Pub Date : 2021-12-01DOI: 10.7592/mt2021.81.kala_ross
Veeda Kala, Jaan Ross
This article was inspired by the first author’s observations in the teaching process, which refer to different learning patterns in studying a piece of music. I have noticed that although I teach all the students by using quite the same methods, part of them remember the pieces rather quickly and they prefer to play and practise them from memory. Some others, on the other hand, prefer to play from notes, and they continue doing it during the whole learning process. The aim of this article is to find, by an evidence-based method, the occurrence of the abovementioned learning patterns and describe their characteristic features. In case peculiarities occur, which can be projected against the typology of different learning patterns, it is possible to study connections with the earlier learning styles and learning and information processing theories. It also enables us to offer applications for a more person-centred approach in piano pedagogy to enhance both the learning process, student-teacher collaboration, and the student’s development as well as make them subjectively more pleasant for both parties. To investigate the learning patterns in basic piano studies, I video-recorded the classes with students of possibly similar backgrounds, giving them tasks testing their memory and note-reading skills. Based on the analysis of the collected information, I made conclusions about the existence and nature of hypothetical intuitive learning patterns. The interesting observations made by formal and non-formal examination add material for future in-depth studies, as the described phenomenon should be approached, above all, as a continuum, which enables us to estimate students’ inclination towards one or the other side to a greater or lesser extent, and consequently, the application of a better adapted teaching strategies.
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Pub Date : 2021-12-01DOI: 10.7592/mt2021.81.sutrop_simm
Margit Sutrop, Kadri Simm
The COVID-19 pandemic has caused unprecedented interest in ethics, as societies are confronted with difficult ethical choices: life versus economic well-being, individual freedom versus health, free movement of people versus public health. All democratic societies have witnessed disagreements concerning restrictions to the free movement of people, vaccination policies, and distribution of healthcare resources. The adopted policies and formulated guidelines showed that different countries prioritized values differently. Amongst the most challenging ethical debates during the COVID-19 pandemic were attempts to formulate clinical ethical guidelines on how limited medical resources and services ought to be allocated should the need exceed availability. This article provides an overview of the process of compiling the clinical ethics recommendations for Estonian hospitals concerning the allocation of limited healthcare resources during the COVID-19 pandemic. The article describes the stakeholder involvement, engagements with comparable international documents, main internal debates and lessons learned for the future.
