The Sámi People, Landscape and Literature

“There were buildings on the riverbanks, on the open fields, and at the edge of the birch woods. Here the Sami had settled and struggled for food in a landscape that the frost had tormented. In the middle of the brushwood or in a clearing beside the bog, at the edge of a swamp, on a field of heather or a moss-covered ridge, nature had yielded places for them. And from this the meadows had grown forth.”

Guttorm, Hans Aslak; Winter Night, from Koccam spalli, 1940, Translated by Roland Thorstensson; Gaski, In the Shadow of the Midnight sun, page 99

I. INTRODUCTION

My aim is to comprehend how Sami writers portrait their own people at the turn of the century? To do this I read the works compiled in the book “In the Shadow of theMidight sun” edited by Mr Harald Gaski, a work of contemporary Sami prose and poetry, assembled by Davvi Girjo. I like to take the examples of writing around 1900 to 1930 with three writers Johan Turi, Anders Larsen, and Matti Aikio.

The Poetics and The Landscape on the work of Nils Aslak Valkaapaa and Hans Aslak Guttorm; both in poetic and prose, have portrayed the importance and powerful influence that landscape has on the feeling of being Sámi. Their works illustrate the direct impact of nature of the Nordic landscape into the creative process and Sámi Identity.

This is not a deep academic research but it is more an empirical approach that accounts of my findings as a reader, I’ll use some references from authors aiming to make my report as complete as possible, but I’ll keep a simple work line which is how the writers represent Sami people? And which is my respond to their texts?It is a general view of how their texts are product of an unspoken need of represent their Identity, some text reflex reality, some others are the expression of unfolded desires of freedom and self-governance.

II. LEHTOLA QUESTIONING
Veli-Pekka Lehtola in his text Saami Literature in the Crossing of old and New asked some basic questions that will help develop my hesitation, those are:
1) How to create spiritual reunion in a culture that is spread out in several states?
2) How to develop Sámi culture in the conditions of the present society?
3) How to integrate old traditions with new influences and modern views?
4) How to bring the cultural heritage and values into the contemporary frame of the world that Sámi youth adopted at school?

Those are not easy questions to answer, but Mr. Lehtola explains how Sámi artist work on base of their own thoughts and feelings which are in natural connection with their background (natural landscape and own community). Expressing and writing down their own feelings and emotions as a personal experience they work out the way for Sámi art in writing and yield way to texts that portrait the feelings and worries of their own communities, settling precedents for their own kinsfolk. Some works depict anguish feelings, and some others give personal solutions to problems that combine past problems and actual issues, those texts appointed solutions but those solutions had to be found within the community where they are embedded.
So for the first question the spiritual reunion of the Sámi culture is preserved not intact at one level as long as they practice their crafts and yoiks, even though they have being integrated to the political system of their respective country where they were settle; therefore they thought of themselves as Norwegians, Swedish, Russians or Finns, but kept their traditions and uses of the land as Sámi people in the hiding until they were able to expressed openly, nowadays still some reticence to do it so.
For the second question Sámi culture founds its roots deep embedded in their own communities, from the 60’s and 70’s, Sámi people have risen as activist, protecting their land and heritage against a new wave of colonialism the most remarkable issue was the Alta conflict. They became aware of their role as guardians for their land, and keepers of their own cultures; however the younger generations did agree with modern ways of living. This issue drives me to the third question.
How to integrated old traditions within the frame of modern life? First the need of a national unity has been recognized as a precondition for the present and future of Sámi. Then the importance of the language as a central key against cultural alienation, as the increasing number of publications on Sámi languages seems to be a sliding door to the future; example in Norway the different Sámi languages have been given official status. Creation of three Sami parliaments (Norway, Sweden and Finland) and the increasing publication of texts in their languages are outcomes to the future.
Finally the settlement and acceptance of multiculturalism as part of the society brings educational outcomes for minorities, the creation of Sami universities, colleges and mass media publication and radio and TV channels are the open doors that support the XXI century for Sámi land.

III. “Sámeeatnan sámiide!” (Sápmi for the Sámi!) Isak Saba, Larsen and the Awakening of Sámi.
“Sámeeatnan sámiide!” (Sápmi for the Sámi!) Isak Saba, the first Sami representative to the Norwegian National parliament. His friend Anders Larsen published ‘Beaivi-algu’ The Day is Dawning, 1912. The optimistic tone of this text brings up naturalistic motives as ancestral links with the land, and it’s flown with personal experiences common to Sámi people living in Finnmark, as we read:
The earth he was lying on spoke to him: “I belong to the Sami. I love you, Sami people. I offer you great riches. I give you what I have, as long as you take care of me. I don’t demand that you speak Norwegian. I only ask that you care for me and protect me.” (Larsen, the day is Dawning, extracted from the compilation by Gaski, in the Shadow of the Midnight Sun, 1997, p 62)
Here in his dream, Eira is addressed by the land represented by the figure of Maria Evje, this figure combines both the catholic figure of the virgin Maria, and the Sámi woman, as well as representing the Sámi dream of independence. Yet the text presents a melancholic tone as Larsen, through the character of Eira, briefly but punctual, talks about the process of assimilation of Sami people in Norway. His views are presented in everyday language, direct and simple, making this work one in the list of the texts that represent the awakening of Sami.
This Awakening is translated in organizations, the Sámi people started to cooperate and gather in order to become a tighten community, as in Norway 5 local organization were founded from 1906-1908, and in 1920 the Sámi Central Association was founded in Sweden, and - the Social activism was consolidated in the meeting at Trondheim, Norway, 6th February, 1918 where Elsa Laula-Renberg declared “Today we try for the first time to unite Sámi from Norway and Sweden” Mostly South Sámi participated in the meeting. The day of the meeting is now the Sámi National Day’. - (Lehtola, Sámi Literature, p49)

