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Regivarsist uldse ja vepsa regivarsist eriti

100%

Tedre U.

Mäetagused

2015

vol. 61

81-90

The article about the runic verse in general and Vepsian runic verse in particular weighs the reasons why the Veps and especially southern Estonians preserved their song material, yet could not achieve the form of the runic verse.

Vaikimine, raakimine ja muud traditsioonilised koneteod vepsa rahvakultuuris kultuuridevahelises vordluses

75%

Arukask M., Saar E.

Mäetagused

2020

vol. 77

89-116

In this article we analyse factors that help interpret silence and speaking in different cultures. Economic activities and lifestyle related to natural conditions as well as beliefs are crucial here. In terms of speaking and silence, a relatively good distinction can be made between peoples traditionally engaged in hunting-gathering and agriculture, and the modern Western code of communication that has developed from the latter. The modern code does not tolerate silence and non-speaking very well, considering it either as expression of impoliteness, stupidity or lack of sincerity. For indigenous peoples silence clearly has a magical function in order not to be threatened by ambivalent animistic agents. This also explains the greater carefulness of indigenous peoples in expressing their emotions. For the same reason, in animistic cultures, which are not so human-centred, the usual communication situations (meetings, departures, making compliments) and the corresponding speech acts are very diffuse, minimalist or non-existent. In (monotheistic) agricultural cultures the sphere of spirit beings has generally been demonized, and the norm of silent behaviour that reflects it has become incomprehensible or interpreted as inappropriate. The Veps living in north-western Russia have been in close contact with Russian peasant culture for more than 1,000 years. The relatively emotional and speech-oriented Russian culture has undoubtedly had an impact on the Veps. On the other hand, the Finno-Ugric animistic norm and the corresponding tendency to speak less or remain silent can be perceived. It also seems that from Russians the Veps have acquired speech acts used at meetings and departures – greetings, farewells, blessings, formulas that close and delimit situations, and so on. The corresponding words and phrases taken from Russian also refer to borrowing. Because of the Russian influence the interpersonal relations of the Veps are not that diffuse as those of the non-agricultural indigenous peoples. Nevertheless, as the forest and beliefs related to it are still very central in Vepsian folk life, the Veps are very careful in their ways of speaking because of the animistic spirits around, which very much determines their behaviour in general. In the fieldwork situations we have noticed that silence/speaking significantly depends also on the social role and profession of the informant. There exist also situations that require silence (for example eating, certain works related to starting of something, getting on the road). Our experiences show that silence may arise also when issues related to death and the supernatural sphere are touched upon.

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2 Mäetagused

1 2020

1 2015

1 Arukask M.

1 Saar E.

1 Tedre U.

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Regivarsist uldse ja vepsa regivarsist eriti

Vaikimine, raakimine ja muud traditsioonilised koneteod vepsa rahvakultuuris kultuuridevahelises vordluses