WANDERINGS,
WONDERINGS
A TRAVEL LOG TO SAAMI EATNAMA
Eric Plourde, Oulu
::
FOREWORD
What follows is a concatenation of thoughts, questions and reflexions that ushered
out of my head during and after a journey to Lapin Lääni and Finnmark
area in April 2001, as part of the Northern Cultures and Societies program,
mainly as a complement to the courses on Saami people, religion and arts.
The pictures that act as a visual support for the textual evocation of my thoughts
are by me, and some have been reworked for practical reasons, although one can
find some hidden meaning in the reworking. The images stand also as a metatext
that supplies meaning whenever the text fails to convey information.
I have chosen the true travel log format as it is most suitable to the state
of mind that I enter if traveling, and also because it is a format through which
I have communicated during my previous travels or journeys.
Day
1. (2/3/2001)
7.30 I prepare
my belongings for the journey. I have dreamed of this travel and my expectations
are somewhat fueling some stress. This is not Siberia, and I will be with other
people, but it is still a journey. I have no idea what we have scheduled; as
a result, the stress is blended with nervousness.
8.30 I am
ready to go, but somehow giddiness is seeping through me, replacing the nervousness,
and I am unsure as to what is the origin of this emotion. Certainly, the idea
of going through territory unfamiliar is not stranger to it, and certainly the
expectations are now surging through. All the questions and the images invoked
by the knowledge accumulated by self-study and the various lessons on the Saami
people have accumulated such that I am growing weary that maybe this construction
affects already my outlook on the whole journey, even though it has not started
yet.
(On the road…)
We have left Oulu, and the road stretches in front of us, offering only glimpses
of itself; I am much more focused on the windows of the vehicle. Through it,
the landscape is unfolding at a rapid pace, and I am slowly becoming hypnotized
by the pattern of snow, birches and fir trees. I notice some subtle changes
in the environment, but I cannot feel them as I am isolated from the outside
noise and air. Since my childhood, I have traveled a many times by bus, and
it is not my favorite means of transportation. The main point of a journey is
traveling itself, and although it is much more practical to travel by bus than,
say, by skis, like my grandfather would say « on voit pas panoute de monde
de même » (we sure ain’t meetin’ people that way)
Our first stop is somewhat halfway between our destination, Hetta (Enontekiö)
and Oulu.
The skier
The « Truck
stop » does not interest me at all, as I have already eaten and, as a
regular traveler, I am not interested by those « gas station/ restaurant/thing-a-ma-jig
» shops that are present wherever cars can stretch their rubber on some
godforsaken path. Nay, I am suddenly struck by the sight of a tall statue, the
blackness of which stands out in sharp contrast with the white surroundings.
I approach, wandering off again I observe the statue from all sides; I don’t
know who Eero Mäntyräntä is, but I can read on the stone that
he was a pretty good skier. As I observe the statue, my mind short-circuits
again, and the thought of the first readings I have done about Finno-Ugrian
and Uralian languages conjures up the distinctions made by the first foreign
observers traveling to what is now called Finland. The distinction on which
my mind is focusing is between the « phinoi» and «
scrithiphinoi » : the Finns that ski and the Finns that don’t ski…
That distinction is interpreted as marking the very early gap between Saami
and Finns. Event though, according to archaeological and historical records,
the Saami habitat stretched much more south than today, I am looking on a tangible
and concrete symbol of what I consider to be a flag post of Saami Eatnama. The
skis are omnipresent during this time of year, and if they are not exclusively
Saami, the ones on the statue remind me that I am getting near the land where
live the people that used this technological marvel of adaptation as much as
regular shoes.
(On the road)
Again, I am a prisoner in the bus. I had a glimpse of « pseudo-Sami-made-in-Taiwan-or-maybe-Hong
Kong » paraphernalia. I gather this is only the beginning. Here, too,
the exotic character of handicraft can lead to forgery. Objects once useful,
practical and present in daily life have become key chains, dolls or beer glass
holders. It is so easy to reduce any culture to a few insignificant objects.
I have become immune to the effects, but I am still astonished each time I see
this sort of things. We are nearing our next stop, the park near Hetta, and
I will have some information on the physical environment of the Saami. Or will
I?