IV. Johan Turi (1854-1936) and the Everyday Life of a Sámi

Johan Turi (1854-1936), Muitalus sámiid birra [Turi’s Book of Lapland, 1931] first publication 1910, it was published simultaneously in Danish, translated by artist and ethnologist Emilie Demant. This work is both realistic and dramatic; depicting everyday life in reindeer herding Sami it fights colonization of Sapmi, talks about tradition, folk’s medicine and belifs. It served as background for the film Ofelaš [Pathfinder], depicting the intrution of eastern bands of morauder as the Tjudis. (Davvi Girji Os, in the Shadow of the Midnight Sun, page19-20) (Municipality pictures archive http://www.eng.samer.se/servlet/GetDoc?meta_id=1273)

The Yoik in Sámi land served as a mean of communication in two different levels, first on the superficial level, it contained a harmless tale of various events in the lives of the Sami, but in a second level its underlying message to the Sami audience conveyed a call to resist cultural suppression and assimilation.
Lahtteluokta, where Johan Turi wrote Muitalus Sámiid birra [Turi’s Book of Lapland]
(http://www.finnmark2007.com/diary/2007/04/04/home-to-johan-turi/)
“When a week had passed, they went to Márjá’s. There is an old tradition among the Sami that, when a young man goes on a courting expedition, the young woman he is courting will meet him and unharness his draft reindeer, as a sign that she wants him.” (Turi, Song of the Sami, extracted from Gaski, pag 49)

In this extract we see the traditions of Sámi courting, as well as a rich description of the everyday life, Turi focuses on writing the details of Sámi life as the ordinary day life, the reindeer herding and the Yoik of Sámi. There’s always the public gaze and protocol within the community that watches over the youngest members talking and singing as a way of communication.

V. Matti Aikio
‘Aikio’s entire authorship revolves around the problems of mixed cultures and a person’s identity these are timely topics, which should make his writings appeal to today’s multicultural readers. ‘ (Gaski, p67)
In his Rafting Down the Lana River, Aikio illustrate the landscape as powerful provider of trouble but as well as scenery for the everyday quarrelers of Sámi people, I feel that the action between the characters were just an excuse to start describing the settings where the action was taking place, the magnificent landscape, the power of the river compared to the small human lives and small troubled personas that were traveling on the rafts. As well the river goes through land borders and the difference between Upland, Northland, and the Finnish border, here the river as a natural force cross the human boundaries, being larger than the human scale and their human fretting:
“Here, by the Wolf’s Gap, the river lost the Finnish border, or more accurately, the border lost the river and took off across the mountains, first in a southerly direction then far eastward, and did not meet a real river until it reached the Russian border far to the east bye Grense-Jakobselv.” (Gaski, in the shadow of the midnight sun, Aikio –pag 78)
Never the less, Halle Johanas character master his own fears and takes his raft on the river, just to lost one of his rafts as a toll for the river on the Wolf’s Gap; after up passing troubles, the last description gives us a moment of contemplation of the landscape that is just possible in the northern regions, a moment of ecstasy, and calm that seems uncanny but full of hope and love.
“It is far between the steep, upright mountains on both sides of the river mouth. The huge, sandy beaches are covered by the spring flood; there are wide, completely flat areas with birch forest and a small farm here and there on either side. The mountain to the west is just a pile of rocks. The one to the east shines of red sand stone and violet rock faces in the midnight sun.
The fjord is blue between steep, golden mountains.”
(From Bygden på elveneset, 1929, Translated by Lars Nordström; Gaski, In the Shadow of the Midnight Sun; page83)

