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16 Research products, page 1 of 2

  • Digital Humanities and Cultural Heritage
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  • Open Access Estonian
    Authors: 
    Ingrid Rüütel;
    Publisher: Eesti Kirjandusmuuseum

    Kihnu is a small island off the western coast of Estonia, where a number of traditional cultural phenomena have been preserved. Quite a number of traditional dances are kept alive in the traditional and modern context. These dances are danced at traditional family and calendar events: pre-wedding rituals and weddings, gatherings on the eve of St Catherine’s Day, as social dances at different festivities, during organized performances for tourists, and at festivals and other events on the Kihnu island as well as in Estonian towns and abroad. The dancers are mainly members of the amateur group Kihnumua, which has been active for more than 30 years under the guidance of Katrin Kumpan. The groups have no fixed membership, as most of the island’s inhabitants know the tradition. Dances were taught also in the local school and dance club. Some old round and partner dances have disappeared, but about 10–15 dances, mostly partner dances, are still in active use. All partner dances (incl. waltz and polka) are danced in a circle. Couples can be mixed, though women often dance among themselves. Many widely known dances have specific regional style variants. The main musical instrument nowadays is accordion, which is often played by women. Bagpipe music is forgotten, and good fiddlers were found up to the mid-20th century. Also, hand harmonica, the most popular musical instrument of the late 19th and early 20th century, has become rather rare by now.

  • Open Access Estonian
    Authors: 
    Kaarina Rein;
    Publisher: Eesti Kirjandusmuuseum

    The present article deals mainly with the works of Johannes Raicus, the scientist in the field of medicine from the 17th century, focusing on his treatise Disputatio physicomedica votiva e„j ƒšrwa surgenti jam Dorpati novo collegio region, debated at the Gymnasiumof Tartu by Petrus Turdinus, the future student of theology at the University of Tartu.When comparing this disputation with the rest of the works by both Johannes Raicus and Petrus Turdinus – physician and theologian respectively – it becomes clear that the author of the given treatise is indeed Johannes Raicus. Disputatio physicomedica votiva ... reveals an original approach to the subject matter, i.e. the city of Tartu,being clearly distinct from the medical works written in Academia Gustaviana, the Swedish University of Tartu, especially in the respect of developing the ideas of Paracelsus and his followers. Thus it can be concluded that Disputatio physico-medica votiva ...by Johannes Raicus is a peculiar phenomenon amongst the 17th century scientific works in Tartu.

  • Open Access Estonian
    Authors: 
    Lauri Liiders;
    Publisher: Eesti Kirjandusmuuseum

    This paper provides an overview of the first detailed case study of a Buddhist congregation in Estonia. The object of this study is Triratna Buddhist Community in Estonia, which was established here in 1989 and is part of international Triratna Buddhist Community (formerly known as Friends of the Western Buddhist Order) created in the United Kingdom in 1967. Mainly through oral history and participant observation methods as well as analysis of data presented by different written and oral sources the researcher strives to give an overview of various aspects of activity connected with one particular Buddhist group in Estonia, including its practice, ordination rituals, beliefs and membership characteristics. It also includes a detailed overview of the congregation’s history and its relationship with members of Triratna congregations in Finland and the UK. It presents Buddhism as an emerging new religion in Estonia through a case study of a Western Buddhist ecumenical congregation.

  • Publication . Article . 1997
    Open Access Estonian
    Authors: 
    Erik Tago;
    Publisher: Eesti Kirjandusmuuseum

    Earlier superstitious views of comets have changed more rational in recent centuries. A short review of comets which have been outstanding from historical and astronomical point of view has presented.

  • Open Access Estonian
    Authors: 
    Tõnno Jonuks;
    Publisher: Eesti Kirjandusmuuseum

    The article takes a critical look at archaeoastronomy as a marginalised area of research and dwells upon the so-called “bad examples” with an aim to highlight the methodological reasons why archaeoastronomy is not considered a true science. The elicited examples are indeed made by amateurs, yet with an academic research background, and published in academic format. Thus, these treatments can potentially find their way into the knowledge of common people and shape their worldview. Until now, critical reviews of the elevant treatments have been non-existent, and the following article attempts to analyse the problematic issues in archaeoastronomy related treatments and bring out certain generalisations as to why such strange conclusions have been reached.

