Ero sivun Instructions to use versioiden välillä
Saamelaiskulttuurin ensyklopedia
| Rivi 13: | Rivi 13: | ||
<b>On the names the Saami and the land of the Saami</b> | <b>On the names the Saami and the land of the Saami</b> | ||
| − | <P align="justify">The term Sápmi is found in all the Saami languages, and it means area, language and man. The ethnonym <i>sápmelaš</i> (derived from the word <i>sápmi</ | + | <P align="justify">The term Sápmi is found in all the Saami languages, and it means area, language and man. The ethnonym <i>sápmelaš</i> (derived from the word <i>sápmi</i>) and the ancient Finnish ethnic term <i>hämäläinen</i> share a common origin. <i>Sápmi</i>, <i>sápmelaš</i> dates back at least 3 000 years, when it came into established as the term used by the ancestors of the Saami of themselves in their own language.</p> |
| − | <P align="justify">The old exonym (name given by others) of the Saami is Lapp, which is historically closely associated with the term Lapland (Lapponia in Latin) used of the area. The terms lop, <i>lopari</i> in reference to the Saami first appears in Russian sources in the 13th century. In Finnish and closely related languages the word <i>lappalainen</i> (Lapp) was used of not only the Saami but also of peoples further to the north (such as the Dvina or Russian Karelians and of people living further away from settled areas, which may be the basis for the common occurrence of Lappi place-names in Southern Finland. The term <i>lapp</i> (plural <i>lappar</i>) was already used in the Swedish language in the | + | <P align="justify">The old exonym (name given by others) of the Saami is <i>Lapp</i>, which is historically closely associated with the term Lapland (Lapponia in Latin) used of the area. The terms lop, <i>lopari</i> in reference to the Saami first appears in Russian sources in the 13th century. In Finnish and closely related languages the word <i>lappalainen</i> (Lapp) was used of not only the Saami but also of peoples further to the north (such as the Dvina or Russian Karelians and of people living further away from settled areas, which may be the basis for the common occurrence of Lappi place-names in Southern Finland. The term <i>lapp</i> (plural <i>lappar</i>) was already used in the Swedish language in the 13<sup>th</sup> century, and assuming its Scandinavian origin as being associated with the word lapp meaning 'piece of cloth', it has been suggested that its was originally a pejorative term. The roots of this word, however, remain unknown, and it may even be Baltic-Finnic. In the latter case, it may have simply meant people living at distances from settled areas. Its development into a pejorative was linked to the attitudes of the mainstream population regarding the Saami. Because of its pejorative nature, this term has gone out of use in the Nordic countries, but similar terms are still widely used in many European languages (e.g. the French lapon, the German Lappe, Lappisch, and lapp in Hungarian). In present -day Finland the term <i>lappalainen</i> (Lapp) has become an administrative concept and it is used, as also in historical sources, in connection with land-ownership and property matters.</p> |
<P align="justify">In Norway, the term finn has been used of the Saami up to the present day. This word is familiar from Tacitus's famous account of the northern peoples. The northernmost part of Norway is known as Finnmark. Tacitus's term fenni was apparently first used by the Ancient Swedes of the Saami living in Northern Sweden, of whom they spread information. Finn and Finland, exonyms of the Finns and the Saami later remained in use to also mean "non-Saami", particularly the people and region of Finland (Proper), i.e. SW Finland.</p> | <P align="justify">In Norway, the term finn has been used of the Saami up to the present day. This word is familiar from Tacitus's famous account of the northern peoples. The northernmost part of Norway is known as Finnmark. Tacitus's term fenni was apparently first used by the Ancient Swedes of the Saami living in Northern Sweden, of whom they spread information. Finn and Finland, exonyms of the Finns and the Saami later remained in use to also mean "non-Saami", particularly the people and region of Finland (Proper), i.e. SW Finland.</p> | ||
| Rivi 21: | Rivi 21: | ||
<b>On the origin and worldview of the Saami</b> | <b>On the origin and worldview of the Saami</b> | ||