VI. CONCLUSION
The Opening citation –Winter Night- Guttorm, 1940, serves me to articulated my conclusion, land and language are upmost needed to have community and sovereignty over the land means a body of laws and an education system that make sure the rightful functioning of the community life. Guttorm illustrated on this passage the tenacious nature of the winterland, and how Sami People have worshipped the land as he wrote –Here the Sami had settled and struggled for food in a landscape that the frost had tormented. - I understand this as clear as it gets the importance of the Land in the conformation of a settlement in one hand and on the other the Landscape and its influence in culture and its expression in writing. As Anders used nature to translate the need for awakening, and Aikio used the river as a way to transit the landscape out of the human borderlines, Guttorm take this entire heritage and mind the gap between what it was and the present. In his description of the winter land he write the present and the past, documenting the ways of living, taking more care of the storyline, and the description of the natural environments since this is an important part of the life in the north. The passage of fighting wolfs is realistic and illustrate the way of living in a wild open space and its struggles to keep their herd; Different from the poetic ways of the Sámi yoik presented by Turi. Where everything’s swings from folks tales and traditions among Sámi; their aim is different and the evolution in the narratives integrating the motives of the landscape and the reindeer herding are always present. As a constant the Land of the Sami is part indivisible of their Identity, and as such it is transliterated in their works.

Summing up I comprehend the way Landscape, territory, sources and sovereignty collides in the writing works of Sámi writers, each of them illustrate the human dimension of living up North. Their feelings product of alienation, colonialism, and scarcity, also their feelings of community, culture, art craft and kinsfolk; each author is a stepping stone on their cultural development, and each text serves to build up their writing heritage.

VII. BIBLIOGRAPHY

Gaski, Harald; In the Shadow of the Midnight sun: Contemporary Sami prose and poetry/ Edited and introduced by Harald Gaski; Kárášjohka: Davvi Girji, 1996
Lehtola, Veli-Pekka; Saami Literature in the Crossing of Old and New, Translation by Riitta Kataja, Hand out.
Lehtola, Veli-Pekka; The Sámi People, Traditions In transition; Kustannus-puntsi, Inari, 2004
WEB SITES
Sápmi, Johan Turi; http://www.eng.samer.se/servlet/GetDoc?meta_id=1273
Finnmark 2007 Diary; Home to Johan Turi; http://www.finnmark2007.com/diary/2007/04/04/home-to-johan-turi/
Matti Aikio By Kristian Nissen, The American-Scandinavian Review, Nr 45, 1957, p61-67; http://www.genealogia.org/emi/art/article291e.htm

ÅLAND ISLAND FIELD TRIP IN BRIEF

At the Maritime Quarter, a Finnish girl cleans up the mast pole; the boat is being prepared for summer

ÅLAND ISLAND FIELD TRIP IN BRIEF
NOCUSO PROGRAMME
4rd May, 2008

UNIVERSITY OF OULU

-Located at Finström, ST. Mikaels Church holds well preserved Wooden Sculptures from the MIddle Ages dated as earlier as 1230's, the exact date of the building is ignores but it replaces an earlier wooden church from about 1000s, behind the grave yard, we found a Viking burial.-

INTRODUCTION

As part of the module in Minorities in Finland, we studied the Swedish minority and Autonomous territory formed by the Åland’s archipelago which is located in the Baltic Sea, just in the entrance of the Gulf of Bothnia; ‘Åland (Swedish) or Ahvenanmaa (Finnish), Germanic Ahvaland means ‘Land of Water’’[1] and as its Germanic name indicates this water way is an archipelago located between Turku and Stockholm. After 9 hours bus drive from Oulu to Turku, and 4 hours on a boat we arrived to Mariehamn which is located in the biggest island of the archipelago. The total population is about 27.000 people living in 65 islands, with about 40% living in Marienhamn, the Parliament building (Lagtinget), several museums, and medieval castles and churches, and some Viking burial sites are located in this island; we spend all the time driving throw bridges and pink gravel roads that lead us always to a magnificent view of the Baltic sea, and all the time in the boat we were sailing between small islands lit by the endless early spring sun.

-Kastelholm Slott (Linna) was constructed during the 14th century when it was surrounded by water, nowadays is a touristic and historical attraction, surrounded by fields, and close by Mariehamn-

Åland became an autonomous territory of Finland in 1920, and by the Council of the League of Nations (nowadays UN) was awarded sovereignty over its territory in 1921 setting an example in conflict resolution in the world since becoming a demilitarized area. Finland joined the EU in 1995, this was an especial momentum to Åland government, “the Åland protocol states participation in the European council of minister by influencing the Finnish positions”[2] , which means the Åland, has the right to be heard in the Finnish government’s ministerial committee on EU Affairs.

Equality, participation of minorities within main governments

Aland is an example on peace, conflict resolution and participation of minorities within a majority government, of upmost importance is its self-governability as an independent, I wonder how this model would fit in the Spanish Basque country, and in the young history of the Inuit province of Nunavut in the Canadian North, I believed these three examples of self-government defers development of a minority within a main government, but there’s a difference in the case of Åland; the special position of Åland between Sweden and Finland, and the shadow of war that was projected by Russia in the 19th century, as a reminder we visited the Bomarsund ruins located in the Sund municipality, the fortress was built in 1854, it was a logistic action towards the military control of the Scandinavian region, the British-French allies bomb the unfinished fortress ‘And declaration by the peace negotiations after the Crimean war-

-Sailing in the archipelago takes about 4 hours from Turku (Åbo) to Mariehamn-

the Aland islands were declared a demilitarized zone’ [3](in 1856). Non militarization of the archipelago represents the common agreement of nations to assure peace.
I think that this model of non militarization is just possible in this population due its size, its strategic position in between the two countries, a contrasting example is the one of Nunavut, it means ‘Our land’ in the Inuktitut language, with 29.500 inhabitants; the Nunavut territory has as independence as any other province of Canada, special attention is given to language education, since they are a minority group, and a taxation rebate from the federal government, Nunavut is the answer of the Inuit question of land rights, social security, linguistic and ethnical minority within a English Anglo-Saxon country. I ignored in detail the politics and internal issues of the region but I believe they deal with natural resources exploitation and preservation of the land.

