Festivali väliskülalised
Itaalia, Läti ja Venemaa
Festivali väliskülalised esinevad maakonna koolides ja rahavamajades põnevate folkloorikontserditega.
Kõik festivalile külla tulnud välisrühmad jooksevad koos kohaliku kollektiiviga ka mardisanti tavalistes eesti kodudes!
Seega ole valvas -kui elad piirkonnas, kus välismaised sanditajad ringi liiguvad, võid neid enda koduukse taga kohata!
Meeste folklooriansambel "Boes and Merdules" (ITAALIA)
Ainult meestest koosnev folklooriselts tutvustab Sardiinia iidseid maskeerimis- ja sanditamiskombeid.
Härg (boes) ja Merdules (Inimene, mees) esitavad igavest võitlust inimese ja looamde vahel. Kuidas see lõpeb, tule vaata järgi!
Ansambli tutvustav video: HTTPS://WWW.YOUTUBE.COM/WATCH?V=H_BICMS_2-M
Itaalia Boes and Merdules esineb:
09. november
11:00 Albu mõisas (Järvamaa)
12:00 Aravete koolis
14:00 Koeru hooldekodus
19:00 Albu rahmajas suurel mardipeol - www.facebook.com/events/247752562760490/
10. november
11:30 - Tartu Dorpati konverentsikeskuses konverentsil etteakndega Itaalia sanditamiskombestikust
21:00 Tartu Tiigi seltsimajas festivali klubis
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
12. november
12:00 Väike-Maarja koolis (Lääne-Viirumaa)
In English: The carnival of Ottana preserves rituals and masks very similar to the original ones. It is represented by three characters: Su Merdule, Su Boe and Sa Filonzana. All Ottana masks are usually called "Merdules".
Merdule himself wears white sheepskins (sas peddes), a black handkerchief on his head (su muccadore), and on his face he has an anthropomorphic black mask (sa carazza) made of wild pear wood, with an impressive expression; often the mask is deformed by crooked mouths, highlighted teeth or long, pointed noses. He is holding a stick (su mazzuccu) and a leather whip (sa soca). He doesn't wear cowbells. He has leather leggings (sos gambales) and socks (sos cusinzos) or bottinos, the shepherd's country shoes. Its name is supposed to be of nuragic origin: from "mere" (master) and "ule" (ox): master of the ox.
Su Boe wears white sheepskins and a mask of wild pear (carazza 'e boe) with bovine shapes, hence its name, with carvings made with the chisel. On its head it has a black female cow and on its shoulders a bunch of bronze bells (sas sonazzas or su erru).
Sa Filonzana wears a sad anthropomorphic wooden mask and a wide black shawl. Sometimes he carries a big hump. He's holding the spindle that spins the wool.
Sos Merdules and sos Boes proceed in a disorderly and tumultuous procession. The Merdule, nervous and tyrannical, waves a stick dangerously, which also serves as a support for him in its journey. He is limping, curved under the weight of life. He keeps Boe tied to a rope and tries to limit his fury and indiscipline with su mazzuccu (stick) or sa soca (rope).
Su Boe rebels and hurls himself against his master, clumsily trying to limit the aggressions and the whip: he puffs, kicks, moos and at the end he throws himself exhausted on the ground. But he needs the help of the people to carry out his ritual: so after having stunned the viewers with his rhythmic steps and the sound of cowbells, he suddenly reaches to them. He clings and pulls, drags and tries to escape, and only calms down when a pitiful person offers him a drink.
Meanwhile, sa Filonzana walks slowly, holding a distaff in her hand wrapped in threads of raw wool; she constantly threatens to cut them, calling for the end on those who do not offer her a glass of wine. When the mask on Boe falls to the ground she sits next to him and continues to row. The pantomime proceeds to the rhythm of s'afuente, a bronze plate that is resonated with a large key, and of an instrument called zirodde, a sort of cork drum covered with leather on one side. It is a drum that is not beaten: its sound is a long gloomy lament produced by pulling the string tied to the membrane.
The origin of this ceremony dates back to the apotropaic rites of the ancient civilizations of the Mediterranean. The theory that is most reliable today for the explanation of the carnival of Ottana, is that it is a rite in honour of the god Dionysus, who every year is reborn in spring, awakening the earth and the vegetation, and whose propitiation was indispensable to obtain rains and abundant harvests. But the characteristics of the Ottan carnival also lead to the so-called "cult of the ox", practiced since the Neolithic age in all agropastoral societies of the ancient Mediterranean, where the bull was a symbol of strength, vitality, fertility. The ritual would have an apotropaic function, practiced to protect oneself from evil spirits and propitiate the fertility of the herdsmen. But the man, Merdule, agitating and worshipping the Boe, runs the risk "de si bovare", that is, to become similar to the animal, losing its human connotations.
