Suchergebnisse

The article examines the issue of the legitimacy of political power and argues that legitimacy is presented as an expression of faith, it stems from citizens' belief that the activities of political institutions are justified. Based on the above, it should be noted that there is no country in the world where the existing government is completely legitimate for the entire population. Legitimacy can never reach the level of unanimous recognition, because different groups and individuals do not equally recognize the authority of political power. Apparently, legitimacy and the ability to govern are equally important, because the crisis of legitimacy is a situation in which distrust of political institutions calls into question their existence. ; Քաղաքական իշխանության լեգիտիմության հիմնախնդրի ուսումնասիրությամբ հոդվածում հիմնա­վորվել է, որ լեգիտիմությունը ներկայացվում է որպես հավատի դրսևորում և բխում է քաղաքացիների այն համոզմունքից, որ քաղաքական ինստիտուտների գործունեությունը արդարացված է: Վերոհիշյալից ելնելով նշենք, որ չկա աշխարհում մի երկիր, որտեղ գոյություն ունեցող իշխանությունը ամբողջությամբ լեգիտիմ լինի ողջ բնակչության համար: Երբեք լեգիտիմությունը չի կարող հասնել միահամուռ ճանաչման, քանի որ տարբեր խմբերն ու անհատները հավասարապես չեն ճանաչում քաղաքական իշխանության հեղինակությունը: Ըստ ամենայնի, լեգիտիմությունն ու կառավարելու կարողություններն ունեն հավասարազոր նշանակություն, որովհետև լեգիտիմության ճգնաժամն այնպիսի իրավիճակ է, որում քաղաքական ինստիտուտների նկատմամբ անվստահությունը կասկածի տակ է դնում հենց դրանց գոյությունը: ; Исследование вопросов политической легитимности в статье было подтверждено, что легитимность представлена как выражение веры; она проистекает из убеждения граждан в том, что деятельность политических институтов оправдана; и становится гражданином государства. Исходя из вышеизложенного, следует отметить, что нет в мире страны, где существующая власть была бы полностью легитимной для всего населения. Легитимность никогда не может достичь уровня единодушного признания, потому что разные группы и отдельные лица неодинаково признают авторитет политической власти. Очевидно, легитимность и способность управлять одинаково важны, потому что кризис легитимности - это ситуация, в которой недоверие к политическим институтам ставит под сомнение само их существование.

The great change in European relations with Russia took place in 1478 when Muscovy replaced the trading Republic of Novgorod as a neighbor of Sweden, Livonia and Lithuania. Western Europe was since that year bordering to a bellicose great power with large resources causing dread. The feelings of dread caused by Russia with Czars like Ivan the Terrible became a standing theme in printed matter as well as politics and the image of Russia became very much similar to the image of Turkey, which threatened Europe from South-East. Various, usually rather negative, stereotype expressions characterized the vocabulary of the 16th century.
The Peace of Stolbova in 1617 started a period of successive change. The era of Sweden as a Great Power led to growing knowledge about Russia in almost every respect, but it was still based on the already accepted stereotypes. They started, however, typically to seem more diluted and thin with time. The image of Russia as a threat was to a growing extent replaced by an image of a possibility. The perhaps most remarkable but rather unoriginal printed Swedish description of Russia of the era was Regni Muschovotici Sciographia, published by Petrus Petrejus.
At the final stage of Sweden's era as a great power there was a substantial widening but also polarization of the information on Russia. The Russian reform process during Tsar Peter I also began to influence the minds after the turn of the century in 1700. One of the principal describers of this process was Lars Johan Malm (Ehrenmalm), whose large manuscript about the power of the Russian Empire of that time, Några Anmärkningar Angående det Ryska Rijkets Nuvarande Macht from 1714, never reached the printers due to intervention from censors.

