Journals from University of Tartu
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Factors associated with general and central obesity among Bengali adolescents: a cross-sectional study from North Bengal, India
Get PDFAdolescent obesity is an emerging global health problem. The present study aims to assess the prevalence and factors associated with general and central obesity among adolescents. A community-based cross-sectional study was conducted among 390 Bengali adolescents (aged 11–17 years) in Darjeeling districts. Three anthropometric measurements (height, weight, and waist circumference) were taken. Both general and central obesity were determined. ANOVA, t-test, chi-square and binary logistic regression (BLR) were performed. Findings revealed that the overall prevalence of general obesity (BMI-based) was 22.1% (boys 21.8%, girls 22.3%), and central obesity (based on waist circumference and waist-to-height ratio) was 44.6% (boys 43.1%, girls 46.1%), and 26.1% (boys 28.9%, girls 24.4%) respectively. Chi square revealed no significant association between gender and obesity (both general and central). Our findings showed that the number of siblings was the most crucial factor associated with adolescent obesity. Father’s and mother’s education, and family income were also found to be associated with central obesity. Proper awareness along with dietary and lifestyle changes can alter the situation
The Privacy of a Court Painter: Michel Sittow and his Journeys to the Courts of Isabella of Castile, Christian II of Denmark, and Margaret of Austria
Get PDFThe painter Michel Sittow worked for at least three courts: Castile,Denmark, and the Habsburg’s Low Countries. His presence and, tosome extent, his status and activities are documented in scatteredindications in financial sources and inventories. Examining thoseprimary sources, this article pursues two lines of inquiry. Firstly, wetrace Sittow’s trajectory and the connection of his artworks to thesethree periods of his life. Secondly, we deploy the painter’s case toponder material and immaterial courtly boundaries that would haveconstituted different degrees and forms of privacy at court. Finally,this dual examination shows that he may indeed have posed a threatto the privacy of some of his royal employers
The Journey of a Renaissance Fireplace from Reval to St. Petersburg
Get PDFThe article follows the travels of a richly carved limestone fireplace that was originally located in 71 Pikk St., Tallinn. It was commissioned by local merchant Jacob Höppener in 1653; in the middle of the 19th century it was sold and taken to Russia. Several Baltic German heritage enthusiasts produced descriptions of the artefact, but after the historical upheavals of the beginning of the 20th century lost sight of it. From the middle of the century, Estonian art historiansstudying stone carvings and restoring the building made efforts to find the fireplace, but in vain.The paper examines the archival, printed and web sources about the artefact and traces it to its new locations, first in St. Petersburgand then in Tsarskoye Selo. The fireplace’s new owners, the princes Kochubey, used it to enhance the Historicist interiors of theirresidences. During the Soviet period the artefact’s provenance was forgotten and it was inaccessible to the public. In recent years, thefireplace has been reintroduced to a wider audience; a new origin story and a new interpretation of its iconography have been proposed and popularised by the Kochubey Centre.The article brings together the sources and results from researchers in different countries who have studied this mobile artefact over one-and-a-half centuries.
The rediscovery of the Höppener-Kochubey fireplace is a solution to a longstanding mystery, and the artefact haswelcome similarities to Renaissance era stone carvings in Estonia. This case study also uncovers information about the sale of antiquities, the use of those antiquities in interior design, the interests and goals of collectors, and knowledge transfer through learned societies in 19th century Estonia, Latvia and Russia
Reasons for correcting and late submission of annual reports of reporting entities in Estonia
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NATO and the European Union, their developments in the last 20 years. Introductory thoughts on the current situation
Get PDFKuidas teater võiks mõjutada meie heaolu. Teatrietenduse psühholoogiline vastuvõtumudel / How Theatre Might Influence Our Well-being: A Psychological Reception Model of Theatrical Performance
No full textTeesid: Käesolev artikkel tutvustab teatrietenduse psühholoogilist vastuvõtumudelit, mis kombineerib psühholoogilisi protsesse kultuuriteooriatega. Mudeli eesmärk on selgitada, millistel psühholoogilistel alustel me etendust vastu võtame ning analüüsime. Mudeli ja seal käsitletud protsesside illustreerimiseks on kasutatud näiteid eesti teatrite lavastustest, mis on rohkem või vähem seotud vaimse tervise ja heaoluga. Kokkuvõtteks toob artikkel esile, kuidas teatrietenduse vaatamine aktiveerib psühholoogilisi protsesse, mis võivad aidata suurendada vaimset heaolu.