The Ottanese carnival, ironically staging the transfiguration, is intended to reduce the risk that what happens at carnival becomes a daily reality for the shepherd who works night and day with the beasts. The meaning of sa Filonzana is more complex. It was a very feared mask and for its meaning an object of superstition. Probably he is a character imported from other cultures more "developed" than the Sardinian agro-pastoral ones; because his figure and his scenic action closely recall the Fates of Greek mythology. They too carried the spindle in their hands, ready to cut the thread of life. When Filonzana is wearing a hump it impersonates one of the Fates. Some sources say that in ancient times it also represented sa Partorja (a woman in labour), which mimicked the event of the nativity, as the last of the three Greek fates, giving birth to a puppet of rags.
Härg (boes) ja Merdules (Inimene, mees) esitavad igavest võitlust inimese ja looamde vahel. Kuidas see lõpeb, tule vaata järgi!
Ansambli tutvustav video: HTTPS://WWW.YOUTUBE.COM/WATCH?V=H_BICMS_2-M
Itaalia Boes and Merdules esineb:
09. november
11:00 Albu mõisas (Järvamaa)
12:00 Aravete koolis
14:00 Koeru hooldekodus
19:00 Albu rahmajas suurel mardipeol - www.facebook.com/events/247752562760490/
10. november
11:30 - Tartu Dorpati konverentsikeskuses konverentsil etteakndega Itaalia sanditamiskombestikust
21:00 Tartu Tiigi seltsimajas festivali klubis
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
12. november
12:00 Väike-Maarja koolis (Lääne-Viirumaa)
In English: The carnival of Ottana preserves rituals and masks very similar to the original ones. It is represented by three characters: Su Merdule, Su Boe and Sa Filonzana. All Ottana masks are usually called "Merdules".
Merdule himself wears white sheepskins (sas peddes), a black handkerchief on his head (su muccadore), and on his face he has an anthropomorphic black mask (sa carazza) made of wild pear wood, with an impressive expression; often the mask is deformed by crooked mouths, highlighted teeth or long, pointed noses. He is holding a stick (su mazzuccu) and a leather whip (sa soca). He doesn't wear cowbells. He has leather leggings (sos gambales) and socks (sos cusinzos) or bottinos, the shepherd's country shoes. Its name is supposed to be of nuragic origin: from "mere" (master) and "ule" (ox): master of the ox.
Su Boe wears white sheepskins and a mask of wild pear (carazza 'e boe) with bovine shapes, hence its name, with carvings made with the chisel. On its head it has a black female cow and on its shoulders a bunch of bronze bells (sas sonazzas or su erru).
Sa Filonzana wears a sad anthropomorphic wooden mask and a wide black shawl. Sometimes he carries a big hump. He's holding the spindle that spins the wool.
Sos Merdules and sos Boes proceed in a disorderly and tumultuous procession. The Merdule, nervous and tyrannical, waves a stick dangerously, which also serves as a support for him in its journey. He is limping, curved under the weight of life. He keeps Boe tied to a rope and tries to limit his fury and indiscipline with su mazzuccu (stick) or sa soca (rope).
Su Boe rebels and hurls himself against his master, clumsily trying to limit the aggressions and the whip: he puffs, kicks, moos and at the end he throws himself exhausted on the ground. But he needs the help of the people to carry out his ritual: so after having stunned the viewers with his rhythmic steps and the sound of cowbells, he suddenly reaches to them. He clings and pulls, drags and tries to escape, and only calms down when a pitiful person offers him a drink.
Meanwhile, sa Filonzana walks slowly, holding a distaff in her hand wrapped in threads of raw wool; she constantly threatens to cut them, calling for the end on those who do not offer her a glass of wine. When the mask on Boe falls to the ground she sits next to him and continues to row. The pantomime proceeds to the rhythm of s'afuente, a bronze plate that is resonated with a large key, and of an instrument called zirodde, a sort of cork drum covered with leather on one side. It is a drum that is not beaten: its sound is a long gloomy lament produced by pulling the string tied to the membrane.