(…)
15h30 -
The snow smothers the sound and imposes a silence broken only by the chatter
of some students. The park is the main attraction in this area and I wonder
what we are doing here. When we enter the main building and I get a glimpse
of the main rooms, I begin to understand why we have been brought in here. The
explanations are a bit tedious, as I have seen many of these parks, especially
this type of environment, so I wander off by myself and I try to assimilate
the contents and see what are the main differences between Saamiland and the
Nord-Ouest Québécois (where I was born).
The jojker
| 20h30.
The day is about to end. Some Aurora Borealis is preparing. We gather in
the wooden Lavvu, the Saami tent. The fire heats the group of students,
but they huddle each other so as to keep that heat inside. I am eager to
see the « clou de la soirée » the highlight of the evening:
we are supposed to meet a Saami who will treat us with one cultural behavior
said to be one of the remaining distinctive traits of most Saami: juoigos
(jojk in Finnish) . I have heard juoigos before, but most of them surrounded
by modern instrumentation. I wonder what the jojker will look like and what
type of juoigos he will perform. (…) |
 |
The gakti is the
traditional costume of the Saami, and the colors and appearance vary according
to region and Saami subgroup. The Skolt Saami for example, living mainly in
Finland and Russia, show a gakti strongly influenced by Christian Orthodox religion.
Mainly, modern gakti are a reconstruction of what has become a quite visual
element of distinction of the Saami people, especially for those who do not
know the Saami languages anymore or who do not practice the traditional Saami
way of life (reindeer herding, fishing).
(…)
Well, I have shaken off the enchantment of the juoigos and now I am thinking of all of what happened. The performance was right and the atmosphere was not that artificial, but the jojker himself flared up a discussion about the « authenticity » of Saami or being Saami. What I mean to say is that the jojker spoke in Finnish language… and his main job is to look for gold, if I recall. Meaning that it might be profitable for some Finns to « become » Saami and start reindeer herding. In Finland, reindeer herders are compensated financially for the loss of livestock (for practical reasons, since according to official statistics, about 3,000 reindeers are killed on the roads each year); it is subsidized in Finland, it is partly subsidized by the State. There is a quite similar situation in Canada, where the law specifies that if you are 3rd generation Indian (in case of that country, where the judicial system is based on British traditions, it is defined by « blood » meaning the ancestral lineage.) or one of your grandparents was Indian, you get granted the status of Indian, and get free education, health care (including lifetime dental care) tax exemptions. This gave way to a certain abuse, which led to some tensions in both the « White » and the « Indian » communities; I have not explored whether or not the same situation exists with Saami and Finnish citizens of Finland. Of course, there are no « Saami reservations », the homelands do not have the same legal status, but the Saami are seen as « wasters » of land that could be used for more practical reasons.
Day
2. (3/3/2001)
8.15 - Sleep
has been disturbed by dreams of the Aurora Borealis. The dreams themselves did
not disturb me, but waking up in the middle of the night, I remember the dream
and ponder on the significance of this phenomenon to the Saami, past and present.
During the long winter nights, only the stars and sometimes the Moon are the
natural light that shine for you. What about Aurora Borealis
The road to
Geavdogeainu (Kautokeino)
10.30- The
openness of the environment, with scarce trees and and snow up to I don’t
know, silence and calm, conjures up a question: Are we alone in the world, should
be the question of those people living in a zone where nature is overwhelming?
I have seen only 4 cars on the road to Geavdugaino and maybe 3 individuals.
Everywhere I see the same landscape… It is reflected in the art of the
Saami, I have witnessed… In the poetry of Nils Aslak Valkeapää:
Beahvi, Ahc’c’az’an (Sun, my father) is etched out like the Saamilandscape…
the themes are reoccurring in the book… I am enlightened now, as all the
hidden meaning becomes clearer now. We stopped midway and I wander away again
from the group. I take several pictures, and let myself be kissed by the sun’s
rays. My boots are filled with snow and I don’t care….
Sapling birches dot the snow below a very present Sun in a pure blue sky. Rocks
are the only other features that add some color to the ground…I want to
stay here longer.
