Religion in Finnish Schools
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More Visible but Limited in Its Popularity Atheism (And Atheists) in Finland
TEEMU TAIRA More visible but limited in its popularity Atheism (and atheists) in Finland his paper argues that atheism has become more atheism has become more visible in the public sphere, visible in Finland, but it is a relatively unpopular especi ally in the media. Some suggestions will be of Tidentity position. The relatively low popularity of fered as to why this is the case. This will be done by atheism is partly explained by the connection between using different kinds of data, both quantitative (sur Lutheranism and Finnishness. In public discourse athe- veys) and qualitative (mainly media outputs). ism has been historically connected to communism This paper proceeds as follows. First, surveys and the Soviet Union (and, therefore, anti-Finnishness). about Finnish religiosity and atheism will be exam However, atheism has slowly changed from being the ined in order to chart the modes and locations of other of Finnishness to one alternative identity among Finnish nonreligiosity. This section is based on a many, although it has not become extremely popular. fairly detailed exploration of surveys, including an Recently, with the rise of the so-called ‘New Atheism’, examination of the popularity of religious beliefs, re atheism has become more visible in Finnish society and ligious behaviour, membership and identification in this development has led to a polarised debate between Finland. It demonstrates that atheism is relatively un defenders and critics of religion. Despite being a study popular in Finland, despite the low level of religious on locality, the aim is to develop a methodological ap- activity. In order to examine why this is the case, pub proach that can be applied to other contexts. -
Nynas Kejonen Vullers 2020
This is an electronic reprint of the original article. This reprint may differ from the original in pagination and typographic detail. The Changing Relation Between Sexual and Gender Minorities and Religion in Finland Nynäs, Peter; Kejonen, Eetu; Vullers, Pieter Published in: Public Discourses About Homosexuality and Religion in Europe and Beyond DOI: 10.1007/978-3-030-56326-4_8 Published: 01/01/2020 Document Version Publisher's PDF, also known as Version of record Document License CC BY Link to publication Please cite the original version: Nynäs, P., Kejonen, E., & Vullers, P. (2020). The Changing Relation Between Sexual and Gender Minorities and Religion in Finland: Some Observations in the Light of Postsecularity. In M. Derks, & M. van den Berg (Eds.), Public Discourses About Homosexuality and Religion in Europe and Beyond (pp. 171-196). Palgrave Macmillan. https://doi.org/10.1007/978-3-030-56326-4_8 General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. This document is downloaded from the Research Information Portal of ÅAU: 01. Oct. 2021 CHAPTER 8 The Changing Relation Between Sexual and Gender Minorities and Religion in Finland: Some Observations in the Light of Postsecularity Peter Nynäs, Eetu Kejonen, and Pieter Vullers In the Wake of the Postsecular By early spring 2019, a sudden incident drew public attention to the perceived antagonism between “homosexuality” and religion, the latter being mainly represented in this case by the Evangelical Lutheran Church of Finland (hereafter ELC). -
Finnish Society Course
Finnish society course Finnish society Finland is located in Europe on the northern hemisphere of the globe. Finland is one of the Nordic countries. The others are Sweden, Norway, Denmark and Iceland. Finland shares a border with three neighbouring countries: Sweden in the west, Norway in the north and Russia in the east. Finland’s population is about 5.5 million and the surface area is around 338,500 square km. The population density in Fin- land is one of lowest in Europe. Finland has many forests and lakes: up to 75% of the surface area is forest and 10% water. Suomi Venäjä The official languages of Finland are Finnish, Swedish and Sámi. 4.8 million Finnish people speak Finnish as their mother tongue, 280,000 speak Swedish, and 1,900 speak Sámi. Oth- Norja er large language groups are Russian (79,000) and Estonian Ruotsi speakers (49,000). Everyone in Finland has the right to speak Viro their own language and enjoy their culture. About 69% of Finnish people belong to the Evangelic-Lu- theran church and 1,1% to the Orthodox Church. 1.7% have other religions. About 29% of the population do not belong to any religion. Freedom of religion is respected in Finland, and everyone can follow whichever religion they choose, or none. The right to follow a religion is safeguarded under the Constitution of Finland. Finnish society course - Finnish society - 2/2021 - englanti 2 History The state People have lived in Finland for more than 9,000 years. Dur- Finland is a republic headed by the President. -
Satanism in Finland Satanism in Finland
