Estonian Sky - Constellations and Starlore
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Minorities and Majorities in Estonia: Problems of Integration at the Threshold of the Eu
MINORITIES AND MAJORITIES IN ESTONIA: PROBLEMS OF INTEGRATION AT THE THRESHOLD OF THE EU FLENSBURG, GERMANY AND AABENRAA DENMARK 22 to 25 MAY 1998 ECMI Report #2 March 1999 Contents Preface 3 The Map of Estonia 4 Ethnic Composition of the Estonian Population as of 1 January 1998 4 Note on Terminology 5 Background 6 The Introduction of the Seminar 10 The Estonian government's integration strategy 11 The role of the educational system 16 The role of the media 19 Politics of integration 22 International standards and decision-making on the EU 28 Final Remarks by the General Rapporteur 32 Appendix 36 List of Participants 37 The Integration of Non-Estonians into Estonian Society 39 Table 1. Ethnic Composition of the Estonian Population 43 Table 2. Estonian Population by Ethnic Origin and Ethnic Language as Mother Tongue and Second Language (according to 1989 census) 44 Table 3. The Education of Teachers of Estonian Language Working in Russian Language Schools of Estonia 47 Table 4 (A;B). Teaching in the Estonian Language of Other Subjects at Russian Language Schools in 1996/97 48 Table 5. Language Used at Home of the First Grade Pupils of the Estonian Language Schools (school year of 1996/97) 51 Table 6. Number of Persons Passing the Language Proficiency Examination Required for Employment, as of 01 August 1997 52 Table 7. Number of Persons Taking the Estonian Language Examination for Citizenship Applicants under the New Citizenship Law (enacted 01 April 1995) as of 01 April 1997 53 2 Preface In 1997, ECMI initiated several series of regional seminars dealing with areas where inter-ethnic tension was a matter of international concern or where ethnopolitical conflicts had broken out. -
Facts and Figures Territory Religion Historical
TERRITORY HISTORICAL OVERVIEW INDEPENDENCE Estonia is the smallest of the three Baltic states Estonians have lived in Under Russian rule, a cultural Russification was located on the southern shore of the Baltic Sea what is today’s Estonian imposed upon Estonians until 24 February 1918 only about 50 miles across Helsinki, Finland. Its lands for 11,000 years. when Estonia proclaimed independence. This flat landscape is The common belief is they FINLAND lasted until 21 July 1940 when the Soviet Union shaped by the migrated westward from illegally incorporated Estonia into the Union of glaciers of the Gulf of Finland the Volga region near the Soviet Republics through the infamous Molotov- Baltic Continental Sea Narva Ural Mountains. Unlike Ribbentrop Pact of 1939. Russification and Ice Belt and Tallinn Tapa other branches of Finno- Old Town, Tallinn Sovietization of cultural, economic, and political life the Baltic Sea. Ugric people who migrated south to what today consisted of forced collectivization, expropriation of Historically, is Hungary, the ancestors of Estonians settled in private property, and central planning accompanied the Baltic Sea Tartu RUSSIA the northern part of Europe in today’s Estonia and by mass deportations to Siberia, mass executions, has served as a Finland. Squeezed between the Slavic nations in Gulf out-migration and low-birth rates. The outcome was trade route and a of the east and Germanic ones in the south and west, a change in demographics among ethnic Estonians, source of wealth Riga LATVIA Estonia has been invaded, Russians and Russian-speaking people. Estonia for the coastal occupied and ruled for 700 reclaimed independence on 20 August 1991. -
The Seto Language in Estonia
Working Papers in European Language Diversity 8 Kadri Koreinik The Seto language in Estonia: An Overview of a Language in Context Mainz Helsinki Wien Tartu Mariehamn Oulu Maribor Working Papers in European Language Diversity is a peer-reviewed online publication series of the research project ELDIA, serving as an outlet for preliminary research findings, individual case studies, background and spin-off research. Editor-in-Chief Johanna Laakso (Wien) Editorial Board Kari Djerf (Helsinki), Riho Grünthal (Helsinki), Anna Kolláth (Maribor), Helle Metslang (Tartu), Karl Pajusalu (Tartu), Anneli Sarhimaa (Mainz), Sia Spiliopoulou Åkermark (Mariehamn), Helena Sulkala (Oulu), Reetta Toivanen (Helsinki) Publisher