Ristipuud lõuna-eesti matusekombestikus

Kõivupuu, Marju

doi:10.7592/mt1996.01/02.puurist

Cited by 3 publications

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“…Lähiajal on muist ristimetsatukki ja ristipuid saanud kannatada muu hulgas ka röövraie käigus, kui tagastatud metsamaade üldjuhul eakad omanikud ei teagi, kus neile kuuluv mets täpselt asub, rääki- Pühad puud või puudesalud maastikul ja nende saatus aktiivse majandustegevusega aladel tekitas ka massimeedia huvi ristipuude saatuse vastu, samuti kui kohaliku rahva ehk siis teisisõnu -traditsioonikandjate suus aktiveerus ristipuude-teemaline jutupärimus. Kõik ristipuudega ja ristipuude ümber toimuv on üks värvikas näide folklooriprotsessist, mille seesugust kulgu ei osanud kümmekond aastat tagasi prognoosida ei siinsed ega Lääne uurijad (vt Vilkuna 1991;Vilkuna 1992;Kõivupuu 1997).…”

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Ristipuud maastikul ja usundilises jutupärimuses

Torp-Kõivupuu¹

2004

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Valendavad kõrged katused, peidus kuu. Igavesed hinges matused, ristipuud. Nüüd on öö ja kuu, nüüd on süda valus. Henrik Visnapuu, Nüüd on öö ja kuu (Amores, 1919) Teesid Ristipuude-traditsiooni uurimisega on siinkirjutaja tegelenud viimased viisteistkümmend aastat. Eesti taasiseseisvumisprotsess ja sellele järgnenud aastad on toonud kaasa arvukalt muutusi nii õigus-, majanduskui ka kultuuriruumis. Kuidas need muutused ja muudatused on mõjutanud-kujundanud pärimusprotsessi, sealhulgas nii kohalike elanike kombekäitumist kui ka teemakohast jutupärimust, millist rolli selles protsessis on mänginud ja mängib meedia ning samuti koha-või koduloo (antud kontekstis siis esmajoones võru keele ja omakultuuri) õpetus nüüdisaegses kooliprogrammis, sellest alljärgnevalt Lõuna-Eesti, Lääne-Saaremaa ja Põhja-Läti ristipuude-traditsiooni näitel.

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Ristipuud maastikul ja usundilises jutupärimuses

Torp-Kõivupuu¹

2004

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The 1977 Protocols: a landmark in the development of international humanitarian law

Kosirnik¹

1997

Int. Rev. Red Cross

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By adopting on 8 June 1977 the two Protocols additional to the 1949 Conventions, the States meeting in Geneva brought to a successful conclusion four years of arduous negotiations. The Protocols took four years, the Conventions only four months. Why such a huge difference?In 1949, once the initial period of instinctive rejection of anything related to war had passed, a natural consensus emerged regarding the main evils which needed to be banned by law. Besides, the delicate subject of the rules governing the conduct of hostilities — the law of The Hague, as it is called, also part of humanitarian law — was left out of the discussions. It was also a time when the political map of the world was fairly monolithic, in the sense that the North still dominated the South, and East-West tensions had not yet escalated.

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Sacred Natural Places of Estonia: Regional Aspects

Valk¹

2009

FEJF

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Abstract:The article discusses the sacred natural places of Estonia from a regional perspective, outlining the two main regions -sea-oriented and inland. Regionality is most clearly expressed in the distribution of hiis sites -a phenomenon characteristic of sea-related areas. There are also other phenomena bound with specific areas, such as the distribution of natural healing places, farmstead offering places, natural offering places related to the cult of Tõnis/ Tennüs and cross-signed trees. The Orthodox Setomaa region is a distinctive area due to confessional and cultural factors. Besides presenting a general survey of the sources, the article also touches upon the reasons for the emergence of regional differences, outlining geographical, historical, and confessional factors. Regional differences in sacred natural places greatly correspond to other regional peculiarities which can be observed in the traditional popular culture.Key words: history, popular culture, regional differences, sacred natural places Sacred natural places exist in different parts of the world and have generally much in common (Bradley 2000: 14-32). The concept of sacredness can be connected with most different natural objects: trees, groves, forests, boulders, rocks, stones, caves, springs, rivers, lakes, etc. depending on the local natural conditions in the area. In form and functions the sacred natural places are greatly similar in the whole Eastern Baltic area and such is the situation also within Estonia: sacred trees, stones, and springs are widespread all over the country.When investigating deeper into this seeming uniformity, however, a far more diverse picture with more or less clearly expressed regional peculiarities can be observed. In spite of its small area, the territory of Estonia is not homogeneous in character. Regional differences exist both concerning the appearance of the sacred natural places, as well as in their meanings, names and related traditions. These differences are not of random origin and character but are conditioned by certain geographical and natural preconditions, as well as by historical, cultural, and religious factors. The question of regional variations, however, has not deserved much special attention in former research. In the main general works on Estonian folk religion the sacred natural places

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Ristipuud lõuna-eesti matusekombestikus

Cited by 3 publications

References 1 publication

Ristipuud maastikul ja usundilises jutupärimuses

Ristipuud maastikul ja usundilises jutupärimuses

The 1977 Protocols: a landmark in the development of international humanitarian law

Sacred Natural Places of Estonia: Regional Aspects

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