Pub Date : 2023-08-01DOI: 10.7592/mt2023.86.ojamaa
Triinu Ojamaa
The article deals with the letters of young men who escaped from Estonia to Finland during the German occupation in order to avoid the mobilization announced in 1943. Almost immediately after arriving in Finland, some of the refugees illegally emigrated to Sweden, but the majority started looking for temporary accommodation and work in Helsinki and its surroundings. The Continuation War (1941–1944) was going on, and thus a large number of Estonian male refugees were recruited into the Finnish army as volunteers; they started fighting on the Karelian front against the Soviet Union. The letters analysed in the article come from the years 1943–1944 and were sent by the men who remained in Finland to their friends who escaped to Sweden. The letters show that both civilians and soldiers faced problems caused by the political situation resulting from the Second World War and the complicated allied relations between Finland and Germany. The refugees did not have enough knowledge of life in wartime Finland and their language skills were also poor. In the course of escaping from Estonia to Finland, friends had lost sight of each other. After arriving in Finland, they started to restore their contacts in order to share experiences and find some support. The main aim of the article is to demonstrate the role of epistolary communication in finding solutions to the problems of Estonian refugees. The article gives an insight into the main topics of the letters, in which the authors of the letters tell stories about their escape from Estonia to Finland, share information about the destiny of their schoolmates and friends, but also discuss fine arts, and dream about life in peacetime. The letters show that they wish to get away from the war and continue their unfinished university studies in some war-neutral country. In their letters, they came to understanding that in order to implement their future plans, they had to get to Sweden and thus, already in the late autumn of 1943, the topic of fleeing from Finland to Sweden became dominant. At that time, the legal emigration of Estonians to another western country was limited by Finnish legislation, and, as field post letters were censored, writing about this topic was risky. The letters contain interesting examples of what verbal and visual means of expression were used to hide the true content of the messages from the censor. Compared to ordinary private letters, war letters also have another peculiarity: they contain some features of collective communication. For instance, an envelope addressed by one person to another may contain a letter consisting of messages written by several people and these messages can be intended to be distributed to several persons. Thus, wartime correspondence has similarities with the principles of information transmission in modern social media networks.
{"title":"Eesti mobilisatsioonipõgenike kirjasuhtlusest Soome Jätkusõja ajal","authors":"Triinu Ojamaa","doi":"10.7592/mt2023.86.ojamaa","DOIUrl":"https://doi.org/10.7592/mt2023.86.ojamaa","url":null,"abstract":"The article deals with the letters of young men who escaped from Estonia to Finland during the German occupation in order to avoid the mobilization announced in 1943. Almost immediately after arriving in Finland, some of the refugees illegally emigrated to Sweden, but the majority started looking for temporary accommodation and work in Helsinki and its surroundings. The Continuation War (1941–1944) was going on, and thus a large number of Estonian male refugees were recruited into the Finnish army as volunteers; they started fighting on the Karelian front against the Soviet Union. The letters analysed in the article come from the years 1943–1944 and were sent by the men who remained in Finland to their friends who escaped to Sweden. The letters show that both civilians and soldiers faced problems caused by the political situation resulting from the Second World War and the complicated allied relations between Finland and Germany. The refugees did not have enough knowledge of life in wartime Finland and their language skills were also poor. In the course of escaping from Estonia to Finland, friends had lost sight of each other. After arriving in Finland, they started to restore their contacts in order to share experiences and find some support. The main aim of the article is to demonstrate the role of epistolary communication in finding solutions to the problems of Estonian refugees. The article gives an insight into the main topics of the letters, in which the authors of the letters tell stories about their escape from Estonia to Finland, share information about the destiny of their schoolmates and friends, but also discuss fine arts, and dream about life in peacetime. The letters show that they wish to get away from the war and continue their unfinished university studies in some war-neutral country. In their letters, they came to understanding that in order to implement their future plans, they had to get to Sweden and thus, already in the late autumn of 1943, the topic of fleeing from Finland to Sweden became dominant. At that time, the legal emigration of Estonians to another western country was limited by Finnish legislation, and, as field post letters were censored, writing about this topic was risky. The letters contain interesting examples of what verbal and visual means of expression were used to hide the true content of the messages from the censor. Compared to ordinary private letters, war letters also have another peculiarity: they contain some features of collective communication. For instance, an envelope addressed by one person to another may contain a letter consisting of messages written by several people and these messages can be intended to be distributed to several persons. Thus, wartime correspondence has similarities with the principles of information transmission in modern social media networks.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371611","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-01DOI: 10.7592/mt2023.86.udmurt
Eva Toulouze, Nikolai Anisimov, Ranus Sadikov
The Eastern Udmurt are a peripheral Udmurt ethnographic group whose members live mostly in Bashkortostan. This article introduces the reader to the migrations that led to the formation of this group, and to the main cultural characteristics that determine the originality of the Eastern Udmurt. Their settling in the Bashkir lands took place due to the penetration of the Russian power in the Volga region, which happened in the sixteenth century through warfare that damaged the local population. They started to settle in more peaceful regions, and the migration was continued in the subsequent centuries, reaching the peak with the forceful Evangelisation of the eighteenth century. This culture is rich and original: it has retained many Udmurt features as the ethnic religion that is still alive, and has merged with Turkic features in several important aspects, such as language, costume, and music. This continues with the observation of Eastern Udmurt organisations and the relation to their core territory, nowadays the Republic of Udmurtia.
