K DISSERTATIONES R FOLKLORISTICAE I S UNIVERSITATIS T E TARTUENSIS L K 24 I V A R I D KRISTEL KIVARI o w s i n g Dowsing as a link between a s a natural and supernatural. l i n k Folkloristic reflections on water veins, b e t Earth radiation and dowsing practice w e e n n a t u r a l a n d s u p e r n a t u r a l Tartu 2016 1 ISSN 1406-7366 ISBN 978-9949-77-115-8 DISSERTATIONES FOLKLORISTICAE UNIVERSITATIS TARTUENSIS 24 DISSERTATIONES FOLKLORISTICAE UNIVERSITATIS TARTUENSIS 24 KRISTEL KIVARI Dowsing as a link between natural and supernatural. Folkloristic reflections on water veins, Earth radiation and dowsing practice Faculty of Arts and Humanities, Institute of Cultural Research and Arts, Depart- ment of Estonian and Comparative Folklore, University of Tartu, Estonia This dissertation is accepted for the commencement of the degree of Doctor of Philosophy in Folkloristics on 9.05.2016 by the Institute of Cultural Research and Fine Arts, University of Tartu. Supervisor: Ülo Valk Opponents: Dr. Mare Kalda (Estonian Literary Museum) Dr. James Alexander Kapaló (University College Cork) Commencement: 10.06.2016 at 12.15 at UT Senate Hall, Ülikooli st 18–204, Tartu This research was supported by the European Union through the European Regional Development Fund (Centre of Excellence, CECT); Estonian Research Council (Intitutional Research Project ʻTradition, Creativity, and Society: Minorities and Alternative Discourses’ (IUT2-43)) ISSN 1406-7366 ISBN 978-9949-77-115-8 (print) ISBN 978-9949-77-116-5 (pdf) Copyright: Kristel Kivari, 2016 University of Tartu Press www.tyk.ee ACKNOWLEDGEMENTS The path is the destination, although this may sound a bit hypocritical when completing a work. However, thinking about the years of my studies in the Department of Estonian and Comparative Folklore, this statement encompasses the gratitude and happiness that were my partners, personified as the people I met during that time. I happened to choose a topic that guided me to the most surprising environments, the existence of which I was hardly aware. Therefore, it has been a real exploration as well as a spiritual journey. I thank the people who spent their time opening their lives and stories to me; stories that often involved the most serious crises that life can bring. I am happy and honoured that I had the chance to participate in the work of the Estonian Geopathic Association, which taught me so much about the concepts that I consider central to my inquiry. The work of the society has humbled me, and inspired me to make claims about a reality that seems so wide, incomprehensible and alive. A life shared between Tallinn and Tartu could be used as an illustration of the constant navigation between emic and etic positions, although the studies, and being in present in, the Department of Estonian and Comparative Folklore has not supported this simplified contrast. Fellow students Anastasiya Astapova, Katre Koppel, Margaret Lyngdoh, Irina Sadovina, Tiina Sepp, Kärri Toomeos- Orglaan and Marko Uibu mean Tartu for me. They have offered, apart from their couches, inspiring company and discussion on folklore and spirituality as well as about folkloristics and living a spiritual life. Liilia Laaneman has em- bodied the hospitality and know-how of the University. The warm and animated working climate in the Department of Folkloristics would not be such without professor Ülo Valk, who is also my supervisor. Thank, you, Ülo, for your sup- port and friendship! My academic horizon has been broadened by the meetings and conferences of the Centre of Excellence in Cultural Theory, and I am happy that I came to know the people within this network. However, during the last years, my everyday working environment has been under the roof of the Estonian National Library. Katrin Sepp and Sirje Roogna have been key in accepting me as a freelance member of their staff – I owe them sincere thanks. The time with Igor Volke has challenged my basic under- standing of education, folklore and metaphysics in society. Thank, you, Igor, for your friendship that has shaped me in a special way. 5 TABLE OF CONTENTS LIST OF PUBLICATIONS IN THE DISSERTATION ............................... 8 1. INTRODUCTION .................................................................................... 9 1.1. The structure and objectives of the research. The plan of the dissertation ........................................................................................ 9 1.2. Introduction to the practice of dowsing ............................................ 11 1.3. The material of the study: reflections on the dowsing scene in Estonia 2010–2014 ........................................................................... 13 1.4. Literature on dowsing ....................................................................... 16 2. DOWSING PRACTICE AS RECORDED IN THE HISTORY OF MINING AND IN THE ESTONIAN FOLKLORE ARCHIVES ............ 