Tom 12 (2018): Zeszyt 1 (June 2018)

The article^* focuses on two Estonian fairy tale types that have been recorded among the Orthodox Seto minority in the south-eastern corner of Estonia. In the index of Estonian folktales they have been described under tales of magic (fairy tales) as tale types Ee 328C^* and Ee 327H^*. One of the tale types observed is a masculine folk tale (one with male protagonists), the other can be considered a feminine folk tale with female protagonists despite it seemingly having two main characters of different genders. In both tales the protagonists reach a hostile place after moving through liminality, and both tales can be interpreted as tales of growing up.

On the basis of ethnographic fieldwork, conducted between 2007 and 2013, the authors analyse the communities of male artisans that have had the most significant impact on the development of contemporary Estonian handicraft. A wide range of artisans were surveyed in the course of this research, from professionals who earn a living from handicraft to amateurs, small enterprises and handicraft instructors. The authors concentrate on the motifs and background of different categories of handicraft agent. Details of handicraft practice such as mastering specific items, local peculiarities and materials used will be also explored. The analysis is predominantly based on the artisans’ views on proper ways of making handicraft items, their marketing strategies and the needs of developing their skills. The study* demonstrates that artisanal initiatives support the material reproduction of cultural locations through constant renewal of heritage ideology and practice.

This article explores changing work patterns in the Skolt Sámi reindeer herding community of Sevettijärvi, northern Finland. As a result of the Second World War, Finland lost the original home territory of the Skolt Sámi to the Soviet Union. The Skolt Sámi of the old Suenjel village moved to the Sevettijärvi area in Finland. In this article I present major changes in three areas of this group’s work patterns: 1) combinations of livelihood; 2) forms of cooperation and reciprocity; 3) social constructions of work situations. The main causes of cultural change in the rein-deer herding community have been the mechanisation of reindeer herding and the centralisation of reindeer ownership. In anthropological studies, traditional forms of behaviour have at times been seen as obstacles to economic development. My argument is different: traditional forms of culture – in this case forms of reciprocity – can increase possibilities for economic development. The research data shows that the centralisation of reindeer ownership has decreased the possibilities for economic development in additional forms of livelihood among Skolt Sámi reindeer herders. The number of herders has decreased and the entrepreneurial collaboration is arranged so that there is less and less traditional reciprocity between separate households.

The authors had the opportunity, during their fieldwork, to attend spring rituals in Varkled-Böd’ya village. The week before the Great Day (Bydjynnal, coinciding with Orthodox Easter) is a dense ritual week: there are young people to be initiated, boys first and girls at the concluding ritual, who thus become adults; there are evil spirits to be chased away from the space of the living; there are kin relations to be reinforced through reciprocal visits, prayers and ritual deeds. These four rituals are the focus of this article, which provides an ethnographic account as well as a general analysis of the critical dimensions observed.