Matti Kurikka (1863–1915) is a multi-dimensional and controversial character in Finnish history. He was a playwright, a journalist, a socialist, and a theosophist, as well as a speaker for sexual emancipation and women's rights. Kurikka was born in Ingria, and his activities spanned not only Finland, but also Australia and North America, in both of which he led utopian communities. This biographical study explores Kurikka as a literary and political figure and a builder of utopias, whose life opens fascinating views on the societal and cultural currents of the late nineteenth and early twentieth centuries. The book critically re-evaluates earlier research on Kurikka and highlights forgotten phases of his life by using new source materials found in three continents. The sources include digitized newspapers and periodicals, Kurikka's plays and non-fictional books, oral history, and political cartoons.

The volume is a comprehensive handbook of oral history and memory studies in Finland. The Finnish research field has originally emerged at the collaborative intersection of history, folklore studies, and ethnology. Since then, this field has developed into vibrant multi- and cross-disciplinary arena characterized by a strong focus on methodological issues related to memory in culture and theoretical engagement with studies on narration and processes of remembering. The chapters of the book explore the perspectives on the production of memory-based knowledge in oral history interviews and collection campaigns of written reminiscences. Moreover, the book introduces versatile methodological approaches to the study of memory and memories, ranging from narrative to corpus analysis, and investigates the multiple media of remembrance from documentary film to museum exhibition. The chapters of the book also engage the field's disciplinary position and interrogate the potentials and challenges related to the application of the methods of oral history research and the use of memory-based knowledge beyond academia in political, societal, and community-based projects.

Tutkimuksessa tarkastellaan erästä Euroopan integraation vähemmän tutkittua ulottuvuutta: integraation vaikutuksia jälkikommunistisen yhteiskunnan kansalaisjärjestöihin. Liettualainen ympäristöjärjestösektori ja Ignalinan ydinvoimalan tapaus tarjoavat rajallisen, mutta samalla hyvin konkreettisen näkökulman kysymyksen tarkastelemiseksi. Tutkimus nojaa vuosina 2001-2003 kerätyn haastatteluaineiston laadulliseen analyysiin. Ignalinan ydinvoimalan tapauksen perusteella voidaan tulkita liettualaisten ympäristöjärjestöjen kohtaamia muutospaineita neuvostoajan lopulta aina Liettuan EU-jäsenyyteen saakka. Ignalinan ydinvoimalan ympärille keskittynyt liikehdintä oli yksi keskeisimmistä neuvostovallan vastaisen protestin välineistä 1980-luvun lopun Liettuassa. Ignalinan ydinvoimalasta muodostui tuolloin neuvostovallan poliittinen symboli; protestointi ydinvoimalaa vastaan oli samalla vastalause Moskovan sanelupolitiikalle ja vallitsevalle yhteiskunnalliselle järjestykselle. Ignalinan poliittinen symboliasema kuitenkin muuttui radikaalisti Liettuan itsenäisyysjulistuksen myötä: voimalasta muodostui niin taloudellisesti kuin poliittisestikin tärkeä kansallisen suvereniteetin osa. 1990-luvun lopulla ydinvoimalan poliittisen symboliaseman muutos sai yhä vahvemman ilmentymän EU:n esittäessä Ignalinan molempien reaktoreiden alasajoa ennen niiden lasketun käyttöiän umpeutumista. Eräät liettualaiset ympäristöjärjestöt toimivat aktiivisesti osana laajempia eurooppalaisia kansalaisjärjestöverkostoja vaatien itäisen Keski-Euroopan neuvostomallisten ydinvoimaloiden välitöntä sulkemista. Siten Ignalinan tapaus aiheuttaa monissa tapauksissa järjestöidentiteetin epävarmuutta: Yhtäältä ympäristöjärjestöidentiteetti vaatii kriittistä suhtautumista ydinvoimaan, erityisesti neuvostomallisiin RBMK-reaktoreihin. Toisaalta taas Ignalinan ydinvoimala koetaan Liettuan taloudellisen ja poliittisen omavaraisuuden takaajaksi. Ignalinan tapauksen ympärille rakentuva identiteettipoliittinen asetelma voidaan yksinkertaistaa tilanteeksi, jossa ympäristöjärjestöt hapuilevat kahden yhteensopimattoman toimintamallin välillä: järjestöt toivovat voivansa toteuttaa rooliaan ympäristöjärjestöinä, usein laajempien eurooppalaisten