{"title":"Diasporaa etnokultuuriline portree Kesk-Venemaal: Kama-tagused udmurdid, moodustumine, kultuur ja suhted naabritega","authors":"Eva Toulouze, Nikolai Anisimov, Ranus Sadikov","doi":"10.7592/mt2023.86.udmurt","DOIUrl":"https://doi.org/10.7592/mt2023.86.udmurt","url":null,"abstract":"The Eastern Udmurt are a peripheral Udmurt ethnographic group whose members live mostly in Bashkortostan. This article introduces the reader to the migrations that led to the formation of this group, and to the main cultural characteristics that determine the originality of the Eastern Udmurt. Their settling in the Bashkir lands took place due to the penetration of the Russian power in the Volga region, which happened in the sixteenth century through warfare that damaged the local population. They started to settle in more peaceful regions, and the migration was continued in the subsequent centuries, reaching the peak with the forceful Evangelisation of the eighteenth century. This culture is rich and original: it has retained many Udmurt features as the ethnic religion that is still alive, and has merged with Turkic features in several important aspects, such as language, costume, and music. This continues with the observation of Eastern Udmurt organisations and the relation to their core territory, nowadays the Republic of Udmurtia.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371213","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article examines the letters of a young Estonian man, Kurt Eiskop (1919–1944), to his beloved and future wife, Edith Eiskop (1919–1991). Kurt Eiskop’s 55 letters were handed over to the Estonian Cultural History Archives in 2022, as a result of the collection campaign “Letters in my life”, a competition organised cooperatively by the Estonian Life Stories Association and the archives. Most of the letters were written between 16 April 1940 and 29 June 1941, while Eiskop was doing his military service in the army of the Estonian Republic. In this article I consider his letters as a testimony of a historical witness, based on what he saw and experienced during the arrival of the Red Army forces in the Estonian Republic in June 1940 and its subsequent annexation. What interests me in Eiskop’s letters as testimony is, first and foremost, the author’s subjective experience, which can be seen in the way emotions are expressed in his letters. As is characteristic of love letters, the main topic of Eiskop’s letters is emotions – longing for the beloved and nostalgia for life before the army. In retrospect, the latter seems like a paradisaical idyll to him, while the present reality seems like being in prison. In addition to the expression of emotions, the subjective experience of the writer emerges in the letters through descriptions of everyday life in the army, which also contain the author’s thoughts, moods, and attitudes toward the new regime. It emerges from Eiskop’s letters that service in the army of the Estonian Republic was disagreeable to him, as it separated him from his beloved and impeded their beginning a life together. The arrival of reinforcements of the Red Army in the Estonian Republic in June 1940 put the Estonian Army and those performing their military service there in a complicated situation: they had to get used to alienating new circumstances and rules; likewise there were fears that the war would spread to the Estonian territory and that soldiers would be sent to fight the war for the Soviet Union. In a politically complicated time, which also entailed complications for personal life, writing letters provided support and a way of sustaining relationship despite being apart. The letters Eiskop wrote to his beloved during his military service became a kind of refuge for him, a safe world, the creation of which was enabled by nostalgic memories. These are poeticised and idealised images of the past which provide comfort and strength, while intensifying his closeness to the addressee. It is interesting that in Eiskop’s letters nostalgia is not always unidirectionally aimed at the past, but some memories are bound to the author’s hopes and plans for the future. However, nostalgia is not the only emotion that Eiskop expresses in his moments of solitude. Eiskop’s letters are also filled with longing for the beloved, expressed by the author in bursts of emotion, sometimes more controlled, sometimes more expressive, in some letters al
{"title":"“Mis on möödas ega see ei kordu…” Kurt Eiskopi kirjad Edith Eiskopile aastaist 1940–1941 kui ajalootunnistaja tunnistus","authors":"Maarja Hollo","doi":"10.7592/mt2023.86.hollo","DOIUrl":"https://doi.org/10.7592/mt2023.86.hollo","url":null,"abstract":"This article examines the letters of a young Estonian man, Kurt Eiskop (1919–1944), to his beloved and future wife, Edith Eiskop (1919–1991). Kurt Eiskop’s 55 letters were handed over to the Estonian Cultural History Archives in 2022, as a result of the collection campaign “Letters in my life”, a competition organised cooperatively by the Estonian Life Stories Association and the archives. Most of the letters were written between 16 April 1940 and 29 June 1941, while Eiskop was doing his military service in the army of the Estonian Republic. In this article I consider his letters as a testimony of a historical witness, based on what he saw and experienced during the arrival of the Red Army forces in the Estonian Republic in June 1940 and its subsequent annexation. What interests me in Eiskop’s letters as testimony is, first and foremost, the author’s subjective experience, which can be seen in the way emotions are expressed in his letters. As is characteristic of love letters, the main topic of Eiskop’s letters is emotions – longing for the beloved and nostalgia