22 2.1. Dowsing and the history of mining .................................................. 22 2.2. Dowsing for water ............................................................................. 29 2.2.1. Dowsing for water in the Estonian Folklore Archives ........... 30 3. SOME IMPLICIT TRAJECTORIES WITHIN THE VERNACULAR DISCUSSION OF DOWSING ................................................................. 34 3.1. Etic and emic perspectives: the division of the discursive field and how it reflects on the study material ................................................. 34 3.2. Vernacular religion, vernacular discussion and the role of legend in dowsing ............................................................................................. 37 3.2.1. Vernacular religion ................................................................. 38 3.2.2. The origins of the dowsing tradition: nature and the human body ........................................................................................ 42 3.2.3. Research into the paranormal: The problem of disenchantment ....................................................................... 46 3.3. The role of legends in the dowsing tradition .................................... 49 3.3.1. Meaning: practice, experience, legend ................................... 50 3.3.2. Tradition, vernacular authority and the performance of truth . 52 4. DESCRIPTION OF ARTICLES .............................................................. 55 4.1. Article 1 ............................................................................................ 56 4.2. Article 2 ............................................................................................ 58 4.3. Article 3 ............................................................................................ 59 4.4. Article 4 ............................................................................................ 61 4.5. Article 5 ............................................................................................ 64 5. CONCLUSIONS AND FUTURE RESEARCH DIRECTIONS ............. 68 REFERENCES .............................................................................................. 71 SUMMARY IN ESTONIAN ........................................................................ 77 PUBLICATIONS .......................................................................................... 85 CURRICULUM VITAE ............................................................................... 221 ELULOOKIRJELDUS .................................................................................. 222 7 LIST OF PUBLICATIONS IN THE DISSERTATION 1. Kivari, Kristel 2012. Energy as the Mediator between Natural and Super- natural Realms. Journal of Ethnology and Folkloristics, 2012, Volume 6, Number 2, 49–68. 2. Kivari, Kristel 2013. Veesooned, energiasambad ja tervis: argiusund töö- võtetest tevishoiuni. [Water Veins, Energy Columns and Health Issues: Ex- pressions of Vernacular Religion.] – Marko Uibu (ed.) Mitut usku Eesti III. Tartu: Tartu Ülikooli Kirjastus, 107–138. 3. Kivari, Kristel 2013. Esoteeriline pärimus Kirnas ja maagial põhinevad mõistmisviisid. [Esoteric Lore in Kirna Manor and Magical Mentality.] Mäetagused, 54, 185–212. 4. Kivari, Kristel 2015. The Theory of the Earth Energy: Academia and the Vernacular in Search of the Supernatural. Implicit Religion, Volume 18, Number 3, 399–422. 5. Kivari, Kristel. Webs of Lines and Webs of Stories in the Making of Supernatural Places. Daniel Sävborg, Ülo Valk (eds.) Storied and Super- natural Places: Studies in Spatial and Social Dimensions of Folklore and Sagas. Helsinki: Finnish Literature Society (forthcoming). 8 1. INTRODUCTION The first two chapters of this work give an introduction to the material under study and the dowsing tradition in general. In the first chapter the premises and framework of the research are explained and the process of fieldwork described. The following sections, and the second chapter, are dedicated to historical and archival material, which provides a background for the contemporary practice and research material collected through fieldwork between 2010 and 2014 in Estonia. 