Research consortium ELDIA c/o Prof. Dr. Anneli Sarhimaa Northern European and Baltic Languages and Cultures (SNEB) Johannes Gutenberg-Universität Mainz Jakob-Welder-Weg 18 (Philosophicum) D-55099 Mainz, Germany Contact: [email protected] © European Language Diversity for All (ELDIA) ELDIA is an international research project funded by the European Commission. The views expressed in the Working Papers in European Language Diversity are the sole responsibility of the author(s) and do not necessarily reflect the views of the European Commission. All contents of the Working Papers in European Language Diversity are subject to the Austrian copyright law. The contents may be used exclusively for private, non-commercial purposes. Regarding any further uses of the Working Papers in European Language Diversity, please contact the publisher. ISSN 2192-2403 Working Papers in European Language Diversity 8 During the initial stage of the research project ELDIA (European Language Diversity for All) in 2010, "structured context analyses" of each speaker community at issue were prepared. -
Études Finno-Ougriennes, 46 | 2014 the Khanty Mother of God and the Finnish Woman with Deep Blue Eyes 2
Études finno-ougriennes 46 | 2014 Littératures & varia The Khanty Mother of God and the Finnish woman with deep blue eyes La mère de Dieu khantye et la Finnoise aux yeux bleus Handi Jumalaema ja tema süvameresilmadega soome õde: „Märgitud“ (1980) ja „Jumalaema verisel lumel“ (2002) Elle-Mari Talivee Electronic version URL: https://journals.openedition.org/efo/3298 DOI: 10.4000/efo.3298 ISSN: 2275-1947 Publisher INALCO Printed version Date of publication: 1 January 2014 ISBN: 978-2-343-05394-3 ISSN: 0071-2051 Electronic reference Elle-Mari Talivee, “The Khanty Mother of God and the Finnish woman with deep blue eyes”, Études finno-ougriennes [Online], 46 | 2014, Online since 09 October 2015, connection on 08 July 2021. URL: http://journals.openedition.org/efo/3298 ; DOI: https://doi.org/10.4000/efo.3298 This text was automatically generated on 8 July 2021. Études finno-ougriennes est mis à disposition selon les termes de la Licence Creative Commons Attribution - Pas d’Utilisation Commerciale 4.0 International. The Khanty Mother of God and the Finnish woman with deep blue eyes 1 The Khanty Mother of God and the Finnish woman with deep blue eyes La mère de Dieu khantye et la Finnoise aux yeux bleus Handi Jumalaema ja tema süvameresilmadega soome õde: „Märgitud“ (1980) ja „Jumalaema verisel lumel“ (2002) Elle-Mari Talivee 1 In the following article, similarities between two novels, one by an Estonian and the other by a Khanty writer, are discussed while comparing possible resemblances based on the Finno-Ugric way of thinking. Introduction 2 One of the writers is Eremei Aipin, a well-known Khanty writer (born in 1948 in Varyogan near the Agan River), whose works have been translated into several languages. -
And Estonian Kalev
Scandinavian Kalf and Estonian Kalev HILDEGARD MUST OLD ICELANDIC SAGAStell us about several prominent :men who bore the name Kalfr, Kalfr, etc.1 The Old Swedish form was written as Kalf or Kalv2 and was a fairly common name in Viking-age Scandinavia. An older form of the same name is probably kaulfR which is found on a runic stone (the Skarby stone). On the basis of this form it is believed that the name developed from an earlier *Kaoulfr which goes back to Proto-Norse *KapwulfaR. It is then a compound as are most of old Scandinavian anthroponyms. The second ele- ment of it is the native word for "wolf," ON"ulfr, OSw. ulv (cf. OE, OS wulf, OHG wolf, Goth. wulfs, from PGmc. *wulfaz). The first component, however, is most likely a name element borrowed from Celtic, cf. Old Irish cath "battle, fight." It is contained in the Old Irish name Cathal which occurred in Iceland also, viz. as Kaoall. The native Germ.anic equivalents of OIr. cath, which go back to PGmc. hapu-, also occurred in personal names (e.g., as a mono- thematic Old Norse divine name Hr;or), and the runic HapuwulfR, ON Hr;lfr and Halfr, OE Heaouwulf, OHG Haduwolf, Hadulf are exact Germanic correspondences of the hybrid Kalfr, Kalfr < *Kaoulfr. However, counterparts of the compound containing the Old Irish stem existed also in other Germanic languages: Oeadwulf in Old English, and Kathwulf in Old High German. 3 1 For the variants see E. H. Lind, Nor8k-i8liind8ka dopnamn och fingerade namn fran medeltiden (Uppsala and Leipzig, 1905-15), e. -
