DOCSLIB.ORG

RELIGIOON, ÕIGUS JA POLIITIKA ISLAMIS Islamism Kui Fundamentalistlik Ideoloogia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
RELIGIOON, ÕIGUS JA POLIITIKA ISLAMIS Islamism Kui Fundamentalistlik Ideoloogia RELIGIOON, ÕIGUS JA POLIITIKA ISLAMIS Islamism kui fundamentalistlik ideoloogia Bassam Tibi Tolkinud˜ Kalle Kasemaa 21. sajandil astuvad religioonid maailma näitelavale modernismi kriisi märgi all; kahjuks mitte uue elu saanud ususüsteemidena, vaid eelkõige religioossel alusel seisvate ideoloogiatena, mis sel- lelt aluselt lähtudes esitavad poliitilisi nõudmisi. Seetõttu teki- tavad need uued poliitilised religioonid konflikte maailmapoliiti- kas. Esiplaanil on religiooniga põhjendatud nõue jumalavalitsuse järele. Seda nähtust võib täheldada peaaegu kõigi “raamatureli- gioonide” puhul ning seda nimetatakse religioosseks fundamen- talismiks. Lähem uurimine näitab, et moodsa aja kriisita poleks sellist nähtust saanud tekkida, sest religioosne fundamentalism, millest postmodernistid oma kultuurilise relativismi raames aru ei saa, seab vastuseks sellele kriisile tagasipöördumise religiooni juurde. Politiseeritud religioonid väljendavad religioosset uus- absolutismi poliitilisel kujul. Tegemist on maailmavaatega, mis Religion, Recht und Politik im Islam. Der Islamismus als eine fundamentalistische Ideologie. — Religiöser Fundamentalismus: Analysen und Kritiken. Hrsg. von S. Alkier, H. Deuser, G. Linde. Tübingen: Narr Francke Attempto Verlag, 2005, S. 131–153. Avaldame autori ja kirjastuse nõusolekul. 1403 Religioon, õigus ja poliitika islamis Bassam Tibi ei salli mingit relatiivsust. Diskursiivne dialoog kultuurilise rela- kuulutavad absoluutset tõde. Seega on seletuse lähtepunktiks as- tivismi ja religioosse uusabsolutismi vahel on kujuteldamatu, kui jaolu, et religioosne fundamentalism toetub pühadele tekstidele. mitte lausa välistatud. Ometi ei või religioosse fundamentalismi tekstiusku ajada segi või Arutelu asjalikkuse huvides on tarvis sisuliselt tegelda selle samastada religioosse ortodoksia skripturalismiga. Religioosne nähtusega ning näidata ja selgitada, millest on tingitud sakraal- ortodoksia ja religioosne fundamentalism usuvad küll ühtemoodi suse tagasitulek politiseeritud religiooni kujul (Pfleiderer, Stege- pühadesse kirjadesse, kuid nad erinevad üksteisest otsustavalt. Re- mann 2004; vrd minu peatükk seal: lk 223–253). Pole vaja eriti ligioosne fundamentalism on kujutlus poliitilisest korrast, orto- pingutada taipamaks, et tegemist pole religioosse renessansiga. doksia aga religioosne dogmatism, mis võib muutuda poliitiliseks Politiseeritud religioonid esindavad religioosset fundamentalismi, ideeks, kuid ei tarvitse. Fundamentalism on modernismi sünnitis, mis paneb ühte patta religiooni, õiguse ja poliitika. See on kõiki religioosne ortodoksia aga on valdavalt traditsionalism. Funda- religioone hõlmav globaalne nähtus, mis 20. sajandi viimasest mentalismil on järgmised kesksed tunnused: kolmandikust saadik on kõikjal ilmsiks saanud; kuid ühenduses 1. seda iseloomustab moodsalt — ja väga valikuliselt — nähtud Lääne-vastase hoiakuga, mida sealjuures väljendatakse, on isla- tuginemine ilmutuslikule religiooniürikule; mil eriline koht. Selle põhjuseks on islami universalism, mis politiseeritult toob kaasa kujutluse islami maailmakorrast. Osa 2. seda kujundab religiooni politiseerumine, mille tõttu eksperte räägib koguni külmast sõjast religiooni ja ilmalikkuse 3. selle olemuseks on usk Divine Order’isse kui jumalavalitsusse; vahel (Juergensmeyer 1994). Esimesel kohal seisab seejuures is- 4. õigus muutub alati Jumala seaduseks (ˇsari’a muslimitel, ha- lami väljakutse, nii nagu see avaldus terroriaktides 11.9.2001 New