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The article analyses how the Estonian Singing Nationalism as a counter-cultural system of values that served to protect national identity lost its raison d'être after the restoration of independent statehood, consequently bringing about the need for a substantial mental "inventory" and re-estimation of the Soviet past. This sudden and painful conflict where old values collide with a turbulent inflow of new ones is interpreted as a Cultural Trauma. By applying P. Sztompka's typology of reactions to cultural trauma and A. Hirschmann's exit-voice model, the authors outline four groups each employing different strategies for coping with the traumatic loss of the Singing Nationalism. The necessity of coping with the crumbling of former identities created a novel assessment of folk cultural activities, relating it with some fresh concepts of Estonian national identity in the global era.* The research has been carried out under ESF Grants No. 3171 and 5950. 1 For details on Singing Nationalism see p. 7. 2

On püstitatud metodoloogiline küsimus nõukogude perioodi "õigest" mäletamisest. Kasutades andmebaasina põhiliselt omaeluloolisi raamatuid, on näidatud, et mälestused nõukogude ajast on esitatud mitmetes erinevates mälukogukondlikes diskursustes, mis omakorda on vähemal või rohkemal määral mõjutatud ametlikust postsotsialistlikust mäletamisõiguse järkjärgulisest legaliseerimisest.

Time can be interpreted as a cognitive construction of social reality, which brings order to social interaction and communication, in all its variability from one culture to another. Using a variety of (culturally distinct) reckoning systems, people would like to control and regulate the uncertain and unreliable circumstances of their lives. Human time is characterised by the dichotomy of inner and outer realms, which highlight the continuity of self-awareness against the discontinuity of external events. The division of the arrow of time into past, present and future is quite illusory and relative, just as in real life streams of events from the past and the future are subordinate to current needs. In everyday practise there are many strategies (forgetting, sacralisation, banalisation, etc.) for making use of the past to further a sustainable development of the lives of individuals/collectives as social subjects.