Doing is Learning: Analysis of an Unsuccessful Attempt to Adapt TEK/IK Methodology to Norwegian Sámi Circumstances

Abstract

This article describes a case where an attempt was made to introduce TEK/IK into a conflict between Sámi reindeer owners and environmental institutions. The conflict was brought on by the establishment of a national park in Southern Sámi areas in Norway. At first, the Sámi were in favour of the park, but later on their attitudes changed as the content of planned national park developed. The reindeer owners discovered that the size of the park would be reduced, leaving out what they thought were significant areas in need of protection. They saw the encouragement of increased tourism activities as a threat to reindeer herding and felt alienated by the number of representatives they received in the park management structures. On the basis of these observations reindeer owners protested, but were ignored. As researchers well-established in the Southern Sámi area, we were brought into conversations regarding the park as the local reindeer owners searched for ways of bringing new arguments into the process. At this point we thought TEK/IK represented an opportunity to add weight to Sámi perspectives. As the title of this article indicates, as push came to shove we did not succeed in making room for local participation in our TEK/IK project, despite these existing on-going relations. The article attempts to understand what happened. Our analysis is based upon a perception of TEK/IK as not one, but at least two co-constituted knowledge practices. The premise is that research failures are as important to publish as successes. Our joint ethnographic experience has methodological implications for future TEK/IK research.     

Contesting the Nature Relations of Sámi Culture

Sámi culture is said to be characterized by a very close relationship to nature, regardless of time and place. However, the human–nature relation is a complex, multidimensional issue. Before we can make any substantive claims about the Sámi relationship to nature, we need first of all to define the “nature” to which the Sámi relate themselves. We study presentations of the Sámi nature relation and compare them to empirical research. We argue that there are in fact two different nature relations, which we describe as practical and discursive. It seems that on the one hand, the “special” nature relation of the Sámi refers to local habits and areas and therefore is not generalizable. On the other hand, there are political and performative constructions of indigenous Sámi identity that are tied to notions of nature relations.     

Urban Sámi Identities in Scandinavia: Hybridities,Ambivalences and Cultural Innovation

One of the most significant social and cultural changes in the northern part of Scandinavia, as in other parts of the world, is urbanization. All over the northern region, towns and cities are growing, and a large portion of the indigenous population now lives in urban areas throughout all Scandinavian countries. Within these multicultural cities, urban Sámi communities are emerging and making claims to the cities. From a situation where migration from a Sámi core area to a city was associated with assimilation, an urban Sámi identity is now in the making. In this article, we discuss what seems to be the emergence of an urban Sámi culture. The article builds on findings from a study of urban Sámi and their expression of identity in three cities with the largest and fastest-growing Sámi populations in the region: Tromsø (Norway), Umeå (Sweden) and Rovaniemi (Finland). A main finding is the increasing recognition of their status as indigenous people and the growth in Sámi institutions in the cities. Another finding is an urban Sámi culture in the making, where new expressions of Sámi identity are given room to grow, but where we also find ambivalences and strong links and identifications to places in the Sámi core districts outside of the cities.     

Two Centuries of Russian Sámi Policy: Arrangements for Autonomy and Participation Seen in Light of Imperial,Soviet and Federal Indigenous Minority Policy 1822–2014

Abstract

This article reviews arrangements for Russian Sámi self-government during the Late Imperial (1822–1917), Soviet (1917–1991) and Federal (1992–) Eras of Russian history, comparing them to developments in the country's general indigenous minority policy. Since the Soviet Era, indigenous minority policy has been delimited to a subset of the country's actual indigenous nations – smaller groups traditionally involved in certain rural economic activities. State paternalism, the framing of indigenous minority policy as giving aid to weak groups, is a constant trait of Russian indigenous minority policy. This paternalism has been channelled towards different goals at different times – the building of Communist nations, assimilation, or traditionalist preservationism. Indigenous minority policy has generally been weakly institutionalized, and its interests come into conflict with stronger actors who anchor their political activity in northern economic development and state security. Different forms of territorial autonomy have been practiced throughout the period, non-territorial arrangements becoming more common only in the Federal Era. Russian Sámi politics generally match the national trends but are a case of particularly weak indigenous autonomy and participation. A very case-specific phenomenon is the Federal Era conflict over whether or not to import the Nordic Sámi Parliament model. Case-specifics are explained by the weak demographic position of the Russian Sámi, the lack of any significant symbolic connection between the province and its indigenous people, and the border-proximity and border-transcendence of the Sámi people, which has repeatedly been used to frame their activism as a security concern.     

