{"results":[{"id":"doaj_10.54013/kk818a8","title":"Albert Razini enesesüütamise juhtum vene meedias","authors":[{"name":"Maria Vjatšina"}],"abstract":"Albert Razin’s protest self-immolation in Russophone media coverage\r\n\r\nOn 10 September 2019, Albert Razin, an Udmurt humanities scholar and activist, set himself on fire in protest against the Russification of educational policies. Russian federal media and experts framed his act in highly peculiar ways. First, Razin’s actions were extensively medicalized, with fabricated claims about his age, private life, and alleged physical and mental health conditions. Second, public commentators invoked the so-called custom of tipshar, a purported tradition of ritual suicide, to explain his actions. According to this narrative, drawn from the colonial discourse, ethnically non-Russian peoples of the Volga-Ural region are said to be predisposed to suicide as a means of inducing guilt in their adversaries. This article seeks to unpack the colonial undertones inherent in the ritual suicide narrative, which, rooted in imperial ethnography, is utilized by both pro-Kremlin and ostensibly independent Russophone media to deny the significance of Razin’s act of resistance. Through discourse analysis, this paper reveals the mechanisms of epistemic violence exercised over colonized Others. Specifically, it examines how the media’s portrayal reduced Razin’s political agency to a “traditional ritual” of a Neopagan, thereby undermining his act of resistance. By applying the concept of epistemic injustice, the study exposes the persistent colonial tropes employed by various public actors when discussing Indigenous peoples – tropes that ultimately prevent them from speaking for themselves.\r\n","source":"DOAJ","year":2026,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk818a8","url":"https://www.keeljakirjandus.ee/ee/archives/49289","is_open_access":true,"published_at":"","score":70},{"id":"ss_54f3e409d6e9276083b664d629c28e7ad506cf2b","title":"Variation of the Glottal Stop /ʔ/ in South Estonian Lative Forms","authors":[{"name":"Janek Vaab"}],"abstract":"One of the most striking features of South Estonian among other Finnic languages is the occurrence of the glottal stop /ʔ/ as a phoneme, which in modern Võro and Lutsi orthographies is represented by the letter q. While the other grammatical and lexical functions of /ʔ/ are shared amongst the South Estonian varieties, the distribution of the glottal stop in the lative forms varies across dialects, caused by the conservative nature of Lutsi and Kraasna, and the innovations in the western subdialects of Võro. This article examines the occurrence of the glottal stop /ʔ/ at the end of the lative forms manoq ~ mano ’towards’ and kuuq ~ kodoq ~ kodo’(towards) home’, adverbialised illative and allative forms mahaq ~ maaha ’downwards’, pääleq ~ pääle ’onto’, and at the end of illative forms in Leivu South Estonian and the Hargla subdialect of Võro. This study combines qualitative historical analysis with synchronous quantitative analysis.","source":"Semantic Scholar","year":2026,"language":"en","subjects":null,"doi":"10.3176/lu.2026.1.02","url":"https://www.semanticscholar.org/paper/54f3e409d6e9276083b664d629c28e7ad506cf2b","is_open_access":true,"published_at":"","score":70},{"id":"doaj_10.54013/kk812a6","title":"Ilmalikud laulud infoallikate ja haridusvahenditena talurahvavalgustuse ajal","authors":[{"name":"Māra Grudule"}],"abstract":"The written and oral culture of the Baltic indigenous peoples underwent gradual changes in the late 18th and 19th centuries. According to Wolfgang Welsch, vision is linked with knowledge and science, while hearing relates to faith and religion (Welsch 1996: 248) – this distinction shaped the interaction between oral and written culture. Among Baltic peasants, oral culture remained dominant until the mid-19th century, with the German clergy continuing to control the information space despite ongoing social change. During the Enlightenment, secular Latvian literature began to emerge. Gotthard Friedrich Stender (1714–1796), a German pastor from Kurzeme, laid the foundation for Latvian secular prose, poetry, and popular science literature. However, his songs, the so-called ziņģes, proved more influential than his prose. The songs combine entertainment with moral instruction on drinking, social harmony, and education. Around the turn of the 19th century, major transformations occurred: the territory of present-day Latvia was incorporated into the Russian Empire, Napoleon’s campaigns threatened the region, serfdom was abolished, and a Latvian school network was created. The public demanded information, which was shared through church sermons and, from the 1820s onward, through Latvian newspapers. Supported by Baltic German pastors, the first generation of Latvian intellectuals emerged. By the 1830s, they actively sought to merge oral and written traditions, adapting elements of the Baltic Germans’ peasant Enlightenment project for the purposes of the Latvian national awakening. This paper examines how three key events of the early 19th century – Napoleon’s campaigns and Latvian recruitment into