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могла быть запечатлена либо как лосиха, либо как олениха, одна или с оленятами (лосятами). Она также могла изобра­ жаться как беременная женщина или роженица, рожающая ребенка или олененка, или женщина, едущая на лосе, кото­ рый иногда трансформировался волениху. Эта интерпретация означает, что многие из антропо­ морфных и зооморфных фигур, встречающихся в наскаль­ ных рисунках, на бубнах, в мифах и в религиозных практи­ ках, представляли идеи и практики, которые были очень ши­ роко распространены, и не ограничивались шаманской эли­ той (Mulk and Bayliss-Smith 2006, 2007 ). В анимистическом космосе мы можем идентифицировать лиминальные места в ландшафте, часто узнаваемые сегодня лишь по геогра­ фическим названиям, которые обеспечивали когда-то до­ ступ к другим мирам. Такие места были выбраны для риту­ алов и жертвоприношений духам и предкам. Весьма веро­ ятно, что именно фигура Матери-Земли находилась в цен­ тре ритуалов, проводимых на этих местах, ритуалов, кото­ рые могли быть подкреплены нарисованными или выбиты­ ми на скалах изображениями, и жертвенными ритуальными объектами расположенными в этом месте. Для саами, посе­ щение этих мест, сочетающих топографическое, церемони­ альное и иконографическое значение, подтверждало куль­ турную самобытность группы и усиливало космическое зна­ чение образа Матери Земли. Библиография References Autio, Eero (1991) ‘The snake and zig-zag motifs in Finnish rock paintings and Saami drums’, in T. Ahlback and J. Bergman (eds.) The Saami Shaman Drum.Turku: ScriptalnstitutiDonnerianiAboensis, Donner Institute; Stockholm: Almqvist&Wiksell, 52-79. Autio, Eero (2000) ‘Reindeer, reindeer antler, zigzag motive and other images in the Saami shaman drums and in the rock art’, in A. Kare (ed.) Myanndash - Rock art o f the Ancient Arctic. Rovaniemi: Arctic Centre Foundation, 174-201. Bertilsson, U lf (2008) ‘Animal deities and shamans, warriors and Aesir Gods — rock art o f the northern countries: Scandinavia, Finland and Russia’, in Emmanuel Anati (ed.) Prehistoric Art and Ideology, BAR International Series 1872. Oxford: Archaeopress, 21-30. Backman, Louise (1975) Saiva. Forest all ningar om hjalp-och skyddsvaseni- heligafjallbland samema. Acta UniversitatisStockholmiensis, Stockholm Studies in Comparative Religion 13. Stockholm: Almqvist & Wiksell. Backman, Louise (1981) ‘Kommentar till Pehr Fjellstroms skildring av samer- nas bjomjakt och bjomriter, «Kortberattelse samt deras derwid brukade widskep- pelser»1755’.Norrlandska skrifter. Umea 5: 43-63.Tva ForlaggareBokffirlag. Backman, Louise (1982) ‘Female - divine and human. A study o f the position o f the woman in religion and society in northern Eurasia’, in AkeHultkrantzan- d0mulfVorren (eds.) The Hunters, their Culture and Way o f Life. Tromso, Oslo, Bergen: Universitetsforlaget, 143-162. Charnoluski, Vladimir (1966) ‘O kul’te M iandasha’.Skandinavski sbomik (Tallinn), 301-315. Dunljeld, Maja (2006) Tjaalehtjimmie: form oginnhold I sorsamiskomamen- tikk. Snasa: Saemiensijte. Eidlitz Kuoljok, Kerstin (1993) Den vilda renen i myt och rit. Ajtte forlag, Jokkmokk. Eidlitz Kuoljok, Kerstin (1999) Moder jord och andra modrar. Forestallnin- garom verkligheten bland folken i norr och var syn pa den. Stockholm: Carlssons bokforlag. Elgstrom, Ossian (1922) Sprigga drag ovvidekepelse och derto Karesuando lappama. Stockholm: Ahlen&Akerlund. Engelstad, Ericka (2001) ‘Desire and bodymaps: all the womenare pregnant, all the men are virile, b u t...’, in Knut Flelskog (ed.) TheoreticalPerspectives in Rock Art Research. Oslo: Novusforlag, The