| − | <P align="justify">Fennoscandia received its first inhabitants after the Ice Age from Western and Eastern Europe respectively. Since then the course of development led to the formation of different communities in various parts of the region. The Fenno-Ugrian community of languages formed in Eastern Europe. Around 3000 BC, the so-called Battle Axe, or Corded Ware, Culture that arrived in Finland caused the disruption of the Fenno-Ugrian people into geographically and linguistically different branches. The southern group gradually adopted a culture of farming and animal husbandry, finally forming the Proto-Finnic ethnic group. The northern group pursued its own traditional means of livelihood, hunting and fishing. The Proto-Saami element emerged from this group. At the time, the territory of the Saami extended over a large region from lakes Ladoga and Onega to the present areas, though perhaps not as far as Scandinavia. In Southern Finland, Saami lived at least in Savo and in present-day Karelia as late as the | + | <P align="justify">{{Artikkelilinkki|1522|Fennoscandia}} received its first inhabitants after the Ice Age from Western and Eastern Europe respectively. Since then the course of development led to the formation of different communities in various parts of the region. The Fenno-Ugrian community of languages formed in Eastern Europe. Around 3000 BC, the so-called Battle Axe, or Corded Ware, Culture that arrived in Finland caused the disruption of the Fenno-Ugrian people into geographically and linguistically different branches. The southern group gradually adopted a culture of farming and animal husbandry, finally forming the Proto-Finnic ethnic group. The northern group pursued its own traditional means of livelihood, hunting and fishing. The Proto-Saami element emerged from this group. At the time, the territory of the Saami extended over a large region from lakes Ladoga and Onega to the present areas, though perhaps not as far as Scandinavia. In Southern Finland, Saami lived at least in Savo and in present-day Karelia as late as the 16<sup>th</sup> century.</p> |
<P align="justify">According to the present state of knowledge, the Early Proto Saami element emerged from the Saami-Finnish basis in Finland, East Karelia and later in Scandinavia. The historically known pre-Christian worldview of the Saami had significantly differentiated from the underlying background of the Uralic heritage. The differences with regard to the assumed Uralic proto-culture (and the Finnish heritage that largely preserved its core conceptions) are so fundamental in nature that they cannot be explained by a long, separate prehistory or e.g. by Scandinavian contacts. For example, the horizontal world view characteristic of the Uralic cultures was clearly secondary for the Saami, while a vertical conception (the upper, middle and nether worlds) was in turn markedly emphasized. Despite the large rivers of Lapland, water routes were of relatively minor importance in mythical imagery, and the northern quarter did not have the role of referring to the afterlife that it was characteristic of it in the Uralic cultures. One possible explanation is that when spreading into the north the Saami incorporated some unknown non-Uralic people and culture. This assumption would explain both the genetic and cultural differences.</p> | <P align="justify">According to the present state of knowledge, the Early Proto Saami element emerged from the Saami-Finnish basis in Finland, East Karelia and later in Scandinavia. The historically known pre-Christian worldview of the Saami had significantly differentiated from the underlying background of the Uralic heritage. The differences with regard to the assumed Uralic proto-culture (and the Finnish heritage that largely preserved its core conceptions) are so fundamental in nature that they cannot be explained by a long, separate prehistory or e.g. by Scandinavian contacts. For example, the horizontal world view characteristic of the Uralic cultures was clearly secondary for the Saami, while a vertical conception (the upper, middle and nether worlds) was in turn markedly emphasized. Despite the large rivers of Lapland, water routes were of relatively minor importance in mythical imagery, and the northern quarter did not have the role of referring to the afterlife that it was characteristic of it in the Uralic cultures. One possible explanation is that when spreading into the north the Saami incorporated some unknown non-Uralic people and culture. This assumption would explain both the genetic and cultural differences.</p> | ||