Mental health is a topic that is impossible to overlook in today’s world. Many of us have experienced mental health issues either personally or indirectly. While psychology and psychiatry are the primary fields that study this subject, culture – and particularly theatre – can also play a significant role. Culture is often said to be something that nourishes the soul: even the word psychology derives from the Greek word psyche, meaning soul. Nevertheless, psychology and culture have seemingly grown apart, and are rarely examined together. In this study, I seek to bridge these two disciplines and analyse culture, specifically theatre and its reception, from a psychological perspective.
This article introduces a psychological reception model for theatre performances and explains how theatre can influence mental well-being. By combining psychological phenomena such as cognitive processes, changes in belief and attitude, and cognitive dissonance with cultural theories such as the horizon of expectations and identification, I propose a framework that illustrates how these processes are activated during a performance and how they shape the audience’s experience. These psychological mechanisms and cultural theories are integrated into a psychological reception model for theatre, which explains what happens to the audience on a psychological level during a performance. While this model is partially based on previous theories, it offers an innovative synthesis that provides new perspectives on the psychological effect of theatre. Additionally, my analysis draws on my background in psychology, both from academic studies and from practical work as a psychologist and therapist.
The research is based on examples from Estonian theatre productions that are directly or indirectly related to mental well-being. First, I analyse Kui sa tuled, too mul lilli (“If You Come, Bring Me Flowers”, Ugala Theatre, directed by Liis Aedmaa and Laura Kalle, 2021), which explores domestic violence. I then turn to Musträstas (“The Blackbird”, Nuutrum and Oliivipuu OÜ, directed by Johan Elm, 2022), which deals with the topic of paedophilia. In both cases, my focus is on how these performances are received through the lens of a psychological reception model, how they help illuminate the psychological impact of theatre, and in what ways they may shape audiences’ attitudes and beliefs toward the issues portrayed.
My study is guided by two main research questions: first, on what psychological foundations does theatre reception take place, and second, what impact does a theatrical performance have on the audience? These two questions are closely connected because the psychological mechanisms of reception directly shape how theatre affects the viewer, for example, what emotional and cognitive processes are activated and how do they, in turn, influence attitude and belief change. I argue that because human cognition is engaged in any activity involving perception or thought, it is impossible to discuss theatre reception without considering psychological processes. Watching a performance activates thought processes and emotions, as well as deeper mechanisms such as attitude and belief systems that shape the interpretation of what unfolds on stage. At the same time, cultural context influences receptivity, as individuals are shaped by the cultural environment in which they have grown up and the informational landscape that surrounds them.
Furthermore, I argue that theatre has the power to influence the audience’s knowledge, attitudes, and beliefs. During a performance, the viewer enters a new informational field where they are exposed to novel perspectives that can reinforce existing attitudes or, conversely, create cognitive dissonance, a situation in which previously held mental frameworks require revision. This can lead to modifications in attitudes and perceptions, which, in turn, can affect everyday life and personal decision-making.
When addressing health issues, we often turn to practical solutions such as bandages or medication. Similarly, we could view theatre as a practical tool that can support our mental well-being. Theatre is not merely Entertainment, it is an experience that allows us to make sense of our lives and generate new perspectives. Since new perspectives are crucial when dealing with mental health challenges, theatre could serve as an important resource alongside therapy and antidepressants.
