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The Displaced Bard Lotte Tarkka University of Helsinki Journal of Finnish Studies, Volume 13, Number 2, Winter 2009! ! The Displaced Bard Lotte Tarkka University of Helsinki Abstract Riiko Kallio (1869–1942), from the Archangel Karelian village of Pirttilahti, left a faint but many-sided impression in the margins of Finnish history. Through various personae—namely, legendary sage, last male singer of epic poetry, model and hired hand to painter Akseli Gallen-Kallela, refugee, guerilla, spy, and political kulak—he played a minor role in shaping cultural history. Unraveling the story of a man with many names is an exercise in microhistory, an analysis of the symbolic exchange taking place between popular culture and the culture of the national elite. As the ideological struggle over the heritage of the Kalevala and the kalevalaic culminated in the fight for Karelian autonomy, Kallio served as a mediator and a liminal figure both on the battlefield and in folklore collections. The story of building Finnish national identity corpus for my research on kalevala-meter poetry through the Kalevala has been repeatedly told, in Vuokkiniemi parish (Tarkka, 2005)1, I came varied upon, and contested. In this essay, I will across some sound recordings at the Folklore approach the representation of the kalevalaic Archives of the Finnish Literature Society. They universe of meanings from the margins, by dated from 1920–1921 and originated in telling a tale of one man operating on the border Pirttilahti, though recorded in Ruovesi, central zone between two cultures. His is a story about Finland. The performer, who was called Risto contextualizing traditions. The scene is the Tapionkaski, sounded spurious with his quintessential locus of representing the decidedly un-Karelian name. The recorder, kalevalaic: Archangel Karelia, the area near Akseli Gallen-Kallela, was well known, for he Finland’s eastern border in the northernmost was Finland’s leading national romantic painter Russian Karelia, where most of Lönnrot’s and vice president of the Kalevala Society, a sources for the Kalevala were collected. cultural society established in 1919 to promote Riiko Kallio, also known as Smötky’s Finnish national culture and cherish the heritage Riiko, Risto Tapionkaski, and Grigor Kallijeff of the Kalevala. (1869–1942), was born in the village of Because the recordings were technically Pirttilahti, in the Archangel parish of inadequate, previous attempts at transcribing Vuokkiniemi. Locally he was—and continues to them had ended in frustration. What is more, be—renowned as a sage (tietäjä). The sage was a incentive was diminished by the aura of ritual specialist whose practice was based on inauthenticity hanging over the poems—had they incantations and magic procedures aiming at been real, they would have been too good to be direct communication with the otherworld. The true. Kalevala-meter poems dating from the sage was turned to in any individual or collective 1920s are indeed rarities. Documents showed crisis: for healing the sick, exposing thieves, that on their arrival at the Kalevala Society, finding lost cattle, reuniting estranged couples, Gallen-Kallela’s recordings were set aside, and for acting as spokesperson during wedding deemed irrelevant, and forgotten in a safe (SKSÄ rituals. The sage played a vital role in Gallen-Kallela, 1921; GKMA, 1921). The maintaining social structure and welfare in the indignant artist did not live to hear the verdict. community. (Siikala, 2002, pp. 76–84; Tarkka, Only in a memorial essay on the late Akseli 2005, pp. 43, 83–86). Riiko was considered “the Gallen-Kallela in 1932, the ethnomusicologist A. world’s greatest sage in these parts” and his O. Väisänen wrote that Riiko had “lost the pure ability to communicate with the supranormal sociolect of his home region” and that his poems world accorded him a singular kind of prestige. “seemed to be learned mostly from the Riiko was “something of an otherworldly person Kalevala.” The poems were “a mixture of loans … as if he didn’t exist here at all” (Virtaranta, and idiosyncrasies.” According to Väisänen, if 1978, p. 121; PA Runolinna 1995). Riiko had relied on tradition instead of “his own In 1911, the prominent Karelian rune head,” he would have been “an able rune-singer,” collector Iivo Marttinen managed to note down one of the last singers of epic poems in the two lengthy incantations from Riiko, a sage who was reluctant to reveal his knowledge. Much to !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! the regret of folklorists to come, these two texts 1 The English translation of this research will were long the only documentation on the appear in 2010 in the series Folklore Fellows’ legendary sage (Niemi, 1921, pp. 750, 1049, Communications (Helsinki: Academia 1171–1172; Kaukonen, 1984, p. 38; Vuoristo, Scientiarum Fennica). A monograph on Riiko 1992, p. 114). In 1994, while completing the Kallio, including a critical edition of his poems, will be published in 2011 (Helsinki: Finnish Literature Society). ! 