Differences and similarities between Nordic governments and minorities helps to easy the treaties between each other, an example of this is the Swedish Sámi and Norwegian Sámi; both of them have a parliamentarian body, but in the case of the Norwegian Sámi they receive special attention when state decisions affect Sámi population they are consulted. In the case of Swedish Sámi this haven’t been granted yet.

-Bomarsund was constructed by Russia in 1832 but destroyed during the Crimean war in 1854 by a British-French fleet, this memorial ruins are located at Sund.-

Being a Swedish minority in a Finnish territory, but granted with autonomy and capable to self decide what is best for them, having consensus in their rights and values. This is being in the peripheral area, being a group in the margins, but keeping their vote and voice in the public affairs, capable to decide over their own future, in terms of Education, Economy and government. Modern society gives daily report on process and issues related to the rights of minorities all around the world, what is special about Aland that allows them to have these peaceful and rightful living standards. First a small population, second a geo-commercial strategic location combined with a tax policy that allows them to receive benefits from the Finnish government, but at the same time to keep their decisions in the hands of the community leaders and the community itself.
In conclusion these are the main points I learn from our visit, I agree this is a paradise of peace and the picture of well being is impressive, but I’m aware that this picture perfect is a well deserved, since participation, political challenge and comprehensive work is required to have this type of society. Here are the main points:

- Aland de-militarization has its origins on the 1880’s after Russia empire failed to convert it into a fortress an example is the nowadays ruins of Bomarsund
- Demilitarization and autonomy are an unique example of self-government within a nation; successful solution to a minority conflict, equality and division of power between Aland and the main state of Finland, conciliation of both parties; example for the world, but be aware of the unique picture of countries that form this accord.
- Peace and education are based in active participation
- View of the U.N. and the work of minorities within a majority group how to deal with the difference and specific needs of the minority group, find the answer within community.
- Economic autonomy and Taxation system,
- Legislative control, laws by Aland Parliament, Finnish president has the right to vote if Aland parliament exceeds its authority or if the bill will affect Finland internal and external security

BIBLIOGRAPHY

Bomarsund Museum, http://www.visitaland.com/en/bomarsundsmuseum
Aland Parliament, http://www.aland.ax/alandinbrief/lagting.htm
Fact sheet of Åland, http://www.visitaland.com/en/facts
Nunavut Regional center, http://www.ainc-inac.gc.ca/nu/nuv/index_e.html
[1] Aland islands, Wikipedia, http://en.wikipedia.org/wiki/%C3%85land_Islands
[2] Åland in Brief, pag 8
[3] Aland in brief, Alands landskapsregering, 2006,pag 22

INARI INDIGENOUS FILM FESTIVAL

A WEEK OF MOVIE PICTURES

SKÁBMAGOVAT 08

REFLECTIONS OF THE ENDLESS NIGHT

ANÁR . INARI. FINLAND

THE INDIGENOUS PEOPLES FILM FESTIVAL

Within the frame work of Northern Cultures and Societies programme we visited the Skabmagovat 2008 film festival, where as ‘reflections of the Endless night’ an interesting group of documentaries were shown; starting with native American youth short films which are an intent to build positive representations of native American youth by youth itself; followed with ‘a hell of a yoik’ at the Siida Auditorium the Friday 25^th of January, this venue screened the documentary by Jorun Collin ‘A Bloody Yoik’, 2006, 28’, and one by Rosella Ragazzi named ‘Firekeepers’ 2007, 57’.

As the ‘Native American went revolutionary to the northern lights theatre, an amazing maze like theatre on the verge of a forest behind the Siida Museum, we were awed by an incredible screening under the starry night at the outside snow theatre where we have a pick view of the Canadian Torontonian ‘133 Skyway’ directed by Randy Redroad, and we tasted the Quebecois flavor with the ‘Coureurs de nuit’ directed by Shannok Newashish, both short films deal with native American issues as indigence, racism and dreams in a very poetical way; and in representation of U.S. We had the Choctaw director Ian Skorodin with his animated short film ‘Crazy In’dy’ which comes to be a parody involving mythic “Geronimo’s” skull and President Bush.

