Proceedings of the 10th International Conference Synergies in Communication: Bucharest, Romania, 27-28 October 2022. Militaru, Marina-Luminița (ed.in chief), 2022
This paper examines customs relating to Palm Sunday (palmipuudepüha, urbepäev) as part of the loc... more This paper examines customs relating to Palm Sunday (palmipuudepüha, urbepäev) as part of the local identity, and the use of archaic customs in Estonian society. One of the most common practices in the past was the whipping of another person with willow (birch or other tree) twigs, a gesture which represented the transfer of health and strength from the branches to the family members and animals. Early in the morning, sleepers were awakened by being whipped with the willow twigs and family members wishing them health, or repeating phrases such as "Cheer up, brighten up!". It was customary to keep willow branches in a vase until Easter. Along with willow branches, alder, birch, hazel and other budding branches were also kept in the home. In some places, willow branches were taken to graves. In the Orthodox Church, willow branches were consecrated and later used in magical actions. For example, when driving the herd off to pasture, the shepherd used to whip the animals with them, to keep the cattle healthy and strong. The cattle were also whipped immediately after the willow branches were brought home, for the same purpose. Taking willow branches to the field was believed to ensure a good crop, while sticking them into an anthill would ensure the safety of the herd. At the same time, whipping animals and family members with branches, twigs or 'whisks' was also part of annual traditions, such as the autumn and winter masking holidays. The purpose of this article is to provide a first overview of the tradition of ritual calendric visits, on which people used living branches or twigs.
Cultural Astronomy and Ancient Skywatching.(Maglova, Penka; Stoev, Alexey, (Eds.). , 2023
The paper explores the perceptions of Estonians of the otherworld: a multi-layered, related to d... more The paper explores the perceptions of Estonians of the otherworld: a multi-layered, related to different ideas and influenced by biblical literature and confessional teaching, partly related to everyday vernacular discussions about the otherworld and ritual practices, but they also have similarities with neighbouring peoples. The tradition of the last centuries (19th-21st century) links the otherworld with the ‘manala’ – the underworld, the ‘toonela’ – another world, and the so-called Off-world. All these places can be in the sky, on earth, or somewhere far away. The views on paradise and hell, known through Christian teaching, are also diverse in folk religion: both can be placed in the sky: on the stars, near the sun or the moon, on comets, but can also be located further afield, in a dense forest, underground, etc.). Life after death is usually imagined as a parallel world, where life after death continues like earthly life, where it is hoped to meet erstwhile loved dead ones. At the same time, there are quite a few beliefs that the lives of killed, dead or abandoned children and others will continue on the moon, for example. However, special treatment after death also extends to unmarried persons, criminals and other persons. Both in the past and today, it was imagined that their loved ones were in the sky, about which there is often no closer idea – they probably did not want to take a closer look at complex value issues.
The European cranberry (Vaccinium oxycoccus L., syn. Oxycoccus palustris Pers.) has a wide geogra... more The European cranberry (Vaccinium oxycoccus L., syn. Oxycoccus palustris Pers.) has a wide geographical distribution in natural bogs of Europe, Asia, and North America. The American cranberry (Vaccinium macrocarpon Aiton, syn. Oxycoccus macrocarpos (Aiton) Pursh) is more easily cultivated in the northern regions of the world and is therefore an available source of bioactive compounds. They are both rich in polyphenolic compounds (i.e., flavonoids, anthocyanins, and phenolic acids), which have significant antioxidant and antiimmflamatory properties. The cranberry fruits and their preparations represent important natural preservatives used against bacterial and fungal pathogens. Heritage related to its usage refers to the cranberry as a food plant and multiuse ethnomedical remedy. The results of the modern phytochemical and pharmaceutical research suggest using cranberry against urinary tract infections and as a preventive or curing plant against many other diseases. Today there are many new opportunities to draw attention to this plant, including cranberry tourism. In food and pharmaceutical industry the fruits are used most often, but leaves are also rich in biologically active substances, which can be sources for creating new medicines.
Народная религиозность в свете фольклора (Л. Фадеева), 2023
Целью нашей статьи является сравнительно-исторический анализ сказок сюжетного типа ATU / СУС 470 ... more Целью нашей статьи является сравнительно-исторический анализ сказок сюжетного типа ATU / СУС 470 «Друзья в жизни и смерти», их распространение и особенности у белорусов, русских и эстонцев. На эстонском и белорусском материале истории этого типа в отдельных случаях контаминируются с сюжетами ATU470А, 471А, что будет рассмотрено ниже.
