No Dead Ends: Labyrinths in Sápmi & Elsewhere

IMG_6156I’m taking a fascinating free, online class through the University of Toronto called Aboriginal Worldviews and Education. One of our first assignments was to write about a “meaningful place.” It was hard to settle on one, as there are so many within shouting distance, but I decided to write about a remote stone labyrinth where (in which?) I have walked in contemplation and more recently, in grief. The labyrinth is located on an island north of Seattle, a place that I came to know through two friends who lived there, a married couple who became, over the years, like surrogate parents (he shared my Finnish and Sámi heritage, she my passion for books and lost causes). Last year they passed away within a few months of each other, and were buried in the cemetery near the labyrinth, behind a storybook white-steepled church.

When I visit, I park my bike near the church and walk through the woods to the labyrinth under a canopy of Douglas fir and maple trees.  In the distance there is the sound of the surf, and rain or shine, you can smell the salty air. It’s a beautiful place.

The tradition I learned on the island was to bring a pebble to leave in the middle of the labyrinth. For the bereaved, or at least for me, this is a helpful ritual of laying down one’s burden of grief before returning to the everyday.

Unlike a maze, the circles of a labyrinth contain only one path, with no dead ends. The way in is the way out, and the simple act of concentrating on your next step is calming. I prefer to walk alone, although walking with others requires you to synchronize your pace, so that no one is lingering or rushing, and that too is meditative.

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Reindeer Shoes

The “oldest shoe in Norway,” presumed to be of reindeer skin, was found in 2006 preserved in a snowdrift and recently re-estimated to be 3,400 years old. Three thousand years is a long time to innovate (if you live near Toronto, visit the Shoe Museum to see some of those innovations), but in 1916, when Ernest Shackleton and his team set out for the South Pole, they relied on boots and sleeping bags of reindeer skin, custom-made in Norway. The old technology would have served them very well, had they been able to stay dry. Shackelton wrote that by the end of the trek, water had ruined their sleeping bags, leaving them bald of fur, and his men resorted to wrapping their boots with rope to add tread.

With over two million dollars and many years of planning, the Shackleton voyage was recently replicated, right down to the reindeer skin, by Australian adventurer Tim Jarvis and British mountaineer Barry Gray, who reached their destination on February 10, 2013. It will be interesting to find out if they had better luck keeping dry.

What qualities of reindeer hide make it particularly useful on ice? Emma Winka of Tärnaby, Sweden, reminisces:

“The winter shoes were made from hide that still had the hair on. That made the shoes warmer and the hair on the bottom made the shoes less slippery in the snow. That’s why winter shoes were sewn a bit differently than the summer shoes. On a winter shoe there was a seam across the bottom of the sole. The hair on the front part of the sole pointed back and the hair on the back of the sole pointed front. That way the shoes got a good grip when you walked in the snow and you didn’t slip. There was another difference between the winter shoes and the spring-summer shoes. The winter shoes had a little point at the toe that stuck up. All the winter shoes except shoes for very small children had that little point that stuck up. That point was to help hold skis to your foot if you went skiing. Skis in those days had bindings that were like loops and if you had shoes with a little point that stuck up at the toe, that loop-binding wouldn’t slip off.” (Read more here: An Interiew with Emma Winka)

Desiree Koslin writes in her paper (pdf) on gakti:

“There are dozens of terms that specify reindeer and reindeer skins in the categories of their age, sex, color, the time of year they were slaughtered, which part of the animal the skin comes from, the type of tanning and fat used for preserving the skin. Each type has specific uses in the making of clothing and footwear. The making of a pair of winter boots, gállot, require two head skins and four leg skins.”Sámi shoemakers were women, and they prepared their materials with expertise and discernment. They would have been present at the slaughter to select the best skins for good color and strength. Above all, they harvested the sinew for their sewing needs, from along the spine and the back of the legs. After cleaning, drying and softening, they were twisted and doubled. The sinew swells when wet, and maintains a leak-proof seam. Stab stitch, over casting, felled seam, and placing welts of cloth in the seams are techniques used for different parts of the garments or shoes.”

To see shoes being made, check out this video.

Below is a photo from the “8 Seasons in Sapmi” exhibit at the Nordic Heritage Museum in 2012.