  • Publication . Article . 2007
    Open Access Estonian
    Authors: 
    Jinseok Seo;
    Publisher: Eesti Kirjandusmuuseum

    The article discusses the structure of Korean legends as representative of female heroism, the purpose of which was to instil courage and hope in women at the time, and thereby proves that Korean legends are not merely a passive reflection of the social situation but serve an active function of influencing the society in a particular way and arranging the illogical social organisation. In addition, the article studies the heroism of Korean women in legends glorifying their beauty and dignity. In Korean legends, women are mostly perceived as passive mediators whose function is to give birth to heroes. But there are also other legends, which have been passed on throughout the long history, the nature and structure of which is analogous to European legends. Perhaps there have been other such legends, but they have not been preserved owing to the fact that the Korean society has been long dominated by men or nobility. The myths and legends are not merely simple representations of Korean society at the time, but serve as antisocial messages by shamans of the lowest social stratum, who lived under double pressure. Their message was that all people are born equal and share equal human rights, and they ridiculed the hypocrisy of the nobility, who harshly criticised shamans but eventually followed their advice.

  • Open Access Estonian
    Authors: 
    Tiiu Jaago;
    Publisher: Eesti Kirjandusmuuseum

    In Estonia narrative history [pärimuslik ajalugu] as a field of study and research trend is internationally associated with concepts and trends known by keywords `oral history' and `ethnohistory'. Oral history deals mostly with popular interpretations of the near history and has sprung out of historical studies following the World War II. Ethnohistory is a folkloric approach to interpretations of the past, where the focus of study is narratives of earlier cultures in the recent past or of the ancient cultures. The article observes two written narrative threads from the recent past. The stories, one written in 1961 and the other one in 2001, describe the formation of an industrial region in Estonia in the 20th century. The turning point of the narrative is World War II and the change of ruling regime in 1941 and 1944 in Estonia. The first story was sent to the Estonian National Museum by a correspondent, while the other was sent in response to the collection of life stories and is preserved in the Cultural History Archives of the Estonian Literary Museum. Both stories are true experience narratives and include an evaluation in the context of narrative period. The main problem tackled in the article is the treatment of time and its manifestations in the analysed stories: how the authors have distributed the narrative events chronologically; how different periods (the time of events, time of narration) have affected the formation of narrative chronology; which factors affecting the interpretations and perceptions of the period become evident in the narratives. The texts are analysed on super, macro and micro level, whereas the main emphasis is on macro-structure (chronological markers, comments and transitions to new markers). The central conflict in both narratives lies in the topics related to the mores, ethics and things considered sacred, in the second narrative the issue of power is added. Comparison of the two narratives reveals that the time lapse has distanced the narrator from the event, but has added the experience from the years between, i.e. the aftermath of the events and narratives about them. The intensification of political colouring in the second narrative (written in 2001) is inspired by the 50 years of living in the Soviet Union, during the period between the events and the narrative act (1944-1991; including the period of Russianisation, political censure, etc.). The experiences have begun to shape the interpretations of the events as source facts and therefore the distance has introduced both the course of events as well as the narrative of thought to the narrative history.

  • Publication . Article . 2004
    Open Access Estonian
    Authors: 
    Anna-Leena Siikala;
    Publisher: Eesti Kirjandusmuuseum

    Folklorists have long been aware that place names hold the memory of historically significant people and events. The landscape laden with inherited meanings is marked by names and objects and recreated constantly by narration functions as the map of historical memory in a detailed way for a culture extracting its livelihood from nature. Sacrificial places are not only remembered, but are - at least in Shuryshkar - in active use. They are the meeting points for the human and non-human world. The multiplicity of such mental maps reflects the many-sidedness of human experience. The social world does not only consist of human beings but also of the unseen sphere of the spirits. Udmurt villages retained their ethnic religion with rituals and cult grounds between two world religions Islam and Christianity until the 21st century. The Udmurt traditions and ways of life have been formed by various cultural influences throughout centuries. Despite all the pressures, the villages worshipping Inmar have preserved features of the ancient Finno-Ugric tradition. The so-called "nature religion" of the Udmurts is practised by kin-based cult groups and relies on oral tradition. During seasonal rituals god of the heavens, ancestors, and guardian spirits of fields, earth and forest are addressed in ritual places dedicated to each of these. Formerly, the holy groves of the Udmurts were hidden in forests, and often on a hill. In addition to their religious significance the sacred places, graveyards and holy groves are essential parts of village landscape and sign vehicles of its collective memory. The holy groves are known by all members of the community but are kept secret from outsiders if needed. They are part of the landscape and remain invisible for outsiders. Known only by the insiders, the groves create a border between those who move in the landscape, establish the divide between them and us, and are thus major markers of communal identity. At some places the holy groves are no longer in use; respect and fear of consequences, however, has prevented the places from being destroyed. Abandoned groves have overgrown and transformed into places of landscape occupied by extraordinary beings. Despite the overgrowth, the places still function as sign vehicles of collective memory. They represent the past of the group, tradition that in the present day does not necessarily have the same meaning as before, but nevertheless provides materials for experiencing the continuity of group culture. The importance of the sacred sites is based on their ability to connect a group not only to the supranormal world but also to a world gone by, to the world of ancestors and their life, thus opening up a view to collective past. Rituals not only unite social groups, but also recreate and establish them in practiced ceremonies. It is no wonder that the interest in the sacred sites and their reconstruction is an essential part of the ethnic revival in Russia and elsewhere. The sense of continuity and ethnic history motivates the maintenance and rebuilding of holy groves in several villages in southern Udmurtia. It is interesting to note that people with academic education who have already left the village and have thus distanced themselves from village life are actively involved in reconstructing the groves. The Udmurts have also revived and created new ritual forms that are better adapted to modern life-style.

