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Paedophilia and Silence: A Finland Swedish Case Study

Received: 22 November 2021    Accepted: 17 December 2021    Published: 24 December 2021
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Abstract

In the year 2009, in a small Lutheran revivalist movement, a Laestadian community in western Finland, a case of paedophilia was disclosed. Paedophilia is known as a crime since the end of the nineteenth century. It turned out that several members of the community had been aware of what was happening but that, for some forty years, they hid their knowledge from one another. After several decades of silence some of the paedophile’s victims, i.e., his grandchildren, decided to reveal their memories. Everybody could read about their fate in both the local press and newspapers published in Sweden, and what they learnt, certainly, caused vivid reactions. In this article, interviews with four members are analysed, and the questions posed to the oral material about what had happened are why the members of the community turned a blind eye although the man’s behaviour was a crime and how they avoided revealing what they knew. It turned out that the community members subsided for reasons supported by religion, society, pedagogics, cognisance and economy. Laziness and cowardliness were not the most important reasons for silence, although they were elements in the process of co-dependency. The strategy for not being obliged to expose their highly appreciated preacher and Sunday school teacher was to refer to his religious expertise.

Published in Social Sciences (Volume 10, Issue 6)
DOI 10.11648/j.ss.20211006.22
Page(s) 359-366
Creative Commons

This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited.

Copyright

Copyright © The Author(s), 2024. Published by Science Publishing Group

Keywords

Paedophilia, Disclosure, Silence, Læstadians, Narrative, Cultural Pattern, Co-dependence