lakha juutidel) ning on sel kombel fundamentalismi koostis- Yorgis ja 11.3.2004 Madridis. osaks; 5. fundamentalism on religioosseks vastuseks ilmalikule kultuu- rilisele modernismile; I. SISSEJUHATUS: RELIGIOOSNE FUNDAMENTALISM — 6. fundamentalism pole traditsionalism, vaid on “traditsiooni MÕISTE JA SISU ISLAMI KONTEKSTIS leiutamine”, ning lõpuks 7. on see modernism, kuid poolik modernism, sest see jaotab Rääkides politiseeritud religioonist kui religioosse fundamenta- modernismi väärtusteks ja vahenditeks — esimestest ütleb see lismi ilmingust, tuleb täpsema vaatluse alla võtta väide, et is- lahti, teised võtab omaks. lam iseenesest on poliitiline religioon. Seejuures on kasulik vaa- data American Academy of Arts and Sciences poolt 1989–1993 Kogemus näitab, et fundamentalismi puudulik diskursiivsus tõs- läbiviidud suure interdistsiplinaarse ja interreligioosse Fundamen- tatab küsimuse “Kuidas diskuteerida fundamentalistidega, kaota- talism Project’i tulemusi, mida teostasid teoloogid Martin Marty mata seejuures mõistust”, nagu H. Schleichert oma raamatu peal- ja Scott Appleby. Selle tulemusel valminud viieköiteline teos, kirjaks pani (Schleichert 1997). Vale oleks aga arvata, nagu olek- mis Saksamaal kahjuks vähe tähelepanu on äratanud,1 sisaldab sid fundamentalistid irratsionaalsed. Muidugi võib neile omis- religioosse fundamentalismi seletust. Keskne on viitamine re- tada “mõistuse varjutust” Max Horkheimeri mõttes (Horkheimer ligiooni “vundamentidele”, mille puhul on tegemist tekstidega, 1947), ent siiski on neile omane ühele sihile suunatud ratsionaal- millest usutakse, et need on Jumala poolt ilmutatud ning seepärast sus. Nende maailmavaade ühendab instrumentaalse traditsiona- lismi keskaegse teoloogia politiseerimisega, milles pühi tekste 1Ilmunud Chicago University Press’i väljaandel 1991–1995, iseära- käsitletakse selektiivselt ja skripturalistlikult. nis kd 1: Fundamentalisms Observed, Chicago, 1991, ning kd 2: Fun- Just seoses islamiga ajendab hüpotees, et religioosne funda- damentalisms and Society, Chicago, 1993. mentalism on moodsa aja nähtus ning kujutab endast religiooni po- 1404 1405 Religioon, õigus ja poliitika islamis Bassam Tibi litiseerimist, analüüsima laialt levinud arusaama, nagu oleks islam Eespool mainiti, et poliitilistel religioonidel on omad korraku- oma loomult poliitiline religioon. Ma vaidlen vastu nii salafisti- jutlused, mis on ühitamatud religioosse pluralismiga, kuna need dele∗ kui islamistidele: islam pole poliitiline religioon. Seda kinni- on totalitaarsed. Mis puudutab islamit, siis siin on kaks teine- tab islami ja islamismi erinevuste analüüs. Selle põhjendamiseks teist välistavat arusaama: al-islam al-sijasi (poliitiline islam) vas- tuleb uurida religiooni selle vahekorras poliitikaga; seepärast tandina euroislamile, mille järgi on võimalik laicit´e∗ ning avatud küsin ma, kas islam on paljalt religioosne uskumus või on ta ole- ühiskonna demokraatlik pluralism. Milline neist võimalustest is- muslikult poliitiline religioon. See probleem ei puuduta mitte lami migrantide poolt Euroopas omaks võetakse ning rakendust ainult islamitsivilisatsiooni asendit radikaalselt muutuvas ja polii- leiab, on asi, mis otsustavalt puudutab Euroopa tulevikku ja iden- tiliselt ebastabiilses maailmas, mis seisab küsimuse ees, kas tema titeeti. Siin tekib küsimus usuvabaduse piiridest: nõuda vabadust tulevikku määrab kujutlus demokraatlikust rahust tsivilisatsioo- ja sallivust islamile kui usule ei tähenda selle aktsepteerimist po- nide vahel või islamistide poolt 21. sajandi lõpu jaoks taotletava liitilise religioonina. Olen oma uurimustes jõudnud järeldusele, pax islamica ülemvõim. et islamism on uus totalitarism ning