Kasvatushistoriasta lääke koulututkimuksen kolotuksiin?

Kirjallisuusarvostelu

Mikrotason tutkimus koulutuskulttuurisista siirtymistä

Kirjallisuusarvostelu

Kaksi yritystä parantaa menneisyyttä

Kirjallisuusarvostelu

Itsekasvatus voimavarana kovissa oloissa

Kirjallisuusarvostelu

Koulu peruskysymysten äärellä

Lectio praecursoria kasvatustieteen väitöskirjaan Moninaisuus yhtenäisyydessä. Peruskoulu muutosten ristipaineissa Tampereen yliopistossa 17.12.2011.

Helsingin yliopiston kirjaston PDA-pilotteja ja kokeiluja

Marjo Kuuselan esitys FinELibin aineistopäivässä 22.4.2013 Helsingissä.

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

Vääräkosken kartonkitehdas - sata vuotta ähtäriläistä pahvia

Ähtärissä Hyvölänjoen varrella oleva Vääräkoski oli teollisen toiminnan keskuksena pyöreät sata vuotta. Kosken partaalle vuonna 1898 perustetun kartonkitehtaan toiminta päättyi vararikkoon vuonna 1998. Vääräkosken kartonkitehdas luokiteltiin valtakunnallisesti arvokkaaksi kulttuurihistorialliseksi ympäristöksi Museoviraston ja ympäristöministeriön julkaisemassa selvityksessä ”Rakennettu kulttuuriympäristö” (1993). Tehtaan rakennukset ja laitteet suojeltiin rakennussuojelulailla vuonna 2002. Siirtyminen lumpun käytöstä puumassaan merkitsi metsäteollisuuden murrosta 1860-luvulla myös Suomessa. Muutos merkitsi puuhiomoteollisuuden syntymistä. Pahvinvalmistusteknologia kehittyi 1890-luvun lopulla teknisten keksintöjen seurauksena. Käsityövaltaisesta, monta erillistä vaihetta vaatineesta pahvin valmistuksesta voitiin siirtyä koneelliseen prosessiteollisuuteen. Ensimmäinen kartonkikone hankittiin Saksasta 1897 Inkeroisten tehtaalle. Vääräkosken kartonkitehtaalle vuonna 1901 tilattu kartonkikone oli järjestysnumeroltaan viides Suomessa. Vääräkosken kartonkitehdas oli maan mittakaavassa pieni ja sen toiminta pysyi suunnilleen samansuuruisena aina päättymiseensä asti. Tuotanto keskittyi kartonkiin, jota tehtaan ainoa kartonkikone valmisti 1000–4000 tonnia vuodessa. Vääräkosken tehdasympäristön arvo perustuu monipuolisuutensa säilyttäneeseen tehdaskokonaisuuteen, lähes alkuperäisinä säilyneisiin rakennuksiin ja laitteisiin, joista kartonkikone on teollisuushistoriamme ainoita yli satavuotiaita. Tämä inventointiraportti julkaistaan, jotta Vääräkosken kartonkitehtaasta jäisi edes jotakin luettavaa historian kirjoihin.

Rytinää ruovikoihin - välkettä vesiin : Ohjeita ranta-alueiden hoitoon

Entisaikojen avoimet ranta-alueet ovat nykyisin harvinainen näky. Laiduntavat eläimet eivät enää pidä rantakasvillisuutta matalana, eikä kasvillisuutta niitetä karjan talvirehuksi. Tiheät rantaruovikot ovat vallanneet entiset laidunalueet ja yhä kauemmas pakenevaa rantaviivaa vastaan taistellaan ruoppauksin. Vapaa-ajanasutusalueita luonnehtivatkin paikoin viivasuoraan kaivetut veneväylät ja niiden väliset ruovikkoa ja koivua kasvavat läjitysmassasaarekkeet. Monet aikaisemmin hyvinkin tavalliset avoimien rantaniittyjen linnut ovat kadonneet, sillä korkeissa ruovikoissa pärjäävät enää vain muutamat ruovikkojen lintulajit. Suomalainen rantaluonto ja -maisema tarvitsevat laajamittaisia hoitotoimenpiteitä, jotta kehityssuunta voidaan kääntää. Vesistöihin tulevaa ravinnevalumaa tulee estää ja ravinteiden poiskeruuta – kuten rantaruovikoiden korjuuta – puolestaan edistää. Umpeutuneita ranta-alueita olisi hyvä kunnostaa joko niittämällä tai laiduntamalla takaisin rantaniityiksi. Ranta-alueiden ruoppauksessa tulee olla yhteiset pelisäännöt, jotta rantamaisema pysyy kaikille avoimena ja kauniina. Tässä julkaisussa käsitellään monipuolisesti ranta-alueiden hoitoa sekä annetaan käytännön vinkkejä sopivan hoitomenetelmän valintaan. Suomalaisista rantamaisemista kannattaa pitää huolta – yhdessä.

NORDEFCO:n rooli Suomen turvallisuuspolitiikassa

Pohjoismaat ovat tehneet yhteistyötä kautta historian. Pohjoismaiden yhteistyön tuloksina ovat muun muassa passi- ja liikkumisen vapaus sekä yhteinen sosiaaliturvasopimus. Nykyi-nen puolustuspoliittinen yhteistyö on saanut alkunsa yhteisistä rauhanturvaoperaatioista. Yh-teistyö jatkui pitkään samankaltaisena, kunnes kylmän sodan päätyttyä yhteistyö alkoi vähi-tellen tiivistyä. Kallistuva puolustusmateriaali sekä maailmanlaajuinen talouskriisi ajoivat Pohjoismaat miettimään uusia vaihtoehtoja kansallisten puolustusten kehittämiseksi. Helmi-kuussa 2009 Thorvald Stoltenberg julkaisi raportin, jossa oli 13 ehdotusta Pohjoismaiden puolustusyhteistyön tiivistämiseksi. Marraskuussa 2009 yksi ehdotuksista toteutui. Päätettiin yhdistää NORDCAPS, NORDAC ja NORDSUP yhdeksi organisaatioksi, ”Nordic Defence Co-operation”, NORDEFCO:ksi. Tämän tutkielman tarkoituksena on tarkastella Pohjoismaiden yhteistyöorganisaatiota Nordic Defence Co-operatioa (NORDEFCO). Tutkimusongelmana on selvittää: Mikä on NORDEF-CO:n rooli osana Suomen turvallisuuspolitiikkaa? Roolia tutkitaan turvallisuuspoliittisten se-lontekojen, virallisten asiakirjojen sekä julkisen median kautta. NORDEFCO:n päätarkoituksena on vahvistaa osapuolten kansallista puolustusta, selvittää yhteisiä syynenergiaetuja ja löytää tehokkaita, yhteisiä ratkaisuja eri aloilta. NORDEFCO-rakenteen tavoitteena on selvittää sekä luoda edellytykset käytännön yhteistyölle. Sen kautta selvitetään yhteistyölle mahdolliset kohteet ja niitä tarjotaan jalostettavaksi eteenpäin. NOR-DEFCO on vain yhteistyöorganisaatio. Käytännön yhteistyö toteutetaan maiden virallisissa organisaatioissa. Julkinen media tietää NORDEFCO:n päätavoitteet, mutta pienempiä osata-voitteita media ei tiedä. NORDEFCO on luonut uuden ulottuvuuden Pohjoismaiden puolus-tusyhteistyölle ja sen rooli yhteistyön edellytysten luojana tulee kasvamaan.