Eesti ja võrdleva rahvaluule osakond

Selle valdkonna püsiv URIhttps://hdl.handle.net/10062/35373

Sirvi

Nüüd näidatakse 1 - 20 146

Naise enesetunnetuse peegeldusi eesti lüroeepilises regilaulus
(Tartu Ülikool, 2001) Ehin, Kristiina; Jaago, Tiiu, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule õppetool
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
Vampiiri mõiste ja tähendusväljad
(Tartu Ülikool, 2007) Sorokin, Siim; Valk, Ülo; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Rahvusteadlane Oskar Loorits ja tema kaasaeg (1920-1940)
(Tartu Ülikool, 2008) Tasa, Monika; Kuutma, Kristin, juhendaja; Tartu Ülikool. Filosoofiateaduskond
Kartulite kasutamine eesti rahvameditsiinis
(Tartu Ülikool, 2008) Purret, Reena; Valk, Ülo; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
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
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.
Meedia surmakultuuri suundumuste suunajana 20/21. sajandi vahetuse Eestis
(Tartu Ülikool, 2009) Hunt, Jaanika; Kõivupuu, Marju, juhendaja; 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
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
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
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
Jutustaja - kas hääle andja või hääle kandja?
(Tartu Ülikool, 2010) Sorokin, Siim; Valk, Ülo, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut
Regilaul kontserdirepresentatsioonis: pärand ja kultuurikirjeldus
(Tartu Ülikool, 2010) Kästik, Helen; Kuutma, Kristin, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Traditional music festival in Viljandi is the most eminent output of the Viljandi traditional music revival movement. The movement is characterized by significant coherence of ideology. The material of the thesis stems from festival concert talk, in which regilaul world (archaic song tradition) is introduced, and which the author analyses within the festival paradigm and as a performance in a music event. The introductions of regilaul pieces in concert are similar in equipment and structure and they also share a common narrative meta level. This thesis analyses the “ethnography” which is constructed of concert talk by musicians. The author analyses which cultural “facts” the ethnography is made of, where the “truth” lies and how the authority around the truth is developed. Although the selected cultural aspects contribute to the modern comprehension of folklore (i.e. the selection helps to “traditionalize” the material); the ethnography as a whole lies in the sphere of post-modernity. The grand narrative concerning the loss of folklore and “salvation” is replaced by the story of revival and remembering: regilaul pieces are a part of an ongoing dynamic process. The cultural aspects of regilaul world are stemming from past, but the meaning of song pieces is situated in present. The meaning of regilaul lies in an inter-textual act, where the constructed cultural and historical Other and contemporary world meet. Between these two sign systems links will be provided by human experience and language. In this way the festival concerts are acting as a broad discussion field, where the text, performer and audience will participate in building meanings.
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
Tänapäevase jutuvestmise mõtestamisvõimalusi: András Bereczi ja Terje Lillmaa seisukohad
(Tartu Ülikool, 2012) Meier, Moon; Järv, Risto, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
The possibilities of interpreting contemporary storytelling: the standpoints of András Berecz and Terje Lillmaa / Összefoglalás: Napjaink mesemondásának értelmezési lehetőségei Berecz András és Terje Lillmaa nézőpontjából
Kuningamäng kui "kultuurifossiil". Uurimus ühe laulumängu seostest muinas- ja varakeskaegse ühiskonnakorraldusega
(Tartu Ülikool, 2012) Siig, Kristo; Västrik, Ergo-Hart, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Kultuuriteaduste ja kunstide instituut
Vandenõuteooriad kui tõlgendussüsteem ja maailmapilt. Vaateid Uuele Maailmakorrale
(Tartu Ülikool, 2012) Suits, Mari; Valk, Ülo, juhendaja; Tartu Ülikool. Filosoofiateaduskond; Tartu Ülikool. Eesti ja võrdleva rahvaluule osakond
Conspiracy theories as a construing system and a world-view. Some aspects of the New World Order
"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.

Sirvi

Sirvi Eesti ja võrdleva rahvaluule osakond Kuupäev järgi