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1

Virumaa muinasjutud: toe ja reaalsuse piirimail

100%
Jarv R.
Mäetagused
|
2017
|
vol. 67
181-218
EN
One tenth of the fairy tales in the Estonian Folklore Archives have been collected in Virumaa. The article gives an overview of the fairy tale types most widely spread in Virumaa: wondertales ATU 300, 301, 313, 327A, 403C, 409, 480, 650B, and animal tales ATU 117, 169*, 243. Some tales of magic less known elsewhere in Estonia (ATU 312D, 326, 650B) are inherent in Virumaa. The article dwells upon fairy tales including anthroponyms, which are rather exceptional among fairy tales, and also fairy tales that are related to concrete places in Virumaa. In spite of some eastern features especially prominent in four parishes of Ida(East)-Viru County, Virumaa fairy tale tradition generally belongs to northern Estonian fairy tale repository. By their strategies of name-using in fairy tales, Virumaa narrators have been similar to the ones elsewhere in Estonia. Although Virumaa fairy tales seem to include more place names than in Estonia on average, the most peculiar developments in this sphere often result, above all, from the style of concrete collectors.
2

Rahvalaulud ja rahvamuusika Virumaal

100%
Ruutel I.
Mäetagused
|
2017
|
vol. 67
41-74
EN
The article discusses folk songs in Virumaa region, starting from their earliest forms until today. Like Estonian folk songs in general, folk songs in Virumaa are also divided into two main historic-stylistic layers: the ancient or runo verse (in Finland usually called Kalevala-metric or runosong) and the newer or end-rhymed folk songs. The former is a unique cultural phenomenon, the poetic-musical style of which is known only at Baltic-Finnic peoples, whereas the latter, by their form and music, are close to the folk songs of European peoples in the past few centuries. Between the two, there is a smaller group of so-called transitional folk songs. Virumaa region is part of the northern Estonian linguistic and cultural area, which also covers western Estonia and the islands, and which can be regarded as the cradle of ancient classical Estonian culture. This was the region of the earliest permanent farming as well as transfer to cultivating economy, which brought about sedentary settlement, the formation of the oldest Estonian villages and patriarchal extended family. It was probably here that in the last millennium B.C. – in the later development stage of the Proto-Baltic-Finnic language – the (Kalevala-metric) runo verse folk song was born, which spread all over Estonia and also to other Baltic-Finnic peoples. The oldest types of Estonian runosong (regilaul) are thought to have emerged in northern Estonia. Connection with the historical tradition of the region has persisted until today. In recent years the creation of new modern runosongs has gained impetus. Although the purity of form often leaves to be desired, they are a living proof of the vitality of the runo verse.
3

Virumaa kohajutud

100%
Kalda M.
Mäetagused
|
2017
|
vol. 66
77-98
EN
The diverse natural conditions and spheres of human activity in Virumaa as a region are reflected in folklore which is just as diverse. Traditional place narratives constitute a significant and remarkable part of this. Each place has its own narratives related to local water bodies, hillocks, structures, roads, boulders, forests, and mires, as well as relationships, lines of power, and spheres of influence. Even if legends mediate the same content, concrete places and people make up a unique complex of local idiosyncrasy, narratives, and reality, which in turn creates and influences local identity. Supported by the materials in the Estonian Folklore Archives, the article about Virumaa place narratives gives an overview of the places adorned with place lore and their stories: Kalevipoeg’s grave in Kivinõmme, Kunda hillfort, Ebavere hill, Vaivara hills, Lüganuse stronghold, Vasavere village graveyard, and Jõuga heath, Kuremäe, Sarapuu hill in Rakvere, Tarumaa iron-melting site, St Mary’s chapel in Viru-Nigula, churches at Jõhvi, Haljala, Simuna, and elsewhere, as well as Luussaare bog, Äntu and Kurtna lakes, Uljaste and Tudu lakes, Hoard hill at Tammiku, and Purtse stronghold.
4