the Russian army, the abolition of serfdom, and the rise of Latvian schools – were reflected in Latvian songs. It analyzes songs published in Latvian newspapers, in books, and on flyers, and it explores the differing perspectives of Baltic Germans and Latvians.","source":"DOAJ","year":2025,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk812a6","url":"https://keeljakirjandus.ee/ee/archives/38802","is_open_access":true,"published_at":"","score":69},{"id":"doaj_10.54013/kk811a3","title":"Keelekorpus kui leksikograafi abiline kõnekeelsuse tuvastamisel","authors":[{"name":"Lydia Risberg"},{"name":"Maria Tuulik"},{"name":"Margit Langemets"},{"name":"Kristina Koppel"},{"name":"Ene Vainik"},{"name":"Esta Prangel"},{"name":"Eleri Aedmaa"}],"abstract":"Using corpus data to support lexicographers in identifying informal language\r\n\r\nThis study examines how new corpus analysis tools can assist lexicographers in determining whether to assign a word an informal register label in a dictionary. Labelling words in dictionaries is necessary for language users seeking register information. Moreover, there have been calls for the upcoming Dictionary of Standard Estonian (DSE, 2025) to clearly distinguish standard language from other linguistic varieties.\r\n\r\nInformal language was chosen for analysis because it is more difficult to define than other marked registers. In DSE 2018, some words were labelled as informal based on language planning decisions rather than empirical analysis. As register labels should be data-driven and based on corpus evidence, a systematic review of these words is necessary for the revised edition.\r\n\r\nOur study investigates how corpus genre data can support lexicographers in deciding whether to add or remove the informal label. We found that corpus data provided useful insights in 82.1% of cases. Based on our experiment, we developed a guideline to assist in labelling word meanings as informal. Namely, if a word occurs in blogs and forums in 36% or more of its total corpus occurrences, it may be considered as tending towards informal usage. This guideline is not a rigid rule but a supportive tool, as additional factors should be considered based on the lexicographer’s linguistic expertise.\r\n\r\nUsers value reliable linguistic information in dictionaries. Our proposed guideline helps lexicographers make more systematic decisions while maintaining expert judgment as the ultimate determinant.","source":"DOAJ","year":2025,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk811a3","url":"https://keeljakirjandus.ee/ee/archives/38603","is_open_access":true,"published_at":"","score":69},{"id":"doaj_10.54013/kk808a2","title":"Kolonisatsioon ja kohanimed. Abhaasia eestlaste toponüümiast","authors":[{"name":"Aivar Jürgenson"}],"abstract":"The Estonian villages of Salme, Sulevi, Estonia, and Linda were established along the Black Sea coast of the Caucasus in the 1880s. This was part of a broader migration movement that began in the mid-19th century, following the implementation of peasant laws and passport reforms that allowed peasants to leave their home provinces. Key push factors included demographic transition, overpopulation, and land shortages, while Russian imperial policies encouraged colonization in the southern and eastern regions of the empire. Estonians settled in Abkhazia after the Russo-Turkish War (1877–1878), a period during which much of the local population was exiled to the Ottoman Empire. The process of colonization involved the renaming of places, a practice undertaken both by central government officials and the settlers themselves. This article examines how Estonians named their new settlements and the ideological considerations that shaped these naming practices. The colonists drew inspiration from several sources, including place names from their homeland (such as the village name Estonia and farm names), features of the local environment, and figures from Estonian pseudomythology (e.g., Salme, Sulevi, Linda), which was highly popular during Estonia’s national awakening movement at the time. The microtoponymy created by Estonians reflected practical needs to designate key locations for daily life, such as mountains, fields, and forests. In general, the settlers disregarded the preexisting toponymy of the land, especially in the villages of Salme and Sulevi in northwestern Abkhazia, where the indigenous population had been forcibly removed as early as the 1860s – two decades before the arrival of Estonian migrants. As a result, the names given by Estonians also reflect the cultural rupture of the colonial era.","source":"DOAJ","year":2025,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk808a2","url":"https://keeljakirjandus.ee/ee/archives/38220","is_open_access":true,"published_at":"","score":69},{"id":"doaj_10.54013/kk815a3","title":"Regilaulu variatsioonid tänapäeva Eestis. Koodi jätkamine","authors":[{"name":"Taive Särg"},{"name":"Janika Oras"}],"abstract":"Variations of runosong in contemporary Estonia: Continuing a code of singing\r\n\r\nThis article provides an overview of the contemporary, largely revitalized, and multi-layered runosong tradition within the context of its historical development, showing how the ancient Finnic song heritage – nearly extinct by the end of the 19th century – began to revive in the second half of the 20th century through earlier documentation, surviving peripheral traditions, and the postmodern re-evaluation of folk music.