Kautokeino sits
atop a valley giving way to the river that bears the same name. Houses dot the
landscape, and we slowly move in to park the bus. When we get out, I can see
clearly the fjells, the characteristic feature if Saami Finnmark. Here, the
road signs remind the traveler that a fair percentage of the population can
speak Saami language, in this case the North Saami or, davvigiella. It is the
language of the majority in the village but also, the language of the majority
in Saami themselves. Between 25 and 30 000 individuals can speak the language,
and the closest “competitor” is Lule Saami, with about 2 000 speakers.
Some road signs are scratched, the Saami letters partly erased, and I read in
my literature that many Norwegians are still today not too hot with the idea
that Saami language(s) should be recognized officially, if not at all.
Two generations of Saami looking back
In Kautokeino,
two “institutions” fuel some reflection. The first one is Juhl’s
Gallery.
Its importance according to me goes beyond the silver jewelry industry and the
post-modern art of the architecture, nor the many objects taken from around
the world. No, it is the manufacturing of Saami traditional jewelry (brooches,
earrings, headdress, buttons, spoons) that is important, as we have here a chance
to see some marvels of body decoration.
The awakening (or should I say the reawakening) of the Saami came in a context
where there was a unified front against the « Western » forces of
colonization. In « Sapmi : becoming a nation » Norway is a colonizing
force and in such cases as the Alta Dam protest, it was part of the climate
of revolt and change of that era. One way to ensure that an itelligentsia (or
elite) is constituted, is to have superior education, bonus if it is in the
native language of the followers. The Saami college of Kautokeino is conceived
exactly for that purpose, and it offers young Saami the opportunity to broaden
their knowledge in Nortern Saami language. It is a very good initiative, since
many minorities do not possess such a platform for Advanced Studies. The real
achievment would be to have Advanced Studies courses in other Saami languages
like Lule Saami or Akkala Saami…
We are heading for Karasjok, where lies two other important institutions for
the Saami: the Saami parliament and the Davvi Girji book store and publishing
house. When we enter the Davvi Girji, the cozy atmosphere sets me off. A kitchen
and a very warm interior reassure me as to the kind of publishing house DG is.
We are allowed to see the collection of books, and I notice some interesting
classics translated in Saami language, such as The Little Prince by Antoine
de Saint-Exupéry. I suddenly realize that most of the books on the shelves
are for children, and I see what kind of mission DG has in mind. Not that I
don’t see books for adults, but I know that most adults don’t know
how to read Saami, so that no wonder then why the main target of DG books is
children.
I buy one of these children book, a “Pictionary” full of Northern
Saami language words and hope to give to my child a few Saami words to play
his mind and his mouth with…
We only see the exterior of the Saami parliament, as time flies and we need
this time to go to Karigasniemi, back in Finnish territory. Here we see a controversial
(at least at the beginning) element of modern Saami awakening. The parliament.
It is built in the shape of a lavvu, and although we can’t come inside
to visit, I know that the parliament has no real decisional power, although
it is a powerful unifying force where 5 representatives of all the Saami group
meet.
23.00 – Finnish sauna and karaoke… Nice. I’ll sleep quite well. I did one song : Unbelievable by EMF
Day
3. (4/2/2001)
We shuffle out of Karigasniemi and head out to our next cosy nest. On the way
we stop to meet an interesting group of Saami. There on the road between Aanar
(Inari) and Karigasniemi, lies Inrain Poronfarmi, where we are greeted by a
famliy of Saami reindeer herders. The place is evidently placed out for touristic
reasons, but the charm and welcoming attitude of the family erases all apprehensions.
The air is surprisingly colder than in Karigasniemi, and most of the students
huddle near an open air fire. The reindeers are spread up in front of the house,
tied to trees. Some of them look pretty old. I notice the sleds in the back
and the circuit where shortly some people will try them out. It is not these
sleds that interest me, but rather the snowmobiles parked near the garage. I
wander off and let the group try out the suopunki, the Saami lasso for catching
reindeer.
The snowmobile, invented by a man from my culture (his name was Armand Bombardier)
in the Thirties, was introduced in Saamiland only after World War II. But the
impact on Saami culture was tremendous. Sledges like the ones « driven
» by the students and prepared by the kind family are slow and require
tremendous amount of energy and preparation. Snowmobiles have really made the
life of Saami people easier, but it had also dire ecological consequences. I
did not drive one in the past five years.
