Category: Folkloor

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3. Vol 15 No 1 (2021) /
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This article presents the transcription, translation, and annotation of an original performance of hta, a traditional form of oral poetry in Sgaw, the language of the Pgaz K’Nyau (Karen) people of northern Thailand. This performance was recorded during ethnopoetic fieldwork carried out in two villages in the province of Chiang Rai. The hta is then analysed to understand the operations of ecopoetic symbolisation that bring particular nonhumans into the domain of human language. This analysis reveals that a metaphorical mode of symbolisation is extensively used throughout the hta to overcome human/nonhuman allotopies by means of implicit or explicit semic transformations. This seems to indicate that a naturalistic mode of identification underlies the whole poem, a conclusion that calls into question the essentialising and mythifying portrayal of the Pgaz K’Nyau as pre-modern and animistic indigenous stewards.

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3. Vol 8 No 1 (2014) /
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Descriptions of Seto culture written at the end of the 19th and beginning of the 20th centuries mentioned both exhausting Orthodox fasts and heavy drinking on church calendar holidays remarkably often. The incorporation of the Seto areas into the Republic of Estonia, established in 1918, soon revealed some conflict due to cultural differences. The religious rituals of the Seto came to be regarded witha fresh eye: traditional fasting was associated with the discourse of health care, food sacrifice with economy and religious feasts with criminal activities and alcoholism.Estonians measured the economic profit and loss of religious practices and their effects on health, but failed to understand that for the religious Seto, the observance of traditional ritual practices was the only possible conduct, and such practical considerations were irrelevant. Fasts and feasts were stigmatised in both popular and academic representations of Seto culture. Seto religious piety and feasts were regarded in the young Republic of Estonia as an attack on a common national identity, something that subverted the ideals of abstemious and secular nationalism.

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3. Vol 2 No 1 (2008) /
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The understanding of sickness and health depends on culture and age and is a part of our worldview. Sickness and health are thus in a central position in human life. Tuberculosis, for example, was formerly a common disease in Finland. Before the Second World War there did not exist medicines that cured people of tuberculosis. The first concord of antibiotics was received in 1947. Vaccinations against tuberculosis started on a mass scale in the following year. The article focuses on one person, who suffered from tuberculosis. He was a village cobbler called Juho Mäkäräinen (1892–1967). The study draws on a variety of sources including the villagers’ interviews, Juho Mäkäräinen’s autobiography and letters. All sources deal with the writers’, their relatives’ or neighbours’ health. Life in a village society was concentrated on health and its care. Very much attention was focused on hygienic education, as well. Because infectious diseases like tuberculosis were feared, most people tried to hide their disease in order not to be ostracised. Thus tuberculosis and its influence on the course of human life is a part of our common history of everyday life.

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In cultural and regional politics in the European Union, and in practice for instance in the Southwest-Finland Archipelago, local culture and cultural heritage are considered resources. Global boundlessness, heterogeneity and change are basic qualities of culture. However, in regional development, culture is seen and used as a number of different local cultures with their own essential cultural heritage. The culture of local everyday life is opposite to, and in tension with, the construct of cultures used in regional development. Accordingly, culture should primarily be safeguarded as a heterogenic, dynamic and interactive process of everyday life. This process is the most important resource of local culture. In addition, culture should be safeguarded as value-based cultural constructions, such as brands or common identities of certain cultures, with for instance cultural heritage as a part of it. In the latter case, a common, transparent definition of these brands, identities and cultural heritages with their different values, is needed.

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3. Vol 2 No 1 (2008) /
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The Karelian Isthmus belonged to Finland until 1939. The period between the World War I and the World War II was a time of rapid contextual change and ended the difficulties caused by modernisation aggravated in the year 1918. Divine-like authorities were posed in a new light and the Civil War of 1918 set the whole nation before direct aggression and “Red” revolutionism. The ”Whites” won the war at the expense of the ”Reds”. Young nation (Finland gained independence in 1917) was compelled to define its relation to Reds and Whites – Whites were chosen. Also the Lutheran church was officially against Red anarchy and bolshevism. The situation around the reminiscence concerning the Red victims of the Civil War 1918 in Finland is complicated. The question of the problem of meaning and publicity plays a central role in the logic concerning the ritual performance and memory of the Civil War 1918 in the city of Vyborg. There is public and private silence and even prohibition to be connected with deaths, memory and places. It has continued until these days. At the same time the official history was put on a favourable form and there were clear limits for the official narratives. The victory of the “Whites” was interpreted as a victory for the independence of the Finnish nation. The history of the “Reds” became a national anomaly: forgotten and invisible. The atmosphere of concealing continued until the 1960s, when especially Finnish literature took pioneer steps towards the more open minded interpretation of history. On the other hand, the inheritance of concealing still exists – especially when it comes to oral history.

