This article In this article, we focus on the coping, healing, and commemorative aspects of relig... more This article In this article, we focus on the coping, healing, and commemorative aspects of religious rituals, discussing three annual religious feasts that also have significance as expressions of ethnic culture. They are the feast of the Dormition of the Mother of God of the Pskovo-Pechersky Monastery, the Saarivaara Chapel temple feast in North Karelia, and the pilgrimage of Saint Tryphon in Finnish Lapland. All take the form of Orthodox Christian processions or pilgrimages and are situated in symbolically significant landscape in the historical home area of minority groups-Setos, (Border) Karelians, and Skolt Sámi. The article relies first and foremost on research material gathered through participant observation in these three religious feasts. We are interested in how the Orthodox religion, through the processions and pilgrimages that are our focus, functions as a coping mechanism for the loss of homeland and other traumas related to changing national borders. The issues of loss and trauma are present in all our case studies. The Kalkun, Kupari, and Vuola Coping With Loss of Homeland 2 Practical Matters Journal three religious feasts express hardships related to (forced) migration and minority identity in concrete and visible ways. Our analysis demonstrates that the Orthodox religion continues to function as an important source of ethno-religious identity among Setos, Karelians, and Skolt Sámi. All three feasts take place in symbolically significant locations and help members of these minority groups reconcile the traumatic events of their past with the present-day situation. In all three processions national and ethnic identity is emphasized through concrete means. These include traditional clothes, food, objects, and customs, use of the local language and colloquialisms, non-religious ethnically inspired program, and the presence of respected elders. Through these markers, the groups assign special meanings to the rituals, asserting their identities. Ultimately, these practices are precisely what turn the feasts into manifestations of Seto, Karelian, or Skolt Sámi Orthodoxy.
World War I caused an unprecedented outpouring of letters in Europe and led to even poorly educat... more World War I caused an unprecedented outpouring of letters in Europe and led to even poorly educated peasants writing in order to stay in touch with their families. From the correspondence of Jakob Ploom (1882−1915?), who emigrated from Võrumaa to the outskirts of Moscow, where he was mobilized into the army, 29 surviving letters represent an older epistolary tradition. These are not intimate documents but directed at a broader family circle. The letters are short and written in a mixture of the South- and North-Estonian languages. The sentences lack punctuation and are incomplete. From letter to letter the same or very similar phrases and sentences about the same topics occur. In addition to the formulaic introductions, long, very similar farewells, and overviews of Jakob’s health, among the most popular sentences are those that represent the difficulties of writing letters. The sentence „Rohgem ei tiija mina teile kirjuda” (“I don’t know what else to write to you”) or its variants ...
World War I caused an unprecedented outpouring of letters in Europe and led to even poorly educat... more World War I caused an unprecedented outpouring of letters in Europe and led to even poorly educated peasants writing in order to stay in touch with their families. From the correspondence of Jakob Ploom (1882−1915?), who emigrated from Võrumaa to the outskirts of Moscow, where he was mobilized into the army, 29 surviving letters represent an older epistolary tradition. These are not intimate documents but directed at a broader family circle. The letters are short and written in a mixture of the South- and North-Estonian languages. The sentences lack punctuation and are incomplete. From letter to letter the same or very similar phrases and sentences about the same topics occur. In addition to the formulaic introductions, long, very similar farewells, and overviews of Jakob’s health, among the most popular sentences are those that represent the difficulties of writing letters. The sentence „Rohgem ei tiija mina teile kirjuda” (“I don’t know what else to write to you”) or its variants ...
The article is based on fieldwork carried out in the 2000s among diasporic Setos living in Krasno... more The article is based on fieldwork carried out in the 2000s among diasporic Setos living in Krasnoyarsk Krai, Russia, and discusses issues related to the singing tradition and identity of the Setos in this area. The article explores the ambivalent attitudes of the local singers towards their singing tradition and proposes a systematisation of the song tradition in the area into three groups-Estonian songs, Russian songs, and Seto songs. The latter of the three represents the most archaic part of the Seto tradition, even though singers today no longer regard this part of the tradition as 'proper' songs, because of their improvisational and spontaneous nature. In addition to the ambivalence and confusion related to the identity and singing tradition, one can see conscious efforts in shaping identity politics and representing culture in Seto villages in Siberia. The best example of this is the Seto Museum and the choir active in Khaidak village. The generation of singers who are members of the choir today have discovered the old tradition in advanced age, but nevertheless find the singing of traditional songs highly significant. An important part of the contemporary identity politics of this tiny diasporic group is performing their exotic singing culture.
