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The first and one of the foremost liminal rites of funeral traditions is keeping a vigil over the dying person, preparing for his death and opening the passage for the departing soul. Committing suicide, drowning, being killed or being run over while walking (pro: driving) on the road were considered an abnormal or an exceptional case of death. Some of the customary liminal rites could not be performed on them, some because the body was not always recovered. Such instances of death were the most frightening for the living. According to Livonian traditions, for example, those who had committed suicide or had been murdered or killed were known to appear to the living or haunt them until their God-appointed time of death. The living are also haunted by the deceased whose bodies have not been buried (Loorits 1998: 46). This category also includes the murdered, abandoned, stillborn, nameless and un-baptised children. The latter are the most unfortunate because they never belonged among the living and therefore can never make the transition to soceity of the dead but will forever remain inbetween (Pentikäinen 1989). Typical to the animistic worldview, people from traditional cultures believed that the soul of the deceased passed on to some natural object (tree, stone, spring) which then acquired magical powers and was therefore considered sacred. The belief that the souls of dead ancestors live on in trees is cosmopolitan. According to the Korean belief system, for example, the souls of those who have died of plague or on a journey, but also the souls of women who have died at childbirth, will find their place permanently in trees (Frazer 1986: 115–116). The funeral custom of carving a cross in a tree, which was well-known in Finland, Estonia and North Latvia, is still adhered to in South Estonia. This custom has preserved the concept of trees as the home of souls (Kõivupuu 1996: 55–74; Kõivupuu 1997: 35–61). According to Estonian folk belief, the souls of those who died under abnormal circumstances may find their place in a tree or some other natural object. If the living had failed to find the body, the missing person appeared in their dreams to reveal the new home of his body and soul. Roadside Cemeteries 317
318 A cross-tree in the Urvaste cross-forest. May 2009. Courtesy of Marju Kõivupuu. There was a man who died of booze – in old times the landlord used to offer a drop of liquor after work and some had a lot of it. This man left the estate to go home and on the way he froze to death. Then he appeared in a dream and said: “I’m not in the grave where you left me, my soul is in that old white willow stump.” (There was a large white willow stump at the place where he died.) ERA II 24, 212 (86) < Türi parish. The living may also dream of the deceased whose fate or rank was unknown: The master said that I’m dead but there is no place for me. So I live on top of the pine tree at the other side of the field until my time comes. H II 58, 27/28 (17) < Jüri parish. Marju Kõivupuu
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Media & Folklore Contemporary Folkl
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4 Editor Mare Kõiva Language edito
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6 PRESS Maarja Lõhmus 185 Mediamyt
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egion. The focus of her research wa
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ELECTRONIC MEDIA 11
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Arheoloogia: esimene mobiil? (Frans
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nachgerade peinlich. 4 Das Handy er
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erweist sich die Akzeptanz (je nach
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Handyaficionado, der im Herrenpisso
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Unheimlichen, vor dem Numinosum tec
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Handystories sind dabei gewisserma
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ief, nicht mehr fertig wird (cf. Aa
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Das hier waltende Prinzip der Dämo
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en, ob seine Kinder nicht die Schul
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games, wie ich sie einmal nennen m
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der permanenten Erreichbarkeit sind
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scheinbare, denn sie steht in keine
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Tuczay, Christa & Hirhager, Ulrike
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erreichen (Schneider 1996). Die tec
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de Magazine bemühen sich darum, ei
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Des weiteren geht es in 8 Texten um
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Die extraterristische Technik greif
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3. eine zweiteilige Geschichte zum
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Hörerschaft über das Radio an dem
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52 ich einfach mal auf den Boden zu
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gemeinde direkt angesprochen, wenn
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Der Geschichte dürfte die folgende
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und Realistische (Bausinger 1981).
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Reumann, Kurt 1996. Journalistische
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population had used computer, by Se
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They realised that along with the i
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considerably, is gradually weakenin
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diers and the metaphysical brotherh
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game-shows is the smallest on Frida
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with the highest ratings. The prese
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Tests of strength and skill are clo
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home pages of today’s young peopl
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Competitive game-shows in the Eston
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seen, go behind the scenes of the s
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From television show to children’
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the players’ own preferences are
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86 a piece of cloth. On its inside.
