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1

MEDICINE ON-LINE (Meditsiin on-line)

100%
Koiva M.
Mäetagused
|
2008
|
vol. 39
29-52
EN
The adaptation of information technology to everyday clinical practices coincided with the emergence of online databases, personal medical history and institutional information websites. One of the central issues in online medicine is source credibility. This paper overviews the types and communication of online medical information that have changed the logistics of doctor-patient communication. Inter-doctor communication also benefits from the possibilities for professional communication, and application of multiprofessional knowledge; it helps shape and unify professional terms and nomenclature, guarantees the confidentiality and security of data, while providing easy management of high-quality data; makes provisions for knowledge management and ambulatory e-services. The paper overviews the information portal Kliinik.ee (www.kliinik.ee, OU Tervisenouanne) which shares medical information made available by medical professionals for non-medics, mostly for patients. The portal offers a range of e-medicine services, such as responses by specialists, psychologists, pharmacists. The Communication groups offer the patients free medical advice, feedback, a second opinion to their treatment scheme, as well as an opportunity to share knowledge and their personal experiences, and receive emotional support. Writing therapy is becoming increasingly popular and has spontaneously moved online. Today, there are discussion forums available for people suffering from diabetes, cancer and other serious (or incurable) medical problems. The Internet is in many respects advantageous for this type of therapy: it provides an opportunity to establish a dialogue with others with a similar condition while protecting one's privacy and anonymity. Medical professionals post comments under their own names which gives them credibility. A medical discussion board comprises a conditional group that does not form a network or community but engages in a dialogue to obtain and provide expert opinion. Users of patients' discussion group and their narratives have a close connection to reality. The Internet offers the users new ways to share their practices and experiences and sometimes supports or even provides alternatives not available in offline reality. Such groups are based on information sharing and narratives and play an important role in maintaining emotional stability.
2

WHAT LANGUAGE DO WE USE WITH PETS? (Mis keeles me raagime loomadega)

100%
Koiva M.
Mäetagused
|
2010
|
vol. 44
47-64
EN
Changes in the socio-cultural and economic sphere are reflected in folklore by the rise of certain stereotypes, beliefs, prejudices and types of narratives. The increase in the number of pet animals gives us reason to view the defining features of human-pet communication as well as language use. The article considers these aspects based on archival folklore material and questionnaire results. In addition to usual or slightly simplified talk, pet-owners also employ kid-speech and even a change of code. The change of code conveys attitudes and helps attain a desired specific effect (praise, condemnation, subjugation). Non-verbal communication also has an important role, both on its own and in combination with other modes of communication. Folklore genres, reflecting the communicating situation, include universal paraverbal signals (calling by whistling and warding, imitating voices) and simple calls, such as instrumental, whistled and voice signals. Complex poetic texts (natural sounds, herdsman's cries and calls; verbal magic aliases, incantations) have, over time, become part of the institutionalised folklore movement or professionals' repertoire. Folklore genres increasingly include personal experience narratives - narratives of a simple form that carry culturally significant messages. These narratives also exhibit beliefs of the animals' capability of understanding human speech and acting with reason. The functions of these stories include creating a sense of local stability. The importance of verbal communication within a society has formed together with rules of conduct - limits on emotional standards and positions. Communication with a pet gives us more freedom to use emotions and determine our role. Contemporary pet culture includes technological translation devices and a developing profession - telepathic translators - illustrating the need to understand the messages the other side is sending.
3

Loitsud ja rahvaarstid Virumaal

100%
Koiva M.
Mäetagused
|
2017
|
vol. 67
141-180
EN
On the basis of Virumaa material, the article discusses healing words as well as charms that were used to regulate communication between human beings and the world of spirits. Healing words richly varied in form made use of fragments of prayers, Bible texts, and hymnals, and were based on legend material, allusions, and mythic worldview. The article gives an overview of a) the relationship between oral and written lore in charm tradition, connections with fictional and real books of wisdom; b) exchange of language codes; c) regulations of word-magic behaviour; d) healing charms and charms regulating social relations, housekeeping, and humans’ relationship with nature. The second half of the article discusses changes in healers’ healing tradition. During the past century, folk medicine integrated knowledge from different schools, and the importance of alternative and complementary medicine, such as yoga, Chinese medicine, Ayurveda, and music therapy (most of these cosmopolitan), increased. So we can conclude that cosmopolitan folk medicine exists side by side with official medicine. Another significant trend rising to the fore highlights the importance of local folk medicine, which emphasises traditional values and creates novel cultural interpretations. To characterise the changes, the article introduces four healers, ranging from a half-mythic witch-herder to the healers-innovators of medical methods and local culture.
4

THE LAST MINUTES OF OUR EARTH (Meie maakera viimased minutid)

100%
Koiva M.
Mäetagused
|
2010
|
vol. 46
115-138
EN
The article seeks to compare popular omens of the end of the world with the auguries of prophets. Both traditions reflect societal and cultural changes, the fears for doomsday tend to integrate new interpretations and causes for destruction. Astronomic celestial phenomena retain their relevance whereas the recent discoveries in astronomy, physics, genetics and other sciences have remarkably complemented the list omens for the end of the world. Latter-day prophecies leashed by human behaviour and intellect, alien civilisations and other relevant motifs have come to the forefront during the last century. Prophetic predictions propose fixed dates, represent certain political or ideological trends, associated with social norms and evoked as a result of changes therein. Among the prophetic messages there are stereotypical expressions and omens which have been adapted and attributed to different persons. Karl Tonisson's leaflet Meie maakera viimased minutid 'The Last Minutes of Our Earth', printed in 1907, is a political-apocalyptic contemplation based on scriptural passages substantiated by references to scholarly works, illustrated with five woodcuts. The omens of the end of the world, listed by the author, comprise an earthquake in Lisbon in 1795, a dark day in New England in 1780 and the 1833 meteor storm in America. The discussions presented in the leaflet differ from Tonisson's later self-centred political fantasies on Pan-Baltonia, and the ideology and rhetoric of the booklets endeavouring to create a native religion merged with Buddhism.
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