The article is an attempt to pinpoint those general discursive aspects of the Young Estonia movement which more clearly contradict the hegemony of conservative positions within the cultural-political discourse of contemporary Estonia. An analysis of the rhetoric of renewal employed by Young Estonians reveals that the movement came to represent its own cultural-political practices as 1) eccentric – oriented towards that outside which they named ”Europe”, and aimed at creating internal polycentrism and differentiation; 2) eclectic – assembling different pieces of (...) different foreign languages and cultures together with the Estonian language and culture; 3) interruptive – bringing about an historical, generational and conceptual rupture with the past. In this article I show how these three determinations clash with the stress on centralization, homogeneity, and continuity characteristic of the conservative cultural-political discourse. If the latter is grounded on the clear-cut opposition of the proper and the improper, the own and the foreign, the Young Estonia movement shifts the attention to the fight for the new against the old, a struggle which presupposes the disruptive contamination of the proper with the improper, of the own with the foreign. Drawing on these observations, the foundation of the conception of culture shared by the Young Estonians is what Tuglas has called the ”aesthetic principle”. The aesthetization of culture prompts the irruption of art and artificiality into life, thus putting into question the presumed authenticity, originality and naturalness of culture – the foundation stones of the conservative cultural-political discourse. The clear-cut distinction between the internal sameness of culture and its external otherness gets replaced by the idea of an infinite movement of differentiation and translation always already internal to any culture. (shrink)

What we generally regard as ‘the face’ should be semiotically understood not as something given and monolithic, but rather stratified – it is at least threefold: biological (face), physiognomic (expression), perceivable (visage) – and relational as it has to be put within a narrative in order to make sense. The face lies at the centre of a whole semiotic system, the form of life, revolving around the issue of identity (which the face – the visage, to be precise – embodies (...) and still does not resolve). What we may call ‘the natural face’ is not, as common sense would suggest, the precondition of the ‘culturalized’ one (featured with modifications ranging from make-up and proper masks to surgery), but rather just one of the possible semiotic masks a person may choose to wear. At the same time, the mask does not have to be reduced to a deceptive device only (nor to be meant merely as a material object), being in fact at the centre of a more complex axiology. The classic veridictory square articulating the opposition between Being and Seeming may provide a suitable model for the semiotic square of ‘visageness’, so that we would have: Face, Disguise (the place of the mask proper), Fake, Anonymity. Based on these theoretical premises, the paper finally addresses popular music and outlines a provisional map of the pragmatics of the mask (subtractive vs. additive, ritualistic vs. continuous, material vs. virtual, mask as face vs. face as mask), as a suggestion for further studies. (shrink)

Communication Studies currently undergoes a crisis of paradigms that requires an ontological review that must begin with a debate about the conditions of possibility of every communicational phenomena. In this article we argue that semiosis offers a conceptual framework that allows for the study of communication as qualitative action. Semiosis, or the action of the sign, is here defined as a fundamental process based on perception that models the world of species, creating cognition and culture. At the core of semiosis (...) are dynamic structures that the authors have defined as ‘ontological diagrams’. The first purpose of Semiotics of Communication is to understand how these modeling systems evolve ontologically and phylogenically, producing, in the case of human culture, means of communication ever more varied and technologically advanced. (shrink)

According to theatre scholar Freddie Rokem, theatre portraying or performing historical events is seeking to overcome both the separation and the exclusion from the past, as well as ’striving to create a community where the events from this past will matter again’. This article covers the topic of interpretations of national history in Estonian theatre and in original dramaturgy during the Soviet era, with the focus on aspects like national self-reflection and the relationship to the common past. The main focus (...) is on the 1970s, with examples from Rein Saluri’s, Mati Unt’s and Jaan Kaplinski’s drama productions. During the period in question, re-tellings of national history on Estonian theatre stages were clothed in metaphors, allusions and secret codes – Aesopian language. Within the Soviet cultural context, I analyse if and to what extent theatre of the time displayed resistance, political theatre or social allegory. Theatre was also connected with the principle of playing or playfulness, which on one hand indicates national resistance, national endurance, and a certain survival strategy, but on the other hand indicates the Estonian as being an involuntary homo ludens – the Playing Man, who through various enforced roles is trying to adjust to the whirlwinds of history. Saluri’s first play, the intellectual drama Külalised, opens with an allusion to a drama classic the world over, William Shakespeare’s Hamlet, adding a powerful national-symbolic background to the play. The role-play which permeates and structures the play however, displays allegorical references to changes in the status and self-image of Estonians. In Unt’s play Peaproov, the principle of playing/acting sheds ironic light on the makers of an historical film and their readiness to create superficially flashy interpretations at any cost: this take acts as an estranging and generalising reflection in a context of general humanism on the one hand and artistic ethics on the other. Kaplinski’s Neljakuningapäev is based on a historically familiar tale about four Estonian kings. Here, the take with the play within the play helps amplify the play in both a mythical and a historically-philosophical manner as well as within the polemical stance of the author. (shrink)

The paper is focused on Genesis 1 – 3 where the primordial man [adàm] is created ‎and he was given the proper name Adam [adàm]. ‎ In Hebrew man and Adam are the same word, spelled the same way – [adàm]. ‎Different translations of Genesis 1-3 use for the first time the proper name Adam in ‎different places versions Gen 2:25; The German Luther ‎Bible Gen 3:8; Some English Protestant versions Gen 3:17; Bulgarian Protestant and many ‎English Protestant versions Gen (...) 3:20-21). The paper decodes the phenomenon by ‎studying the Hebrew original and several semiotic views on common and proper names ‎‎. Through these opinions the ‎important question “Who wrote the Bible?” is discussed. The analysis interfaces the new ‎linguistic relativity theory.‎ Four layers of symbolism are decoded: 1. The man became Adam; 2. The two men in ‎Gen 1:27 and in Gen 2:7 man [adàm] ‎is made by earth, ground [adamà]; 3. The two men in the New Testament ; 4. Edom, Adam and cultural discourses in both Testaments.‎. (shrink)

During the centenary of the outbreak of the First World War Erich Maria Remarque’s bestseller “All Quiet on the Western Front” is surpassing successive records of popularity. Commonly considered as an antiwar and pacifist novel, the history of Paul Bäumer, a young soldier on the western front, is rather a novel about a war generation lost in the trenches. Remarque describes this written off generation on the stage of various war­-spaces. The first­-person narrator who very often switches to the collective (...) ‘we’, is the voice of virtually the whole community of combatants engaged on the side of the German recruits, describes 1) barracks in which it has been attempted to destroy their youth and build their new identity, 2) the latrine at the front that paradoxically secures relative peace for them, 3) earthworks as a prelude to hostilities, 4) trenches/dugouts that are only a waiting­-room for death, 5) the home front which is presented in the context of “La Grande Guerre” as an alien and impersonal space, and 6) the military hospital that from the narrator’s Bäumer’s perspective is the war in a minature format. The homodiegetic and autodiegetic method of narration in “All Quiet on the Western Front” is on the one hand based on the visualization of the war­-spaces, on the other – on showing, through the making of the narrative semantics of these spaces, the lost generation. Bäumer’s and his companions’s moral­-ethical­-human fall is related to, and dependent on, the spaces in which they exist and which affect their psychic and physical condition. With the death of the main narrator also dies the space of the narration, however the frame of the narrative spaces remains and documents the cruelty and savagery of the hell of 1914–1918. (shrink)