seepärast ei saa selle kohta Islami sisserände tõttu puudutab see probleem iseäranis Euroo- käia usuvabaduse reegel (Tibi 2004). pat. Ameerika islamiekspert John Kelsay kõneleb selles seoses “sektantliku enklaavi” tekkimisest “Lääne kultuuris, mis asub Läänes, aga pole selle osa” (Kelsay 1993: 118). Ka Bernard II. ISLAM JA SAKRAALSUSE TAGASITULEK Lewis∗∗ teatab, et “Euroopa on 21. sajandi lõpuks islamlik” (Die Welt 28.7.2004, lk 6). Küsimus, kui fundamentalistlik islam on, Küsimust, kas islam on poliitiline religioon, mis oleks seotud s.t kas see poliitilise religioonina määrab islami diasporaa orien- poliitilise korraga, on uurinud Al-Azhari∗∗ õpetlane Ali Abdel- tiirid, kätkeb jaatava vastuse korral Euroopa jaoks alarmeerivat Raziq, kes leidis, et keskaegne islam tegi vahet ˇsari’a/õiguse ja ohupotentsiaali, sest islami migrandid, kelle arv pidevalt kasvab, sijasa/riigivalitsemise vahel. Raziqi töö ilmus 1925, pärast islami kujutavad islami poliitilise mõistmise korral endast getot, mille kalifaadi lõppu 1924. a ning pärast esimese ilmaliku riigi, Türgi elanikud, kui nad kord ülekaalu saavutavad, püüavad Euroopas tekkimist islami maailmas. Kuid mõni aasta hiljem sõnastati is- oma korda maksma panna. Kui aga islam on vaid religioosne lamistlik õpetus, mis kuulutab, et islam on “din wa-daula/usu ja usk, siis on islami migrantidel võimalik saada võrdväärtuslikeks riigi ühtsus”, ning seda loetakse poliitilise islami sünniks. Selle eurooplasteks, kes ühendavad oma teistsuguse usu Euroopa koda- aluseks on “Muslimivennaskonna” liikumise rajamine Kairos kondsusega; see on kujutlus euroislamist vastandatuna fundamen- 1928, mis oli esimeseks fundamentalistlikuks liikumiseks islamis. talismile. Teisisõnu: siin pole tegemist akadeemilise probleemiga, Väär on seda iseloomustada paljalt “konservatiivsena”. Enamik vaid Euroopa jaoks elutähtsa küsimusega. Ajaloolane Bernard tänapäevaseid islamistlikke organisatsioone on selle vennaskonna Lewis ning mina ennustame Euroopale vägivalda ja katastroofe, harud, ning see on nüüd ka Saksamaal esindatud. Saksamaal kui islami euroopastumine peaks karile jooksma. on sellel liikumisel haru, mis tegutseb nimetuse all “Islamische Gemeinschaft Deutschlands” ning mida põhiseaduse kaitse peab ∗ põhiseadusevaenulikuks. Vennaskonna rajajaks 1928 oli Hasan Religioosne ortodoksia islamis. Mõiste tuleneb araabia sõnast sa- al-Banna, kuid selle vaimseks
Load more

Recommended publications
  • Flags and Banners
    Flags and Banners A Wikipedia Compilation by Michael A. Linton Contents 1 Flag 1 1.1 History ................................................. 2 1.2 National flags ............................................. 4 1.2.1 Civil flags ........................................... 8 1.2.2 War flags ........................................... 8 1.2.3 International flags ....................................... 8 1.3 At sea ................................................. 8 1.4 Shapes and designs .......................................... 9 1.4.1 Vertical flags ......................................... 12 1.5 Religious flags ............................................. 13 1.6 Linguistic flags ............................................. 13 1.7 In sports ................................................ 16 1.8 Diplomatic flags ............................................ 18 1.9 In politics ............................................... 18 1.10 Vehicle flags .............................................. 18 1.11 Swimming flags ............................................ 19 1.12 Railway flags .............................................. 20 1.13 Flagpoles ............................................... 21 1.13.1 Record heights ........................................ 21 1.13.2 Design ............................................. 21 1.14 Hoisting the flag ............................................ 21 1.15 Flags and communication ....................................... 21 1.16 Flapping ................................................ 23 1.17 See also ...............................................