At the beginning of the 20th century, many autobiographical improvisations from Seto women were c... more At the beginning of the 20th century, many autobiographical improvisations from Seto women were collected. These texts have been written down not by educated folklorists but by the Seto people themselves. In these texts, the fiction and the reality, or the traditional and clearly individual subject, are interwoven in an extremely complicated manner. Due to the indefinable nature of the texts and their authors ’ gender and marginal position, these texts have stayed without researchers ’ attention so far. In this article, I will focus on the autobiographical songs of 24 Seto women 1. All texts are today stored in the Estonian Folklore Archives, whereas most of the texts have been found in Samuel Sommer’s folklore collection, four in Eisen’s collection and one in the ERA collection. None of the autobiographical songs nor any of their parts had been published 2 before I presented my research. The autobiographical texts were collected between 1925–1935 both from the northern and southern...
The aspects of folk music – individuality and collectivity – that were discussed at the conferenc... more The aspects of folk music – individuality and collectivity – that were discussed at the conference have been important key words in the recent studies of Ingrid Rüütel. The intricate relationship of the individual and the collective in narrative lore has always inspired the scholars of traditional culture. Depending on certain ideologies and doctrines the emphasis has been on either the individual or collective aspect at different times. Every lore transmitter is a part of a culture, but this does not means as if folklore was anonymous or unauthored collective lore. Transmitters of folklore do not merely repeat the old and acquired material, they are creative individuals and each performed text, song, dance or instrumental piece is always new and reflects individuals as well as the society and the period. The symbiosis of individuality and collectivity is not an oxymoron in traditional culture. Collectivity does not necessarily equal with homogeneity or rule out vigorous creative pe...
The article focuses on the creation of songs about Soviet leaders and topical political issues by... more The article focuses on the creation of songs about Soviet leaders and topical political issues by traditional singers of Setomaa (which is situated on either side of the border between south-eastern Estonia and Russia) during the Stalinist period. The fi rst half of the article deals with the establishing of the concept and practices of creating folklore in the Soviet Union and the adaptation of these in occupied Estonia in the 1940s and 1950s. The cooperation of the singers and folklorists is analysed from the perspective of the “topography of the possible” in the context of a Soviet colonial matrix of power and the modernisation of Seto traditional culture, also including the oral singing tradition and gender roles. In addition to these general processes, details of particular singers’ individual experiences are also considered. The analysis of the song texts using the method of close reading focuses on religious and lament motifs, hyperbole, and the “incorrect” interpretations, t...
Descriptions of Seto culture written at the end of the 19th and beginning of the 20th centuries m... more Descriptions of Seto culture written at the end of the 19th and beginning of the 20th centuries mentioned both exhausting Orthodox fasts and heavy drinking on church calendar holidays remarkably often. The incorporation of the Seto areas into the Republic of Estonia, established in 1918, soon revealed some conflict due to cultural differences. The religious rituals of the Seto came to be regarded with a fresh eye: traditional fasting was associated with the discourse of health care, food sacrifice with economy and religious feasts with criminal activities and alcoholism. Estonians measured the economic profit and loss of religious practices and their effects on health, but failed to understand that for the religious Seto, the observance of traditional ritual practices was the only possible conduct, and such practical considerations were irrelevant. Fasts and feasts were stigmatised in both popular and academic representations of Seto culture. Seto religious piety and feasts were reg...