| − | <P align="justify">The pre-Christian worldview of the Saami was based on the conditions laid down by a natural environment regarded as living. All entities of nature were regarded as having a living and conscious side that had its own will and was more or less powerful and dominant in relation to man. It was thus that the continuum of the supernatural was formed, with the everyday environment and its spirits and unseen companions, such as the earth spirits (maahinen) at one end and the heavenly, upper-world, spirits and gods at the other. Somewhere in between were the seita deities, local patrons of means of livelihood, who were represented by the seita stones on the fells and lakeshores. Correspondingly, attitudes regarding the supernatural, the sacred, varied from everyday courtesy to major communal rituals that were performed only rarely. The Saami would generally feel that he was in a reciprocal relationship with the forces of the surrounding world. It was only before the greatest deities of the upper and nether worlds that he was completely powerless. On the other hand, the seitas for example were known to operate ultimately on the same conditions as the Saami. Therefore a seita that did not fulfil its obligations - to provide wild reindeer or fish - was rejected or even destroyed. The same concerned the bear, which could be killed, though only ritually. The bear's supernatural nature was so strong that any interaction with it required strict adherence to rules of taboo.</p> | + | <P align="justify">The pre-Christian worldview of the Saami was based on the conditions laid down by a natural environment regarded as living. All entities of nature were regarded as having a living and conscious side that had its own will and was more or less powerful and dominant in relation to man. It was thus that the continuum of the supernatural was formed, with the everyday environment and its spirits and unseen companions, such as the earth spirits (<i>maahinen</i>) at one end and the heavenly, upper-world, spirits and gods at the other. Somewhere in between were the <i>seita</i> deities, local patrons of means of livelihood, who were represented by the <i>seita</i> stones on the fells and lakeshores. Correspondingly, attitudes regarding the supernatural, the sacred, varied from everyday courtesy to major communal rituals that were performed only rarely. The Saami would generally feel that he was in a reciprocal relationship with the forces of the surrounding world. It was only before the greatest deities of the upper and nether worlds that he was completely powerless. On the other hand, the <i>seitas</i> for example were known to operate ultimately on the same conditions as the Saami. Therefore a seita that did not fulfil its obligations - to provide wild reindeer or fish - was rejected or even destroyed. The same concerned the bear, which could be killed, though only ritually. The bear's supernatural nature was so strong that any interaction with it required strict adherence to rules of taboo.</p> |
| − | <P align="justify">But even the Saami needed a professional mediator between the human community and the forces of the supernatural world. This was the shaman, the noaidi. The main task of the shaman was to cure illness, restoring the original, good order of things in this respect. Illness was regarded as being caused by the other half of the two-part human soul being taken into possession by the dead and into the nether world. The most common reason for this was the interference of the spirits of the dead in the lives of the living. In this case the shaman had to achieve a state of trance, during which he would undertake a soul journey to Jábmiidáibmu, the realm of the dead. The objective was to retrieve the soul of the patient to the world of the living. In a similar manner, the shaman could take the form of the freely moving component of his soul to journey in this world, if the souls of game animals had been lost, for example by being captured by the <i>noaidi</i> of a neighbouring <i>siida</i>, or Lapp village. The shaman's main item of equipment was his drum, which was used not only for achieving the trance but also for predicting events.</p> | + | <P align="justify">But even the Saami needed a professional mediator between the human community and the forces of the supernatural world. This was the shaman, the <i>noaidi</i>. The main task of the shaman was to cure illness, restoring the original, good order of things in this respect. Illness was regarded as being caused by the other half of the two-part human soul being taken into possession by the dead and into the nether world. The most common reason for this was the interference of the spirits of the dead in the lives of the living. In this case the shaman had to achieve a state of trance, during which he would undertake a soul journey to <i>Jábmiidáibmu</i>, the realm of the dead. The objective was to retrieve the soul of the patient to the world of the living. In a similar manner, the shaman could take the form of the freely moving component of his soul to journey in this world, if the souls of game animals had been lost, for example by being captured by the <i>noaidi</i> of a neighbouring <i>siida</i>, or Lapp village. The shaman's main item of equipment was his drum, which was used not only for achieving the trance but also for predicting events.</p> |
