The mid-1980s saw the start of democratisation, which eventually led to the collapse of the Soviet Union in 1991. The society transferred to market economy. Today, various forms of economy coexist in the country (joint-stock companies, cooperatives, partnerships, collective farms, private farms, etc.). The former landed property of the villagers was reinstated, and they have the right to permanently use their so-called “share of land”. Often, they transfer the right to use their land to artels for a payment in kind (such as grain, meat or ploughing of their kitchen plot).
Today, the situation in Russia’s villages is complicated. Better off are those who have managed to establish their enterprises or find a well-paid job. A number of Estonians are running a farm, e.g. Ernst (Ärni) Lell at Ülem-Suetuk, Aleksander Leer at Ülem-Bulanka, etc. In the village of Rosental, a separate artel was formed of a subdivision of a former collective farm and is managed by a local villager, Paul Boselenko. An occasional, more venturesome villager has set up a private enterprise; for instance, some villages have both private and state-run shops. The villagers live on their household produce, which is also sold.
Income is also drawn from pensions and state-budgeted jobs in the social sphere (those of teachers, postmen, etc.). The economic straits are curtailing all aspects of life, including community and club activities. Often, medical aid stations, clubs and libraries as well as schools are closed due to lack of funds. Therefore, Galina Leer, for instance, organises club activities and provides medical first aid in the village of Ülem-Suetuk out of personal enthusiasm, without being paid any money for that.
On account of the unemployment and economic straits in cities and towns part of the families have returned to their home villages. For instance, some have come back from Kazakhstan’s industrial cities (Petropavlovsk, Pavlodar, etc.) after their jobs became redundant.
On the other hand, there have been some positive changes in cultural and educational life. In 1990 freedom of religion was reinstated in the country. Orthodox churches are being restored. The church of Ülem-Suetuk belongs to the Estonian Evangelical Lutheran Church as a Diaspora congregation. Since 1991 the settlement has been visited by a pastor from Estonia (Jaanus Noormägi, later Peeter Kaldur). Their visits are eagerly expected. As well, representatives of the Ingrian Evangelical Lutheran Church come to preach in the congregations of Ülem-Suetuk and Ülem-Bulanka. In addition, missionaries from all the religious movements common in Russia are reaching out to all the villages.
Several attempts have been made to teach Estonian to children, initially by the local people themselves (in Kaseküla, Ülem-Suetuk). 2000-2005, a teacher from Estonia has been teaching Estonian in Ülem-Suetuk 8-Year School (Piret Toomet in the academic year 2000/2001, Airi Lauri 2001-2005). Their salaries and travel costs are paid by the Ministry of Education of the Republic of Estonia. Local teachers, particularly those in villages of southern Estonian extraction, deem teaching in contemporary Estonian to be too difficult. In the city of Krasnoyarsk the Estonian Society of Krasnoyarsk has been established, where Estonian is taught also. A cultural centre operates in Kaseküla, where Estonian songs are sung, folk dances are danced and Estonian holidays are celebrated. At Haida School, a village museum was established in 1991; the village is also planning to build a prayer house. In 1989 the folklore festival “Baltika” was held in Tsetnopolye Village.
While communication with Estonia is being maintained after the rebirth of the Republic of Estonia the visa regime between the two countries and the scarcity of money have curtailed it considerably.
Although the depopulation of the small Estonian villages in Siberia and the ageing of their population continues in general, the rise in self-esteem and the search for one’s roots has drawn young people back to the culture and language of their ancestors. The Estonian language and Estonian patriotism have been rediscovered by those who have grown up in a Russian-speaking environment or have heard Estonian spoken in childhood, and discovered by some in their adulthood. Therefore, the depopulation of, and lack of youth in, the villages do not mean the disappearance of Estonians and the Estonian language from Siberia. New forms, such as language courses, Estonian societies, etc. are emerging whereby other Estonians can be met and the patriotic sentiment can be regained or reinforced.
According to the 2002 census of Russia 11,400 Estonians are living in Siberia. The count of viable villages in today’s Siberia accommodating a greater or lesser segment of Estonians is almost 40. Although the acculturisation processes can no longer be reversed the Estonian population established at the turn of the 20th century is still viable.