Finally we had the most important documentary on Saturday 26^th of January, it was the life time story about Marie and Carrie Dann, the elder sisters from the Western Shoshone tribe; they had become activist defending their right over their ancestral land in the valleys of the state of Nevada. This last film was powerful, envigorating, clear and straightforward depicting how the imperialist inland politics of the U.S.A work. The Bureau of Indians Affairs axing the sisters Dann, intending to expropriate their ancestral land; the state is acting against the well being of the aboriginal people in this case the Western Shoshone sisters.

It is important to highlight the aim of the festival which is to create and consolidate a positive image about aboriginal people, images made and produce by aboriginal people. The same sounded idea that the Native American association had; it calls my attention that the videos of Native American youth were highly meditative, and they borderline with the parody and the ‘noveaute’ of having a camera in their hands. Nevertheless, those are the first steps for them and I think at the right time they will become aware and be critical, maybe then they’ll find their true identity.

I. MIGHTY YOIK

On the other hand the videos presented at the ‘Yoik is like the Wind’ venue depicted a most profound way of living and facing cultural alienation, their production is professional and aimed to inform as they discovered issues about their main subject using tools as cultural anthropology and ethnographic approaches. The two documentaries about Yoik singers ‘A hell of a Yoik’ directed by Jorun Collin, presented Lars Ánte Kuhmunen who composed his first yoik at age 5 ; his life goes between two worlds, Reindeer Herder where Lars is just another Sami trying to gain a living, and Yoik Singer, a sensitive artist that become impressive on the stage. The main point of this film is to show how identity is a complex conjunction of situations. The artist/herder has one identity built on several levels, those levels are explain as we follow his life, as a herder he keeps his traditions, attachment to the land, to his mother reindeer marking, and though bring to a common point his passion for music and traditional yoik.

In contrast the documentary ‘the Firekeepers’ present cosmopolitan and modern yoik singers Lwara Somby and Sara Marielle Gaup, both of them are from Norway, Lwara has lived most of his life in Oslo, feeling himself more of a city boy, he understood that his identity and artwork are valuable for his generation.

II. MUN JA MUN BY ADJAGAS

I was curious about the visual imagology that the group creates around them, so I Google their video Mun Ja Mun; the video shows Lwara singing in front of the camera, he is standing against a dark background, a close up to his face shows us his trouble feelings with a subtle look, as we reframe the view we can see that Sara is singing in the back. Gradually an instrument sound as part of the melody but not superposing the voice of the singers, we see different shots of Sámi people and in white characters we read:

Sémiej dajve les vijries diese goviesovva Noorje, Sveerge. Sâeviemie jih Russlaantie

Sampi is the Sámi area of Norway, Sweden, Finland and Russia

Daate vuelie, Mun ja Mun, les áargel saamien djvaste

This Yoik, Mun ja Mun, is from the southern area of Sapmi

Åarjel saemich’leah dovletjstie saemiestamma

This southern Sámi people have had their language for thousands of years

Esh gujht man galles man daelle saemiestieh

Only a few people still speak the language.

As the music continuous the image of a woman dressed up with a dark coat and underneath it she wears Sami traditional clothing, she zips up the dark western looking coat hiding her traditional outfit, then the music stops.

The video shows Adjagas concerns about their identity which has been wrapped by the majority language. In the case of the group the South Sámi language is threaten by Norwegian, and its enforcement on the educational system. However through the documentary we listen to two ways of living these of Lwara and the one of Sara, two views that touches different strings. Lwara shows his grieve for losing his capacity to speak the southern Sámi language, this feelings is feed with the histories that his ants tell about him being a child able to speak it.

In the other hand, Sara has been shown with her mother’s friend, she is telling her about the history of the yoik, its power, magical influence on her, how she felt like lifted above earth when herself had heard her mother yoiking in an open space nearby the forest. She recalls how powerful it was that she still remembering.

Sara at her own has to cope with the feeling to be an Outsider from their own generational ‘tribe’; she recalls how she was left aside and being called names by her classmates. Her life goes from cleaning and being patronized, to be a Yoik singer having the power to influence people when singing on the stage. These two aspects of her life seem not to meet a common end.

Sara has learn the traditional way of Yoik, she has been singing since she was a little girl, contrasting with Lwara, who self-taught to yoik, after his father took him to a Yoik festival, Lwara’s father was the host of the festival and recall the importance of Yoik, and wonder how possible such a powerful cultural manifestation was left a side by younger generations. So Lawra recalls thinking… ‘I’ll learn it… and I will show him’, so in this way he rescued the south yoik.

III. CONCLUSION

“ADJAGAS describes a state of mind between awake and sleep where inspiration for new yoiks may appear”, then we have to get up and start working clarifies Lawra.

The Fire keepers have their beginning on the folk tales of Sámi people as:

The underground people taught us how to yoik […]

Governments and the church have tried to make the yoiks vanish […]

The yoiks have so much power that has been impossible to make them vanish […]

Lawra Somby clarifies at the beginning of the documentary, images of group work are shown in a kota within a cozy environment which reminds us a community gathering to create storytelling, this very simple way of make their stories and to educate the youth is reflected in the theory and the hesitation that Haral Gaski develop on Yoik.