for life before the army. In retrospect, the latter seems like a paradisaical idyll to him, while the present reality seems like being in prison. In addition to the expression of emotions, the subjective experience of the writer emerges in the letters through descriptions of everyday life in the army, which also contain the author’s thoughts, moods, and attitudes toward the new regime. It emerges from Eiskop’s letters that service in the army of the Estonian Republic was disagreeable to him, as it separated him from his beloved and impeded their beginning a life together. The arrival of reinforcements of the Red Army in the Estonian Republic in June 1940 put the Estonian Army and those performing their military service there in a complicated situation: they had to get used to alienating new circumstances and rules; likewise there were fears that the war would spread to the Estonian territory and that soldiers would be sent to fight the war for the Soviet Union. In a politically complicated time, which also entailed complications for personal life, writing letters provided support and a way of sustaining relationship despite being apart. The letters Eiskop wrote to his beloved during his military service became a kind of refuge for him, a safe world, the creation of which was enabled by nostalgic memories. These are poeticised and idealised images of the past which provide comfort and strength, while intensifying his closeness to the addressee. It is interesting that in Eiskop’s letters nostalgia is not always unidirectionally aimed at the past, but some memories are bound to the author’s hopes and plans for the future. However, nostalgia is not the only emotion that Eiskop expresses in his moments of solitude. Eiskop’s letters are also filled with longing for the beloved, expressed by the author in bursts of emotion, sometimes more controlled, sometimes more expressive, in some letters al","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371560","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Writer Valev Uibopuu (1913–1997) lived in exile from 1943 to 1991. During the whole exile period he carried on an active correspondence. Especially important was the correspondence with his first wife, journalist and writer Tuuli Reijonen, which started in 1943, and the correspondence with his family members who lived in Estonia, which started in 1953. These two family correspondences lay the foundation for this article. I try to find out how was it possible to cross – or at least shorten – the physical and temporal distance between the writer and the reader and to create a common space of communication at the same time. The hermeneutic and empathetic approach has helped me to examine the letters. I approach letters as a communicative, social, and textual space which is created in the writer’s and reader’s dialogue, and which also creates their relationship. At least two worlds meet in this space of letters: the writer’s and reader’s physical and temporal places; in the case of a refugee it also means an encounter between a new and an old place. I found at least four different ways how to cross the distance in Uibopuu’s family correspondence: creating a common moment of communication, creating a feeling of mental and physical closeness, expressing the writer’s and reader’s own places, and remembering the lost home together. The writer could create the common moment of communication by using the present tense, “talking” to the reader, using forms of addressing, and guessing the place and time of reading the letter. The writer could also demonstrate the feeling of mental and physical closeness by expressing textually touching, proximity and active thinking of the other party. The reader, in turn, could move in thoughts to the writer’s place by reading the writer’s expressions of her/his own place, like the weather and the atmosphere. And by remembering the common lost home, the writer and reader together could move in thoughts to the common place of the past. With these means of crossing the distance penfriends had a chance to create a common communicative, social, and transnational space of letters.
{"title":"Kirjanik Valev Uibopuu perekondlik kirjavahetus eksiilis: ühise kirjade ruumi loomine distantsi lühendamise abi","authors":"Anna Hukka","doi":"10.7592/mt2023.86.hukka","DOIUrl":"https://doi.org/10.7592/mt2023.86.hukka","url":null,"abstract":"Writer Valev Uibopuu (1913–1997) lived in exile from 1943 to 1991. During the whole exile period he carried on an active correspondence. Especially important was the correspondence with his first wife, journalist and writer Tuuli Reijonen, which started in 1943, and the correspondence with his family members who lived in Estonia, which started in 1953. These two family correspondences lay the foundation for this article. I try to find out how was it possible to cross – or at least shorten – the physical and temporal distance between the writer and the reader and to create a common space of communication at the same time. The hermeneutic and empathetic approach has helped me to examine the letters. I approach letters as a communicative, social, and textual space which is created in the writer’s and reader’s dialogue, and which also creates their relationship. At least two worlds meet in this space of letters: the writer’s and reader’s physical and temporal places; in the case of a refugee it also means an encounter between a new and an old place. I found at least four different ways how to cross the distance in Uibopuu’s family correspondence: creating a common moment of communication, creating a feeling of mental and physical closeness, expressing the writer’s and reader’s own places, and remembering the lost home together. The writer could create the common moment of communication by using the present tense, “talking” to the reader, using forms of addressing, and guessing the place and time of reading the letter. The writer could also demonstrate the feeling of mental and physical closeness by expressing textually touching, proximity and active thinking of the other party. The reader, in turn, could move in thoughts to the writer’s place by reading the writer’s expressions of her/his own place, like the weather and the atmosphere. And by remembering the common lost home, the writer and reader together could move in thoughts to the common place of the past. With these means of crossing the distance penfriends had a chance to create a common communicative, social, and transnational space of letters.