\r\n\r\nThe focus lies on the social aspects of the 21st-century runosong tradition – its functions, contexts, and social organization. Contemporary runosong performances can be grouped into: (1) tradition-related singing integrated into ritual or other functional contexts; (2) non-ritual participatory singing with alternating lead and responding chorus; (3) unarranged stage performances, often involving audience participation; and (4) arranged performances that merge runosong with other musical styles. These forms influence one another and often draw on shared song sources.\r\n\r\nRunosong singing represents an alternative to mainstream modern culture and therefore often serves as a vehicle of identity and expression for smaller communities and nations – particularly those centred on the preservation of their culture, language, and environment. As a participatory form of music-making, runosong offers opportunities for distinctive self-expression and aesthetic experience, for transformative or healing engagement, as accompaniment to rituals and movements, and as a means of broadening cultural horizons.\r\n\r\nAs the expressive form and content of runosong have developed in close connection with various aspects of everyday life over a long period, the style has retained its ability to adapt to changing conditions. Thus, runosong can be understood as a code – a framework shaped by its performers and tradition-bearers, characterized by variable structural and semantic features and capable of conveying multiple layers of meaning. Its presence in both participatory and staged forms demonstrates the vitality and continued significance of singing traditions in contemporary Estonia.\r\n","source":"DOAJ","year":2025,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk815a3","url":"https://keeljakirjandus.ee/ee/archives/39102","is_open_access":true,"published_at":"","score":69},{"id":"doaj_10.54013/kk812a2","title":"Kirjalik soome keel: kas ehe rahvakeel või midagi hoopis muud?","authors":[{"name":"Kaisa Häkkinen"}],"abstract":"The first Estonian book was printed 500 years ago; no copies of the book have survived. The history of publishing in Finnish dates to 1543, with Mikael Agricola’s Abc-book. Agricola went on to publish eight additional works. This development was driven by the Lutheran Reformation on both sides of the Gulf of Finland. This article discusses the reasons why the paths of development diverged so markedly between the sister languages Finnish and Estonian.\r\n\r\nFinland was part of Sweden, but remained geographically distinct. A Swedish-speaking population lived along the coast, but these were ordinary peasants like their Finnish neighbours rather than a social upper class. Estonia, in contrast, had a German-speaking minority that was permanently present throughout the country as a dominant force. The clergy was also German-speaking. Finland formed a single diocese in the Church of Sweden. From the early 14th century onward, most bishops of Turku were born in Finland and spoke Finnish as their mother tongue. Local parish communities likely preferred priests with whom they could communicate in their own language. Swedish was not described as an official or socially superior language by Sebastian Münster in his Cosmographia (1544)\r\n\r\nAlthough scholars writing in Finnish knew the language, the literary register was different from everyday speech. Almost all texts were word for word translations from other languages, such as Latin, German, or Swedish. In a sense, the old literary Finnish was colonized from within by Finns themselves: Sweden had not yet had time to develop a strong national identity or sense of superiority, often combined with linguistic colonialism. Swedish-speaking administrators did thus not interfere with how Finns used their own language, but rather encouraged Finns to use pure Finnish.\r\n\r\nIn the 19th century, in the spirit of national awakening, the language was thoroughly reformed in terms of both vocabulary and grammar. When Finland declared independence in 1917, the state of the language was strong and stable. Today, however, the situation is shifting once again, as English is exerting more and more influence on everyday language use. It appears that Finns are once more adopting a foreign model at the expense of their own language.","source":"DOAJ","year":2025,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk812a2","url":"https://keeljakirjandus.ee/ee/archives/38762","is_open_access":true,"published_at":"","score":69},{"id":"doaj_10.54013/kk811a1","title":"Mehis Heinsaare mistahes-ruumid. Igatsus tõelise tundmuse välu järele ja selle kriitiline potentsiaal","authors":[{"name":"Sven Vabar"}],"abstract":"The any-spaces-whatever of Mehis Heinsaar: A longing for the field of authentic feeling and its critical potential\r\n\r\nThe works of Mehis