Целью нашей статьи является сравнительно-исторический анализ сказок сюжетного типа ATU / СУС 470 ... more Целью нашей статьи является сравнительно-исторический анализ сказок сюжетного типа ATU / СУС 470 «Друзья в жизни и смерти», их распространение и особенности у белорусов, русских и эстонцев. На эстонском и белорусском материале истории этого типа в отдельных случаях контаминируются с сюжетами ATU470А, 471А, что будет ра
This article examines Estonian data about the celebration of Teacher's Day, different models for ... more This article examines Estonian data about the celebration of Teacher's Day, different models for communication between teachers and students: open and democratic and schools that follow a more conservative distribution of roles. We investigate what kind of structure Teachers’ Day has and how customs have changed over time. How are the carnivalesque and folkloresque effects integrated into Teachers’ Day.
The article traces changes in human cognitive and social development using the example of the dom... more The article traces changes in human cognitive and social development using the example of the domesticated insect, the bee. From the 13th to the 20th century, forest beekeeping spread, using live trees as beehives, and later also log hives on the ground. The ways of keeping bees changed fundamentally in the 19th century with the introduction of new types of hive that went alongside a consolidation of beliefs about bees. Bees had numerous names, and euphemisms were used when talking about them and in incantations. For example, bees were called men or workers, or kinship terms were used; they were also called the domestic animals of the guardian fairies. The article presents beliefs about bees as soul animals, various legends that were associated with the journey of the soul, and the popular belief in the connection between the death of the beekeeper and his or her bees. While honey was traditionally associated with abundance and an ideal life, the bee represented a hardworking, loyal person.
Proceedings of the 10th International Conference Synergies in Communication: Bucharest, Romania, 27-28 October 2022. Militaru, Marina-Luminița (ed.in chief), 2022
This paper examines customs relating to Palm Sunday (palmipuudepüha, urbepäev) as part of the loc... more This paper examines customs relating to Palm Sunday (palmipuudepüha, urbepäev) as part of the local identity, and the use of archaic customs in Estonian society. One of the most common practices in the past was the whipping of another person with willow (birch or other tree) twigs, a gesture which represented the transfer of health and strength from the branches to the family members and animals. Early in the morning, sleepers were awakened by being whipped with the willow twigs and family members wishing them health, or repeating phrases such as "Cheer up, brighten up!". It was customary to keep willow branches in a vase until Easter. Along with willow branches, alder, birch, hazel and other budding branches were also kept in the home. In some places, willow branches were taken to graves. In the Orthodox Church, willow branches were consecrated and later used in magical actions. For example, when driving the herd off to pasture, the shepherd used to whip the animals with them, to keep the cattle healthy and strong. The cattle were also whipped immediately after the willow branches were brought home, for the same purpose. Taking willow branches to the field was believed to ensure a good crop, while sticking them into an anthill would ensure the safety of the herd. At the same time, whipping animals and family members with branches, twigs or 'whisks' was also part of annual traditions, such as the autumn and winter masking holidays. The purpose of this article is to provide a first overview of the tradition of ritual calendric visits, on which people used living branches or twigs.
Cultural Astronomy and Ancient Skywatching.(Maglova, Penka; Stoev, Alexey, (Eds.). , 2023
The paper explores the perceptions of Estonians of the otherworld: a multi-layered, related to d... more The paper explores the perceptions of Estonians of the otherworld: a multi-layered, related to different ideas and influenced by biblical literature and confessional teaching, partly related to everyday vernacular discussions about the otherworld and ritual practices, but they also have similarities with neighbouring peoples. The tradition of the last centuries (19th-21st century) links the otherworld with the ‘manala’ – the underworld, the ‘toonela’ – another world, and the so-called Off-world. All these places can be in the sky, on earth, or somewhere far away. The views on paradise and hell, known through Christian teaching, are also diverse in folk religion: both can be placed in the sky: on the stars, near the sun or the moon, on comets, but can also be located further afield, in a dense forest, underground, etc.). Life after death is usually imagined as a parallel world, where life after death continues like earthly life, where it is hoped to meet erstwhile loved dead ones. At the same time, there are quite a few beliefs that the lives of killed, dead or abandoned children and others will continue on the moon, for example. However, special treatment after death also extends to unmarried persons, criminals and other persons. Both in the past and today, it was imagined that their loved ones were in the sky, about which there is often no closer idea – they probably did not want to take a closer look at complex value issues.