References
[1] The Finnish Penal Code (486/2019), Chapter 20, Section 6.
[2] Utriainen, T. (1994) Hur har sexualbrottens normer förändrats i Finland [How Have the Norms of Sexual Crimes Changed in Finland]? Nordisk Tidsskrift for Kriminalvidenskab, 81 (1), 122-129, 126.
[3] https://sv.wikipedia.org/wiki/Jakobstad. Retrieved 13 December 2021, from Wikipedia.
[4] Talonen, J. (2014) Lestadiolaisuuden synty, leviäminen ja hajaannukset [The Emergence, Distribution, and Dispersion of Laestadianism]. Teologisk tidskrift, 119, 19–34.
[5] Raittila, P. (1969) Väckelse och kyrka under senare hälften av 1800-talet [Revival and Church in a Nordic Perspective]. In: Anders Pontoppidan Thyssen (ed.) Väckelse och kyrka i nordiskt perspektiv: Nordiska studier över brytningarna mellan kyrklig ordning och religiös folkrörelse under 1800-talet. Skrifter utgivna av Nordiskt Institut för kyrkohistorisk forskning 1. Copenhagen: Gad, 99–114.
[6] Suolinna, K. & K. Sinikara (1986) Juhonkylä: Tutkimus pohjoissuomalaisessa lestadiolaiskylästä [Juhonkylä: A Study of a Laestadian Village in Northern Finland]. Helsinki: Suomalaisen Kirjallisuuden Seura 15.
[7] Snellman, G. (2011) Sions döttrar. De laestadianska kvinnorna som traditionsförmedlare i norra svenska Österbotten åren 1927–2009 [Daughters of Sion: The Laestadian Women as Transmitters of Tradition in Northern Swedish Ostrobothnia 1927–2009]. Åbo, Åbo Akademi University Press 49.
[8] Talonen, J. (2016) Lestadiolaisuus muuttuvan ajan paineissa [Laestadianism under the Pressure of Changes of Time]. Perusta 3, 133-147. Retrieved 3 July 2020, from https://www.perustalehti.fi/2016/05/lestadiolaisuus-muuttuvan-ajan-paineissa/.
[9] https://fi.wikipedia.org/wiki/Vanhoillislestadiolaisuus. Retrieved 1 November 2021, from Wikipedia.
[10] Brännström, O. (1962) Den laestadianska själavårdstraditionen i Sverige under 1800-talet. The tradition of pastoral care in Swedish Laestadianism during the nineteenth century. Uppsala: C. W. K. Gleerups Förlag. Bibliotehca theologiae practicae 13.
[11] King James Bible, Mark 9: 42.
[12] For example, Anon. (2011), Pedofilhärvan växer bland laestadianerna [The Paedophile Scandal Grows among the Laestadians]. Retrieved 15 December 2021, from https://www.dagen.se/nyheter/2011/04/08/pedofilharvan-vaxer-bland-laestadianerna/. The original blogtext from 2009 seems to have disappeared.
[13] Fredriksson, Ann-Lis (2009), Pedofilifallet väcker debatt [The Case of Paedophilia Raises Debate]. Retrieved 10 April 2013, from http://svenska.yle.fi/artikel/2009/12/30/pedofilifallet-vacker-debatt.
[14] Hufvudstadsbladet 23 April 2010.
[15] Hufvudstadsbladet 8 September 2011.
[16] Interview Anna, IF mgt 2014: 001, Åbo, Finland, Åbo Akademi University Archive Cultura.
[17] Interview James, IF mgt 2014: 001, Åbo, Finland, Åbo Akademi UniversityArchive Cultura.
[18] Interview Tom, IF mgt 2014: 002, Åbo, Finland, Åbo Akademi University Archive Cultura.
[19] Interview Bert, IF mgt 2014: 003, Åbo, Finland, Åbo Akademi University, Archive Cultura.
[20] Willans, Joel (2021), Very Finnish Problems, retrieved 5 October 2021, from https://www.facebook.com/page/670918659715391/search/?q=silent%20finn.
[21] Daun, Å., Mattlar, C.-E., & E. Alanen (1988) Finsk och svensk personlighet [Finnish and Swedish Character]. Daun, Å. & Ehn, B. (1988) Blandsverige: Om kulturskillnader och kulturmöten. Stockholm, Carlssons, 266-294.
[22] Österberg, E. (2011) Tystnader och tider: Samtal med historien. [Silences and Times: Conversations with History.] Stockholm, Atlantis, 64–70).
[23] Strandén, S. [(2010)] ”I eld, i blod, i frost, i svält”. Möten med veteraners, lottors och sjuksköterskors berättande om krig [”In Fire, in Blood, in Frost, in Famine: Encounters with Veterans’, Members’ of the Lotta Svärd Movement, and Nurses’ Narratives about War]. [Åbo, Åbo Akademi,] 58. Diss.
[24] Beth Burke, A Close Look at Close Reading: Scaffolding Students with Complex Texts. Retrieved 5 October 2021 from https://nieonline.com/tbtimes/downloads/CCSS_reading.pdf.
[25] Snellman, G. (2011) Sions döttrar. De laestadianska kvinnorna som traditionsförmedlare i norra svenska Österbotten åren 1927–2009 [Daughters of Sion: The Laestadian Women as Transmitters of Tradition in Northern Swedish Ostrobothnia 1927–2009]. Åbo, Åbo Akademi University Press, 76–79, 219–22, 237­–238.
[26] Svenska Akademiens ordbok [The Dictionary of the Swedish Academy]: Hav [Sea]. Retrieved 3 October 2021, from https://www.saob.se/artikel/?seek=hav&pz=1.
[27] Cf. Svenska Akademiens ordbok [The Dictionary of the Swedish Academy]: Glömska [Oblivion]. Retrieved 3 October 2021, from https://www.saob.se/artikel/?unik=G_0441-0301.dFya&pz=3.
[28] Cf. also King James Bible, Mark 9: 42.
[29] Aneht. (2910) Glömskans hav [The Sea of Oblivion]. Retrieved 4 October 2021, from https://aneht.wordpress.com/2010/01/20/glomskans-hav/.
[30] Luther, M. (1962) Martin Luthers lilla katekes [Martin Luther’s Little Catechism]. Borgå, Tryckeri- och tidnings AB, 29–31, 90–91.
[31] The Finnish Act on Child Custody and Right of Access (361/1983), Chapter 1, Section 1 (3).
[32] King James Bible, Rev. 3: 19; Hebr. 12: 6.
[33] Ulf, (2007). Den man älskar agar man [Who is beloved will also be chastised]. Retrieved 3 November 2021, from http://vildhunden.blogspot.com/2007/06/den-man-lskar-agar-man.html.
[34] Snellman, G. (2011) Sions döttrar. De laestadianska kvinnorna som traditionsförmedlare i norra svenska Österbotten åren 1927–2009 [Daughters of Sion: The Laestadian Women as Transmitters of Tradition in Northern Swedish Ostrobothnia 1927–2009]. Åbo, Åbo Akademi University Press, 61-62.
[35] Andersen, H. C. (s.a.) Eventyr og Historier­ [Tales and Stories] 11. Odense, Flensteds Forlag, 58-68.
[36] Ekrem, C. (ed.) (2017) Många krokar i långdansen. Finlandssvenska ordspråk och talesätt [Many Hooks in the Farandole: Finland Swedish Proverbs and Sayings]. Helsingfors, Svenska litteratursällskapet i Finland 180. Skrifter utgivna av Svenska litteratursällskapet i Finland 812, 180.
[37] Österberg, E. (2011) Tystnader och tider. Samtal med historien [Silences and Times: Conversations with History.] Stockholm, Atlantis, 278.
[38] King James Bible, Deut. 5: 20.
Cite This Article
  • APA Style

