“The Kalevala” in the Global Cultural Space: Mechanisms and Pathways of Adaptation

Introduction. In academic discourse, the problem of conceptualizing the process of transcultural adaptation of folklore texts that embody the cultural memory of a people remains relevant. Despite the close attention scholars have paid to the “Kalevala” as a monument of epic heritage, there is still no comprehensive interdisciplinary study that would consider the “Kalevala” as a dynamic and open system functioning in diverse cultural contexts and media, identify the universal mechanisms and patterns of its adaptation, determine the degree of stability (“resilience”) of its archetypal plots, images, and mythologemes, and analyze the ambivalence of contemporary interpretations that combine simplification with attempts to preserve authenticity. Addressing this gap constitutes the relevance of the present study. The aim of the research is to identify and analyze the specific mechanisms and techniques through which the “Kalevala” has been transformed from a national epic into a phenomenon of global culture. Materials and Methods. The study is based on an integrated approach that combines three complementary methods. Comparative analysis is used to juxtapose the original Finnish runes with their translated and adapted versions, making it possible to trace the transformation of plots and images across different cultures. Intermedial analysis is aimed at examining the processes through which the epic text is translated into other formats, such as cinema and painting. Narrative analysis is employed to identify key cultural codes, symbols, and archetypes, and to trace their preservation, omission, or reinterpretation. The corpus of sources for the study consists of key cases of the transnational reception of the “Kalevala”, representing various media and cultural contexts: literary works that have experienced a direct influence of the epic; audiovisual interpretations; and visual adaptations and representations in comics. The transcultural adaptation of the “Kalevala” is realized through three principal techniques: the refocusing of plot lines, narrative simplification, and the transformation of the semantic characteristics of characters. Results and Discussion. The principal channels through which the epic is adapted within the media space have been identified: literature, visual art, cinema, and cultural tourism. The key technique of adaptation has been determined to be the decontextualization and subsequent recontextualization of mythological meanings in accordance with the demands of a foreign cultural environment and mass culture. Despite the persistence of archetypes, they are not static. The semantics of adapted characters have been shown to depend on the cultural code of the audience as well as on the historical and political context of the period in which the adaptation was created. Specific techniques have been identified through which the “Kalevala” is transformed from a national symbol into a global cultural product. Conclusion. The conclusions drawn by the author contribute to the development of linguocultural studies and the theory of intercultural communication, as well as to folklore studies and mythology, translation studies, and the sociology of culture. The prospects of the research lie in the creation of a universal analytical model applicable to other national cultural phenomena. The materials of the article may prove useful in the development of academic courses in cultural studies, world literature, the history of art, and Finno-Ugric studies, including sections devoted to contemporary interpretations of epic heritage; in the preparation of textbooks and anthologies illustrating the transformation of folkloric narratives in mass culture (using the Kalevala as an example); and in the preparation of lecture materials for continuing education programs dedicated to the visualization of epic narratives in cinema, comics, and painting.