Northern Indigenous Peoples Research Articles

A Comparison of Stephen Harper’s and Justin Trudeau’s Arctic Narratives: Toward a New Geography of the Canadian North

This article intends to compare the political narratives on the Canadian Artic produced by the governments of Conservative Prime Minister Stephen Harper (2006–2015) and Liberal Prime Minister Justin Trudeau (2015–2023), with a specific focus on the identity dimension of these two sets of political narratives. Harper’s Arctic narrative, served by a unique personal commitment of the PM, promoted a radical shift from the historic Canada centred on the Laurentian region to a new Arctic Canada and in so doing, created a new political geography of Canada. In Justin Trudeau’s Arctic narrative, priority was given to reconciliation through the development of state-to-state relations with Indigenous communities. Embodied by the person of Governor General Mary Simon and concretized by the cooperative approach of Trudeau’s Arctic and Northern Framework, this new agentivity of Northern Indigenous peoples has ushered in a new decolonial geography of the Arctic. Unexpectedly, these successive official narratives of Arctic Canada have proven complementary in striving to move the center of gravity of the country north, thus creating new perspectives on Canadian identity and political geography.

About the Heritage of Klavdiya Alexandrovna Novikova in the Holdings of the National Library of the Republic of Sakha (Yakutia)

The study of the donated collection of K.A. Novikova (1913—1984), a leading northern scholar and specialist in Tungus-Manchurian languages, was carried out. The scientist’s collection was given to the National Library (NL) of the Republic of Sakha (Yakutia) by K.A. Novikova’s younger daughter I.L. Bochanova (Sobolevskaya) in 1993 in the amount of 328 books and 37 manuscripts. At present it is part of the gift collection of the NL of the Republic of Sakha (Yakutia). These are unique materials reflecting the owner’s individuality, his scientific interests, and also acting as a document of their era, an invaluable cultural artefact. The concepts of ‘donation’ and ‘donated collection’ are clarified. Types of review and analytical materials devoted to books and manuscripts of the collection are revealed. Cultural knowledge about their owners, readers, researchers, etc. is expanded by new interpretations and practices of rare editions.The history of creation, transfer and use of K.A. Novikova’s donation in the holdings of the NL of the Republic of Sakha (Yakutia) is shown. Its formation and functioning are analyzed. Many books have gift inscriptions of the authors, which reveal the relationship between the owner and his contemporaries and at the same time serve as evidence of the history of the book collection formation. The data of the analysis of the demand for the books of the collection from the electronic library of the NL of the Republic of Sakha (Yakutia) for the last 5 years are given. The composition of the main scientific works on Even language and folklore and manuscripts, which contain a variety of information, has been studied. The materials of the collection are of cultural value. The heritage of the northern indigenous peoples is an asset of our country’s history and culture.

Characterization of skin- and intestine microbial communities in migrating High Arctic lake whitefish and cisco

At high latitudes, lake whitefish ( Coregonus clupeaformis) and others in the closely related Coregonus species complex (CSC) including cisco ( C. autumnalis and C. sardinella) can be diadromous, seasonally transitioning between freshwater lakes and the Arctic Ocean. CSC skin- and intestine microbiomes were collected, facilitated by Inuit fishers at sites on and around King William Island, Nunavut, at the northern range limits of lake whitefish. Community composition was explored using 16S rRNA gene sequencing and microbiota distinctly grouped depending on fishing site salinity. Overall, lake whitefish intestine communities were more variable than those of the two cisco with higher Shannon diversity, suggesting that lake whitefish and their microbiomes could be susceptible to environmental stress possibly leading to dysbiosis. Lake whitefish showed lower condition (K) in the ocean than in freshwater rivers, whereas cisco condition was similar among distinct seasonal habitats. Taken together, the impact of changing habitats on fish condition and microbial composition may inform approaches to CSC health in fisheries and aquaculture, in addition to being relevant for northern Indigenous peoples with subsistence and economic interests in these resources.

