Many of my classes over the past few years have been focused on understanding the systematic use of both violence and non-violence to produce change within a society. Because violence is inherently overpowering and historically more effective in securing a party's interest, I am most interested by the movements that were successful through non-violent means. How did they do it? Where does their strength come from? As our class progresses, we are constantly reminded of the human strength and spirit needed to resist any evil, especially political and social evils. We find an interesting form of this strength when oppressed people join together in song in a desperate and determined resistance. This week, the resistance stories came from the Estonian Singing Revolution.
Nestled against the Baltic Sea, Estonia has a rich culture and history of suppression. After becoming an official nation in 1918, Estonians fell victim to both Soviet and German occupation. The Soviet Union and Germany signed the non-agression Molotov-Ribbentrop pact but took turns invading and over-invadiing each other into Estonia for the next part of the century. By 1944, the SU regained power of Estonia and began programs to deport and execute many of its citizens. A decade of systematic reorganizing followed. The first to be deported or executed were Estonian government officials, teachers, and persuasive leaders. National symbols were banned. Estonian farms were taken and redistributed to Russian immigrant workers. Resistant speech was punished by prison or death and Estonian culture was silenced by the shadow of occupation.
One particularly interesting piece of Estonian culture is its rich heritage of music. Unique to the Baltic regions, Estonians participate in a national song celebration every five years. This festival, called Laulupidu started in 1869 and played a major role in sustaining Estonian tradition even through occupation. After World War II the Soviet regime took advantage of Laulupidu and used it to spread propaganda and to disillusion resistors.
However it was also during these festivals that Estonians rebuilt their society. During the 1947 festival, Estonians gathered in their first public protest against occupation. Because the songs, costumes, and attendees were censored, the thousands of people sang Soviet tunes and waved Soviet banners. However, as the concert finale approached, the choir became excited. At the top of their voices, they sang Mu isamaa, On minu arm, a song composed by Gustav Ernesaks which lifted the lyrics to a folk poem banned by the censorship. This performance reflected the anxiety and determination bound within the Estonian people and their willingness to stand together. While nationalism was against the law in any form, this became the unofficial anthem for the people throughout the next 50 years.
By 1985, discontent was brewing again. Trying to soften social tensions, Mikhail Gorbachev granted glasnost, or free speech (at least symbolically). Estonians experimented with their right to assemble and by 1987, one of the first successful demonstrations occurred in protest of strip mining for phosphates. This gathering was eventually shut down, but due to its non-political and non-violent nature, the authorities could do little to stop the energy. The mass of protestors moved to the Tallinn song festival grounds and continued to sing. The success of this protest stopped the mining operation and led to a series of other public demonstrations.
The impact of this movement reflected an evolution of society. For the first time in decades, Estonians were able to describe exactly what they wanted with their country. Also for the first time in decades, the governing regime could no longer ignore the boiling discontent. In June of 1988 the "singing revolution" was in full swing. Nighttime demonstrations began on the Laulupidu grounds. These meetings were filled with resistance speakers, non-violent collaboration, and of course singing. In September of that year, 300,000 people for the Song of Estonia festival. Soon after registration for official citizenship began. The movement climaxed with international attention on August of 1989, when 1 million people across the Baltic region created a physical human chain from Tallann to Vilnius. In non-violent protest to occupation, they demanded recognition and the repeal of the Molotov-Rippentrop pact. In many dialects and languages, the stories of persecution and songs of defiance were shared proudly.
Estonica
Also see: Estonian Singing Revolution: 20 Years On for a short recap on the festivals today.
