Oodi

Oodi is the Helsinki Central Library, situated at Kansalaistori square in Helsinki, Finland, Northern Europe. It stands as a non-commercial, urban public space accessible to all, directly facing the Parliament Building.

Following three years of construction, Oodi was officially unveiled to the public on December 5, 2018. This significant edifice was presented by the Finnish government to the nation in celebration of its 100th anniversary of independence. Before 1917, Finland was never an independent state. It transitioned from being part of the Kingdom of Sweden to becoming an autonomous Grand Duchy within the Russian Empire, before finally achieving independence and becoming the nation-state known today as Finland. In a world where independence anniversaries are marked by the construction of traditional monuments, this initiative has sparked interest in numerous European nations. As the guide took us there, I recollected hearing about it in the media as a noteworthy illustration of commemorating the nation’s independence. The endeavor amounted to approximately 98 million euros, encompassing not only the building’s construction, but also the cutting-edge technology and amenities it encompasses.

The exterior, the groundfloor and a view on stairs spanning all floors and the underground section.

Our day in Helsinki proved to be quite tiring. Upon our morning arrival by ferry from Tallinn, Estonia, we first explored the old fortifications located on an island a few kilometers from Helsinki. Subsequently, we ventured into the city center and stumbled upon Oodi, where we could relax on the chairs and take a moment to rest. Later, I left my company to visit the local national museum, only to return to Oodi after three hours, captivated by its interiors and eager to capture them in photographs. However, due to the high volume of visitors, I refrained from taking too many photos out of respect for their privacy.

I appreciate the architectural design of this building. It offers ample open spaces for relaxation and socializing, as well as a variety of rooms for private work or meetings, including a kitechn where people can meet for cooking together. Additionally, it boasts conference rooms and a cinema hall, suited for lectures, film screenings, and different events. The building is structured across three floors. The first floor, essentially the ground level, includes an open space with a small cafeteria, while the basement houses public restrooms. The middle floor provides both open spaces and closed rooms of varying sizes, along with workshops for learning different crafts and large seating steps. Finally, the top floor serves as a library where visitors can freely peruse the collection, find a book, and engage in quiet reading at a desk or in a chair. Also there is an area with plenty of work desks, each equipped with a reading light and power sockets as well as balcony open during the summer season. Oodi has also different music studios, a recording studio with its own control room, and photograph and video studios, as well as a gaming plaza.

The middle flour, where you can meet with friends, work in separate room and learn many hadcrafts.

I didn’t have the chance to thoroughly explore the entire building, but it was filled with people of different ages throughout all areas. I think the idea of such a building would be positively embraced in any city, providing a space for everyone to feel a sense of belonging.

The library at the upper floor.

It is challenging for me to form an opinion about Finnish society after spending just one day in Finland. However, my general knowledge leads me to believe that it is a highly modern society with an outstanding education system and a high standard of living. The education system prioritizes equality, personalized learning paths, and the absence of standardized testing for young children. Finland is a pioneer in technology and innovation, particularly in the fields of telecommunications, digital services, and environmental technology, which was evident in the national museum. What I liked much in the museum was no information overload, with each historical era being presented on interactive boards alongside various exhibits, light displays, and sound presentations. With no prior intel on the country’s history, I quite quickly had a grasp on it. This will be however a topic in a future post.

Oodi

Rasos cemetery

The Rasos cemetery in Vilnius is one of the oldest cemeteries in Lithuania, with a rich historical and cultural significance. The complex comprises the Old Rasos, established in 1796, and the New Rasos established in 1847. Its origins can be traced back to 1436, when victims of the plague were buried in the area.

Originally, a suburban cemetery was established in 1769 after the closure of the church and cemetery of St. Joseph and Nicodemus. With the growing population of Vilnius, it was transformed into an urban necropolis in 1801. This transition was part of a larger trend across Europe, as traditional churchyard burials became insufficient, leading to the creation of larger and more organized cemeteries outside city centers. The cemetery expanded in 1814 to include the area known as the Hill of Literati, and was enclosed with a wall in 1820. In 1847, a new necropolis, known as New Rasos, was established across the street.

The Rasos cemetery is distinguished by the numerous monuments and memorials dedicated to national heroes, intellectuals, and freedom fighters. It is the final resting place of prominent figures from Polish, Lithuanian, Belarusian, and other cultures, commemorating the multicultural heritage of the region. The graves of those who participated in the 1863 January Uprising against the Russian Empire further emphasize its significance as a site of national memory and respect. Ahead of the main entrance you will find, a small military quarter, which is the final resting place for Polish officers and volunteers who fell in the battles for Vilnius in 1919–1920, as well as soldiers perished in fights of 1944.

Tragically, during World War II and the subsequent Soviet occupation, the cemetery suffered from neglect and vandalism, reflecting the turbulent political climate of the time. However, despite these challenges, it remained a focal point for national remembrance and identity, particularly for the Polish community. In recent decades, extensive efforts have been undertaken to restore and preserve Rasos Cemetery, recognizing its historical, cultural, and emotional significance. I was to this place in 2011 and 2023, and had a chance to compare photos. The difference is enormous. In this post, you can see photos taken in 2023.