    [Show full text]
  • Speech by President Lennart Meri
    Freedom Through Democracy, Security, and Unity in Diversity Memorable Words of Lennart Meri, President of the Republic of Estonia, From His Speeches 1992–2001 Lennart Meri Compiled and edited by M. Merrick Yamamoto Visual Tutor Company, 2016 From the President’s New Year’s Eve Message, December 31, 1999 Dear fellow countrymen! Today, we are all one big family. Today, in my mind, I shake hands with all of you, look everybody in the eye, and ask: how are you? Today’s New Year is so different from all that have been and all those still to come. It is mysterious, at least in our imagination. Round numbers have a powerful influence on our mind and on our behaviour, especially when the New Year is also connected to the beginning of a new century, a new millennium. A friend of mine even asked me for an interview concerning the third millennium. I asked him: What could a tiller or a fisherman from Rävala or Saaremaa have said about the second millennium in the year 999? On the New Year, there will be no change in the constellation of stars, in the movement of the Sun or the Earth. For an ancient Estonian, the flow of time was constant and indivisible, like the peaceful flow of a river. We toast the new millennium, fill the sky with fireworks and celebrate today, because we are part of the Christian culture. The year 2000 is a year of advent, the year of transition, taking us to the third millennium after the birth of Christ.
    [Show full text]
  • Newcomers Guide
    Baltic Defence College Ad Securitatem Patriarum NEWCOMERS GUIDE 1 Contents Baltic Defence College 3 BALTDEFCOL practical information 5 Arrival to Estonia 8 Facts about Estonia 9 Economy 11 E-Estonia 11 Culture 11 Music 11 Visual Arts 12 Literature 12 Theatre 12 Film 12 Right of Residence and residence Permits 13 Health Insurance 13 Health Care System 14 Tartu 17 Getting around 17 Communications 19 Day Care Centres and Schools 20 After School Activities for Youth 21 Organisations 21 Leisure time 22 Health and Fitness 24 Stores and services 25 Public Holidays 28 Glossary 29 Contact Information 30 2 Baltic Defence College The Baltic Defence College (BALTDEFCOL) is a modern, future-oriented, English-language based international institution of the Baltic States providing professional military education with a Baltic regional focus and Euro-Atlantic scope. The college serves as a professional military education institution at the operational and strategic level, applying contemporary educational principles, effective management and best use of intellectual and material resources. Our mission is to educate military and security/defence related civilian personnel of the Baltic States as well as their NATO/EU allies and other partners, to contribute to applied research focused on security and defence policies while promoting international cooperation and networking. Our educational program consists of four residential courses: the Senior Leaders Course at the strategic-political level, the Higher Command Studies Course at the strategic level and the Joint Command and General Staff Course as well as the Civil Servants Course, both at the operational level. In addition, BALTDEFCOL hosts and co-hosts international conferences and seminars and conducts applied research.