This article In this article, we focus on the coping, healing, and commemorative aspects of relig... more This article In this article, we focus on the coping, healing, and commemorative aspects of religious rituals, discussing three annual religious feasts that also have significance as expressions of ethnic culture. They are the feast of the Dormition of the Mother of God of the PskovoPechersky Monastery, the Saarivaara Chapel temple feast in North Karelia, and the pilgrimage of Saint Tryphon in Finnish Lapland. All take the form of Orthodox Christian processions or pilgrimages and are situated in symbolically significant landscape in the historical home area of minority groups – Setos, (Border) Karelians, and Skolt Sámi. The article relies first and foremost on research material gathered through participant observation in these three religious feasts. We are interested in how the Orthodox religion, through the processions and pilgrimages that are our focus, functions as a coping mechanism for the loss of homeland and other traumas related to changing national borders. The issues of l...
In the article the gendered motifs found in Anne Vabarna’s Seto epic Peko are analysed. Besides t... more In the article the gendered motifs found in Anne Vabarna’s Seto epic Peko are analysed. Besides the narrative telling of the life of the male hero, the motives regarding eating, refusing to eat or offering food, and the aspect of the female body or its control deserve to be noticed. These scenes do not communicate the main plot, they are often related to minor characters of the epic and slow down the narrative, but at the same time they clearly carry artistic purpose and meaning. I consider these motifs, present in the liminal parts of the epic, to be the dominant symbols of the epic where the author’s feminine world is being exposed. Observing these motifs of Peko in the context of Seto religious worldview, the life of Anne Vabarna and the social position of Seto women, the symbols become eloquent and informative.
Artiklis arutatakse refleksiivselt välitöödel toimuva üle, keskendudes seksuaalsuse ja lähedusega... more Artiklis arutatakse refleksiivselt välitöödel toimuva üle, keskendudes seksuaalsuse ja lähedusega seotud küsimustele ning probleemidele, mis võivad tekkida intiim-ja tabuteemade käsitlemisel. Tänapäevastel välitöödel eeldatakse selle läbiviija suurt empaatiat ning võimet saavutada oma vestluspartneriga usalduslik ja lähedane side. Samas kuuluvad välitööde juurde sageli uurija või informandi füüsilist heaolu ja mugavust puudutavad kompromissid. Kuigi uurija seksuaalsust ja religioosset tausta on olnud tavaks "objektiivsete" uuringute nimel varjata, on ka need väljal koos uurija elukogemuse ja eelistustega. Kuigi tänapäeval on tavaks rõhutada õnnestunud välitööde dialoogilisust, on nende struktuuri enamasti peidetud hierarhilisus. Välitööd on üldjuhul eesmärgistatud ja korraldatud nii, et informandid ei pruugi päris täpselt tajuda, mis põhjustel teatud teemasid vestluses käsitletakse või üleüldse lähedast suhtlemissituatsiooni luuakse. Seksi, läheduse ja tabudega seotud teemadel näibki olevat võime paljastada välitööl toimuva suhtluse mingeid varjatud aspekte, näiteks soo, seksuaalsuse ja võimuga seotud struktuure ja hierarhiaid.
The aim of this paper is to get an overview of the lament metrics in Seto oral song tradition, wh... more The aim of this paper is to get an overview of the lament metrics in Seto oral song tradition, which belongs to the southern border area of the Finnic song tradition, and the placement and historical development of lament metrics in the framework of the whole Seto oral song tradition. In the paper the metrical structures of two main genres of Seto choral laments – choral bridal laments and death laments – are analysed that share common features with solo laments and are similar to the structures of Seto runosongs. Metrical structures of the laments are detected based on sound recordings, taking into account the linguistic structure of the lines and the varied realization of it in a musical performance rhythm. The analysis showed that laments’ metrics where 5-unit end structures play an important role, differs the most from the main body of runosongs and is structurally more similar to a group of runosongs with refrains and varying line length. Outlining the development patterns of t...