Sámi Citizenship: Marginalisation or Integration?

Abstract

In accordance with international conventions the Sámi is an indigenous group belonging to two populations and two overlapping civil societies within one nation state. This situation not only influences Sámi political interests and activities in general, but it also affects the individual Sámi's political orientation and decisions. Nevertheless, no thorough study has been conducted, on the individual level, of Sámi political participation and involvement. We know neither how political attitudes and participation vary within this group, nor how it varies in relation to the Norwegian population in general. Thus we know practically nothing about how recent institutional developments have influenced Sámi citizenship.

This article looks closely at variations in political involvement and participation amongst Sámi and non-Sámi living in Norway's Sámi language management area, and compares this with political involvement and participation amongst the Norwegian population in general. The Citizenship Survey shows that in terms of political interest and participation, the Sámi living in the Sámi language management area are on par with others living there, and with Norwegians in general. In several important political areas the Sámi actually show significantly more interest and involvement than Norwegians in general. Furthermore, Sámi political trust and self-confidence are as high as in the general population, and we have not uncovered any particular marginalisation with respect to women and young people's interest and participation.

There is much to suggest that our findings measure not only the Sámi's combined political interest and participation, but also their degree of participation and interest in the Norwegian political system. We do not find a picture of Sámi political segregation, nor of an extensive marginalisation. The findings point towards strong integration in the Norwegian political system, with Norwegian and Sámi public space and civil societies overlapping rather than being competitive or even antagonistic.     

"These Stories Will Not Lead You To Heaven": An Encounter with Two Sami Narrators

This article deals with a neglected narrative tradition that of the largely nomadic Sámi people of the northern regions of Norway, Sweden and Finland. In the past, when the stability of tradition was taken as necessary to an interesting and authentic culture, Sámi narratives were regarded only as loans from other countries through which the Sámi passed, and of no intrinsic interest or value. Though nowadays such criteria are no longer considered either necessary or valid, there still has been no extensive study of Sámi narrative culture. This article attempts to begin to remedy this situation by discussing two Sámi narrators and their stories.     

Indigenous biocultural rights and the Blue Mountains: Local and international policy challenges

Indigenous knowledges play a critical role in addressing the environmental crisis, and the United Nations system has adopted a suite of international treaties to protect and strengthen Indigenous peoples’ rights, which are often described as biocultural rights. Because World Heritage Areas are nominated and monitored by UNESCO, an initial hypothesis in this study was that such areas would be subject to higher than normal standards in regard to Indigenous people’s biocultural rights. By reference to the Greater Blue Mountains World Heritage Area, Australia, this research examined how the international legislative framework influences conservation practices. We held semi-structured interviews with conservation and Indigenous local experts and compared park management practices in the Area against those used in an Indigenous Protected Area. Findings align with the literature and suggest that Indigenous and scientific knowledge systems can generate new insights for the Area and other sites. Yet, Indigenous knowledges are only marginally applied in practice. Some barriers to full participation of Indigenous people are specific to the colonial history of the area. Yet, findings point to a lack of action by Australian governments and UNESCO, and that needs to be redressed. The study calls attention to the need to support and resource Indigenous people to enable collaborative partnerships to yield significant benefits for biodiversity and protection of Country.     