Knowledge, attitudes, and practices regarding dogs and dog bites in Indigenous northern communities: A mixed methods study.

The singular relationship developed over the years between northern Indigenous peoples and dogs has been profoundly changed through historical trauma, settlements and increased use of snowmobiles. Issues related to dogs have become increasingly complex and worrisome with the endemic presence of the rabies virus among Arctic fox populations, and given the fact that northern Indigenous peoples may have a higher risk of dog bites than the general population. This study aimed to investigate factors related to the risk of dog bites in Naskapi and Innu communities located in northern Quebec (Canada) by (1) describing the knowledge, attitudes and practices (KAP) regarding dogs and dog bites in these communities, and (2) analyzing experiences of inhabitants and health professionals with regard to dog bites and their management. A mixed methods study design that combined an observational cross-sectional survey and individual interviews was used. The survey collected data on KAP regarding dogs and dog bites among 122 respondents. Individual interviews (n = 37) were then conducted with victims of dog bites, owners of dogs that have bitten a person before, and health professionals. Descriptive and inferential analysis (quantitative data) and thematic analysis (qualitative data) were performed. Results highlighted that 21% of respondents have had a dog bite in their lifetime. Most respondents were not aware of the risk of contracting rabies following a dog bite, although rabies risk perception was associated with risk perception of dogs (linear regression: coefficient = 0.69, 95% CI = 0.36-1.02). The odds of being more knowledgeable on rabies were higher (logistic regression: OR = 2.92, 95% CI = 1.07-7.98) among young adults. Dogs were perceived as both threats and protectors by community members. When the fear of dogs was present, it affected the quality of life of some inhabitants. There was confusion about responsibilities in the management of biting dogs, although protocols to follow after a bite were clear for health care professionals. This study revealed a lack of awareness and knowledge about dog bites and rabies risks in both communities. Results provide important knowledge for the development of interventions adapted to northern Indigenous communities.

Inuit youth-engaged community-based environmental research as supporting local development in Nunavut, Canada

ABSTRACT Community leadership in Arctic environmental research is increasingly recognized to contribute to Indigenous self-determination and sustainable development in the Arctic. While experienced Inuit harvesters, hunters, trappers, and other recognized environmental knowledge experts are largely included in research, similar opportunities for Inuit youth remain limited. Our study explored pathways for community-based engagement in environmental research to serve as a form of experiential learning for Inuit youth and enhance capacity in Arctic communities. For that, we examined, through interviews and workshops, the perspectives of 41 northerners from Pond Inlet (Mittimatalik), Nunavut, including 19 Inuit youth aged between 18 and 35 years old. We found that mentor-mentee relationships between researchers and Inuit youth may enhance scientific literacy and complement traditional learning pathways and observational learning. On the other side, by engaging Inuit youth, researchers may benefit from the experiences and knowledge of this new generation of northern Indigenous peoples uniquely positioned to value multiple worldviews in designing studies that address local priorities.

Traditional Lifestyle of the Indigenous Population of the Khabarovsk Krai as a Factor Determining the Spread of Helminth Infections