Õhtumaine kirikulaul ja vaimne heaolu Anno Domini 2024. Juhtumiuurimus Pühalaulu Kooli kogukonnas / Occidental Ecclesiastical Chant and Mental Well-Being Anno Domini 2024: A Case Study in the Community of the School of Sacred Chant
No full textTeesid: Kirikulaulu on teaduskirjanduses käsitletud kui transtsendentse ehk üleloomuliku rahu allikat ning selle kaudu kui potentsiaalset toetajat vaimse heaolu (VH) kujunemisel ja hoidmisel. Artikkel esitleb kvalitatiivse muusikasotsioloogilise juhtumiuuringu tulemusi hümnoloogia valdkonnas, mille eesmärk oli uurida VH fenomeni väärtustamist eesti kirikulaulu, täpsemalt proosarütmilise kirikulaulu ehk pühalaulu praktikas Pühalaulu Kooli (PLK) kogukonna vaatenurgast. Uurimus põhineb 26 PLK kogukonnaliikme kirjalikel vastustel avatud kaudküsimustele. Vastuseid analüüsiti kolmeastmelise standardiseeritud kontentanalüüsiga ning kategoriseeriti John Fisheri VH nelja domeeni mudeli alusel (FM): transtsendentne, kogukondlik, isiklik ja keskkonnadomeen. Uurimus ei keskendunud pühalaulu otsese mõju mõõtmisele VHle, vaid informantide asjakohaste refleksioonide kaardistamisele ja mõtestamisele. Tulemused näitasid, et VH positsioon PLK kogemuses on oluline, kuid seda väljendatakse kaudselt – läbi kogukondlike väärtuste ning mitmekihilise suhestumise Pühakirjaga. FM mitmetasandiline rakendamine tõi esile domeenide esinemissageduse järjestuses: kogukondlik, transtsendentne, isiklik ja keskkonnadomeen.
This case study explores the appreciation of spiritual (mental) well-being (SWB) within the School of Sacred Chant (SSC, Pühalaulu Kool), a community dedicated to the practice of prose-rhythm ecclesiastical chant (pühalaul). The repertoire of pühalaul is based primarily on Old Testament Psalms, forming a rich scriptural corpus for liturgical expression. The study applies John W. Fisher’s Four Domains model of spiritual health and well-being to analyse participants’ reflections, revealing the potential of pühalaul to foster a holistic experience of well-being in contemporary society.
Theoretical framework and research context. The impetus for this research lies in growing societal interest in SWB, a dimension of human flourishing that, while related to mental health, extends beyond the scope of medical or clinical concern. Rather than addressing SWB through conventional religious doctrine or psychological analysis, this study focuses on the practice of pühalaul in a liturgical context.
Pühalaul draws on the aesthetic principles of Medieval sacred prose-rhythm Latin ecclesiastical chant (Latin pühalaul or Latin plainchant), particularly from around the turn of the first millennium, and reinterprets them through the distinct prosodic features of the Estonian language. Unlike traditional strophic hymnody (such as chorales or hymns), pühalaul emphasizes the natural prosodic rhythm and phonetic qualities of the Estonian language, aligning closely with what has been called Estonian language music.
Fisher’s model underpins the study’s analysis, dividing SWB into four interrelated domains: (1) personal (the relationship with oneself), (2) communal (relationships with others), (3) environmental (connection to place and cultural context), and (4) transcendental (the relationship with a higher power). This comprehensive framework allows for the mapping of various experiences associated with pühalaul to broader dimensions of well-being.
Methodology. The study is qualitative in nature, located at the intersection of hymnology, music sociology, and positive psychology. The author uses standardised content analysis (SCA) of written responses from 26 members of the SSC community, which consists of roughly 70 participants in total. Respondents were asked open-ended, indirect questions, most importantly “How would you describe the School of Sacred Chant? What do you think it is?”, with no direct mention of SWB or mental health. This indirect questioning method was chosen to avoid bias and encourage genuine, uninfluenced responses.
The interview responses were coded in three stages, producing 253 distinct statements grouped into 16 thematic categories, including spiritual community, connection to sacred texts, practical learning, and Estonian linguistic identity.
Key findings. The most prominent theme was that of community, appearing in multiple forms: as a spiritual collective, a social and educational environment, and a space of shared worship. The communal domain emerged as the most significant, with participants frequently describing SSC as a place of togetherness, mutual support, dialogue, and shared prayer through chant. The practice of pühalaul was seen not as musical performance but as communal spiritual action, where boundaries between performer and audience dissolve.
The transcendental domain was also strongly represented, especially through expressions of union with God, prayer through chant, and engagement with The Holy Scriptures (The Bible). Many participants emphasized their connection to the Word of God, referred to both mystically (Logos) and didactically (The Holy Scriptures as archetypal text). The Psalms were especially central, perceived as both a spiritual and cultural inheritance.
