Finnish Sauna Behaviors, Dirty or Decent

US-China Education Review B, ISSN 2161-6248

March 2013, Vol. 3, No. 3, 202-211

D

Riitta Parvia

Lieksa, Finland

DAVID PUBLISHING

Finnish Sauna Behaviors, Dirty or Decent



Behavior in the Finnish sauna is governed by certain implicit rules. When foreigners exhibit sauna behaviors which

break the rules, the rules become explicit for the Finns. Behaviors, such as screaming and shouting, running in and

out from the sauna, chasing each other, throwing water around, pouring beer on the hot stones of the sauna oven, or

displaying sex behaviors are felt by the Finns like an offence against the decency of their sauna. How do the Finns

behave themselves in the sauna?

Keywords: sauna, old traditions, implicit rules, new inventions

There are but a very few descriptions of the social behavior in sauna. Sauna literature abounds of accounts

of how to build a sauna, and what kinds of materials are used, what temperatures or humidity to prefer, how to

wash, or what to drink after the bathing is done. The author will here try to describe some aspects of Finnish

sauna behaviors from the Finn’s point of view.

But first, with a glance into sauna itself, sauna is not Finnish invention, many peoples of this world have

l Rights heat baths, such as the Amerindian sweat log, the Turkish steam bath, or the Japanese hot tub, Mushi-Buro.

However, the Finns have developed their sauna over the centuries to meet their needs at any time (Visanti, 1975;

Laurila, 1981).

The first timber buildings long ago were nothing but log cabins without chimneys. They were nothing else

than smoke saunas where people lived (Hakamies, 1981) (see Figure 1). Later, the saunas were separated from

the living quarters and they became independent buildings (see Figure 2). The first saunas were sweat logs, and

only later has water been used for cleaning purposes. Basically, three types of Finnish saunas exist: smoke

sauna, steam sauna, and dry sauna. A private sauna in the countryside is usually built of timber (Patoharju &

Tolonen, 1981). The timber when heated radiates the heat evenly in the sauna room. The private sauna is

ideally situated in a peaceful place, by a farm house, or by a lake or river (Visanti, 1975) (see Figures 3−6).

Saunas are also built in city apartments (see Figure 7), not forgetting schools, hotels, and conference sites. The

Finnish Parliament has its sauna. Old sauna buildings are found in remote places for hunters and fishermen to

sleep overnight (Paulaharju, 1982). In these saunas, you usually find fuel, salt, and bread left there for an

unknown wanderer’s survival. Sometimes, you may find only a heap of stones on the ground, surrounded by a

frame, on which you can throw a canvas so as to create a simple sauna (see Figures 8−9). There is a sauna in

Finland today for every third person.

Riitta Parvia, RDMP (registered dance movement psychotherapist), ADMP (association dance movement psychotherapy).

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Figure 1. Parvia: Old smoke sauna.

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Figure 2. Parvia: Smoke cabin.

Figure 3. Parvia: Countryside saunas.

It is a common misconception that men and women bath together. Who bathes with whom depends on the

situation? Traditionally, men bathe together after a heavy day’s work in the newly heated sauna. After they

have left, women and children enter to enjoy the milder heat of the sauna. Couples and families with their

children commonly bathe together.

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Figure 4. Parvia: A kota, shelter for heating water.

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Figure 5. Parvia: Countryside saunas.

Figure 6. Parvia: Countryside saunas.

In addition to cleaning purposes, saunas have traditionally been connected with important social events,

and with healing practices (Hakamies, 1983). A family’s Christmas celebration, for example, usually begins by

the family taking a sauna.

FINNISH SAUNA BEHAVIORS, DIRTY OR DECENT

205In the author’s family, certain sauna sentiments stay in the author’s memory: A traditional healer and

midwife sometimes came to treat the author’s grandmother in the sauna. The event was surrounded by a certain

mystery, and the children understood that there was no way to go even near the sauna when Manta from the

mountain had taken hold on the sauna, and the author’s grandmother within her care.

Figure 7. Parvia: The author’s city sauna.

Figure 8. Parvia: Frames for camp saunas.

Figure 9. Parvia: Frames for camp saunas.

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FINNISH SAUNA BEHAVIORS, DIRTY OR DECENT

When the author went to see, the author’s grandmother introduced the author’s fiancé to her, she showed

her acceptance of him by heating the sauna. While the sauna was getting heated she went into the wood and

made a bath whisk. By giving the whisk to him, she invited him to the sauna. The heating of the sauna is a

common way to welcome guests, but the author’s grandmother’s special mood, when she prepared the sauna

made the author realize, but only years later, that it was a ritual to her.

When the author’s daughter was only two weeks old, the author took her into the sauna. She seemed to

enjoy her little self in the warm and wet environment. Traditionally, only after the baby’s first sauna bath was

he/she considered a social person within the family and society.

It is another common misconception that children were born in saunas. Children were born in different

places, but after the birth the mother went into the sauna to have a rest there. However, difficult births were

administrated by the midwife in a sauna. The midwife’s main functions were ritual. She consecrated the ritual

space of the sauna by walking around the building three times. She bathed the newborn to make him/her a

social person. She welcomed women visitors who came with their gifts, but she made sure no man entered the

space. When the mother was ready to enter her normal family duties, the baby was presented for the father. By

taking the baby into his lap, or knee, he acknowledged the child as his child. Perhaps, it is due to this tradition,

the father taking the child on his knee, that the word for generation is called “knee” in Finnish.