17 ! Tarkka: The Displaced Bard kalevala meter. (Väisänen, 1932, pp. 175–176). imprisonment and banishment. The “nationally- Ideally, national culture was constructed on traits minded” men had to flee with the government’s of vernacular culture by transferring them from troops to Finland or take refuge in forest the periphery to the center and assigning to them hideaways. Families were torn apart and symbolic values of traditionality and authenticity. households were left without providers Tapionkaski appeared to have failed on both (Kuussaari, 1957, pp. 133–162). counts. The Fight over Karelia The late 1910s and early 1920s, spurred by the First World War and the fall of tsarism, was a time of crisis for Archangel Karelia. Conflicting political ideals and military powers convulsed the local culture, splitting the community into factions. Although the great majority of the people remained politically passive, impartiality on the border zone was impossible. The awakening of a national sense of identity and aspirations for independence were supported by Finnish right-wing military expeditions determined to “liberate” Archangel. These expeditions were aiming at creating a “Greater Finland” that would unite all Finno- Ugric “tribal brothers.” Some Karelians worked for Karelian autonomy as a part of Finland; many joined the Karelian Regiment of Murmansk seeking to prevent Finnish and German intervention. These forces clashed with the Bolshevik power that had gradually reached the Russian periphery. When the regiment armed and led by the Allies dissolved, its supporters and soldiers were split between the Bolsheviks and the pro-independence Karelians. The Archangel Provisional Commission was established to Figure 1. Riiko Kallio, alias Rist Tapionkaski, in advance the cause of independence, improve 1941 (The Finnish Defense Forces SA-photo local conditions, and fight the Reds. (Churchill, 36879). 1970, pp. 13–128, 156–159; Jääskeläinen, 1961, pp. 194–200, 253–255, 268–270; Kuussaari, On October 14, 1920, by the Treaty of 1957, pp. 125–160; Vahtola, 1988, pp. 107–123, Tartu, Finland was ordered to relinquish all 289–294, 364–368). claims vis-à-vis Eastern Karelia. In the peace In March 1920, the Bolshevik troops agreement the Soviet government granted took over the commission’s main headquarters in Karelians self-determination, a parliament of Uhtua. Under the surveillance of Bolshevik their own, and official status for the vernacular troops, the first Provincial Assembly of Karelia language. Yet even during the peace negotiations (March 21, 1920– April 1, 1920) declared it had become apparent that the Bolshevist policy independence from Russia and elected a in the area defied the spirit of the peace treaty. provisional government (Churchill, 1970, p. 158; The Soviet interpretation of Karelian self- Jääskeläinen, 1961, p. 269). Warfare between the determination was the Karelian Workers’ Bolsheviks and the volunteer army of 600 men Commune (since 1923 the Autonomous Socialist assembled by the government lasted throughout Republic of Karelia), which had been established the summer of 1920. When the Bolshevik troops well before the peace negotiations. The new took over Vuokkiniemi in June 1920, E. A. regime took coercive measures against local Aaltio, a Finnish lawyer and the secretary of the resistance to collectivization (Jääskeläinen, 1961, provisional government, helped Riiko Kallio and pp. 283–285, 298–299; Kuussaari, 1957, pp. two of his children escape across the border. 157–160).! Riiko’s wife Jouhki stayed at home with their Riiko Kallio (See Figure 1) provided youngest child (PA Runolinna, 1957). By intelligence for pro-independence Karelians and September, the government army finally their Finnish allies throughout the various stages withdrew to Finland. Karelians who had fought of the battles. He traveled numerous times across for or supported the government faced the border between the government’s headquarters and Archangel, carrying 18 Journal of Finnish Studies, Volume 13, Number 2, Winter 2009! ! information, messages, and money. Riiko himself identity, he prepared himself for intensive and said that during the Tartu peace negotiations, the confidential communication on the field. government—“our government”—forced these In November 1920, Aaltio began duties on him and he simply followed orders writing down Riiko’s repertoire at government (SKSÄ Gallen-Kallela, 1920-1921, 509.6b– headquarters. The result was remarkable: Aaltio 10.1). In the words of Gallen-Kallela, Riiko recorded eighteen
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