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According to Recke and Napiersky, the first poems in Estonian from the pen of a woman were allegedly published in 1779, in the sheet music book Oden und Lieder in Musik gesetzt by Andeas Traugott Grahl, a private tutor in the Governorate of Estonia, but unfortunately it is not preserved. More luckily another sheet music book by him, Lieder und Handsachen für das Klavier und den Gesang, published in Leipzig in 1784, was available to the researchers before World War II. Two poems by Estonian ladies were published there: Tio, tassane ja helde and Liesole. A variant of the Tio-poem (the so-called Rosi-poem) was published in 1787 in the 5th volume of the reader Lesebuch für Ehst- und Livland by Friedrich Gotthilf Findeisen in Oberpahlen (Põltsamaa) in Livonia, and a year later, in 1788, in a longer version in the German literary magazine Der Teutsche Merkur. To the latter, the poem was mediated by Christian Hieronymus Justus Schlegel, a private tutor in Estonia from 1780 to 1782, and then pastor, who left Estonia in 1783. However, he did not ascribe the Rosi-poem to an Estonian lady, but to a gentleman, von Tiesenhausen of Saus, who wrote the poem on the occasion of the passing of his wife. There are several manors called Saus or Sauß in Estonia. Traditionally the Rosi-poem has been ascribed to Ber(e)nd Heinrich von Tiesenhausen of Groß-Sauß (Sausti or Kaarepere). But there was another manor called Sauß (Sauste) near Wesenberg (Rakvere), which belonged to captain Hans Wen(t)zel(l) von Tiesenhausen from 1779 to 1781. Based on several sources, this paper brings forth arguments to support the thesis that the gentleman, von Tiesenhausen, mentioned by Schlegel was actually Hans Wenzel von Tiesenhausen. This man was probably also identical with the captain von Tiesenhausen, whom Grahl has named as his employer in the subscription call of the Lieder und Handsachen. According to Professor Gustav Suits, Grahl acted as a private tutor somewhere near Wesenberg. The paper also suggests that H. W. von Tiesenhausen was the author of the poem Der Client an seinen Sachwalter, published in the muses almanac Estländische poetische Blumenlese for 1780. Earlier this poem has been ascribed to Johann Georg von Tiesenhausen from Northern Latvia. Dirk Sangmeister has guessed that the Albrechts who published the almanac mentioned the name Wesenberg on the cover of the first issue of their periodical (for 1779) in honour of the owner of the Wesenberg manor, judge Jakob Johann von Tiesenhausen and his family, with whom Sangmeister believes the Albrechts stood in a cordial relationship as Sophie Albrecht dedicated several poems to a certain Ottilie von Tiesenhausen. The last one lets us know that on the 9th of June 1781, the news of the death of her beloved friend had reached Sophie Albrecht. The date 9th of June 1781 (due to calendar differences actually 11 days later) can also be found in the archival materials concerning H. W. von Tiesenhausen – on this day his bankruptcy pro
根据Recke和Napiersky的说法，第一首爱沙尼亚语的女笔诗据称是在1779年出版的，收录在由安德斯·特劳戈特·格拉尔(andas Traugott Grahl)撰写的乐谱《奥登与音乐之歌》中，他是爱沙尼亚省的一位私人教师，但不幸的是它没有被保存下来。更幸运的是，他的另一本乐谱，1784年在莱比锡出版的《音乐与手记》(lider und Handsachen fr das Klavier und den Gesang)，在第二次世界大战之前可供研究人员使用。爱沙尼亚女性的两首诗在那里出版:《Tio》、《tassane ja helde》和《Liesole》。Tio-poem(所谓的Rosi-poem)的一个变体于1787年在利沃尼亚的Oberpahlen (Põltsamaa)由Friedrich Gotthilf Findeisen出版的《Lesebuch fr Ehst- und Livland》的第五卷中发表，一年后的1788年，在德国文学杂志《Der Teutsche Merkur》上发表了一个较长的版本。对于后者，这首诗是由Christian Hieronymus Justus Schlegel调解的，他于1780年至1782年在爱沙尼亚担任私人教师，后来成为牧师，于1783年离开爱沙尼亚。然而，他并没有把这首罗西诗归功于一位爱沙尼亚女士，而是一位名叫冯·蒂森豪森(von Tiesenhausen)的绅士，他是在妻子去世之际写的这首诗。在爱沙尼亚有几个庄园叫做索斯或索斯。传统上，罗西诗被认为是Groß-Sauß (Sausti或Kaarepere)的Ber(e)和Heinrich von Tiesenhausen。但是在Wesenberg (Rakvere)附近还有一个叫Sauß (Sauste)的庄园，从1779年到1781年，它属于汉斯·温泽尔·冯·蒂森豪森船长。基于几个来源，本文提出了一些论据来支持施莱格尔提到的冯·铁森豪森先生实际上是汉斯·温泽尔·冯·铁森豪森的论点。这个人很可能与冯·蒂森豪森上尉是同一个人，格拉尔在《舵手》杂志的征召中把他称为自己的雇主。根据古斯塔夫·Suits教授的说法，Grahl在Wesenberg附近的某个地方担任私人教师。该论文还指出，h.w.冯·铁森豪森是1780年发表在缪斯年鉴Estländische poetische Blumenlese上的《Der Client and seinen Sachwalter》这首诗的作者。早些时候，这首诗被认为是来自拉脱维亚北部的Johann Georg von Tiesenhausen所作。