    [Show full text]
  • Social Studies 20-2 Unit 1 Lesson 1: Nation and Identity
    SS2211 Social Studies 20-2 Unit 1 Lesson 1: Nation and Identity Time Required: 1.5 weeks Label this lesson: YournameSS2211 Key Issue - Essential Questions What is the "Big Idea" of this course? " Should we embrace nationalism?" What is the "Big Idea" of this unit? "Should nation be the foundation of identity"? Reading The general outcome for students is that they will explore the relationships among identity, nation and nationalism. Exploring Nationalism Text Specific Outcomes -critical and creative thinking skills -research skills -written and visual literacy skills Getting Started! file:///C|/New%20SS23/SS2211/Social2211Plone.htm (1 of 14) [10/07/2010 10:13:04 AM] SS2211 Welcome to my class! Have you ever seen something, or read about an event, that made you angry? Interested? Or, did you wish you could express your opinion about it? Well, we will be doing some interesting things this semester, and one of them is a weekly Journal. You will find the instructions at the end of this lesson. Consider this scenario: Two students are talking about nationalism in Canada. One student says, "Canada is a nation without nationalism. We don't really care about our country like the Americans do." "What are you talking about??" replies the other. "We have our own flag, army, government, immigration policies and much more. Of course we have nationalism." "No, we don't! Nationalism means loving your country so much you would die for it...would you DIE for our country?" "Well, no, but that doesn't mean I am not proud of my country." Now it's your turn.
    [Show full text]
  • First Years of the Re-Establishment of Estonia's Naval Defence
    142 First Years of the Re-establishment of Estonia’s Naval Defence Reet Naber ABSTRACT The Navy and the fleet had been very important to Estonia during the War of Independence of 1918–1920. The British fleet that arrived at the roadstead in Tallinn in December fended off the threat of the Soviet Russia’s Baltic Fleet and guaranteed supply channels for weapons, volunteers and other aid to be brought to Estonia. History and historians played an important role in the restoration of Esto- nian naval defence: the Estonian Academic Military History Society was founded in the Maritime Museum in 1988, and the Guild of Estonians Who Served in the Finnish Navy during World War II was established in autumn 1991. The subma- rine ‘Lembit’, which had been launched in 1937, once belonged to Estonia and was reclaimed from the Baltic Fleet in early 1992, became the first vessel of the Estonian Navy. The first naval units of the Defence League were also restored in 1992 and they took over a number of patrol boats of the Soviet border guard. The naval defence of Estonia was built up in the cooperation and compe- tition of several institutions – the Defence Forces, the Border Guards and the Estonian Maritime Administration. The establishment of maritime border guard units was considered of primary importance. Estonia received ships and boats from the Nordic countries, Germany and the US, and some Soviet vessels were also in working order. Structuring the Naval Forces of the Estonian Defence Forces started later and the Commander of the Navy was appointed in February 1994.