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... and the winners are ... 88 Pict
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Games reflect our cultural surround
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Hanson, Raimo 1998d. Muulased vaata
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Lipponen, Ulla 1995. Tüdrukute pla
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Tali, Piret 1996. Kuidas käia reis
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For closer study, the internet web
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lore, smilies, chatroom aliases (Ve
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language communities. The spread of
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neighbours (Kõiva 2008b; for more
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ASCII one-liners Bat \-o-/ Caterpil
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News groups and mailing lists Follo
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Screenshot from the oldest and bigg
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In conclusion, all observed groups
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Kõiva, Mare & Kuperjanov, Andres &
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Reinaus, Reeli 2008. Pärimusliku a
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118
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120
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122 from the rest of creation, that
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4. Websites Containing Mostly Links
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The hope was to break through the w
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attention. Then the world discovere
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is the bodily posture the experienc
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132 coming the god into cyberspace,
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Even the codenames that shamanistic
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136 In the course of direct percept
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138 and naturally being a wonderful
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140 by Cielle on February 25, 1999,
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Lilly, John C. 1968. Programming an
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The Internet provides several techn
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etain their locality, and a limited
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thorough parting from many people m
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duties, such as for instance act ou
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Folklore on the Internet: About the
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FOLKLORE SPREAD VIA INTERNET Here w
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156 The FCC released a warning last
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THE EVERYDAY-USERS Folklore about o
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on the disc. Stories about people w
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On-Line Medicine. Communication and
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All large medical online portals ha
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NARRATIVITY IN THE DOCTOR-PATIENT F
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168 Drugs can only be proscribed wh
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170 but for example whether the con
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In the diabetes online community, t
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similar minds among work colleagues
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initiator is the story of a kid’s
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178 few times and then refused, the
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CONCLUSION It is easy to see how di
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Discussion 2008 = discussion thread
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184
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In order to study the main problems
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ings. The struggle in a closed soci
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y the author who him/herself become
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2, the stronger the structural inco
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Lotman, J. 1984. Tekst v tekste [Te
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per stories and whole horror books
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LOCAL NEWS The shock-provoking rash
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impression that there were casualti
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suggests is so common that even in
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Heilmann, Klaus 1990. Die betrogene
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where bands of criminals terrorize
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teristic feature of Soviet ethnogra
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graphic means. The director of A Vi
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212 Scenes from the film “Funeral
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On the other hand, the public expre
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Proverbial Expressions, the Local P
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and drinks being supplied by local
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made for independence. This was in
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Zealand, and parts are available on
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said: A newspaper tries to walk the
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Pyrrhic victory 22 . Drawing a line
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228 Front page of “Belfast Telegr
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ers in the game and everything to p
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Catholic Church made a plea for all
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on The Queen’s Highway 53 , empha
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a deservedly notorious reputation u
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References Belfrage, Sally 1987. Th
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the French phrase “Voilà un homm
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“Meri” as my search words on th
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age not by state authorities but by
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“PROVERBS ARE NOT POPULAR THESE D
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OWN AND FOREIGN, OLD AND NEW The oc
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All in all, a total of 182 proverbs
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sions; he is the author of modifica
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the writers of letters are concerne
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erbs occurring in the Economy colum
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We can also observe how the same pr
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260 Male (163) Female (38) Gender u
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262 Repetition is the Mother of Wis
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264 Väiksed vargad ripuvad võllas
Page 267 and 268: the beginnings of the texts (The
Page 269 and 270: Mieder, Wolfgang 1983. Verwendungsm
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Page 273 and 274: ferred by the tabloids and the hist
Page 275 and 276: death. Alongside innumerable refere
Page 277 and 278: 276 Diana and Dodi RIP God Bless yo
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Page 281 and 282: patron saint of Britain.” Others
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Page 285 and 286: eligious group who see themselves a
Page 287 and 288: Brierley, P. (Ed.) 1998-1999. UKCH
Page 289 and 290: Legends Connected with the Sinking
Page 291 and 292: Andres Kõnno has analyzed the medi
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Page 295 and 296: With the help of the media, an aura
Page 297 and 298: together; the fact was also pointed
Page 299 and 300: ... damaging the international repu
Page 301 and 302: 300 and told them about it. But his
Page 303 and 304: ger. He had been seen distributing
Page 305 and 306: The belief that a close person coul
Page 307 and 308: In today’s world the Titanic, or
Page 309 and 310: his songs. It was often pointed out
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Page 313 and 314: Peegel, Juhan 1976. Eesti rahvuskor
Page 315 and 316: World Trade Center which was destro
Page 317: ETHNOLOGICAL ASPECTS OF COMMEMORATI
Page 321 and 322: groom of one couple and the bride o
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Page 325 and 326: of m/s Estonia. Only a few people w
Page 327 and 328: 326 their life there. The place whe
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Page 333 and 334: By the Tartu-Võru road, approximat
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Page 343 and 344: Acknowldegements The author wishes
Page 345 and 346: Sikk, Rein 1998. Mälestuskivide pa
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Page 349 and 350: 348 Contra at the Kaika summer univ
Page 351 and 352: THE THREE TENORS OF VÕRU COUNTY Ne
Page 353 and 354: clusion that cover can have a diffe
Page 355 and 356: 354 It would be easier to imagine t
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Page 359 and 360: 358 Music that tries carefully to i
Page 361 and 362: 360 The three Võru tenors Contra,
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368 & n œ & œ & c œ J œ J œ œ
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Example 3. Tüütu kärbes [Boring
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372 Valgre Raimond is at the bus st
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374 siis loodame, et mööda ta lä
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2. Kuldpagunites huntamees on mära
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378 Sest vägivald teeb veriseks ja
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380 Taive Särg
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Example 10. Killukesi yesterdayst [
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Example 11. Korraks vaid [For a (sh
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Comment The mid-1990s were an inter
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Kangilaski, Jaak 1995. Postmodernis
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Information Transmission on the Bor
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392 the ministers walked around the
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394 In the author’s opinion when
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ing to them they displayed a certai
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Obviously, in addition to the rumou
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Tõhela-Murru Russian Orhthodox Chu
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EKLA f 199 m 30. Ajaloolist tradits
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