Virumaa hiied

100%
Kaasik A.
Mäetagused
|
2017
|
vol. 66
99-114
EN
Hiis is Estonians’ natural holy place, where, with the help of rituals and sacrifices, people tried to curry favour with their gods. Similar holy places can be found at Estonians’ nearer and more distant kindred peoples. Hiis sites form a separate group among historic natural holy places. As a rule, hiis is a historic holy place of a village or a bigger community. According to folklore materials, each Estonian village used to have its own hiis site. Some of them, however, were used by the whole parish. Historical records testify to the existence of approximately 600 hiis sites in Estonia, and about a fifth of them were in Virumaa. The territory of the hiis site can be from less than a hectare up to a hundred hectares, and different spiritual centres can be encountered on this territory: individual holy boulders, trees, springs, barrows, dancing grounds, etc. A well-kept hiis is a primeval forest, enriching the landscape and providing shelter to many species of the living nature. Hiis sites are ancient nature reserves of our nation, which should be used only to keep historical traditions alive. Unfortunately, these kinds of hiis sites have become rare. In the past decades and centuries, most of the hiis sites were damaged or even destroyed. Even today, economic activity exerts a harmful impact on the majority of hiis sites. The article presents a list of Virumaa hiis sites, with only historical names included, and sites resembling hiis but never called such have been excluded.
5

Virumaa rahvaluule kogumine ja kogujad

88%
Korb A.
Mäetagused
|
2017
|
vol. 66
9-32
EN
The article gives an overview of folklore collecting in Estonia throughout times, on the example of the activity of folklore collectors in one of the regions – Virumaa. The collection work grew out of the pursuits of German-origin intellectuals in the early 19th century and, on the initiative of Jakob Hurt, Matthias Johann Eisen, and some others, evolved into an all-Estonian undertaking involving many active people. Irrespective of the state order and hard times, folklore material has consistently been collected in Estonia in collaboration of professionals and voluntary contributors.
6

Virumaa talurahva aineline kultuur 19. sajandil ja 20. sajandi alguses

75%
Saar E.
Mäetagused
|
2017
|
vol. 67
7-40
EN
In the 19th century, the most widely spread village type was cluster village; yet row, chain, circle, and street villages also occurred. For centuries, peasants lived in the barn-dwelling, which was comprised of the threshing room, threshing floor, and one or several chambers. In the north-Estonian type of barn-dwelling the threshing room was higher and narrower than the threshing floor. The limestone stove was near the chambers. In the threshing room the longitudinal beams were crossed by poles, which were used for drying the threshed grain in the autumn. The threshing room had simple furnishings: beds, a table, a few benches and stools. Babies slept in cradles. As outbuildings the farmyard featured a summer kitchen, a sauna, a storehouse, and a cellar, sometimes also a smithy. Water came from a well. The main source of subsistence for Virumaa people was agriculture. They grew rye, barley, wheat, oats, as well as peas, beans, lentils, turnips, cabbages, and swedes. In the first quarter of the 19th century, potatoes were grown in the vegetable plot but in the next quarter they were already planted in fields. In the last decades of the century, potato growing became more extensive. Manure was used as fertiliser in the fields. Forked plough and harrow were the tools for tilling the land, and grain was sown by hand from the seed-basket. Most of the grain was cut with the sickle but summer crops were also cut with a scythe. Cows, horses, pigs, and chicken were grown as domestic animals. In the wintertime the main means of transport was a sledge, in the summertime a wagon. People in the area of Lake Peipus and in coastal areas were engaged in fishing. Game hunting was of negligible importance; the main region where it was practised was the forests in Alutaguse. For centuries peasants sold their produce in towns, exchanged it or bought necessary products there. Fairs were important in peasant trading, and peddlers used to travel from village to village. Until the last quarter of the 19th century the number of village stores was rather small. The most important foodstuff for peasants was rye bread. Everyday diet included also porridges, gruels, and soups. Meat was rare but salted Baltic herring was frequent on the table. Small beer was a regular drink, on festive occasions people also drank beer. Men used to do woodwork, but they also tanned hides, made peasant shoes, ropes, and tar, and, to a lesser extent, also did blacksmithing. Women’s main handicraft was making textiles. Wool and flax were spun into yarn and thread, which were used in weaving fabrics. Clothing for both men and women was made at home, as were also gloves, stockings, and socks. In the second half of the 19th and the beginning of the 20th centuries many changes occurred in folk culture: chimneys and wooden floors appeared in dwelling-houses, iron ploughs and harrows were taken into use, as well as hay and grain harvesters and threshing machines. Household and clothing items started to be bought. Virumaa is part of northern Estonian folk culture area, which is characterised by the northern Estonian type of barn-dwelling, forked plough, women’s skirts with vertical stripes, midriff blouses, and pot-shaped caps. Virumaa has been under the influence from the east, especially its eastern part (Votic, Izhorian, Russian impact). Yet, the material culture in the coastal areas of northern Virumaa has been influenced by close contacts with the Finns.
7

