Pub Date : 2022-08-01DOI: 10.7592/mt2022.83.lohmus
Emma Lotta Lõhmus
The feeling of loneliness, the topicality of which is gradually increasing in time, requires more and more different approaches for understanding it. Fiction is one of the possible ways to untangle this feeling in a versatile, poetic manner. The writer Milan Kundera in his novel “The Unbearable Lightness of Being”, Bohumil Hrabal in his story “Too Loud a Solitude”, and Mati Unt in his novel “Autumn Ball” have discussed loneliness from different angles, which, put together, enable us to build up a broad picture of this controversial feeling. As the research method, close reading and text analysis were used. The article introduces the psychological concept of loneliness and its types and analyses the literary works based on American philosopher Rubin Gotesky’s classification of loneliness. The article aims to find out what types of loneliness are discussed in the books and in what way they are manifested. All the books analysed in the article present situations and trains of thoughts in which the presence of loneliness is clearly perceivable. However, the border between the different types of loneliness is somewhat blurred. All these works include situations in which both forced and existential loneliness are present. There are also cases of intertwining physical and voluntary loneliness, but these are not the only combinations. Kundera’s “The Unbearable Lightness of Being” presents the greatest number of philosophical ideas related to loneliness; in Hrabal’s story “Too Loud a Solitude” successive abandonments in human relationships can clearly be noticed, and in Unt’s “Autumn Ball” the urban space bursting with existential loneliness enforces itself at the very beginning, casting a shadow on all the characters and their performance. Each of these works refers to loneliness both in a positive and negative key and the characters are often controversial.
孤独感的话题性随着时间的推移而逐渐增加，需要越来越多不同的方法来理解它。小说是以一种多样的、诗意的方式解开这种感觉的可能方法之一。作家米兰·昆德拉（Milan Kundera）在他的小说《存在的不可承受的轻》（The Unbeable Lightness of Being）中，波胡米尔·赫拉巴尔（Bohumil Hrabal）在他的故事《太大声的孤独》（Too Loud a Solitude）中，以及马蒂·翁特（Mati Unt。研究方法采用细读法和文本分析法。本文介绍了孤独的心理学概念及其类型，并根据美国哲学家鲁宾·哥德斯基对孤独的分类对文学作品进行了分析。这篇文章的目的是找出书中讨论了哪些类型的孤独，以及它们是以什么方式表现出来的。文章中分析的所有书籍都呈现了孤独感明显存在的情景和思路。然而，不同类型的孤独之间的界限有些模糊。所有这些作品都包含了被迫的孤独和存在的孤独。也有身体孤独和自愿孤独交织在一起的情况，但这并不是唯一的组合。昆德拉的《存在的不可承受之轻》呈现了与孤独相关的最大量哲学思想；在赫拉巴尔的故事《太大声的孤独》中，可以清楚地看到人际关系中的连续放弃，而在Unt的《秋球》中，充满存在主义孤独感的城市空间在一开始就自我强化，给所有角色及其表演蒙上了阴影。这些作品中的每一部都以积极和消极的方式提及孤独，而且人物往往存在争议。
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This article is a critical study of how local place-related narratives, i.e., place-lore, is integrated into environmental discussions. Place-lore reflects the cultural and ecological dimensions of collective environmental experience; for example, what kind of species grow in a specific place, what are the characteristics of the landscape, what kind of activities and usages certain environment allows, etc. Place-lore is culturally and ecologically highly contextual and refers to the environment it represents. However, when including these kinds of contextual and environmental-related narratives in conflict communication, the narratives may become disconnected or decontextualised from the environment represented. Combining the frameworks of ecosemiotics, environmental communication studies, and place-lore research, the article explores how a new storytelling context, ideological choices, and the logic of conflict communication influence the interpretation of place-lore. The theory is applied to an empirical examination of the public discussion of Paluküla sacred hill in central Estonia. The conflict surrounding the plan to build a ski resort near Paluküla sacred hill is one of the longest place-centred environmental conflicts in contemporary Estonia. A larger opposition broke out in 2004 and discussions are still ongoing. Moreover, Paluküla is a good model conflict for studying the role of place-lore in similar conflicts. Since the beginning of the conflict, it has been characteristic of the debate to involve references to and discussions of folklore, and also to question, compare, and use specific place-related vernacular knowledge and narratives as part of the argumentation. Tracking references to the previous place-lore about Paluküla Hill in the media coverage of the conflict allows a demonstration of how the contextuality and referentiality towards an extra-narrative environment that are originally present in place-lore are often overlooked or ignored in conflict discourse. When part of practices, activities, or ways of relating with the place are ignored or diminished in the discussion, the possible semiotic relationships with the environment also become neglected. This, in turn, leads to socially and ecologically disconnected discussion.