ympäristöjärjestöverkostojen mallin mukaisesti, mutta samalla kansallisen suvereniteettipolitiikan tuottamat mallit ovat vahvasti läsnä järjestöjen määrittäessä perusluonnettaan. Ignalinan tapauksen pohjalta tutkimuksessa tarkastellaan myös laajempia Euroopan integraatioon ja jälkikommunistiseen kansalaisjärjestötoimintaan liittyviä kehityskulkuja. Tutkimus tuo esiin, että Euroopan integraatio on luonut monitasoisen institutionaalisen järjestyksen, joka määrittää oman vaikutuspiirinsä säännöt. Euroopan integraatio on samalla ilmiö, joka toteutuu myös hyvin arkipäiväisissä asioissa ­ se on läsnä monissa mikrotason käytännöissä vaikuttaen siis myös ympäristöjärjestöjen toimintaan. Samalla voidaan havaita, että politiikan muodot ja tyylit eivät synny tyhjiössä tai pelkästään rationaalisten valintojen tuloksena; historia, sen tuottamat tulkinnat sekä rutiineihin perustuvat säännönmukaisuudet ovat läsnä poliittisessa elämässä, niin kansalaisjärjestötoiminnassa kuin muussakin yhteiskunnallisessa aktivismissa, samoin kuin hallinnollisissa käytännöissä. ; The colourful, sometimes even dramatic, history of Lithuanian environmental non-governmental organisations (NGOs) makes them an interesting subject of political science research. During the past fifteen years the role of the Lithuanian environmental movement has changed quite radically. The environmental movement had a central political role at the time of the Lithuanian independence activism in the late 1980s, but the movement later lost its mobilising potential and was marginalised by the beginning of the 1990s. Since then the environmental NGOs have been strongly affected by the process of European integration. Environmental NGOs have served both as agents and indicators of the institutional change taking place in Lithuania. The dynamics of this change can be analysed through the case of Ignalina ­ in the course of the past couple of decades the nuclear power plant of Ignalina in the north-east corner of Lithuania has been a reference point for a number of political discussions and processes. During the Lithuanian independence movement the nuclear power plant became a symbol of Soviet rule. As Ignalina was strongly associated with the hegemony of Moscow over Lithuania the plant occupied a central role in the fight towards national sovereignty. Independence activism took the form of environmental protests, especially in the early stages of the Lithuanian reform movement, and a large number of environmental organisations were established all over Lithuania. The political context provided an opportunity to address sensitive political questions through environmental activism. For instance, in September 1988 thousands of protesters formed a human chain ­ the ring of life ­ around the two units of Ignalina as a manifestation of Lithuanian national sovereignty and identity. The symbolic position of Ignalina changed radically after Lithuania s independence declaration in March 1990. As Moscow imposed an energy embargo on Lithuania it soon became clear that the country was dependent on its own sources of energy, of which the nuclear power plant of Ignalina was the most important one. Although Ignalina had only recently served as the symbol of Soviet oppression, the plant suddenly proved indispensable in the reconstruction of the nation and its material well-being. In 1995 the Lithuanian government tabled a EU membership application. Towards the end of the decade Ignalina was brought on the political agenda of the EU ­ it soon became evident to Lithuanians that the closure of the nuclear power plant would be considered a de facto prerequisite for EU membership. As a result, the question of Ignalina was highly politicised ­ the setting gave Ignalina a positions as the symbol of national sovereignty. There had been a radical shift in the political symbolism surrounding the plant. Meanwhile, the environmental NGOs faced a dilemma: Some of the environmental activists were closely linked to European anti-nuclear NGO networks and were strongly in favour of the decommissioning of Ignalina. However, many of the environmental NGOs also carried with them a long tradition of ethno-cultural thinking thus connecting the organisations closely to the notion of Lithuanian national sovereignty. Against this background it