When passing a sauna building in the countryside, you may hear rhythmic beating from inside the sauna.

What you hear is men beating themselves with bath whisks. The whisk is made of birch twigs, and occasionally

of rowan or even juniper.

When writing this, the world championship in sauna bathing was going on in Finland. Six men were

competing with each other about who could endure the extreme heat and humidity of the sauna for the longest

l Rights of time. The temperature in the sauna was 110 degrees C and water was poured on the stones. As the

heat rose higher, four of the men gave up, but two of the men stayed, a Russian 62-year-old man and a

40-year-old Finn. After six minutes, both men collapsed and were carried out of the sauna. The Russian died,

the Finn survived, but 70% of his skin was burned off. Also his bronchus were burned. After four months in

coma he woke up, but he is still in critical condition and his destiny remains unclear (Autio, 2010).

The ideal sauna conditions, the desired temperature or humidity of the air, or the radiated heat of the sauna

are not the same for everybody. But it seems generally beneficial to an individual to sweat and to raise his/her

body temperature once or twice a week above the point where he/she must sweat adequately. The best sauna is

the one which provides the desired conditions for bathing for the individual (Tuomola, 1969).

If the sauna is situated by a lake, people like to swim in the lake after the sauna bath during the summer,

and even during the winter when the lake is frozen. A hole is then cut in the ice (see Figure 10). Or they may

just roll in the snow (see Figure 11). A man told that: If you see a naked woman outdoors you, indeed, look at

her, but if she is coming from sauna you turn your eyes away. A new addition to sauna bathing is an outdoor

bubble bath to be used during summer and winter (see Figure 12).

The sauna is a place of renewal of body and spirit, a place of relaxation, recreation, and enjoyment (see

Figures 13−17). A traditional sauna has a little hatch on the wall (see Figure 18). If you ask a Finn about the

hatch, he/she explains it in rational terms; it is for good ventilation that is to secure the circulation of fresh air in

sauna. But this hatch is not only for fresh air to enter, it has a spiritual meaning as well. You may feel it when

bathing in a sauna where the hatch is missing. The steam in the sauna is called löyly, the word meaning spirit

originally (Visanti, 1975). The hatch has something to do with the spirit. The spirit of the sauna or the spirit of

FINNISH SAUNA BEHAVIORS, DIRTY OR DECENT

207the human being has to be free to enter or to leave. This idea of the free spirit is something implicit in the

culture, something you may feel but do not talk about.

Figure 10. Eronen: Ice bathing.

Figure 11. Parvia: Rolling in the snow.

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Figure 12. Parvia: Outdoor bubble bath.

Figure 13. Eronen: Imaginative saunas.

Figure 14. Eronen: Imaginative saunas.

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Figure 15. Eronen: Imaginative saunas.

Figure 16. Eronen: Imaginative saunas.

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Figure 17. Eronen: Imaginative saunas.

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Figure 18. Parvia: A hatch.

Much of what is connected with sauna is deeply cultural for Finns. Behavior in the sauna follows certain

rules. The knowledge about these rules is tacit knowledge, no special education is needed here, and a child

learns how to behave accordingly by seeing how others behave. When a foreigner breaks these rules, they

suddenly become explicit to the Finns. The rules concern who bathes with whom, and how people behave. No

screaming or shouting in sauna, and no alcohol or glass bottles are brought into the sauna. There are more

convenient places for sex than a hot sauna. What people talk about in the sauna is usually peaceful small talk.

Women may talk about health concerns and other casual and familiar things. When the author asked him what

men talk about in the sauna, a man laughingly said: “We talk about women”. A Finnish president was known

for his successful political negotiations in the sauna.

One may sum up by repeating that sauna is for the Finnish people a place for everyday activities, for

cleaning, health, recreation, and enjoyment, and even for business or political negotiations. Even though

sauna’s ritual practices and holiness seem forgotten, it is still a place which is used to highlight many important

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211social events in life. It is as if special events call for ritual cleaning before they can take place. And, indeed,

sauna bathing can be a ritual in itself.

References

Autio, S. (2010). Minuutti ennen kuolemaa (pp. 2-3). Helsinki: Ilta-Sanomat.

Eronen, P. (2007). Photos. In The bathers. Helsinki: Maahenki OY.

Hakamies, P. (1981). The origins of Finnish sauna (pp. 5-8). In Sauna (No. 1). Helsinki: Suomen

Hakamies, P. (1983). Sauna and folkhealthcare (pp. 275-280). In Kansa parantaa. Helsinki: Suomalaisen Kirjallisuuden

Laurila, O. (1981). The medical past of sauna (pp. 14-17). In Sauna (No. 1). Helsinki: Suomen

Parvia, R. (2010). Photos. Lieksa Museum and Muurame Sauna Museum.

Patoharju, O., & Tolonen, J. (1981). Timber was what was chosen (pp. 9-12). In Sauna (No. 1). Helsinki: Suomen

Paulaharju, S. (1982). Carelian sauna (pp. 27-33). Helsinki: Suomalaisen Kirjallisuuden

Tuomola, T. (1969). What is a genuine Finnish sauna? (pp. 1-12). Helsinki: Suomen

Visanti, I. (1975). Sauna book (pp. 9-11, 12, 30-32). Helsinki: Tammi.

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