Ajalugu ja pärimus: Siberi eestlaste jutud oma esivanematest
In the current article I attempt to observe the narratives of the Siberian Estonians concerning their origin and ancestors, follow their folkloric history and compare it to historical sources. During 1991-2000 I collected oral narratives in about 30 native Estonian or Lutheran settlements.The villag...
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| Format: | Article |
| Language: | Estonian |
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Eesti Kirjandusmuuseum
2000-01-01
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| Series: | Mäetagused |
| Online Access: | http://www.folklore.ee/tagused/nr15/korb.htm |
| _version_ | 1818116886731161600 |
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| author | Anu Korb |
| author_facet | Anu Korb |
| author_sort | Anu Korb |
| collection | DOAJ |
| description | In the current article I attempt to observe the narratives of the Siberian Estonians concerning their origin and ancestors, follow their folkloric history and compare it to historical sources. During 1991-2000 I collected oral narratives in about 30 native Estonian or Lutheran settlements.The villages are scattered over a wide territory stretching from West-Siberia to East-Siberia. The Siberian Estonians questioned were the descendants of deportees or refugees. The first settlements of deportees were mixed Lutheran settlements. Ryzkovo in West-Siberia (founded ~1804) and Upper-Suetuk (founded ~1850). Due to the building of Siberian railway and the enactment of emigration policy by the Czarist government, mass migration to Siberia began only in the 1890s. Most respondents had been born in Siberia between 1915-1935 and could speak Estonian. Their knowledge of ancestors varied from village to village and from person to person, and often proved very superficial.In their narratives the descendants of deportees mainly focused on the reasons of deportation. In stories of ancestors they mentioned the reasons for deportation but also described the migration journey and life in Siberia. Narratives about one's origin and ancestors help to locate oneself in the history of community and belong to the sphere of family and village history.Stories about the original settler(s) belong to village history rather than the limited family circle, because through knowing these stories people identify themselves as part of a certain group - the village community. Such stories are often supported by documented historical facts, though the family tree of deportees and emigrants in Siberia can rarely be traced from historical sources.Family and village narratives support and complement each other. Stronger family tradition often results in a more detailed and informative family history. The earliest villages in Siberia, mostly those of deportees, have preserved their narrative heritage in its original form. Living in one place throughout generations (Upper-Suetuk) has favoured the survival of native language and traditions. It is remarkable that the descendants of emigrants have lost touch with their native tradition more often than have the descendants of deportees. The settlement of the former was relatively free and left a weaker impression in their minds. In Siberia the native culture and tradition is upheld only by the older generation. They have recognised the uniqueness of their culture and know how to mediate it to the outside observer. Moreover, the younger Russian-educated generation might not necessarily succeed in their strive to integrate into the Russian community. These processes, though, appear to be irrevocable. |
| first_indexed | 2024-12-11T04:29:39Z |
| format | Article |
| id | doaj.art-e14b4c246473405d9419f7f5887ee1c8 |
| institution | Directory Open Access Journal |
| issn | 1406-992X 1406-9938 |
| language | Estonian |
| last_indexed | 2024-12-11T04:29:39Z |
| publishDate | 2000-01-01 |
| publisher | Eesti Kirjandusmuuseum |
| record_format | Article |
| series | Mäetagused |
| spelling | doaj.art-e14b4c246473405d9419f7f5887ee1c82022-12-22T01:20:54ZestEesti KirjandusmuuseumMäetagused1406-992X1406-99382000-01-0115Ajalugu ja pärimus: Siberi eestlaste jutud oma esivanematestAnu KorbIn the current article I attempt to observe the narratives of the Siberian Estonians concerning their origin and ancestors, follow their folkloric history and compare it to historical sources. During 1991-2000 I collected oral narratives in about 30 native Estonian or Lutheran settlements.The villages are scattered over a wide territory stretching from West-Siberia to East-Siberia. The Siberian Estonians questioned were the descendants of deportees or refugees. The first settlements of deportees were mixed Lutheran settlements. Ryzkovo in West-Siberia (founded ~1804) and Upper-Suetuk (founded ~1850). Due to the building of Siberian railway and the enactment of emigration policy by the Czarist government, mass migration to Siberia began only in the 1890s. Most respondents had been born in Siberia between 1915-1935 and could speak Estonian. Their knowledge of ancestors varied from village to village and from person to person, and often proved very superficial.In their narratives the descendants of deportees mainly focused on the reasons of deportation. In stories of ancestors they mentioned the reasons for deportation but also described the migration journey and life in Siberia. Narratives about one's origin and ancestors help to locate oneself in the history of community and belong to the sphere of family and village history.Stories about the original settler(s) belong to village history rather than the limited family circle, because through knowing these stories people identify themselves as part of a certain group - the village community. Such stories are often supported by documented historical facts, though the family tree of deportees and emigrants in Siberia can rarely be traced from historical sources.Family and village narratives support and complement each other. Stronger family tradition often results in a more detailed and informative family history. The earliest villages in Siberia, mostly those of deportees, have preserved their narrative heritage in its original form. Living in one place throughout generations (Upper-Suetuk) has favoured the survival of native language and traditions. It is remarkable that the descendants of emigrants have lost touch with their native tradition more often than have the descendants of deportees. The settlement of the former was relatively free and left a weaker impression in their minds. In Siberia the native culture and tradition is upheld only by the older generation. They have recognised the uniqueness of their culture and know how to mediate it to the outside observer. Moreover, the younger Russian-educated generation might not necessarily succeed in their strive to integrate into the Russian community. These processes, though, appear to be irrevocable.http://www.folklore.ee/tagused/nr15/korb.htm |
| spellingShingle | Anu Korb Ajalugu ja pärimus: Siberi eestlaste jutud oma esivanematest Mäetagused |
| title | Ajalugu ja pärimus: Siberi eestlaste jutud oma esivanematest |
| title_full | Ajalugu ja pärimus: Siberi eestlaste jutud oma esivanematest |
| title_fullStr | Ajalugu ja pärimus: Siberi eestlaste jutud oma esivanematest |
| title_full_unstemmed | Ajalugu ja pärimus: Siberi eestlaste jutud oma esivanematest |
| title_short | Ajalugu ja pärimus: Siberi eestlaste jutud oma esivanematest |
| title_sort | ajalugu ja parimus siberi eestlaste jutud oma esivanematest |
| url | http://www.folklore.ee/tagused/nr15/korb.htm |
| work_keys_str_mv | AT anukorb ajalugujaparimussiberieestlastejutudomaesivanematest |