这篇文章是一个批判性的研究，关于如何将地方相关的叙事，即地方爱，融入到环境讨论中。地方爱好反映了集体环境体验的文化和生态维度;例如，在一个特定的地方生长什么样的物种，景观的特征是什么，某种环境允许什么样的活动和用途，等等。地方爱在文化和生态上都是高度语境化的，指的是它所代表的环境。然而，当在冲突沟通中包含这些类型的语境和环境相关的叙述时，这些叙述可能会与所代表的环境脱节或脱离语境。本文结合生态符号学、环境传播学和地爱研究的框架，探讨了新的叙事语境、意识形态选择和冲突传播的逻辑如何影响地爱的解释。该理论被应用于对爱沙尼亚中部帕鲁克拉圣山的公众讨论的实证检验。围绕在paluk圣山附近建造滑雪胜地的计划的冲突是当代爱沙尼亚最长的以地方为中心的环境冲突之一。2004年爆发了一场规模更大的反对活动，讨论仍在进行中。此外，paluk la冲突是研究地点爱情在类似冲突中的作用的一个很好的模型冲突。自冲突开始以来，涉及民间传说的参考和讨论，以及质疑，比较和使用特定地方相关的方言知识和叙事作为辩论的一部分，已经成为辩论的特征。在冲突的媒体报道中，追踪先前关于paluk la Hill的地方爱的引用，可以证明最初在地方爱中出现的对超叙事环境的语境性和指称性如何在冲突话语中经常被忽视或忽略。当部分实践、活动或与场所相关的方式在讨论中被忽略或减少时，与环境的可能的符号学关系也被忽视了。这反过来又导致了社会和生态脱节的讨论。
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The article analyses the life and activity of Estonian ethnomusicologist and folklorist Herbert Tampere (1909-1975), as well as the research history of Estonian folk songs until 1945, also paying attention to the influence of the Estonian Folklore Archives and its head Oskar Loorits. The historical background to Tampere’s activity is the establishment of independent statehood in Estonia (1919) after Estonians had existed as an ethic minority group subjected to the ruling classes of other nationalities for hundreds of years. The scientific and cultural background is constituted by the development of European folkloristics and ethnomusicology and the increasing prestige of folk music and non-western music in Europe, which contributed to the rise of the cultural self-awareness of Estonians as a nation with oral lore different from Indo-European culture. The approach is framed with the metaphor of life and death, which in Herderian way of thinking corresponded to the growth and fading of a nation and its creation. In the 1930s, Tampere brought into the discourse of the Estonian folk song, seemingly in opposition with the gradual fading of the living lore and complaining thereabout, a turn in writing about it, unexpectedly confirming that the folk song was alive. The older folk song started to disappear from public use in the 19th century, when people lost interest in its performance and the newer European folk music style spread more widely. At the same time, they tried to overcome the national inferiority complex that had developed due to existence as a lower class, as well as the oral culture considered as a sign of backwardness, creating on the basis of folklore a new national-language and valuable European literary culture. To accomplish this, the old, evolutionally lower traditional culture had to be abandoned. Writings about the dying folk song helped to encourage people to collect folklore and create distance with the past. In the 20th century, with the development of Estonian national self-awareness and literary culture and the rise of the nation’s