  • Open Access Estonian
    Authors: 
    Marta Kurkowska-Budzan;
    Publisher: Eesti Kirjandusmuuseum
    Country: Poland

    In most of the countries of Central and Eastern Europe, oral history was initiated in the circles of dissidents in the 1980s. Memories of the politically marginalised or persecuted citizens were the source of insights into uncensored versions of recent past. Therefore the term “a witness to history” is central to the “civic historiography”, which has been developed in Poland. After the fall of communism, the civic participation in the archiving, educating and researching has been institutionalised and identifies itself as oral history. The article presents epistemological and ethical paradoxes of the concept of “a witness to history” in the light of social and linguistic practice, as well as its historiographical and political usage. Examples of major oral history projects actively present in the public space and state and public institutions, influencing oral history practice in Poland, are presented. In the analysis of such institutions as the Warsaw Uprising Museum or the Institute of National Memory, the author focuses on their definition of “a witness to history” and places their practices in the context of the politics of memory implemented in Poland since 2005. Apart from the abovementioned powerful social players in the serious game of memory, knowledge and imagination, there are, however, other social actors contributing to the notion of oral history and creating an alternative vision of its tasks. The author sketches two modes of the development of oral history in Poland – academic and public oral history – pointing at the concepts of ‘narrator’ and ‘a witness to history’, and briefly summarises the main problems of contemporary dominant practice. Artiklis tutvustatakse Poola suulise ajaloo põhilisi kujunemissuundi 1980. aastatest alates kuni tänapäevani. Käsitletakse suulise ajaloo ilmnemise institutsionaalseid, poliitilisi ja sotsiaalseid kontekste olukorras, kus suulise ajaloo projektide keskseks kontseptsiooniks on olnud ajaloo tunnistaja. Artiklis tõstatatakse küsimus selle kontseptsiooni epistemoloogilistest ja eetilistest probleemidest, mis pärinevad ajajärgust, mil suuline ajalugu hakkas Poolas kodanikuõpetuse historiograafia (avaliku ajaloo) raames välja kujunema.

  • Open Access Estonian
    Authors: 
    Pavel Limerov;
    Publisher: Eesti Kirjandusmuuseum

    The article compares the biography of St. Stephen of Perm, written by Epiphanius the Wise, with the stories about the miracle maker Stephen known in Komi folklore. The author explores the influences of Russian culture on Permian (Komi) culture by mediation of St. Stephen of Perm, and the association of folklore legends with the Christianisation of the Komi. The dialogue between the Russian Christian written tradition and the Komi pagan oral tradition, which was initiated by the Christianisation of the Komi at the end of the 14th century, was based on the philological activity of St. Stephen of Perm. It was him who translated into the Permian Komi language the main principles and concepts of Christian religion, which made the dialogue between Russian and Komi cultures possible. St. Stephen’s mission was complicated because he not only had to provide an accurate translation of Christian texts into another language, but also had to find and create meaning equivalents for Christian images in non-Christian tradition. St. Stephen of Perm became a key figure denoting the contact point of Russian and Komi traditions. In Russian tradition the acceptance of the Permian side was expressed in St. Stephen’s hagiology, which combines the biography of St. Stephen and the story of his journey to the Perm region. In Permian tradition St. Stephen and the events related to him are explained in folkloric texts about Christianisation.

