Eesti ja võrdleva rahvaluule osakonna bakalaureusetööd – Bachelor's theses

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Naise enesetunnetuse peegeldusi eesti lüroeepilises regilaulus
(Tartu Ülikool, 2001) Ehin, Kristiina; Jaago, Tiiu, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule õppetool
Vampiiri mõiste ja tähendusväljad
(Tartu Ülikool, 2007) Sorokin, Siim; Valk, Ülo; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Surmakujutelmadest tänapäeval
(Tartu Ülikool, 2007) Hunt, Jaanika; Ristolainen, Tiia, juhendaja; Tartu Ülikool. Eesti ja võrdleva rahvaluule õppetool
Lolluse mitu palet. Varjav rumalus muinasjuttudes ja pühakute elulugudes
(Tartu Ülikool, 2007) Kagovere, Karoliina; Järv, Risto; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Kartulite kasutamine eesti rahvameditsiinis
(Tartu Ülikool, 2008) Purret, Reena; Valk, Ülo; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Kolga mõisa kummituslood Ulvi Meieri jutuvaramus
(Tartu Ülikool, 2008) Reha, Liis; Valk, Ülo, juhendaja; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Kolga Ghost Stories in Ulvi Meier`s Repertory. The aim of the current B.A. thesis is to analyze and discuss one storyteller´s repertory with a focus on ghost stories. The informant Ulvi Meier lives in Kolga hamlet next to Kolga manor. She was born in 1961 and has lived almost her whole life near Kolga or in Kolga. Ulvi has guided excursions to Kolga mansion since early 1990`s. Although she is not a professional guide, her excursions are quite popular among tourists, schoolchildren and local people. Ulvi is respected and valued as a storyteller, she can perform her ghost stories very enjoyably. The present thesis is based on the recordings of four excursions, which took place between November 10th 2007 to March 29th 2008. The audience of these four excursions was each time different, therefore it is possible to observe the influence of the different listeners on the narrator. To place my thesis into the context of Estonian folkloristics, I begin with an introduction to the works of different Estonian folklorists, who have studied and focused on specific storytellers. After that I give a short overview of the history of Kolga and Stenbock family, because Ulvi`s repertory is based on Kolga manor`s and on Stenbock family`s ghost stories. Then I move on to introduce my informant Ulvi Meier, to find out how she has found her way to Kolga ghost stories. To “place” Ulvi into some kind of storytellers category, I briefly write about categorizing of narrators in Estonian folkloristics. Then I characterize Ulvi as a storyteller and describe the structure of her excursions. As I try to reflect the influence of different performing situations and the variety of performances I analyze two different variants of one legend. After that I give an overview of Ulvi`s repertory and I divide stories into genres. There are at least four different genres represented in Ulvi`s repertory: memorate, legend, historical lore and even fabulate. As other genres are blended and no ghosts appear in them, they remain out of the scope of this work. In the end I name some sources of Ulvi`s repertory. And finally, as I am quite close person to Ulvi, I can`t leave out my personal influence on Ulvi`s repertory and storytelling situations. The role of one storyteller as a designer of lore can`t be underestimated, especially in today`s guiding tradition. A good narrator has to be creative and has to perform his/her story the way that the listeners are amused. But the situations of the storytelling and the public have a great influence on a narrator, so the tradition of folk narratives depends on both.
Eesti folklooriõpetajate käekirjadest aastatel 1980-2008
(Tartu Ülikool, 2008) Puistaja, Terje; Kuutma, Kristin, juhendaja; Hiiemäe, Mall, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule õppetool
Eesti koolinoorte vaba aja veetmise viisidest kogumisvõistluse "Koolipärimus 2007" materjali põhjal
(Tartu Ülikool, 2009) Aigro, Maarja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Meeste jutud sünnitusest: vaade sünnitusele mees- ja jutu-uurimuslikust aspektist.
(Tartu Ülikool, 2009) Maripuu, Kerttu; Jaago, Tiiu; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond; Tartu Ülikool. Kirjanduse ja kultuuriteaduste instituut
Uhkus ajab upakile: kalamehe ja ta naise (ATU 555) soovidemaailm
(Tartu Ülikool, 2010) Kulasalu, Kaisa; Järv, Risto, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut
Muhu olustikulised külalaulud "Muhu lauluvara aktsiooni" materjali põhjal
(Tartu Ülikool, 2010) Mereäär, Marti; Oras, Janika, juhendaja; Västrik, Ergo-Hart, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Eesti laste kirjad jõuluvanale: soovid traditsioonide keskmes
(Tartu Ülikool, 2011) Sammler, Eleene; Voolaid, Piret; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut
Irdhingekujutelm Kihnu memoraatides
(Tartu Ülikool, 2012) Sudak, Jaan; Metsvahi, Merili, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
The conception of free spirit in memorates from Kihnu island dealing with encountering with the dead. The aim of the current B.A. thesis is to analyze and discuss conceptions of free spirit in the basis of memorates collected from Kihnu during two fieldwork trips in September 2010 and August 2011. Kihnu is a little island in the Gulf of Riga with a rich and living heritage, what is known among the Estonian folklorists as one of the two "cradels" of folklore (the other one is Setumaa). It is known for its cultural and folkloristic naturalness and living folk beliefs. Free spirit is a term from Estonian folklore researcher Oskar Loorits. According to his work the conception of spirit consist a belief in multiple of spirits with their own functions. Free spirit is a spirit that is able to leave one’s physical body in one’s lifetime or after the death. Free spirit can continue one’s independent life in abode of the dead or alive. Nowadays the belief in free spirits is strong in Kihnu island, dead manifest themselves at home, in historic places, in graveyard or around the local school, museum and culture centre. To perceive the attendancy of free spirit one does not need to be in specific state of mind, it can be perceived while sleeping or while everyday situations. Attendancy of the dead is not limited by time - it means that spirits are able to manifest themselves during the whole day. The reasoning for manifesting spirits is believed to be uneasiness of the dead that might be caused by violent death, abjuration of religion or disturbing the peace of the grave. According to Kihnu belief, dead can return home by their own will. Visitant might warn its family before its death that he/she would return home after the death. In Kihnu island free spirits are believed to be all-around dangerous to living people. If a free spirit is visitant, it might scare or even attack living people. Therefore it can be said that free spirits are viable and physical body decreases it strength. Free spirits have greater powers than alive – they are able to change the weather, create spectres etc. Therefore free spirits are dangerous to the people and to the nature. People in Kihnu island use also different magical rites against the dead, but they seem to be not quite effective.