Virumaa rahvapillid

75%
Tonurist I.
Mäetagused
|
2017
|
vol. 67
75-112
EN
The article gives an overview of the traditional musical instruments and sound making devices of Estonian peasants in historical Virumaa, as well as their usage on the basis of data collected mainly in the 19th–20th centuries. Folk instrument playing culture in Virumaa region is part of the common north-Estonian folk music area, which covers Harju, Järva, and Viru counties. Undoubtedly, the idiosyncrasy of folk music in this area has mainly been shaped by the northern Estonian regilaul (runosong); yet, the relatively similar choice of traditional musical instruments is also characteristic. Local peculiarities of Virumaa stand out only in the case of a few phenomena, such as piibar (a flute-like whistle made of willow bark) and names for the newer type of psaltery (simmel/tsimmel/simbel). In the choice of instruments, their names, and repertoire the so-called Iisaku poluvertsiks’ (Lutheran Russians) local folk instrument playing tradition can be distinguished, which mixes Russian and Estonian phenomena (incl., e.g., names of instruments: psaltery – kusli, jew’s harp – vargan, willow whistle – dutka, drum – puuben). Russian villages on the northern coast of Lake Peipus and along the Narva River had their own explicit ethnic playing tradition. The northern coast of Virumaa had some common features also with Finnish folk instrument and folk dance traditions (influence in the repertoire of dance music, violin-playing, etc.), while at the lower course of the Narva River contacts occurred with local Izhorian herdsmen and their instruments (e.g. large herdsman’s trumpet truba). Folk music instruments in Virumaa can be divided by their sound-making mode into wind instruments (e.g. clarinet-type and trumpet-type aerophones), string instruments (chordophones), idiophones, and membranophones. The article approaches folk instruments in Virumaa on the basis of their main building indicators as well as spheres of usage, and their mentions in oral folklore.
8

Virumaa kalendritavad ja nende piirkondlik omapara

75%
Hiiemae M.
Mäetagused
|
2017
|
vol. 67
113-140
EN
The article gives an overview of calendrical rituals in Virumaa region, Estonia, mainly on the basis of customs descriptions preserved in the folklore archives of the Estonian Literary Museum since the last decades of the 19th century. Calendrical themes are complemented by proverbs, narratives about working prohibitions, etc. The influence of ancient Scandinavian agriculture that has persisted in northern Estonia for centuries, shows signs of weakening in the eastern part of Virumaa; in general, emphasis is laid on nature observations, as well as weather and crop-related omens in connection to calendrical holidays. The most important ritual foods are pork and mutton, barley and rye, as well as dairy products. The northern coast rituals reveal common features with Finnish calendrical traditions; there are also some common holidays unknown in the inland. Indoor jobs were prohibited in the period from All Saints’ Day (November 1) to Martinmas (November 10); in this period preferable activities were riddle-guessing and story-telling, not to inflict harm on cattle. St Stephen’s Day (December 26) was a public holiday related to horses; on this day men rode on horseback to other households to drink beer. In the south-eastern part of Virumaa County there is the historic indigenous Votic area, with additional Russian population. This area is influenced by Orthodox calendrical traditions. The celebration of St George’s Day (April 23) – the day when cattle were first let into the open – adopted features of an Eastern Slavic women’s feast. The souls of the deceased were treated at homes according to the Orthodox calendar – on Parents’ Saturday; in other regions of Estonia food was left for ancestors’ souls in the autumn, during a longer period.
9

Loitsud ja rahvaarstid Virumaal

63%
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.
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