Des Finno‑ougriens convertissent des Finno‑ougriens : foi, parenté et langue dans la rencontre missionnaire

Vallikivi, Laur

doi:10.4000/efo.11443

Cited by 2 publications

(3 citation statements)

References 46 publications

(6 reference statements)

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“…Tänan abi eest ka Nikolai Anisimovi, Anna Mišinat ja Eva Toulouze'i. Käesolev artikkel on lühendatud versioon artiklist "Des Finno-ougriens convertissent des Finno-ougriens: foi, parenté et langue dans la rencontre missionnaire" (Vallikivi 2018). Võõrkeelsete tsitaatide tõlked on minu.…”

Section: Sissejuhatusunclassified

“…[...] Eriti välismaa päritolu kristlased omistavad eestlastele erilist rolli ühelt poolt tänu nende positiivsele kuvandile Venemaa soomeugrilaste seas ja teiselt poolt ühisele nõukogude kogemusele, mis muuhulgas tähendab ka paremat vene keele oskust (mis eristab näitaks eestlasi soomlastest). Eestlastegi puhul on siin omad piirid, kuna Venemaa avalikkuses kuuluvad eestlased pigem "vaenlaste" hulka (vt lähemalt Vallikivi 2018).…”

Section: Jumalast Antud Niššunclassified

“…Siiski lõi Varsonofi juhitud Saranski ja Mordva piiskopkond tõlkekomisjoni, aga tõlketöid kohalikesse keeltesse sisuliselt ei tehtud (Filatov 2017a: 298). Filatovi hinnangul oli domineeriv suhtumine, et tõlked on ebavajalikud ning pealegi tsaariaegsed ning lääne tõlked jäävad rahvale arusaamatuteks, kuna need on kirjanduslikus keeles (vt lähemalt tõlkimisest Vallikivi 2018).…”

Section: Ersad Ja Mokšadunclassified

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Soome-ugri misjon: Eesti kristlaste hõimutöö Venemaal

Vallikivi¹

2018

ERMAR

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Faith-Based Finno-Ugric Outreach: Estonian Christian Missionaries among Kindred Peoples in Russia This article provides an initial overview of the role of Christianity in the Finno-Ugric movement and the instrumentalisation of Finno-Ugric identity. It analyses the mission activity conducted by Estonians (and Finns to some extent) among speakers of Finno-Ugric (Uralic) languages in Russia. Above all, the writings of missionaries are used as the source – primarily mission publications published in Estonia. The background is the author’s fieldwork conducted among Nenets reindeer herders, who have been influenced by Russian and Ukrainian Protestant missionaries, and the Udmurt people living on the far side of the Kama, the latter being untouched by mission work. In both communities, religion and language inherited from forebears have a noteworthy role, even though the younger generation is becoming equally bilingual (the Russian language often dominates) and fewer and fewer young people take part in the non-Christian rituals passed down by their ancestors. The first half of the article gives an overview of how the church’s outreach directed at peoples who speak Finno-Ugric languages (hõimumisjon and hõimutöö are Estonian terms used) developed and the ideology behind it. The second half focuses on the activities of Estonian and Finnish missionaries in Russia. The author looks at the reception that the Erzya and Moksha Mordvins, Mari, Udmurts and Zyrian Komis have given the missionaries and also examines Protestant relations with the Russian Orthodox Church and representatives of local native religions. Whereas the collapse of the Soviet Union saw extensive missionary activity in Russia, Protestants from Estonia and Finland (mainly Lutherans, Methodists, Baptists and Pentecostals) set out to actively spread the gospel among Finno-Ugric peoples living in Russia. As Estonians and Finns are often accepted as ‘kin’, missionaries see this as a ‘niche provided by God’, which should be utilised. The goal for the missionaries is to create a Christian community where the kindred brothers and sisters become religious brethren. In spite of accusations to the contrary, they consider their endeavour something that will save Finno-Ugric cultures and languages, proceeding from the attempt to bring eastern ‘kindred peoples’ closer to the Protestant world and the world of the Estonians and Finns and the possibility of redemption. Protestant Estonian and Finnish missionaries portray themselves as preservers of the local languages. In practice, however, their activities are quite conflicting. On one hand, the need to make religious texts available in native languages is stressed, and they participate in organising translation of Christian texts and promote the local mission in the indigenous languages. On the other hand, the primary language used for outreach is not the local language but Russian, as Russian proficiency is predominant among Finno-Ugrians (although not always on a par with that of Russians). As the primary objective is to convert as many people as possible to Christianity, it is not of primary importance for missionaries to learn the local language. Due to conflicting values and practical choices, few native-language congregations are created. Estonian and Finnish Protestants style themselves as preservers of local cultures. The role model is that of Estonian and Finnish Christian popular cultures where the role of ‘paganism’ is under control and the elements of national culture tend to be integrated into a cultural whole. Missionaries cultivate an image of culture as something that can be dressed, sung, eaten, but not as something that relates to the house guardian spirits or the souls of ancestors, communicating with whom is a factor underlying the creation of a major part of the visible culture. To sum up, the author asserts that Christianisation as a culture-changing force has all the more powerful an effect if cultural changes are resisted.

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Section: Sissejuhatusunclassified

Section: Jumalast Antud Niššunclassified

Section: Ersad Ja Mokšadunclassified

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Soome-ugri misjon: Eesti kristlaste hõimutöö Venemaal

Vallikivi¹

2018

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Udmurt Religious Practice Today: Between Native Traditions and World Religions

Toulouze

2024

Journal of Ethnology and Folkloristics

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This article reflects on the complex Udmurt religious situation. The Udmurt, a minority group in Central Russia, have an animistic background and live today in different administrative units of the Russian Federation: they have their own Republic, Udmurtia, in which the majority of the population is composed by ethnic Orthodox Russians, but they live also, from West to East, in the Kirov oblast, in the Mari El Republic, in Tatarstan, in Bashkortostan, and in some smaller groups eastwards. In the core territory they were submitted to forced Evangelisation by the Orthodox Russians after their integration into Muscovy, in the 16th century. Eventually, the imposed conversion succeeded, while in regions where the dominant religion was Islam, and where many fled under pressure, they kept their original religious practice. This article investigates this group’s religious affiliations and real practice today, between Orthodoxy and Islam, observing that where Islam dominates, animism thrives while where Orthodoxy dominates, different forms of syncretistic religious practice keep the former worldview alive.

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Des Finno‑ougriens convertissent des Finno‑ougriens : foi, parenté et langue dans la rencontre missionnaire

Cited by 2 publications

References 46 publications

Soome-ugri misjon: Eesti kristlaste hõimutöö Venemaal

Soome-ugri misjon: Eesti kristlaste hõimutöö Venemaal

Udmurt Religious Practice Today: Between Native Traditions and World Religions

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