Visual Stereotypes of Tatars in the Finnish Press from the 1880s to the 1910s

Elmgren, Ainur

doi:10.23993/store.82942

Cited by 7 publications

(3 citation statements)

References 6 publications

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“…For this article it is important to note that historically, all religious minorit ies presented herein (Jews, Muslims, Ortho dox Christians and Catholics) have been targeted with oppressive polices or practices at some point (Elmgren 2020;Gardell 2011;Parland and Kwazema 2023;Saloheimo 1995;Stepanova 2020;Titelman et al 2004). This is not systematically com municated in Finnish schools (Curriculum 2014); instead, the idea of the ideal multicultural school continues to thrive (Hummel stedt et al 2021b).…”

Section: Compiling Interview Materialsmentioning

confidence: 99%

“…This sort of majority led tu ition was linked to a feeling of fraud among the minority families and minor ity teachers. For minorities, experiences linked to oppression will be seen in the light of earlier oppression, as for example Orthodox being exposed to assimilative processes in the seventeenth and twenti eth centuries or the visual othering of the Tatar Muslim minority in the nineteenth and twentieth centuries (Elmgren 2020;Sarhimaa 2017;Stepanova 2020).…”

Section: Fraudulent Appropriation Versus Respectful Appreciationmentioning

confidence: 99%

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‘When somebody tells you who you are’

Parland

2023

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This article investigates the notion of spiritual appropriation in Finnish schools, with a particular focus on the experiences of religious minorities. It draws on narratives from these communities, shedding light on their daily experiences in the educational setting. Employing counter-storytelling from critical race theory (CRT), the research examines the power dynamics and the impact of epistemological privileges within Finnish schools. The study unveils a unique form of spiritual appropriation in the school setting, termed ‘fraudulent appropriation’. Here, adults from the majority group assume the authority to teach and interpret minority religious traditions, often providing distorted or false information to minority children, and even utilizing their religion as a tool for control. Furthermore, the narratives underscore the significance of agency and self-representation for minority groups. When minorities are able to vocalize their presence in schools through creative events, the act of appropriation can be mitigated, paving the way for appreciation. This serves as a means to counter dominant narratives while fostering a sense of belonging and respect. In conclusion, the article emphasizes the importance of amplifying the voices of minorities and promoting appreciation over appropriation. It advocates the visibility, audibility and self-determination of minority groups. The article also posits that the term ‘fraudulent appropriation’ is valuable for the investigation of structures that perpetuate the exclusion and oppression of religious-minority children in schools.

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Section: Compiling Interview Materialsmentioning

confidence: 99%

Section: Fraudulent Appropriation Versus Respectful Appreciationmentioning

confidence: 99%

‘When somebody tells you who you are’

Parland

2023

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“…As a means of coping with separation, both Sweden and Russiagoverned Finland launched their own historical revisionism campaigns, essentially erasing one another from history (Kristensson Uggla 2009). Swedish historical revisionism practically erased Finland from history while Finnish revisionism heavily exaggerated narratives of Swedish oppression, going so far as to blame Sweden for Finnish suffering and hailing Russia as a saviour from Swedish tyranny (Elmgren 2008). The latter views were intricately related to the rising Fennoman (pro-Finnish nationalist) and Svecoman (pro-Swedish nationalist) movements in Finland, both of which acted as direct responses to Russian rule and emerging Finnish identities.…”

Section: History Of Finlandmentioning

confidence: 99%

Finland: Identities on the periphery

Voronova

2021

anthcap

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The troubled histories of nations are built from the bones of a million damaged children. But what about the nations and children who are stuck in the periphery between troubled and happy, between damaged and healthy? These are the settings that anthropology can thrive in: nations that have both suffered and benefited from colonialism, oppressed groups discriminating against others, and other ambiguous cultural dynamics. In this paper, I want to focus on Finland as a specific nation that serves as a good example of how collective trauma and ambiguous histories can be contested. These contestations are most commonly expressed through minute inequalities between the two main cultural groups in Finland: Finnish and Swedish-speaking Finns. Modern inequalities between different cultural and linguistic groups in and around Finland are expressed through stereotypes and expressions of identity. These stereotypes and identities are often mixed with ambivalent feelings, especially in regard to Finns' relationship with Sweden: the state and people, both historically and in the present. These relationships are based on the hegemonic and non-hegemonic views that Finnish speakers, Fennoswedes, and Swedes hold of each other. Hegemonically, quiet admiration and casual disapproval are common, hence the ambiguity. Non-hegemonically, extreme emotions and fixations are commonly perceived as strange and distasteful; everything must be just right, or lagom in Swedish. In this paper, I focus the discussion on Finnish issues of cultural and linguistic identity while keeping their relationship with the Swedish state and people in mind. Hence, my goal is to answer these questions: How has discrimination shaped Finnish identities? Has it shaped Finnish-speaking versus Swedish-speaking Finnish identities differently? How does a collective memory of oppression affect Finnish peoples' perceptions of others? However, what I ultimately want to answer is what is the source of Finland’s ambiguous historical identity: were Finns victims of ethnic discrimination or is this a narrative produced by historical revisionism?

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“Threatening Livelihoods”: Nordic Enemy Images of Peddlers from the Russian Empire

Wassholm

2022

Encounters and Practices of Petty Trade in Northern Europe, 1820–1960

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This chapter explores Nordic press portrayals of four mobile groups from the multi-ethnic Russian Empire in the late nineteenth and early twentieth centuries: “Rucksack Russians,” Eastern Jews, Tatars and Novgorodian saw grinders. Building on articles and short paragraphs in Swedish and Finnish periodicals, the article illustrates the ways in which these mobile groups were depicted as a threat, and the economic, moral, and political motives behind such expressions. The chapter discloses an aspect of reality that mobile Russians seeking a livelihood in the Nordics faced, as well as the mechanisms through which enemy images were created. The complaints mainly represented voices beyond the traders and their customers. They primarily emanated from local merchants, who viewed the peddlers as unfair competitors, authorities who sought to maintain order and offer security, and political actors.

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Visual Stereotypes of Tatars in the Finnish Press from the 1880s to the 1910s

Cited by 7 publications

References 6 publications

‘When somebody tells you who you are’

‘When somebody tells you who you are’

Finland: Identities on the periphery

“Threatening Livelihoods”: Nordic Enemy Images of Peddlers from the Russian Empire

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