德克·桑梅斯特猜测出版年鉴的阿尔布雷希特家族在1779年第1期期刊的封面上提到了韦森伯格这个名字，以纪念韦森伯格庄园的主人，雅各布·约翰·冯·蒂森豪森法官和他的家人。桑梅斯特认为，阿尔布雷希特家族与韦森伯格庄园的主人保持着友好的关系，因为索菲·阿尔布雷希特将几首诗献给了某个名叫奥蒂利·冯·蒂森豪森的人。最后一封信告诉我们，1781年6月9日，苏菲·阿尔布雷希特收到了她深爱的朋友去世的消息。1781年6月9日(由于日历差异，实际上晚了11天)也可以在关于h.w.冯·铁森豪森的档案材料中找到——这一天他的破产程序开始了。早在1781年1月，他就卖掉了索斯;1781年3月，他的另一个庄园Tuddo (Tudu)也被出售;这些很可能是他的德语诗中提到的两个庄园。1780年3月，j·j·冯·蒂森豪森(J. J. von Tiesenhausen)发起了一项诉讼，引发了破产程序。1774年至1780年，蒂森豪森将他的韦森伯格庄园租给了他的表兄汉斯·温泽尔(Hans Wenzel)。从1779年起，后者在支付租金方面遇到了困难。在《Estländische》出版的时候，h·w·冯·蒂森豪森住在韦森伯格的庄园里，苏菲·阿尔布雷希特诗歌的接受者很可能是他的妻子。这个女人的名字和娘家姓，她的出生日期和确切的死亡日期都没有被保存下来。h·w·冯·蒂森豪森在他给法院的报告《dem thigste Anzeige und Unterlegung der wahren Umstände meines gegenwärtigen ungl cklichen und betrbten Schicksaals》(对我目前不幸和悲惨命运的真实情况的最谦卑的报告和解释)中提到了他的妻子，但没有提到她的名字。看来他的妻子确实在撰写报告前不久去世了。1777年，在韦森伯格教堂的出生登记簿上，提森豪森上尉夫人也被提及三次，作为教母，其中一次是作为一个女孩的教母，这个女孩的母亲是施莱格尔先生的雇主g·w·冯·施文格尔姆的妹妹，施莱格尔先生为《德意志日报》调解了罗西诗!该报还推测Grahl提到的女性可能是翻译，并猜测了这些女性的身份，但由于缺乏确凿的证据，调查必须继续进行。
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Pub Date : 2021-12-01DOI: 10.7592/mt2021.81.pragmaatika
Külli Prillop, Tiit Hennoste, Külli Habicht, Helle Metslang
Within the project “Pragmatics above grammar: Subjectivity and intersubjectivity in Estonian registers and text types” (PRG341) we are studying the expression of subjectivity and intersubjectivity in different written and spoken registers of modern Estonian. We focus on adverbs that function as discourse markers (e.g. vist ‘maybe, probably’, ilmselt ‘apparently, obviously’, tegelikult ‘actually’), markers that develop from main clauses containing cognition verbs that take sentence complements (e.g. (ma) arvan ‘I think’, usun ‘I believe’, (mulle) tundub ‘it seems (to me), it appears (that)’) as well as modal and performative verbs (e.g. võib (juhtuda) ‘can (happen’, peaks (tulema) ‘should (come)’; kinnitan/väidan (olevat) ‘I affirm/claim’). The analysis combines quantitative corpus-linguistic and qualitative pragmatic approaches, thus belonging to the field of corpus pragmatics. Unlike previous studies of related topics, the project systematically compares the usage of markers in different registers (spoken, online communication, print texts) and text types. The pilot studies performed thus far have revealed several problems with the existing Estonian corpora, important in the study of pragmatics. Firstly, some text types are underrepresented or not represented at all, the text types cannot always be distinguished, and the particular text may not always correspond to the nominal text type (e.g. an academic text may contain quotes from texts of other types). All of this makes it difficult to do comparative statistical analysis of different text types. Secondly, the markers under examination are multifunctional and identifying their (inter)subjective function requires consideration of context broader than a single sentence. However, the public search systems for the existing corpora do not provide this context. For instance, the discourse marker function of cognition verbs is indicated primarily by the fact that the topic of the conversation or text follows through the subordinate clause, not the main clause. Since the available search systems do not provide context larger than a single sentence, the identification of the topic of the discourse, and therefore of the potential discourse-marker function of the verb, is made more difficult. To avoid these problems, the project working group is developing a new “Pragmatics” corpus, being created in the SketchEngine environment. The corpus is made up of 10 subcorpora representing different text types and registers. Each subcorpus contains roughly 500,000 words.