Heinsaar have seldom been examined through the philosophical or theoretical frameworks prevalent in Western humanities and social sciences. One notable exception is the philosophy of Gilles Deleuze, for whom Heinsaar seems to have a particular affinity: Deleuze’s ideas have been repeatedly employed in interpreting Heinsaar’s works, and the author himself has expressed interest in them. However, previous engagements with Deleuze’s philosophy have primarily drawn on the concepts of desiring-machines and rhizomes, as introduced in Kafka by Deleuze and Guattari – concepts that are well suited to analyzing only one aspect of Heinsaar’s writing. This article instead turns to the concept of the any-space-whatever, developed in Deleuze’s books Cinema 1 and Cinema 2, to extend the analysis of Heinsaar’s work beyond the point at which the desiring-machines described in Kafka break down and the individual’s sensorimotor schema begins to disintegrate. It emerges that any-spaces-whatever are strikingly prevalent in Heinsaar’s writing; indeed, one could argue that a significant portion of his literary output is oriented towards discovering and creating such spaces.","source":"DOAJ","year":2025,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk811a1","url":"https://keeljakirjandus.ee/ee/archives/38578","is_open_access":true,"published_at":"","score":69},{"id":"doaj_10.54013/kk807a1","title":"Mida on rohekommunikatsioonil õppida keskkonnapärimusest?","authors":[{"name":"Reet Hiiemäe"}],"abstract":"The usefulness of traditional environmental folklore in addressing sustainability issues in modern contexts requires a more nuanced analysis. Despite the technologized and secularized surface of modern society, its values (including environmental ethics and concepts of sustainable resource use) are based on traditional worldviews. This article uses qualitative content and context analysis to look at key concepts and motifs in Estonian environmental folklore based on the corpus of Estonian lake folklore. It examines the following questions: How can we better integrate traditional knowledge about the causes of environmental problems, methods of prevention and mitigation into modern environmental debates? Can Estonian environmental folklore, which is mostly related to specific local ecosystems and the practices of people living in these ecosystems, serve as a guide for mitigating global environmental challenges? To what extent can traditional rituals of adaptation to environmental crises inspire collective constructive behaviour today? What lessons can we draw from folklore to improve green communication in the context of today’s environmental risks and uncertainties (e.g., avoiding moral panics and polarization)? The author concludes that a greater awareness of vernacular psychological, sensory, emotional, and narrative aspects of environmental behaviour is essential for understanding and predicting public responses.","source":"DOAJ","year":2025,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk807a1","url":"https://keeljakirjandus.ee/ee/archives/38063","is_open_access":true,"published_at":"","score":69},{"id":"doaj_10.54013/kk807a3","title":"Kockeste’st Koiksoniks. XVI sajandi lisanimedest kujunenud eesti perekonnanimed","authors":[{"name":"Fred Puss"}],"abstract":"The emergence of Estonian family names (in Estonian: perekonnanimi) is typically dated to the 19th century. However, approximately one-fourth of these names have older onomastic roots. The first comprehensive lists of Estonian peasants date back to the 16th century. This study examines eight regions of Estonia, encompassing 765 peasants. Of these, 662 (87%) were recorded with a binominal naming structure (byname + given name), which suggests that by the 1560s, Estonian peasants had adopted a binominal personal naming system. One list from the 1540s recorded 63% of peasants with a byname, indicating that the development of bynames was likely complete by the mid-16th century. Among the peasants with bynames, four regions exhibited patronymic bynames (with the suffixes –son or –poeg ‘son’) in at least one-third of cases. In the other four regions, patronymic bynames were rare, yet no clear geographical pattern appears to explain this variation. Comparative analysis with later records from the same areas reveals that the stock of bynames sometimes changed over time, with patronymic bynames replacing those of other origins. This suggests that both bynames and naming practices were fluid and subject to change. Of the 662 peasants with bynames, 3.8% had bynames that later evolved into legal family names during the general bestowal of family names in the 1820s–1830s. Some of these family names appear to have originated from migrated bynames (appearing in a neighbouring village in the 16th century) or from rare given names. Consequently, approximately 1,500 family names (representing about 2% of the total) likely trace their origins back to the 16th century. If research confirms that the same family carried a name before the 1820s, it can be regarded as a family name rather than merely a