"Kui mina noorelt mängisin" folkloristlik analüüs Eesti Rahvaluule Arhiivi allikate põhjal
(Tartu Ülikool, 2012) Rumm, Kaija; Jaago, Tiiu, juhendaja; Oras, Janika, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
When I was young and played”: a folkloristic analysis on the basis of the sources from The Estonian Folklore Archives. The aim of this BA thesis is to get an overview of the newer end-rhyme warsongs titled „When I was young and played“. My purpose is to explore what the folk song expresses, how it has changed in time and to which kind of historical events is the song connected. The analysis is based on 64 songs from The Estonian Folklore Archive. I have also analysed the information I could find about the specific war song from fieldwork diaries, the travel letters and letters accompanying the materials of folklore researchers, as well as their reports. The research is divided into two parts. The first part analyses archival sources that provide information about the singing tradition. I draw on folkloristic studies in Estonian that discuss the development of folkloristic studies and the discipline. In addition, the thesis gives an overview of the changes in the methods of folkloristic field work and the ways it has affected the material, e.g. fieldwork diaries and reports. On the basis of the comments, I analyse the song “When I was young and played” – focusing on the years in which the war songs were collected and the specific parishes. The thesis also analyses how folklore has spread among people – i.e. in writing through handwritten notebooks of songs or orally. Likewise, the analysis also clarifies to which historical event the song “When I was young and played” is connected. The second part concentrates on a comparative analysis of the war song texts. The analysis is divided into three chapters. In the first, on the basis of Eduard Laugaste’s analysis method, I follow the plot of the song and divide the texts into topic sections. The chapter describesthe seven topic sections and shows how the plot is presented throughout the aforementioned parts. Furthermore, the chapter outlines how much the topic sectionsvary. The second chapter follows the methodology of Senni Timonen’s analysis method. The chapter analyses how the event in the song is presented throughout the topic sections: whether the song embodies the singer’s dreams and fantasy or the event is communicated through facts. The third chapter discusses how the songs have changed in time. The analysis showed that the time when the songs were written down (which can be viewed in the Estonian Folklore Archives as well) is connected to the variations in song texts, and it became evident that the trends of change are remarkably chronological. In conclusion it can be said that the song “When I was young and played” belongs to the category of war lyricism. The song mainly expresses the singer’s thoughts and feelings, even though the events in the song are communicated via facts. The war song is not only connected to the Russo-Turkish war (1877–1878), but has also emerged at the beginning of the 20th century, during revolutions and World War I.
Sensitiivid tänapäeva eesti rahvausundis: nende kujutamine kogumikus "Eesti nõiad"
(Tartu Ülikool, 2012) Pärn, Linda; Valk, Ülo, juhendaja; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Psychics in the Vernacular Religion of Contemporary Estonia: Their Portrayal in the Volume Eesti nõiad (“Estonian Witches“). The popularity of “New age“ movement in Estonia has been constantly growing. People enjoy TV-shows and articles in the internet that talk about psychics and their extraordinary abilities. People turn to healers to get help, when ordinary medicine has not given any help or has been insufficient. This study takes a closer look on how the psychics and healers are displayed in an article collection Eesti nõiad (“Estonian witches“, 2004), how they take part in the vernacular religion of Estonia and how they affect it. The main attention is on how the belief in supernatural and in the psychics’ abilities is enhanced by the psychics themselves and also by the media. The first part of the study presents an overview of vernacular religion and medicine in Estonia through historic perspective; the definition of “new age“ and a view on how media affects the vernacular religion. The second part of the study introduces the results of the discursive analysis of the article collection Eesti nõiad and discusses the possible influence of this volume on verancular beliefs. Subchapters are as follows: dominant themes, beliefs and ways of treatment, the role of “self“, legends in the articles, the meaning of nõid (“witch“), the role of authors in producing textual representations of beliefs.
Kurja silma uskumus Setomaal 1994.-1996. aastal kogutud materjali põhjal: teemakeskne ja žanrianalüütiline käsitlus
(Tartu Ülikool, 2012) Villem, Kadri; Västrik, Ergo-Hart, juhendaja; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
The evil eye belief in Setomaa on the basis of material collected in 1994-1996: theme-centered and genre analytical approach
Jooksva ravi Eesti rahvameditsiinis
(Tartu Ülikool, 2013) Halikas, Signe; Metsvahi, Merili, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Kurat ja põrgu imemuinasjuttudes
(Tartu Ülikool, 2013) Roosnupp, Liis-Marii; Järv, Risto, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Pihlapuuga seotud tähendused eesti mõistatustes. Võrdlus Veikko Anttose püha kontseptsiooniga
(Tartu Ülikool, 2013) Klaus, Triinu; Arukask, Madis, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Suure härja müüt läänemeresoome rahvaste traditsioonis ja selle ajalooline taust
(Tartu Ülikool, 2013) Siig, Kristo; Västrik, Ergo-Hart, juhendaja; Jonuks, Tõnno, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond

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