997).
(Granbom-Herranen 2020).
Romanticism in Finland, which idolized language and folk culture, highlighted the connection
between nature and folk cultural traditions, which also included proverbs. The inspirer of
proverb collections in the 19th century was Elias Ldnffot, the compiler of the Kalevala, the
Finnish national epic. In 1842, his collection ofproverbs called Suomen kansan sananlaskut
[Proverbs ofFinnish Folk] was published. It was considered as the authentic voice ofthe "folk",
but actually it was not, as the content was quite assorted. (See Granbom-Herranen 2015).
In 19th century Europe folk poetry was not only treated as poetry. It was understood as an
expression of the collective memory of the fotk and thus the nation. It offered plausible
knowledge of the culture of the people as well as the history, its ancient customs, beliefs,
narratives, and also the events that had received in poetry the mythical form. (Saarelainen
20 I 9). Lcinnrot's folklore and proverb collections were also one response to the national reform
of the Romanticism period. As mentioned above, proverb publications are always accompanied
by the collector's or publisher's decision on the included material. In the end, there is a
possibility ofpurpose-seeking for publications. The earliest mention ofthe selection ofFinnish
material is in the commencement speech of Elias Lrinnrot's collection of proverbs published in
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1842, in which Lrinnrot stated that he had included everything "except the expressions which
were in themselves mindless parables, or somehow lecherous, lewd. For those I gave no room
for publication" a, apparently without considering this as a problem (Ldnnrot 1 98 1, 8). Ldrurot
also "re-wrote" proverbs, thus making the proverb overtures through the use (allitteration) or
changes in poetic rhythm to take the form ofancient knowledge belonging to the heroic past.
Both folk poems and proverbs were edited to resemble Kalevala's texts. Neo-humanist
conception holds that both individual life and people's history are oriented towards ideal ends,
fieedom of individuals and nations. (Karkama 2001).
Johann Gottfried von Herder's s Neo-humanism influenced the status of folklore and its
importance for the development of the people. Herder emphasized the position of song and
poetry among the manifestations of language. For him it was the earliest form of literature
expressing national specificity, thus being the most fundamental element of the national
character. At the same time, by no means least under the influence of Herder's ideas, an
unlearned people, the raffle, and its poetry were discovered. (Nisbet 2006, Saarelainen 2019).
Finland as a part ofthe European ideological traditions
As mentioned above, one of the reasons for the interest in proverbs was the growing
nationalistic movement, which was exciting the sense of Finnish identity and would later be
taid the conceptual foundation for Finnish independence from Russia. (Granbom-Herranen
2015). In thelgs century the linguistic-aesthetic and ethnological-historical meanings
intertwined and began to play an important part in Finnishness. (Karkama 2001 ).
Herder's attention to the songs of non-literary people (who made up the majority in Finnish
area) laid the foundations for the cultural self-awareness ofmany small nations ofEurope. The
ultimate message of his ideological notes was that every nation and each folk must have the
right to their own language and culture and the opportunity to realize their own history. The
cultures of all nations, despite their differences, are equal. Therefore, folk culture and folk
poetry plays a central role in Herder's thinking. Due to the variety ofnature, civilization, and
culture, every nation and nation can, according to Herder's relativistic thinking, carry out
humanity in different ways and at different times, and therefore each nation and nation has its
own history. (Karkama 2008). This is how and why folk culture and folk poetry played a central
role in Herder's thinking.
Also Lcinnrot defined folk poetry as the poetry of the unleamed and as a way of generating
knowledge and consciousness. According to Ldnnrot, folk poetry not only introduces some
(supposed) facts, but shapes the whole way the world and human community are perceived,
320
seen and understood. This was how already Herder understood the main function offolk poetry
and the idea is clearly inherited to Ldnffot as well. It is not just about customs, norms, beliefs
and explaining the phenomena ofnature, but also a very basic understanding ofwhat the world
is basically like living and dynamic. L6nnrot's definition of folk poetry also includes placing its
origins in the far past and among an unlearned people. (Saarelainen 2019). Herder's purpose
was to show that all human beings are ultimately equal and that the same dignity belongs to
everyone. The difference in the circumstances does not determine what people everywhere
basically are, that is images of God. (Karkama 2007 ,242).6
The cohesion of nature and sociefy
In the 1Sth century, David Hume (1924; 1953; 1978) noted the differences in people's ways of
thinking. He brought out that in most cases, the differences reflected different environments
and natural conditions. In his works, as early as the 1 7th century, he paid attention to the different
environments and conditions. He suggested that the underlying differences in mindsets between
people most often lie in different circumstances of life. As Hume stated, differences in manners
are mostly motivated by different environments and conditions. Language guides thinking, but
living conditions have an effect on the concepts needed in language. (Granbom-Herranen 2008).
In the formation ofFinnish national identity, nature and the relationship ofthe people to nature
reached a significant position. Perhaps the most impressive has been the picture Zachris
Topelius created ofthe Finnish nature connection, the influence ofnature on human nature and
world-view. The book Boken om vdrt land [in Finnish Maamme kirja] has been republished
time after time, in 90 years: 57 Finnish versions and 20 Swedish or Finland-Swedish ones. In
the offrcial education, it has been the guide to Finnishness for four to five generations. The book
highlighted natural conditions as one factor determining nationality. (Rantala 2013, Granbom-
Henanen 2020).
Historian Johan Jakob Tengstrom (1787-1858) was a professor of philosophy at the
Keisarillinen Aleksanterin yliopisto [Imperial Alexander University in Finland] in Helsinki.