474 Hjelm Chapter 59 Satanism in Finland Satanism in Finland Titus Hjelm Satanism entered the Finnish public consciousness in the mid-1980s. Per- haps not surprisingly, the first people who were interested in and concerned about Satanism were Pentecostalist Christians, namely the Finnish preacher/ prophet Leo Meller. Meller’s book Rock (1986) “exposed” the “satanic” content of contemporary rock and Heavy Metal music, very much in line with the con- temporary discussions in the USA. Although little discussed in the mainstream media at the time, Meller’s role set an example for later religious commenta- tors who posed and were received as experts on Satanism. Whereas the public attention generated by Meller and others denouncing the “satanic” popular culture of the times was regarded more or less sceptically or even with mild amusement in the media, Satanism acquired a more sinister image in the early 1990s with the church burnings and homicides connected to Satanists in Norway. Mainstream newspapers discussed the possibility of satanic cults in Finland and some murders were linked − no matter how tenu- ously − to an allegedly satanic motivation (Hjelm 2005a). The reality of Satanism was finally “proven” in the public eye when some people, namely the Finnish rock singer Kauko Röyhkä, publicly professed to be practising Satanists. Finnish Satanism in the Early 1990s Some anti-Satanist commentators (such as the abovementioned Leo Meller) have suggested that satanic ritual groups existed in Finland already in the 1970s, but this allegation hardly stands the test of critical scrutiny. There may, however, have been magical/occult groups or individuals in Finland at that time, but there is no knowledge of explicitly satanic involvement by any of these. -
Boundaries of Jewish Identities in Contemporary Finland
Boundaries of Jewish identities N in Contemporary Finland J Preface by Guest Editors DOI: https://doi.org/10.30752/nj.80214 lthough Finland may often be regarded Evangelical Lutheranism as the state religion: as distant from Jewish life, the coun Jews and people of other faiths had the right to Atry has its own rich Jewish traditions, gain residence in the country only if they con and still has its own unique Jewish commu verted to Christianity (Illman and Harviainen nities. The current issue of Nordisk judaistik 2002: 273). This was the first period of Jewish – Scandinavian Jewish Studies fills a signifi immigration per se, even if Jews continued to cant void in research on Finnish Jewry, by live as Christians after the settlement. presenting five articles about different aspects In the 1700s, attitudes towards per of and perspectives on Finnish Jewish life and manent Jewish immigration were already research. The focus of these works is on the starting to shift and become more positive, boundaries of Judaism, more specifically on mainly because of the potential economic what boundaries members of the local con benefits the Jews could bring to the kingdom gregations have created over time to main (Harviainen 2000: 157–8; Torvinen 1989: tain their identities in the midst of the pre 14). The position of Jews in Finland was con dominantly Lutheran yet highly secularized fined in a code of conduct in 1782, accord Finnish society. This editorial introduces the ing to which Jews were not allowed to reside history of Finnish Jewry as a background in the current territory of Finland – as they overview to the articles presented in the cur were restricted to live only in certain cities in rent issue. -
Presenting Finnish Society 2016 Kiiminki Senior High
PRESENTING FINNISH SOCIETY 2016 KIIMINKI SENIOR HIGH SCHOOL This project was carried out in Kiiminki Senior High School in November 2016. The objective was to present my students as social commentators. The students were given a host of topics concerning Finnish society to work on and they were to turn in their effort in electronic form. The students were told their joint effort would be exhibited at school as well as published online. This piece of information apparently upped the ante as for the quality of the students’ work. In class the students were divided into small groups and each student was to evaluate three or four presentations. The objective with this was to make the student aware of their own role as the most important critic of their work – relying on the teacher providing assessment till the cows come home known to be a fiction – as well as familiarising the student with the criteria used in assessing compositions. The project was a success as the students clearly wanted to put their best foot forward knowing their effort would be made public. The English you find below is unedited yet showcases our students as keen social observers. Enjoy The Voice of Young Finland! Kiiminki November 2016 Markku Perala MA , Teacher of English Contributing social observers in 2016 are in alphabetical order Demir Nizam, Heikkinen Iisa-Liina, Holmi Anna- Sofia, Häkli Pauliina, Hörkkö Iida, Illikainen Janika, Karjalainen Anni, Karvonen Niklas, Kukka Joona, Kyngäs Veera, Lauriala Mira, Laurila Jutta, Lehtosaari Veera, Liias Iida-Maria, Meriläinen Lauri, Meriläinen Roosa, Miettinen Emma, Moilanen Iiris, Paasovaara Anni, Partanen Henna, Partanen Tuure, Pesola Väinö, Saastamoinen Atte, Simonen Mira, Syväsalmi Sara, Viide Isabella Does the typical Finn still exist? When you mention the word “Finnish” in a conversation, the first things that pop in the mind –Finnish person or not – are the stereotypes. -
Religion V1.Indd