byname.","source":"DOAJ","year":2025,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk807a3","url":"https://keeljakirjandus.ee/ee/archives/38096","is_open_access":true,"published_at":"","score":69},{"id":"ss_b1d293d5b31021cb72a1e6a09ece28aef6b48a27","title":"Volga-Finnic Dialects in the Historical Merya Lands According to Toponymic Data. Linguistic Calques. II","authors":[{"name":"Oleg V. Smirnov"}],"abstract":"This is the second part of the paper published in the opening issue of the journal in 2025, it examines the phonetic and word-formation features of the most reliable linguistic data from the extinct Finno-Ugric varieties once spoken in the Historical Meryan Lands (HML), together with their closest parallels in the Volga-Finnic languages. A historical-phonetic and word-formation analysis of the material supports the earlier conclusion that the linguistic landscape of the HML prior to Russian settlement did not consist of a single language, but of several Finno‑Ugric dialects or languages. The lexical, phonetic and word-formation features observed correspond broadly to those found across the Volga-Finnic branch (Finnic, Mordvin, Mari, and to a lesser extent Saami). Distinct isoglosses can be identified and contrasted, and they represent not merely dialectal but, in many cases, linguistic divisions within the Volga-Finnic continuum. At the same time, these isoglosses intersect in different ways, indicating a linguistic situation far more complex than the recently proposed tripartite division into “Rostov”, “Kostroma” and “Murom” Meryan dialects. The material analysed demonstrates that the hypothesised “language of the Merya and Muroma” cannot be genetically aligned with any of the known Volga‑Finnic languages. The most plausible scenario is that the substrate Volga-Finnic languages of the HML represent independent offshoots of a broader Proto-Volga-Finnic community. Some of these varieties were in close contact with Finnic and Mordvin languages, while others developed affinities with Proto-Mari or Proto-Saami. The article further suggests that the ethnonym *märə may have been used in its original form by the indigenous Volga-Finnic population during the period of the Gorodets culture (second half of the first millennium AD ), in a manner comparable (albeit only typologically) to the emergence of the ethnonym *rus’ among the Eastern Slavs. The phonetic features reconstructed for the Volga-Finnic varieties of the HML are consistent with the derivation of the ethnonyms Merya, Mari and Muroma from this original märə form.","source":"Semantic Scholar","year":2025,"language":"en","subjects":null,"doi":"10.15826/vopr_onom.2025.22.3.031","url":"https://www.semanticscholar.org/paper/b1d293d5b31021cb72a1e6a09ece28aef6b48a27","is_open_access":true,"published_at":"","score":69},{"id":"ss_32c748f3ff58642b915d05246393ed7c995bfae6","title":"Karelia, Karelians and the Karel languages","authors":[{"name":"Katarzyna Wojan"}],"abstract":"The article presents the most important identity issues concerning a small, sociolinguistically diverse, geopolitically and culturally divided Balto-Finnic nation – Karelians. The author describes the Karelian ethnic group, emphasizing its inhomogeneity. The paper lists and describes the ethnolects of Karelian spoken both in Russian Karelia and Finland. It points out, on the one hand, the ethnolectal differences among them and, on the other hand, their clear relationship with various Finnish dialects and vernaculars. The Karelian languages are treated as an ethnolect continuum. The article also contains a brief description of Karelian grammar, showing its Finno-Ugric characteristics. Eventually, the paper raises the issue of the rebirth of the Karelian national identity. It stresses the Karelian heritage in the culture of Finns, the development of the Karelian languages, as well as the initiated work on creating their literary variants. Moreover, the text presents Russia’s planned linguistic and cultural policy in the Karelian Republic, still unfavorable to the ethnos, against a historical background.","source":"Semantic Scholar","year":2024,"language":"en","subjects":null,"doi":"10.26881/srg.2024.11.08","url":"https://www.semanticscholar.org/paper/32c748f3ff58642b915d05246393ed7c995bfae6","pdf_url":"https://doi.org/10.26881/srg.2024.11.08","is_open_access":true,"citations":1,"published_at":"","score":68.03},{"id":"doaj_10.54013/kk800a5","title":"Klounid ja teised kurjamid – hirmu ja vägivalla mitu nägu. Ostensioon ja kriminaalsed legendid","authors":[{"name":"Eda Kalmre"}],"abstract":"This article explores scary stories about evil clowns and men abducting children in white vans, which are known internationally and have recently spread among Estonian children and young people. In some cases, these narratives have transcended legend, prompting several criminal investigations in Estonia in recent years regarding alleged crimes committed by these nefarious characters. Communication among children, teenagers and young adults occurs both online and offline, i.e., by word of mouth. These age groups also engage in ostensive practices, where several forms of ostension can occur simultaneously. It is often quite challenging to discern between