Maetagused最新文献

{"title":"Koostöö ja konkurents tööstuspärandil põhinevas turismis Ida-Virumaal","authors":"Saara Mildeberg, Anu Printsmann","doi":"10.7592/mt2022.84.mildeberg_printsmann","DOIUrl":"https://doi.org/10.7592/mt2022.84.mildeberg_printsmann","url":null,"abstract":"The Ida-Viru County in northeast Estonia possesses a range of tangible and intangible heritage from the 19th and 20th centuries. Especially noteworthy are the textile and oil shale industries as they have used vast amounts of resources and space for their production in the past one hundred years. The new century has witnessed the textile industry being closed down and in the wake of the European green transition, the oil shale industry is facing a significant reduction as well. For economic diversification purposes, Ida-Viru has begun to promote itself since 2017 as an adventure tourism region, combining its sandy beaches and vast forests and mires with post-industrial entertainment. Studies on a local and national scale have emphasised the potential of industrial heritage tourism in Ida-Viru County, which can only be realised in collaboration and through proper mapping, assessment and promotion of industrial heritage by relevant specialists in consultation with local stakeholders. At the same time, policy documents and strategies still rarely feature industrial heritage tourism. Rather, buildings and architecture have been referred to as cultural and historical heritage, and post-industrial landscapes have been considered as adventure tourism objects. This article examines the practical implications that the existing heritage-led initiatives are facing while working towards the reanimation of post-industrial spaces, with a special focus on large sites. Interviews conducted with the directors, CEOs and PR managers of such initiatives reveal that it is generally agreed that domestic tourism alone cannot support industrial tourism in Estonia and it is necessary to increase both regional thematic collaboration and develop international networks and visibility. However, the potential of industrial tourism is still often latent or in development, hindered by differences in the agendas and funding of the initiatives, lack of trust and interest in industrial tourism from investors and the active industry, community scepticism and hope for re-industrialisation – those are the issues which are here further exemplified and analysed.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47954397","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Poliitilised ökoloogiad ja antropotseen urbaansuse pingeväljade maastikes","authors":"Tarmo Pikner","doi":"10.7592/mt2022.84.pikner","DOIUrl":"https://doi.org/10.7592/mt2022.84.pikner","url":null,"abstract":"This article approaches complex relationships between disturbance-based ecologies and processes of urbanisation by focusing on urban fringes and valuation of life-forms within landscapes. The thematic discussion is inspired by changes of the Paljassaare Peninsula in Tallinn, which motivated the author to analytically assemble historical layers, ecological imaginations, and stories of planetary affects. The fieldwork related to the article’s argumentation is mainly based on the ethnographic method bringing together observations, interviews, and thematic narratives. The study indicates that disturbances and non-humans/birds become part of the landscape as intertwined materiality and perceiving-with, which involve tensions between presence and absence, and also tensions between past and future. The environment is not a passive “stage” in the process, but appears through emotional landscapes by creating relations between humans and non-humans. Transboundary flight trajectories of birds widen the perspective on earth-bound connections in urban space and make to rethink ways of co-existing. Urban landscapes linked to the sea accumulate diverse disturbances and ruptures, and their effects can be conflicting and interpretations change in time. The current study reveals tension fields and partial continuity of processes in which the Soviet-era legacy forms just one part in the complex assemblage. The border zone and the closed military-industrial complex in Tallinn coastal terrain generated conditions for disturbance-based ecologies, which have significantly influenced urban landscapes. Interim usages and valued ecologies slowed down effects of urbanisation and gave “voice” to particular characteristics of urban nature through which the Paljassaare Peninsula and migratory corridors of birds became part of a wider urban change. The desired (urban) nature appears as an expression of good and bad ecologies influenced by imaginations about landscapes and infrastructure. The evolvement of green areas and waterfront spaces in post-socialist cities is approached as part of Europeanisation, in which practices of European Union states are smoothly and uncritically adapted. The example of Paljassaare reveals entangled multi-dimensional connections between history, civil-society initiatives, and ideas of spatial planning, which were based on care and enabled the bordering of Natura 2000 bird protection area despite urbanisation pressure. Therefore, urban nature and urban landscapes as contested links between the (post)Soviet heritage and Europeanisation require in-depth analysis for revealing a more complex process than linear transformation. The following of disturbance-based ecologies and longer durations make it possible to problematise the Soviet-era homogenous legacy. Anthropocene traces, as a dominant force of humankind, have materialised in Paljassaare through industry, mining, building of a military complex and infrastructure of urbanisation, which, step-by-","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371532","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Mobiilne