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THE IMPACT OF CHRISTIAN RELIGIOUS MOVEMENTS ON THE FOLK ART AND CULTURE OF ESTONIANS AND ESTONIAN SWEDES (Kristlike usuliikumiste moju eestlaste ja eestirootslaste rahvakunstile ja kultuurile)

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Plaat J.

Mäetagused

2009

vol. 42

7-32

In the 18th-19th century, several Protestant religious movements spread in Estonia. These movements were partly active within the so far predominant Lutheran Church, though mostly outside it, and were sometimes followed by members of the Orthodox Church. The most influential of the movements were the Brethren movement and that of 'Heaven-goers', and also the religious movements of awakening which spread mostly in the final quarter of the 19th century in western Estonia and which led to the establishment of the first Free Congregations in Estonia (Baptists, Irvingites, Free Believers' congregations, Methodists). These religious movements have often contested several phenomena of folk culture of Estonians and Estonian Swedes, among these the phenomena of folk religion and folk art that some members of the movement have regarded as 'pagan' or sinful. As a result, fancier clothes, jewellery and musical instruments were destroyed in the heyday and the core areas of the movement (mostly in West Estonia); also, certain folk songs and dances of the agrarian community were abandoned and the narrative tradition underwent significant changes. The conflict with folk religion (with elements of prehistoric and Catholic beliefs) led to the destruction of prehistoric sacred sites and a dramatic change in the worldview of a part of the local peasantry. The 18th- to 19th-century Brethren movement was particularly successful in these activities. A characteristic feature of the Brethren congregation, the 'Heaven-goers', and other religious movements in the late 19th century was certain asceticism and requirement of high morals. The impact of these religious movements on folk culture, however, was limited only to the faithful and did not affect the entire village community. A more dramatic change in the beliefs and lifestyle of the people took place on the West-Estonian islands of Saaremaa and Hiiumaa, in Laane County in West Estonia and, most noticeably, in the parish inhabited by Estonian Swedes. Even so, the sometimes hostile attitudes of the mentioned religious movements towards folk culture give no reason to underrate their significance and positive influence for the Estonian and Estonian-Swedish agrarian population of the time.

ORTHODOXY AND ORTHODOX SACRAL BUILDINGS IN ESTONIA FROM THE 11TH TO THE 19TH CENTURIES (Oigeusk ja oigeusu puhakojad Eestis 11.-19. sajandil)

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Plaat J.

Mäetagused

2011

vol. 47

7-38

In 1845-1848, the movement from the Lutheran Church to the Russian Orthodox Church took place in all the southern Estonian counties and about 17% of the peasants in southern Estonia converted to Orthodoxy. Until then, Orthodoxy was mainly the religion of the local Russians and Seto (Setu) people, and remained influential among the poluverniks of eastern Estonia, the Russians who were officially Lutheran but followed many Orthodox rites (including partially Estonianised Russians). The article gives an overview of the spread of Orthodoxy in the current Estonian territory and in Setomaa from the 11th century until 1845, focusing on the establishment of different Russian Orthodox churches and chapels (including the Seto tsassons). The Russian Old Believers, who settled in Estonia at the end of the 17th century are not dealt with in detail in this article. Orthodoxy is probably the most ancient form of Christianity to arrive in Estonia, during the 11th century. Some of the local Finno-Ugric people were baptised into Orthodoxy during the 11th-12th centuries, before the crusades of the Roman Catholic Church; it is also possible that the first Christian church in Estonia was founded by the Russian conquerors in Tartu (Yuryev) in the 11th century. The oldest surviving, although extensively reconstructed, Orthodox churches are to be found in Setomaa, and they date back to the 14th century. The oldest wooden sacral buildings in mainland Estonia are the Mikitamae and Uusvada tsassons (Seto village chapels), built in the last decade of the 17th century. The Orthodox sacral buildings also include the oldest surviving wooden church in Tallinn - the Kazan Church (1721). By the end of the Swedish period, the church of St. Nikolay (St. Nicholas) in Tallinn was the only active Orthodox church in Estonia (excluding Setomaa), but the gatherings around the Orthodox chapels in present-day East Viru County continued during the reign of Lutheran Sweden, especially crowded meetings were held around the Puhtitsa chapel. After the Great Northern War and incorporation into Russia, new Orthodox churches were erected in all the bigger towns in Estonia (first in 1721), as well as in many smaller places in eastern Estonia (e.g. Rapina, Nina, Mustvee and Vasknarva). Until the 1840s, the Orthodox churches were mostly built for Russians. However, many Estonians had had contacts with Orthodoxy for centuries before the 1840s, particularly in eastern Estonia and in some bigger towns.

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2 Mäetagused

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1 2009

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THE IMPACT OF CHRISTIAN RELIGIOUS MOVEMENTS ON THE FOLK ART AND CULTURE OF ESTONIANS AND ESTONIAN SWEDES (Kristlike usuliikumiste moju eestlaste ja eestirootslaste rahvakunstile ja kultuurile)

ORTHODOXY AND ORTHODOX SACRAL BUILDINGS IN ESTONIA FROM THE 11TH TO THE 19TH CENTURIES (Oigeusk ja oigeusu puhakojad Eestis 11.-19. sajandil)