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Pub Date : 2021-12-01DOI: 10.7592/mt2021.81.voolaid
Piret Voolaid
Restrictions and special measures were imposed around the world to prevent the spread of the COVID-19 virus, one of the most important of which was certainly the reorganization of learning and work as a home-based activity. During the first wave of the COVID-19 pandemic, schools in Estonia remained closed from 16 March 2020 until the end of the schoolyear; further periods of countrywide distance learning were imposed also throughout the 2020/2021 schoolyear. The new way of life that accompanied the special situation was also reflected in widespread folklore, including internet memes. Defining memes as “(post)modern folklore” that expresses and shapes shared norms and values within communities, my article analyses the depiction of distance learning in Estonian memes, highlighting different points of view: the position of the students, the teachers, and the parents. The source data comes from the meme collection of the research archive of the Department of Folkloristics of the Estonian Literary Museum, which consists of more than 2,000 meme units collected during the crisis period. Some data were collected separately, for example, Tartu Variku School organized a meme competition “My distance learning” for the students of Tartu schools in April 2020 (541 memes). The comparative global collection (12,000 units) comes from the international project of corona folklore and -humour research “Humour during the global corona crisis” led by Giselinde Kuipers (Leuven Catholic University) and Mark Boukes (Amsterdam University); the project involves researchers from more than 30 countries. The study addresses the following questions: What local features emerge in distance learning memes that spread during the pandemic? How have students used other cultural resources in these memes (e.g. pop culture elements known from literature, cinema, music and other important cultural texts)? Whether and how these memes express, for example, family relationships (between children/youngsters and parents), school relationships (between students and teachers), what patterns of distance working are prevalent, etc. The meme material which has been inspired by distance learning is a fascinating contemporary subject that combines the challenging COVID-19 pandemic and distance learning as a characteristic feature of this period. Students who are the main creators of the memes regard the humorous memes about distance learning as a form of communication which offers an alternative and multifaceted perspective on this important method of learning during lockdown. The Estonian material is largely based on internationally known universal meme templates that have been adapted to the local language and cultural space. When investigating the social networks and universal motifs reflected in the memes, it is important to rely on the qualitative content analysis. It is worth noting that the subject of COVID-19 and the pandemic period are rarely explicitly mentioned in the memes. The egocent
{"title":"Kaugõppe kujutamine COVID-19 pandeemia esimese laine meemides: huumor kui toimetulekuviis ja enesekaitsestrateegia","authors":"Piret Voolaid","doi":"10.7592/mt2021.81.voolaid","DOIUrl":"https://doi.org/10.7592/mt2021.81.voolaid","url":null,"abstract":"Restrictions and special measures were imposed around the world to prevent the spread of the COVID-19 virus, one of the most important of which was certainly the reorganization of learning and work as a home-based activity. During the first wave of the COVID-19 pandemic, schools in Estonia remained closed from 16 March 2020 until the end of the schoolyear; further periods of countrywide distance learning were imposed also throughout the 2020/2021 schoolyear. The new way of life that accompanied the special situation was also reflected in widespread folklore, including internet memes. Defining memes as “(post)modern folklore” that expresses and shapes shared norms and values within communities, my article analyses the depiction of distance learning in Estonian memes, highlighting different points of view: the position of the students, the teachers, and the parents. The source data comes from the meme collection of the research archive of the Department of Folkloristics of the Estonian Literary Museum, which consists of more than 2,000 meme units collected during the crisis period. Some data were collected separately, for example, Tartu Variku School organized a meme competition “My distance learning” for