TOLEDO GUIDING PRINCIPLES ON TEACHING ABOUT RELIGIONS AND BELIEFS IN PUBLIC SCHOOLS PREPARED BY THE ODIHR ADVISORY COUNCIL OF EXPERTS ON FREEDOM OF RELIGION OR BELIEF The Significance of Toledo From the time the Spanish Chairmanship-in-Office of the OSCE first initiat- ed the idea of developing guiding principles on teaching about religion, there was consensus that there would be symbolic resonances if the project could be launched in Toledo, a Spanish city laden with relavant history. For that rea- son, the ODIHR Advisory Council on Freedom of Religion or Belief met with a number of leading experts in Toledo in March to commence work on the project. One of the great landmarks of Toledo is the thirteenth-century church of San Roman, which stands at the summit of the tallest hill in what once was the cap- ital of Christian Spain. San Roman is only a few minutes away from another thirteenth-century structure, the famous gothic Cathedral that remains the Primate See of the Roman Catholic Church in Spain. From at least the time Romans conquered Toledo in C.E., a religious building stood where San Roman now greets visitors. The twenty-first century visitor who enters the church is immediately struck by the unexpected, Islamic-appearing, arches run- ning along the nave. These horseshoe-shaped arches have stones along their inner-vaults that alternate in colour between a creamy-white and a sandstone- red just as do the arches in the famous eighth-century mosque in Cordoba, Spain, and in many other Islamic buildings. But what, the reflective observer might ask, are “Islamic” arches doing in a medieval Roman Catholic church? The question might seem to be answered by the fact that before San Roman was reconstructed as a Catholic church, it had been a mosque — exhibiting the same horseshoe-shaped arches — that was built when Toledo was under Muslim control. -
Welcome Guide 2016/2017
Welcome Guide 2016/2017 Table of contents Welcome to the University ..................................................................................................................................... 3 General Information about Finland and Helsinki .................................................................................................... 4 University of Helsinki in a nutshell ......................................................................................................................... 7 Before Arrival and Settling In ................................................................................................................................. 9 Enrolment and registration – at the university and with the authorities ............................................................... 11 Housing ................................................................................................................................................................ 16 University Services and Facilities ........................................................................................................................ 20 System of Studies ................................................................................................................................................ 25 Student Union and Student Card ......................................................................................................................... 14 Tuition fees, scholarships and grants ................................................................................................................. -
Religion in Public Education La Religion Dans L'éducation Publique
RELIGION IN PUBLIC EDUCATION LA RELIGION DANS L’ÉDUCATION PUBLIQUE Edited by GERHARD ROBBERS To José María González del Valle RELIGION IN PUBLIC EDUCATION LA RELIGION DANS L’ÉDUCATION PUBLIQUE Proceedings of the Conference Trier, 11 – 14 November 2010 Actes du colloque Trèves, 11 – 14 novembre 2010 Edited by GERHARD ROBBERS This work is subject to copyright. All rights are reserved, whether the whole or part of the material is concerned, specifically the rights of translation, reprinting, re-use of illustrations, recitation, broadcasting, reproduction by photocopying machine or similar means and storage in data banks. Copyright: European Consortium for Church and State Research http://www.churchstate.eu/ © 2011 Printed in Germany ISBN 978-3-00-036029-9 CONTENTS – SOMMAIRE Gerhard Robbers, Preface...................................................... 7 José de Sousa e Brito, General Aspects of Religion and Education in the Secular State ................................... 9 David McClean, Religious Dress and Symbols in Schools ......................................................................... 17 Norman Doe, Religion and Public Schools in the States of the European Union – A Juridical Overview ............... 29 Stefan Hammer / Johannes Franck, Religion in Public Education – Report on Austria .............................. 39 Rik Torfs, Religious Instruction in Public Education in Belgium ........................................................................ 63 Hristo P. Berov, Religion in the Public Education System of Bulgaria -
Entangled Beliefs and Rituals Religion in Finland and Sάpmi from Stone Age to Contemporary Times
