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Estonian Literary Magazine Elmspring estonian2 literary014 magazine Elm More information sources: Eesti Kirjanike Liit Estonian Writers Union Estnischer Schriftstellerverband Harju 1, 10146 Tallinn, Estonia Phone & fax: +372 6 276 410, +372 6 276 411 e-mail [email protected] www.ekl.ee Tartu branch: Vanemuise 19, 51014 Tartu Phone and fax: 07 341 073 [email protected] Estonian Literature Centre Eesti Kirjanduse Teabekeskus Sulevimägi 2-5 10123 Tallinn, Estonia www.estlit.ee/ The current issue of ELM was supported by the Ministry of Culture www.estinst.ee contents no 38. Spring 2014 Jakob Hurt (Eesti Kirjandusmuuseum) 4 The return of Jakob Hurt or how to get a shaman to use a smartphone by Valdur Mikita 10 Kaupo Meiel: Pärnu journalist and cosmopolitan poet by Veiko Märka 16 Poetry by Kaupo Meiel 18 HeadRead a literary festival in Tallinn by Jason Goodwin 22 Meelis Friedenthal's "The Bees" by Tiit Aleksejev 27 Andrei Ivanov and the anti-hero of our time by Tarmo Jüristo 32 Short outlines of books by Estonian authors by Brita Melts, Rutt Hinrikus, Maret Vaher and Arno Oja 46 Estonian literature in translation 2013 Compiled by the Estonian Literature Centre © 2014 by the Estonian Institute; Suur-Karja 14 10140 Tallinn Estonia; ISSN 1406-0345 email:[email protected] www.estinst.ee phone: (372) 631 43 55 fax: (372) 631 43 56 Editorial Board: Peeter Helme, Mati Sirkel, Jaanus Vaiksoo, Piret Viires © Editor: Tiina Randviir Translators: Kalju Kruusa, Marika Liivamägi, Tiina Randviir Language editor: Richard Adang Layout: Marius Peterson Cover photo: Valdur Mikita (Peeter Laurits) Estonian Literary Magazine is included in the EBSCO Literary Reference Center Jakob Hurt (Eesti Kirjandusmuuseum) 5 The return of Jakob Hurt or how to get a shaman to use a smartphone by Valdur Mikita One hundred and twenty-five years have passed since Jakob Hurt (1839-1907) encouraged people to collect and preserve ancient folk heritage. Hurts collections gradually developed into the Estonian Folk Poetry Archives and the Estonian National Museum. There is no doubt that Hurt is among the people who have most influenced Estonian culture. He lived at the edge of a cultural breakthrough: Estonians were emerging from serfdom and becoming free peasantry, and written culture was gaining ground over the old oral culture. Hurt was lucky: people had recently learned to write, and the old oral heritage was still alive. There was plenty to record, and enough people to do so. The legendary Hurt collections were thus born. Although the changes during the awakening European nation in literacy. We still have a period were immense, the cornerstone of large number of people stuck in the dim ancient peasant culture peoples stationary analogue-era, who carry place memory and way of life remained. This helped to oral heritage in themselves. We have people maintain a unique place memory, already to record, and we have people to record quite rare in Europe, and archaic heritage. them. We are now once again crossing a signifi- Hurt managed to preserve the tail-end of cant cultural border. There is an interesting the old culture. Our changes are even more analogy between today and Hurts era. We radical. One phrase is enough to describe have become a leading digital nation, just as them: a stationary way of life. One hundred 150 years ago we had become a leading years ago, the most important person in language landscapes, wandering aimlessly Estonian culture from the point of view of along archaic heritage and real locations of heritage was the folk singer, whereas now it folk tales. Estonians are lucky to live is people living in the country who have between the covers of their epic. stayed put for the best part of their lives. There are few nations in Europe with These are people with the magical cycle of such strong topographical identity. I think this life still intact: they are born and die in the aspect, along with runo songs, is among same place. Today the last generation is Estonias most striking cultural achieve- living that carries this several-thousand-year- ments. It seems even more important today old wondrous tradition of Estonian culture. as the old runo song heritage has nearly Our children live in a totally different world. vanished. Such genuine country people may well become unique from the point of view of Crazy huts and stolen faces European culture, just as Hurts collections made our 19th century folk singers world Genealogical research in Estonia should famous. This argument rests on purely perhaps slow down a bit; after all, church cultural-theoretical reasoning. Hurts registers arent going anywhere. The most collections recorded the oral culture that was endangered type of memory is oral heritage. gradually being replaced by written culture, We should instead compile digital