Southern Saami Research Articles

Wind Energy on Trial in Saepmie: Epistemic Controversies and Strategic Ignorance in Norway’s Green Energy Transition

Climate change policies and the green energy transition have renewed colonial structures and injustices for Indigenous peoples in land-use conflicts, but not without resistance. This article explores epistemic controversies in a legal struggle concerning impacts from wind energy infrastructure on Southern Saami reindeer herding and culture in Norway. The article draws on courtroom ethnography and diverse written material concerning a court case between the wind energy company Fosen Vind DA and the Southern Saami reindeer herders in Fovsen Njaarke Sïjte. The findings show that the parties’ competing claims to truth rely on different knowledge systems and worldviews concerning what Southern Saami reindeer herding is an ought to be. However, beyond onto-epistemological struggles between the “Indigenous” and the “Western”, Fosen Vind DA and the Norwegian state strategically ignored all knowledges that threatened capitalist and green colonial interests. The Fosen case illustrates how Indigenous peoples can contest dominant knowledge regimes and colonial presumptions about their livelihoods, culture, and rights through the legal system. However, the Norwegian state’s reluctancy to respect the outcome of the Supreme Court verdict reveals that asymmetric power relations continue to pave the way for colonial dispossession of Saami landscapes, epistemes, and human rights in the green energy transition.

“You Can Kill Us with Dialogue:” Critical Perspectives on Wind Energy Development in a Nordic-Saami Green Colonial Context

This article explores Southern Saami reindeer herders’ experiences and contestations over state consultation and corporate dialogue during a conflict over the Øyfjellet wind energy project in Norway. Informed by a committed research approach and juxtaposition with findings from Indigenous peoples' territorial struggles in Latin-America, the article provides critical perspectives on governance practices in a Nordic-Saami green colonial context. The research draws on ethnography from a consultation meeting between Jillen Njaarke, the impacted reindeer herding community, and state authorities, as well as diverse written material. The study suggests that the state- and corporate-led “dialogues” displaced the root cause of the conflict, revealed epistemic miscommunication, and perpetuated relations of domination which limited emancipatory effects for Jillen Njaarke. The premises and discourses underpinning the “dialogues” further reproduced racist notions which devalue ancestral Saami reindeer herding knowledges, practices, and landscape relations. These findings challenge dialogue as prescription of good governance and conflict resolution in a context where democracy and compliance with Indigenous peoples’ rights are perceived as high.

“Time is our worst enemy:” Lived experiences and intercultural relations in the making of green aluminum

AbstractClimate change's burden is double for many Indigenous communities: while changing weather‐patterns threaten their ways of life, greenlabeled extractive industries take hold in their territories. This article advances decolonial psychology's engagement with climate change mitigation as a form of green colonization through a multi‐site study of lived experiences among Indigenous and Tribal communities affected by the production of “green aluminum.” The study follows aluminum's value and supply chains interconnecting the indigenous Southern Saami people's struggle to defend their reindeer pasturing lands to the booming wind power industry in Norway and the Brazilian Amazon communities’ confrontations with bauxite‐mining and alumina refineries. Data material consists of individual interviews (N = 25), 13 group interviews and participatory observation. Despite sociocultural differences, participants narrated lived experiences of loss of lifeworlds and meaning‐systems resulting from wind power and aluminum production, and harmful experiences with companies and bureaucracy thematized as forms of “bad faith.” They discussed different mechanisms of violence and dehumanization in hegemonic green agendas. By highlighting how Green New Deal (GND) proposals in Norway forward aluminum‐smelting as exemplar of just transition and green inclusion, the study's findings suggest that for proliferating GND's to be inclusive and just, their scope must be international and decolonial.

Green colonialism in the Nordic context: Exploring Southern Saami representations of wind energy development.

This paper explores social representations of wind energy development within reindeer herding lands among the Indigenous Southern Saami living within Norwegian borders. For this matter, the paper combines Social Representations Theory (SRT) with the analytical framework of "circuits of dispossession and privilege" and decolonial approaches within community psychology. Data consisted of seven individual semi-structured open-ended interviews, three collective interviews, and observation in three lawsuits, public meetings, protest actions, and reindeer herding activities. The findings suggest that for the subjects in this study, the onset of wind power represents the renewal of historical processes of dispossession through accumulation and colonialism, enabled by harmful knowledge gaps in Norwegian society and institutions, contrasting Southern Saami's values of responsibility and ecological practices. The implication of these findings suggests an urgent need of rethinking renewable energy and including indigenousknowledge in climate change agendas.