self-esteem, and on the other hand the recession of Eurocentric and evolutionist way of thinking in the world of science, a new interest appeared in the structure and performance of the folk song, and it started to be increasingly appreciated and considered as living. Such changes in rhetoric indicate how reality is reflected subjectively, according to standpoints and circumstances. Considering the fact that in the 19th-century social evolution theory folklore and literary culture were attributed to different development stages of a nation, the nation with low self-esteem, striving for literary culture in the 19th century, could be satisfied with the dead folk song, yet in the 20th century, in the light of new culture concepts, it could be declared alive again. In summary it can be said that the following factors helped Tampere achieve a novel approach to folk songs in his research. 1. Tampere came
本文分析了爱沙尼亚民族音乐学家和民俗学家赫伯特·坦佩雷（1909-1975）的生活和活动，以及直到1945年的爱沙尼亚民歌研究史，并注意到爱沙尼亚民俗档案馆及其负责人奥斯卡·卢里斯的影响。坦佩雷活动的历史背景是爱沙尼亚人作为一个受其他民族统治阶级统治的少数民族存在了数百年后，于1919年在爱沙尼亚建立了独立国家。欧洲民俗学和民族音乐学的发展以及民间音乐和非西方音乐在欧洲的声望不断提高构成了科学文化背景，这有助于爱沙尼亚人作为一个拥有不同于印欧文化的口头传说的国家的文化自觉性的上升。这种方法是以生与死的隐喻为框架的，在赫尔德的思维方式中，生与死对应着一个国家及其创造的成长和衰落。在20世纪30年代，坦佩雷将爱沙尼亚民歌纳入了讨论范围，似乎与生活传说的逐渐衰落和对其的抱怨背道而驰，并对其进行了写作，出人意料地证实了这首民歌是活着的。19世纪，古老的民歌开始从公众使用中消失，当时人们对它的表演失去了兴趣，新的欧洲民间音乐风格传播得更广。同时，他们试图克服由于作为下层阶级存在而产生的民族自卑感，以及被认为是落后标志的口头文化，在民间传说的基础上创造了一种新的民族语言和宝贵的欧洲文学文化。为了实现这一点，古老的、进化上较低的传统文化不得不被抛弃。关于这首垂死民歌的文章有助于鼓励人们收集民间传说，并与过去保持距离。20世纪，随着爱沙尼亚民族自我意识和文学文化的发展以及民族自尊的上升，另一方面，欧洲中心主义和进化主义的思维方式在科学世界中的衰退，人们对民歌的结构和表现产生了新的兴趣，并开始越来越多地将其视为生活。这种修辞上的变化表明，现实是如何根据立场和情况主观反映的。考虑到在19世纪的社会进化论中，民俗学和文学文化被归属于一个民族的不同发展阶段，在19世纪为文学文化而奋斗的自卑民族可以满足于死去的民歌，而在20世纪，在新的文化观念下，它可以被宣布为复活的。总之，以下因素帮助坦佩雷在他的民歌研究中实现了一种新颖的方法。1.坦佩雷来自一个才华横溢、受过良好教育的农村家庭，在那里，人们欣赏音乐和文学，在他们的社区里，人们演奏着不同的音乐风格。他的兴趣和技能是由学校的良好教育和杰出的音乐老师以及爱沙尼亚学生协会早期接触民间传说收藏所形成的。2.塔尔图大学的良好语文教育和爱沙尼亚民俗档案馆的工作，熟悉民俗收藏以及其他年轻的民俗学家和语言学家，特别是与Oskar Loorits、Karl Leichter和Paul Ariste的合作，增加了对民族学和实验语音学等新研究趋势的了解。也许，矛盾的是，没有高等音乐教育会引导年轻人走向其他音乐理想，这在这方面是积极的。3.对比较音乐学方法和思维方式的认识，为理解、评价和研究非西方音乐提供了理论基础。录音和分析的发展也支持了专业工作。4.在他童年时就已经与生活中的民间音乐有了直接的接触，后来在收集民间传说、在档案中精心制作民歌和编纂大量出版物时，这种表达方式变得更加熟悉。坦佩雷一定很喜欢至少一些瑞格劳歌曲的表演，因为他提到了美好的印象和深入研究的必要性；他还录制、研究并向公众介绍了这些歌曲。5.爱沙尼亚共和国民族科学和民族理想的鼎盛时期重视民间传说作为文化特性的基础。最早的民间音乐复制品出现了，比如民间舞蹈和学校的符文朗诵会，这就是为什么表演问题开始受到关注和研究的原因。 Oskar Loorits监督了最像爱沙尼亚人（在他自己看来）的民间传说——民歌——的研究和出版，可能也是他的影响使坦佩雷研究了扫描问题，对民歌进行了系统化和研究，并编写了出版物。
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Pub Date : 2022-04-01DOI: 10.7592/mt2022.82.saateks
Ave Goršič, Risto Järv