Introduction: Supporting health and wellbeing of indigenous small-numbered peoples of the North is one of the priorities of the regional policy in the Khabarovsk Krai. The centuries-long adaptation of the population to local conditions has created a unique system of the traditional use of natural resources and the most efficient forms and types of households. Despite all globalization processes, fishing, hunting and gathering remain essential elements of the lifestyle of northern indigenous peoples. Against the natural background, specific features of their behavior and nutrition create optimal conditions for helminth life cycles and intense transmission of endemic helminth infections. Objective: To assess effects of the traditional lifestyle of the indigenous population of the Khabarovsk Krai as a factor responsible for the spread of larval helminthiasis and endemic trematode infections. Materials and methods: In 2010–2020, questionnaire-based surveys were conducted and feces samples were collected from Nanai people in the villages of Dada, Sikachi-Alyan, Sinda, and Naikhin and from Udege people in the villages of Gvasyugi and Arsenyevo during expeditions. Results: Endemic trematode eggs were detected in stool samples from all the villages. Clonorchis sinensis eggs were detected in the samples from Dada, Sinda, and Sikachi-Alyan, while Nanophyetus salmincola schikhobalowi eggs were found in the dwellers of Arsenyevo and Gvasyugi. Metagonimus spp. eggs were also detected in isolated cases. The results of sero-epidemiological survey indicate a high frequency of contacts with Toxocara roundworms in all areas and with tapeworms of the Echinococcus type in the traditional villages located in forest areas. Conclusion: Original lifestyle and dietary habits of indigenous peoples in the Khabarovsk Krai pose a high risk of trematode infections (clonorchiasis, nanophietiasis, metagonimiasis) and larval helminthiasis (echinococcosis, toxocarosis). In combination with poor awareness of the population of appropriate preventive measures, this risk contributes to high incidence and prevalence rates of helminthiases in all surveyed national villages.

Nordicity and its relevance for northern Canadian infrastructure development

ABSTRACT Infrastructure development in Canada’s northern regions remains a challenge. Although scholars and policy-makers recognize the significant socio-economic potential of northern infrastructure, the prevailing piecemeal approach does not respond to many of the challenges faced by Indigenous communities. A pan-Canadian approach, such as a Northern Corridor, can circumvent some of the disadvantages stemming from fractured and uncoordinated initiatives but it still underlies the diverse environmental and socio-economic conditions across the Canadian North. The Nordicity index, originally developed by Hamelin, reflects northern Canada’s diversity and has been applied as a public policy tool, e.g. for determining northern living allowances or adapted for transportation development. However, these indices are spatio-temporally fixed which means they do not recognize changing spatial patterns of northern mobility. Thus, this paper argues that northern infrastructure development should be informed by Indigenous spatial practices of mobility. To this aim, the paper investigates the role of Nordicity in Canadian policy-making and analyses how northern Indigenous spatial practices of mobility have transformed throughout the last century. The Nordicity index recognizes the environmental and socio-economic conditions across Canada’s diverse northern regions but it should be complemented with an analysis of the spatial practices of northern Indigenous Peoples to inform future infrastructure development.

Diphtheria Antitoxin and Tales of Mercy in Northern Health Care.

This article examines the history of diphtheria in the Yukon and the Mackenzie district of the Northwest Territories in the first half of the 20th century. This analysis follows the traces of this now largely forgotten disease and its treatment to illuminate the constraints - intrinsic and constructed - on the provision of health care commensurate with the expectations and needs of northern Indigenous peoples. While diphtheria was never the most serious infectious disease, nor a major cause of death compared with tuberculosis or influenza at this time, examining its history offers significant insight into the creation of medical and public health infrastructures in Canada's northern territories, and the ways in which those infrastructures served, and failed to serve, different northern populations.

Using movement, diet, and genetic analyses to understand Arctic charr responses to ecosystem change

Arctic charr Salvelinus alpinus are a commercially and culturally valued species for northern Indigenous peoples. Climate shifts could have important implications for charr and those that rely on them, but studies that evaluate responses to ecosystem change and the spatial scales at which they occur are rare. We compare marine-phase habitat use, long-term diet patterns, and trends in effective population size of Arctic charr from 2 areas (Nain and Saglek) of Nunatsiavut, Labrador, Canada. Tagged charr in both areas frequently occupied estuaries but some also used other habitats that extended to the headland environments outside of their natal fjords. Despite the relatively small distances separating these study areas (<200 km), we observed differences in habitat use and diet. Northern stocks (including Saglek) were more reliant on invertebrates than southern stocks (e.g. Nain), for which capelin and sand lance were important prey. The use of coastal headlands also varied, with Saglek charr occupying these environments more frequently than those from Nain, which only used these habitats in 1 year of the study. Long-term commercial catches also indicate that the tendency for Nain charr to stay within fjords varies annually and relates to capelin availability. Despite the demonstrated capacity to alter diet and habitat use to changing environmental conditions, notable declines in effective population size were associated with the regime shift of the 1990s in the northwest Atlantic. Collectively, these results demonstrate that behavioral plasticity of Arctic charr may be insufficient to deal with the large environmental perturbations expected to arise from a changing climate.