Center of Diversity: Sámi in Early Modern Stockholm in the Light of European Colonial Expansion. A Historical Archaeological Approach

This paper deals with the presence of Sámi in central and southern Sweden in the seventeenth century. The Nordic countries have generally been believed to be ethnically homogeneous, with the** colonial subjects not being present in the center of these empires. If the multicultural aspects of early modern Nordic countries are at all discussed, Sámi and other ethnic groups are understood as peoples living on the outskirts of the empires. This notion has cemented an idea that cities such as Copenhagen or Stockholm were inhabited solely by peoples from southern Scandinavia and the continent. Drawing on the experience of the role and presence of indigenous people from the Americas and the Arctic in cities such as London in the seventeenth century, this paper examines the multi-ethnic aspects of early modern Stockholm, capital of Sweden, as an imperial center.     

Sámi Reindeer Pastoralism as an Indigenous Resource Management System in Northern Norway: A Contribution to the Common Property Debate

Pastoralism is defined here as a system in which humanity mediates the relation between land and animals. The paper argues that the conventional idea of pastoralism as a pure relation between animals and land obscures indigenous resource management systems such as that of the Sámi, with its seasonal variations in both labour and pasture. This management is exercised through flexible social groupings which mediate the relation between the size of the herd and the capacity of the pasture. The fact that there is no historical evidence of overgrazing in a general sense in Sámi areas must be seen in connection with this management system.     

Archaeology on the Western Front: the Archaeology of Popular Myths

Abstract

The Sámi of today (the Lapps of yesteryear), currently divided from each other by the national boundaries of Finland, Norway, Russia and Sweden, have been, at least in part, ‘defined’ in the past by archaeology and its practices. In creating and modifying identities believedto be appropriate to the 21^st century, the Sámi facemany problems similar to other ‘indigenous’ and minority groups in the world. These include struggles to repatriate human remains and objects of material culture, others concern the use of the archaeological evidence to determine longevity of tradition and land rights, and still others demonstrate the role of heritage in the definitions of ethnicity and even in tourist presentations of what the Sámi might become, or might have been, or currently are.     

Need and Misery in the Eastern Periphery: Nordic Sámi Media Debate on the Kola Sámi

Abstract

This article investigates Nordic Sámi discourse on the Kola (Russian) Sámi through analysis of texts from Sámi newspapers and journals 1992–2009. Among the findings are that the relationship between Nordic and Kola Sámi is frequently discussed as a donor–recipient pattern similar to that of general Western discourse on “the [global] South” and the 1990s’ “great misery discourse” on Russia. This portrayal of the Kola Sámi is here referred to as “the discourse of need”. However, the study also finds that this most divergent subgroup of the Sámi people is accepted into the border-transcending Sámi “nation” without question – it is never challenged that they are part of a larger “us”. The article also comments on some similarities between the discourse on the Kola Sámi as a “suffering” group, and certain patterns in Nordic Sámi self-representation. In comparison, a selection of non-Sámi media texts displayed less interest in the Kola Sámi; their paying attention to the group was more dependent on its members being perceived as victims of crisis and/or injustice; and they articulated the discourse of need more often. The two decades from which texts were drawn (1990s and 2000s) differed mainly by the latter period showing a general decrease in interest in the group; and by Sámi media being less dominated by the discourse of need, and containing more texts portraying the Kola Sámi as culturally and politically active.     

Ethnic boundaries and boundary-making in handicrafts: examples from northern Norway,Sweden and Finland

When ethnicity is said to be manifest and practised through handicrafts, these seemingly innocent objects become political. They raise questions concerning who can do what handicraft, who can use what symbols or what developments are “allowed”. They illustrate the continuous production of ethnic norms and boundaries, especially when global tourism enters into the equation. Taking a social constructivist perspective, our study addresses ethnic boundaries and boundary-making in handicrafts in northern Sweden, Norway and Finland. Our findings are based on fieldwork (35 interviewees) with people of diverse local backgrounds making and selling handicrafts. Methodologically, we avoid preselecting people based on ethnicity, but instead contribute to an understanding of the constitutive processes of ethnicity by looking at how ethnic talk comes into conversations about handicrafts. Our findings demonstrate that the interviewees draw an ethnic divide between “Sámi”/“non-Sámi”, while other ethnic-choices move to the background. This divide can be seen to be amplified by tourism. The boundary for who can make a Sámi handicraft or use Sámi symbols remains significant, yet also fluid. The article deepens the understanding of the Sámi/non-Sámi ethnic categorization, here in relation to handicrafts. It also helps unravel the complexities between tourism, ethnicities and handicrafts more broadly.     

