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Laulut ja kirjoitukset: Suullinen ja kirjallinen kulttuuri uuden ajan alun Suomessa

機(jī)譯：歌曲和著作：芬蘭新時(shí)代開始時(shí)的口頭和書面文化

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"Songs and writings: oral and literary cultures in early-modern Finland renews the understanding of exchange between the learned culture of clergymen and the culture of commoners, or “folk”. What happened when the Reformation changed the position of the oral vernacular language to literary and ecclesiastical, and when folk beliefs seem to have become an object for more intensive surveillance and correction? How did clergymen understand and use the versatile labels of popular belief, paganism, superstition and Catholic fermentation? Why \uddid they choose particular song languages, poetic modes and melodies for their Lutheran hymns and literary poems, and why did they avoid oral poetics in certain contexts while accentuating it in others? How were the hagiographical traditions representing the international medieval literary or “great” tradition adapted to “small” folk traditions, and how did they persist and change after the Reformation? What happened to the cult of the Virgin Mary in local oral traditions?\udThe first Finnish 16th-century reformers admired the new Germanic models of Lutheran congregational hymns and avoided the Finnic vernacular Kalevala-metre idiom, while their successors picked up many vernacular traits, most notably alliteration, in their ecclesiastical poetry and hymns. Over the following centuries, the new features introduced via new Lutheran hymns such as accentual metres, end-rhymes and strophic structures were infusing into oral folk poetry, although this took place also via secular oral and literary routes. On the other hand, seventeenth-century scholars cultivated a new academic interest in what they understood as “ancient Finnish poetry”.\udThe book has an extensive English Summary for the international readership. \ud\ud\ud"
機(jī)譯：“歌曲和著作：早期的芬蘭的口頭和文學(xué)文化重新認(rèn)識了神職人員的文化與平民文化之間的交流，或者說“民俗”。宗教改革將口頭語言的地位改變?yōu)槲膶W(xué)和教會(huì)，以及當(dāng)民間信仰似乎已成為進(jìn)行更深入監(jiān)視和糾正的對象時(shí)？神職人員如何理解和使用通俗信仰，異教，迷信和天主教發(fā)酵的通用標(biāo)簽？為什么他們\ uddid選擇了特定的歌曲語言，他們的路德贊美詩和文學(xué)詩的詩意模式和旋律，以及為什么他們在某些情況下避免口頭詩學(xué)而在其他語境中強(qiáng)調(diào)口頭詩學(xué)呢？代表國際中世紀(jì)文學(xué)或“偉大”傳統(tǒng)的地理學(xué)傳統(tǒng)如何適應(yīng)“小”民間傳統(tǒng)，以及他們在改革后如何堅(jiān)持和改變？ \ ud最早的16世紀(jì)芬蘭改革家對路德會(huì)眾贊美詩的新日耳曼主義模式表示敬佩，并避免了芬蘭白話語的Kalevala-metre習(xí)語，而他們的繼任者則在他們的教會(huì)詩歌和贊美詩中發(fā)現(xiàn)了許多白話性格，最顯著的稱呼。 。在隨后的幾個(gè)世紀(jì)中，通過新的路德教會(huì)贊美詩引入的新特征，例如口音，端韻和營養(yǎng)結(jié)構(gòu)都被注入口頭民間詩歌，盡管這也是通過世俗的口頭和文學(xué)途徑來實(shí)現(xiàn)的。另一方面，十七世紀(jì)的學(xué)者對所謂的“芬蘭古代詩歌”有了新的學(xué)術(shù)興趣。\ ud本書為國際讀者提供了廣泛的英語摘要。 \ ud \ ud \ ud“

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