Käesolev ajakirja Mäetagused erinumbri teemaosa koondab esimese Looritsa päeva kirjalikku tulemit, jätkates ja täiendades toonaseid ettekandeid. Päeva esinejaid kaastööle kutsudes valmis eriartikliteni ja jõudis käesolevasse kogumikku Looritsa päeva esinejatelt vaid väike osa käsitlusi. Eks seegi ole sümptomaatiline meie kiirel ajal. Samas lisandus teisi teemanumbrisse kirjutajaid. Mis plaanitust hetkel trükivalgusesse ei jõudnud, ilmub loodetavasti ajakirja Mäetagused järgmistes numbrites või mujal.
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Pub Date : 2022-04-01DOI: 10.7592/mt2022.82.toulouze
Eva Toulouze
Each year on 9 May Russia celebrates Victory Day with great grandeur and pathos. However, it is difficult to realize from afar how deep the roots of this pathos are and what it actually means for people to participate in these celebrations. It is also worth mentioning that, besides drilled marching and national pathos, people in some villages are used to combining Victory Day celebrations with the spring commemorations of the dead.
{"title":"Võit või lein? Venemaa 9. mai pidustuste kahemõttelisusest väiksest udmurdi külast vaadatuna","authors":"Eva Toulouze","doi":"10.7592/mt2022.82.toulouze","DOIUrl":"https://doi.org/10.7592/mt2022.82.toulouze","url":null,"abstract":"Each year on 9 May Russia celebrates Victory Day with great grandeur and pathos. However, it is difficult to realize from afar how deep the roots of this pathos are and what it actually means for people to participate in these celebrations. It is also worth mentioning that, besides drilled marching and national pathos, people in some villages are used to combining Victory Day celebrations with the spring commemorations of the dead.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371485","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}
The Estonian Folklore Archives of the Estonian Literary Museum hold a valuable collection of Livonian ethnography and folklore – Oskar Loorits’ collection of Livonian folklore. Oskar Loorits started his journey to Livonians and the Livonian language in 1920, when he participated in a Livonian expedition in Courland as an assistant to Lauri Kettunen, professor of Finnic languages at the University of Tartu. His great interest in Livonians and the Livonian language, Livonian ethnography and folklore developed during this expedition. The Livonian folklore collection is valuable material concerned with the Livonian language and culture. The materials were mostly collected in the 1920s from 12 Livonian villages. The article provides an overview of the collection that physically consists of folders and file boxes in quarter format. The materials include both Livonian folklore texts and their translations. An important component part is the Livonian ethnographic dictionary. In 2013, the digitalization of materials started. The entire physical collection and its partially digitized materials are available to anyone interested.
