Comment 09.12.11

Challenging the Finns

Fatmir Mustafa-Carlo, Muharremi, Muharremi, Xhaferi, Bajrushi, Xhyla, Shkurija, Hava, Nurije, Halimja, Rifadija, Faiki, Bashkimi, Besijana, Fatlumja, Marigiona, Zarifja, Valbona, Shpresa, Kujtesa, Enesi, Altina, Endriti, Olsa and Lejana, 2011.

Birdhouses modeled after European detention centers for asylum seekers by Otto Karvonen. A large photographic portrait of his extensive Kosovan family displayed in the busy heart of Helsinki by Fatmir Mustafa-Carlo. A refugee camp set up at the city centre as a live action game by Johanna Raekallio, JP Kaljonen and Haidi Motola.

These artists’ projects were powerful and urgently needed contributions to the public debate in Finland this Autumn following the parliamentary elections that shook the country in April 2011. The right-wing populist party The True Finns hijacked media attention. Their election programme posited culture as the first main topic, before social welfare, EU, taxation etc. They demanded an end to the public funding of “postmodern fake art”: art should be supporting national identity. Finnish intellectuals pointed out all the weaknesses in these arguments and laughed. The party then won by a landslide to become the third biggest party in the parliament with about 20% of the votes (up from 4% in the previous election).

Otto Karvonen, Birdhouse.

How have the arts responded to this party, which recently changed its English name simply to The Finns, in line with their claim to represent the “people”? The election has been followed not so much by changes in arts funding but considerable toughening of the public discourse on immigration and multiculturalism. Research recently published in the main newspaper Helsingin Sanomat shows that people are aware of increasing racism, yet it seems that many do not recognize the racism underlying their own beliefs (14% admit to racist attitudes yet a whopping 29% agree at least partly that certain races do not fit into modern societies). Meanwhile Finland continues to have extremely low refugee quota and minimal immigration compared to most European nations.

Yet not many voices have been raised in the field of contemporary art here in Helsinki. In anticipation of the election a large cross-disciplinary festival, Rappiotaide (“degenerate art”), and the Fake Finn Festival of experimental live art gathered a multitude of critical voices this spring. Since then the debate has been mainly in the hands of individual artists who have tackled issues of nationalism and multiculturalism for some time already, such as Kalle Hamm and Dzamil Kamanger, Minna Henriksson and Sezgin Boynik, Pekka Niskanen, and Ykon group, to name but a few.

Institutions may not be able to react with the same speed, yet the anti-immigration climate has been felt for some time now. The Photography Museum did act swiftly in response to the election, when it focused the profile of its project space on multiculturalism for the year 2012. The opening of the large recurring international exhibition ARS 2011 at the Kiasma Contemporary Art Museum coincided with the election and thus gained unanticipated political resonance with its focus on Africa. It offered myriad perspectives on the vast continent with an emphasis on the interwoven historical and contemporary migrations. Take, for example, the intense stare of the young man in Ghana amidst the landscape of burning electronic waste from the West in Pieter Hugo’s photographs and videos: Seen in this context the work echoed a famous Finnish national romantic painting of poor peasants burn-clearing. Viewers were thrown between the unequal distribution of global wealth today and Nordic post-colonial myths.

The haunting encounter may well deepen the understanding of our own implication in global economy and mobility. Yet why did this, or the topical discussions organised alongside the exhibition, not enter a wider public debate? Why is it that art here rarely does?

Kiasma's URB11 festival, Dublin 2.

Kiasma's URB11 festival, Dublin 2.

The most visible of the recent art projects addressing the immigration debate broke out of the limitations of the museum walls. The weekend-long live game Dublin 2, part of Kiasma’s URB11 festival programme in August, staged a refugee camp at the heart of Helsinki, next to a busy shopping mall. It allowed the participants and passers-by to deal with the day-to-day struggles of asylum seekers through role-play. The unease caused by the privilege of play laid bare the problems of information and identification both in activism and in art.

The game touched some of the same raw nerves as the emergence of Romanian Roma beggars on the streets in Helsinki during the past few years. This has led to an outcry and calls for a ban on begging in the city. It has also reinforced preconceptions against the Finnish Romas. Of the minority groups the Roma are, according to the abovementioned study, facing the most negative attitudes. In October, Helsinki International Artist Programme (HIAP) presented a project by the Serbian artist Vladan Jeremic, who has researched the topic across Europe and thus offered a wider perspective beyond the specificities of the local case. In a two-day seminar at the Ateneum Art Museum, Jeremic brought together policy makers, artists and activists to discuss not only the severe human rights issues concerning the Roma, but also innovative solutions for the problems facing all migrant workers in need of temporary social housing.

Kiasma's URB11 festival, Dublin 2.

The project by Jeremic emphasises how the question of Romas not merely concerns ethnicity but also reflects changes in contemporary global economic and political conditions. Art and its institutions are not untouched by these challenges, as was made clear by two lively public debates that coincided a couple of years ago: One had to do with the legal cases of a Russian and an Egyptian grandmother being sent back to their home countries despite the fact that their children lived in Finland and wished to take care of them here. According to Finnish law, grandparents are not part of the immediate family unit. This is in stark contrast to, for example, Mustafa-Carlo’s family portrait. The other case began to unfold, but quickly lost its poignancy, as an international applicant to the position of the museum director at Kiasma questioned the relevance of the museum in a newspaper interview. He did not stand a chance of getting a job interview since, according to the legislation, the director has to speak both of the nation’s official languages, Finnish and Swedish.

These two cases are interwoven in the paradoxical coexistence of the desire for internationalisation (in the arts and business alike) and the anxiety over multiculturalisation. This contradiction has been tangible also in the one-way model of the art export policies. Finnish artists are well supported to travel, but more in-depth and complex modes of exchange are needed, together with the recognition of the increasing multicultural presence in the arts and in the society at large. Otherwise the arts can hardly rise up to the challenge of the Finns.

Eero Järnefelt: Under the Yoke (Burning the brushwood), 1893. Ateneum Art Museum. Photo: Finnish National Gallery, Central Art Archives / Hannu Aaltonen.

  1. Comment from Jussi Koitela

    In autumn 2011 there was also entire Backlight 2011 Photo Fesival about “Migration and Nomadic Living in 21st Century – Rural Traditions and Urban Hypes”, though it happened outside of Helsinki. Worth to look: http://www.backlight.fi/

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