a mere prank, a little lie, a spontaneous experience of fear, or immersion in the story. In the cases from Harku parish, Põlva, and Viljandi, we observe how the playful social dynamics and belief systems typical of children’s and youth culture enter the public sphere through social media, transforming a criminal legend into a real criminal case. In the public sphere, the children’s stories create a different sense of danger (moral panic) and acquire a different meaning by portraying the surrounding world as dangerous and criminal. This change of context imbues the incident or legend with broader social significance and critique. The internet has intensified the seriousness of these evil character stories, providing a rich digital content that mixes various genres and activities, making them more immediate and impactful than the horror stories of the pre-internet era.","source":"DOAJ","year":2024,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk800a5","url":"https://keeljakirjandus.ee/ee/archives/37082","is_open_access":true,"published_at":"","score":68},{"id":"doaj_10.54013/kk802a2","title":"Eesti keel Igor Severjanini loomingus. Hübriididentiteeti toetav transkeelsus","authors":[{"name":"Igor Kotjuh"}],"abstract":"This article explores the use of the Estonian language in the works of poet Igor Severyanin (Igor Vasilyevich Lotaryov, 4 May [16 May] 1887, St. Petersburg – 20 December 1941, Tallinn). The opening section provides background: the birth of the Republic of Estonia and the poet’s permanent relocation to Estonia at the age of 30 occurred almost simultaneously. Memoirs from the time reveal a myth portraying Severyanin as lacking a talent for languages, claiming he never mastered Estonian. This article challenges that myth and argues the opposite. Severyanin’s efforts were directed at deeply rooting himself in Estonia: acquiring Estonian citizenship, maintaining close relationships with Estonian writers, collaborating with the Estonian Cultural Endowment, marrying an Estonian, befriending the Henrik Visnapuu family, translating Estonian literature into Russian, and incorporating Estonian words into his Russian-language works. The article examines Severyanin’s linguistic experiments in Estonian through the lens of Olivia García’s concept of translanguaging, moving towards an analysis of the poet’s identity. The study draws on Mikhail Bakhtin’s theory of “polyphony”, Homi K. Bhabha’s concept of the “Third Space”, and Wolfgang Welsch’s idea of “transculturality”. The aim is to demonstrate the existence of a hybrid identity through Severyanin’s translanguaging (and emerging bilingualism).","source":"DOAJ","year":2024,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk802a2","url":"https://keeljakirjandus.ee/ee/archives/37217","is_open_access":true,"published_at":"","score":68},{"id":"doaj_10.54013/kk798a3","title":"Laskma-verbi sisaldavad grammatilised konstruktsioonid ja nende tausttähendused eesti kirjakeeles","authors":[{"name":"Kairit Tomson"}],"abstract":"The article provides an overview of the meanings of the Estonian core verb laskma (‘to let’), explains the development and usage of its grammatical constructions, and describes the most common semantic types of the laskma-causative (LET-causative). Data for this study were collected from corpora of written Estonian texts from the 16th century to the present. The first instance of the laskma-causative is impossible to ascertain due to the grammatical constructions of laskma already appearing in written texts in the 16th and 17th centuries (explained as forced grammaticalization). However, the process of grammaticalization can be elucidated through the relationships among the meanings of laskma and bridging constructions. The lexical meanings of laskma were categorized into four groups: ‘to move a substance somewhere or in some direction’, ‘to not hinder’, ‘to act at full speed’, and ‘to discharge something from a firearm’. The verb laskma appears in a permissive causative construction (causer + laskma + causee + Vda-inf), expressing the meaning of ‘to allow’. Laskma + Vda-inf also signifies ‘to ask someone to do something’. The usage of laskma + Vda-inf ‘to allow’ is the most frequent among all laskma usages in each century, currently accounting for 45% of all instances of laskma. Additionally, laskma appears in a phasal construction that denotes an initial phase (causer + laskma + causee + Vma-inf). The evolution of the da– and ma-infinitive constructions is demonstrated through the bridging constructions (“to allow to move into some place or state” and “to allow” (with the objective case)).