Keda tänada napi pääsemise eest? Järeldusi ühest 1796. aastal toimunud riskantsest mereretkest Vormsilt ja Noarootsist Soome

At the end of the winter, some men from Vormsi and Noarootsi (North-West Estonia) went out onto the sea to hunt seals. The sea was still frozen. However, suddenly the weather changed, and they drifted out onto the open sea on an ice-floe. After two dangerous days their ice floe reached Finland, and...

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Bibliographic Details
Main Author: Jürgen Beyer
Format: Article
Language:Estonian
Published: Eesti Kirjandusmuuseum 2004-01-01
Series:Mäetagused
Online Access:http://www.folklore.ee/tagused/nr27/beyer.pdf
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spelling doaj-26e4af02e63044c583b74c9cb4257ca62020-11-25T00:35:17ZestEesti Kirjandusmuuseum Mäetagused1406-992X1406-99382004-01-0127Keda tänada napi pääsemise eest? Järeldusi ühest 1796. aastal toimunud riskantsest mereretkest Vormsilt ja Noarootsist SoomeJürgen BeyerAt the end of the winter, some men from Vormsi and Noarootsi (North-West Estonia) went out onto the sea to hunt seals. The sea was still frozen. However, suddenly the weather changed, and they drifted out onto the open sea on an ice-floe. After two dangerous days their ice floe reached Finland, and they were saved. The article analyses reports about this journey written very shortly after the event. The most important of these were penned by the Vormsi pastor and by his Noarootsi colleague. Both seem to have belonged to opposing theological traditions (Pietism, Enlightenment), and their reports differ considerably. This can be explained by the two group's different story-telling traditions - none of which so far has aroused much interest from folklorists, since these stories do not fit neatly into traditional conceptions of folklore. The article aims at highlighting that the way a story is told not only depends on the facts to be reported but owes much to the attitudes and previous experiences of the story-tellers. This, however, is not only applicable to stories told by the "folk". The author also raises the question of whether folklorists and historians can or should tell a good story in a thrilling way that nevertheless satisfies scholarly demands.http://www.folklore.ee/tagused/nr27/beyer.pdf
collection DOAJ
language Estonian
format Article
sources DOAJ
author Jürgen Beyer
spellingShingle Jürgen Beyer
Keda tänada napi pääsemise eest? Järeldusi ühest 1796. aastal toimunud riskantsest mereretkest Vormsilt ja Noarootsist Soome
Mäetagused
author_facet Jürgen Beyer
author_sort Jürgen Beyer
title Keda tänada napi pääsemise eest? Järeldusi ühest 1796. aastal toimunud riskantsest mereretkest Vormsilt ja Noarootsist Soome
title_short Keda tänada napi pääsemise eest? Järeldusi ühest 1796. aastal toimunud riskantsest mereretkest Vormsilt ja Noarootsist Soome
title_full Keda tänada napi pääsemise eest? Järeldusi ühest 1796. aastal toimunud riskantsest mereretkest Vormsilt ja Noarootsist Soome
title_fullStr Keda tänada napi pääsemise eest? Järeldusi ühest 1796. aastal toimunud riskantsest mereretkest Vormsilt ja Noarootsist Soome
title_full_unstemmed Keda tänada napi pääsemise eest? Järeldusi ühest 1796. aastal toimunud riskantsest mereretkest Vormsilt ja Noarootsist Soome
title_sort keda tänada napi pääsemise eest? järeldusi ühest 1796. aastal toimunud riskantsest mereretkest vormsilt ja noarootsist soome
publisher Eesti Kirjandusmuuseum
series Mäetagused
issn 1406-992X
1406-9938
publishDate 2004-01-01
description At the end of the winter, some men from Vormsi and Noarootsi (North-West Estonia) went out onto the sea to hunt seals. The sea was still frozen. However, suddenly the weather changed, and they drifted out onto the open sea on an ice-floe. After two dangerous days their ice floe reached Finland, and they were saved. The article analyses reports about this journey written very shortly after the event. The most important of these were penned by the Vormsi pastor and by his Noarootsi colleague. Both seem to have belonged to opposing theological traditions (Pietism, Enlightenment), and their reports differ considerably. This can be explained by the two group's different story-telling traditions - none of which so far has aroused much interest from folklorists, since these stories do not fit neatly into traditional conceptions of folklore. The article aims at highlighting that the way a story is told not only depends on the facts to be reported but owes much to the attitudes and previous experiences of the story-tellers. This, however, is not only applicable to stories told by the "folk". The author also raises the question of whether folklorists and historians can or should tell a good story in a thrilling way that nevertheless satisfies scholarly demands.
url http://www.folklore.ee/tagused/nr27/beyer.pdf
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