Also Topelius became his student in the 1830's. Tengstrdm pubtished texts in Aura-magazine,
which sought to promote the enlightenment thinking in l8l7-1818, calling for the study of
the Finnish language and compiling folk poetry. However, the themes familiar from Herder's
works were included in Tengstrdm's writings. He wrote in a flattering tone about the beautiful
nature in Finland, its streams and lakes, mountains, hills and forests. He also ties to this natural
beauty to the spiritual qualities ofthe inhabitants ofthe country, such as sincerity, independence
and retiability. Tengstrrim praised the Finnish soil, which was bisected by streams, lakes,
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mountains, hills and forests. On the other hand, he considered the climate of Finland to be an
invincible obstacle to the development ofculture. The perception leaned on Montesquieu's soil
and climate doctrine, according to which people and plants, in different atmospheres and in
different places, receive their own physiognomy. The view produced a deterministic world-
view, according to which the given conditions determined the limits of development. (Rantala
2013).
However, the relationship between nature and proverbs is defined by society with the needs and
ideologies ofthe society. The national entity, folk, is determined by the characteristic natural
environment. The organisms and ecotypes, topography and climate of the environment
determine life form. In the case of identity, nature is af least conveyed by the ways of looking
at the community. Nature, even in all its barrenness, is cultural, tinged with humanly created
classes and esteem. (Anttila 2007). Also, the relationship between nature and proverbs is
defined in relation with society. The society defines the needs and thoughts reigned in society.
The collecting, recording and research ofproverbs always interact with the surrounding society.
Herder developed the climate theory from the base of the views of Immanuel Kant and
MontesquieuT. The term "climate theory" might be misleading to some extent since Herder
emphasized the influence not only ofclimatic, but also ofother environmental factors, on the
history of folk and cultures. Along with climate, geographical location, vegetation and fauna,
and socio-cultural factors (traditions) influenced the course ofhistory. (Rantala 201 3, V2iyrynen
2006).
In Herder's writings, geographical factors are seen as similarities to mental factors. The impact
ofnatural conditions on national characteristics was also considered in Finland. (Rantala 2013).
During the Romanticism period, climate theory was quite universally accepted in Europe. The
traditional nature relationship was seen as an integral part ofnational traditions. New forms of
use ofnature, especially emerging industry and urbanization were criticized. (Vayrynen 2006).
Summary
Geography, climate and history have created living conditions. Living conditions lay the
groundwork for language and its concepts. Language and thinking are necessarily intertwined.
Moreover, as each culture is unique, the values ofone culture should not be applied to another
culture.
As I see, it is justified to draw some conclusions. First, there is no coincidence that the recorded
Finnish proverbs show nature. Second, it is not a coincidence that the geographic-historical
method received in Finland in the study of proverbs for a hundred years of dominance.
322
The beautiful nature ofFinland, which Topelius, among others, described quite beautifully in
his book, could be considered to have supported the growth of both individuals and the nation
into good humanity. The nature in Finnish proverbs can be seen as the image of the ideal
Finnishness: lofty principles are manifestations of the beautiful and barren nature which brings
up people hard-working survivors. Even today this is a divided description of Finnishness.
Another question is if this is true.
Endnotes
l. Some background hfomation can be found in my previous presentations in the colloquium, for example,
articles from years 2020 [Proverbs in the best-knom textbook in Finland - what and why?] and 2018
IProverbs participate in the nation building].
2. Actually, this was the situation up to 1870 when Maria Tschetschulin became the first female university
student in Finland. However, she needed and got the emperor's dispensation from sex.
3. As Robert Howard (2019) puts it, "'vemacular'refers to discourse that is non-institutional".
4. "paitsi mitkii olivat itsestaan mielettdmiii vertauksia, eli muuten rietassanaisia, rivoja, joillen ei ole taittu
siaa antaa" (Liinnrot I 98 I , 8).
5. lohann Gottfried von Herder (1744-1803) was a Geman Lutheran pastor, churchman and theologim. He
was scholar ofhistory, language, literature, morality and social theories. His theories are well-known among
folklorists and paremiologists, at least in Finland and Estonia. If they are unkrown to the reader, I
recommend familiarizing youself with the topic thus this article refer to Herder's theories but does not
explain them.
6. Pertti Karkama refers to the original writings in Herders Sdnmtliche lYerke I-XXXill herausgeben von
Bernhard Suphan. Berlin; Weidmannsche Buchhandlung 1877-1913, volume XIII: Ideen rur Philosophie
der Geschichte der Menschleit ( I 784 l79l).
7. Charles Louis de Seconda, Buon de Ia Brede et de Montesquieu (1689-l 755).
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Curriculum Vitae
Liisa Granbom-Herranen 
- 
my curent research focuses on folkloristic premiology. I gained my second PhD
in folkloristics and the earlier one is in PhD (education). I have the title ofdocent (adjunct professor) at University
of Turku, Department of Folkloristics, where my specific field is paremiology. I also have the title of docent
(adjunct professor) in education at University ofJyviiskyl?i in Finland, specific field in infomal education. My
studies are multidisciplinary as the main interest in folkloristic studies is related to the proverbs, the concept of
metaphor in philosophy as well as the questions of power, authority, md autonomy in education. I am a member
ofthe Associagdo Intemacional de Premiologia / International Association ofParemiology (AIP-IAP).
Emails: liisa. gr i.qqbonr:[crr:uenirrhotrnarlm; lakqra(!{ urti.ti
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