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PSS Supports Idle No More

SamiSearviIDM

From left to right: Kjirsten Winters, Lynn Gleason, Sara Linde, Ivan Winters, Julie Whitehorn, Maia Whitehorn, Kai Johnson, Renee Timmer, Espen Storfjell, Troy Storfjell. Photo by James Winters.

After a discussion, web poll, and call-out to members, some of us gathered in Tacoma today to show support for Idle No More. Soon after, the photo above was posted on Facebook with our statement:

We, the members of Pacific Sámi Searvi (Sámi Americans in the Pacific Northwest) stand together with our Sámi brothers and sisters in solidarity with the Idle No More movement.

Within three hours, the photo was “liked” over 900 times and shared over 200 times. Wow.

Among the Facebook comments was a not-unexpected question: What is a Sami?

PSS member and PLU Professor Troy Storfjell answered:

“The Sámi are the Indigenous people of northern Norway, Sweden, Finland and the Kola Peninsula of Russia, sometimes referred to as ‘Lapps’ or ‘Laplanders.’ There are 9 Sámi languages. Although reindeer herding is the most well-known Sámi livelihood, fishing, hunting and small-scale farming and sheep-raising are also traditional ways of life. Sámi participated in the co-founding of the World Council of Indigenous Peoples in the 1970s, and participate in a number of global Indigenous forums and organizations today.”

Indigenous and non-indigenous people around the world are uniting to support the goals of Idle No More. The Sámi Parliament issued a statement of support on January 11th, as reported here earlier, joining a river of other voices. Why the surge of international support?

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Celebrate Sámi National Day on Wed, Feb. 6th at PLU

On February 6th, Sámi National Day, or Sámi People’s Day (Sámi Álbmotbeaivi), is celebrated throughout Sápmi, the land of the Indigenous Sámi in Norway, Sweden, Finland and Russia. The celebration commemorates the first international, pan-Sámi organizational meeting held in Trondheim in 1917, marking the beginning of the Sámi rights movement. Sámi Álbmotbeaivi has been celebrated since 1993. This year, on its 20th anniversary, Pacific Lutheran University and the Scandinavian Cultural Center will celebrate the day for the first time.

Events are free and open to the public. Several members of our Pacific Sámi Searvi will attend and lead the singing of the Sámi national anthem. Please join us! (Get directions.)

Schedule:

  • 2:30 pm Refreshments and a brief talk by Professor Troy Storfjell
  • 2:40 pm Singing of the Sámi anthem (new English version!)
  • 3 pm The one-hour documentary Herdswoman (in Swedish and Sámi with English subtitles). 
  • 4 pm Panel-led discussion of the film
  • 7 pm Sámi Professor Harald Gaski will present this year’s Bjug Harstad Memorial Lecture, titled “Celebrating the Return of the Sun and the Recognition of a People: The Sami National Day in the Context of Myth and Poetics.” Gaski will explain why the Sámi consider themselves the descendents of the sun, and provide some background for the selection of February 6 for the Sámi National Day. He will also show how myths have played an important role in the work of Sámi multi-media artist Nils-Aslak Valkeapää, setting his work in an international Indigenous context. (Harald Gaski is Associate Professor of Sámi Literature at the University of Tromsø in Norway, and an internationally well-known expert on Sámi literature and culture, and a leading researcher in the emerging field of indigenous methodologies.)

Aboriginal Worldviews & Education Course Offered (Free!)

Recently I saw the phrase: “in the age of the internet, ignorance is a choice.”

Not everyone has access to the internet, of course, and not everyone has the time to devote to research or college courses, even when they’re free of charge. But for those who do, it’s a gold mine.

Last July when I first read in the Seattle Time about Coursera,  a free online university started by two Stanford computer-science professors, I immediately signed up for this free class in “Aboriginal Worldviews and Education” starting February 25th. I hope you’ll join me and several others in the Sami community. (But be forewarned! “These are real courses . . . there’s homework and deadlines.”)

Intended for both Aboriginal and non-Aboriginal learners, this course will explore indigenous ways of knowing and how they can benefit all students. Topics include historical, social, and political issues in Aboriginal education; terminology; cultural, spiritual and philosophical themes in Aboriginal worldviews; and how Aboriginal worldviews can inform professional programs and practices, including but not limited to the field of education.