Finland's Context and Configuration
CHAPTER 2 The Backdrop for Success: Finland’s Context and Configuration 1 Introduction Finland’s context plays a strong role in its outcomes in PISA. Following Phillips and Schweisfurth (2006) and Halls’ (1970) approaches to comparative educa- tion, this chapter explores Finland’s historical and social context in order to better understand the country’s educational achievements. An education sys- tem, as a “living thing,” according to Sadler (in Higginson, 1979, p. 49), merits investigation within its context. The Finns need and deserve more than a brief description to explain and clarify their unique qualities. The question, “Who are the Finns?” necessitates a long answer: But where does Finland belong? Is it a Baltic state, like Estonia? Is it part of Scandinavia, like Denmark, Norway, and Sweden, with which it is linked and with which it has such close ties? Is it really a part of Russia? Or is it something different from all these? A great part of Finnish history has been devoted to trying to solve this problem. (Bacon, 1970, p. 16) This chapter strives to clarify the Finnish context, and therefore how this even- tually influenced high PISA outcomes in all administrations of the survey. It also explains the Finnish education system after exploration of “things out- side the school system” (Sadler, in Higginson, 1979, p. 49). This approach will enlighten the context in which the education system lies. 2 History of Finland to Independence The Finnish people kept to themselves throughout their early history. “Due partly to the size of the country and their own small numbers, the Finns have striven throughout their history to live their own lives, avoid assimilation with their neighbours and remain aside from the quarrels of the rest of the world” (Juva, 1968, p. -
On Estonian Folk Culture: Pro Et Contra
doi:10.7592/FEJF2014.58.ounapuu ON ESTONIAN FOLK CULTURE: PRO ET CONTRA Piret Õunapuu Abstract: The year 2013 was designated the year of heritage in Estonia, with any kind of intangible and tangible heritage enjoying pride of place. Heritage was written and spoken about and revived in all kinds of ways and manners. The motto of the year was: There is no heritage without heir. Cultural heritage is a comprehensive concept. This article focuses, above all, on indigenous cultural heritage and, more precisely, its tangible (so-called object) part. Was the Estonian peasant, 120 years back, with his gradually increasing self-confidence, proud or ashamed of his archaic household items? Rustic folk culture was highly viable at that time. In many places people still wore folk costumes – if not daily, then at least the older generation used to wear them to church. A great part of Estonians still lived as if in a museum. Actually, this reminded of the old times that people tried to put behind them, and sons were sent to school in town for a better and more civilised future. In the context of this article, the most important agency is peasants’ attitude towards tangible heritage – folk culture in the widest sense of the word. The appendix, Pro et contra, at the end of the article exemplifies this on the basis of different sources. Keywords: creation of national identity, cultural heritage, Estonian National Museum, Estonian Students’ Society, folk costumes, folk culture, Learned Es- tonian Society, material heritage, modernisation, nationalism, social changes HISTORICAL BACKGROUND By the end of the 19th century, the Russification period, several cultural spaces had evolved in the Baltic countries: indigenous, German and Russian. -
Eesti Rahva Muuseumi Algaastate Suurkogumised 11
