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Reviews of: Kirjarahva pildiraamat. Fotosid aastatest 2001–2009. Pildistanud Alar Madisson, koostanud Alar Madisson, Piret Noorhani, Vilve Asmer. Tartu: Eesti Kirjandusmuuseum, Kunst, 2009. [127] lk Kirjarahva teine pildiraamat. Fotosid aastatest 2010–2013. Pildistanud Alar Madisson, koostanud Alar Madisson, Piret Noorhani, Vilve Asmer. Tartu: Eesti Kirjandusmuuseum, 2013. [123] lk. Lev Võgotski. Mõtlemine ja kõne. Psühholoogilised uurimused. Tõlkinud Peeter Tulviste. (Avatud Eesti Raamat.) Tartu: Ilmamaa, 2014. 509 lk. Leo Tolstoi. Mis on kunst? Tõlkinud Andri Ksenofontov. (Avatud Eesti Raamat.) Tartu: Ilmamaa, 2014. 314 lk. Eesti perioodikas ilmunud järjejuttude bibliograafia 1918–1944. Koostaja Kalev Sikk. Väljaandja: Lembit Sikk Pärna talu, 2014. 258 lk + Lisad: Anderomaanid, 6 lk; Errata, 1 lk. Kas sa Tammsaaret oled lugenud? Kirjanduslik eluloovestlus Helga Nõuga. Koostaja Rutt Hinrikus. Tartu: Eesti Kirjandusmuuseum, Eesti Kultuurilooline Arhiiv, 2014. 144 lk. Helga Nõu. Valetaja. Mälestused, tõeotsimised. Tallinn: Eesti Ajalehed, 2011. 280 lk. Martin Klöker. Tallinna kirjanduselu 17. sajandi esimesel poolel (1600-1657). Haridusinstitutsioonid ja juhuluuletamine. Tõlkinud ja eessõna Kristi Viiding. Tallinn: Teaduste Akadeemia Kirjastus, 2014. 679 lk.
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Reviews of: Mihkel Mutt. Kõik on hästi. Mõtted II. Tallinn: Fabian, 2018. 191 lk. Lehte Hainsalu. Olla üheksavägine. (Aja lugu.) [Tartu:] Petrone Print, 2018. 168 lk. Heili Reinart. Õrnad ja tugevad. Unustatud ja unustamatud naised Eesti ajaloost. Tallinn: Post Factum, 2018. 255 lk. Kroonikast epitaafini. Eesti- ja Liivi¬maa varauusaegsest haridus- ja kultuurielust. (Rahvusarhiivi toi-metised 1 (32).) Koostaja Katre Kaju. Tartu: Rahvusarhiiv, 2017. 472 lk. Ülo Matjus. Raamat on raamat. Artikleid ja ettekandeid aastaist 1953–2017. (Ilmatargad.) Tartu: Ilma-maa, 2018. 336 lk. Eda Kalmre. What a Wonderful World of Legends! Articles on rumours and legends. Koost, toim E. Kalmre, tõlkijad Kait Tamm, Tiina Mällo. Tartu: ELM Scholarly Press, 2018. 302 lk.
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Reviews of: Andrus Kivirähk. Sinine sarvedega loom. Tallinn: EKSA, 2019. 294 lk Eero Epner. Konrad Mägi. Tallinn: Sperare, 2017. 528 lk
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Khrushchev’s policy of building cultural relations with the West opened up a possibility for communication between Estonians home and abroad in the late 1950s. From the Soviet perspective, this contact was aimed at weakening the anti-Soviet attitudes of refugee organizations and splitting the community that fled to the West. As a consequence of the non-recognition of the annexation of the Baltic states, a portion of the community was determined not to visit their homeland until it was free. Another part, however, did not see much wrong with a trip to their native land. The disagreements and internal divisions of the community inspired the Soviet officials to influence the refugees in different ways. Making use of people’s homesickness and their wish to see friends and family, a number of people were selected for positive inclusion through cultural contact and other means in order to encourage other refugees to follow their example and change their behaviour and attitudes. The 1960 Song Festival seemed like a perfect opportunity to invite people to visit their homeland. The Festival was also meant to coax the acclaimed conductor and composer Eduard Tubin to visit Estonia. However, the Song Festival failed to activate communication to the desired degree and Tubin also refused to participate. The manipulation of Tubin, which focused on his professional motivation and connections with former colleagues and acquain¬tances, finally bore fruit in December 1961. The Ministry of State Security of the Estonian SSR considered this a breakthrough in changing the attitudes of the exiles, as the “emigrant leaders” reacted to Tubin’s visit with calls to refrain from visiting Estonia, which in turn sowed resentment among those who were looking forward to visiting their homeland and deepened internal contradictions. The debate that erupted around attending the Song Festival in Tallinn as well as Tubin’s trip to Estonia brought into view the fragmentation of the Estonian diaspora, the existential concerns of people living in exile that the Soviet authorities deliberately amplified in order to use them for their benefit through various influence operations.
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