Pan-Finnicism
Pan-Finnicism, also known as Pan-Fennicism or sometimes even referred to as Finno-Ugrism or even heimoaate is a pan-nationalist idea which advocates for the political or economic unification of the Finno-Ugric peoples. The idea is broad in its meaning and oftentimes it simply refers to the Finno-Ugric peoples, however on rare occasion it can be limited to only the Baltic Finnic peoples or to the Finnic peoples.
History
Origins
Pan-Finnicism was not an idea taken seriously until the formation of the Grand Duchy of Finland, and even with this sense of autonomy within the wider Russian Empire. Due to hundreds of years of Finland having been under Swedish Rule, a sense of Finnish identity was minor, even with the release of the Kalevala. Zacharias Topelius published an essay called “Den Finska Literaturen och dess Framtid" peoples.Within Pan-Fennicism, the idea that the Finns would hold superiority within such a union was not contested in Finland, as the idea that the Finns qualified as civilizers and awakeners within the Finno-Ugric community was not new, due to its aforementioned seniority. However, the Pan-Finnic Idea was often overlooked by the idea of Pan-Turanism, which was gaining ever more traction in the field of nationalist studies in academies in Finland. The field of studies on the Finno-Ugric peoples and their linguistic and cultural studies during these times often had a severe lack of Finnish scholars, due to a quite common consensus and hopes of many Finnish nationalists for the Finns and the Finno-Ugric peoples to not just be tribal people from nowhere, instead to showcase that the Finno-Ugric peoples and the larger Finno-Ugric family is a part of 'more respected cultures' and a civilizational affiliation. This led to Turanism becoming the mainstream in the Fennoman movement, and Arthur Castrén, who was a prominent fennomanist, believed that based on his research, the Finno-Ugric, Turkic, Mongolian and Tungusic languages were all of the same origins and family. He concluded that the Finns and their other ethnic relatives were from Central Asia, and were far from being a small, isolated people from the middle of nowhere:
File:Uralic languages in the Russian Empire.svg|thumb|279x279px|Percentage of people speaking Uralic languages in the Russian Empire
August Ahlqvist, a close coworker of Castrén was of the opinion that the Finns were the perceived superior peoples within the Finno-Ugric family, due to the apparently more present fact of the Finns being more civilized than other Finno-Ugric peoples, however Ahlqvist's attitude had changed following research expeditions to the Volga, East Karelia and Siberia, he had become a suecophile, or at least an admirer of the Scandinavians for their bringing of Christianity and apparent civilization to the Finnish people. He changed his views to that of gratefulness towards the Swedes, and viewed the Finns as being privileged rather than explicitly superior. Ahlqvist's new opinions were proven controversial, and following a speech where he thanked the Swedes for saving the Finnish nation from the same fate as of that of the Finnic relative ethnic groups in Russia and said that the Finns owed a "debt of gratitude", this speech was antagonized much of the Fennoman millieu. Ahlqvist published the poem in 1860, in which Ahlqvist promoted the Greater Finland idea, advocating for the Finnish borders to expand, writing as follows; "Äänisjärvi, Pohjanlahti / Auranrantat, Vienansuu, / there is, Finnish, power / which is no one else's".
The developments of Pan-Finnicism were popular in Finland to an extent, however in other more literate regions such as Hungary, where ideas about being related to the ancient Scythians and other Turkic ideas about the Hungarian ethnic make-up were being formed due to their cultural isolation, the influence of the Turanian society and the perceived threat of Pan-Slavism which was promoted by the Russian Empire. Castrén says about the Hungarian reaction to Pan-Finnic ideas:
Estonia and many other regions with people considered to be Finno-Ugric peoples did not have much support or research into the idea of Pan-Fennicism, with Estonia adopting Pan-Finnicism much later on in the 20th century when many Finns had already embraced it in the 1800s. However Estonian colleagues largely adopted the Fennocentric perspective, that of the idea held by many Finns who viewed themselves and the Finnish nation as instrumental for the ideology to even exist and function at a basic level, therefore the Estonians acknowledging their own position within the Finno-Ugric world as secondary to Finland.
