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1

Parimuslik ajalugu – arengusuunad ja paralleelid

100%
Jaago T.
Mäetagused
|
2014
|
vol. 56
7-20
EN
Narrated history (pärimuslik ajalugu) as an independent research approach started to emerge in Estonian folkloristics in the 1990s. On the one hand, it was expectable, as narrating the past was significantly in the foreground in the 1980s–90s, due to the changes that society was undergoing. On the other hand, it was connected with the general development pattern in the 1970s-80s folkloristics, for example, in the emergence of context-centred folkloristics as well as interest in modern-day folklore and small-group folklore tradition. At the end of the 1990s contacts were established with fellow researchers from neighbouring countries, and collaboration with Latvian and Finnish researchers has proved most durable. Internationally, this line of research is associated with oral history research, and is, to some extent, also related with memory studies and life history research. This thematic publication is another step aiming to discuss the ongoing trends and investigations in the field of narrated/oral history in the abovementioned area of cooperation. In general, there are new topics (e.g., experience in being a representative of state authorities; researcher’s self-awareness as an interviewer) and also observations of earlier topics considering the present-day contexts (e.g., family traditions in the Internet era; experience of members of transnational families; modern possibilities for analysing materials recorded in the past). Focusing on the present day and interpersonal relationships is characteristic, as opposed to the past and the interpretation of past events. Among the theoretical aspects in the line of research, most often the developments of earlier standpoints are dealt with (for example, the change in the balance between the public and the private in modern society). This gives evidence of a new stage in research, leaving the discussions on the formation of this line of research (and other interrelated lines) into the 2000s.
2

Punane regilaulus: sonad ja vormelid

100%
Jaago T.
Mäetagused
|
2016
|
vol. 64
9-34
EN
In this article the occurrence of the colour term ‘red’ is studied comparatively in the regilaul of two Estonian counties. Earlier studies on colour terms in the Estonian regilaul have shown that colour terms are rarely found in songs. At the same time, they are conspicuous in set phrases, forming formulae, fixed lexical combinations characteristic of the regilaul tradition. The analysis of the songs studied in this article is based on the formulaic concept (i.e. the premise that colour terms are found in set lexical phrases). In interpreting colour term-containing motifs and related topics, this article draws on context-centred folklore research (i.e. the premise that the meaning of neither the formulae nor the colour terms is autonomous, independent of their context of use). A formula containing a colour term does not carry an unambiguous meaning. It is not possible to say, for example, what evaluation the modifier ‘red’ involves in such compounds as ‘pale punane’ (red countenance), ‘punane põõsas’ (red bush), ‘proua punane’ (red lady). However, it reveals that on the motif level these formulae carry a certain meaning: in the praise of the bride or the groom in wedding songs, the ’pale punane’ (red countenance) refers to health and youth, while in the ’indifferent maiden’ motif it refers to the angry disposition of the maiden. Partly, the meanings of ‘red’ become evident thanks to its parallel words (ilus / punane – handsome / red), while on the motif level it appears when the word is used to praise or warn against a character (ilus mees on ihusööja – punane aga verejooja (the handsome husband is a flesh-eater, the red one a blood-drinker): such a young man is not recommended to the girl, as working in the man’s house would ruin her health). It is characteristic that ‘red’ tends to be related with the topic of courting and wedding. When the parallel word of ‘red’ is ‘blue’ (e.g. Minu hella emakene, / siruta see sinine lõnga, / poeta punane paela, / tõmba minu taevasse (Dear mother, / stretch out the blue yarn, / drop down the red ribbon, / pull me up to the heaven)), it remarkably often describes a border situation, either in the social (wedding, death) or natural environment (morning, evening). In summary, it can be said that lexical phrases or formulae that contain colour terms can vary widely. However, the thematic context of using formulae that contain colour terms is considerably stable.
3

Noukogude aeg elulugudes – ‘katkestus’ või ‘jarjepidevus’

100%
Jaago T.
Mäetagused
|
2014
|
vol. 57
7-28
ET
The article springs from the discussion on the depiction of Estonian history in autobiographical writing, in which researchers have pointed out either the cultural continuity or cultural rupture. The author deals with ‘rupture’ and ‘continuity’ as interrelated, mutually conditioning phenomena, asking how this relation is disclosed in life writing. For research the author selected autobiographies narrated in the period from 1989 to 1998 from the life writing collection of the Estonian Cultural History Archives. The 18 analysed stories depict life in Stalinist prison camps. It is assumed that in the life narratives that are concerned with prison experiences, the cultural, everyday and political disruptions are particularly clearly outlined. The thematic analysis of the stories reveals that narrators concentrate on prison experiences related to food, work and death. The axis supporting the narratives comes to the fore through linguistic images: the narrators, former prisoners of the Stalinist camps, perceive themselves as being outside the borders of civilisation, deprived of human treatment. It is significant that the stories do not present much information about the development of the authors’ relationships with their families after the prison camp. How the prison camp period influenced later personal lives was told by only one of the authors of the studied narratives. The stories were narrated at the end of the Soviet period (during Perestroika), or in Estonia after the restitution of independence. By that time, approximately 40 years had passed since the events, and aspects of personal life had been solved and discussed. On the public level, an open discussion on these topics started namely at the end of the 1980s. Then, at the end of the Soviet period, also the rehabilitation of the repressed people started, opening a dialogue between the individual and the state institutions on the topic of repression. The studied life stories also belong to this period: it was the period when my story became our nation’s story. Ruptures in these stories are primarily associated with political upheavals, which also broke the expected sequence of personal life events. Yet, at the same time, the rupture did not interrupt the historical or cultural process, but rather, by describing self-image and situations, brought out the aspect more meaningfully. As a result of the analysis of the texts, the author came to the conclusion that in these stories the topic of humanity rather than the problem of political and cultural rupture and continuity is in the foreground.
4

(Re)constructing Conflict and Dialogue in Soviet Estonia and Post-Soviet Estonia: on Multivocality in Understanding of History

63%
Jaago T., Kõresaar E.
Rocznik Antropologii Historii
|
2012
|
issue 1(2)
143-161
EN
The article poses a question as to the circumstances of adaptation between the Soviet power and the individual in Estonia. Relying on Yuri Lotman’s theory of the semiosphere, particularly on his notion of the “text within the text” and Mikhail Bakhtin’s concept of dialogism, the question is posed as to the kind of “thinking device” the Soviet official language changed into in Estonia during the period of Soviet annexation. Two types of documents, Soviet court files and a post-Soviet life story are analysed comparatively to reveal the dynamics of the conflict from the standpoint of power on one side and the complexity of the individual experience from the other side. It is demonstrated that, from the point of view of an individual, the adaptation of the language of power is conditional and ambivalent, being linked to resistance, survival or the absence of alternative linguistic resources. On the other hand, it occurred that, being confronted with contesting voices, the language of power was not able to maintain its univocality in longer perspective.
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