| − | <P align="justify">The prominent communal elements of ancient Saami beliefs, such as the shaman system, joint seita worship by the whole siida and the bear cult, were uprooted by the 18th century at the latest, but the individual practice of nature religion, such as private seita worship continued until the last century.</i> | + | <P align="justify">The prominent communal elements of ancient Saami beliefs, such as the shaman system, joint <i>seita</i> worship by the whole <i>siida</i> and the bear cult, were uprooted by the 18th century at the latest, but the individual practice of nature religion, such as private <i>seita</i> worship continued until the last century.</i> |
<b>Missionary activities and their results</b> | <b>Missionary activities and their results</b> | ||
| Rivi 43: | Rivi 43: | ||
<b>Regions and borders</b> | <b>Regions and borders</b> | ||
| − | <P align="justify">In the administration of the Swedish realm the term Lappmark (literally Lapp land) referred to the administrative area inhabited by the Saami/Lapps. Until the beginning of colonization (the colonization proclamations of 1673 and 1695), the term Lapp was sufficient to describe the inhabitants of the region in general, as the Saami/Lapps were the only ones who lived there. In government, the traditional economy of the Saami was known as the Lapp means of livelihood. Lapland was separated from the southern regions, known as Lannanmaa (literally dung land), by the so-called Lapp border. Lannanmaa was the abode of the lantalaiset who practised means of livelihood using dung, i.e. farming and animal husbandry.</p> | + | <P align="justify">In the administration of the Swedish realm the term Lappmark (literally Lapp land) referred to the administrative area inhabited by the Saami/Lapps. Until the beginning of colonization (the colonization proclamations of 1673 and 1695), the term Lapp was sufficient to describe the inhabitants of the region in general, as the Saami/Lapps were the only ones who lived there. In government, the traditional economy of the Saami was known as the Lapp means of livelihood. Lapland was separated from the southern regions, known as Lannanmaa (literally dung land), by the so-called Lapp border. <i>Lannanmaa</i> was the abode of the <i>lantalaiset</i> who practised means of livelihood using dung, i.e. farming and animal husbandry.</p> |
| − | <P align="justify">Lappmark was divided into six separate Lapp territories, of which the Tornio (in part) and Kemi territories are in present-day Finland. The territories were further divided into Lapp villages or siidas, and the villages among kin groups or families into so-called Lapp-tax or inherited lands. The Lapp village community consisted of kin groups and their related families who spent most of the year dispersed in families throughout their own areas. In the winter everyone assembled in their respective winter villages, moving in the summer into other areas to hunt, fish and herd reindeer.</p> | + | <P align="justify">Lappmark was divided into six separate Lapp territories, of which the Tornio (in part) and Kemi territories are in present-day Finland. The territories were further divided into Lapp villages or <i>siidas</i>, and the villages among kin groups or families into so-called Lapp-tax or inherited lands. The Lapp village community consisted of kin groups and their related families who spent most of the year dispersed in families throughout their own areas. In the winter everyone assembled in their respective winter villages, moving in the summer into other areas to hunt, fish and herd reindeer.</p> |
| − | <P align="justify">Meetings were held in the winter villages for dealing matters of mutual importance. In the Lapp villages of the Swedish realm, the village meetings were known as the "hut ting" (sobbar or norrös in the Skolt territories) and they were led by the village elder. Joint matters to be decided upon included the division of rights to land and waters among families, participation in beaver and wild reindeer hunting, the even and fair distribution of the catch, and naturally the collection of taxes. The village meetings also attended to relations with other siida communities. The traditional communities were characterized by shared responsibility and equality. Assistance was given to disadvantaged members.</p> | + | <P align="justify">Meetings were held in the winter villages for dealing matters of mutual importance. In the Lapp villages of the Swedish realm, the village meetings were known as the "hut ting" (<i>sobbar</i> or <i>norrös</i> in the Skolt territories) and they were led by the village elder. Joint matters to be decided upon included the division of rights to land and waters among families, participation in beaver and wild reindeer hunting, the even and fair distribution of the catch, and naturally the collection of taxes. The village meetings also attended to relations with other <i>siida</i> communities. The traditional communities were characterized by shared responsibility and equality. Assistance was given to disadvantaged members.</p> |
