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1

Folkloor ja eluloolisus Venemaa eestlaste malestustes

100%
Korb A.
Mäetagused
|
2018
|
vol. 71
55-88
EN
The article analyses the extent to which Estonians born and grown up in Estonian settlements in Russia have used folklore in transmitting their personal life history. The sources used in the article are memories collected in the first decades of the 21st century from the Estonians who repatriated from Russia to Estonia in the Soviet period. The memories were collected as responses to an appeal to collect village and family history. I came to collecting life histories and personal memories through folkloric research after having collected folklore (songs, tales, rituals and traditions, etc.) in Estonian settlements in Siberia and elsewhere in Russia for more than ten years. In the recollections of Estonians born and grown up in Russia I focused on analysing the origin stories of their ancestors and names, narratives about settling in the new homeland, the impact of dramatic historical events in the lives of their families and communities, and major life cycle events. The time of the narrated event, the time of narrating, and the temporal space between the two interplays are creating memories of life history, as cultural memory mediates the transference of the past experience to the present day. In collective life, folkloric environment is closely embedded in the life history environment. The collected memories contain authentic folktales, popular interpretations of history, spells, descriptions of rituals, belief reports, etc. The knowledge, experience and traditions that are passed on from one generation to another, but also stories heard, have a significant influence on an individual and are reflected also in personal history. Narratives shape the local tradition, and a fact of personal life can turn into social experience. The life history of Estonians in Russia is highly collective, bound by folklore, because this is how the community communicated. Approaching personal experiences of individuals from a more general (economic or political) perspective helps to better understand also the general processes. The life history memories of Estonians born and raised in Estonian settlements in Russia could be viewed as oral narrative history based on the group’s interpretation of the past. This allows us to observe also the regional differences in the rituals and customs of Estonians as well as changes in their mentality.
2

Siberi eestlaste lapse sünniga seotud kombestik ja sünnituslood

100%
Korb A.
Mäetagused
|
2023
|
vol. 85
43-60
EN
To study the childbirth customs and stories of Siberian Estonians, I used conversations and interviews conducted in various Siberian Estonian communities during the fieldwork of the Estonian Folklore Archives between 1991 and 2013, as well as the memories of Estonians who had been born in the Estonian settlements in Siberia and repatriated during or after the Second World War. As information related to childbirth customs is very much a private matter, the collection of such material during fieldwork in Siberia was somewhat limited due to short time and the guest status of the collectors. Women born in the 1910s–1930s who had experience of giving birth at home were more likely to share information. Siberian Estonians, who were born and raised in village communities with a rich heritage, share both personal and community experiences in their childbirth stories. Although the triumph of state medicine, with its small hospitals, had reached Siberian villages after the end of the Second World War, the initially trained medical professionals were met with mistrust and alienation. Village midwives were still respected, and villages adhered to many of the old beliefs about childbirth, as childbirth was controlled by the village community. Over time, giving birth under the supervision of hospital-trained medical staff became the norm. So, the need for village midwives has disappeared, and some of the traditions and customs associated with childbirth have been forgotten. At the same time, traditions related to the pre-pregnancy period and some childbirth stories helping to raise community awareness have remained very much alive.
3

Ravitsejad Siberi eesti kogukondades

100%
Korb A.
Mäetagused
|
2020
|
vol. 78
89-110
EN
The article is based on manuscripts as well as sound and video recordings on folk medicine collected during fieldwork conducted by the researchers of the Estonian Folklore Archives in 1991–2013 from Estonians born and raised in different Siberian Estonian communities. The ancestors of the visited Estonians had either left their homeland in search of land in the last decades of the 19th and the beginning of the 20th centuries or were descendants of those deported and exiled by the Russian tsarist authorities in the first half of the 19th century. Fieldwork at Siberian Estonians in the last decade of the 20th century enriched the Estonian Folklore Archives with invaluable lore material, including the material related to folk medicine. Although the advance of the state medicine system with small hospitals and first aid posts had reached Siberian villages half a century before, and the activity of healers had been banned for decades, the collectors were surprised by the number of healers in villages and the extent of the practical use of folk medicine. The folk medicine tradition was upheld mostly by older women (as was the case also with other fields of lore), which resulted, on the one hand, from the demographic situation, and, on the other hand, from women’s leading position in the preservation of communal traditions. In the older Siberian Estonian communities, which had been established by the deportees (e.g. Ülem(Upper)-Suetuk, Ryzhkovo), it was believed that healing words and skills were available and could be learned by anyone; they were often compared to God’s word. Some people thought that knowledge and skills could only be shared with those younger than yourself. In the villages established by exiles people were considerably more cautious about passing on healing words and the like. In most villages with southern Estonian background, healing charms were kept in secret, as it was believed that when sharing their knowledge, the healers would lose their abilities. It was only at their death’s door that the healers selected their successor. Not all the people who were offered to learn the healing skills were ready to accept the responsibility. The first or last child in the family was thought to have more prerequisites for becoming a good healer. In the first decade of the 21st century, the situation with passing on the healing words and skills had changed considerably in older Siberian villages. Many of the healers had passed away, and there were not enough young people who were interested in continuing the tradition. So the healing skills inevitably concentrated into the hands of a few wise women. Currently, the folk healing tradition in Siberian Estonian communities is fading away, above all, due to the fast aging and diminishing of the communities.
4

Virumaa rahvaluule kogumine ja kogujad

100%
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.
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