{"title":"Oskar Looritsa liivi folkloori kogu","authors":"Tuuli Tuisk","doi":"10.7592/mt2022.82.tuisk","DOIUrl":"https://doi.org/10.7592/mt2022.82.tuisk","url":null,"abstract":"The Estonian Folklore Archives of the Estonian Literary Museum hold a valuable collection of Livonian ethnography and folklore – Oskar Loorits’ collection of Livonian folklore. Oskar Loorits started his journey to Livonians and the Livonian language in 1920, when he participated in a Livonian expedition in Courland as an assistant to Lauri Kettunen, professor of Finnic languages at the University of Tartu. His great interest in Livonians and the Livonian language, Livonian ethnography and folklore developed during this expedition. The Livonian folklore collection is valuable material concerned with the Livonian language and culture. The materials were mostly collected in the 1920s from 12 Livonian villages. The article provides an overview of the collection that physically consists of folders and file boxes in quarter format. The materials include both Livonian folklore texts and their translations. An important component part is the Livonian ethnographic dictionary. In 2013, the digitalization of materials started. The entire physical collection and its partially digitized materials are available to anyone interested.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48694782","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}
Oskar Loorits (1900–1961) is an Estonian folklore researcher, who is primarily known as the researcher of the folk tradition and religion of the Livonians, and as the founder and the first director of the Estonian Folklore Archives, founded in 1927. His connections with the University of Tartu have been discussed to a lesser extent. The article is based on the materials of the University of Tartu, mainly personnel records, stored in the National Archives of Estonia. Loorits was admitted to the University of Tartu in 1919, i.e., the same year the university adopted Estonian as the language of instruction instead of Russian and German. This involved the opening of new chairs, including the Chair of the Baltic Finnic Languages and the Chair of Folkloristics. Loorits specialised in Baltic Finnic languages and graduated with a master’s degree in 1923. Thereafter he started doctoral studies, while also changing his specialisation. In 1926, he presented his research on Livonian folk religion, for which he was awarded a doctoral degree in folkloristics. In 1927, he submitted the papers required for habilitation to the university and received the right to work as a lecturer at the university. From 1927 to 1942, he worked as an associate professor of folkloristics at the University of Tartu. In 1944, he left Estonia for Sweden. The article looks at the activities of Loorits at the University of Tartu in the period 1919–1942. As he received a scholarship from the university for both studies (1921–1923) and research (1923–1927), he had to present a report of his completed work to the university’s Faculty of Philosophy and to the university’s government at the end of each term. As he worked at the university at an hourly rate, he continued reporting until the Soviet power was established in Estonia in the summer of 1940. Besides factual information, his reports contain a remarkable amount of information on his personal development. These reports reflect Loorits’ keen eye for research problems and opportunities and reveal his great work ability and strict self-discipline. He was able to manage large research fields as he saw possibilities for organising them. He was a strict lecturer, although supportive of young researchers when they were successful. Loorits’ reports and the accompanying documents also provide an insight into the everyday life at the university of the 1920s–1930s. One can see that at the beginning of the period, the comparative method was predominant (this research method was represented by the professor of folkloristics Walter Anderson), and then the research methods based on the tradition group and presentation (Loorits) and the poetics of folklore (August Annist) were added. This was a period of significant advancement of research and science. While Loorits was able to see potential research perspectives and apply new research methods, his work was also theoretically innovative and shaped the future folklore research.
