Protecting the sacred in the Finnish Sápmi

Settings and challenges

Antje Neumann, Eija Ojanlatva

    Research output: Chapter in Book/Report/Conference proceedingChapterScientificpeer-review

    Abstract

    As for many other indigenous peoples too, sacred sites mean for Sámi much more than just a description of a piece of land or a certain position of it in the landscape. They were part of their pre-Christian conception of the world, with a strong belief in the presence of ancestors and other spiritual beings. Although through Christian oppression and destruction of Sámi religion, including items and
    practices connected with Sámi religion, the traditional knowledge connected to a sacred site has been erased sometimes; in many cases, however, essential knowledge towards Sámi sacred places and burial sites, the myths and legends, as well as the tradition of healing and the existence of the sacred and sacrificial places themselves, including burial sites, is still alive (Schanche 1994, 122). Today, they are still of strong emotional significance for Sámi people in Finland (Mulk 1994, 130). Some Sámi still have the knowledge of old Sámi popular beliefs, some of them still practising as medicine-men (Ibid). Many Sámi are also familiar with the sacrificial places of their ancestors and know who or what family was using what sacrificial sites or places (Ibid). Thus, sacred sites play an important role for Sámi culture and
    their identity in our time.
    Original languageEnglish
    Title of host publicationExperiencing and protecting sacred natural sites of Sámi and other indigenous peoples
    Subtitle of host publicationThe sacred arctic
    EditorsLeena Heinämäki, Thora Martina Herrmann
    PublisherSpringer International
    Pages83-98
    Number of pages15
    ISBN (Electronic)ISSN 2510-0483
    ISBN (Print)ISBN 978-3-319-48068-8
    Publication statusPublished - 2017

    Publication series

    NameSpringer Polar Sciences

    Fingerprint

    Sacred Sites
    Ancestors
    Burial
    Religion
    Healing
    Conception
    Medicine
    Destruction
    Emotion
    Legend
    Oppression
    Finland
    Sacred Place
    Indigenous Peoples
    Traditional Knowledge

    Cite this

    Neumann, A., & Ojanlatva, E. (2017). Protecting the sacred in the Finnish Sápmi: Settings and challenges. In L. Heinämäki, & T. M. Herrmann (Eds.), Experiencing and protecting sacred natural sites of Sámi and other indigenous peoples: The sacred arctic (pp. 83-98). (Springer Polar Sciences). Springer International.
    Neumann, Antje ; Ojanlatva, Eija. / Protecting the sacred in the Finnish Sápmi : Settings and challenges. Experiencing and protecting sacred natural sites of Sámi and other indigenous peoples: The sacred arctic. editor / Leena Heinämäki ; Thora Martina Herrmann. Springer International, 2017. pp. 83-98 (Springer Polar Sciences).
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    title = "Protecting the sacred in the Finnish S{\'a}pmi: Settings and challenges",
    abstract = "As for many other indigenous peoples too, sacred sites mean for S{\'a}mi much more than just a description of a piece of land or a certain position of it in the landscape. They were part of their pre-Christian conception of the world, with a strong belief in the presence of ancestors and other spiritual beings. Although through Christian oppression and destruction of S{\'a}mi religion, including items andpractices connected with S{\'a}mi religion, the traditional knowledge connected to a sacred site has been erased sometimes; in many cases, however, essential knowledge towards S{\'a}mi sacred places and burial sites, the myths and legends, as well as the tradition of healing and the existence of the sacred and sacrificial places themselves, including burial sites, is still alive (Schanche 1994, 122). Today, they are still of strong emotional significance for S{\'a}mi people in Finland (Mulk 1994, 130). Some S{\'a}mi still have the knowledge of old S{\'a}mi popular beliefs, some of them still practising as medicine-men (Ibid). Many S{\'a}mi are also familiar with the sacrificial places of their ancestors and know who or what family was using what sacrificial sites or places (Ibid). Thus, sacred sites play an important role for S{\'a}mi culture andtheir identity in our time.",
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    series = "Springer Polar Sciences",
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    Neumann, A & Ojanlatva, E 2017, Protecting the sacred in the Finnish Sápmi: Settings and challenges. in L Heinämäki & TM Herrmann (eds), Experiencing and protecting sacred natural sites of Sámi and other indigenous peoples: The sacred arctic. Springer Polar Sciences, Springer International, pp. 83-98.

    Protecting the sacred in the Finnish Sápmi : Settings and challenges. / Neumann, Antje; Ojanlatva, Eija.

    Experiencing and protecting sacred natural sites of Sámi and other indigenous peoples: The sacred arctic. ed. / Leena Heinämäki; Thora Martina Herrmann. Springer International, 2017. p. 83-98 (Springer Polar Sciences).

    Research output: Chapter in Book/Report/Conference proceedingChapterScientificpeer-review

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    T1 - Protecting the sacred in the Finnish Sápmi

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    AU - Neumann, Antje

    AU - Ojanlatva, Eija

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    N2 - As for many other indigenous peoples too, sacred sites mean for Sámi much more than just a description of a piece of land or a certain position of it in the landscape. They were part of their pre-Christian conception of the world, with a strong belief in the presence of ancestors and other spiritual beings. Although through Christian oppression and destruction of Sámi religion, including items andpractices connected with Sámi religion, the traditional knowledge connected to a sacred site has been erased sometimes; in many cases, however, essential knowledge towards Sámi sacred places and burial sites, the myths and legends, as well as the tradition of healing and the existence of the sacred and sacrificial places themselves, including burial sites, is still alive (Schanche 1994, 122). Today, they are still of strong emotional significance for Sámi people in Finland (Mulk 1994, 130). Some Sámi still have the knowledge of old Sámi popular beliefs, some of them still practising as medicine-men (Ibid). Many Sámi are also familiar with the sacrificial places of their ancestors and know who or what family was using what sacrificial sites or places (Ibid). Thus, sacred sites play an important role for Sámi culture andtheir identity in our time.

    AB - As for many other indigenous peoples too, sacred sites mean for Sámi much more than just a description of a piece of land or a certain position of it in the landscape. They were part of their pre-Christian conception of the world, with a strong belief in the presence of ancestors and other spiritual beings. Although through Christian oppression and destruction of Sámi religion, including items andpractices connected with Sámi religion, the traditional knowledge connected to a sacred site has been erased sometimes; in many cases, however, essential knowledge towards Sámi sacred places and burial sites, the myths and legends, as well as the tradition of healing and the existence of the sacred and sacrificial places themselves, including burial sites, is still alive (Schanche 1994, 122). Today, they are still of strong emotional significance for Sámi people in Finland (Mulk 1994, 130). Some Sámi still have the knowledge of old Sámi popular beliefs, some of them still practising as medicine-men (Ibid). Many Sámi are also familiar with the sacrificial places of their ancestors and know who or what family was using what sacrificial sites or places (Ibid). Thus, sacred sites play an important role for Sámi culture andtheir identity in our time.

    M3 - Chapter

    SN - ISBN 978-3-319-48068-8

    T3 - Springer Polar Sciences

    SP - 83

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    BT - Experiencing and protecting sacred natural sites of Sámi and other indigenous peoples

    A2 - Heinämäki, Leena

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    Neumann A, Ojanlatva E. Protecting the sacred in the Finnish Sápmi: Settings and challenges. In Heinämäki L, Herrmann TM, editors, Experiencing and protecting sacred natural sites of Sámi and other indigenous peoples: The sacred arctic. Springer International. 2017. p. 83-98. (Springer Polar Sciences).