The Image of the Sámi in Finnish Visual Arts before the Second World War

Abstract

This article examines how Finnish artists depicted the Sámi people in their paintings from the beginning of the nineteenth century to the Second World War. In the first paintings that represented the Sámi, the attitude was very romantic and artists were not interested in knowing the Sámi culture or even in encountering the Sámi people. In the nineteenth century, nationalism required building an image of the Finns, thus most Finnish artists were not interested in the Sámi. The French philosopher Hippolyte Taine's writings influenced the young artist Juho Kyyhkynen, who started to depict the Sámi culture. In the 1920s and 1930s, Sámi were thought to be primitive or Mongolian, so Finnish artists painted relatively few portraits of Sámi. All this time it was only Finnish painters who depicted the Sámi, as the voice and ideas of the Sámi themselves did not become prominent in Finland until the 1970s.     

Caring for the dead? An alternative perspective on Sámi reburial

This article is an effort to critically discuss Sámi repatriation and reburial practice based on the analysis of five repatriation cases. Since the seminal repatriation (and burial) of the skulls of Somby and Hætta in Gávvuonna/Kåfjord in 1997, and the more recent reburial of 94 skeletons in Njauddâm/Neiden in 2011, a precedent seems established in Norway that allows the unconditional reburial of all Sámi human remains from collections and excavations. This inevitably poses a serious challenge to research on Sámi human remains and the Sámi past. It is argued that what is important is not research, but that Sámi are allowed to decide for themselves how they wish to care for the dead. Rather than argue according to the adversarial pro-research or pro-reburial viewpoints, this article will take a closer look at how the dead, and their associated material remains, are cared for during Sámi reburial. As will be argued, the care for the material side tends to be neglected and therefore raises an ethical question regarding this practice.     

Public archaeology and political dynamics in Portugal: A reply to Bednarik

Abstract

This article is concerned with five museums created by indigenous sámi people in northern Fenno- Scandinavia. In comparison to most Western nations' museums, Sámi-created institutions are a relatively recent phenomenon. Against the background of changing ideas about museums in the academic world, this article examines what kind of representation of the Sámi past has been created in their museums and, importantly, the reasons why these representations have been created in the ways that they have. What kind of knowledge does this create? How has the medium been adapted? How do these representations, in turn, change Sámi culture?

It is argued that Sámi museums have been influential in creating a sense of ‘Sámi-ness’ through their particular representations. Certain artefacts are presented as particularly active, and although their actions can cause conflicts, they are now being used to forge a deeper past for the Sámi people.     

Valkeapää's Use of Photographs in Beaivi áhčážan: Indigenous Counter-History versus Documentation in the Age of Photography

This article examines the photographic material of the Sámi cultural mobilizer Nils-Aslak Valkeapää's Beaivi áh?á?an (The Sun, My Father), published in 1988, with theoretical perspectives from anti- and postcolonial studies. The analysis focuses on how Valkeapää's use of photographs involves that the colonial past is examined from the vantage point of the anti-colonial present of the 1980s. Valkeapää's re-contextualization of photographs from ethnographic collections assembled in the late nineteenth and early twentieth centuries in a book he called a family album of the Sámi is discussed as an example of Sámi counter-history that is part of the decolonization process. When analysed with perspectives from anti- and postcolonial studies, the documentation of the way of life of the Sámi people in the late nineteenth and early twentieth centuries exemplifies a practice which has constructed the Sámi as the others of modern society. The article discusses how the construction of the Sámi as the others of modernity is deconstructed and challenged in present-day indigenous identity politics.     