The picturesque location on steep moraine hills, featuring four hills — the Hill of Literati, the Angel Hill, the Helpful Hill, and the South Hill — adds to the cemetery’s allure. Its elevational difference of about 30 meters creates a captivating landscape, with numerous sculptures, monuments, and architectural details spanning from Gothic to neoclassical styles, of which 263 are listed monuments. The serene and contemplative atmosphere, enhanced by centuries-old trees and meandering paths, offers visitors a space for personal reflection and quiet walks. It is recommended to visit the cemetery in the morning to fully appreciate its beauty in the gentle morning sun.

Rasos cemetery

Beginnings of Christendom in Central Europe

Collecting the puzzles on European history, before displaying the gallery of photos from the Olomouc Cathedral, in this post, I will focus on the origins of Christendom in Central Europe influenced by three historical figures whose statues we may seen on the Olomouc Cathedral facade, complementing my earlier texts on European history before and during the early Medieval Ages.

Key figures for indroducting Christendom in Central Europe. At the top St. Wenceslas and below Sts. Methodius (in his later years a bishop) and his brother Cyril on the facade of St. Wenceslas cathedral of Olomouc.

The first major Slavic state in Central Europe was Great Moravia, called also the Great Moravian Empire. The exact boundaries of its territory are not clearly defined, but in the 9th century it likely encompassed parts of what are now the Czech Republic, Slovakia, Hungary, Austria, Poland, and Germany. Initially under the dominance of East Francia, which emerged after the split of the Carolingian Empire, Great Moravia eventually shed this influence. Seeking to strengthen his realm, Moravian Prince Rastislav requested Christian teachers from the Pope. After this request was declined, he turned to Byzantine Emperor Michael III.

The response was the arrival of the Byzantine missionaries, Greek brothers, Cyril and Methodius in Moravia in 863. Cyril and Methodius translated significant portions of the Christian scriptures and liturgical texts into Old Church Slavonic (a precursor to many Slavic languages). This new language was based on the Southern Slavic dialect spoken in the Thessalonica region, which was familiar to them. It incorporated features from several Slavic dialects to be more universally understood among different Slavic tribes. To facilitate the translation of the Bible and liturgical texts into the Slavic language, Cyril created the Glagolitic alphabet, the first known Slavic script. The appearance of the new language led to conflicts with German ecclesiastical authorities, who opposed the use of Slavic languages in liturgical services, insisting on Latin. The brothers traveled to Rome to seek approval for their Slavic liturgy. Pope Adrian II gave his approval, recognizing the Slavic liturgy and ordaining Slavic clergy.

Iterestingly, the Cyrillic script, developed later from the Glagolitic alphabet possibly by Cyril’s students, based on the Greek alphabet with additional letters to represent unique Slavic sounds, is named in honor of Cyril and is used in many Slavic and non-Slavic languages today.

Cyril and Methodius

By the end of the 9th century and the beginning of the 10th century, Roman Christianity had gained a stronger foothold in Moravia. The Great Moravian Empire eventually declined and fell, and the region became part of the spheres of influence of the Holy Roman Empire and the Kingdom of Hungary, both aligned with the Roman Catholic Church.

Meanwhile, in the western part of present-day Czech Republic, Bohemia, the Christian faith was taking root through different channels influenced by the Western (Latin) Christendom. In the strive to establish his rule, Duke BoĊ™ivoj of Bohemia, the first historically documented ruler of Bohemia, was baptized into the Latin rite between 874 and 883 AD. His conversion, alongside that of his wife Ludmila (later venerated as Saint Ludmila), marked a significant step in the religious development of the Czech lands. Their son, Vratislaus I, continued their Christian legacy, which was further advanced by his son, Wenceslas I (later Saint Wenceslas), who was the Duke of Bohemia from 921 until his assassination in 935. Raised by his grandmother Ludmila after his father’s death, Wenceslas was a devout Christian who promoted the building of churches and was widely regarded as a benevolent leader. He was assassinated in 935 at the age of 28 by nobles allied with his younger brother, Boleslaus the Cruel, due to political and religious disputes, including differing views on the influence of Christianity in the region. Wenceslas’ martyrdom led to his canonization and he is now revered as the patron saint of the Czech state.

Wenceslas I (later Saint Wenceslas)

Wenceslas’ death allowed Boleslaus to become the ruler of Bohemia, where he continued to expand its territory and influence, as well as the Christianization efforts. While, Wenceslas was traditionally portrayed as a devout Christian, Boleslaus’s approach to Christianity appeared to have been more pragmatic and politically motivated. He used Christianity as a tool for political consolidation and territorial expansion.

A notable alliance formed by Boleslaus the Cruel was with Mieszko I of Poland around 965 AD. Mieszko’s marriage to Boleslaus’s daughter, Dobrawa, was a strategic union between Bohemia and Poland. Dobrawa significantly influenced Mieszko I’s conversion to Christianity, leading to his baptism in 966 AD, an event known as the Baptism of Poland. Christianity’s spread northward was later furthered by the Kingdom of Poland, intersecting with the independent efforts of the Northern Crusades led by Germanic nobles and the Teutonic Knights, whose aim was also to widespread Christendom in Central Europe, and around the Baltics.

Beginnings of Christendom in Central Europe