Mercury in Ringed Seals (Pusa hispida) from the Canadian Arctic in Relation to Time and Climate Parameters.

Mercury is found in Arctic marine mammals that are important in the diet of northern Indigenous peoples. The objectives of the present long‐term study, spanning a 45‐yr period, were to 1) investigate the temporal trends of total mercury (THg; muscle and liver) and selenium (Se; liver) in ringed seals (Pusa hispida) from different regions of the Canadian Arctic; and 2) examine possible relationships with age, diet, and climate parameters such as air temperature, precipitation, climatic indices, and ice‐coverage. Ringed seals were collected by hunters in northern communities in the Beaufort Sea, Central Arctic, Eastern Baffin Island, Hudson Bay, and Ungava/Nunatsiavut regions (Canada) between 1972 and 2017. Mercury levels did not change through time in seal liver, but THg levels in muscle decreased in seals from Hudson Bay (−0.91%/yr) and Ungava/Nunatsiavut (−1.30%/yr). Carbon stable isotope values in seal muscle decreased significantly through time in 4 regions. Selenium‐to‐THg ratios were found to be >1 for all years and regions. Variation partitioning analyses across regions indicated that THg trends in seals were mostly explained by age (7.3–21.7%), climate parameters (3.5–12.5%), and diet (up to 9%); climate indices (i.e., Arctic and North Atlantic Oscillations, Pacific/North American pattern) explained the majority of the climate portion. The THg levels had a positive relationship with Arctic Oscillation for multiple regions. Associations of THg with air temperature, total precipitation, and sea‐ice coverage, as well as with North Atlantic Oscillation and Pacific/North American pattern were found to vary with tissue type and geographical area. Environ Toxicol Chem 2020;39:2462–2474. © 2020 Her Majesty the Queen in Right of Canada. Environmental Toxicology and Chemistry published by Wiley Periodicals LLC on behalf of SETAC. Reproduced with the permission of the Minister of Fisheries and Oceans Canada.

ИСЛАМ В ЖИЗНИ ОБСКИХ УГРОВ КАК ФАКТОР ИХ КУЛЬТУРНО-ИСТОРИЧЕСКОЙ ПСИХОЛОГИИ: ИСТОЧНИКИ И МЕТОДОЛОГИЧЕСКИЕ АСПЕКТЫ

The article analyses sources on the history of Islam in the culture of the Northern indigenous peoples, such as the Ob Ugrians (the Khanty and the Mansi): the Siberian chronicles, works of decorative and applied art, ethnographic materials. The paper provides methodological justification of the “impoverished environment” conception, which explains the mechanism of cultural borrowings under the North conditions. The authors conclude that the intensive penetration of Islam into the Ob Ugrian culture resulted in assimilation of some Khanty and Mansi tribes by the Siberian Tatars, and the Zabolotnie Tatars remained the only representatives of the Islamized (Turkicized) Khanty.

Ethnological Expertise in Yakutia: The Local Experience of Assessing the Impact of Industrial Activities on the Northern Indigenous Peoples

Indigenous small-numbered peoples of the North traditionally live on the territory of the Sakha Republic (Yakutia). Growing industrial activities on their traditional natural resource management territories (hereinafter TNRMT) raise issues of assessing the impact on traditional indigenous livelihood. Ethnological expertise was introduced in Yakutia in 2010 as the way to solve these problems. This article addresses issues of the practical application of the ethnological expertise in the complex environment of the Russian Arctic. More specifically, the local experience of implementation of the Sakha Republic (Yakutia) is examined in the article. The research was conducted with the use of analytical, social, statistical, and legal methods. The necessity of development of the ethnological expertise institute is explained, along with the legal basis for regulating relationships among governmental bodies, business, and northern indigenous peoples. Both of those factors are necessary for sustainable development of the Russian Arctic.