family whereas the current cultural breakthrough is archives that record oral heritage. There are linked with the triumph of the digital era. people all around us who are walking Estonian National Museums. The first thing If we somehow managed to document to do is to record the memory and ways of this change, as did Hurt, we would have a thinking of people living in the magical cycle totally unique database describing two of life. significant breakthroughs on the basis of one culture. We should also have more faith in an intuitive manner of gathering heritage. The What is remarkable here is that the best results would come from leaving Estonian culture has maintained a large enough space for the collectors individuality: number of elements of archaic culture. When a fact supported by numerous large-scale written texts meet the computer, the change memory-gathering projects. The true value is not that enormous, but when a native of information becomes clear in extensive messes with a computer motherboard, compilations of data. If we record a great things get crazy. mass of information, we will probably Place memory is the fastest fading type manage to capture essential elements that of memory in Europe. We still have thou- do not seem important to us at the moment. sands of people preserving traditional place- We should therefore hurry up and do a lore. On the whole, everything that cannot be Jakob Hurt or a Johannes Pääsuke the Googled is valuable today. Place memory is photographer. This could become a later organically connected with the heritage of database for language researchers, natural sacred places, which is singular in ethnographers and folklorists. In ten years Europe. It survived here for millennia for the time, it will be far too late to catch this layer simple reason that people were stationary. of memory, because it will simply fall off the Place memory is a kind of Estonian cultural edge of the world. speciality, something that most other nations no longer have. The singularity of the What then should this Hurts click be? national epic Kalevipoeg lies in the fact that We should primarily photograph and record the story seems to proceed within ancient everything that will disappear in the world of Elm/Spring 2014 Valdur Mikita (Photo by Jaan Tootsen) the future. Things we do not really think old photographs, people seem different, about disappear. Some might have heard a more diverse, more expressive. Thats why weird legend about the native Amazon photographers are so keen on native tribes, namely why they are wary of white peoples. people. They happen to believe that whites Another example: what crazy houses the steal their faces. Faces do vanish. Estonian village people live in! Beams from Faces get duller, and the natural diversity old barns, with the boarding done by of facial expressions fades. Most of todays President Päts in the 1920s and 1930s, and people spend their time inside, wearing the nails hammered in by Leonid Brezhnev, sunglasses and accepting similar ideals of who was the last to invest in Estonian beauty; this creates new, anonymous villages, as a part of the Soviet food features. About twenty kilograms of Garnier programme. Now the elderly sit on their face cream slapped onto our faces during beds, wearing their felt boots and watching our lives leave a mark, and in the end all the telly, while history crumbles away all people have more or less the same faces. In around them. 7 Digital archives could perhaps preserve The law of conservation of animism something of this wild architecture for coming generations. Estonian culture is a miracle, an island in a vanishing world. Although the two dominant factors of our culture, i.e. runo songs and Magical collections of Hurt natural sacred places, both hundreds of years old, have largely disappeared, quite a Although Hurts words fell on fertile soil, the bit still survives. practical peasant mind one hundred years ago thought: why the dickens should I, after a If for no particular reason some half-wit punishing day of farm work, waste time recor- cuts down a tree in a cemetery with a blunt ding the ramblings of frail old women? A hund- saw, we do not even bother to condemn him: red years later, people are carrying out world- everyone knows that it is only a matter of level research on the basis of the ramblings of time before the half-wit will be struck down frail old women. The general public still thinks by a horrible revenge of Nature. Crimes its a waste of time. against trees are still crimes of the first order in Estonia. The people who think that Hurts collections have been sufficiently researched are wrong. This purely shamanist belief dates from Each cultural change endows old materials the Neolithic era and still influences peoples with new meanings.
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