Eesti Vabariigi kriminaalseadustik, mis ei kriminaliseerinud täiskasvanute vahel mõlema poole nõu... more Eesti Vabariigi kriminaalseadustik, mis ei kriminaliseerinud täiskasvanute vahel mõlema poole nõusolekul toimunud homoseksuaalseid akte, võeti vastu 1929. aastal ning hakkas kehtima 1935. aasta alguses. Enne uue kriminaalseadustiku vastuvõtmist kehtis Eesti Vabariigis tsaariaegne nuhtlusseadustik, milles paragrahv 995 käsitles meestevahelist suguühet kui kuritegu. Vaatlen artiklis Eesti Vabariigi Sõjaväeringkonna kohtus aastatel 1919, 1929 ja 1931 arutatud kolme juhtumit, kus mehi süüdistati homoseksuaalsuses. Lisaks kohtuasjadele on minu käsitluse tähtsateks allikateks ka kaasaegses ajakirjanduses ilmunud homoseksuaalsust käsitlevad tekstid, mis lisavad konteksti ning aitavad diskursiivselt raamistada vaadeldavaid toimikuid. Analüüsin spetsiifilisi karistamise ja kontrolliga seotud kohtutoimikute tekste kui võimalikke queer-ajaloo allikaid.
The article introduces the choirs who were active in Räpina Parish, southeastern Estonia, in the ... more The article introduces the choirs who were active in Räpina Parish, southeastern Estonia, in the late nineteenth century, and toured Estonian towns with their concerts in which they impersonated Setos. The performances of the "Setos" were entertaining or commercial, and humorous dialogues and plays in the Seto language 1 or its imitation were as important as the music at these performances. The "Setos" and the "Seto language" were presented to the audiences as a curiosity next to other entertaining attractions. The performances of Seto culture by men from Räpina Parish followed the traditional models of representing exotic cultures at the time. On the one hand, the peculiar construction of Seto culture by the "Setos" from Räpina represented a revival of the imagined past and, on the other hand, it was a demonstration of ethnic culture foreshadowing the modern folklore movement in the commercial space between folk tradition and elite culture. The early performances of the Seto singing culture represent the searches coinciding with the period of national awakening in Estonia and the curious detours from own national heritage to explore the close Others, the Seto people, though in a very peculiar manner.
This article In this article, we focus on the coping, healing, and commemorative aspects of relig... more This article In this article, we focus on the coping, healing, and commemorative aspects of religious rituals, discussing three annual religious feasts that also have significance as expressions of ethnic culture. They are the feast of the Dormition of the Mother of God of the Pskovo-Pechersky Monastery, the Saarivaara Chapel temple feast in North Karelia, and the pilgrimage of Saint Tryphon in Finnish Lapland. All take the form of Orthodox Christian processions or pilgrimages and are situated in symbolically significant landscape in the historical home area of minority groups-Setos, (Border) Karelians, and Skolt Sámi. The article relies first and foremost on research material gathered through participant observation in these three religious feasts. We are interested in how the Orthodox religion, through the processions and pilgrimages that are our focus, functions as a coping mechanism for the loss of homeland and other traumas related to changing national borders. The issues of loss and trauma are present in all our case studies. The Kalkun, Kupari, and Vuola Coping With Loss of Homeland 2 Practical Matters Journal three religious feasts express hardships related to (forced) migration and minority identity in concrete and visible ways. Our analysis demonstrates that the Orthodox religion continues to function as an important source of ethno-religious identity among Setos, Karelians, and Skolt Sámi. All three feasts take place in symbolically significant locations and help members of these minority groups reconcile the traumatic events of their past with the present-day situation. In all three processions national and ethnic identity is emphasized through concrete means. These include traditional clothes, food, objects, and customs, use of the local language and colloquialisms, non-religious ethnically inspired program, and the presence of respected elders. Through these markers, the groups assign special meanings to the rituals, asserting their identities. Ultimately, these practices are precisely what turn the feasts into manifestations of Seto, Karelian, or Skolt Sámi Orthodoxy.