Island as a memorial site in the sacral landscape of the Arctic regions of the Russian North

Sacral localities along with the works (monuments) of hierotopic art intrinsic to them hold the most prominent positions in the hierarchy of landmark places and constitute the backbone of establishment (elaboration) of the remembrance landscapes for local and ethnic communities in the Arctic Regions of the Russian North. Sacral topoi are the focal points for storage and transfer of the ultimate, comprehensive and innermost knowledge (memory) of all aspects and modalities of the universe constitution. Fundamental memorability of a sacred place is determined by its appeal to metaphysics, to the origins and the arche, the principles and foundations of existence, as well as by its commitment to the supertemporal rhythms of remembering the eternal (eternal memory represented in the chronotope of the myth of eternal return). The system of sacral places serving as the sacred framework of the remembrance landscape for the Arctic peoples places special emphasis to the topos of the island which became the protosymbol of the Russian civilization due to its powerful numinous potential and semiotic status. This research was conducted in reliance upon folklore and ethnographic materials as well as ecclesiastical and historical sources revealing the semiotics and commemorative generating potential of the island developmental site in the sacral landscape of the Russian North Arctic regions. Studying the island topos as a place of remembrance in the sacral landscape of the Arctic territories and aquatic areas allows for the conclusion that all cult sites and sanctuaries of the northern indigenous peoples (the Sami, the Nenets and the Vepsians), as well as all the monuments of the orthodox hierotopy specific for the island territories of the Russian North, manifest themselves as eternal keepers of enduring values, commandments and implications of human existence in the sacred space of the high latitudes.

“We the North” As the Dispossession of Indigenous Identity and a Slogan of Canada’s Enduring Colonial Legacy

As the only Canadian team in the professional United States’ National Basketball Association, the Toronto Raptors adopted the slogan “We the North.” The new slogan is designed to invoke historical myths and narratives of what or who Canada is. The slogan emblematically assumes, as a metanarrative, the mythologized national identity of Canada as distinctly “northern,” revealing itself to be a reproduction of banal nationalism in Canada in the process. It is, however, more than that: it is the appropriation of an imagined northern Canadian, and specifically Inuit or authentic northern (indigenous) identity. Something as seemingly innocuous and banal as a Canadian sports team’s slogan can manifest the enduring colonial legacy of Canada. Banal nationalism in Canada is anything but benign, and in the case of the Raptor’s highly appropriative slogan, dispossessive of Inuit identity and an enduring symbol of Canada’s colonial legacy. In the process of attempting to encapsulate the imagined Canadian national identity and fashion it into a metanarrative, the slogan appropriates the uniqueness that makes northerners and northern indigenous peoples what they are, northerners, and dispossesses them of facets of their identity.

ХРИСТИАНСТВО И СЕВЕР В ВОСПРИЯТИИ УЧЕНЫХ И ПУТЕШЕСТВЕННИКОВ XVIII - НАЧАЛА XX В.

In this article I intend to explore the way in which early ethnographers, missionaries and travelers approached the relationship between Russian Orthodox faith and intellectual development among the indigenous peoples of Western Siberia and Russian North (the Nenets, Khanty and Mansi). My aim was to reveal the most characteristic topics of discussions concerning the influence of Christian ideas on the indigenous peoples that were proposed by the authors who published descriptions of the North between the 18 th and the early 20 th centuries. I studied travel notes and ethnographies of the period in order to map repeatedly expressed ideas about connection of Russian Orthodox and animist concepts, ritual practice and everyday moral conduct. I analyzed this evidence in the framework of theoretical and philosophical ideas of cultural evolutionism of the 19 th century, as well as of recent discussions in the domain of anthropology of Christianity. I examined available ethnographic evidence about the Russian North and Western Siberia regarding specific relationship between Eastern Christianity and modernization. I disclosed that in ethnographic descriptions of the period, the main tropes concerning connection between the northern indigenous peoples and Russian Orthodoxy encompassed ideas concerning limited influence of Christianity on the northern tribes, appropriation of selected Christian ideas by indigenous shamanistic groups and restricted prospects for development of the northern peoples who did not take Christianity seriously. The Russian North and Western Siberia were marginal regions of spreading the Russian Orthodox faith from the 18 th until the early 20 th century. Also, material modernity penetrated the region rather slowly. The Russian Orthodox Church and scholarly community both attempted to endorse social, material and mental development in the region during the early period of missionary work as well as ethnographic studies. Besides, ethnographers and missionaries both viewed animism as a prominent obstacle of development. But, differently from the Church, scholars regarded folk religion also as a valuable reserve of indigenous knowledge.

