Finland is a country filled with rich history, amazing people, fascinating folklore, great culture and a beautiful landscape. It is a country I have been fascinated with for many years for a myriad of reasons. Today I wanted to explore a period of time in Finnish history that is not discussed enough in my opinion and that is what was going on in Finland during the Viking age. The Viking age in Scandinavia and throughout Europe, North Africa and the Mediterranean had a huge impact. So The question is this, how was Finland effected during this period of history? Well that is exactly what this blog post is about.
Finland: the Viking Ages
Viking Age Finland is a topic which is rarely discussed when talking about Finnish history. In schools, pupils learn next to nothing about pre-Medieval Finnish society. Also, historians have been rather reluctant to deal with the topic in-depth in recent years, and so very few works have emerged. It is almost as if it were taboo.
Because of its remote location, Finland has always been a little bit behind in technological advances. The Bronze-age had just made its arrival, when in they already started to become out-dated in the cradles of civilization. However, during the iron-age, there were strong contacts with the Finnic tribes on both sides of the Gulf of Finland, as well as to the east and to the west. During the Viking age, the tribes of Finland were more or less at par in technological development with their neighbors to the west, east and the south. Differences between western Finnic tribes and eastern Finnic tribes of Finland become evident by the Merovingian period. Finland is commonly divided between Western Finnish Cultural Sphere and Eastern Finnish Cultural Sphere. The Pre-historic period of Finland stretched all the way to Swedish conquest in the 12th century, and in eastern Finland it stretched all the way to the late 13th century.
The entire area that is thought to have been possessed or controlled by the Finns during the late iron-age was most likely not a united province politically until the medieval times under Swedish rule. There appear to have been some key areas, which formed which are thought to have acted as political entities. The most important of these areas are the Turku-region, and the area known as Vakka-Suomi, which has also been referred to as “Kaland” in some historical sources. It is impossible to tell exactly how these areas were governed, but some educated guesses would suggest a very “democratic” style of decision making. The strong men of different villages would decide together on a common course of action, as no single leader was strong enough to dominate the entire province, very much like the Vikings are thought to have operated. One cannot talk of a nobility or aristocracy as such, but there are evident class-distinctions. These become evident when looking at the items found in the graves. As swords were expensive and hard to come by (as they had to be imported from over-seas), they act as a good marker of a wealthy and usually important person within the community. As mentioned earlier, the Finns of the Turku-region and Vakka-Suomi had a very good geographical location to engage in trade with the west, especially with Birka, as this had become a dominant (if not the dominant) trade-centre of the Baltic by the Viking age. Continue reading HERE.
There is evidence of both peaceful trade and not-so-peaceful conflict between Finns and the neighboring Vikings during this time, and Finland is thought to have been a regular stop for Vikings on their way east, with significant evidence of trade with the Viking trade center of Birka (situated near modern-day Stockholm) found in archeological sites in Finland and Sweden.
Finnish ports along the Baltic sea were thought to have been key factors behind the Norsemen’s expansions eastwards, and it is believed that individual Finns did take part of Viking raids and expeditions.
Furthermore the island of Åland was considered an important Viking port at the time, and it was considered to be Finnish back then too. The Norse also acquired important knowledge about the Russian lands from the Finns, which is thought to have been crucial information enabling their future eastern endeavors. SOURCE
The Ålandic mystery
Åland has been ”a contact zone between Finnic and Scandinavian linguistic and cultural groups for at least two thousand years” (p. 7). Recurrent themes in VAÅ include some ”mysteries”. Åland is conspicuously absent from Old Norse sources, mentioned only once, in Fundinn Noregr (The discovery of Norway); but there it appears in an accurate itinerary, indicating familiarity, as Schalin with Frog point out (pp. 277–278). The lack of place names in Åland older than the late Viking Age and the dearth of artifacts from the late 10th through the 11th century have been taken as evidence of a possible discontinuity in settlement near the end of the Viking Age. Another mystery is the clay paw amulet, a grave practice mainly restricted to Åland, from which it spread to Timerëvo in central Russia. Frog focuses on this rite in relation to bear ceremonialism generally (arguing convincingly that the paws are more likely to represent bear than beaver), situating Åland between Finnic and Scandinavian mythological traditions.
Many contributions adopt indirect approaches to problems for which the evidence is minimal. Ahola, Frog and Schalin explain the methodological problems involved in trying to ascertain the language(s) spoken in Åland during the Viking Age. Aalto explores the meaning of the Norse ethnonym Finnr, which in addition to Sámi and (occasionally) the residents of present-day Finnish territory may have included Ålanders, even if they were Scandinavian speakers. Place names indicate that continuous Swedish-speaking settlement in Southwest Finland dates to around 1100 AD, according to Mikko Heikkilä. Schalin with Frog argues for Germanic etymologies for most of the older place names in Åland. Jomala, a Finnic name for ’god’, is likely an old name for the largest island, and may reflect a Viking Age borrowing of the word into Scandinavian as an appellative for Finnic sacred places (pp. 286–289).
Ahola discusses traditions in Kalevala-meter poetry associated with Saari ’Island’, which has sometimes been identified with Åland. Rather than indicating that these epic stories are based on historical events in Åland, as Kaarle Krohn thought, Ahola suggests that mainland Finns may have come to view Åland as a mystical place because of the valence of islands in epic tradition. SOURCE