    [Show full text]
  • Estonian Flag Act
    Issuer: Riigikogu Type: act In force from: 14.06.2014 In force until: 31.12.2017 Translation published: 05.06.2014 Estonian Flag Act Passed 23.03.2005 RT I 2005, 20, 126 entry into force pursuant to section 26 Amended by the following acts Passed Published Entry into force 19.06.2008 RT I 2008, 35, 213 01.01.2009 18.06.2009 RT I 2009, 33, 214 02.07.2009 26.11.2009 RT I 2009, 62, 405 01.01.2010 22.04.2010 RT I 2010, 19, 101 01.06.2010 17.02.2011 RT I, 09.03.2011, 2 19.03.2011 21.05.2014 RT I, 04.06.2014, 1 14.06.2014 § 1. Estonian flag (1) The Estonian flag is blue, black and white. (2) The Estonian flag is used as the ethnic and the national flag. § 2. Description of Estonian flag (1) The Estonian flag is made up of three horizontal bands of colour of equal width. The upper band is blue, the middle one is black and the lower one is white. The hoist to fly ratio of the flag is 7:11. (2) An image of the Estonian flag is annexed to this Act. § 3. Hoisting of Estonian flag on the Pikk Hermann tower (1) The Estonian flag is hoisted on the Pikk Hermann tower in Tallinn every day at sunrise, but not earlier than 7.00 a.m., and is lowered at sunset. (2) On the hoisting of the Estonian flag on the Pikk Hermann tower, the opening phrases of the national anthem of Estonia are used as a musical signature, and the musical signature used when the Estonian flag is lowered is the signature created on the basis of a fragment of Gustav Ernesaks’s song Mu isamaa on minu arm[My Fatherland Is My Love] (lyrics by Lydia Koidula).
    [Show full text]
  • Horse Breeds - Volume 2
    Horse breeds - Volume 2 A Wikipedia Compilation by Michael A. Linton Contents Articles Danish Warmblood 1 Danube Delta horse 3 Dølehest 4 Dutch harness horse 7 Dutch Heavy Draft 10 Dutch Warmblood 12 East Bulgarian 15 Estonian Draft 16 Estonian horse 17 Falabella 19 Finnhorse 22 Fjord horse 42 Florida Cracker Horse 47 Fouta 50 Frederiksborg horse 51 Freiberger 53 French Trotter 55 Friesian cross 57 Friesian horse 59 Friesian Sporthorse 64 Furioso-North Star 66 Galiceno 68 Galician Pony 70 Gelderland horse 71 Georgian Grande Horse 74 Giara horse 76 Gidran 78 Groningen horse 79 Gypsy horse 82 Hackney Horse 94 Haflinger 97 Hanoverian horse 106 Heck horse 113 Heihe horse 115 Henson horse 116 Hirzai 117 Hispano-Bretón 118 Hispano-Árabe 119 Holsteiner horse 120 Hungarian Warmblood 129 Icelandic horse 130 Indian Half-Bred 136 Iomud 137 Irish Draught 138 Irish Sport Horse 141 Italian Heavy Draft 143 Italian Trotter 145 Jaca Navarra 146 Jutland horse 147 Kabarda horse 150 Kaimanawa horse 153 Karabair 156 Karabakh horse 158 Kathiawari 161 Kazakh horse 163 Kentucky Mountain Saddle Horse 165 Kiger Mustang 168 Kinsky horse 171 Kisber Felver 173 Kladruber 175 Knabstrupper 178 Konik 180 Kustanair 183 References Article Sources and Contributors 185 Image Sources, Licenses and Contributors 188 Article Licenses License 192 Danish Warmblood 1 Danish Warmblood Danish Warmblood Danish warmblood Alternative names Dansk Varmblod Country of origin Denmark Horse (Equus ferus caballus) The Danish Warmblood (Dansk Varmblod) is the modern sport horse breed of Denmark. Initially established in the mid-20th century, the breed was developed by crossing native Danish mares with elite stallions from established European bloodlines.