The origin of this ceremony dates back to the apotropaic rites of the ancient civilizations of the Mediterranean. The theory that is most reliable today for the explanation of the carnival of Ottana, is that it is a rite in honour of the god Dionysus, who every year is reborn in spring, awakening the earth and the vegetation, and whose propitiation was indispensable to obtain rains and abundant harvests. But the characteristics of the Ottan carnival also lead to the so-called "cult of the ox", practiced since the Neolithic age in all agropastoral societies of the ancient Mediterranean, where the bull was a symbol of strength, vitality, fertility. The ritual would have an apotropaic function, practiced to protect oneself from evil spirits and propitiate the fertility of the herdsmen. But the man, Merdule, agitating and worshipping the Boe, runs the risk "de si bovare", that is, to become similar to the animal, losing its human connotations.
The Ottanese carnival, ironically staging the transfiguration, is intended to reduce the risk that what happens at carnival becomes a daily reality for the shepherd who works night and day with the beasts. The meaning of sa Filonzana is more complex. It was a very feared mask and for its meaning an object of superstition. Probably he is a character imported from other cultures more "developed" than the Sardinian agro-pastoral ones; because his figure and his scenic action closely recall the Fates of Greek mythology. They too carried the spindle in their hands, ready to cut the thread of life. When Filonzana is wearing a hump it impersonates one of the Fates. Some sources say that in ancient times it also represented sa Partorja (a woman in labour), which mimicked the event of the nativity, as the last of the three Greek fates, giving birth to a puppet of rags.
Folklooriansambel "Banga" Riiast (LÄTI)
Nooruslik ja lustlik kollektiiv tutvustab lätlaste mardisandikombestikku ning ka juba Eestis kadunud hingesantide kombestikku.
Vaata ansambli videosid:
https://www.youtube.com/watch?v=DcWY6ZJOKK4
https://www.youtube.com/watch?v=8bMUJEfqrSc
Läti folklooriansambel Banga esineb:
09. november
09:00 - Sadala koolis (Jõgevamaa)
10:15 - Laiuse Põhikoolis
11:30 - Voore Põhikoolis
21:00 - Sadala rahvamajas suurel mardipeol - www.facebook.com/events/256314898403760/
10. november
11:30 - Tartu Dorpati konverentsikeskuses konverentsil etteakndega Itaalia sanditamiskombestikust
21:00 Tartu Tiigi seltsimajas festivali klubis
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
IN ENGLISH
Description
‘’Banga’’ as all of its participants is very young – it was established on March, 2016. It is the only folklore studio in Latvia which is completely managed by young people. Together they delve into archives searching for songs to sing and melodies to play. They learn the traditional way of singing, especially vocal polyphony and drone singing as well as acquire different instruments – bagpipes, kokles, drums, jew’s harp,
etc. The group also has traditional costumes made as reconstructions of archeological clothing (9th – 12th Century in Baltic region).
Although ‘’Banga’’ consists of young people, it does not lower its value – most of the participants are second generation folklore enthusiasts. And, in spite of its short history, the group has taken part in numerous concerts, presented Latvian traditions in Lithuania, Czech Republic and Belgium, hosted some folklore events, dug its way to participate in the biggest Latvian traditional folklore events and gained sympathies from respected folklore specialists in Latvia. They are ready to share their own traditions and explore new ones beyond their accustomed borders.
Vaata ansambli videosid:
https://www.youtube.com/watch?v=DcWY6ZJOKK4
https://www.youtube.com/watch?v=8bMUJEfqrSc
Läti folklooriansambel Banga esineb:
09. november
09:00 - Sadala koolis (Jõgevamaa)
10:15 - Laiuse Põhikoolis
11:30 - Voore Põhikoolis
21:00 - Sadala rahvamajas suurel mardipeol - www.facebook.com/events/256314898403760/
10. november
11:30 - Tartu Dorpati konverentsikeskuses konverentsil etteakndega Itaalia sanditamiskombestikust
21:00 Tartu Tiigi seltsimajas festivali klubis
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
IN ENGLISH
Description
‘’Banga’’ as all of its participants is very young – it was established on March, 2016. It is the only folklore studio in Latvia which is completely managed by young people. Together they delve into archives searching for songs to sing and melodies to play. They learn the traditional way of singing, especially vocal polyphony and drone singing as well as acquire different instruments – bagpipes, kokles, drums, jew’s harp,
etc. The group also has traditional costumes made as reconstructions of archeological clothing (9th – 12th Century in Baltic region).
Although ‘’Banga’’ consists of young people, it does not lower its value – most of the participants are second generation folklore enthusiasts. And, in spite of its short history, the group has taken part in numerous concerts, presented Latvian traditions in Lithuania, Czech Republic and Belgium, hosted some folklore events, dug its way to participate in the biggest Latvian traditional folklore events and gained sympathies from respected folklore specialists in Latvia. They are ready to share their own traditions and explore new ones beyond their accustomed borders.
