Development of the Seto area Ancient history of Setomaa is still relatively unexplored. According to the archaeological data Seto area has been populated for about 8400 years. The oldest stone-age village has been found in Meremäe; other areas that were populated about as long ago include the beaches of Värska Bay and the area around Irboska (Izborsk). The origin of Setos is unclear, some writers propose that Setos might be a different Balto-Finnic tribe settled in this area, most however suggest that they are simply South Estonian peasants whom historic peculiarities have moulded into a group with a culture of their own. Chronicles call Setos tšuudid (the Chudes). Several water and land routes cut through the Tšuud country, the area today lying between Piusa River and Irboska. Today's Setos have probably kept a considerable portion of the culture and the spiritual as well as material heritage of tšuudid. Since 862 until 1920 Setomaa was part of different Russian states, and thus Setos were separated from the rest of Estonians. Christianity reached Setomaa around the 10th-13th centuries. Since the 14th century, Pskov Principality and Tartu Diocese fought for their spheres of influence in the area. Over the 16th, 17th and 18th centuries, during the great wars, all the mightiest kings of the time have traversed Setomaa. Despite all those armed forces marching through the area, Setos managed to keep their villages alive and never deserted this God forgotten piece of troubled land. During the First Republic of Estonia, from 1920 to 1940 the whole Setomaa was part of Estonia. Setomaa had the status of a separate county then, called Petserimaa, with Petseri (Pechory) as its capital. Since 1944, Setomaa has been divided administratively in two. The Western chunk of Setomaa was part of Estonian Soviet Republic, while the Eastern chunk was part of Russian Soviet Federal Republic. However, where the border lied had little meaning in the Soviet Union. But since the new independence, in 1991, this border has gradually become more and more real, influencing every aspect of local life. Since then, Setomaa and its people are divided in two. The territorially smaller Western area belongs to Estonian Republic; the larger area is part of Russian Federation. The majority of Setos are living in Estonia. In the South Eastern- most corner of Estonia, a historically and ethnically unique area, Seto Country, Setomaa, lies on the borders of Estonia, Latvia and Russia. Setomaa is currently torn in two between Russia and Estonia. In Estonia, it is divided between two counties (Võru and Põlva) and four different municipalities. Setos are a small ethnic group populating this area. Despite their difficult history, Setos have kept alive their rich and 1 unique culture. To a friendly visitor they helpful and welcoming, so don't be afraid to ask for assistance. Folk culture Since at least 1920s, Setos have been placed in the underbelly of their surrounding culture. During the First Estonian Republic time, they were to become Estonian, to be “civilised”. In the rest of Estonia, Lutheran influence on education caused the literacy level to be remarkably high already since the 18th century, reaching about 96% in the early 20th century. At the same time only about 20% of Seto children went to school and the illiteracy of women was approximately 40%. Thus, there were several efforts made to bring literacy and “civilisation” in general to the Setos. Setos were given family names in 1921 until then they were called by their first and father's name. The years 1920-1940 had a considerable influence on increasing Seto literacy level, which greatly pleased the Estonian “developers”; it also increased Setos' wish for self-determination. During the Soviet years, Seto language was banned from the schools, and practicing Russian Orthodox religion was more difficult. Seto in Estonian, Setu was often used as a pejorative term amongst Estonians and Setos often felt uncomfortable to admit their origin when outside Setomaa. Having developed in the spheres of influence of Eastern and Western cultures (katõ ilma veere pääl on the border of two worlds), and having suffered various forms of persecution, Setos have kept some unusual customs of Finno-Ugric tribes, their own language, life style, own food, unique folk costumes, and pride. Since the new Estonian Republic, Setos have rapidly been recognised as a rare example of cultural diversity. They have succeeded in preserving something long lost and bitterly missed in most of the rest of Estonia. Folk costumes The most eye-catching part of the folk costume of the Seto woman is a plentiful set of silver jewellery which together with its various chainlets and coins may weigh up to 6 kilograms. Huge conical brooch signified the married status of a woman. Handicraft has always been honoured amongst the Setos. Unique Seto coloured crotchet lace was used to decorate the borders of icon scarves, headscarves, and towels. Women's blouses (hamõh) are woven on the looms, and every item has its individual pattern. Seto man wears a blouse, worn on top of the trousers, Russian style. The shirt is decorated with red ornaments, later also woven belts. Men's costumes' most interesting elements are vividly coloured and richly patterned woollen stockings. 