    [Show full text]
  • Moral Concepts Surrounding Flags—An Analysis
    2? Intemational Congress of Vexillologv FlagBerlin2007 Page 591 Alexandra Dan Mandru: Moral Concepts surrounding Flags - an Analysis Abstract: Starting with thefirst Latin vexilli, and ending with the modern, diagonal- lined ensigns, flags have always contained a heavy load of morality and philosophy, bearing symbols ofgreat importance for their using body. This is the reason why the burning offlags is considered today as an act of great defying, against the entity which uses the flag. This paper contains a research of how are the moral principles reflected in flags, the manner in which an idea can be vexillologically illustrated within a piece of cloth. 1. Introduction: Essential Values and Principles reflected in Flags The existence of a flag is a consequence of a certain degree of sovereignty, independence or autonomy. Thus, a certain degree of self- reliance of the using body (whether it is a country, a territory or a corporation) is asserted within the simple bearing of the flag. This paper presents a new approach, regarding the moral content existing in flags. The range of moral concepts which will be analysed encompasses values, principles and abstract ideas, which find a way of concretisation with their appearance in flags. The colours tell much about the meaning of a flag. They can mean patriotism, the blood shed for the fatherland or love for one’s territory (red), or the connection with nature, faith, even mineral wealth (green). Nationalism is an important element in flags. The flags which express a nationalist attitude are charged with traditional colours, national symbols, etc. they can’t be used otherwise than as a national symbol.
    [Show full text]
  • Geography and Vexillology: Landscapes in the Flags
    Geography and vexillology: landscapes in flags By Tiago José Berg Abstract This paper aims to present how the national flags have on its symbo - lism a representation of landscape. In geography, both in academic levels as well as in school teaching, landscape takes on a central theme that has so far been the subject of scientific debate of great importance by geographers as a way of seeing the world and a form of representing a specific surface of the Earth. In vexillology, the symbolism of the modern nation-state has developed a number of examples where the arrangement of stripes (or even the coat of arms) of some national flags bring certain aspects that are not immediately apparent, but they may become beautiful examples of a stylized representation of the landscape. Therefore, in this paper we seek a dialogue between geography and vexillology, showing how the representation of landscape in the flags can become a relevant theme to be used in academic research and a fascinating resource to enrich the teaching in schools. Introduction The last decades of the twentieth century saw the revival of interest in studies of the landscape geographers, both the number of publications, the associations made with the theme. The landscape, rather than a return to “classical geography” or even the new perspectives presented by the cultural geography, back to being inserted in geographical studies with a different approach. Both in academic level as well as in school education, the landscape takes on a theme that has been the subject of scien - tific debate of great importance by geographers as a way of seeing the world and a way of representing the specific surface of the Earth.
    [Show full text]
  • Eesti Vabariigi Sümboolika Ja Keila Lasteaed Vikerkaar Tutvustus, Mis Reisib Koos Nukkude Juku Ja Juulaga
    Eesti Vabariigi sümboolika ja Keila Lasteaed Vikerkaar tutvustus, mis reisib koos nukkude Juku ja Juulaga Eesti Vabariik Estonia Eesti Vabariigi vapp Coat of arms of Estonia The current coat of arms of Estonia is a golden shield which inchedes three slim, blue leopards(or lions) in the middle, with oak branches along the side of the shield. The lions symbolize the Estonians courage of the fight for freedom and the wreath of oak leaves shows the strength of Estonia and the evergreen traditions of freedom. Eesti Vabariigi lipp Flag of Estonia The national flag of Estonia is a tricolour- colloguially called the “sinimustvalge” (literally “ blue- black-white”) after the colours of the bands: Blue- blue sky above the native land. Black- the soil of the homeland, growing the grain for bread. White- the promise of a brighter future; purity and hope. The Estonian tricolour is used displayed not only on state holidays, but also on national and family dates. Eesti rahvuslind suitsupääsuke National bird The bran swallow The bran swallow (or: chimneyswallow) builds its nest under the ridge of a roof or a broken window. The ancient Estonians thought that the chimney swallow brought them happiness and it symbolized their diligence. Eesti rahvuslill rukkilill National flower Cornflower The flowers are most commonly an intense blue colour, produced in flowerheads with a ring of a few large, spreading ray flortes. It grows in the rye fields and as we know Estonians like their daily brown bread. The Estonians think that the cornflower symbolizes faith Eesti rahvuskivi paekivi National stone Grey limestone Estonia lies on a thick layer of limestone.