Oskar Loorits(1900-1961)是爱沙尼亚民间传说研究者，主要以研究利沃尼亚人的民间传统和宗教而闻名，也是爱沙尼亚民间传说档案馆的创始人和首任主任，该档案馆成立于1927年。他与塔尔图大学的关系在较小程度上得到了讨论。这篇文章基于塔尔图大学的资料，主要是保存在爱沙尼亚国家档案馆的人事记录。卢里茨于1919年被塔尔图大学录取，即同年该大学采用爱沙尼亚语代替俄语和德语作为教学语言。这涉及开设新的讲席，包括波罗的海芬兰语讲席和民俗学讲席。卢里茨专攻波罗的海芬兰语，并于1923年获得硕士学位。此后，他开始攻读博士学位，同时也改变了他的专业。1926年，他发表了关于利沃尼亚民间宗教的研究，并因此获得了民俗学博士学位。1927年，他向大学提交了复职所需的论文，并获得了在大学担任讲师的权利。从1927年到1942年，他在塔尔图大学担任民俗学副教授。1944年，他离开爱沙尼亚前往瑞典。这篇文章着眼于1919年至1942年期间卢里茨在塔尔图大学的活动。由于他在学习(1921-1923)和研究(1923-1927)两方面都获得了大学的奖学金，他必须在每学期结束时向大学哲学系和大学政府提交一份完成工作的报告。由于他在大学里按小时计酬，他一直在做报道，直到1940年夏天苏联政权在爱沙尼亚成立。除了事实信息外，他的报告还包含了大量关于他个人发展的信息。这些报告反映了Loorits对研究问题和机会的敏锐眼光，也显示了他出色的工作能力和严格的自律。他能够管理大型研究领域，因为他看到了组织它们的可能性。他是一个严格的讲师，尽管当年轻的研究人员成功时，他会给予支持。卢里茨的报告和随附的文件也提供了对20世纪20年代至30年代大学日常生活的深入了解。可以看到，在这一时期初期，以比较研究方法为主(以民俗学教授沃尔特·安德森为代表)，之后又加入了基于传统群体和呈现的研究方法(卢里茨)和民俗学诗学的研究方法(奥古斯特·安尼斯特)。这是一个研究和科学取得重大进展的时期。在卢里茨能够看到潜在的研究视角和应用新的研究方法的同时，他的工作在理论上也是创新的，塑造了未来的民俗学研究。
{"title":"Oskar Looritsa portree Tartu Ülikoolile esitatud aruannete valguses","authors":"Tiiu Jaago","doi":"10.7592/mt2022.82.jaago","DOIUrl":"https://doi.org/10.7592/mt2022.82.jaago","url":null,"abstract":"Oskar Loorits (1900–1961) is an Estonian folklore researcher, who is primarily known as the researcher of the folk tradition and religion of the Livonians, and as the founder and the first director of the Estonian Folklore Archives, founded in 1927. His connections with the University of Tartu have been discussed to a lesser extent. The article is based on the materials of the University of Tartu, mainly personnel records, stored in the National Archives of Estonia. Loorits was admitted to the University of Tartu in 1919, i.e., the same year the university adopted Estonian as the language of instruction instead of Russian and German. This involved the opening of new chairs, including the Chair of the Baltic Finnic Languages and the Chair of Folkloristics. Loorits specialised in Baltic Finnic languages and graduated with a master’s degree in 1923. Thereafter he started doctoral studies, while also changing his specialisation. In 1926, he presented his research on Livonian folk religion, for which he was awarded a doctoral degree in folkloristics. In 1927, he submitted the papers required for habilitation to the university and received the right to work as a lecturer at the university. From 1927 to 1942, he worked as an associate professor of folkloristics at the University of Tartu. In 1944, he left Estonia for Sweden. The article looks at the activities of Loorits at the University of Tartu in the period 1919–1942. As he received a scholarship from the university for both studies (1921–1923) and research (1923–1927), he had to present a report of his completed work to the university’s Faculty of Philosophy and to the university’s government at the end of each term. As he worked at the university at an hourly rate, he continued reporting until the Soviet power was established in Estonia in the summer of 1940. Besides factual information, his reports contain a remarkable amount of information on his personal development. These reports reflect Loorits’ keen eye for research problems and opportunities and reveal his great work ability and strict self-discipline. He was able to manage large research fields as he saw possibilities for organising them. He was a strict lecturer, although supportive of young researchers when they were successful. Loorits’ reports and the accompanying documents also provide an insight into the everyday life at the university of the 1920s–1930s. One can see that at the beginning of the period, the comparative method was predominant (this research method was represented by the professor of folkloristics Walter Anderson), and then the research methods based on the tradition group and presentation (Loorits) and the poetics of folklore (August Annist) were added. This was a period of significant advancement of research and science. While Loorits was able to see potential research perspectives and apply new research methods, his work was also theoretically innovative and shaped the future folklore research.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371480","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 : 2022-04-01DOI: 10.7592/mt2022.82.gluhhova
Agnes Neier
Udmurt folklorist Galina Glukhova works as guest researcher at the Department of Folkloristics of the Estonian Literary Museum from 21 February to the end of May 2022. The current dean of the Institute of Udmurt Philology, Finno-Ugric Studies and Journalism of the Udmurt State University is in Tartu in connection with the kindred people’s project “Mumming in Udmurt Culture”. Glukhova’s main fields of interest are related to Udmurt and Finno-Ugric folklore, calendrical traditions, mythology, and Udmurt literature. Interview with the Udmurt researcher was conducted by Agnes Neier.