Undermining subsistence: Barren-ground caribou in a "tragedy of open access".

Sustaining arctic/subarctic ecosystems and the livelihoods of northern Indigenous peoples is an immense challenge amid increasing resource development. The paper describes a "tragedy of open access" occurring in Canada's north as governments open up new areas of sensitive barren-ground caribou habitat to mineral resource development. Once numbering in the millions, barren-ground caribou populations (Rangifer tarandus groenlandicus/Rangifer tarandus granti) have declined over 70% in northern Canada over the last two decades in a cycle well understood by northern Indigenous peoples and scientists. However, as some herds reach critically low population levels, the impacts of human disturbance have become a major focus of debate in the north and elsewhere. A growing body of science and traditional knowledge research points to the adverse impacts of resource development; however, management efforts have been almost exclusively focused on controlling the subsistence harvest of northern Indigenous peoples. These efforts to control Indigenous harvesting parallel management practices during previous periods of caribou population decline (for example, 1950s) during which time governments also lacked evidence and appeared motivated by other values and interests in northern lands and resources. As mineral resource development advances in northern Canada and elsewhere, addressing this "science-policy gap" problem is critical to the sustainability of both caribou and people.

Этнографическое изучение коренных малочисленных народов Севера в арктических районах Якутии в 1960-х – 1970-х гг.

Этнографическое изучение коренных малочисленных народов Севера в арктических районах Якутии в 1960-х – 1970-х гг.

Ice and Water: Politics, Peoples, and the Arctic Council, by John English

Reviewed by: Rob Huebert, University of CalgaryJohn English's Ice and Water provides an important albeit frustrating addition to our understanding of the process that changing international Arctic governance. It offers important insights into the Canadian efforts to create and promote the Arctic Council, presenting outstanding evidence and an insider's understanding of the intrigues involved. English examines in detail some of the most important phases of the creation of the Arctic Council. The book correctly focuses on the emphasis placed on the participation of northern Indigenous Peoples and in particular Canadian northern Indigenous Peoples.However, readers who lack a detailed understanding of the region and its politics may find the book confusing. First, it mistitled. It claims to be an examination of the creation of the Arctic Council. While it does provide important insights into its creation, its real focus the central role played by several Canadian individuals and nongovernment organizations. This really a book about Mary Simon, Franklyn Griffiths, and a number of other key Canadian officials. It also about the role played by the Gordon Foundation. There no question that they each deserve tremendous praise for their effort and perseverance in helping to create the Arctic Council, which, without them, would likely not exist today. But this not what English's book claims to do: its stated purpose is a history of the Arctic Council, a study of how a 21st century institution has roots in the human, ecological, and political developments of the most northern region of the planet (12).This promise at odds with English's methodology. He focuses on the role of the individual. While this an acceptable means of assessing the creation of international institutions, it necessary to ensure that the individuals selected are not presented as caricatures. Yet it becomes evident that English has a much more positive regard for individuals associated with the Liberal Party of Canada. The Arctic Council a very important achievement in Canadian foreign policy, but it was built on a bipartisan basis. One may take issue with the contents of that support, but there little question that from Brian Mulroney's first proposal of the Arctic Council in 1989 to Jean Chretien's success in gaining American acceptance of the idea in 1996, individuals from all sides of the Canadian political spectrum have been involved and supportive. Thus, English's tendency to portray Liberal supporters in much more sympathetic terms prevents a more nuanced understanding of the motives of all those involved.The book also discounts or completely ignores some critical actors. One reason for the Arctic Council's success its working groups and task force. These bodies, initiated by the Arctic Environmental Protection Strategy and carried over into the Arctic Council, provided the continuity, expertise, and substance of much of the council's early work. As with the council itself, each body was created and supported through the work of key individuals. Furthermore, many of these individuals were Canadian. A chapter examining and explaining what these working groups and task force did needed. Readers need to know that Fred Roots was instrumental in setting up the very powerful Arctic Monitoring Program and that Jeanne Pagnan was critical to the success of Conservation of Arctic Flora and Fauna working group. Others such as Bernie Funston and Russel Shearer are left out. Perhaps even more problematic the complete omission of the critically important role Leslie Whitby played in the foundation of the task group on sustainable development. …