Firekeepers

Sápmi is the term of the imagined nation of the Saami people, covering a territory that goes across Norway, Sweden, Finland and Northern Russia. The joik is the specific form of Saami chanting. It coveys lyrics, melody and throat singing techniques, with a high level of abstraction in rendering the relation to people, natural sites, places, animals and events, that we attempted to understand contextually and historically.
 The cultural complexity emerging in this multivocal and multisited project shows the embodiment of verbal recollections, gestures, conversations, lyrics, chants, improvisations, outbursts and secretive features of the Saami chanting endeavor. Among the socio-political issues that the film addressed is the poignant reality of fading away languages: Southern Saami is today spoken by less than 500 speakers in Norway. 

ノルウェー・南サーメ地域における少数先住民族サーメ学校の変容と新たな課題―スウェーデンとの比較の観点から―

ノルウェー・南サーメ地域における少数先住民族サーメ学校の変容と新たな課題―スウェーデンとの比較の観点から―

The Southern Saami Language in Svahken Sijte

The Southern Saami language is one of several Saami languages in Scandinavia and Northwest Russia. Today the Southern Saami language is an endangered language; most of the speakers are older people. This article describes an effort to transmit the language to the children in Svahken Sijte, the southernmost reindeer herding community in Norway.

The impact of Chernobyl fallout on the Southern Saami reindeer herders of Norway in 1996.

The reindeer-herding Southern Saamis, from Central Norway, were the population group exposed to the highest levels of radioactivity in Norway, following the Chernobyl accident. Radiocesium whole-body contents and dietary habits have been investigated regularly in this population group since 1987. Meat of semi-domesticated reindeer is important in their diet, and earlier studies have shown that contaminated reindeer meat contributes about 90% to the total intake of radiocesium. A major part of the group also consumes wild food products like game, freshwater fish, mushrooms, and berries. The application of countermeasures has been a common practice for the reindeer herders since the Chernobyl accident. According to the interviews in 1996, the three most commonly used and socially accepted countermeasures were (1) selection of reindeer for consumption after live monitoring of radiocesium concentrations; (2) selection of reindeer for consumption from less contaminated grazing areas; and (3) clean feeding of animals before slaughtering. Despite these countermeasures about one third of the population still have reduced reindeer meat intake because of the Chernobyl fallout. In 1996, the average whole body concentration of 137Cs for this population was found to be 88+/-7 Bq kg(-1) for women and 164+/-11 Bq kg(-1) for men(arithmetic mean +/- standard error). This is approximately half of the whole-body concentration of 137Cs measured in the same population in 1990-1991.

Traditional Saami hunting in relation to drum motifs of animals and hunting

The focus of this paper is on the traditional Saami hunting in relation to the animal and hunting motifs on their drum, more specifially the southern Saami drums. One may wonder if it is possible for anyone to interpret a picture unconditionally. One has a certain ground of one's own to stand on and the question arises of whether this is the correct position, when -as in the present case — we approach another culture. We naturally include the experiences of our own culture in interpretations of another culture. The animal which is the commonest species on the southern Saami drums, is the reindeer. Other animals that occur are elks, wolves, beavers, foxes, snakes, among others. Considering the Saamis' hunting weapons, the most important of these were the bow and arrow, and the spear or spear shaft. Of these weapons it is the bow which is most often portrayed on drums. Also some trapping implement like a gin may appear on a drum, but in general we have little or no information about hunting or trapping methods at all.

Different ways of classifying drums with reference to illustrations and positioning of drum illustrations

The focus of this paper is on the traditional Saami hunting in relation to the animal and hunting motifs on their drum, more specifially the southern Saami drums. One may wonder if it is possible for anyone to interpret a picture unconditionally. One has a certain ground of one's own to stand on and the question arises of whether this is the correct position, when -as in the present case — we approach another culture. We naturally include the experiences of our own culture in interpretations of another culture. The animal which is the commonest species on the southern Saami drums, is the reindeer. Other animals that occur are elks, wolves, beavers, foxes, snakes, among others. Considering the Saamis' hunting weapons, the most important of these were the bow and arrow, and the spear or spear shaft. Of these weapons it is the bow which is most often portrayed on drums. Also some trapping implement like a gin may appear on a drum, but in general we have little or no information about hunting or trapping methods at all.