{"title":"Vanad udmurdi kombed taaselustatakse kõigepealt linnades. Intervjuu Galina Gluhhovaga","authors":"Agnes Neier","doi":"10.7592/mt2022.82.gluhhova","DOIUrl":"https://doi.org/10.7592/mt2022.82.gluhhova","url":null,"abstract":"Udmurt folklorist Galina Glukhova works as guest researcher at the Department of Folkloristics of the Estonian Literary Museum from 21 February to the end of May 2022. The current dean of the Institute of Udmurt Philology, Finno-Ugric Studies and Journalism of the Udmurt State University is in Tartu in connection with the kindred people’s project “Mumming in Udmurt Culture”. Glukhova’s main fields of interest are related to Udmurt and Finno-Ugric folklore, calendrical traditions, mythology, and Udmurt literature. Interview with the Udmurt researcher was conducted by Agnes Neier.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371475","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 : 2022-04-01DOI: 10.7592/mt2022.82.sazonov_toyraanvuori
Vladimir Sazonov, Joanna Töyräänvuori
As we can see, divine support, divine intervention, and an ideology of (divine) warfare developed in the Hittite world throughout the whole of Hittite history and became better formulated and more complex with the passing of time, reaching their apex during the New Kingdom Period. If we can observe barely any divine support for Anitta’s deeds in the Text of Anitta, then Ḫattušili I, who ruled 100 years later, already elaborated this phenomenon more explicitly and referred to gods in support of his aggressive politics and military actions (The Annals of Ḫattušili I). The phenomenon of divine support for war can be found in an even more sophisticated and developed manner during the New Kingdom, in the Annals of Tudḫaliya I, in the Manly Deeds of Šuppiluliuma and in the annals written by Muršili II, etc. In some cases, we even have outright theological justification of wars. As we can see, ideology, religion, and theology played an insignificant role in conflict and warfare and especially in the divine support of war in Hittite Anatolia at the time of Anitta in the 18th century BCE. This, however, changed dramatically across the time, and in the Annals of Ḫattušili I, the role of gods increased considerably, and the king began to refer to the gods in justification for his actions (also in war). Later, in the epoch of the New Kingdom, since the time of Tudḫaliya I, and especially since Muršili II, the role of the gods became even more elaborate and sophisticated, and the kings mention several gods or a group of gods, instead of only two or three of them (as was done by Ḫattušili I) which helped them in wars and in military campaigns. We have several pieces of evidence from Hittite sources in which the ruler uses proper theological justification for his military campaign or for the invasion of another country, and the most elaborate of these are the annals of Muršili II. Similar themes of divine support and the occasional theological justification of war are also found in the texts of the vassal kingdoms of the Hittite Empire, with the exception that, on the ideological level, the Hittite kings were the representatives of the gods for the Syrian kings. This is a clear difference between the texts from the core area of the Hittite Empire and the texts from the kingdoms of the Hittite ambit. Many of the wars fought by the major international players of the Late Bronze Age were fought on the battlefields of North Syria, which is why war is a common occurrence in the texts of the peoples based there. Unlike in the Hittite texts, the petitioning of the gods before military undertakings is a common trope in the texts from Ugarit and Alalaḫ. The same may have been true of the other Syrian vassals of the Hittite kings, but fewer texts have remained from them. These petitions were also accompanied by rituals meant to ascertain good fortunes in war. The petitioned deities changed depending on the place of origin of the petitioner and the place that was attacked