The personal domain appeared in reflections on inner peace, self-exploration, and personal growth. SSC was described as a space for individual development, healing, and reflection, often referred to as a sanctuary or refuge from the disintegration of modern life. Even though religious terminology such as “Christ” or “church” was rarely used directly, there was an underlying sense of spiritual rootedness and transformation.
The environmental domain, though least prominent, was notably shaped by Estonian linguistic and cultural identity. Informants celebrated sacred chant as the only musical form that truly honours the natural rhythm and sound of the Estonian language. The practice was seen as a way to reclaim cultural and linguistic heritage through pühalaul.
Discussion and implications. The dual-layered content analysis (by thematic categories and by domain mapping) confirmed the multi-dimensional nature of pühalaul practice in the SSC community. The community did not explicitly frame their experiences in terms of ‘spiritual well-being’, but their reflections aligned naturally with Fisher’s SWB domains, especially the communal and transcendental. This suggests that sacred chant fosters well-being in a manner that is holistic, integrative, and culturally resonant.
The article highlights the therapeutic potential of ecclesiastical chant, especially when practiced in a linguistically native, inclusive setting. Prior research is cited to support this, including studies showing that group singing increases oxytocin (a bonding hormone) and decreases cortisol (a stress hormone). Moreover, the flow state experienced during deep musical or ritual engagement can enhance both personal fulfilment and social cohesion.
The lichenicolous genus Biatoropsis (Tremellales, Basidiomycota) in Belarus
Get PDFSeventeen specimens of lichenicolous fungi of the genus Biatoropsis were found during the revision of 538 herbarium collections of the lichen genus Usnea in Belarus. Two Biatoropsis species were identified, Biatoropsis rubicundae (on Usnea ceratina) and B. usnearum (on U. florida, U. intermedia and U. subfloridana). Biatoropsis rubicundae is reported here as new to Belarus. Based on the studied material, morphological descriptions, ecological preferences and distribution data for the identified species are provided
HIV-testimine aastatel 2018–2020 Tervisekassa andmete alusel
Get PDFTaust ja eesmärk. HIVi levik Eestis on viimasel kümnel aastal stabiliseerunud, kuid jätkuvalt kõrgel tasemel. Uuringu eesmärk on selgitada, kui suur osa rahvastikust on aastatel 2018–2020 vähemalt ühe korra tervishoiuteenuste osutamise käigus HIVi suhtes testitud, millised on testimise tulemused ja milliste rahvastikurühmade seas vähenes HIV-testimine COVID-19-pandeemia ajal kõige rohkem.Metoodika. Uuringus kasutati Tervisekassa andmekogu ja Terviseameti nakkushaiguste infosüsteemi 2018.–2020. aasta andmeid.Tulemused ja järeldused. Ajavahemikul 2018–2020 tehti 14%-le inimestest tervishoiuteenuse osutamise käigus vähemalt ühel korral HIV-test ja tuvastati 439 uut HIV-juhtu (85% kõigist uutest juhtudest). Kõige kõrgem HIV-testitute osakaal oli naiste (19%), 16–49aastaste (24%) ja Ida-Virumaa elanike seas (22%). Kõige kõrgem positiivsuse määr oli 16–49aastaste meeste seas (HIV-testitutest 0,7% osutus uueks HIV-juhuks). Sama vanade naiste seas oli positiivsuse määr 0,1%. COVID-19-pandeemia ajal vähenes testimine kõige enam 16–49aastaste Harjumaa ja Ida-Virumaa meeste ja naiste seas (15–22%). COVID-19-pandeemia piirangud ei mõjutanud märkimisväärselt HIV-indikaatorseisundite puhust HIV-testimist, jäädes 2012.–2015. aasta tasemele, mil perearstiabis testiti kuni 6% ja eriarstiabis kuni 32% indikaatorhaigusega patsientidest. Rohkem oleks vaja pöörata tähelepanu kõrgema HIV-riskiga rahvastikurühmade, sh indikaatorseisunditega, 16–49aastaste Harjumaa ja Ida-Virumaa ning meessoost patsientide testimisele nii perekui ka eriarstiabis