“Yet even though yoik is so collective in its essence, it nevertheless demonstrates a distinct concept of ownership. It is not the one who composes a yoik who owns it, but rather that which is yoiked. The producer, in this sense, loses the right to his or her product, while the subject assumes dominion over this same creation.”Gaski (http://www.hum.uit.no/nordlit/5/gaski.html)

This concept about the yoik goes hand by hand with the ethnographic concept of artistically production where the piece of art is not own by the artist but is share as a integral part of the community where it has been imbedded.

In the case of Adjagas, they translate into the yoik a personal feeling a personal experience common to their generation, as Norwegians and Saamis, they portrait a communal experience.

In the beginning they retrieve the folk story of the keepers of the fires, and the shamanistic drum, themselves became drums, and fire keepers as the folk tales, and their aim is to heal and to reveal the underground people Their own forefathers.

The analysis that Gagki produce on the work of Nils-Aslak Valkaepää, about the primary function of yoik, ‘it was never the understanding that yoik should be presented as art’ (1984:45) their aesthetic essence is clear but the importance of the Yoik actually reside on its social function. In a society where Yoik was doom as evil or signal of evil, the action itself was defiance to the colonialist force.

However, even if the yoikers presented their yoik as a political view of the Norwegian colonialism on their ancestral land and their customs, their yoik serves them as a way to heal, personally and socially.

In this case, the Yoik is important not just as a merely form of art or folklore, but the integration of new ways of representation that attempt to build a positive image of the traditional way of living, as Yoik itself is in the most conventional way ‘to bring to the life the absent’.

The tradition of the yoik is a representation of awareness not just as an artistic production but as well a political message. It is not pure entertainment but a narrative tool, aspects of storytelling, oral tradition and abstraction that help to build resistance against pressure executed from outsiders; the yoik is a strong tool to channel human frustration or joy in a creative way, transmitting first hand experiences to the community. The Yoik Challenges colonialism, and has been alive, aiming to preserve a cultural identity that has been cracked.

The documentary ‘Firekeepers’ touches sensitive points of identity, colonialism, ethnography, and rescue of identity.

The group takes a path toward identify what happened in their history, confronting the power of the state, and building a positive and sometimes sad face of the new generation, a generation that is both Norwegian and Sámi, that has to deal with encountered feelings regarding the National state, and their playing part in a minority group that has being neglected.

CHRISTMAS EVENING AT SAN JUAN DEL TELDE, GRAN CANARIA, SPAIN

An un-Ordinary 24^th December at Spanish San Juan del TELDE, Las PALMAS de GRAN CANARIA.

Is the 24^th December and I’m visiting friends of my family at San Juan del Telde, magnificent white buildings, intact colonial architecture and a old village just about 6 km east form Las Palmas International Airport. I found and got to know Lina Gaviria, her husband Carlos Rey Martinez, and their smart kid Alejandro.

Lina has been working in Spain as a cleaning lady for about 5 years, which of the last 3 she has lived in Telde and working in several underpaid jobs; Her husband Carlos ‘Rey’ as she addressed him, is a construction worker, as well an underpaid position.

Both of them struggle every month to have a living, pay school, rent and so on.

This is not an uncommon story, actually is a common place for immigrants at the Canary Islands, at least for those who have emigrate from their home countries for economical/security reasons thinking that a new sky and land will solve their lacks (needs).

In reality they have taken underpaid jobs, bad work conditions, and sometimes discrimination, but why is this happening? Are the Islands changing? Or the outgrowing immigration is mining the job environment at the Islands?

In general terms, all of the above; Extent tourism industry is gaining jobs and good pay opportunities, Restaurants, Hotels and cruises buzzing with central and north Europeans tourist that come here to visit, or happened to choose this latitudes to spend their winter retirement.

Tourist industries offer jobs for multicultural and multilingual workers, and this is not the case for average Latin-American speaking immigrant who in most cases had chosen Spain for a single reason: the possibility to speak their own mother tongue.

Different issues surfaced talking with Lina, first of them is the overwhelming feeling of home sick; even if she has been here for such a long time, and her son is Canarian born, she felt not belonging to the place, but neither thinks Colombia has something back to offer. So she’s in a cross road of encountered emotions linked to her actual position within Spain social and job environment and her former home Colombia.

So does ‘Rey’ whom has been saving money and bought a property in Colombia where he still have family and friends; “this is possible to do so in Colombia, but here for us it is almost impossible to buy a piece of land” he clarifies.

Alejandro name himself as a true “Canario” loving his school, and enjoying the playground at the Kinder Garden, he is a fascinating creature with bright eyes, and a playful mind as any other kid of this age, ‘4 soon to be 5’ as he clarifies. Able to count until 10 in English, his mother keep high hopes on him.

As a visitor I pay special attention not to disturb the delicate balance that they have; but sometime are difficult subjects and I touch strings that make them talk.