1.1. The structure and objectives of the research. The plan of the dissertation Dowsing as a practice has proven to be a successful link between different categories. It enables the practitioners to experience the supernatural, with its endless way of contemplating the nature of reality. Mental and social engage- ments, such as believing, perceiving, experiencing and communicating involve links between different domains, whether those domains are communal, cultural or natural. As a folkloristic study the current research has not been guided by pre- formulated hypotheses or questions that exist independently of the material I was approaching. My view has been influenced by two currents, dominant in folklore research: one is the focus on narrative and performance that is guided by the generic composition of the particular communicative act; the other focus lies in the broad field of vernacular religion, as stated by Leonard Norman Pri- miano (1995, 2012), which does not look for doctrinal religiosity, but “under- stands religion as the continuous art of individual interpretation and negotiation of any number of influential sources. All religion is both subtly and vibrantly marked by continuous interpretation even after it has been reified in expressive or structured forms” (Primiano 2012: 384). Thus the religion here is analysed inside out by looking at the way how people search for the mighty force that may influence both the physical as well as the mental aspects of life. These aspects enable people to locate themselves in some kind of cosmological order, despite this order not being perceived as religious. Still, most importantly this study is about the dowsing tradition and how the concept of earth radiation is perceived, used and communicated in the second decade of 21st century in Estonia. As a living and changing vernacular concept, the expressions of dowsing lore is hard to fix as a reliable and exhaustive research material. Comparable with the field data, in which a short utterance can refer to large concepts and philosophies, my analysis includes only examples of a continuous flow of vernacular thinking. Doing so, I position myself among contemporary scholar- ship which, in the words of Marion Bowman and Ülo Valk, instead of pro- 9 ducing authoritarian theoretical statements rather observes and captures the flow of vernacular thinking (Bowman, Valk 2012: 2). An overview of my fieldwork process is given in chapter 1.3. “The material of the study”. As a textually oriented work, my research focuses on verbal expressions, mainly gained through interviews and public discussion. Examples from histo- rical materials are used to give background to the contemporary practice. Part of the introduction as well as parts of articles 2, 4 and 5, give examples from the history of mining and dowsing for wells that show the continuity and traditio- nality of dowsing, both according to function and the social controversy the practice generates. In the introductory part I have summarised the main theoretical focuses that I have reflected upon in the research material in the articles. On the one hand, these theories have been developed independently of the current material, while on the other the particular theoretical points have appeared relevant when setting the material into the context of folklore research or within the broader history of ideas. In the framework of vernacular religion, in the introductory part, I look at the term religion, which I feel needs some more discussion in the context of dowsing because nature, the human body and spiritual experience serve as the sources of this particular tradition. Experience and discussion of the supernatural arises through dowsing and with the help of different concepts of energies and fields. Dowsing as a link between different visions, theories, prac- tices and teachings that support the power of individual experience and verna- cular authority is discussed in the third chapter of this work. An introduction to the theory will be followed by a description of the articles and a conclusion. I am well aware of the contradictory viewpoints and problems that the current dissertation raises, as it operates in the open field of public opinion in relation to the details of dowsing. The position of academic work gives me unequal advance and the possibility to be mistaken in a sensitive translation process both at the level of concepts and of material, and also between the oral and written word (see Valk 2015a, 2015b: 158). In addition, those people from the academic side of dowsing would raise questions about this work, asking why this side gets little representation in this work. The answer would lie in the data that this work is based on; it would also lie on the methods used herein, which, according to the words of Henry Bauer, attempt not to explain but to understand, admitting that, methodologically, between materialism and transcendent belief there is no stable ground (Bauer 2001: 12). Despite this, I have referred to some lines of thought from these schools in the Literature about Dowsing section. In the current work, positioning myself as a folklorist, my mission is also to introduce the questions asked by the other side, the tradition bearers, which address the institutional structures that create legitimate knowledge. Despite this, there are research ethics concerns with supporting one of two sides, a conflict that I have no good solution for other than to carefully investigate peoples’ stories, experiences and motivations. Bearing the responsibility as the leader of the Geophatic Association 2013-2016, I have had both, the luck and 10