kuuluvustunne kui toimetulekuviis 1950. aastate argielus: ühe pere lugu","authors":"Kadri Kasemets, Hannes Palang","doi":"10.7592/mt2022.84.kasemets_palang","DOIUrl":"https://doi.org/10.7592/mt2022.84.kasemets_palang","url":null,"abstract":"This study contributes to the micro-history during the structural reorganization of Estonia in the 1950s by examining everyday letter exchange between the members of a family consisting of a single mother and her two daughters. The study uses a mobilities approach toward the meaning of belonging while investigating everyday places and related practices, the mentalities of individual stages of life, and symbolical relations which are influenced by structural formation. The study indicates mobile characteristics of belonging in a family’s subjective attachment to a place. The letters reflect the developments in self-identity related to the sense of belonging of two different generations influenced by rural and urban everyday life. The sense of belonging of the mother, born before World War II, is moving to the past, where the historically shaped everyday life and personal meaning-making at the rural home farm can offer symbolic and practical safety in this insecure social period. The sense of belonging of the younger daughter, considering her personal life stage and the conditions of the ruling power, is adapting to urban life, as this environment offers better possibilities for self-realization.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47513849","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Looduslikud pühapaigad kui jutupaigad Rambynase mäe näitel","authors":"Andrius Kaniava","doi":"10.7592/mt2022.83.kaniava","DOIUrl":"https://doi.org/10.7592/mt2022.83.kaniava","url":null,"abstract":"This article presents different cases of Rambynas Hill in south-western Lithuania. The first one discusses Rambynas Hill as a pagan sacred site. Sporadic mentions in written historical sources do not paint a clear picture of the place and of how it was used in pre-Christian times. Nevertheless, early mentions of Rambynas from as early as the 13th century confirm that the place was indeed significant at the time. No high-profile archaeological excavations ever took place at Rambynas and this limits our understanding of the place in the prehistoric context. Unfortunately, the most important part of the hill collapsed into the Nemunas River in the 19th century, which suggests that any future archaeological expeditions would probably be unavailing. Folklore remains the main source for understanding Rambynas’ importance as a sacred site, while some folktales are presumably of pagan origin. The cult stone on top of Rambynas, last seen in the late 19th century, also suggests that the place was a kind of pagan sacred site. However, its origins could not be verified because the stone was destroyed. It is important to note that despite the lack of additional data in some cases, Rambynas Hill is one of the best-documented and best-known sacred sites in Lithuania. The second case of Rambynas Hill demonstrates how the place regained its fame and importance at the beginning of the 20th century, at the time of creating national identity in Lithuania Minor. Rambynas became the pinnacle of the joint historical narrative between the inhabitants of Lithuania Minor and Lithuania Major in order to further include the former to the newly formed independent country. Rambynas also became the centre of summer solstice celebrations that grew larger with every year during the 1920s and 1930s. For these celebrations a local figure, Martynas Jankus, started The Eternal Book of Rambynas, where people wrote down their experiences of the place. This book represents the third case of Rambynas and is comprised of short writings from different people inspired by their immediate experience. It presents the main topics that were important for people visiting Rambynas Hill and also shows how the place was successfully re-storied in the 20th century and regained its fame as a sacred site of now romanticized pre-Christian religion, despite the fact that it had not been practiced for a few hundred years. The Eternal Book of Rambynas reveals a more personal approach, even though still highly influenced by collective ideas. It does not elaborate on each case of personal experience due to the limited scope of the records. The last case presented in this article discusses Rambynas as part of personal lifeworld, revealed in the memories of a local villager Elena Grigolaitytė. Her experiences are recorded in a short book titled Rojaus Kelias, in which the woman summarizes her life in Bitėnai village close to Rambynas Hill. The case of Elena shows how the same place could be presented in a dif","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48722764","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Hiied vee veerel. Pärimuse ja maastiku kujundikeelest looduslikes pühapaikades","authors":"Mari-Ann Remmel","doi":"10.7592/mt2022.83.remmel","DOIUrl":"https://doi.org/10.7592/mt2022.83.remmel","url":null,"abstract":"In addition to religious content layers, the word hiis (holy grove) seems to express also certain features of a natural landscape. The article discusses the issues concerned with the location of hiis areas as well as their meaning. There are signs of links between ‘holy’ and ‘hiis’ that can be traced in the toponymy observed in both lore and maps, although it is not always that place lore or placenames have survived in written form until today. The main emphasis in the article is placed on the water element related to holy groves, waterbodies and springs as well as wetlands. Often the holy grove is situated at a watershed or headspring, next to springs, the