black and white photograph, a man standing by a car which is parked underneath a tent.
Historia

How Indigenous Sámi reindeer herders live traditional and modern lives

New technologies and relationships

How Indigenous Sámi reindeer herders came to live in houses and adapted new technologies, challenging the dichotomy of traditional and modern.

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Milla Suutari (The National Archives of Finland / Sámi Archives)

Each year, 9 August marks the International Day of the World's Indigenous Peoples. The theme of the year is 'protecting the rights of Indigenous peoples in voluntary isolation and initial contact', in order to strengthen cultural and linguistic diversity.

There are about 200 voluntarily isolated Indigenous groups in the world. However, the majority of Indigenous peoples live side-by-side with other peoples.

Sámi, the only recognised Indigenous people living in European Union

The Sámi homeland, Sápmi in Northern Sámi language, is located in the northern parts of Norway, Sweden and Finland, and on the Kola Peninsula in Russia. In total, nine Sámi languages are spoken in the area. Different groups have, for example, their own traditional dress, handicrafts, and objects.

Even though approximately 10% of the Sámi work in reindeer husbandry, the Sámi are still perhaps best known as semi-nomadic reindeer people. Other natural sources of livelihood such as fishing, hunting and small-scale farming have also been important factors defining Sámi cultures.

In general, culture is characterised by a strong connection with nature. The knowledge derived from this relationship enables life in the arctic conditions. In addition to food, materials for tools, objects and clothes are obtained from the surrounding environment. What could not be obtained from nearby nature was obtained from further away.

The Sámi created and maintained their relations with other peoples, for example, through trade. Foreign elements, such as silver jewellery, have been integrated into the Sámi material culture. Coffee breaks, in Northern Sámi gáfeboddu, by the fire have become sites for exchanging news and telling stories.

black and white photograph, a man in a snowy forest landscape holds snow on a stick over a bonfire.

How Sámi build relations with their Finnish neighbours

At the beginning of the 20th century, the Sámi people established reciprocal relationships with their Finnish neighbours.

The host-guest relations were based on mutual benefit or exchange of gifts between different ethnic groups practising different livelihoods. In Northern Sámi language, the relationships were called verddet. The word loosely refers to equal partners. Verddet are a long-term acquaintance or friend with whom one stays when travelling.

Sámi visited and lived in the households of verddet especially during the winter. The rhythm of life was determined by seasonality and the migration patterns of reindeer. Before the 20th century, Sámi did not establish permanent residency.

The elderly and children were sometimes left in the warm Finnish houses during the long and dark winter months, when weather conditions challenged the herders the most.

Politicians and heads of state have also been described as verddet.

The most famous 'Southern verddet' was President Urho Kekkonen, who ruled Finland from 1956 until 1982. Kekkonen met his fellow Sámi during his ski trips in Lapland.

black and white photograph, an older man is talking with three men wearing suits and a woman standing behind him.

Characteristics of verddet can also be seen today in the relationships between the Sámi and tourists.

It is possible that the verddet system contributed to the sedentarisation of the Sámi.

In the 1950s, border fences between states were built for herding. The reindeer and their people could no longer migrate beyond the border. By settling down in houses, reindeer Sámi adopted a new, more sedentary lifestyle.

How technology came to Sápmi

In the 1960s, the snowmobile was introduced to reindeer herding. The motorised vehicle spread very quickly among herders who had earlier trusted in their own feet, skis and reindeer. The snowmobile made it possible for the herder to do his work from home as they could now access remote pastures quicker.

To cover new expenses, many herders were forced to increase the number of reindeer. The reciprocal relationship between human and reindeer changed drastically. Market economy turned herders into meat producers.

In 2024, the reindeer Sámi live in houses, locate their reindeer using GPS and wear Gore-tex. The abundance of technology may raise the question of what is left of traditional Sámi reindeer herding.

Tools change, but knowledge about reindeer, its habitat and how to survive in it has been preserved through oral tradition. Adapting to changing circumstances and being resourceful, is an important feature in the Sámi culture. The Northern Sámi verb birget, to manage, is somewhat similar to the concept of resilience.

black and white photograph, a woman standing beside a counter cutting meat.

Are Sámi living traditional or modern lives?

Western thinking is based on dualisms, the separation of things. Nature is separated from man and traditional from modern. A Westerner understands the authenticity of Indigenous culture as the absence of modernity.

Cultures are in constant change. That's what makes them robust. However, Indigenous peoples should have the right to choose the extent to which they want to be in contact with other peoples.

The same applies to the right to decide which elements in culture are to be kept unchanged and which aspects require some updating. The Sámi themselves define what is traditional and worth preserving in their culture.

Sources

  • Lehtola, V. (2012). Saamelaiset suomalaiset: Kohtaamisia 1896-1953. Suomalaisen Kirjallisuuden Seura.
  • Länsman, A. (2004). Väärtisuhteet Lapin matkailussa: Kulttuurianalyysi suomalaisten ja saamelaisten kohtaamisesta. Puntsi.
  • Pennanen, J., & Näkkäläjärvi, K. (2000). Siiddastallan: Siidoista kyliin : luontosidonnainen saamelaiskulttuuri ja sen muuttuminen. Pohjoinen.

This blog is part of the DIGICHer project, which aims to explore the legal, political, socio-economic and technological factors driving the digitisation of cultural heritage for minority groups.