Seto rahvaluule kirjakultuuri osana: kirjaoskuse piirid ja kultuuriline hierarhia
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Kirjastaja
Tartu Ülikooli Kirjastus
Abstrakt
Üldlevinud arvamuse kohaselt olid setod kuni 1920. aastateni valdavalt kirjaoskamatud. Sellest seisukohast on lähtunud enamik seto kultuurikirjeldustest. Uurijate keskendumine laulukultuurile tõstis esiplaanile kirjaoskamatud seto naised, kellest said ideaalsed suulise kultuuri esindajad.
Jakob Hurda kogust leiame kahe seto mehe kirillitsas kirja pandud setomurdelised tekstid, mis näitavad setode kirjakultuurilist kogemust 19. sajandi lõpukümnenditel hoopis teises valguses, muutes arusaama nii setode kirjaoskusest kui selle ajaloost.
Väitekirja keskmes on kirjaoskuse piirid ja kultuuriline hierarhia setode kirjaoskust ja/või selle puudumist puudutavates küsimustes. Sellega seoses tuntakse huvi, milliseid kirjaoskuse vorme setod tundsid, kuidas ja mil määral mõjutas kirjakultuur seto suulist jutupärimust 20. sajandi alguses ning kuidas mõjutasid rahvaluulekogujate isiklikud eesmärgid, väärtushinnangud ja institutsionaalsed ootused üleskirjutuste sisu ja vormi.
Analüüsi lähtekohaks on kultuuriantropoloog Brian Streeti kirjaoskuse käsitlus, milles eristatakse kahte peamist mudelit: autonoomset ja ideoloogilist. Autonoomse mudeli järgi nähakse kirjaoskust tehnoloogilise oskusena, millel on ühiskonna arengule iseeneslik ja universaalne mõju. Streeti hinnangul toetab selline vaade kultuurilist üleolekut, õigustades kirjaoskajate sekkumist kirjaoskamatute ühiskondade arengusse. Ideoloogiline mudel seevastu rõhutab, et ühiskondlikke protsesse ei kujunda mitte kirjaoskus iseenesest, vaid sellele omistatud tähendused, kasutusviisid ning kirjaoskuse kaudu loodavad võimusuhted. Streeti ideoloogilisest mudelist lähtudes rõhutab ka Johannes Fabian, et kirjaoskust ei tule mõista üksnes tehnilise oskusena, vaid sotsiaalse praktikana, mis toimib kindlas kultuurilises ja ideoloogilises kontekstis. Sellest vaatenurgast ei ole kirjaoskuse olemasolu ega puudumine kunagi neutraalne fakt, vaid selle kaudu tõlgendatakse ja kujundatakse ühiskondlikke võimusuhteid, väärtushinnanguid ning norme.
Väitekirjas on kirjaoskuse ideoloogiline mudel seotud koloniaaldiskursusest pärineva „teise“ mõistega. Ehkki eestlaste ja setode suhteid ei ole 19. sajandil põhjust koloniaalseteks nimetada, võib selle aja seto kultuurikirjeldustes ja -käsitustes näha jälgi toonastest koloniaalsetest ideoloogiatest, mis kujundasid seda, kuidas kultuuriliselt „teist“ kirjeldati.
According to a widely held view, the Setos were largely illiterate until the 1920s. Most descriptions of Seto culture have been based on this assumption. Scholars’ focus on the singing tradition brought illiterate Seto women to the forefront, presenting them as ideal representatives of an oral culture. However, Jakob Hurt’s collection contains texts in Seto dialect written in Cyrillic script by two Seto men, offering a markedly different perspective on Seto literacy practices in the final decades of the 19th century. These texts challenge conventional assumptions about both the extent of Seto literacy and its historical development. This dissertation focuses on the boundaries of literacy and the cultural hierarchies embedded in discussions of Seto literacy and/or illiteracy. In this context, it examines the forms of literacy known among the Setos, the ways in which and the extent to which written culture influenced Seto oral tradition at the beginning of the 20th century, and how the personal aims, values, and institutional expectations of folklore collectors shaped the content and form of the recorded materials. The analysis draws on cultural anthropologist Brian Street’s theory of literacy, which distinguishes between two principal models: the autonomous and the ideological model. The autonomous model treats literacy as a technical skill whose effects on social and cultural development are viewed as universal and self-evident. According to Street, such an understanding reinforces notions of cultural superiority by legitimizing interventions by literate groups in the development of allegedly illiterate societies. In contrast, the ideological model emphasizes that social processes are shaped not by literacy itself but by the meanings attached to it, the ways in which it is used, and the power relations that are established and reproduced through literacy. Building on Street’s ideological model, Johannes Fabian likewise argues that literacy should not be understood merely as a technical competence but as a social practice embedded within specific cultural and ideological contexts. From this perspective, the presence or absence of literacy is never a neutral fact; rather, it serves as a means through which social power relations, values, and norms are constructed and interpreted. In the dissertation, the ideological model of literacy is linked to the concept of the “other” derived from colonial discourse. Although there are no grounds for describing relations between Estonians and Setos in the 19th century as colonial, contemporary representations and interpretations of Seto culture reveal traces of colonial ideologies that shaped the ways in which culturally different groups, perceived as the “other,” were described and understood.
According to a widely held view, the Setos were largely illiterate until the 1920s. Most descriptions of Seto culture have been based on this assumption. Scholars’ focus on the singing tradition brought illiterate Seto women to the forefront, presenting them as ideal representatives of an oral culture. However, Jakob Hurt’s collection contains texts in Seto dialect written in Cyrillic script by two Seto men, offering a markedly different perspective on Seto literacy practices in the final decades of the 19th century. These texts challenge conventional assumptions about both the extent of Seto literacy and its historical development. This dissertation focuses on the boundaries of literacy and the cultural hierarchies embedded in discussions of Seto literacy and/or illiteracy. In this context, it examines the forms of literacy known among the Setos, the ways in which and the extent to which written culture influenced Seto oral tradition at the beginning of the 20th century, and how the personal aims, values, and institutional expectations of folklore collectors shaped the content and form of the recorded materials. The analysis draws on cultural anthropologist Brian Street’s theory of literacy, which distinguishes between two principal models: the autonomous and the ideological model. The autonomous model treats literacy as a technical skill whose effects on social and cultural development are viewed as universal and self-evident. According to Street, such an understanding reinforces notions of cultural superiority by legitimizing interventions by literate groups in the development of allegedly illiterate societies. In contrast, the ideological model emphasizes that social processes are shaped not by literacy itself but by the meanings attached to it, the ways in which it is used, and the power relations that are established and reproduced through literacy. Building on Street’s ideological model, Johannes Fabian likewise argues that literacy should not be understood merely as a technical competence but as a social practice embedded within specific cultural and ideological contexts. From this perspective, the presence or absence of literacy is never a neutral fact; rather, it serves as a means through which social power relations, values, and norms are constructed and interpreted. In the dissertation, the ideological model of literacy is linked to the concept of the “other” derived from colonial discourse. Although there are no grounds for describing relations between Estonians and Setos in the 19th century as colonial, contemporary representations and interpretations of Seto culture reveal traces of colonial ideologies that shaped the ways in which culturally different groups, perceived as the “other,” were described and understood.
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