| − | <P align="justify">After the First and Second World War, the Skolt Saami, who lived in their traditional siidas at Paatsjoki, Petsamo and Suonikylä were relocated into the municipality of Inari in Finland among the Reindeer and Lake Saami who spoke North and Inari Saami and the local Finnish population. Among the Saami, the Skolt culture has been under the greatest pressure of Finnicization. The Skolt language is used in homes and in school, although signs of it being replaced by Finnish have been evident since the 1960s. At present traditional reindeer herding has become an auxiliary means of livelihood, and fish is caught only for household needs. Many Skolts, particularly young people, have had to leave their home regions and move south to find work.</p> | + | <P align="justify">After the First and Second World War, the Skolt Saami, who lived in their traditional <i>siidas</i> at Paatsjoki, Petsamo and Suonikylä were relocated into the municipality of Inari in Finland among the Reindeer and Lake Saami who spoke North and Inari Saami and the local Finnish population. Among the Saami, the Skolt culture has been under the greatest pressure of Finnicization. The Skolt language is used in homes and in school, although signs of it being replaced by Finnish have been evident since the 1960s. At present traditional reindeer herding has become an auxiliary means of livelihood, and fish is caught only for household needs. Many Skolts, particularly young people, have had to leave their home regions and move south to find work.</p> |
| − | <P align="justify">Through history, Sápmi - the land of the Saami - has been divided among four countries. The border between Russia and Norway was laid down in the Treaty of Strömstad in 1751, and in 1809 Finland became a part of the Russian Empire, with a new Russo-Swedish border as a result. In 1826 the border between Russian and Norway was again defined, and Fenno-Russian border arrangements were still carried out in the 1920s and 1940s. Owing to these measures, many Saami siidas ceased to exist and the traditional reindeer herding territories were restricted. These developments led to migration among the Saami. As a result of the disintegration of the land of the Saami, the traditional social, economic and legal systems of the Saami were destroyed. For the various states of the region, the term Sápmi means the respective the land of the Saami within the borders of each country and only rarely the whole entity. Instead of the term Sápmi, other geographical names such as North Calotte, Lapland, Finnmark and Norrbotten are used.</p> | + | <P align="justify">Through history, <i>Sápmi</i> - the land of the Saami - has been divided among four countries. The border between Russia and Norway was laid down in the Treaty of Strömstad in 1751, and in 1809 Finland became a part of the Russian Empire, with a new Russo-Swedish border as a result. In 1826 the border between Russian and Norway was again defined, and Fenno-Russian border arrangements were still carried out in the 1920s and 1940s. Owing to these measures, many Saami siidas ceased to exist and the traditional reindeer herding territories were restricted. These developments led to migration among the Saami. As a result of the disintegration of the land of the Saami, the traditional social, economic and legal systems of the Saami were destroyed. For the various states of the region, the term <i>Sápmi</i> means the respective the land of the Saami within the borders of each country and only rarely the whole entity. Instead of the term Sápmi, other geographical names such as North Calotte, Lapland, Finnmark and Norrbotten are used.</p> |
<b>On the history of research</b> | <b>On the history of research</b> | ||
| Rivi 57: | Rivi 57: | ||
<P align="justify">The encyclopaedia project seeks to treat Saami culture and history in a new way from the people's own perspective. Saami culture is based on a close relationship with nature, which is also the basis of the traditional Saami worldview. But the Saami are not a linguistically or culturally homogeneous group. There are considerable differences in features of material and non-material culture, such as language, religion, folklore, customs and folk costume, between Saami people living in different areas. The Saami are divided into different groups according to their languages and not according to means of livelihood, as was previously done. Saami culture is a developing contemporary culture where even the economy has increasingly begun to resemble that of the mainstream population.