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3. Vol 4 No 2 (2010) /
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A place name sign is a linguistic-cultural marker that includes both memory and landscape. The author regards toponymic signs in Estonian Sign Language as representations of images held by the Estonian Deaf community: they reflect the geographical place, the period, the relationships of the Deaf community with hearing community, and the common and distinguishing features of the two cultures perceived by community’s members. Name signs represent an element of signlore, which includes various types of creative linguistic play. There are stories hidden behind the place name signs that reveal the etymological origin of place name signs and reflect the community’s memory. The purpose of this article is twofold. Firstly, it aims to introduce Estonian place name signs as Deaf signlore forms, analyse their structure and specify the main formation methods. Secondly, it interprets place-denoting signs in the light of understanding the foundations of Estonian Sign Language, Estonian Deaf education and education history, the traditions of local Deaf communities, and also of the cultural and local traditions of the dominant hearing communities. Both perspectives – linguistic and folkloristic – are represented in the current article.

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I discuss in this article some key narratives of women I interviewed in Ingria 1992–1993. The narratives of those women were about dramatic stages of their lives during the World War II. The main themes of the life stories were forced transfers and deportation suffered by the Ingrian Finns. I examine with some examples how various paralinguistic devices, such as speech tempo, emotional outbursts or silence, were tied in with the verbalisation of experiences. The three factors I discuss here are woven into the narratives of the women I interviewed. The first factor is “impassioned narrating”, which shows how a narrator reveals how she is reliving the event, she told about. The second factor is weeping and we may ask how the tears affect the narrator. The third factor is silence and reticence. In retrospect I have thought about the therapeutic effect of speaking, forgetting and remaining silent.

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3. Vol 9 No 1 (2015) /
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This paper is a study of the traditional use of a special kind of wood in bow construction in Eurasia and North America. This special kind of wood, called compression wood and coming from coniferous trees, has unique qualities that makes it suitable for bow construction. Bows made using this special wood have been referred to as Finno-Ugric bows, Sámi bows, Two-Wood bows and Eurasia laminated bows. These bows appear to have developed from archaic forms of compression wood self bows that were made from a single piece of wood. Recently features similar to the Eurasian compression wood bows have been discovered in bows originating from Alaska, and the use of compression wood for bow manufacture has been known to some Canadian Inuit groups. This paper addresses the origin and possible diffusion pattern of this innovation in bow technology in Eurasia and suggests a timeframe and a possible source for the transfer of this knowledge to North America. This paper also discusses the role of the Asiatic composite bow in the development of bows in Eurasia.

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3. Vol 3 No 1 (2009) /
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This article will analyse the many challenges that creating, storing and using digital heritage has brought to the memory institutions and their professionals. We look at the interrelationship between the potential users of the museum collections, the collections themselves and information and communication technologies as intermediaries to these relations. By analysing survey data, we look at the average Internet user in order to find out who could be the current and future users of the online collections. In addition that, we analyse interviews conducted with 12 members of different Estonian memory institutions in order to understand their perspective on online cultural heritage. Third empirical pillar of the article comes from the two focus group interviews to understand what are users percieved needs for the digital cultural heritage. The data will be analysed through three key functions of the memory institutions in order to understand how digitisation helps with preservation, opening access to the collections and inviting audiences to become active participants and increasing their involvement with cultural heritage.

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3. Vol 4 No 2 (2010) /
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The article analyses the marking of song text patterns by means of musical devices in the performances of Estonian regilaul. The article examines which variants of musical rhythm and melodic contour are preferred by four singers in their performance of verses that have different functions within the song structure. In both the text and the musical rhythm, a greater number of syllables, and the attendant changes in musical rhythm, mark the verses that have an initiating function and which communicate entirely new information. In performing such verses, rather than the extension verses of parallelism groups or verse repetitions, in the short melodies with narrow pitch range, the singers prefer more “intense” variants of melody contours in which the higher notes of the scale are predominantly used. In two-line melodies, the singer’s patterning of the song text is largely determined by the musical logic, attempting to align the beginnings of the melodic strophes and verse groups.

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