World War I caused an unprecedented outpouring of letters in Europe and led to even poorly educat... more World War I caused an unprecedented outpouring of letters in Europe and led to even poorly educated peasants writing in order to stay in touch with their families. From the correspondence of Jakob Ploom (1882−1915?), who emigrated from Võrumaa to the outskirts of Moscow, where he was mobilized into the army, 29 surviving letters represent an older epistolary tradition. These are not intimate documents but directed at a broader family circle. The letters are short and written in a mixture of the South- and North-Estonian languages. The sentences lack punctuation and are incomplete. From letter to letter the same or very similar phrases and sentences about the same topics occur. In addition to the formulaic introductions, long, very similar farewells, and overviews of Jakob’s health, among the most popular sentences are those that represent the difficulties of writing letters. The sentence „Rohgem ei tiija mina teile kirjuda” (“I don’t know what else to write to you”) or its variants ...
World War I caused an unprecedented outpouring of letters in Europe and led to even poorly educat... more World War I caused an unprecedented outpouring of letters in Europe and led to even poorly educated peasants writing in order to stay in touch with their families. From the correspondence of Jakob Ploom (1882−1915?), who emigrated from Võrumaa to the outskirts of Moscow, where he was mobilized into the army, 29 surviving letters represent an older epistolary tradition. These are not intimate documents but directed at a broader family circle. The letters are short and written in a mixture of the South- and North-Estonian languages. The sentences lack punctuation and are incomplete. From letter to letter the same or very similar phrases and sentences about the same topics occur. In addition to the formulaic introductions, long, very similar farewells, and overviews of Jakob’s health, among the most popular sentences are those that represent the difficulties of writing letters. The sentence „Rohgem ei tiija mina teile kirjuda” (“I don’t know what else to write to you”) or its variants ...
The article is based on fieldwork carried out in the 2000s among diasporic Setos living in Krasno... more The article is based on fieldwork carried out in the 2000s among diasporic Setos living in Krasnoyarsk Krai, Russia, and discusses issues related to the singing tradition and identity of the Setos in this area. The article explores the ambivalent attitudes of the local singers towards their singing tradition and proposes a systematisation of the song tradition in the area into three groups-Estonian songs, Russian songs, and Seto songs. The latter of the three represents the most archaic part of the Seto tradition, even though singers today no longer regard this part of the tradition as 'proper' songs, because of their improvisational and spontaneous nature. In addition to the ambivalence and confusion related to the identity and singing tradition, one can see conscious efforts in shaping identity politics and representing culture in Seto villages in Siberia. The best example of this is the Seto Museum and the choir active in Khaidak village. The generation of singers who are members of the choir today have discovered the old tradition in advanced age, but nevertheless find the singing of traditional songs highly significant. An important part of the contemporary identity politics of this tiny diasporic group is performing their exotic singing culture.
At the beginning of the 20th century, many autobiographical improvisations from Seto women were c... more At the beginning of the 20th century, many autobiographical improvisations from Seto women were collected. These texts have been written down not by educated folklorists but by the Seto people themselves. In these texts, the fiction and the reality, or the traditional and clearly individual subject, are interwoven in an extremely complicated manner. Due to the indefinable nature of the texts and their authors ’ gender and marginal position, these texts have stayed without researchers ’ attention so far. In this article, I will focus on the autobiographical songs of 24 Seto women 1. All texts are today stored in the Estonian Folklore Archives, whereas most of the texts have been found in Samuel Sommer’s folklore collection, four in Eisen’s collection and one in the ERA collection. None of the autobiographical songs nor any of their parts had been published 2 before I presented my research. The autobiographical texts were collected between 1925–1935 both from the northern and southern...
The aspects of folk music – individuality and collectivity – that were discussed at the conferenc... more The aspects of folk music – individuality and collectivity – that were discussed at the conference have been important key words in the recent studies of Ingrid Rüütel. The intricate relationship of the individual and the collective in narrative lore has always inspired the scholars of traditional culture. Depending on certain ideologies and doctrines the emphasis has been on either the individual or collective aspect at different times. Every lore transmitter is a part of a culture, but this does not means as if folklore was anonymous or unauthored collective lore. Transmitters of folklore do not merely repeat the old and acquired material, they are creative individuals and each performed text, song, dance or instrumental piece is always new and reflects individuals as well as the society and the period. The symbiosis of individuality and collectivity is not an oxymoron in traditional culture. Collectivity does not necessarily equal with homogeneity or rule out vigorous creative pe...
