Many people think that Finnish history does not involve colonialism or racism, because Finland did not have its own colonies. The mainstream of Finnish history research believes that Finland is linked to European colonialism and the history of racism, although critical views also exist (e.g. Keskisarja). Racism is not a f The state of Finland, the people living in the country and the companies that have been domiciled in Finoreign phenomenon or an exception, but is deeply rooted in the structures and practices of society.land have taken advantage of their position of power and participated in creating global inequalities and subjugating minorities.
Colonialism is a global power structure based on the history of colonialism over many centuries. The history of colonialism originated from research trips funded by Henry the Navigator to Africa in the early 15th century (Kendi, 2019). Later, the development of racism was particularly influenced by Swedish Carl von Linne, who divided the peoples of the world into races according to their colour: the top of the racial hierarchy was homo sapiens europaeus as a white breed, then the Asians covered the homo sapiens as a factual yellow breed, the American indigenous people covered the homo sapiens americanus as a red breed, and lastly the homo sapiens afer, which covered the African blacks. Although colonials have become independent since World War II as a result of long struggles, the world is still hierarchically divided according to economic, intellectual, cultural and human colonial order. Colonialism therefore refers to this continuing global order of power.
Colonialism can be seen to be organized on the basis of two dimensions: the thought of the race and the control of the workforce. The idea of race means the supposed physical and skin color distinctions of the colonizer and the colonist, which justify colonization. The colonialism of power also means controlling the workforce, resources, and the results of work, which produced a new system of productive forces, global capitalism.
Decolonial thinking highlights ethnic and racial classification as an integral part of modern capitalism. This involves a global division of labour which reflects the division of labour during colonialism. Colonialism is linked to modernity, and today's hierarchical distinctions are not seen as the remains of colonialism, but as structures which are deliberately renewed. Colonialism can be regarded as an event that begins with the conquest of a certain region by those who have come from elsewhere. Colonialism is justified by the education of indigenous peoples, which eliminates economic interests. (Keskinen. 2021, 45-68.)
Research in the Arctic region therefore underlines that this is not a matter of completed processes, but of colonialism. The concept of colonialism shows a continuum in which the hierarchical order of culture, knowledge and corpses, born with European colonialism, continues to form part of today's world. Colonialism is not a period bound and ended by time, but represents the logic, forms of power and the consequences of colonialism. The idea of race can be thought to have emerged from a European-centric, or Euro-sensical, capitalist system of power. It was created for management needs and has replaced other forms of information and social structures.
According to Rauna Kuokkanen, Finnish colonialism can be described by the concept of colonist colonialism, where colonizers settled in areas they kept empty and cleared up the original inhabitants. This is also characterised by a ‘organization logic’, which refers to the destruction of the population and the destruction of culture, for example by an assimilation policy. Elimination often includes land take-over and marginalisation of social systems.
In addition to persecution against their own indigenous people, Finns also participated in Swedish colonial policy. For example, the Lenape and Susquehannock tribes were taken over and Chamassung was renamed New Finland in North America. It can be said that people with Finnish background even played key roles in North American colonialism. In addition to this, Finns also had their own projects in West Africa, where education and conversion were considered to be a European way for the colonial projects of Finland. After the independence of Finland, the delegation led by Professor Gustaf Kompa made an expedition to Amboland and proposed that Amboland (now Namibia) be suitable for Finland as a colony. Indeed, researchers have wondered that if Finland had been richer, it too might have had colonies.
In addition to colonial projects, Finland also has a wide history of eugenics. There was a fever in Finland to prove that Finns are not descendants of the Mongols. This was related to the fact that in international eugenics, Finns were placed outside of whiteness as Asian yellow races. In racial studies, the population of Sweden was divided into northern, eastern Baltic (Finnish) and dark (Sámi) types. They also depicted mental and intellectual abilities. The explanatory memorandum of the Greater Finland project also contained elements referring to eugenics. Especially after independence, efforts were made to highlight their own race by comparing Finns with uncivilised others, and separation was also made with Sámi, Russian and other minorities, especially the Romany people.
Finnish history includes participation in colonialism, hierarchical classifications based on race and culture, and assimilation policy aimed at eliminating minority cultures. The idea that the Nordic countries did not take part in the history of colonialism and racism has been called exeptionalism, that is, an exceptional perspective. Scientists have used the concept of colonial inclusion. These countries did not have their own colonial empires, but they benefited economically from the colonial system and assumed the European superiority associated with it. However, colonial involvement is not strong enough to describe the colonisation of Greenland or Saami.
The critical voice of colonialism in the Finnish history debate is represented in particular by historian Teemu Keskisarja, whose research work has nationalist emphasis (HS, 8.9.2019). He commented in the above-mentioned Yle article that Finns do not have moral debt to African slaves or colonialism in general. He also criticises the current global debate on colonialism and racism for looking too narrowly at things from one point of view.
Teemu Teivainen, professor of world politics at the University of Helsinki, notes that Finland has not pursued a history policy or past management, which makes it difficult to discuss a culture of discussion about the history of Finnish colonialism. He said that the debate would be very quick to defend itself against accusations that have not even been made. The relationship between Finns and colonialism has also been studied quite little," says Professor Leila Koivunen in the case. According to him, it is indisputable that individual Finns have been involved in colonial projects in the world and the Sami question should also be discussed further.