Folklooriansambel "ugrada" pihkvast (venemaa)
Ugrada on Venemaalt Pihkva oblastist pärit folklooriansambel, kes viljeleb kohalikku pärimuskultuuri. Ansambel laulab, tantsib ja õpetab ringmänge, haarates oma tegevusse Pihkvas palju inimesi ja eriti ka noori. Üheskoos väärtustatakse oma minevikku ja juuri, lisaks hoitakse kohalikke kombeid ja vanu käsitöövõtteid.
Tutvustavad end järgmiselt - "Venelasi on ju palju. Kuidas me selles suures Venemaa vene maailmas saame aru, kes me oleme? Meie oleme pihkvalased, seisame piiril. Kogume oma pärimust, kombeid, mis on vene kultuuri osa, aga Pihkva moodi omapärane!"
Vene folkloriansambel Ugrada esineb:
08. november
12:45 – Viluste koolis (Põlvamaa)
18:00 – Folklooriõhtu Vana-Vigala Rahvamajas (Raplamaal). www.facebook.com/events/2198893797052369/
09. november
11:15 – Koolikontsert Risti Põhikoolis (Läänemaa)
14:00 – Kontsert A. Laikmaa kodumuuseumis
16:00 – mardisandi jooksmine Haapsalus Iloni Imedemaal (majamuuseum)
19:00 – Mardipulm Risti koolis (Läänemaa)- www.facebook.com/events/521900824945353/
10. november
21:00 Tartu Tiigi seltsimajas festivali klubis
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
Vaata ansambli esinemist Seto Folgil
www.youtube.com/watch?time_continue=47&v=WW9B1RDdzAc
Tutvustavad end järgmiselt - "Venelasi on ju palju. Kuidas me selles suures Venemaa vene maailmas saame aru, kes me oleme? Meie oleme pihkvalased, seisame piiril. Kogume oma pärimust, kombeid, mis on vene kultuuri osa, aga Pihkva moodi omapärane!"
Vene folkloriansambel Ugrada esineb:
08. november
12:45 – Viluste koolis (Põlvamaa)
18:00 – Folklooriõhtu Vana-Vigala Rahvamajas (Raplamaal). www.facebook.com/events/2198893797052369/
09. november
11:15 – Koolikontsert Risti Põhikoolis (Läänemaa)
14:00 – Kontsert A. Laikmaa kodumuuseumis
16:00 – mardisandi jooksmine Haapsalus Iloni Imedemaal (majamuuseum)
19:00 – Mardipulm Risti koolis (Läänemaa)- www.facebook.com/events/521900824945353/
10. november
21:00 Tartu Tiigi seltsimajas festivali klubis
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
Vaata ansambli esinemist Seto Folgil
www.youtube.com/watch?time_continue=47&v=WW9B1RDdzAc
Laste folklooriansambel "Guselki" Narvast
15
Folklooriansambel “Guselki” asutati 2003.a.
Kollektiivi juht – Nadežda Moskaljova lõpetas Samara Kunsti ja Kultuuriakadeemia erialal – pedagoog, laulukoori juht (1997.a.)
„Guselki“ ajalugu algas sellest, et täiskasvanute folklooriantsambli kollektiivi „Sudaruški“ toonane juht Nadežda Moskaljova sai aru, et ta tahab oma lemmiktegevusega tegeleda lastega ja otsustas laste jaoks avada ilusa ammendamatu rahvakunsti maailma.
Nadežda möönab, et ka täiskasvanutega on ka huvitav töötada, kuid neil on juba selgelt moodustatud arvamused ja eelistused. Aga lastel on täiesti avatud taju, et mida neile annad, seda nad ka võtavad. Lapsed justkui neelavad endasse kogu rahavalaulu rikkuse, neile on kõik huvitav, eriti kui see toimub lõbusas mängulises vormis.
Narva folklooriansambel Banga esineb:
09. november
15:00 - Kambja Põhikoolis Tartumaal
18:00 Tartus Tiigi seltsimajas Taaderandi Talisted festivalil - www.facebook.com/events/1798870486878884/
10. november
11:30 - Tartu Dorpati konverentsikeskuses konverentsil etteakndega Itaalia sanditamiskombestikust
21:00 Tartu Tiigi seltsimajas festivali klubis
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
Folklooriansambel “Guselki” asutati 2003.a.
Kollektiivi juht – Nadežda Moskaljova lõpetas Samara Kunsti ja Kultuuriakadeemia erialal – pedagoog, laulukoori juht (1997.a.)