The article focuses on the creation of songs about Soviet leaders and topical political issues by... more The article focuses on the creation of songs about Soviet leaders and topical political issues by traditional singers of Setomaa (which is situated on either side of the border between south-eastern Estonia and Russia) during the Stalinist period. The fi rst half of the article deals with the establishing of the concept and practices of creating folklore in the Soviet Union and the adaptation of these in occupied Estonia in the 1940s and 1950s. The cooperation of the singers and folklorists is analysed from the perspective of the “topography of the possible” in the context of a Soviet colonial matrix of power and the modernisation of Seto traditional culture, also including the oral singing tradition and gender roles. In addition to these general processes, details of particular singers’ individual experiences are also considered. The analysis of the song texts using the method of close reading focuses on religious and lament motifs, hyperbole, and the “incorrect” interpretations, t...
Descriptions of Seto culture written at the end of the 19th and beginning of the 20th centuries m... more Descriptions of Seto culture written at the end of the 19th and beginning of the 20th centuries mentioned both exhausting Orthodox fasts and heavy drinking on church calendar holidays remarkably often. The incorporation of the Seto areas into the Republic of Estonia, established in 1918, soon revealed some conflict due to cultural differences. The religious rituals of the Seto came to be regarded with a fresh eye: traditional fasting was associated with the discourse of health care, food sacrifice with economy and religious feasts with criminal activities and alcoholism. Estonians measured the economic profit and loss of religious practices and their effects on health, but failed to understand that for the religious Seto, the observance of traditional ritual practices was the only possible conduct, and such practical considerations were irrelevant. Fasts and feasts were stigmatised in both popular and academic representations of Seto culture. Seto religious piety and feasts were reg...
This article In this article, we focus on the coping, healing, and commemorative aspects of relig... more This article In this article, we focus on the coping, healing, and commemorative aspects of religious rituals, discussing three annual religious feasts that also have significance as expressions of ethnic culture. They are the feast of the Dormition of the Mother of God of the PskovoPechersky Monastery, the Saarivaara Chapel temple feast in North Karelia, and the pilgrimage of Saint Tryphon in Finnish Lapland. All take the form of Orthodox Christian processions or pilgrimages and are situated in symbolically significant landscape in the historical home area of minority groups – Setos, (Border) Karelians, and Skolt Sámi. The article relies first and foremost on research material gathered through participant observation in these three religious feasts. We are interested in how the Orthodox religion, through the processions and pilgrimages that are our focus, functions as a coping mechanism for the loss of homeland and other traumas related to changing national borders. The issues of l...
In the article the gendered motifs found in Anne Vabarna’s Seto epic Peko are analysed. Besides t... more In the article the gendered motifs found in Anne Vabarna’s Seto epic Peko are analysed. Besides the narrative telling of the life of the male hero, the motives regarding eating, refusing to eat or offering food, and the aspect of the female body or its control deserve to be noticed. These scenes do not communicate the main plot, they are often related to minor characters of the epic and slow down the narrative, but at the same time they clearly carry artistic purpose and meaning. I consider these motifs, present in the liminal parts of the epic, to be the dominant symbols of the epic where the author’s feminine world is being exposed. Observing these motifs of Peko in the context of Seto religious worldview, the life of Anne Vabarna and the social position of Seto women, the symbols become eloquent and informative.