Advanced search in Research products
Research products
arrow_drop_down
Searching FieldsTerms
Any field
arrow_drop_down
includes
arrow_drop_down
Include:
The following results are related to Digital Humanities and Cultural Heritage. Are you interested to view more results? Visit OpenAIRE - Explore.
16 Research products, page 1 of 2
  • Open Access Estonian
    Authors: 
    Ingrid Rüütel;
    Publisher: Eesti Kirjandusmuuseum

    Kihnu is a small island off the western coast of Estonia, where a number of traditional cultural phenomena have been preserved. Quite a number of traditional dances are kept alive in the traditional and modern context. These dances are danced at traditional family and calendar events: pre-wedding rituals and weddings, gatherings on the eve of St Catherine’s Day, as social dances at different festivities, during organized performances for tourists, and at festivals and other events on the Kihnu island as well as in Estonian towns and abroad. The dancers are mainly members of the amateur group Kihnumua, which has been active for more than 30 years under the guidance of Katrin Kumpan. The groups have no fixed membership, as most of the island’s inhabitants know the tradition. Dances were taught also in the local school and dance club. Some old round and partner dances have disappeared, but about 10–15 dances, mostly partner dances, are still in active use. All partner dances (incl. waltz and polka) are danced in a circle. Couples can be mixed, though women often dance among themselves. Many widely known dances have specific regional style variants. The main musical instrument nowadays is accordion, which is often played by women. Bagpipe music is forgotten, and good fiddlers were found up to the mid-20th century. Also, hand harmonica, the most popular musical instrument of the late 19th and early 20th century, has become rather rare by now.

  • Open Access Estonian
    Authors: 
    Kaarina Rein;
    Publisher: Eesti Kirjandusmuuseum

    The present article deals mainly with the works of Johannes Raicus, the scientist in the field of medicine from the 17th century, focusing on his treatise Disputatio physicomedica votiva e„j ƒšrwa surgenti jam Dorpati novo collegio region, debated at the Gymnasiumof Tartu by Petrus Turdinus, the future student of theology at the University of Tartu.When comparing this disputation with the rest of the works by both Johannes Raicus and Petrus Turdinus – physician and theologian respectively – it becomes clear that the author of the given treatise is indeed Johannes Raicus. Disputatio physicomedica votiva ... reveals an original approach to the subject matter, i.e. the city of Tartu,being clearly distinct from the medical works written in Academia Gustaviana, the Swedish University of Tartu, especially in the respect of developing the ideas of Paracelsus and his followers. Thus it can be concluded that Disputatio physico-medica votiva ...by Johannes Raicus is a peculiar phenomenon amongst the 17th century scientific works in Tartu.

  • Open Access Estonian
    Authors: 
    Lauri Liiders;
    Publisher: Eesti Kirjandusmuuseum

    This paper provides an overview of the first detailed case study of a Buddhist congregation in Estonia. The object of this study is Triratna Buddhist Community in Estonia, which was established here in 1989 and is part of international Triratna Buddhist Community (formerly known as Friends of the Western Buddhist Order) created in the United Kingdom in 1967. Mainly through oral history and participant observation methods as well as analysis of data presented by different written and oral sources the researcher strives to give an overview of various aspects of activity connected with one particular Buddhist group in Estonia, including its practice, ordination rituals, beliefs and membership characteristics. It also includes a detailed overview of the congregation’s history and its relationship with members of Triratna congregations in Finland and the UK. It presents Buddhism as an emerging new religion in Estonia through a case study of a Western Buddhist ecumenical congregation.

  • Publication . Article . 1997
    Open Access Estonian
    Authors: 
    Erik Tago;
    Publisher: Eesti Kirjandusmuuseum

    Earlier superstitious views of comets have changed more rational in recent centuries. A short review of comets which have been outstanding from historical and astronomical point of view has presented.

  • Open Access Estonian
    Authors: 
    Tõnno Jonuks;
    Publisher: Eesti Kirjandusmuuseum

    The article takes a critical look at archaeoastronomy as a marginalised area of research and dwells upon the so-called “bad examples” with an aim to highlight the methodological reasons why archaeoastronomy is not considered a true science. The elicited examples are indeed made by amateurs, yet with an academic research background, and published in academic format. Thus, these treatments can potentially find their way into the knowledge of common people and shape their worldview. Until now, critical reviews of the elevant treatments have been non-existent, and the following article attempts to analyse the problematic issues in archaeoastronomy related treatments and bring out certain generalisations as to why such strange conclusions have been reached.