the students of Tartu schools in April 2020 (541 memes). The comparative global collection (12,000 units) comes from the international project of corona folklore and -humour research “Humour during the global corona crisis” led by Giselinde Kuipers (Leuven Catholic University) and Mark Boukes (Amsterdam University); the project involves researchers from more than 30 countries. The study addresses the following questions: What local features emerge in distance learning memes that spread during the pandemic? How have students used other cultural resources in these memes (e.g. pop culture elements known from literature, cinema, music and other important cultural texts)? Whether and how these memes express, for example, family relationships (between children/youngsters and parents), school relationships (between students and teachers), what patterns of distance working are prevalent, etc. The meme material which has been inspired by distance learning is a fascinating contemporary subject that combines the challenging COVID-19 pandemic and distance learning as a characteristic feature of this period. Students who are the main creators of the memes regard the humorous memes about distance learning as a form of communication which offers an alternative and multifaceted perspective on this important method of learning during lockdown. The Estonian material is largely based on internationally known universal meme templates that have been adapted to the local language and cultural space. When investigating the social networks and universal motifs reflected in the memes, it is important to rely on the qualitative content analysis. It is worth noting that the subject of COVID-19 and the pandemic period are rarely explicitly mentioned in the memes. The egocent","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371472","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 : 2021-12-01DOI: 10.7592/mt2021.81.jakapi
Roomet Jakapi
The paper discusses George Berkeley’s metaphysical account of the Creation in his work Three Dialogues Between Hylas and Philonous (1713). As we know from Berkeley’s correspondence, his detailed attempt to show that his immaterialist philosophy is compatible with the Mosaic description of the Creation was occasioned by an objection from the wife of his friend Sir John Percival. According to Berkeley’s philosophy, only minds and ideas exist. Physical things such as books and trees are mere collections of ideas in human minds. No thing can exist unless there is a mind to perceive it. Yet the Mosaic story states that many things were created and existed before humans came into being. Lady Percival pointed out that Berkeley’s view makes it hard to understand how things could be created if there were no human beings around to perceive them. In response, Berkeley offered a sophisticated metaphysical construct in which the creation of the physical world is interpreted as God’s decree to produce certain kinds of ideas in potential perceivers. The paper aims to show how Berkeley’s response to Lady Percival’s objection reflects the complicated relationship between philosophy and revealed religion in the early 18th century. Berkeley’s commitment to biblical truth sets significant limits to his philosophical speculation.
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Pub Date : 2021-08-01DOI: 10.7592/mt2021.80.metsvahi
Merili Metsvahi
The article gives a short overview of the Estonian werewolf tradition in the 16th and 17th centuries and a glimpse into the 19th–20th-century werewolf beliefs. The image of werewolf of the earlier and later periods is compared. The differences between the images of these two periods are explained with the help of the approaches of Tim Ingold and Philipp Descola, which ground the changes in the worldview taking place together with the shift from the pre-modern society into modernity. The mental world of the 16th–17th-century Estonian and Livonian peasant did not encompass the category of nature, and the borders between the human being and the animal on the one side and organism and environment on the other side were not so rigid as they are in today’s people’s comprehension of the world. The ability to change into a wolf was seen as an added possibility of acquiring new experiences and benefits. As the popular ontology had changed by the second half of the 19th century – the human mind was raised into the ultimate position and the animal was comprehended as being inferior – the transformation of a man into an animal, if it was seriously taken at all, seemed to be strange and unnatural.