Institute for Comparative Research in Human Culture, 263-289. She might also be depicted as a pregnant woman, a woman in the position of childbirth, a woman giving birth to a calf, or a woman riding an elk that was sometimes transformed to a reindeer cow. This interpretation means that many of the anthropomor­ phic and zoomorphic figures seen in the rock art, on drums, in myths and in religious practices represent ideas and practices that were widespread rather than being restricted to the sha- manic elite (Mulk and Bayliss-Smith 2006, 2007). In the ani­ mistic cosmos we can identify liminal places in the landscape, often identified today by place names, which provided access to other worlds. Such places were chosen for rituals and sac­ rifices to the spirits and ancestors. It seems entirely likely that an Mother Earth figure would be at the centre of rituals carried out at these sites, rituals that could be confirmed by the images painted or engraved on the rock and by object with significant ritual meaning sacrifice on the site. For the Sami visiting these sites the combination of signifiers, topographic, ritualistic and iconographic, would have reaffirmed the group’s cultural iden­ tity and reinforced cosmic meanings associated with the Earth Mother figure. Emits, Enn (1992) ‘The purpose and content o f the petroglyphs in the Onega region’, in MihalyHoppal and JuhaPentikainen (eds.) Northern Religions and Sha­ manism. Budapest: AkademiaiKiado; Helsinki: Finnish Literature Society, 115- 124. Emits, Enn (1999-2000) ‘Folktales o f Meandash, the mythic Sami reindeer’. Parts I and II. Folklore! 1: 31-59; and 13: 66-92. Fanden, Anders (2002) Schamanensberghallar. Nya tolkningsperspektiv pa den norrlandska hallristnings-och hallmalningstraditionen. Ostersund: Lofterud Produktion HB. Fellman, Jacob (1906) Avteckningar undermin vistelse i Lappmarken, 4 vol. Helsinki: Finska litteratursallskapets tryckeri. Fjellstrom, Pehr (1981) (1755) Kort Berattelseomlappamesbjoma-fange. Samt Deras derwid brukades widskeppelser. Umea: Tva ForlaggareBokforlag. Gaski, Harald (2003) Biejjienbaemie. Sami Son o f the Sun. Beaivvibardni. Karasjokk: DavviGirji. Grundstrom, Harald (1956) ‘Sarakkagrot - nomegrot - barselgrot lystenbit. Someparallels’. ArcticaStudiaEthnologicaUpsaliensis 11: 203-207. Hallstrom, G ustaf (1932) ’Lappska offerplatser’, in Arkeologiska studier til- lagnade H.K.H. Kronprins G ustaf Adolf. Svenska Fomminnersforeningen. Stock­ holm, 111-113. Helskog, Knut (1988) Helleristningenei Alta: SporetterRitualerogDagliglivi- Finnmarks For-historie. Alta: Alta Museum. Helskog, Knut (1995) ‘Maleness and femaleness in the sky and the under- world- and in be-tween.Perceiving rock art: Social and political perspectives 1995:247-398. Novus: Oslo. Helskog, Knut (1999) ‘The shore connection. Cognitive landscape and com­ munication with rock carvings in northernmost Europe’.Norwegian Archaeologi­ cal Review 32 (2): 73-94. Helskog, Knut (2000) ‘Changing rock carvings - changing societies?’Adorant- en 2000: 5-16. Helskog, Knut (2012) Samtaler med Maktene. En historie om verdensarven i Alta. Tromse: Tromso Museums Skrifter 33. Hultkrantz, Ake (1965) ‘Types o f religion in the Arctic hunting cultures. A religio-ecological approach’ in HaraldHvarfher (ed.) Hunting and Fishing.Lulea: Norrbottens Museum, 265-318. Hultkrantz, Ake (1985) ‘Reindeer nomadism and the religion o f the Saamis’, in Louise Backman and AkeHultkrantz (eds.) Saami Pre-Christian Religion.Stud­ ies o f the Oldest Traces o f Religion among the Saamis.Stockholm: Almqvist and Wiksell International, 11-28. 120 TRE 2020