Artiklis arutatakse refleksiivselt välitöödel toimuva üle, keskendudes seksuaalsuse ja lähedusega... more Artiklis arutatakse refleksiivselt välitöödel toimuva üle, keskendudes seksuaalsuse ja lähedusega seotud küsimustele ning probleemidele, mis võivad tekkida intiim-ja tabuteemade käsitlemisel. Tänapäevastel välitöödel eeldatakse selle läbiviija suurt empaatiat ning võimet saavutada oma vestluspartneriga usalduslik ja lähedane side. Samas kuuluvad välitööde juurde sageli uurija või informandi füüsilist heaolu ja mugavust puudutavad kompromissid. Kuigi uurija seksuaalsust ja religioosset tausta on olnud tavaks "objektiivsete" uuringute nimel varjata, on ka need väljal koos uurija elukogemuse ja eelistustega. Kuigi tänapäeval on tavaks rõhutada õnnestunud välitööde dialoogilisust, on nende struktuuri enamasti peidetud hierarhilisus. Välitööd on üldjuhul eesmärgistatud ja korraldatud nii, et informandid ei pruugi päris täpselt tajuda, mis põhjustel teatud teemasid vestluses käsitletakse või üleüldse lähedast suhtlemissituatsiooni luuakse. Seksi, läheduse ja tabudega seotud teemadel näibki olevat võime paljastada välitööl toimuva suhtluse mingeid varjatud aspekte, näiteks soo, seksuaalsuse ja võimuga seotud struktuure ja hierarhiaid.
The aim of this paper is to get an overview of the lament metrics in Seto oral song tradition, wh... more The aim of this paper is to get an overview of the lament metrics in Seto oral song tradition, which belongs to the southern border area of the Finnic song tradition, and the placement and historical development of lament metrics in the framework of the whole Seto oral song tradition. In the paper the metrical structures of two main genres of Seto choral laments – choral bridal laments and death laments – are analysed that share common features with solo laments and are similar to the structures of Seto runosongs. Metrical structures of the laments are detected based on sound recordings, taking into account the linguistic structure of the lines and the varied realization of it in a musical performance rhythm. The analysis showed that laments’ metrics where 5-unit end structures play an important role, differs the most from the main body of runosongs and is structurally more similar to a group of runosongs with refrains and varying line length. Outlining the development patterns of t...
Eesti Vabariigi kriminaalseadustik, mis ei kriminaliseerinud täiskasvanute vahel mõlema poole nõu... more Eesti Vabariigi kriminaalseadustik, mis ei kriminaliseerinud täiskasvanute vahel mõlema poole nõusolekul toimunud homoseksuaalseid akte, võeti vastu 1929. aastal ning hakkas kehtima 1935. aasta alguses. Enne uue kriminaalseadustiku vastuvõtmist kehtis Eesti Vabariigis tsaariaegne nuhtlusseadustik, milles paragrahv 995 käsitles meestevahelist suguühet kui kuritegu. Vaatlen artiklis Eesti Vabariigi Sõjaväeringkonna kohtus aastatel 1919, 1929 ja 1931 arutatud kolme juhtumit, kus mehi süüdistati homoseksuaalsuses. Lisaks kohtuasjadele on minu käsitluse tähtsateks allikateks ka kaasaegses ajakirjanduses ilmunud homoseksuaalsust käsitlevad tekstid, mis lisavad konteksti ning aitavad diskursiivselt raamistada vaadeldavaid toimikuid. Analüüsin spetsiifilisi karistamise ja kontrolliga seotud kohtutoimikute tekste kui võimalikke queer-ajaloo allikaid.
The article introduces the choirs who were active in Räpina Parish, southeastern Estonia, in the ... more The article introduces the choirs who were active in Räpina Parish, southeastern Estonia, in the late nineteenth century, and toured Estonian towns with their concerts in which they impersonated Setos. The performances of the "Setos" were entertaining or commercial, and humorous dialogues and plays in the Seto language 1 or its imitation were as important as the music at these performances. The "Setos" and the "Seto language" were presented to the audiences as a curiosity next to other entertaining attractions. The performances of Seto culture by men from Räpina Parish followed the traditional models of representing exotic cultures at the time. On the one hand, the peculiar construction of Seto culture by the "Setos" from Räpina represented a revival of the imagined past and, on the other hand, it was a demonstration of ethnic culture foreshadowing the modern folklore movement in the commercial space between folk tradition and elite culture. The early performances of the Seto singing culture represent the searches coinciding with the period of national awakening in Estonia and the curious detours from own national heritage to explore the close Others, the Seto people, though in a very peculiar manner.
Uploads
Papers by Andreas Kalkun