2 Seto language Setomaa is one of the few areas in Estonia where a rather different language, not that easy to understand even for an Estonian speaker, is widely spoken in towns and villages. Seto leelo The most archaic language is preserved in Seto songs, sang by local mostly female leelo choirs. In those folk songs the songster improvises the words, which the choir then repeats. Most famous songsters were able to sing up to 20 000 rhymes. They have earned the title of Lauluimä (Mother of Songs). Seto kargus Because men and women have traditionally danced separately, Seto original dances come in the form of this peculiar physical activity. Dancing in pairs has reached Setomaa much later. Every village had at least one musician, playing accordion or squiffer there are various forms, such as bajaan, karmoška or Seto libliklõõts. Earlier, zither was played at village parties; today this is no longer practiced. Potisetod, flax-growing and fishing Those three activities were the most important ways for Setos to earn their living. While flax growing and fishing have been practised elsewhere in Estonia as well, potisetod are a uniquely Seto phenomenon. When paper factory was opened in Räpina making paper for paper currency, it required large amounts of rags for the huge Tsarist Russia's roubles. Since the factory was ready to pay for the rags, Setos became known all over Estonia by travelling around in horse carriages with their pots, exchanging those for rags, and later returning them to paper factory for money. If you are lucky, you can still meet the Setos travelling around with horse-load of pots. Seto talo (homestead) and külä (village) Until relatively recently, Seto land ownership was the same as in Russia where the village commons were a familiar feature. Typical Estonian farmsteads are usually about 2-300 meters apart. Seto villages are rather different. Some Seto villages follow the Russian type, forming a street-village where houses stand next to one another by the village road; others, so-called sumbkülad are tightly concentrated villages with randomly scattered houses. An Estonian farmstead consists of houses scattered around the courtyard, rather open to the outside. A typical Seto homestead has the buildings built in a circle, creating a closed inner courtyard so that one cannot see even into the neighbour's courtyard. In some places, even the roofs are united all around the enclosure. The great Seto gates allow only the welcomed guest to enter. It is likely that such a castle homestead developed in response to constant looting raids crossing Setomaa up until the Great Northern War. 3 Religion Before Christening the Setos as well as the rest of the tribes in the Baltic Sea area were Pagan. Sacrificial stones and healing springs were the signs of heathenism; the statue of Peko, god of crop and fertility which was kept in hiding, and the rituals connected with Peko were men's secret. During certain holidays, people gather to the cemeteries to honour their ancestors, and one never leaves the grave without letting the dead know to have been there, by walking on the grave and eating there a little. Some food is often left for the souls of the dead. Christianity arrived to Setomaa in the form of Russian Orthodox religion. More thorough christening took place in relation to the founding of Petseri monastery in the 15th century. The monastery strengthened around the 16th century as a standing proof of that, huge stone crosses can be found in ancient Seto graveyards. Petseri monastery had various influences on the surrounding area. Villages were created and their produce bought; churches and schools were founded and chronicles written. Seto farmers were never slaves; there have been no manors or manor owners in the area. Lands and the lake belonged to the monastery and the farmers used it for certain rent (obrok). Petseri monks did their missionary work in the area, but as in the rest of Estonia, the religion was accepted in a very superficial way and the pagan practices continued in secrecy. Over time, Setos started to value Orthodox Church customs. Every household used to have its own pühasenulk (icon corner) with the icon picture and its decorated icon scarf and a small carpet for praying. Nearly each village had its small chapel called tsässon small wooden building with a small cross on the roof, containing various icon pictures, icon scarves, candles and flowers.