proved difficult for many organisations to define their role in view with the question of Ignalina ­ what would be appropriate political action? As a result, there remained a great deal of indecisiveness and confusion among the environmental NGOs as to the decommissioning plans of Ignalina, and more generally as to the role of the environmental organisations in the Lithuanian society. The case of Ignalina provides a framework within which it is possible to analyse certain dimensions of national sovereignty in an integrating, post-Cold War Europe. The integration of Central and Eastern Europe into the EU has produced a situation in which many of the expectations attached to national sovereignty are being challenged. The research also brings forward a topic that has received only limited attention in the past, namely the effects of European integration on non-governmental organisations in Central and Eastern Europe. By focusing on a specific sector of Lithuanian NGO activity it is possible to analyse the dynamics of europeanisation on a very concrete level. The case of Ignalina suggests that the activists of Lithuanian environmental NGOs are forced to ponder the raison d être of their organisations in the face of different, often conflicting institutional pressures. The expectations drawn from fresh national sovereignty are not always compatible with the models of action produced by the European integration process. The case evidences a conflict between post-Communist nation-building and the institutional limitations brought about by EU membership. Simply put, the idea of national sovereignty on the one hand and European integration on the other offer environmental NGOs distinctive, often conflicting, models of appropriate political action. The models of action created by the institutional framework of the EU are not easily compatible with the norms typical of a newly independent state. This identity political conflict is especially pronounced whenever national and European norms are placed in direct opposition with each other. However, it should be noted that the national and European levels of politics cannot be completely distinguished from each other. It is interesting to notice how models of action drawn from the EU system often form the very basis of national or local political action. Therefore it can be stated that the separation between European and national models of appropriate action is not always feasible. It is possible to approach most political questions, including the encounter of Lithuanian environmental NGOs and the EU, from an institutional perspective. The theoretical framework of the study is based on new institutionalism , and the notion of logic of appropriateness is central to the study ­ political institutions are analysed as collections of norms that define the rules of appropriate political action in different situations. In essence, politics is about appropriate action. The research seeks to explain the logic of appropriateness being followed by Lithuanian environmental NGOs. The research problem is approached through a set of questions: (1) How does the colourful history of the Lithuanian environmental movement affect the political characteristics of today s environmental NGOs? (2) What does the specific case of Ignalina tell us about the institutional contexts in which the Lithuanian environmental NGOs operate? (3) How to define the relationship between Lithuanian environmental NGOs and the politics of national sovereignty? (4) What is the relevance of the institutional framework of the EU to Lithuanian environmental NGOs? The study suggests that the rules of appropriateness change depending on the political context. At the same time, the conflicts produced by differing, overlapping institutional environments are reflected in the inner dynamics of political actors, resulting to indecisiveness and confusion. Since political action is first and foremost directed by the logic of appropriateness, the interpretations of political contexts are of central relevance. Therefore it is possible that a single object, such as a nuclear power plant, can be given a variety of interpretations in the realm of identity politics. The case of Ignalina evidences that symbolism and interpretation form the core of political life.