    Ulrika Wolf-Knuts. (2021). Paedophilia and Silence: A Finland Swedish Case Study. Social Sciences, 10(6), 359-366. https://doi.org/10.11648/j.ss.20211006.22

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    ACS Style

    Ulrika Wolf-Knuts. Paedophilia and Silence: A Finland Swedish Case Study. Soc. Sci. 2021, 10(6), 359-366. doi: 10.11648/j.ss.20211006.22

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    AMA Style

    Ulrika Wolf-Knuts. Paedophilia and Silence: A Finland Swedish Case Study. Soc Sci. 2021;10(6):359-366. doi: 10.11648/j.ss.20211006.22

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  • @article{10.11648/j.ss.20211006.22,
      author = {Ulrika Wolf-Knuts},
      title = {Paedophilia and Silence: A Finland Swedish Case Study},
      journal = {Social Sciences},
      volume = {10},
      number = {6},
      pages = {359-366},
      doi = {10.11648/j.ss.20211006.22},
      url = {https://doi.org/10.11648/j.ss.20211006.22},
      eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ss.20211006.22},
      abstract = {In the year 2009, in a small Lutheran revivalist movement, a Laestadian community in western Finland, a case of paedophilia was disclosed. Paedophilia is known as a crime since the end of the nineteenth century. It turned out that several members of the community had been aware of what was happening but that, for some forty years, they hid their knowledge from one another. After several decades of silence some of the paedophile’s victims, i.e., his grandchildren, decided to reveal their memories. Everybody could read about their fate in both the local press and newspapers published in Sweden, and what they learnt, certainly, caused vivid reactions. In this article, interviews with four members are analysed, and the questions posed to the oral material about what had happened are why the members of the community turned a blind eye although the man’s behaviour was a crime and how they avoided revealing what they knew. It turned out that the community members subsided for reasons supported by religion, society, pedagogics, cognisance and economy. Laziness and cowardliness were not the most important reasons for silence, although they were elements in the process of co-dependency. The strategy for not being obliged to expose their highly appreciated preacher and Sunday school teacher was to refer to his religious expertise.},
     year = {2021}
    }
    

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    AU  - Ulrika Wolf-Knuts
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    PY  - 2021
    N1  - https://doi.org/10.11648/j.ss.20211006.22
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    AB  - In the year 2009, in a small Lutheran revivalist movement, a Laestadian community in western Finland, a case of paedophilia was disclosed. Paedophilia is known as a crime since the end of the nineteenth century. It turned out that several members of the community had been aware of what was happening but that, for some forty years, they hid their knowledge from one another. After several decades of silence some of the paedophile’s victims, i.e., his grandchildren, decided to reveal their memories. Everybody could read about their fate in both the local press and newspapers published in Sweden, and what they learnt, certainly, caused vivid reactions. In this article, interviews with four members are analysed, and the questions posed to the oral material about what had happened are why the members of the community turned a blind eye although the man’s behaviour was a crime and how they avoided revealing what they knew. It turned out that the community members subsided for reasons supported by religion, society, pedagogics, cognisance and economy. Laziness and cowardliness were not the most important reasons for silence, although they were elements in the process of co-dependency. The strategy for not being obliged to expose their highly appreciated preacher and Sunday school teacher was to refer to his religious expertise.
    VL  - 10
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Author Information
  • Department of Folkloristics, ?bo Akademi University, Turku, Finland

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