Mitigating the Risks of Resource Extraction for Industrial Actors and Northern Indigenous Peoples

A collaborative relationship between native peoples and industrial corporations–two actors that value resource-rich land–is of vital importance for both the United States and the Russian Federation. A strong partnership between industrial and indigenous actors can help to ensure not only the stability of extractive projects, but also the protection of indigenous groups from the potentially existential threats associated with territorial loss. Cooperation between these two parties gains urgency as extractive corporations begin to explore the Arctic, a region of the world already home to over two dozen unique indigenous communities. In both the United States and the Russian Federation, there are legal precedents for negotiations regarding indigenous rights, natural resources, and the fuel-energy complex. Even so, parties involved in the extractive process frequently stray from these national and international legal guidelines. Our paper seeks to answer the question: why might rational actors–here, indigenous and industrial communities that are motivated by their preferences–fail to cooperate on extractive projects, even when robust collaborative agreements benefit all sides? We suggest that the explanation is twofold: first, indigenous land rights lack the consistency which may give indigenous communities control over their resources and cultural preservation; and second, a neutral and objective third-party mediator–whether in the form of a state or an international body–is often silent in, or absent from, the negotiation process, thereby undermining its authority to ensure fair and reasonable deliberations. Our findings can offer important insights for community-corporate relations, not only in the Arctic, but worldwide.(Published: May 2017)Citation: A.M. Lerner et al. “Mitigating the Risks of Resource Extraction for Industrial Actors and Northern Indigenous Peoples.” Arctic Review on Law and Politics, Vol. 8, 2017, pp. 23–51. http://dx.doi.org/10.23865/arctic.v8.659

ПРОБЛЕМЫ ИСПОЛЬЗОВАНИЯ КУЛЬТОВЫХ ОБЪЕКТОВ КОРЕННЫХ НАРОДОВ В ИНДУСТРИИ ТУРИЗМА (ОПЫТ АЛТАЕ-САЯНСКОГО РЕГИОНА)

<p>Religious objects play an important role in the vital activity of the indigenous peoples of the North, as they accumulate information about the history, traditional culture and the use of local communities. Currently, many of them are gradually fading away or in an unsatisfactory state. Sacred places are getting more and more popular with tourists, which turns them into touristic destinations. That is why the article raises the pressing challenge of including the sacred places of the Northern indigenous peoples into tourist routes.<strong></strong></p><p>The article examines the experience of the regions ofSouthern Siberiain organizing tourism near religious sites.</p><p>As a result of the research, the author comes to the conclusion that the development of tourism in places of power of the indigenous peoples of the North has both positive and negative aspects. The paper gives a number of practical recommendations that would prevent negative consequences of the use of religious objects in tourism. In the conclusion of the article it is said that, with proper organization, tourism can be one of the most effective tools for maintaining and developing the sacred sites in the Altai-Sayan region.</p>