Both in Turkey and Azerbaijan, there is a similar phenomenon: neither the transition from one political-economic system to another, nor the change of government turned these states away from the course of the Armenian Genocide. The fact suggests that the reasons for the genocidal policy must be searchednot only "in the depths" of the state (especially imperially oriented) as an institution, but also in the peculiarities of the historically formed political culture of the nation. It also turns out that in geopolitically tense regions (Western Asia and Transcaucasia were and remain such regions), the responsibility for the commission of genocide is not only the state that carried out the crime, but the great powers directly involved in the "affairs of the region". Their complicity manifests itself either in the form of inaction, then false neutrality, or indirect (and even direct) participation. ; Նմանատիպ մի երևույթ նկատվում է ինչպես Թուրքիայում, այնպես էլ Ադրբեջանում. ո՛չ անցումը մի քաղաքական համակարգից մյուսին, ո՛չ տնտեսական համակարգի փոփոխությունը, ո՛չ էլ կառավարությունների փոփոխությունն այս պետություններին ետ չի մղել Հայոց ցեղասպանության ընթացքից: Սա ենթադրում է, որ ցեղասպան քաղաքականության պատճառները պետք է որոնել ոչ միայն պետության հիմքում, որպես ինստիտուտ (ընդ որում՝ կայսերական ուղղվածություն), այլ նաև դրանից դուրս՝ ազգի պատմականորեն ձևավորված քաղաքական մշակույթի առանձնահատկությունների մեջ: Սակայն պարզվում է, որ աշխարհաքաղաքական լարվածության շրջաններում (Առաջավոր Ասիան և Անդրկովկասն այդպիսի տարածաշրջաններ էին և մնում են այդպիսին), ցեղասպանություն կատարելու պատասխանատվությունը կրում են ոչ միայն հանցագործություն կատարած պետությունը, այլ նաև տարածաշրջանի գործերով անմիջականորեն ներգրավված մեծ տերությունները: Նրանց ներգրավվածությունը դրսևորվում է կա՛մ անգործության, կա՛մ կեղծ չեզոքության, կա՛մ անուղղակի (և երբեմն ուղղակի) մեղսակցության տեսքով: ; Как в Турции, так и в Азербайджане наблюдается схожее явление: ни переход от одной политической системы к другой, ни изменение экономического строя, ни смены правительств не отвратили эти государства от курса на геноцид армян. Это наводит на мысль, что причины геноцидной политики надо искать не только в недрах государства как интитута (к тому же имперски ориентированного), но и за его пределами – в особенностях исторически сложившейся политической культуры нации. Однако выясняется, что в регионах геополитической напряжённости (Передняя Азия и Закавказье были и остаются такими регионами) ответственность за совершение геноцида несёт не только государство – исполнитель преступления, но и непосредственно вовлечённые в дела региона великие державы. Их причастность проявляется в форме то бездействия, то ложного нейтралитета, то косвенного (а подчас и прямого) соучастия.

The book presents the biographies and work lists of 126 Finnish women composers born between 1784 and 1909. Based on large-scale archival research, it is the first comprehensive historical account of Finnish women composers and their cultural heritage. The authors draw on feminist music history and the sociohistorical approach to find out who these women were, what kind of music they wrote, and how their careers reflected European cultural and social history. The treatise highlights the influence of girls' schools, women's suffrage movements and other socio-political developments on the musical culture of women. Concepts such as "composer", "woman" and "Finnish" were assumed to be open and inclusive throughout the research, in terms of both musical style and diversity in cultural background. In concentrating on music-making by women, the book opens up radically new vistas on Finland's music and cultural history, and it rectifies previous erroneous conceptions about women's composership and their artistic work. In short, it exposes the richness in the sonic and intellectual heritage of Finnish women composers, as well as its significance in society today.

This collection deals with cultural studies in the humanities and the methods it uses. Its authors include scholars of ethnology, anthropology, folkloristics, digital culture research, and study of religions. Its chapters address topics of discussion and debate in humanistic culture research and indicate what tools are currently being used to study cultural phenomena. Various phases of the research process are covered, including epistemology, research ethics, techniques of data collection and analysis, the writing process of research plans, and the process of writing up the analysis. The book's authors contribute to our knowledge of changes in research paradigms and agendas, scientific philosophies, ethnographic fieldwork, different modes of writing, materiality, reflexivity, observation, researchers' use of the five senses, digital research, audiovisual techniques of observation, and selected textual methodologies. The book is intended as a textbook and methods guide for students in the fields of cultural research, for postdoctoral researchers, and for more senior researchers.