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49266873","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-01DOI: 10.7592/mt2023.86.laak_kirss
Marin Laak, T. Kirss
This article proposes to discuss the voluminous literary correspondence of the Estonian poets Marie Under (1883–1980) and Ivar Ivask (1927–1992), with a focus on its first year, 1957–1958. The whole correspondence comprises 550 letters, with an average length of 4000 (later 3000) words; it is held in the Cultural History Archive of the Estonian Literary Museum in Tartu. Both Under and Ivask had been war refugees, with Under and her husband, poet Artur Adson, finding an exile home near Stockholm, Sweden; Ivask and his wife Astrīde, a well-known Latvian poet emigrated to America after some years spent in DP camps in Germany. Marie Under was already a renowned poet during the Siuru movement in the Estonian Republic, and became a symbol during the Second World War, continuing to publish and hold a large reading audience in exile. In addition to her own poetry, she was a versatile translator of poetry from several languages into Estonian. Ivask, two generations younger than Under, had begun writing in Germany, but continued to search for his linguistic and cultural identity for some time: his mother tongue was Latvian, and the language of his father was Estonian; German was spoken at home. At length and around the time of the beginning of his correspondence with Under, he decided that Estonian would be his poetic language. Since coming to the United States, Ivask completed a PhD in comparative literature and established himself as a scholar and critic in Germanic Studies. He became associated with the publication Books Abroad, later renamed under his editorship as World Literature Today. Under’s and Ivask’s letters are rife with exchanges about core values in poetry, art and worldview, stylistics and poetics, as well as practicalities of publication. After a brief introduction to theoretical approaches to the analysis of letters and correspondences, the article turns to a topical close reading of the letters from Under and Ivask’s first year: main foci included translations of the poetry of Karl Čaks, translation priorities, discussion of the aims and planned trajectory of a new cultural journal in Estonian named Mana (to which both contributed), perspectives on Ivask’s debut as a young poet, the future of Baltic literatures abroad, and the cultural politics in the exile communities over what attitude to take toward literary production from the homeland. The second part of the article applies methods of digital humanities toward an extensive study of the Under-Ivask correspondence as a linguistic dataset, aiming to arrive at a thematic analysis of the text as a whole. The methods enable the identification of key words, word frequencies and thematic clusters, while making the whole corpus digitally accessible to the scholarly reader. The article concludes with proposals for a further study of the Under-Ivask correspondence, using the methods of digital humanities.
本文拟讨论爱沙尼亚诗人玛丽·安德尔(1883-1980)和伊瓦尔·伊夫斯克(1927-1992)的大量文学通信，重点关注其第一年，1957-1958年。全部书信共550封，平均长度4000字(后改为3000字);它被保存在塔尔图爱沙尼亚文学博物馆的文化历史档案馆。安德尔和伊夫斯克都是战争难民，安德尔和她的丈夫、诗人阿图尔·艾德森(Artur Adson)在瑞典斯德哥尔摩附近找到了一个流亡的家;Ivask和他的妻子astr de，一位著名的拉脱维亚诗人，在德国的难民营生活了几年后移民到美国。Marie Under在爱沙尼亚共和国的Siuru运动期间已经是一位著名的诗人，并在第二次世界大战期间成为一个象征，在流亡期间继续出版并拥有大量读者。除了她自己的诗，她还是一个多才多艺的诗歌译者，从几种语言翻译成爱沙尼亚语。Ivask比Under小两代，开始在德国写作，但在一段时间内继续寻找他的语言和文化身份:他的母语是拉脱维亚语，他父亲的语言是爱沙尼亚语;在家里说德语。最后，大约在他开始与安德尔通信的时候，他决定将爱沙尼亚语作为他的诗歌语言。来到美国后，伊夫斯克完成了比较文学博士学位，并成为日耳曼研究领域的学者和评论家。他开始与《海外图书》(Books Abroad)杂志合作，后来在他的编辑下更名为《今日世界文学》(World Literature Today)。Under和Ivask的信件中充斥着关于诗歌核心价值、艺术和世界观、文体学和诗学以及出版实用性的交流。在简要介绍了信件和信件分析的理论方法之后，文章转向对Under和Ivask第一年的信件进行专题细读:主要议题包括Karl Čaks诗歌的翻译、翻译的优先顺序、讨论爱沙尼亚语新文化期刊Mana的目标与计划发展轨迹(两人都有贡献)、对Ivask年轻诗人出道的看法、海外波罗的海文学的未来，以及流亡社群对祖国文学作品的文化政治态度。文章的第二部分将数字人文学科的方法应用于作为语言数据集的Under-Ivask通信的广泛研究，旨在对整个文本进行主题分析。这些方法能够识别关键词、词频和主题聚类，同时使整个语料库以数字方式可供学术读者访问。文章最后提出了利用数字人文学科的方法进一步研究Under-Ivask通信的建议。
{"title":"Luulesõrestik üle ookeani. Marie Underi ja Ivar Ivaski kirjavahetuse teemaanalüüsi poole","authors":"Marin Laak, T. Kirss","doi":"10.7592/mt2023.86.laak_kirss","DOIUrl":"https://doi.org/10.7592/mt2023.86.laak_kirss","url":null,"abstract":"This article proposes to discuss the voluminous literary correspondence of the Estonian poets Marie Under (1883–1980) and Ivar Ivask (1927–1992), with a focus on its first year, 1957–1958. The whole correspondence comprises 550 letters, with an average length of 4000 (later 3000) words; it is held in the Cultural History Archive of the Estonian Literary Museum in Tartu. Both Under and Ivask had been war refugees, with Under and her husband, poet Artur Adson, finding an exile home near Stockholm, Sweden; Ivask and his wife Astrīde, a well-known Latvian poet emigrated to America after some years spent in DP camps in Germany. Marie Under was already a renowned poet during the Siuru movement in the Estonian Republic, and became a