\r\nThe cases of the construction laskma + Vda-inf (‘to allow’ or ‘to ask someone to do something’) that explicitly express causer and causee were analyzed in terms of semantic roles. Among 24 different types, the three most frequent types are AGENT-PATIENT-PROCESS (28%), AGENT-PATIENT-ACTION (21%) and AGENT-PATIENT-STATE (12%).","source":"DOAJ","year":2024,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk798a3","url":"https://keeljakirjandus.ee/ee/archives/36781","is_open_access":true,"published_at":"","score":68},{"id":"doaj_10.54013/kk796a2","title":"Mõrtsukatöö Liiva järvel","authors":[{"name":"Juhan Kreem"}],"abstract":"Renowned Estonian novelist Karl Ristikivi published a gothic short story titled Luige­laul (“Swansong”) in 1968, drawing inspiration from a true event from the Baltic Middle Ages. In 1428, Goswin von Aschenberg, a Vogt of the Teutonic Order stationed at Grobiņa Castle in the south-western corner of present-day Latvia, perpetrated the murder of Livonian bishops’ envoys en route to Rome to denounce the Order’s tyranny. The precise source of Ristikivi’s inspiration remains obscure. This article endeavours to trace the massacre on Lake Liepāja as a motif in Baltic German and Estonian fiction, exploring its significance as a lieu de mémoire. The historical episode gained widespread recognition through the publication of the famous Wandalia by Albertus Krantz in 1519. Baltic Enlightenment authors (Arndt, Bergmann, Merkel, Küttner) utilized it in their general polemics against medieval feudal barbarism. By the nineteenth century, the event had firmly entrenched itself in the collective understanding of the Livonian Middle Ages. Baltic German writers crafted ballads (Andrejanoff, Hirschheydt) and light fiction (Schneider) around the incident. In 1866 the first literary adaptation of the massacre on Lake Liepāja emerged as a sentimental novella in Estonian, akin to the tales of Genevieve of Brabant and Robinson Crusoe popular among Estonian readers at the time. Although the event took place relatively far from Estonia, it remained embedded in the memory of Estonian readers throughout the first half of the twentieth century, primarily through sporadic newspaper articles as well as history textbooks. Thus, the massacre on Lake Liepāja provides a good example of the intertwined cultural memories of Estonians and Baltic Germans. While these cultural memories have often been perceived as conflicting or, at best, mutually unaware, there are notable instances of overlap and consensus that warrant further exploration and consideration in future research.","source":"DOAJ","year":2024,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk796a2","url":"https://keeljakirjandus.ee/ee/archives/36520","is_open_access":true,"published_at":"","score":68},{"id":"doaj_10.54013/kk795a3","title":"Numbrimaagia ja sõnamaagia. Kirjanduskriitika ülevaade 2022–2023","authors":[{"name":"Ave Taavet"},{"name":"Johanna Rannik"}],"abstract":"This article provides an overview of Estonian literary criticism during 2022–2023.\r\n\r\nThe archetype that emerges from the articles of this period is that of a critic who exhibits varying degrees of doubt, a yearning for connection and engagement, as well as sharpness, acumen, and empathy. While criticism remains constructive and thought-provoking, there is a pertinent question about the necessity to redefine its core. In the realm of online publications, traditional literary criticism may require re-evaluation, with a potential need for a heightened attention to visuals and user experience. Moreover, there is a discernible trend towards favouritism in literary criticism, which warrants a counterbalance through bolder and more analytical reviews. Newspapers appear to be grappling with diminishing quality standards, often presenting overly commercial and superficial book reviews. Naturally, social media has an increasing influence on literature and poetry, offering avenues for amplifying authorial identity while posing challenges in translating so-called “Instagram poetry” into more conventional book formats. The authors also underscore the importance of supporting young critics and providing them with a safe space for experimentation.","source":"DOAJ","year":2024,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk795a3","url":"https://keeljakirjandus.ee/ee/archives/36416","is_open_access":true,"published_at":"","score":68},{"id":"doaj_10.54013/kk797a1","title":"Eesti tanka. Levik, autorid, temaatika ja vormilahendused","authors":[{"name":"Heili Hani "}],"abstract":"\"Estonian tanka: Prevalence, authors, themes and forms\". The primary aim is to provide an overview of the evolution of the Estonian tanka genre, to delineate the requirements of its classical form and style, and to analyze its proliferation within Estonian literature. Tanka poems have been published since 1917, with their prevalence expanding notably in the 1960s and persisting to the present day. A total of 76 tankas writers have contributed 1296 tankas to the collection. In addition, there are 34 student authors featured in school almanacs. It is noteworthy that this poetic form has attracted a diverse range of authors, from amateurs to established writers. Over time, both the form and themes of tanka poetry have evolved, encompassing varied approaches to poem construction, from line arrangement to graphic design. At the same time, the subject matter has broadened from the human experience and the experience of nature to almost all aspects of human life, including social critique and expressions of sexuality. Prominent authors in this genre include Minni Nurme, Ain Kaalep, Jaan Kaplinski, and Mats Traat. The concise nature of tanka poetry has led writers to craft more condensed and precise compositions, often leveraging the compounding and wordplay inherent in the Estonian language. This genre allows authors to imbue their work with rich layers of meaning using minimal words. This results in a dense textual experience.","source":"DOAJ","year":2024,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk797a1","url":"https://keeljakirjandus.ee/ee/archives/36607","is_open_access":true,"published_at":"","score":68},{"id":"doaj_10.54013/kk782a4","title":"„See inimene oskab näha! Oskab kirjutada!”