- 1 - ÄIKÄS, LIPKIN & AHOLA Entangled beliefs and rituals Religion in Finland and Sάpmi from Stone Age to contemporary times Tiina Äikäs & Sanna Lipkin (editors) MONOGRAPHS OF THE ARCHAEOLOGICAL SOCIETY OF FINLAND 8 Published by the Archaeological Society of Finland www.sarks.fi Layout: Elise Liikala Cover image: Tiina Äikäs Copyright © 2020 The contributors ISBN 978-952-68453-8-8 (online - PDF) Monographs of the Archaeological Society of Finland ISSN-L 1799-8611 Entangled beliefs and rituals Religion in Finland and Sάpmi from Stone Age to contemporary times MONOGRAPHS OF THE ARCHAEOLOGICAL SOCIETY OF FINLAND 8 Editor-in-Chief Associate Professor Anna-Kaisa Salmi, University of Oulu Editorial board Professor Joakim Goldhahn, University of Western Australia Professor Alessandro Guidi, Roma Tre University Professor Volker Heyd, University of Helsinki Professor Aivar Kriiska, University of Tartu Associate Professor Helen Lewis, University College Dublin Professor (emeritus) Milton Nunez, University of Oulu Researcher Carl-Gösta Ojala, Uppsala University Researcher Eve Rannamäe, Natural Resources Institute of Finland and University of Tartu Adjunct Professor Liisa Seppänen, University of Turku and University of Helsinki Associate Professor Marte Spangen, University of Tromsø - 1 - Entangled beliefs and rituals Religion in Finland and Sápmi from Stone Age to contemporary times Tiina Äikäs & Sanna Lipkin (editors) Table of content Tiina Äikäs, Sanna Lipkin & Marja Ahola: Introduction: Entangled rituals and beliefs from contemporary times to -
The Making of Sámi Religion in Contemporary Society
religions Editorial Introduction: The Making of Sámi Religion in Contemporary Society Trude Fonneland 1,* and Tiina Äikäs 2,* 1 The Arctic University Museum of Norway and Academy of Arts (UMAK), UiT-The Arctic University of Norway, P.O. Box 6050, N-9037 Langnes Tromsø, Norway 2 Research Unit of History, Culture and Communications, University of Oulu, FI-90014 Oulu, Finland * Correspondence: [email protected] (T.F.); tiina.aikas@oulu.fi (T.Ä.) Received: 30 June 2020; Accepted: 19 October 2020; Published: 23 October 2020 Abstract: This Special Issue of Religions approaches “Sámi religion” from a long-term perspective seeing both the past religious practices and contemporary religious expressions as aspects of the same phenomena. This does not refer, however, to a focus on continuity or to a static or uniform understanding of Sámi religion. Sámi religion is an ambiguous concept that has to be understood as a pluralistic phenomenon consisting of multiple applications and associations and widely differing interpretations, and that highlights the complexities of processes of religion-making. In a historical perspective and in many contemporary contexts (such as museum displays, media stories, as well as educational programs) the term Sámi religion is mostly used as a reference to Sámi pre-Christian religious practices, to Laestadianism, a Lutheran revival movement that spread among the Sámi during the 19th Century, and last but not least to shamanism. In this issue, we particularly aim to look into contemporary contexts where Sámi religion is expressed, consumed, and promoted. We ask what role it plays in identity politics and heritagization processes, and how different actors connect with distant local religious pasts—in other words, in which contexts is Sámi religion activated, by whom, and for what? 1. -
Religion and State in Finland
FM10-Tapir_NJRS-2-11.fm Page 155 Wednesday, October 12, 2011 12:40 PM Nordic Journal of Religion and Society (2011), 24 (2): 155–171 Kimmo Kääriäinen RELIGION AND STATE IN FINLAND Abstract In Finland the vast majority of the population belongs to the Evangelical Lutheran Church. However, in recent decades the religious landscape has drastically changed due to the emergence of hundreds of religious communities and due to immigration. Finland has become increasingly multi-religious. This has caused a challenge for the legal regulation of religion. Recent changes in Finnish legislation can be seen as attempts to accommodate religious pluralism. In this article the development of the legal position of religious communities is examined. The main sources are relevant legal documents and statistics. The article shows that the remnants of the traditional state-church model in Finland have been dismantled step by step and the treatment of religious communities has developed into a more equal direction. However, the general increasing demand for equality keeps up the debate on an even more equal treatment of religions. Keywords: Religion, freedom of Religion, religious legislation, funding religious organizations Introduction This article will examine the Finnish context in regard to the relationship between reli- gion and state focusing on the formal (legal) regulation of religion in Finland. The main sources are relevant legal documents and statistics. The focus will be in the develop- ment between the years 1988 and 2008. Numerous changes have occurred during this period regarding both the Evangelical Lutheran Church of Finland and other religious organizations. Even though there is still a church in which the majority of the popula- tion belongs, the religious landscape has drastically changed due to the emergence of hundreds of religious communities and due to immigration.