symbol during the Second World War, continuing to publish and hold a large reading audience in exile. In addition to her own poetry, she was a versatile translator of poetry from several languages into Estonian. Ivask, two generations younger than Under, had begun writing in Germany, but continued to search for his linguistic and cultural identity for some time: his mother tongue was Latvian, and the language of his father was Estonian; German was spoken at home. At length and around the time of the beginning of his correspondence with Under, he decided that Estonian would be his poetic language. Since coming to the United States, Ivask completed a PhD in comparative literature and established himself as a scholar and critic in Germanic Studies. He became associated with the publication Books Abroad, later renamed under his editorship as World Literature Today. Under’s and Ivask’s letters are rife with exchanges about core values in poetry, art and worldview, stylistics and poetics, as well as practicalities of publication. After a brief introduction to theoretical approaches to the analysis of letters and correspondences, the article turns to a topical close reading of the letters from Under and Ivask’s first year: main foci included translations of the poetry of Karl Čaks, translation priorities, discussion of the aims and planned trajectory of a new cultural journal in Estonian named Mana (to which both contributed), perspectives on Ivask’s debut as a young poet, the future of Baltic literatures abroad, and the cultural politics in the exile communities over what attitude to take toward literary production from the homeland. The second part of the article applies methods of digital humanities toward an extensive study of the Under-Ivask correspondence as a linguistic dataset, aiming to arrive at a thematic analysis of the text as a whole. The methods enable the identification of key words, word frequencies and thematic clusters, while making the whole corpus digitally accessible to the scholarly reader. The article concludes with proposals for a further study of the Under-Ivask correspondence, using the methods of digital humanities.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371605","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Letters are a means of communication with people who are far away. As such, letters are always intended to create intersubjective space common to the sender and receiver of the letter. The intersubjectivity can be created in different ways; for example, alluding to shared memories, using shared idioms or inserting direct addresses into the letters. Ideally the exchange of letters is symmetrical, but the reality tends to be nonideal – letters go missing, one partner is more passive and there can be a hierarchical relationship between the sender and the receiver. This asymmetricity, however, does not diminish the potential intersubjectivity of any particular letter. The article focuses on intersubjectivity in the letters sent by a farmer and folklore collector Jaan Saalverk (1874–1932) to Jakob Hurt. In 1888 Hurt started widespread folklore collecting campaigns; he published appeals in several newspapers and with the help of these hoped to build up a dense network of local collectors. The campaign lasted until Hurt’s death in 1907, and during this time about a thousand people stepped in. Saalverk participated in the campaign in 1896–1905 and he was one of the most prolific co-workers of Hurt from Jüri parish. As in most cases the organizers of the campaigns and the local collectors did not meet in person, the collecting campaigns can be considered as epistolary events – people who participated had to be able to use the postal system and know how to address other people in epistolary exchanges. In this article I do not cover everything that was sent by Saalverk to Hurt but, taking a narrower focus, study one special genre – the letters sent by him. Letters were not an obligatory part of collecting campaigns and there were collectors who never sent a letter to Hurt. However, most of the collectors wrote letters on several occasions. Some were added to collected materials and commented on them, some were sent in between collections; most of the letters dealt with collecting activity, but there were plenty of those that addressed other issues. The folklore collecting campaigns provide quite a special epistolary context. One aspect to be noted is social hierarchy – Hurt was a parson and had a university degree, while most of the collectors were farmers, that is, had considerably lower social standing. Besides, the communication took place on the borderline between private and public spheres – letters sent by collectors were private, but Hurt often quoted them in his public reports. This context of epistolary communication was marked by asymmetry – collectors always wrote more than Hurt. In his letters to Hurt, Saalverk touches upon several issues that can be found in the letters of other collectors as well. He writes about the importance of collecting for the nation and for himself, about his concerns over the value of his contribution and the prejudices that people from his area have towards folklore collecting. While he dwells on the importance of col