mouth of a river or a stream, a (former) larger waterbody or karst area. Water connects many places, and holy places can often be found in the marginal areas or junctions of waterbodies. In the case of water and presumably also holy places, place lore seems to consider as essential the ability to move in different ways and change the shape – this is reflected, for example, in legends about travelling nature objects as indicators of holiness. On occasion, the hiis areas mark natural reservoirs of clean groundwater; this is essential to acknowledge as the issue of water still occupies a crucial role among other environmental problems. So the stereotype of hiis as a holy grove, so-called Taara oak grove, embodies remarkably broader possibilities for interpreting the holiness of places in today’s context, for valuing these places and protecting them both culturally and environmentally.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47939020","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Loomade ja inimeste suhteid tähistavad loitsud – adresseerimine, eufemismid, düsfemismid","authors":"Mare Kõiva","doi":"10.7592/mt2022.83.koiva","DOIUrl":"https://doi.org/10.7592/mt2022.83.koiva","url":null,"abstract":"The use of euphemisms is a characteristic of everyday language use today. However, substitute names and euphemisms were widely used in incantations, where euphemisms were tightly interwoven with taboos. In incantations euphemisms are used in various situations: healing the sick, coping with animals and natural phenomena, creating social relationships; coping with core rituals of human life (primarily birth and death); retaliating for theft, murder, and infidelity; promoting one’s work. Euphemisms represent an important pole in the use of verbal magic, and they are different from references to dysphemisms, that is, using vituperation, cursing, profanity or hexing to cut off contact or to achieve one’s goal. This article discusses general principles for the use of euphemisms and examines which euphemisms are used in which functions, using examples of certain belief rituals and values (fishing), symbolic animals (the wolf and the raven) and cockroaches. The results demonstrate that there is no direct appeal in 11% of texts concerned with wolf words, in 10.9% of texts about ravens, and 58% of texts about cockroaches; and euphemisms are used in 66% of texts concerned with the wolf, in 19,5% of texts about the raven, and 32,2% of texts about cockroaches, whereas dysphemisms are used in 32% of texts about the raven and in 3% of texts about cockroaches.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371489","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Karksi kihelkonna pühapaigad: mõningaid tähelepanekuid","authors":"Laura Mäemets","doi":"10.7592/mt2022.83.maemets","DOIUrl":"https://doi.org/10.7592/mt2022.83.maemets","url":null,"abstract":"This article gives a brief review about some of the most characteristic sacred natural places in Karksi parish based on place lore. These are: cemeteries/barrows, sandstone outcrops (so-called “Hells”) and places connected with Pell – a being of folk belief in Karksi parish (Mulgimaa). Vanapagan (“The Old Heathen”, also known as “The Old Devil”) can be seen as very popular supernatural being in Karksi’s oral tradition, which has historically been connected with many places in Karksi. Karksi parish can be seen as a centre of Pell tradition as most accounts of belief and customs that are referring to vernacular cult originate from Karksi. Unfortunately, most of its special sacrificial sites have been destroyed – like many other sacred places in Karksi. Both landscape and folklore can be seen as dynamic phenomenons connected and dependent on each other. Changes in landscape make changes in place lore. Natural sacred places preserve the values of the present and the past. They are essential phenomenons from the perspectives of historical memory, folklore, popular religion, and archaeology. Oral tradition can be significant and, even more, primary prerequisite considering protection of and both – physical and cultural – continuity of these kind of places.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48592863","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Kesksed looduslikud pühapaigad Eesti kagunurgas","authors":"Heiki Valk","doi":"10.7592/mt2022.83.valk","DOIUrl":"https://doi.org/10.7592/mt2022.83.valk","url":null,"abstract":"Differently from most of Estonia, in the south-easternmost peripheries of the country – in the western border areas of Setomaa, as well as in the eastern and southern borderlands of Võrumaa – it is possible to distinguish sacred sites of regional meaning, i.e. those where popular religious assemblies related to offering took place on holidays. In the Orthodox Seto culture area where medieval way of life survived until the 1920s, such sites are represented by the sacral complex of Miikse (offering stone, healing stream, cemetery hill, formerly also sacred oak and spring), St Anne’s stone (Annekivi) in Pelsi and Päevapööramise mägi (‘The Hill Where the Sun Turns’) in Hinniala village. Two major Orthodox religious centres of Setomaa have been founded on pre-Christian sacred sites. The church of Saatse was preceded by a sacred pine tree. On the site of the famous monastery of Pechory (Petseri) there was probably a large sacral complex of a sacred hill with a grove and cave, as well as a sacred spring and offering stone. The site of religious assemblies called Bohomola mägi (‘The hill of praying to God’) was located somewhere on the forested borderlands of the Lutheran province of Livonia and the Orthodox province of Pskov, being attended by peasants from both regions. In Lutheran areas where the modernization of culture started since the 1850s