The European cranberry (Vaccinium oxycoccus L., syn. Oxycoccus palustris Pers.) has a wide geogra... more The European cranberry (Vaccinium oxycoccus L., syn. Oxycoccus palustris Pers.) has a wide geographical distribution in natural bogs of Europe, Asia, and North America. The American cranberry (Vaccinium macrocarpon Aiton, syn. Oxycoccus macrocarpos (Aiton) Pursh) is more easily cultivated in the northern regions of the world and is therefore an available source of bioactive compounds. They are both rich in polyphenolic compounds (i.e., flavonoids, anthocyanins, and phenolic acids), which have significant antioxidant and antiimmflamatory properties. The cranberry fruits and their preparations represent important natural preservatives used against bacterial and fungal pathogens. Heritage related to its usage refers to the cranberry as a food plant and multiuse ethnomedical remedy. The results of the modern phytochemical and pharmaceutical research suggest using cranberry against urinary tract infections and as a preventive or curing plant against many other diseases. Today there are many new opportunities to draw attention to this plant, including cranberry tourism. In food and pharmaceutical industry the fruits are used most often, but leaves are also rich in biologically active substances, which can be sources for creating new medicines.
Народная религиозность в свете фольклора (Л. Фадеева), 2023
Целью нашей статьи является сравнительно-исторический анализ сказок сюжетного типа ATU / СУС 470 ... more Целью нашей статьи является сравнительно-исторический анализ сказок сюжетного типа ATU / СУС 470 «Друзья в жизни и смерти», их распространение и особенности у белорусов, русских и эстонцев. На эстонском и белорусском материале истории этого типа в отдельных случаях контаминируются с сюжетами ATU470А, 471А, что будет рассмотрено ниже.
Целью нашей статьи является сравнительно-исторический анализ сказок сюжетного типа ATU / СУС 470 ... more Целью нашей статьи является сравнительно-исторический анализ сказок сюжетного типа ATU / СУС 470 «Друзья в жизни и смерти», их распространение и особенности у белорусов, русских и эстонцев. На эстонском и белорусском материале истории этого типа в отдельных случаях контаминируются с сюжетами ATU470А, 471А, что будет ра
This article examines Estonian data about the celebration of Teacher's Day, different models for ... more This article examines Estonian data about the celebration of Teacher's Day, different models for communication between teachers and students: open and democratic and schools that follow a more conservative distribution of roles. We investigate what kind of structure Teachers’ Day has and how customs have changed over time. How are the carnivalesque and folkloresque effects integrated into Teachers’ Day.
The article traces changes in human cognitive and social development using the example of the dom... more The article traces changes in human cognitive and social development using the example of the domesticated insect, the bee. From the 13th to the 20th century, forest beekeeping spread, using live trees as beehives, and later also log hives on the ground. The ways of keeping bees changed fundamentally in the 19th century with the introduction of new types of hive that went alongside a consolidation of beliefs about bees. Bees had numerous names, and euphemisms were used when talking about them and in incantations. For example, bees were called men or workers, or kinship terms were used; they were also called the domestic animals of the guardian fairies. The article presents beliefs about bees as soul animals, various legends that were associated with the journey of the soul, and the popular belief in the connection between the death of the beekeeper and his or her bees. While honey was traditionally associated with abundance and an ideal life, the bee represented a hardworking, loyal person.
Mirjam Mencej 2001. aastal ilmunud monograafia annab ülevaate huntide valitsejaga seotud pärimuse... more Mirjam Mencej 2001. aastal ilmunud monograafia annab ülevaate huntide valitsejaga seotud pärimusest - muistenditest, loitsudest, rituaalidest, uskumustest, vanasõnadest, mütoloogiast -, tuginedes ida-ja lääneslaavi, balti, skandinaavia ehk laiemalt indoeuroopa keelerühma ...
Kunagisest pikemast maskeerimisperioodist on tänaseks säilinud eeskätt lihavõttesandid ning kunag... more Kunagisest pikemast maskeerimisperioodist on tänaseks säilinud eeskätt lihavõttesandid ning kunagine maskide küllus on ühtlustunud. Muidugi on Sloveeniaski kiiresti paberist või riidest valmistatud maske ja rutuga selga otsitud rõivaid, kuid võimsad karusnahaga kaetud ...
Leidsin Julie Cruikshanki raamatu täiesti juhuslikult aasta eest Soome Kirjanduse Seltsi etnoloog... more Leidsin Julie Cruikshanki raamatu täiesti juhuslikult aasta eest Soome Kirjanduse Seltsi etnoloogiaraamatukogust, uidates kirjutamisest väsinuna riiulite vahel. Arvatavasti haarasin sellest impulsiivselt nagu peaaegu iga minu põlvkonna eestlane, kes aimab enda ees ...
Page 1. Eesti Kirjandusmuusumi rahvausundi töörühma väljaanne Meedia. Folkloor. Mütoloogia. Tänap... more Page 1. Eesti Kirjandusmuusumi rahvausundi töörühma väljaanne Meedia. Folkloor. Mütoloogia. Tänapäeva folkloorist III Toimetanud Mare Kõiva Tartu 2000 Page 2. ELEKTROONILINE MEEDIA Sabine Wienker-Piepho 9 Mobiiltelefonijutud ehk mobiiltelefonipärimus ...
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