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Pub Date : 2022-04-01DOI: 10.7592/mt2022.82.hiiemae
Mall Hiiemäe
Oskar Loorits (1900–1961) was a versatile researcher who in international folkloristics was mainly known for his religious studies. He developed an interest in folk belief in his student days at the University of Tartu, where he had a chance to participate in an expedition and record Livonian folklore. Already in 1926 Loorits defended his doctoral thesis on Livonian folk belief. He also became one of the advocates for the cultural identity of the small Livonian nation. On Loorits’s initiative the Estonian Folklore Archives were established, which assembled older folkloric collections; also, the managing system was created and collections were supplemented. By the beginning of World War II, it was an internationally known and smoothly operating institution. Loorits left for Sweden and continued work in exile. The majority of Loorits’s research uses comparative-historical methods, in comparison with the folkloric material of the peoples of the world. Most of his research was published in German: Livische Märchen und Sagenvarianten (1926), Der norddeutsche Klabautermann in Otsbaltikum (1931), Pharaos Heer in der Volksüberlieferung I (1935), Gedanken-, Tat- und Worttabu bei den estnischen Fischern (1939), etc. Some of the most renowned works, which have also received criticism, are, for example, Eesti rahvausundi maailmavaade (Estnische Volksdichtung und Mythologie (1932)) and Grundzüge der estnischen Volksglaubens, which was compiled in Sweden in 1943–1960. As a personality, Loorits was impulsive in expressing his ideas, as well as articulate and remarkably persuasive. These features characterize his cultural and socio-political journalistic works. As a national ideologist, Loorits was interested in defining the ancient worldview of Estonians and Finno-Ugric peoples, yet idealized the centuries-long tenacity of the principle of animistic equality. It is not surprising that his ideas about Estonians as a nature nation gave rise to debates and are also under discussion today in connection with the problems of the sense of identity, environmental protection and nature conservation.
Oskar Loorits（1900-1961）是一位多才多艺的研究者，他在国际民俗学中主要以宗教研究而闻名。在塔尔图大学的学生时代，他对民间信仰产生了兴趣，在那里他有机会参加探险并记录利沃尼亚的民间传说。早在1926年，卢里斯就为他关于利沃尼亚民间信仰的博士论文进行了辩护。他也成为利沃尼亚小国文化认同的倡导者之一。在卢里斯的倡议下，建立了爱沙尼亚民俗档案馆，收藏了较古老的民俗藏品；此外，还创建了管理系统，并对收藏品进行了补充。到第二次世界大战开始时，它已成为一个国际知名且运作顺利的机构。卢里斯前往瑞典，继续流亡工作。卢里斯的大部分研究都使用了比较历史的方法，与世界各国人民的民俗材料进行比较。他的大部分研究发表在德语中：Livesche Märchen und Sagenvarianten（1926），Otsbaltikum的Der norddeutsche Klabautmann（1931），Volksüberlieferung I的Pharaos Heer（1935），Gedanken-，Tat-und Worthabu bei den estnischen Fischern（1939）等。一些最著名的作品也受到了批评，例如，Eesti rahvausundi maailmauade（《大众与神话》（1932））和Grundzüge der estnischen Volksglaubens，1943年至1960年在瑞典编纂。作为一个个性，卢里斯在表达自己的想法时冲动，口齿清晰，极具说服力。这些特点是他的文化和社会政治新闻作品的特点。作为一名民族思想家，卢里斯对定义爱沙尼亚人和芬诺-乌戈尔人的古代世界观感兴趣，但却理想化了万物有灵平等原则长达数百年的坚韧性。毫不奇怪，他关于爱沙尼亚人是一个自然国家的想法引发了争论，今天也在讨论身份认同感、环境保护和自然保护等问题。
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