The present article explores Estonian swing culture - the types of swings, temporal-spatial relationships and customs related to swinging, swing songs, dances and games, innovations brought to swing culture in the 20th and 21st centuries. The observations are based on the archive materials of the Estonian Folklore Archives, and partly on those of Estonian National Museum. Originally swinging had a magical meaning. The belief that swinging in springtime facilitates the growing of crop and good health of cattle and people was widely spread among Finno-Ugric, Slavic and other peoples, and naturally also among Estonians. Although the Estonian territory is small, there were considerable differences between South and North Estonian traditions. In the 19th century, swinging in Southern Estonia was performed in a specific time frame (only during the Easter), swings were lightly constructed (rope swings or lighter wood swings), both young and older people were expected to participate in swinging and it served more of a ritual function. In Northern Estonia, where swinging was not practiced until the Whitsuntide, i.e. during the Summer season, but for a longer period (until Midsummer Day), heavy village swings were common. During festivities and weekends virtually all of the adult community gathered around these, although swinging performed by the young and single. The large swing of Northern Estonia is Swedish in origin. The swing tradition of Northern Estonia bears remarkable resemblance with the village swing tradition of Western Finland. Village swings helped young people to communicate with each other and offered opportunity of social interaction to all village inhabitants regardless of their age. Swings were built on the public land of the village by single young men, and people who came swinging brought presents to swing makers. Young girls were expected to sing special songs, because singing was an important part of Estonian swing culture. Swing songs make up a popular and distinct song group in Northern Estonia (see sound and note examples) that differ from the rest of the runo songs in terms of their specific singing techniques (strong chest voice, many melismata, twirls, extra syllables), slow rhythm controlled by the movements of the swing and slow tempo. In addition, texts of these songs are outstanding in their rich poetics. The oldest layer of swing melodies are made up of North-Estonian single-line melodies that are characterised by long end sound and range up to fourth; these are likely to belong to the oldest Finno-Ugric melody layer. Swing melodies as a peculiar and representative group of melodies have influenced both other song types of North Estonia and these of adjacent nations (Izhorians and Votians). There were specific swing songs in Southern and Northern Estonia. During the last three centuries various swing types have appeared in Estonia: rõhtkiiged (seesaws), püstkiiged (swings of rope and wood), pöörkiiged (rotating swings or primitive carousels), ripp- ja võrkkiiged (hammocks), jalaskiiged (rockers - rocking horses, rocking chairs, cradles), vedrukiiged (spring seesaws, springboards). Each kind of swing contains several subtypes. The constructions and building materials have changed over time; also the safety of swings has become an important aspect. For each swing type, the article outlines its users as well as its connections with calendar customs, games typically played around it, etc. Swinging is also popular in present days. All kinds of rope swings or lighter wooden swings and comfortable suspension swings are common in playground environment. Although in the 20th century swings were regularly bought from shops, they are still often made by people themselves. From catalogues one can order adapted and modernised versions of old swing types. Large North Estonian swings can be found on open-air stages, fire making places where festivities are held during the Midsummer Days, swing hills, parks and tourist farms. There are no restrictions on the time of swinging and it can be practiced any time. Children and young people prevail among swingers, but there are no restrictions in terms of age or social belonging. Swing is used as a symbol by many social and hobby groups or clubs, different movements and regional societies (folk culture, new-shamanism, ethno-futurism, village societies, etc.). Despite the dominant assimilation process in swing-related customs, they are far from being monotonous and homogenous, since under the shade of superficial homogeneity, different social strata modify and shape these customs, revive old traditions, and create and develop new activities related to swinging. The recent example of the latter is kiiking, extreme sport activity that originates from daring to make the swing go 360 degrees.