Institutionalization,neo-politicization and the politics of defining Sámi research

This article critically examines recent changes in the social terrain of Sámi research in Finland, where the research field is subject to a new wave of academic institutionalization, and where questions regarding “Sáminess” have become particularly prominent. The article argues that in this conjuncture of institutionalization and neo-politicization, definitions of Sámi research which emphasize its political and ethical qualities (“Sámi research” as research done from a “Sámi perspective” or “taking it into account”) appear increasingly problematic and can actually end up doing the opposite of what was originally intended. Instead of bringing questions regarding the politics of perspective, location, representation and power/knowledge to the fore, presenting the research field in these terms might turn attention away from a variety of interests and political desires that currently are projected onto Sámi research, and hence depoliticize understandings of Sámi research and its complex interdependence with the state and society.     

Research and Activism in Sámi Politics: The Ideas and Achievements of Karl Nickul towards Securing Governance for the Sámi

Abstract

Pacifist, land surveyor, friend of the Sámi people, scholar studying Sámi culture, Karl Nickul's (1900–1980) life work proves that the work of a public servant and researcher can be merged into a strong ethical stand to influence society. Nickul, an early initiator of Finland's peace movement, was by training and profession a land surveyor, who worked for the Finnish government making maps of Lapland and Petsamo in northern Finland in the 1920s and 1930s. Becoming acquainted with the Skolt Sámi, he began to study them and to take part in the official discussions about their status. With a project to preserve Skolt culture Nickul's paramount idea of Sámi governance began to grow. He actively pursued this idea after World War II through his activities in Sámi politics in Finland and in Sámi cooperative efforts in the Nordic countries. The dominant idea was that the Sámi culture was to be protected from outside pressures of settlement, and that the Sámi themselves should be allowed to determine their own identity and their own needs. The paper discusses and analyses Karl Nickul's personal development and involvement in various projects and activities to secure Sámi rights.     

Bread and Power in the “Land of No Bread” – Low-Carbohydrate Sámi Diet in Transition

Throughout history, conquerors and those in power have assumed control not only of the people and the lands they have occupied but also of their food cultures and dietary habits. Encounters related to food have had undeniable influence on the nutrition, the health, and the environment of populations. The traditional diet of the Sámi living in Finnish Lapland – especially in the Utsjoki parish – was heavily dependent on meat and fish, while the diet of officials and settlers coming from the southern parts of the land was based on bread and other sources of carbohydrates. When officials relocated to Lapland, they often brought along bread, flour, and agricultural tools suitable for cultivating grain. The first task of the teacher of a school established in Utsjoki, the northernmost parish of Finnish Lapland, in the 1740s was to travel to the coast of the Arctic Ocean to buy flour for the school and its boarding pupils – despite the fact that the pupils were probably not accustomed to a diet that included bread. Information on matters such as this has been recorded in many sources consulted by historians, and makes it possible to focus on the role of food and dietary habits as an important part of cultural encounters and exchange. The attitudes of the Sámi towards food indicate that the use of power was not always a one-directional, top-down process. Even the rural communities of the northernmost part of Europe could benefit equally from the international trade connections and the increased choice of goods they brought. The inhabitants of the Sámi region also reflected on their own dietary habits and its shortcomings: the potato became popular in Europe starting in the eighteenth century, and some Sámi also expressed their interest in cultivating potato by the 1820s.     

Protected Areas,Country and Value: The Nature–Culture Tyranny of the IUCN's Protected Area Guidelines for Indigenous Australians

“Protected areas” is the formal definition for the global network of conservation places, including marine and terrestrial reserves, which are overseen by the IUCN through instruments such as the Guidelines for Applying Protected Area Management Categories (Guidelines). In the long‐term conservation of nature, the Guidelines embed a nature–culture dualism, upon which the values of each are ascribed and weighted. This binary does not recognise relational values of Indigenous peoples to land or encompass worldviews beyond the restricted choice of the dualism. Through two Australian Aboriginal case studies, I reveal tensions in classifying cultural values for protected areas under the limited Guidelines offerings and provide an alternative engagement, through reassessing the means and scope by which values are assigned, for greater equity to Indigenous peoples.