We again go to warm ourselves in the Lavvu (once more, wooden) and eat reindeer
meat. We are greeted by some juoigos and I notice the difference between the
gakti of the older woman, who is in fact the mother of the lady that kindly
explained the scheduled to us. They tell us that they speak Finnish to each
other since they don’t speak the same Saami language (Inari and Northern
are mutually non-intelligible). I wonder if the reindeer we are eating comes
from… never mind.
Day
4. (5/3/2001)
11.00 I
get up late and decide to not go skiing, as I want to join others in ice fishing
and « suopunki » throwing. I walk through the snow and I suddenly
realize that I wish I had my snowshoes… I receive a tiny fishing rod and
some instructions as to how to use it properly. Fishing was (and still is, to
some extent) a very important part of Saami life, and many means of fishing
have been developed by the Saami, but this fishing rod reminds me more of the
Inuit long wait style… Over a hole in the ice… Why not set some dam-nets
on one end of the river and pick up the catch later like they used to?
Early afternoon. We arrive at the Siida, the museum of Saamiland. The modern
architecture really stands out in this small village. It is quite recent, 3
years at most, and hides the previous open-air museum. I wander off alone, as
usual, and see in tiny cubicles portions of Saami culture, and it is very…
innovating, but at the same time I have the same feeling when I look at the
animals around the central part where Saami are, hem, exposed…It is quite
interesting to note that this museum was dubbed the Siida, a social unit harking
back to the hunting era of Saami, consisting of 20-30 individuals, divided along
hunting territories. The last Siidas were in Russia and closed off shortly after
the October Revolution.
Mid afternoon.
We visit a Saami language kindergarten, where educators tend 6 Saami children
in Inari Sami, a language spoken fluently by at most 300 individuals. The kindergarten
looks like any kindergarten, children-size table and some chairs occupied by
busy little people cutting out some papers. Many books are displayed in the
back, and there are some playrooms filled with colorful images and pictures,
some drawn by the children themselves. The educators, all women, speak Inari
Saami to the children. They are for the moment concentrated on their artwork:
a little penguin with movable arms. I look at the books, some handed out by
an educator, and I immediately see the result of lack of funds. Some books are
just pasted over with Saami text, written and glued by the educators themselves.
They also put the Saami words over every object in the house, compensating for
the shortcoming in the multimedia area. At least they can play in the snow…I
join the fun and forget about the possible nonexistence of this kindergarten
next year… for a few minutes.
Late afternoon, after the people went buying some Saami paraphernalia at the
numerous boutiques strewn on the side of the road. We are eating American fast
food in a hotel/ general store/ kioski in the center of Anar gilli. I see a
lady in a snowmobile suit and her face seems familiar… suddenly, I recognize
her…she is the young lady of Inarin Poronfarmi! She is not wearing her
reindeer hide boots. Maybe it is too warm to wear those. And it is certainly
inconvenient to wear the gakti while riding the snowmobile. A good old-fashioned
helmet is better.
23.45 In
my room, I ponder on these last days and the thoughts of Saami children playing
in the snow haunt me up into my dreams. As a researcher preoccupied with language
issues, I have serious doubts as to the survival of the Saami languages. After
visiting the College in Kautokeino and the Davvi Girji in Karasjoki, there is
a good future for the Northern Saami language, but I can not say the same about
the other languages. In Finland, the Inari and Skolt Saami are not on the verge
of extinction like Ter Saami in Russia (20 speakers) or Pite Saami in Sweden
(maybe 10 speakers), but the survival of a language is difficult to imagine
if only 6 children can get exposed to the language in an early age.
After being in Saamiland, I had a glimpse of Saami culture. Four days is definitely not enough to understand what being a Saami is all about but I have come to this conclusion : The Saami are now forming a true modern nation, in the sense that traditional activities such as handicrafts, fishing or hunting constitute a marginal percentage in the source of income. Actually, services dominate the main sphere of activity. I wonder, now, and to a certain extent, I hope that, Saami society will be able to cope with the condition of minority in the context of the European Federation or, above all, assuming control of the land and its resources.