{"title":"“Ma palun saatke mulle üks erakiri…” Intersubjektiivsus Jaan Saalvergi kirjades Jakob Hurdale","authors":"Katre Kikas","doi":"10.7592/mt2023.86.kikas","DOIUrl":"https://doi.org/10.7592/mt2023.86.kikas","url":null,"abstract":"Letters are a means of communication with people who are far away. As such, letters are always intended to create intersubjective space common to the sender and receiver of the letter. The intersubjectivity can be created in different ways; for example, alluding to shared memories, using shared idioms or inserting direct addresses into the letters. Ideally the exchange of letters is symmetrical, but the reality tends to be nonideal – letters go missing, one partner is more passive and there can be a hierarchical relationship between the sender and the receiver. This asymmetricity, however, does not diminish the potential intersubjectivity of any particular letter. The article focuses on intersubjectivity in the letters sent by a farmer and folklore collector Jaan Saalverk (1874–1932) to Jakob Hurt. In 1888 Hurt started widespread folklore collecting campaigns; he published appeals in several newspapers and with the help of these hoped to build up a dense network of local collectors. The campaign lasted until Hurt’s death in 1907, and during this time about a thousand people stepped in. Saalverk participated in the campaign in 1896–1905 and he was one of the most prolific co-workers of Hurt from Jüri parish. As in most cases the organizers of the campaigns and the local collectors did not meet in person, the collecting campaigns can be considered as epistolary events – people who participated had to be able to use the postal system and know how to address other people in epistolary exchanges. In this article I do not cover everything that was sent by Saalverk to Hurt but, taking a narrower focus, study one special genre – the letters sent by him. Letters were not an obligatory part of collecting campaigns and there were collectors who never sent a letter to Hurt. However, most of the collectors wrote letters on several occasions. Some were added to collected materials and commented on them, some were sent in between collections; most of the letters dealt with collecting activity, but there were plenty of those that addressed other issues. The folklore collecting campaigns provide quite a special epistolary context. One aspect to be noted is social hierarchy – Hurt was a parson and had a university degree, while most of the collectors were farmers, that is, had considerably lower social standing. Besides, the communication took place on the borderline between private and public spheres – letters sent by collectors were private, but Hurt often quoted them in his public reports. This context of epistolary communication was marked by asymmetry – collectors always wrote more than Hurt. In his letters to Hurt, Saalverk touches upon several issues that can be found in the letters of other collectors as well. He writes about the importance of collecting for the nation and for himself, about his concerns over the value of his contribution and the prejudices that people from his area have towards folklore collecting. While he dwells on the importance of col","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371599","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-01DOI: 10.7592/mt2023.86.ojamaa_hollo
Triinu Ojamaa, Maarja Hollo
The article deals with the emergence, development and blooming of the letter genre in European cultural history until the middle of the 20th century. The oldest letters that have survived to our time date from the 3rd-2nd centuries BC and are written in cuneiform. The first major heyday of the literary genre was in the time of ancient Rome, when both politicians and philosophers exchanged letters, but also several writers used the letter form in their works. The so-called canon of letter writing was formed in the Middle Ages, when the art of letter writing began to be taught at the universities. In the 17th century, letter writing manuals and private letters began to be published in books, and in the 18th century it was already very common. The growing popularity of communication by letters is also shown by the fact that in the middle of the 18th century, when English writer Samuel Richardson published three novels in the form of letters, the epistolary novel was born. In the epistolary novels, for the first time the world of feelings and thoughts of the characters was under observation. At the end of the 19th century, communication by letters increased drastically due to the wider spread of literacy throughout Europe. The writing of letters intensified during the First and Second World Wars, which is considered the last major blooming of the letter genre. This fact is also confirmed by studies on the development of the written communication tradition in Estonia. The article also provides a brief overview about the research and publication of private correspondences in Estonia. In the middle of the 20th century, the Estonian Literary Museum began to systematically deal with the autobiographical heritage (incl. letters) of those persons who had a prominent position in cultural history. In 1984, the serial publication Litteraria: eesti kirjandusloo allikmaterjale (Litteraria: Estonian Literary History Source Materials; since 2005 Litteraria: Estonian Cultural History Source Materials) was founded with the aim of making correspondences, but also various biographical notes, photographs, etc., available to the public. Litteraria has never been published regularly; nevertheless, by 2023 the series had published already twenty-eight issues, which are now also available online (https://www.kirmus.ee/et/teadus/e-litteraria). In 1998, Tuna: Ajalookultuuri ajakiri (The Past: Journal of Historical Culture) came out on the landscape of social science and humanities journals. The new journal included the rubric “Estonian Cultural History Archives”, which allowed the researchers to regularly publish archival sources with commentary four times a year. Over the years, several voluminous text-critical publications of correspondences have been published in parallel with the issues of Litteraria and Tuna, for example, “Akadeemia kirjades” (“Academy in letters”, Olesk 1997), “Minu lamp põleb” (“My lamp is on”, Annuk & Metste 2015), and “Kallid krantsid: Kirjad vangil