and 1860s already, folkloric evidence is fragmentary and has preserved more poorly. There sites of popular assemblies related to offering on holidays are known from Viitina Vana-mõisa, Villa, Viitka, Paidra, Kuutsi and Linte, and a sacred site of central importance was located also on God’s hill of Vana-Laitsna (presently Vēclaicene municipality in Latvia). Most of these the sites lie in the extreme peripheries of medieval parishes – the churches of Räpina, Vastseliina and Hargla were founded only in the 17th century The hinterlands of regional holiday assemblies probably correspond to regional identity units based of village groups called “corners” (nulk, kolk). Judging by the location of regional assembly sites of central meaning, their influence radius stretched until 6–10 kilometres. However, the system was not of symmetric character: some sites evidently had larger hinterlands than others and the hinterlands may also have been overlapped. The religious gatherings were often related to the solstices in the natural calendar or church holidays replacing them. Existing data give evidence of the intertwining of pre-Christian and Christian elements, especially in the Orthodox areas. In some cases the assembly tradition at sacred natural site has been transformed into local church holidays on the name days of the sanctuary. The strong and long-term preservation of tradition in some holy places of Setomaa results from their association with Christianity and pilgrimages inherent in popular Orthodoxy.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48997163","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Kohalikud tavad ja pühaduse poliitika Trakai järvestiku piirkonnas","authors":"Lina Leparskiene","doi":"10.7592/mt2022.83.leparskiene","DOIUrl":"https://doi.org/10.7592/mt2022.83.leparskiene","url":null,"abstract":"The lakeland of Trakai is a historically, culturally, and ecologically meaningful place in Lithuania, an important realm of memory and symbol of national identity. In 1991 the historical national park of Trakai was established, bringing under its umbrella material and intangible qualities of the cultural landscape and spirit of this place. This article approaches components of the genius loci of Trakai, interpreting this concept through the lenses of the politics of the protected areas in Lithuania, asserting it was closely intertwined with an idea of sacrum, based on the aim to represent regional specifics and ethnic identity of the Lithuanian nation. Based on long-term personal observations of how values and regulations of the historical national park of Trakai evolved and were introduced in the local context in practice, a critical approach is applied concerning the separation of the local community from their decision-making about the symbolic or physical usage of their surroundings. Multiethnicity with the significant Slavic cultural element of Trakai is discussed as one of the reasons explaining why folkways of the local inhabitants were not equally involved in the whole picture of place identity, leaving the human component of the genius loci aside. The analytical line of the article focuses on the contradiction between the peculiarities of the local culture and national ideas, while the empirical presentation of the theme is set forth through the presentation of the four dimensions of sacrum: historical, cultural, ecological, and human.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71371494","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Eesti ajalooliste looduslike pühapaikade inventuurist ja kaitsest 2022. aastal","authors":"Pikne Kama","doi":"10.7592/mt2022.83.kama","DOIUrl":"https://doi.org/10.7592/mt2022.83.kama","url":null,"abstract":"The article gives a short overview about the progress in the inventory of natural sacred sites in Estonia and describes developments in the protection of these sites. Inventory of natural sacred sites means locating and detailed description of holy sites in nature. Inventory begins in archives where all the information about the areas of sacred natural sites is searched and combined. There are plenty of folklore notes about, for example, offering stones, holy groves or springs with healing water, but often the exact location and their state is unknown. The second phase of inventory is fieldwork, where sacred sites are being searched in landscape – and if this is successful, are described and the borders of a site are determined. Many sacred sites described in archive texts unfortunately have not survived due to natural causes or human activity. Important is the help and knowledge of local people, who may pass on information about sacred sites in the area and can help with finding them. By the beginning of 2022 approximately half of Estonia’s territory had been inventoried and this work still continues. Based on the reports, it has been suggested to take 193 sites under state protection. In 2019 a new type of cultural monuments was established in the Heritage Conservation Act – “historical natural sacred site”. Previously these sites were protected as archaeological monuments although sacred sites may not contain any archaeological finds. Currently there are 557 natural sacred sites under heritage protection; in addition, around 90 sacred sites are under nature protection. Recently 15 cross-tree forests and one offering site have been taken under state protection. Definitely there is a long way to go, but having an overview of all Estonian sacred sites on the basis of inventories gives an opportunity to apply state production to the sites that are most valuable or in most danger.","PeriodicalId":37622,"journal":{"name":"Maetagused","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47722387","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}