Eesti Rahva Muuseumi algaastate suurkogumised 11 EESTI RAHVA MUUSEUMI ALGAASTATE SUURKOGUMISED Piret Õunapuu Meie ei waiki, ei wäsi enne, kui iga lapsgi kü- las teab, mis Museum on, ja wiimne kui talu oma muistsused Museumile wälja on andnud. Kristjan Raud1 Sissejuhatus Eesti Rahva Muuseumi esemekogud on tänaseks päevaks kas- vanud umbes 133 000 esemeni2. Alus nendele kogudele pandi kohe pärast muuseumi asutamist, mil esimese kümne aastaga suudeti ko- guda ligi 20 000 eset, kusjuures nendest umbes kaks kolmandikku aastatel 1911–1913. Fenomen, et muuseum, kus tehti põhiliselt vaid ilma rahata tööd isamaa heaks, seadis endale eesmärgiks kogu Eesti- maa kihelkondade kaupa vanavarast tühjaks korjata ja suutis sellele tööle suunata kümneid ja kümneid inimesi, on kogu maailma aja- loos ilmselt ainulaadne. Tulemuseks on mitte ainult rohked, vaid ka väärtuslikud esemekogud, mis jõudsid muuseumisse enne laastavat Esimest maailmasõda. Käesolevas artiklis leiavad käsitlemist ainult esemelise vanavara korjamisega seotud kogumismatkad. Kõik teised muuseumi töösuu- nad nagu näiteks kihutuskõnede pidamine või väljanäituste korral- damine, mis samuti ühel või teisel moel on kogumistööga seotud, jäävad seekord tagaplaanile. Samuti jääb kõrvale „kohalike koguja- te” ja muuseumi usaldusmeeste töö. Seni on enim käsitletud Eesti Rahva Muuseumi varasemat ko- gumistööd eelkõige seoses Kristjan Raua isikuga. Kõige põhjaliku- ma ülevaate sellest annavad Hilja Silla artikkel „Kristjan Raud ja 1 Raud 1911a. 2 31.12.2006 seisuga oli Eesti Rahva Muuseumis esemekogus 132 880 ühikut. 12 Piret Õunapuu vanavara suurkogumine“ (1970) ning Rasmus Kangro-Pooli mono- graafi a Kristjan Raud (1961) peatükk „Kristjan Raud ja Eesti Rah- va Muuseum“. Lehti Viiroja oma raamatus Kristjan Rauast (1981) puudutab samuti ERMi vanavara kogumist seoses Kr. -
Use of Wild Food Plants in Historical Võromaa and Setomaa, Present-Day Estonia
foods Article Devil Is in the Details: Use of Wild Food Plants in Historical Võromaa and Setomaa, Present-Day Estonia Raivo Kalle 1,*, Renata Sõukand 2,* and Andrea Pieroni 1 1 University of Gastronomic Sciences, Piazza Vittorio Emanuele 9, 12042 Pollenzo, Italy; [email protected] 2 DAIS-Department of Environmental Sciences, Informatics and Statistics, Ca’ Foscari University of Venice, Via Torino 155, 30172 Mestre, Italy * Correspondence: [email protected] (R.K.); [email protected] (R.S.) Received: 5 April 2020; Accepted: 21 April 2020; Published: 4 May 2020 Abstract: Biodiversity needs to be preserved to ensure food security. Border zones create high but vulnerable biocultural diversity. Through reviewing scattered historical data and documenting the current use of wild food plants among people currently living in historical Setomaa and Võromaa parishes, we aimed to identify cross-cultural differences and diachronic changes as well as the role borders have played on the local use of wild plants. The Seto have still preserved their distinctive features either by consciously opposing others or by maintaining more historical plant uses. People historically living in Setomaa and Võromaa parishes have already associated the eating of wild plants with famine food in the early 20th century, yet it was stressed more now by the Seto than by Estonians. Loss of Pechory as the center of attraction in the region when the border was closed in the early 1990s brought about a decline in the exchange of knowledge as well as commercial activities around wild food plants. National support for businesses in the area today and the popularity of a healthy lifestyle have introduced new wild food plant applications and are helping to preserve local plant-specific uses in the area. -
INSTRUCTIONS for FOCUS TOPIC of CULTURAL HOLIDAY Estonian Culture Is Extensive and Deep, and Has Through the Ages Reached High Levels During Its Peak Moments
“Introduce Estonia” sub-strategy for tourism INSTRUCTIONS FOR FOCUS TOPIC OF CULTURAL HOLIDAY Estonian culture is extensive and deep, and has through the ages reached high levels during its peak moments. It is impossible to visit Estonia without encountering the local culture. Many things that seem regular and daily to us might be very interesting and exciting cultural phenomena for bystanders. It is our task to find these and make them work for all of us. In order to illustrate positive messages we should find vivid and surprising facts and details, using the principle of contrast to accentuate them. For example, contradictions could be the medieval buildings of Tallinn Old Town offering modern culinary and entertainment culture and wireless Internet, or high culture events taking place basically in the middle of nowhere (Leigo, Nargen Opera, Viinistu). This is a fruitful approach as contradiction and contrast is one of the pervading and essential elements of the so called Estonian thing. On one hand our habits and culture are individualistic, people needing a lot of personal space (e.g. low density areas of farms), on the other hand gaining independence through massive events (Song Festivals, The Singing Revolution, The Baltic Way). As Estonian culture is such a broad concept, the suitable symbols for generating a message are divided into four focus topics: A ARCHITECTURE B TRADITIONAL CULTURE C MODERN CULTURE D CUISINE Depending on the target audience you can choose the most suitable of these or combine several topics. Arguments: Culture can be FOUND both in cities and rural areas. It is impossible to travel in Estonia without encountering the local culture. -