{"title":"Kirjažanrist Euroopa kultuuriloos ning kirjavahetuste avaldamisest ja uurimisest Eestis","authors":"Triinu Ojamaa, Maarja Hollo","doi":"10.7592/mt2023.86.ojamaa_hollo","DOIUrl":"https://doi.org/10.7592/mt2023.86.ojamaa_hollo","url":null,"abstract":"The article deals with the emergence, development and blooming of the letter genre in European cultural history until the middle of the 20th century. The oldest letters that have survived to our time date from the 3rd-2nd centuries BC and are written in cuneiform. The first major heyday of the literary genre was in the time of ancient Rome, when both politicians and philosophers exchanged letters, but also several writers used the letter form in their works. The so-called canon of letter writing was formed in the Middle Ages, when the art of letter writing began to be taught at the universities. In the 17th century, letter writing manuals and private letters began to be published in books, and in the 18th century it was already very common. The growing popularity of communication by letters is also shown by the fact that in the middle of the 18th century, when English writer Samuel Richardson published three novels in the form of letters, the epistolary novel was born. In the epistolary novels, for the first time the world of feelings and thoughts of the characters was under observation. At the end of the 19th century, communication by letters increased drastically due to the wider spread of literacy throughout Europe. The writing of letters intensified during the First and Second World Wars, which is considered the last major blooming of the letter genre. This fact is also confirmed by studies on the development of the written communication tradition in Estonia. The article also provides a brief overview about the research and publication of private correspondences in Estonia. In the middle of the 20th century, the Estonian Literary Museum began to systematically deal with the autobiographical heritage (incl. letters) of those persons who had a prominent position in cultural history. In 1984, the serial publication Litteraria: eesti kirjandusloo allikmaterjale (Litteraria: Estonian Literary History Source Materials; since 2005 Litteraria: Estonian Cultural History Source Materials) was founded with the aim of making correspondences, but also various biographical notes, photographs, etc., available to the public. Litteraria has never been published regularly; nevertheless, by 2023 the series had published already twenty-eight issues, which are now also available online (https://www.kirmus.ee/et/teadus/e-litteraria). In 1998, Tuna: Ajalookultuuri ajakiri (The Past: Journal of Historical Culture) came out on the landscape of social science and humanities journals. The new journal included the rubric “Estonian Cultural History Archives”, which allowed the researchers to regularly publish archival sources with commentary four times a year. Over the years, several voluminous text-critical publications of correspondences have been published in parallel with the issues of Litteraria and Tuna, for example, “Akadeemia kirjades” (“Academy in letters”, Olesk 1997), “Minu lamp põleb” (“My lamp is on”, Annuk & Metste 2015), and “Kallid krantsid: Kirjad vangil","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371616","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Comparison of two works benefits the understanding of both of them. The comparison finds the overlap between the works along with the standpoints that distinguish them. The interpretation of these works is broadened and also more distinctly delimited. The article examines the films of Estonia’s most accomplished animation director Priit Pärn for signs of existentialist thought, based on Albert Camus’s The Myth of Sisyphus. Close textual analysis was used to answer the research question: which existentialist traits appear in Priit Pärn’s films, and how they resemble and differ from Albert Camus’s view of existentialism. The research found numerous parallels between Priit Pärn’s filmography and Camus’s existentialist thought. One of the leitmotifs of Pärn’s films is the prevalence of preposterous totalitarian systems, where the prevailing situation is nearly identical to one in which the absurd man would discover the absurd. Various characters from these worlds have lost their human shape in a way that causes discomforting alienation in the viewer, which is one of the absurd discoveries mentioned by Camus. Though many of Pärn’s characters are similar to the absurd man, only in one of the films are they able to free themselves from the rigid routine conclusively. However, none of the characters recognize the absurdity of the system around them: they either live under its hardship or those who free themselves resemble the absurd man only in their actions, not in their mentality, because they do not act upon a logical discussion. Distinctive to Pärn’s style, the unrestricted approach to reality aligns with Camus’s reluctance about the mindset that treats humans and everything else as if they had a definite place and purpose in the world. Priit Pärn’s films have many similarities with Albert Camus’ existentialism. Although juxtaposing them reveals that while Camus concentrates on a mentality on how to interpret and embrace the absurd, Pärn’s films focus on the absurd and the absurd systems themselves, along with describing the burdens they bring about. Additionally, often in Priit Pärn’s films, the oppressive plight of the characters remains persistent. In contrast, Camus ends his essay in faith that even in a world burdened with absurd one may be happy.