„Guselki“ ajalugu algas sellest, et täiskasvanute folklooriantsambli kollektiivi „Sudaruški“ toonane juht Nadežda Moskaljova sai aru, et ta tahab oma lemmiktegevusega tegeleda lastega ja otsustas laste jaoks avada ilusa ammendamatu rahvakunsti maailma.
Nadežda möönab, et ka täiskasvanutega on ka huvitav töötada, kuid neil on juba selgelt moodustatud arvamused ja eelistused. Aga lastel on täiesti avatud taju, et mida neile annad, seda nad ka võtavad. Lapsed justkui neelavad endasse kogu rahavalaulu rikkuse, neile on kõik huvitav, eriti kui see toimub lõbusas mängulises vormis.
Narva folklooriansambel Banga esineb:
09. november
15:00 - Kambja Põhikoolis Tartumaal
18:00 Tartus Tiigi seltsimajas Taaderandi Talisted festivalil - www.facebook.com/events/1798870486878884/
10. november
11:30 - Tartu Dorpati konverentsikeskuses konverentsil etteakndega Itaalia sanditamiskombestikust
21:00 Tartu Tiigi seltsimajas festivali klubis
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
Folklooriansambel "krugovina" Veliki-novgorodist (venemaa)
Folklooriteater Krugovina tuleb Veliki-Novgorodist ja hoiab elus sealsete piirkondade vanu traditsioone. Folklooriteatris osalevad nii täiskasvanud kui ka lapsed, palju on osalejaid kogu perekonnaga.
Ansambli tutvustav video: www.youtube.com/watch?v=iT0W3bOGV_M
Killuke ansambli repertuaarist:
www.youtube.com/watch?v=wqMceapCfMw&fbclid=IwAR0fZj0tnRmEUzRpBkmpnpFtZBGIDUcIoC_stZYnaxJ6RrXtqL0p6jdflrQ
Folklooriteater Krugovina esineb:
08. november
18:00 - Mardipäeva pidu Leevi rahvamajas
09. november
15.15 - PÕlva Lepatriinu lasteaias
16:30 - Rosma kooli mardilaadal
20:00 - Mooste Folgikojas suurel mardipeol - www.facebook.com/events/182770179266097/
10. november
19:00 - Kanepi Seltsimajas marditrallil (Põlvamaa)
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
Kollektiivi koduleht: http://gckd.ru/kluby-i-studii/besplatnye-kollektivy/fol-klornyj-teatr-krugovina
Ansambli tutvustav video: www.youtube.com/watch?v=iT0W3bOGV_M
Killuke ansambli repertuaarist:
www.youtube.com/watch?v=wqMceapCfMw&fbclid=IwAR0fZj0tnRmEUzRpBkmpnpFtZBGIDUcIoC_stZYnaxJ6RrXtqL0p6jdflrQ
Folklooriteater Krugovina esineb:
08. november
18:00 - Mardipäeva pidu Leevi rahvamajas
09. november
15.15 - PÕlva Lepatriinu lasteaias
16:30 - Rosma kooli mardilaadal
20:00 - Mooste Folgikojas suurel mardipeol - www.facebook.com/events/182770179266097/
10. november
19:00 - Kanepi Seltsimajas marditrallil (Põlvamaa)
11. november
12:00 Tartus Eesti Rahva Muuseumis festivali lõpupeol - www.facebook.com/events/1122071927917416/
Kollektiivi koduleht: http://gckd.ru/kluby-i-studii/besplatnye-kollektivy/fol-klornyj-teatr-krugovina
Perepäev algab kell 12 ERMi teatrisaalis (sissepääs B-poolelt) Liisa Maasiku ja Eesti Rahvapärimuse Kooli eest veetavate
mardikombestike meisterdamiste ja osavusmängudega.
Kell 12:30 algab festivali väliskülaliste kontsert, kus oma maade sanditamiskombeid tutvustavad neli kollektiivi.
SÜNDMUSE FACEBOOK EVENT: https://www.facebook.com/events/1122071927917416/
mardikombestike meisterdamiste ja osavusmängudega.
- kadrimaskide valmistamise töötoas saab endale kiirelt ja lihtsalt valmsitada kauni kadrimaski
- saab kokku panna ja kaunistada kadrivitsa, millega tuuakse pererahvale tervist
- saab teha endale festivali templiga mardisandikotti või kaunistada pearätti
- pärimuslikes mängudes saab proovile panna oma osavust ja jõudu
Kell 12:30 algab festivali väliskülaliste kontsert, kus oma maade sanditamiskombeid tutvustavad neli kollektiivi.
SÜNDMUSE FACEBOOK EVENT: https://www.facebook.com/events/1122071927917416/