{"title":"Eesti- ja Liivimaa libahundipärimus rahvapärase ontoloogia muutumise peegeldajana","authors":"Merili Metsvahi","doi":"10.7592/mt2021.80.metsvahi","DOIUrl":"https://doi.org/10.7592/mt2021.80.metsvahi","url":null,"abstract":"The article gives a short overview of the Estonian werewolf tradition in the 16th and 17th centuries and a glimpse into the 19th–20th-century werewolf beliefs. The image of werewolf of the earlier and later periods is compared. The differences between the images of these two periods are explained with the help of the approaches of Tim Ingold and Philipp Descola, which ground the changes in the worldview taking place together with the shift from the pre-modern society into modernity. The mental world of the 16th–17th-century Estonian and Livonian peasant did not encompass the category of nature, and the borders between the human being and the animal on the one side and organism and environment on the other side were not so rigid as they are in today’s people’s comprehension of the world. The ability to change into a wolf was seen as an added possibility of acquiring new experiences and benefits. As the popular ontology had changed by the second half of the 19th century – the human mind was raised into the ultimate position and the animal was comprehended as being inferior – the transformation of a man into an animal, if it was seriously taken at all, seemed to be strange and unnatural.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71370973","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 : 2021-08-01DOI: 10.7592/mt2021.80.makoid_liimets
Bianka Makoid, Airi Liimets
In this article, we have set ourselves a goal to identify how the conceptions of education contained in Estonian proverbs coincide with the corresponding educational thought in Estonia. We have empirically studied 655 Estonian proverbs that directly refer to a child, growing up, upbringing and parents as well as the methods of education. In the empirical research, we look at whether and how it is possible to semantically categorize and define proverbs based on the educational meanings in their content. To have a clearer system for analysis, we created a comprehensive scheme of categories. The four main categories with subcategories formed during the work. As can be concluded from the analysis of proverbs, the everyday wisdom that lies in them mostly coincides with behaviouristic conceptions of education as interaction and development management. According to educational scientist Heino Liimets, the interaction becomes truly mutual, but only at the highest level of acceptance of the educator’s influence – internal acceptance or interiorization. At lower levels, i.e., only agreeing to or external identification of influence, this is an influence from the educator’s position of power where the educable is passive, subordinate, and obeys commands. This content is characterized by behaviouristic thinking in educational science and can also be observed in proverbs. Behaviouristic beliefs also address the need of the proverbs to take into account the peculiarity of a child in their upbringing, which mainly mean the timeliness of education, i.e., a person can be forced into something only in childhood and youth. Upbringing, education, and learning/teaching are considered practically as synonyms in proverbs and behaviouristic educational science, both being regarded as the management of development from outside a human being. The use of certain educational methods, upbringing, and teaching methods is considered an essential condition for the management of development, education, and teaching, especially in behaviouristic thinking in science. It is a central theme also in proverbs where punishment (incl. physical), ordering, forbidding, disapproving, and causing fear are at the forefront as methods, and praising and “sharing mercy” can be found only to a very limited extent. To speak about Estonian educational scientists, Peeter Põld dealt with the topic of punishment mainly in the first half of the 20th century and Maie Tuulik at the beginning of the 21st century; the latter, however, has completely relied on the ideas of Põld. J. Käis emphasises that the culture, language, and customs of one’s nation are obtained by means of education. Education creates identity and helps socialize. Thus, education occurs as a valuation. The fact that education mediates and reproduces the values and norms valid in society is also clearly evident in Estonian proverbs. In the opinion of Maie Tuulik, modern diversity and ambivalence of values do not allow one clear hierarch
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Pub Date : 2021-08-01DOI: 10.7592/mt2021.80.jyrgenson
A. Jürgenson
The article examines Baltic German research expeditions to the north-western Caucasus, including Abkhazia, in the late 18th and early 19th centuries, and analyses the results of these trips. Although some of these researchers, such as Peter Simon Pallas and Heinrich Klaproth, came from Germany, most of the researchers were from the Baltic provinces of the Russian tsarist state: Johann Anton Güldenstädt, Otto Moritz Ludwig von Engelhardt, Johann Jacob Friedrich Wilhelm Parrot, and Theodor von Tornau. The main focus of the article is on the descriptions of the north-western region of Abkhazia, where the historical region Dzhigetia or Small Abkhazia is located, and which was inhabited by the Dzhiget ethnic group until the 1860s. Using data from Baltic German authors, especially Theodor von Tornau, an attempt is made to answer the question of whether or not Dzhigetians belonged to the Abkhazians. The article provides an overview of the historical location and fate of Dzhigets in the 19th century. In general, the descriptions of the peoples of the Caucasus provided by the authors of the late 18th and early 19th centuries are superficial and do not follow a uniform classification. Therefore, their interpretation offers different possibilities today. The examples of recent interpretations given in the article convince us that Russian and Abkhaz authors have interpreted earlier authors differently. The most comprehensive accounts of Dzhigetia come from Theodor von Tornau, and it can be argued that the Dzhigetians were an Abkhaz ethnic group. The question of the affiliation of Dzhigets is important in today’s border disputes between Abkhazia and Russia. In the last decade, Russia has made territorial claims to Abkhazia in the region of historic Dzhigetia. It is also declared among the Russian scientific community that Dzhigetia is not historically-ethnically within the borders of Abkhazia. However, Tornau’s data refute these statements of Russian authors. The ethnicity of the peoples of the border areas would probably not solve today’s border problems, but would give to the parties of the dispute symbolic capital and moral support to defend their positions.