{"title":"Albert Camus’ eksistentsialismi jooni Priit Pärna filmides","authors":"Paul Kaspar Nurk","doi":"10.7592/mt2023.85.nurk","DOIUrl":"https://doi.org/10.7592/mt2023.85.nurk","url":null,"abstract":"Comparison of two works benefits the understanding of both of them. The comparison finds the overlap between the works along with the standpoints that distinguish them. The interpretation of these works is broadened and also more distinctly delimited. The article examines the films of Estonia’s most accomplished animation director Priit Pärn for signs of existentialist thought, based on Albert Camus’s The Myth of Sisyphus. Close textual analysis was used to answer the research question: which existentialist traits appear in Priit Pärn’s films, and how they resemble and differ from Albert Camus’s view of existentialism. The research found numerous parallels between Priit Pärn’s filmography and Camus’s existentialist thought. One of the leitmotifs of Pärn’s films is the prevalence of preposterous totalitarian systems, where the prevailing situation is nearly identical to one in which the absurd man would discover the absurd. Various characters from these worlds have lost their human shape in a way that causes discomforting alienation in the viewer, which is one of the absurd discoveries mentioned by Camus. Though many of Pärn’s characters are similar to the absurd man, only in one of the films are they able to free themselves from the rigid routine conclusively. However, none of the characters recognize the absurdity of the system around them: they either live under its hardship or those who free themselves resemble the absurd man only in their actions, not in their mentality, because they do not act upon a logical discussion. Distinctive to Pärn’s style, the unrestricted approach to reality aligns with Camus’s reluctance about the mindset that treats humans and everything else as if they had a definite place and purpose in the world. Priit Pärn’s films have many similarities with Albert Camus’ existentialism. Although juxtaposing them reveals that while Camus concentrates on a mentality on how to interpret and embrace the absurd, Pärn’s films focus on the absurd and the absurd systems themselves, along with describing the burdens they bring about. Additionally, often in Priit Pärn’s films, the oppressive plight of the characters remains persistent. In contrast, Camus ends his essay in faith that even in a world burdened with absurd one may be happy.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371551","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
To study the childbirth customs and stories of Siberian Estonians, I used conversations and interviews conducted in various Siberian Estonian communities during the fieldwork of the Estonian Folklore Archives between 1991 and 2013, as well as the memories of Estonians who had been born in the Estonian settlements in Siberia and repatriated during or after the Second World War. As information related to childbirth customs is very much a private matter, the collection of such material during fieldwork in Siberia was somewhat limited due to short time and the guest status of the collectors. Women born in the 1910s–1930s who had experience of giving birth at home were more likely to share information. Siberian Estonians, who were born and raised in village communities with a rich heritage, share both personal and community experiences in their childbirth stories. Although the triumph of state medicine, with its small hospitals, had reached Siberian villages after the end of the Second World War, the initially trained medical professionals were met with mistrust and alienation. Village midwives were still respected, and villages adhered to many of the old beliefs about childbirth, as childbirth was controlled by the village community. Over time, giving birth under the supervision of hospital-trained medical staff became the norm. So, the need for village midwives has disappeared, and some of the traditions and customs associated with childbirth have been forgotten. At the same time, traditions related to the pre-pregnancy period and some childbirth stories helping to raise community awareness have remained very much alive.
{"title":"Siberi eestlaste lapse sünniga seotud kombestik ja sünnituslood","authors":"A. Korb","doi":"10.7592/mt2023.85.korb","DOIUrl":"https://doi.org/10.7592/mt2023.85.korb","url":null,"abstract":"To study the childbirth customs and stories of Siberian Estonians, I used conversations and interviews conducted in various Siberian Estonian communities during the fieldwork of the Estonian Folklore Archives between 1991 and 2013, as well as the memories of Estonians who had been born in the Estonian settlements in Siberia and repatriated during or after the Second World War. As information related to childbirth customs is very much a private matter, the collection of such material during fieldwork in Siberia was somewhat limited due to short time and the guest status of the collectors. Women born in the 1910s–1930s who had experience of giving birth at home were more likely to share information. Siberian Estonians, who were born and raised in village communities with a rich heritage, share both personal and community experiences in their childbirth stories. Although the triumph of state medicine, with its small hospitals, had reached Siberian villages after the end of the Second World War, the initially trained medical professionals were met with mistrust and alienation. Village midwives were still respected, and villages adhered to many of the old beliefs about childbirth, as childbirth was controlled by the village community. Over time, giving birth under the supervision of hospital-trained medical staff became the norm. So, the need for village midwives has disappeared, and some of the traditions and customs associated with childbirth have been forgotten. At the same time, traditions related to the pre-pregnancy period and some childbirth stories helping to raise community awareness have remained very much alive.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47391545","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
According to the vision of the World Health Organization, spirituality is an integral part of human existence. Spirituality is even seen as an all-encompassing essence of the human being that requires appreciation and respect. Spirituality is closely linked to the search for meaning, the sense of connection and the feeling and experience of belonging. The article explores the question of whether and how it is possible to teach and learn spiritual care when one is ‘not spiritual’ oneself. The case study, based on the student’s self-reflection, is theoretically inspired by Ricoeur’s theory of narrative meaning-making and a search for explanations of life issues. It is a visual-textual case study, which also explains the appropriateness of the chosen method of self-reflection and analysis for recording and making sense of emotional-social-relational experiences.
{"title":"“Tühi tuba” ehk enesereflektsioon ja visuaal-tekstuaalne juhtumiuuring hingelise abi andmise õpetamisest ja õppimisest","authors":"Piret Paal","doi":"10.7592/mt2023.85.paal","DOIUrl":"https://doi.org/10.7592/mt2023.85.paal","url":null,"abstract":"According to the vision of the World Health Organization, spirituality is an integral part of human existence. Spirituality is even seen as an all-encompassing essence of the human being that requires appreciation and respect. Spirituality is closely linked to the search for meaning, the sense of connection and the feeling and experience of belonging. The article explores the question of whether and how it is possible to teach and learn spiritual care when one is ‘not spiritual’ oneself. The case study, based on the student’s self-reflection, is theoretically inspired by Ricoeur’s theory of narrative meaning-making and a search for explanations of life issues. It is a visual-textual case study, which also explains the appropriateness of the chosen method of self-reflection and analysis for recording and making sense of emotional-social-relational experiences.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48807118","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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