scholarly journals Real Wage Adjustment and Employment Policies in the Nordic Countries

1990 ◽  
Vol 5 (11) ◽  
pp. 397 ◽  
Author(s):  
Lars Calmfors ◽  
Ragnar Nymoen ◽  
Henrik Horn ◽  
Edmond Malinvaud
2016 ◽  
pp. 01-33 ◽  
Author(s):  
Mary C. Daly ◽  
◽  
Bart Hobijn ◽  
Keyword(s):  

Economica ◽  
1986 ◽  
Vol 53 (210) ◽  
pp. S75 ◽  
Author(s):  
Karl Pichelmann ◽  
Michael Wagner
Keyword(s):  

2002 ◽  
Vol 17 (S2) ◽  
pp. S29
Author(s):  
P. Kulling ◽  
S. Ryborg ◽  
Söder MD ◽  
H. Briem ◽  
T. Roscher-Nielsen
Keyword(s):  

1970 ◽  
Vol 15 (1) ◽  
Author(s):  
A. M. Endres

This article discusses distinctive features of the New Zealand debate on the economics of wages and wages policy from 1931 up to the restoration of compulsory arbitration in 1936. Local economic orthodoxy proffered advice which, consistent with Keynes (1936), turned on the need for a general real wage reduction effected mostly through currency devaluation, rather than through further money wage cuts. Dissenters were critical of currency devaluation; they stressed excessively generous unemployment relief, real wage 'overhang' and structural real wage distorttons. Tentative estimates of both aggregate real product wage and labour productivity changes demonstrate, prima facie, that at least one strand in the dissenting argument was defensible.


Karstenia ◽  
2012 ◽  
Vol 52 (2) ◽  
pp. 59-72
Author(s):  
Alfred Granmo ◽  
Teppo Rämä ◽  
Geir Mathiassen
Keyword(s):  

1994 ◽  
Vol 15 (1-2) ◽  
pp. 94-99
Author(s):  
Anna Verschik

One can often hear the question: are there any Jews in Estonia at all? And if there are, is there any reason to speak about Estonian Jewry in the sense we speak about Polish, Lithuanian, Galatian Jewry? Indeed, Estonia has never been a “traditional” land of Jews: during the Russian rule it did not belong to the so-called pale of settlement. Estonia never met with the “Jewish question”, there was no ground either for everyday or for official antisemitism. The Department of Jewish studies in the University of Tartu was the first one of its kind in the Nordic countries. At that time it was not unusual that an Estonian understood some Yiddish, there are also examples of the students who studied seriously the language and the culture of Jews. Pent Nurmekund, a famous polyglot was one of them. Nurmekund had learned a number of Yiddish folksongs and later translated some of them into Estonian. The two songs we are going to speak about are “Toibn” and “Main fraint”. Nurmekund performed both a Yiddish and an Estonian version of the first song. Main fraint was recorded only in Yiddish, the Estonian translation was published in the literary periodical Looming.


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