Sámi Media and Indigenous Agency in the Arctic North by Coppélie Cocq and Thomas A. DuBois (review)

Abstract

Reviewed by: Sámi Media and Indigenous Agency in the Arctic North by Coppélie Cocq and Thomas A. DuBois Bronwyn Carlson (bio) Sámi Media and Indigenous Agency in the Arctic North by Coppélie Cocq and Thomas A. DuBois University of Washington Press, 2020 SÁMI MEDIA AND INDIGENOUS AGENCY IN THE ARCTIC NORTH written by Coppélie Cocq and Thomas A. DuBois is an interesting and timely contribution to the corpus of knowledge being produced on Indigenous peoples and media and communication. Indigenous peoples across the globe are typically early adopters of all forms of communication technologies. As the authors note, from as early as the 1990s Indigenous peoples have utilized digital technologies to connect with others across the globe to create a sense of global Indigenous solidarity for survival, connectivity, innovation, and social and political interactions as well as for pleasure. The book details Sámi use of technology, including digital platforms demonstrating the longevity of using technology to resist colonialism. Like other Indigenous peoples, Sámi utilize communication and media technologies for their own means and always have. From precolonial technologies to print media, radio, television to contemporary digital platforms such as social media, Indigenous peoples utilize technology in their efforts to promote and maintain their cultural practices, keep connected, and stay alive. As the authors note, "Sámi groups did not wait for the internet 2.0 to find a way to make their voices heard" (195). As rightfully noted by the authors, not all Indigenous peoples think alike or hold the same position on topics in relation to cultural knowledges and practices or the way in which technologies are used or are useful. Sámi are diverse, and indeed their homelands sit across multiple nation-states including Norway, Finland, and Sweden. In an interesting and innovative way, Cocq and DuBois have chosen to title each chapter using Sámi languages to describe "snow." For example, chapter 1 is titled, Åppås, a Lule Sámi term referring to newly fallen snow. The authors discuss the meaning of the terms but also how the meanings relate to their study, providing the reader with insights into Sámi languages and demonstrating how language is a powerful, very localized technology. The authors state, "Our choices of snow terms reflect the diversity of Sámi languages, so our choice of places to highlight is meant to underscore the diversity of terrains, ways of life, and hubs of activity" (33). Sámi are part of a global network of Indigenous peoples who use the [End Page 191] internet to connect, learn from each other, and support each other in efforts to undo some of the damage that colonization has inflicted upon our bodies and lands. The book outlines these efforts and draws the reader's attention to the way Sámi and other Indigenous peoples use digital technologies in their activism in what they suggest galvanizes support against forces that aim to disempower or coerce Indigenous communities. The authors also note the difficulty in covering the breadth and depth of Sámi activism due to the increasing numbers of talented people who are emerging from each of the Nordic locations on Sámi homelands. The book is filled with examples of Sámi ingenuity and creativity such as film, documentaries, text, artworks, song, joik performance, music, and much more. Other examples include Sámi activism like language resurgence and repatriation of ancestors, whose bodies have been stolen and kept in metal drawers and display cabinets across the world. "Thousands of Sámi remains [are] currently housed in anatomical institutes in each of the Nordic countries," a reality that resonates with most Indigenous peoples around the globe (131). The book could easily be described as "glocal": while firmly situated in the lived experiences of Sámi, the book speaks to the experiences of Indigenous peoples globally. This ensures the book's appeal to a diverse audience. Similar to other Indigenous peoples, Sámi remain Sámi online. Ways of knowing, being, and doing are firmly situated in Sámi practices and traditions as noted by the authors: "Social media in Sápmi is to a great extent a mode...