Estonia Today POPULATION by NATIONALITY
Fact Sheet May 2004 Estonia Today POPULATION BY NATIONALITY Key Facts · Estonia’s population is 1,35 million people (as of 1.01.2004). · More than 140 different nationalities and ethnic groups are represented in Estonia. The largest ethnic groups are (as % of the total population): Estonians 67.9%, Russians 25.6%, Ukrainians 2.1%, Belorussians 1.3%, Finns 0.9%, Tatars 0.2%, Latvians 0.17%, Poles 0.16%, Jews 0.16%, Lithuanians 0.15%. · Altogether about 500 000 people, or 32% belong to various ethnic groups other than Estonians. · Estonian people increasingly see Estonia as a multicultural and multiethnic country. According to the Ethnic relations survey carried out in 2000 and 2002, 75% of Estonians are of the opinion that different nationalities and cultures enrich Estonian society and make it more interesting. 86% of the Estonian people find that even very different nationalities can live in the same country and have good relations. Ethnic diversity, cultural diversity the total population decreased by 27 per cent. At the end of the 1980s, Estonians perceived their demographic change Different nationalities have always lived together in as a national catastrophe. This was a result of the Estonia. Tolerance and democracy are illustrated by the outrageous migration policies essential to the Soviet Law on the Cultural Autonomy for National Minorities, Nationalisation programme aiming to russify Estonia - passed already in 1925, which was not only the first in forceful administrative and military immigration of non- Europe at the time but also very progressive. Estonians from the USSR coupled with the mass Before the World War II, Estonia was a relatively deportations of Estonians to the USSR. -
The Pilgrimage Landscape in Contemporary Estonia: New Routes, Narratives, and Re-Christianization
Numen 67 (2020) 586–612 brill.com/nu The Pilgrimage Landscape in Contemporary Estonia: New Routes, Narratives, and Re-Christianization Tiina Sepp Institute of Cultural Research, University of Tartu, Tartu, Estonia [email protected] Atko Remmel School of Theology and Religious Studies, University of Tartu, Tartu, Estonia [email protected] Abstract This article is the first attempt at mapping the pilgrimage landscape in contemporary Estonia, reputedly one of the most secularized countries in Europe. Based on field- work on three case studies — the Estonian Society of the Friends of the Camino de Santiago, the Pirita-Vastseliina pilgrim trail, and the “Mobile Congregation” — we have identified three distinctive features that shape the Estonian pilgrimage scene. The processes of Caminoization and heritagization characterize pilgrimage on a European scale, while the phenomenon that we call “bridging” has a more local flavor. Bridging refers to using pilgrimage to create connections between the Church (of any Christian denomination) and “secular” people. Historically a Christian practice, pilgrimage has transformed into something much more ambiguous. Thus, people often perceive pil- grimage as religion-related but still inherently secular. As the relationships between institutionalized religion and the vernacular world of beliefs and practices are multi- valent, there is evidence of an ongoing “re-Christianization” of pilgrimage. Keywords contemporary pilgrimage – Caminoization – heritagization – bridging – Estonia – re-Christianization © Tiina Sepp and Atko Remmel, 2020 | doi:10.1163/15685276-12341603 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. from Brill.com09/26/2021 12:25:50PM via free access The Pilgrimage Landscape in Contemporary Estonia 587 Most of the analyses of the religious landscape in contemporary Estonia refer in one way or another to extreme secularization (Pickel, Pollack, and Müller 2012).