本文考察了18世纪末和19世纪初波罗的海德国人对包括阿布哈兹在内的高加索西北部的考察，并分析了这些考察的结果。虽然其中一些研究人员，如Peter Simon Pallas和Heinrich Klaproth，来自德国，但大多数研究人员来自俄罗斯沙皇国家的波罗的海省份:Johann Anton Güldenstädt, Otto Moritz Ludwig von Engelhardt, Johann Jacob Friedrich Wilhelm Parrot和Theodor von Tornau。文章的主要重点是对阿布哈兹西北部地区的描述，历史上的地区Dzhigetia或小阿布哈兹位于那里，直到19世纪60年代，Dzhiget族一直居住在那里。利用波罗的海德语作者，特别是Theodor von Tornau的资料，试图回答Dzhigetians是否属于阿布哈兹人的问题。本文概述了19世纪日格茨的历史位置和命运。总的来说，18世纪末和19世纪初的作者对高加索民族的描述是肤浅的，没有遵循统一的分类。因此，他们的解读在今天提供了不同的可能性。文中给出的最近解释的例子使我们相信，俄罗斯和阿布哈兹的作者对早期作者的解释不同。关于格鲁吉亚最全面的记述来自西奥多·冯·托尔瑙，可以说格鲁吉亚人是阿布哈兹的一个民族。在今天阿布哈兹和俄罗斯之间的边界争端中，日格茨的归属问题很重要。在过去十年中，俄罗斯对阿布哈兹在历史上的格鲁吉亚地区提出了领土要求。俄罗斯科学界也宣布，从历史上讲，格鲁吉亚在种族上并不在阿布哈兹境内。然而，托瑙的数据驳斥了俄罗斯作者的这些说法。边界地区各族人民的种族划分可能不会解决今天的边界问题，但会给争端各方提供象征性的资本和道义上的支持，以捍卫自己的立场。
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Pub Date : 2021-08-01DOI: 10.7592/mt2021.80.sorokin
Siim Sorokin
The present multidisciplinary theoretical article develops its focal line of argument gradually. At first, feminist and narrative theory are consulted; after that, some treatments in the philosophy of mind are discussed. The latter’s correlative relationship with the recent “materialist turn” in philosophy affords to propose a tentative alternative to the current and universally accepted approaches to the (fictional) character much indebted to philosophical idealism. This latter observation also determines the broad – some might argue seemingly overtly complicated – theoretical reach of the article. However, its timely point of departure – the online misogynistic abuse in fan discussions directed at Breaking Bad’s Skyler White and the actress Anna Gunn –, enables to cast the issue of character engagement in necessarily broad terms, disciplinarily speaking. Be it in the context of different scientific disciplines or as the crucial vertebra connecting them, whilst also suggesting far-reaching philosophical implications. This kind of engagement, and especially its expression in online discourse, provides an impetus to inquire about the peculiarities of the human mind and the operation of human thought. Therefore, the present article zooms in on the conventionally understood binary relationship between “fiction” and “reality”, sketching appropriate terminology (continuance, narrative person, realitization) and theoretical framework (inspired, in part, by the Soviet school of philosophical Activity Theory) to help explain the human proclivity to treat characters in naïve realist terms, i.e., as real people. The central research question is as follows: what kind of ramifications can be detected for the conceptualization of character (and narrative) engagement from a particular kind of value-laden reception (like the forms of digital misogyny that emerged in the context of Breaking Bad’s reception)?
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