  • Publication . Article . 2007
    Open Access Estonian
    Authors: 
    Jinseok Seo;
    Publisher: Eesti Kirjandusmuuseum

    The article discusses the structure of Korean legends as representative of female heroism, the purpose of which was to instil courage and hope in women at the time, and thereby proves that Korean legends are not merely a passive reflection of the social situation but serve an active function of influencing the society in a particular way and arranging the illogical social organisation. In addition, the article studies the heroism of Korean women in legends glorifying their beauty and dignity. In Korean legends, women are mostly perceived as passive mediators whose function is to give birth to heroes. But there are also other legends, which have been passed on throughout the long history, the nature and structure of which is analogous to European legends. Perhaps there have been other such legends, but they have not been preserved owing to the fact that the Korean society has been long dominated by men or nobility. The myths and legends are not merely simple representations of Korean society at the time, but serve as antisocial messages by shamans of the lowest social stratum, who lived under double pressure. Their message was that all people are born equal and share equal human rights, and they ridiculed the hypocrisy of the nobility, who harshly criticised shamans but eventually followed their advice.

  • Open Access Estonian
    Authors: 
    Tiiu Jaago;
    Publisher: Eesti Kirjandusmuuseum

    In Estonia narrative history [pärimuslik ajalugu] as a field of study and research trend is internationally associated with concepts and trends known by keywords `oral history' and `ethnohistory'. Oral history deals mostly with popular interpretations of the near history and has sprung out of historical studies following the World War II. Ethnohistory is a folkloric approach to interpretations of the past, where the focus of study is narratives of earlier cultures in the recent past or of the ancient cultures. The article observes two written narrative threads from the recent past. The stories, one written in 1961 and the other one in 2001, describe the formation of an industrial region in Estonia in the 20th century. The turning point of the narrative is World War II and the change of ruling regime in 1941 and 1944 in Estonia. The first story was sent to the Estonian National Museum by a correspondent, while the other was sent in response to the collection of life stories and is preserved in the Cultural History Archives of the Estonian Literary Museum. Both stories are true experience narratives and include an evaluation in the context of narrative period. The main problem tackled in the article is the treatment of time and its manifestations in the analysed stories: how the authors have distributed the narrative events chronologically; how different periods (the time of events, time of narration) have affected the formation of narrative chronology; which factors affecting the interpretations and perceptions of the period become evident in the narratives. The texts are analysed on super, macro and micro level, whereas the main emphasis is on macro-structure (chronological markers, comments and transitions to new markers). The central conflict in both narratives lies in the topics related to the mores, ethics and things considered sacred, in the second narrative the issue of power is added. Comparison of the two narratives reveals that the time lapse has distanced the narrator from the event, but has added the experience from the years between, i.e. the aftermath of the events and narratives about them. The intensification of political colouring in the second narrative (written in 2001) is inspired by the 50 years of living in the Soviet Union, during the period between the events and the narrative act (1944-1991; including the period of Russianisation, political censure, etc.). The experiences have begun to shape the interpretations of the events as source facts and therefore the distance has introduced both the course of events as well as the narrative of thought to the narrative history.

  • Publication . Article . 2004
    Open Access Estonian
    Authors: 
    Anna-Leena Siikala;
    Publisher: Eesti Kirjandusmuuseum

    Folklorists have long been aware that place names hold the memory of historically significant people and events. The landscape laden with inherited meanings is marked by names and objects and recreated constantly by narration functions as the map of historical memory in a detailed way for a culture extracting its livelihood from nature. Sacrificial places are not only remembered, but are - at least in Shuryshkar - in active use. They are the meeting points for the human and non-human world. The multiplicity of such mental maps reflects the many-sidedness of human experience. The social world does not only consist of human beings but also of the unseen sphere of the spirits. Udmurt villages retained their ethnic religion with rituals and cult grounds between two world religions Islam and Christianity until the 21st century. The Udmurt traditions and ways of life have been formed by various cultural influences throughout centuries. Despite all the pressures, the villages worshipping Inmar have preserved features of the ancient Finno-Ugric tradition. The so-called "nature religion" of the Udmurts is practised by kin-based cult groups and relies on oral tradition. During seasonal rituals god of the heavens, ancestors, and guardian spirits of fields, earth and forest are addressed in ritual places dedicated to each of these. Formerly, the holy groves of the Udmurts were hidden in forests, and often on a hill. In addition to their religious significance the sacred places, graveyards and holy groves are essential parts of village landscape and sign vehicles of its collective memory. The holy groves are known by all members of the community but are kept secret from outsiders if needed. They are part of the landscape and remain invisible for outsiders. Known only by the insiders, the groves create a border between those who move in the landscape, establish the divide between them and us, and are thus major markers of communal identity. At some places the holy groves are no longer in use; respect and fear of consequences, however, has prevented the places from being destroyed. Abandoned groves have overgrown and transformed into places of landscape occupied by extraordinary beings. Despite the overgrowth, the places still function as sign vehicles of collective memory. They represent the past of the group, tradition that in the present day does not necessarily have the same meaning as before, but nevertheless provides materials for experiencing the continuity of group culture. The importance of the sacred sites is based on their ability to connect a group not only to the supranormal world but also to a world gone by, to the world of ancestors and their life, thus opening up a view to collective past. Rituals not only unite social groups, but also recreate and establish them in practiced ceremonies. It is no wonder that the interest in the sacred sites and their reconstruction is an essential part of the ethnic revival in Russia and elsewhere. The sense of continuity and ethnic history motivates the maintenance and rebuilding of holy groves in several villages in southern Udmurtia. It is interesting to note that people with academic education who have already left the village and have thus distanced themselves from village life are actively involved in reconstructing the groves. The Udmurts have also revived and created new ritual forms that are better adapted to modern life-style.