Under the peaceful atmosphere of the Christmas Eve, they served octopus salad meanwhile the veal is being grilled and Lina prepares some canapés.

Shortly the guests will arrive, another family, the woman is from Colombia and her husband is from ‘Las Palmas’ they have two kids one of 7 year-old boy and the little baby daughter with just 10 weeks, they are a lovely couple, another universe to think about.

I take pictures, as they prepared the grill and the rabbit, duck and beef, as well they have prepared stuffed Veal, and chicken sticks.

The night goes fast, and they leave early as the baby needs to go to sleep. As soon as the midnight arrives we prepared ourselves to go to bed.

As the Guests said bye and I go off to bed, I feel that this familiar calm is imposed and might be more lying on the quiet looks of Lina and Rey.

I’m happy to have spend together with them this Christmas eve; I’m happy to be with them and share their stories and I guess that Listen is the best gift I could offer since my chances to help their situation are slender, I just hope for their well being, and to their wealth to grow in the future.

As these are my Christmas wish for them; I said Good night and I go off to sleep.

TEIDE VOLCANO'S IN TENERIFE, SPAIN

Monday 17^th December, 2007

Two days trip to the Summit of the Volcano Teide, Tenerife, Spain

Altitude: 3.718 mts.

First day Starting Point: Fork of Montaña Blanca, km 40,3 (road from Puerto de la Cruz, stop at la Orotava municipality at 9:30 am, arriving at starting point at 10:45 am aprox.)

First day Ending point to sleep over at the Shelter AltaVista (www.refugioaltavista.com) at 3.260 mts. Be prepared to reserved your spot in advance and pay 20 € (half a price for Montañeros Card holders and Euro Youth).

Duration: 5 hours (slow walk and scenery track)

Randomly I meet my travel partners and this is one example my faith in fate, Sali and I have met at Manfred’s place an stick to each other during our stay at Tenerife’s historical jewel called ‘La Orotava’ a historic district full of ‘Molinos de Agua’ and world heritage architecture; We started our day at 6 am in the morning having breakfast at the Orotava Old Town about 1.600 meters above sea level at Manfred’s home, an Austrian man that allows staying at his place and shows us around the old town of Orotava, which is located in one of the volcanic valleys at Tenerife’s northern side; as we were leaving the house we got time to meet another backpacker, Christ, a Canadian from the Yukon Territory, whom was in his way to ‘Gran Canarias’.

We took the ‘Guagua” autobus # 348 which leaves ‘Puerto de la Cruz’ at 9:15 and stop at ‘La Orotava’ at 9:30, the autobus is quite punctual so we were on time since there’s just once a day bus going up the mountain and coming back at 4 pm.

In the way up the mountain and out of the town be prepared to experience some dizziness since the way up is a zigzagging road, with a very nice view of the ‘Orotava’ valley as we went up on the road the landscape changes from farms and small gardens into country houses and magnificent forest of Canarian pine trees, Pinus Kanariensis a millenarian tree that grows up to 60 meters of height and which needles leafs condensate the water out of the mist, so in this way the tree can survive without need of rain.

So we set ourselves for this adventure, two occasional hikers ready to explore a sleepy volcano of 3.718 meters height

Our destination is the ‘Montaña Blanca’ we tell the driver to drop us there. After about an hour we are in our destination; the White Mountain is the third highest pick of the Island with 2.743 meters; this first walk is an easy warm up for us, since good physical condition is demanded, but a moderate walking rhythm needed. The landscape is dominated by the Black lava balls that are found around the mountain they are called the Eggs of Teide, they are lava balls formed when the lava rolled down the hill adding layers to itself in the same way a snow ball will grow in size and end in the small valley around the base of the Teide at the ‘Montaña Blanca’. Almost no vegetation is around the area, where the Poméz covers the entire place, this volcanic rock is one of the lightest rocks of all, it gives to the mountain its coloration grading from white to light yellow and some times orange. The Poméz rock is created by the circulation of gasses during the formation of lava.

We arrived to our first stop at the base of the Teide at 2.724 meters, the Shelter is about 500 meters in the vertical but in the very sneaky road that zigzags from the base of the volcano to ‘AltaVista’(3.260m) we’ll have about 1.500 meters walk in steep rocky hills cover by snow and ice. We arrive to the Shelter about one hour and a half later, to find a wonderful little house painted in terracotta with red ceramic roof, and natural wooden ceilings; Alta Vista will host us for a night.

Lorenzo, our host is a young engineer who has switched his profession for his passion in life, adventure and outdoors, not just for the wonderful view but also to acquire a better life quality, having time to spend with his family, and educate his children, he is a very proud father that celebrates life in every achievement of his sons.

At the same place we meet Rafael who agrees to guide us in the morning; having been in the Teide’s hiking trails several times before. So after a nice talk under the stellar sky in good company we said good night and go to have a rest.

