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1

Adapteerumisjutud Austraalia eestlaste naitel

100%
Koiva M.
Mäetagused
|
2012
|
vol. 50
113-140
EN
The article is concerned with the adaptation narratives of Estonians, who arrived in Australia after World War II. The adaptation stories reveal that people who arrived at different times had to adapt to all possible settings, make relevant changes in themselves, their beliefs and physical space. Presumably, adaptation depends on the migration policy of the country, presence of personal support network, personal choices, personality traits and people’s learning capacity. Excerpts from longer chains of narratives have been chosen to characterise arrival and modes of adaptation into the new environment; also, language use and single controversial customs have been highlighted.
2

Eessona

100%
Koiva M.
Mäetagused
|
2015
|
vol. 61
7-12
EN
The 61st issue of journal Mäetagused is dedicated to Ülo Tedre (February 12, 1928 - March 9, 2015), one of the most versatile Estonian folklorists, giving today’s readers and researchers an overview of his scholarly work in different fields of folklore.
3

Saatekirjaga rahvaarsti juures

100%
Koiva M.
Mäetagused
|
2015
|
vol. 62
25-54
EN
The article discusses one of the healing strategies used by Laine Roht, a well-known folk healer from southern Estonia, in the 1980s; namely, she demanded that the patients turning to her bring a referral letter from their doctor. This kind of behaviour was a response to the state’s prohibition of folk medicine methods, and aimed to promote the image that the healer worked in cooperation with professional physicians. These referral letters from medical doctors as well as other written documentation concerned with healing constitute interesting folkloric and psychological research material. The article gives an overview of the healing rituals applied to the patients, diagnoses with which they turned to the healer, the origin of both doctors and patients, and the role of printed materials in the 20th-century healer’s tradition and her healing ritual. The author also characterises contemporary media images of healers and the role of the media as basis for the healer’s fame.
4

Druze Tito, Sveti Rilski. Sissevaateid tanapaevasesse palverannakute traditsiooni

63%
Koiva M., Kuperjanov A.
Mäetagused
|
2013
|
vol. 54
67-96
EN
Catholic abbeys destroyed during the 16th century reformation, as well as Orthodox abbeys abandoned in the 20th century, have recently become the centre of restoration movement in Estonia. Various institutions and people have contributed to the reviving of catholic-style pilgrimages, which are both organised institutionally and undertaken privately, sometimes differing from a sightseeing tour mainly in name. As the Estonian pilgrimage culture is re-arising, it is characterised by its oecumenical nature. In Estonia, the tradition of pilgrimages has been historically continuous only to the Orthodox abbeys of Kuremäe and Petseri (Pechory). Everything else is religion tourism. Both private and organised treks involve a geographically wide scope outside Estonia. The following pilgrimage destinations are compared: a) the Svete Gore sacral complex in Slovenia – a reanimated religious Catholic centre, b) key Orthodox centres in Bulgaria: the abbey and chapel of Rila Ivan, carrier of national identity, symbolic of religious continuity throughout the Middle Ages and modern times, and ancient cultural and religious sites of Momchilovtsi village chapels. The latter with its sacral architecture represent an expression of personal perception of religion, used as a building ground for tourism, specifically a village environment living off on religion tourism. The newest layer, the so-called secular pilgrimage sites, in which celebrations include many traits of festivals, is found in Kumrovec, where a monument was erected at the birthplace of Josip Broz Tito, the former president of Yugoslavia. The revival of pilgrimages shares many common traits in post-socialist countries. Of particular interest is the integration of existing and created natural and other sacred sites in the culture of new spiritual and religious movements.
5

Sakraalsed paigad – rannakute ja palverandude sihtkohad

51%
Koiva M., Kuperjanov A., Vesik L.
Mäetagused
|
2015
|
vol. 60
49-70
EN
Most pilgrimage destinations in Bulgaria are related to sanctuaries of the Bulgarian Orthodoxy, or Islamic sanctuaries (visited by people of different denominations, and some evolved into bi-religious sites); Jewish sanctuaries are involved in international routes visiting the graves of rabbis. Newer spiritual movements include prophetess Baba Vanga’s church and monastery, reconstruction of the ancient Thracian belief, and the Great White Brotherhood founded by Peter Dunov in the early 20th century; the last is notable for holding natural monuments sacred. Contemporary pilgrimage routes and trends in visiting sacred sites have brought forth various issues and trends. Personal initiatives in the reinvention of sacral places and pilgrimages, the phenomenon of bi-religious sanctuaries, as well as economic and cultural bonds of pilgrimage destinations would be some of them.
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