  • Open Access Estonian
    Authors: 
    Marta Kurkowska-Budzan;
    Publisher: Eesti Kirjandusmuuseum
    Country: Poland

    In most of the countries of Central and Eastern Europe, oral history was initiated in the circles of dissidents in the 1980s. Memories of the politically marginalised or persecuted citizens were the source of insights into uncensored versions of recent past. Therefore the term “a witness to history” is central to the “civic historiography”, which has been developed in Poland. After the fall of communism, the civic participation in the archiving, educating and researching has been institutionalised and identifies itself as oral history. The article presents epistemological and ethical paradoxes of the concept of “a witness to history” in the light of social and linguistic practice, as well as its historiographical and political usage. Examples of major oral history projects actively present in the public space and state and public institutions, influencing oral history practice in Poland, are presented. In the analysis of such institutions as the Warsaw Uprising Museum or the Institute of National Memory, the author focuses on their definition of “a witness to history” and places their practices in the context of the politics of memory implemented in Poland since 2005. Apart from the abovementioned powerful social players in the serious game of memory, knowledge and imagination, there are, however, other social actors contributing to the notion of oral history and creating an alternative vision of its tasks. The author sketches two modes of the development of oral history in Poland – academic and public oral history – pointing at the concepts of ‘narrator’ and ‘a witness to history’, and briefly summarises the main problems of contemporary dominant practice. Artiklis tutvustatakse Poola suulise ajaloo põhilisi kujunemissuundi 1980. aastatest alates kuni tänapäevani. Käsitletakse suulise ajaloo ilmnemise institutsionaalseid, poliitilisi ja sotsiaalseid kontekste olukorras, kus suulise ajaloo projektide keskseks kontseptsiooniks on olnud ajaloo tunnistaja. Artiklis tõstatatakse küsimus selle kontseptsiooni epistemoloogilistest ja eetilistest probleemidest, mis pärinevad ajajärgust, mil suuline ajalugu hakkas Poolas kodanikuõpetuse historiograafia (avaliku ajaloo) raames välja kujunema.

  • Open Access Estonian
    Authors: 
    Pavel Limerov;
    Publisher: Eesti Kirjandusmuuseum

    The article compares the biography of St. Stephen of Perm, written by Epiphanius the Wise, with the stories about the miracle maker Stephen known in Komi folklore. The author explores the influences of Russian culture on Permian (Komi) culture by mediation of St. Stephen of Perm, and the association of folklore legends with the Christianisation of the Komi. The dialogue between the Russian Christian written tradition and the Komi pagan oral tradition, which was initiated by the Christianisation of the Komi at the end of the 14th century, was based on the philological activity of St. Stephen of Perm. It was him who translated into the Permian Komi language the main principles and concepts of Christian religion, which made the dialogue between Russian and Komi cultures possible. St. Stephen’s mission was complicated because he not only had to provide an accurate translation of Christian texts into another language, but also had to find and create meaning equivalents for Christian images in non-Christian tradition. St. Stephen of Perm became a key figure denoting the contact point of Russian and Komi traditions. In Russian tradition the acceptance of the Permian side was expressed in St. Stephen’s hagiology, which combines the biography of St. Stephen and the story of his journey to the Perm region. In Permian tradition St. Stephen and the events related to him are explained in folkloric texts about Christianisation.