Second day we wake up at 5:30 am take a quick cup of coffee, leave the shelter at 6:00 a.m. and walked about 2 hours in a slow but constant pace, we arrived at the very summit of Teide and a breath away taking view gives us that sense of awe and worthiness that just physical activity and outdoors could gave, all this with the impressive sunrise and the gigantic shadow of the Volcano projected on the Atlantic ocean.

I took the mandatory pictures of Sali, Rafa, and some random hikers; then we observed in silence the huge shadow of the volcano projected onto sea and clouds, this was another worldly view, sulfur steaming out of the rocks covered by snow and sulfur crystals, the sunshine on our faces and that particular feeling of an accomplished achievement make all the walking worth the try, at lease it was my thought meanwhile I was lingering sizing the moment.

The way back was faster, descending to the car cable at 9 am, then going back to the shelter; Rafa took the cable car back to the main road promising to meet us again on el Portillo crossroad, Sali and I walk our way down to ‘AltaVista’ Lorenzo greets us exchanging short views of his life with Sali; on his kids, his passion for scuba diving and how he had made a choice between the depths of the sea or the heights of the mountain. Then we start our trip back to the base of the mountain. Taking this time a relaxing panoramic road, the way to ‘El Portillo’ drives us toward the Visitor center, we found Rafa on the way, entering the gardens of el Portillo and the volcanic lava tunnels in the information center we learn about the formation of the island, and we were just in time to catch the only bus back to town at 4 pm. We say goodbye to Rafa promising to see him sometime soon, maybe in Finland if he agrees to visit me in late spring.

Friends, Wonderful views, and amazing times are left as valuable memoirs of this amazing trip.

Thanks to Sali for her help and patience, to Manfred who host us at ‘la Orotava’, to Rafa for his guidance before the sunrise on the snowy dark path, and Lorenzo for being a host of altitude.

HIKING IN TENERIFE, SPAIN

DAY TRIP TO THE ANAGA RANGER, TAGANANA AND TERESITA BEACH, TENERIFE, SPAIN.
Saturday 15TH December, 07

Day trip to the Mountains of Anaga, through ‘Las Vueltas’ Road; from ‘la Casa Forestal’ down to the town of Taganana; This road was an ancient royal trade road, so we were steping in the colonial past as we descent the mountain, this trip was Sali’s idea! Which I gladly seconded, we decided to take a basic hiking trail before going to hike up the ‘Teide’ Volcano.
So We took ‘la Guagua’ #247, that goes from 'La Orotava' to the 'Anaga' ranger; we were awe by the landscape, the views from the cliffs and the narrow highway thought the mountains, where we thought our lives will meet an end.
‘La casa forestal’ is a small house at the side of the highway and is the starting point for ‘las vueltas’ hiking trail, from the begging to the end we saw the Aurisilva which is the endemic vegetation that grows under the shadow of the tall trees that cover this ranger mountains.
As we walked we found steep blacken dirt roads, some times with stepping rocks, another just the black dirt soil from volcanic origin, whichever way the road was cover by impressive and turn trees that seemed to tell you a warning secret. The natural environments changed as we descended toward town, from rich soils to those rocky eroded down by rain and wind.
This hike, from a 1 to 5 scales, is a 2 which does not demands a lot of experience and it takes about 2 hours to be done. It’s all the way down so being prepared to work out your legs, have comfortable and breathable hiking shoes/boots and at lease a bottle of water (1.500 ml) and of course bring your camera.
As we arrived to ‘Taganana’ at the base of the rocky mountain we discover a white town enclave on the exotic green of the banana trees, and the black terraces of the farms, orange trees and others fill the town with aromas and make this pleasant town the perfect stop for lunch.
Sali, as usual is rushing her way out to have lunch before is time to go back to the bus stop; we decide to visit the neighboring town of ‘Almáciga’. We walk on the highway for another 20 minutes and ask an elder who knows very well the area, then he pointed a restaurant that serves the freshest sea food in the place, with an excellent side plate of ‘papas arrugadas’ and salad for 12 Euros. So we pondered our options and decided to take our chances and go for a locally flavored lunch with fresh cheese, green and red tomatoes salad, with white fish, and snapper. Be advice to bring your swimming trunk as there’s a black sand beach with wonderful waves, and a lot of surfers.

At the restaurant we found an old couple that had given us directions in the morning and we spend a couple of minutes with them meanwhile we wait for the ‘guagua’ # 246 that is taking us to San Andrés where we will have the opportunity to visit the Beach ‘Las Teresitas’.

Las Teresitas is a white sand beach marked by black volcanic cliffs, the deal is that the ‘ayuntamiento’, city hall, in order to activate the commerce of the area decided to import Sahara Sand to fill this beach which offers all the services for the locals and foreigners, holding hotels, restaurants, public showers, wc and an excellent ‘guagua’service from Santa Cruz. A service of autobuses almost every 15 minutes arriving to Santa Cruz de Tenerife and other towns make this accessible spot, one of the most visited of the area. So we ended our day travelling back to Santa cruz, then taking guagua #1 to La Orotava.