    [Show full text]
  • German Occupation of Estonia During World War II from Wikipedia, the Free Encyclopedia (Redirected from Occupation of Estonia by Nazi Germany)
    Create account Log in Article Talk Read Edit View history German occupation of Estonia during World War II From Wikipedia, the free encyclopedia (Redirected from Occupation of Estonia by Nazi Germany) Navigation Main article: Estonia in World War II Main page After Nazi Germany invaded the Soviet Union on June 22, 1941, Army Group North reached Estonia in July. Initially the Germans were perceived Contents by most Estonians as liberators from the USSR and its repressions, having arrived only a week after the first mass deportations from the Featured content Baltics. Although hopes were raised for the restoration of the country's independence, it was soon realized that they were but another occupying Current events power. The Germans pillaged the country for the war effort and unleashed the Holocaust. For the duration of the occupation, Estonia was Random article incorporated into the German province of Ostland. Donate to Wikipedia Contents 1 Occupation Interaction 2 Political resistance Help 3 Estonians in German military units About Wikipedia 4 German administrators Community portal 4.1 Generalkommissar Recent changes 4.2 S.S. und Polizeiführer Contact Wikipedia 4.3 Lagerkommandant 5 Collaboration 5.1 Estonian Self-Administration Toolbox 5.1.1 Directors What links here 5.2 Holocaust Related changes 5.3 Estonian military units' involvement in crimes against humanity Upload file 6 Controversies Special pages 7 See also Permanent link 8 References Page information 9 External links Data item Cite this page Occupation [edit] Nazi Germany invaded the Soviet Union on June 22, 1941. On the same day, Finland was attacked Print/export by the Soviet Union and three days later, on June 25, Finland declared herself to once again be in a Create a book state of war with the USSR, starting the Continuation War.
    [Show full text]
  • School Textbooks in the Field of Socialisation
    DISSERTATIONES SOCIOLOGICAE UNIVERSITATIS TARTUENSÏS 1 SCHOOL TEXTBOOKS IN THE FIELD OF SOCIALISATION VERONIKA KALMUS TARTU 2003 DISSERTATIONES SOCIOLOGICAE UNIVERSITATIS TARTUENSIS 1 DISSERTATIONES SOCIOLOGICAE UNIVERSITATIS TARTUENSIS 1 SCHOOL TEXTBOOKS IN THE FIELD OF SOCIALISATION VERONIKA KALMUS TARTU UNIVERSITY PRESS Department of Sociology, University of Tartu, Tartu, Estonia Dissertation is accepted for the commencement of the degree of Doctor of Philosophy (in Sociology) on May 22, 2003 by the Doctoral Committee of the Board of Social Faculty, University of Tartu Opponents: Professor Mikko Lagerspetz, The Estonian Institute of Humanities Professor emeritus Viive-Riina Ruus, Tallinn Pedagogical University Commencement: June 18, 2003 The publication of this dissertation is granted by the University of Tartu © Veronika Kalmus, 2003 Tartu Ülikooli Kiij astus www.tyk.ut.ee Tellimus nr. 315 CONTENTS LIST OF ORIGINAL PUBLICATIONS......................................................... 6 INTRODUCTION............................................................................................. 7 1. Stating the Problem................................................................................ 8 1.1. Relationships between Textbook Discourse and the Socio-Cultural Context............................................................ 8 1.2. The Role of School Textbooks in the Field of Socialisation....... 13 2. Methodological Issues............................................................................ 19 2.1. Methodological Insights
    [Show full text]