In Russian Karelia, Pan-Finnicism began to gain traction at the beginning of the 19th century, especially through various Lutheran missions into the region, and through organizations such as the in 1906, which sought for Finland to annex East Karelia. The Russian Empire, specifically the Arkhangelsk Governorate began to react poorly to what they deemed harmful foreign influence, in Summer 1908, the Governor of Arkhangelsk, Ivan Vasilyevich Sosnovsky deemed that the effect of Pan-Finnicism was minimal, however still urged for the Russification of White Karelia, by building Russian-language educational facilities.
During the First World War, the German Empire had trained Jaegers, which were a part of the Jäger Movement, these Jaegers sought to annex Eastern Karelia into Finland. The Jäger Movement was highly influential within the society of White Finland, and was a key proponent of waging war against Bolshevik Russia, during the Russian Civil War.
Pan-Finnicism during the Interwar period and during World War II in Finland, Karelia, Estonia & Hungary
Following the achievement of the independence of Finland, there was a wave of nationalistic fervor. During the Heimosodat, various independent volunteers and men from the White Guard fought across the "Finno-Ugric World" in hopes uniting the countries into one or liberating many of them, examples of this were the Kirjasalo Republic and the Karelian United Government, which were de facto satellite states ruled by Finland. Organizations and political parties that supported Pan-Finnicism held a meeting in the New Student House, Helsinki, this meeting was organized by the , and was held in October 1919. The growth of Pan-Finnicism in Finnish society gave rise to such organizations as the Academic Karelia Society and the Patriotic People's Movement. National Tribal Day became a public national holiday in 1931, to celebrate the various Finnic tribes on the third Saturday of October. During the Winter War and Continuation War, Pan-Finnicism was at an all-time high and an off-set or form of Pan-Finnicism called the Greater Finland idea gained immense traction, with many Finnic people from across Europe joining to fight for Finland, this includes various Estonian and Ingrian Finnish volunteers, amongst others. Pan-Finnicism was also a major policy within the Eastern Karelian Military Administration until 1943, where Finno-Ugric peoples were set to a higher standard than the East Slavs, who were sent to camps, leading to an alleged genocide according to the Russian Federation.In East Karelia, with the East Karelian uprising due to rising food shortages, growing nationalism and lack of respect for cultural autonomy by Bolshevik Russia, cultivated into the rise of various nationalistic and Pan-Finnic militias and paramilitary units being established, both in Karelia and Finland, most famously the Metsäsissit. Even following the Red Army having capitulated the Karelians, Pan-Fennicism did not die out in Soviet Karelia, as there was always hopes, at least within the Red Finns who migrated to Soviet Karelia, many of whom were put into positions of power, such as with people like Edvard Gylling, who were accused of Pan-Fennicist ideas and chauvinism by the Soviet officials, to unite Soviet Karelia with Finland and to restore the FSWR. Pan-Fennicism, and its sub-ideology, the Greater Finland idea were now supported by many Karelian people following the Finnish Invasion of East Karelia due to their liberation from the Soviet Union and their new ability to use their language more.
Following the Estonian War of Independence, society was highly individualistic and unstable, leading to rise of the Vaps Movement, an Estonian nationalist and pan-nationalistic veterans' organization and political movement, who were on the path of winning public support, until a coup by moderate Konstantin Päts in 1934, leading to the banning of the Vaps Movement. However Päts, like many influential statesmen knew that Estonia could not stand alone against the Soviet Union and therefore was not opposed to Pan-Finnic ideas, with him advocating for the unification between Finland and Estonia for a Pan-Finnic Estonian–Finnish federation in 1940 to Risto Ryti. Estonian pan-nationalist sentiment was therefore limited to volunteers such as the Infantry Regiment 200 following the annexation of Estonia by the Soviet Union, as Finland was seen as the only country left to defend the Finno-Ugric peoples and therefore to unify them, which gave more way to the Greater Finland idea to become more mainstream than an equal union between nations, as all other "nations" had been occupied by the Soviets.
Hungary as a nation held strong relations with both Finland and Estonia during the Interwar period and during the Second World War, with the Horthy Government recognizing the Independence of Finland in 1920, strong bilateral relations were often developed by both sides due to linguistic kinship between the two nations, seeing each other as 'brotherly nations'. The Hungarians provided a volunteer battalion to the Finns during the Winter War and with the two nations fighting on the same side during Operation Barbarossa, relations only improved. This change in attitude from the years of the Victorian era could be explained with the relative collapse of the Turanian Society and the collapse of their influence.