I have also had the opportunity to witness and record other Vepsian lamenters.
In the section on laments of her monograph The Pragmatics in Folklore, the Russian folklorist Svetlana Adon'eva who, in the 1990s, did fieldwork in the Vologda oblast's Russian areas with a Vepsian substratum, discusses changes in the role and identity of the participants in the ritual, and their stereotypical reflections in specific lament texts (Adon'eva 2004, 216 ff.
The abovementioned Onega Vepsian lamenter also made wind-raising sweeping movements over the grave; upon arriving on the grave, she also pronounced the formula, "[TEXT NOT REPRODUCIBLE IN ASCII]" (Welcome, daddy, Jesus has risen, all the deceased have come), as though thereby carrying yet again out the cosmogonic waking act, the specific function of which was to begin communication with the deceased in a customary manner (Vinogradov & Lozanova 1941, 109; also Honko 1974, 29 f.
There is a spate of books in Finland today dealing with personal, inscrutable events of World War II, among them this delightful and demanding story of a young Vepsian
girl treated like an enemy Russian in her Finnish village.