. Stalini preemia kui kirjanduselu nõukogustamise vahend Hans Leberechti näitel","authors":[{"name":"Tõnu Tannberg"}],"abstract":"\"“The man can see! Can write!”: The Stalin Prize as a tool for the\r\nSovietization of literary life on the example on Hans Leberecht.\" The Stalin Prize (established in 1939) was awarded in two broad fields: for (1) groundbreaking scientific achievements and inventions, and (2) outstanding literary and artistic achievements. The procedure for selecting and nominating the candidates and making the final decision was overseen by the party apparatus and by Joseph Stalin personally. The prize was an instrument of exerting control over intellectual life as well as an important link in the system of social etiquette (recognition, perks and privilege) of the time. Especially noteworthy was the prize’s role in the introduction of the creative mode (so-called socialist realism) favoured by the regime.\r\n\r\nThe prize bestowed for literary and artistic achievements received particular attention across the society. In the Estonian SSR, the Stalin Prize was awarded 55 times (to 42 people in total) between 1946 and 1952. In the field of literature, August Jakobson (1947, 1948), Hans Leberecht (1949) and Juhan Smuul (1952) received the prize.\r\n\r\nOn 18 January 1949, the leaders of the Baltic Soviet Republics met with Stalin in the Kremlin, where a decision was made to carry out a large-scale deportation. The work notebook of the Estonian SSR party leader Nikolai Karotamm reveals that during the meeting Stalin heaped praise on Hans Leberecht’s recently published novella “Light in Koordi” (Valgus Koordis) (1948): “The man can see! Can write!” For Stalin, what mattered was not the literary value of the work, but its ideological suitability, in this case given the context of the fracture awaiting Estonian villages and the society as a whole – the deportation and mass collectivization. Stalin’s endorsement changed the fate of Leberecht as a Soviet writer – the novella was awarded the Stalin Prize and overnight he became one of the Estonian SSR’s most prestigious regime-friendly authors.\r\n\r\nThe article analyzes the working principles of the Stalin Prize at the Soviet Republic level on the example of Leberecht’s case. It discusses, among other things, the backstory, the institutional framework (the procedure for candidate submission, the role of the creative union and the party apparatus, and the later penitence), the intrigues arising in the literary circle from the nomination of candidates, the discovery of Leberecht’s literary “talent”, as well as the hurried translation and publication of his novella.","source":"DOAJ","year":2023,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk782a4","url":"https://keeljakirjandus.ee/ee/archives/34798","is_open_access":true,"published_at":"","score":67},{"id":"doaj_10.54013/kk790a1","title":"Venelased versus venelased kaasaegses venekeelses eesti kirjanduses","authors":[{"name":"Elena Pavlova"}],"abstract":"Contemporary methodologies increasingly tend towards interdisciplinarity. In the social sciences, mass culture and literature are gaining attention as new sources of knowledge. Looking at literature through the lens of the new methodological frameworks allows for a more comprehensive study of identities and their evolution. This article applies a new methodology of studying the national identity, developed by Ted Hopf and Bentley Allan in the framework of the project Making Identity Count: Building a National Identity Database, which makes it possible to examine the emergence and persistence of the concept of “a Russian from Russia” as “the Other” in the identity discourse of the Russian-speaking population in Estonia after the restoration of Estonian independence. The first part of this article focuses on identifying the initial stages of the formation of this idea in Estonian Russian-language magazines that covered literature and social issues – Tallinn and Raduga. The second part analyzes the works of the two most popular and well-known Russian-speaking authors – Yelena Skulskaya and Andrei Ivanov. The analysis in complemented by interviews with the writers and references to the works of other Russian-speaking authors.","source":"DOAJ","year":2023,"language":"","subjects":["Other Finnic languages and dialects"],"doi":"10.54013/kk790a1","url":"https://keeljakirjandus.ee/ee/archives/35866","is_open_access":true,"published_at":"","score":67}],"total":784039,"page":1,"page_size":20,"sources":["CrossRef","DOAJ","Semantic Scholar"],"query":"Other Finnic languages and dialects"}