</p> | <P align="justify">The encyclopaedia project seeks to treat Saami culture and history in a new way from the people's own perspective. Saami culture is based on a close relationship with nature, which is also the basis of the traditional Saami worldview. But the Saami are not a linguistically or culturally homogeneous group. There are considerable differences in features of material and non-material culture, such as language, religion, folklore, customs and folk costume, between Saami people living in different areas. The Saami are divided into different groups according to their languages and not according to means of livelihood, as was previously done. Saami culture is a developing contemporary culture where even the economy has increasingly begun to resemble that of the mainstream population.</p> | ||
| − | <P align="justify">Johannes Schefferus (1621- | + | <P align="justify">Johannes {{Artikkelilinkki|16129|Schefferus}} (1621-1679) is regarded as the founder of lappology, the former discipline of research concerning the Saami and their culture. In 1673 Schefferus published his work <i>Lapponia</i>, in Latin. From then on, until the breakthrough of romanticism (1810-) research in this area was not given any scholarly or scientific value as such. Rather, its objectives were political and, in particular, religious in nature. It was felt that a knowledge of Saami culture was necessary for their more efficient conversion to Christianity. The Saami were also accorded the status of a certain a cultural curiosity, as a result of which items such as Saami drums found their way into the collections of even distant European museums. The era of romanticism (1810-1840) regarded the spiritual and non-material heritage of peoples to be a document of "natural faith" (Schelling), a reflection of "ethnic or national character" (Herder, Lars Levi Laestadius) or an obscured historical source (in part maintained by Lars Levi Laestadius).</p> |
<P align="justify">Later lappological research can be regarded as having emerged after the middle of the 19th century as a result of the work of J.A. Friis of Norway. In 1859 Friis published the first collection of Saami folklore, and in 1871 a book on Saami folk beliefs. Lappology became an area of comparative anthropology and ethnography. At the same time, its interpretations came to be steered by prevailing scholarly and social paradigms. Particularly after the publication of Darwin's "Origin of Species" (1859), anthropology and ethnography - and official policies relying on their results - soon moved from a Herderian conception of ethnicity to a evolutionist-social-Darwinist approach. In this spirit, the cultures of primitive peoples were regarded as "weaker" in relation to "Europeans", and in the process of disappearing as if through a law of nature. If these peoples, the Saami included, were to be "saved", they were to be civilized and made to adopt the stronger mainstream culture (Kipling's "white man's burden"). The evolutionist approach also entailed interpretations of pre-Christian Saami beliefs as manifestations of phenomena such as animism or worship of the dead - and consequently as proof of the above theory.</p> | <P align="justify">Later lappological research can be regarded as having emerged after the middle of the 19th century as a result of the work of J.A. Friis of Norway. In 1859 Friis published the first collection of Saami folklore, and in 1871 a book on Saami folk beliefs. Lappology became an area of comparative anthropology and ethnography. At the same time, its interpretations came to be steered by prevailing scholarly and social paradigms. Particularly after the publication of Darwin's "Origin of Species" (1859), anthropology and ethnography - and official policies relying on their results - soon moved from a Herderian conception of ethnicity to a evolutionist-social-Darwinist approach. In this spirit, the cultures of primitive peoples were regarded as "weaker" in relation to "Europeans", and in the process of disappearing as if through a law of nature. If these peoples, the Saami included, were to be "saved", they were to be civilized and made to adopt the stronger mainstream culture (Kipling's "white man's burden"). The evolutionist approach also entailed interpretations of pre-Christian Saami beliefs as manifestations of phenomena such as animism or worship of the dead - and consequently as proof of the above theory.</p> | ||
| Rivi 67: | Rivi 67: | ||
<b>On the development and status of written Saami language</b> | <b>On the development and status of written Saami language</b> | ||
| − | <P align="justify">The group of the Saami languages - sámegielat - belonging to the Fenno-Ugrian languages are spoken in the areas of Norway, Sweden, Finland and Russia as minority languages. The present number of Saami languages is given as ten. The western group of Saami languages consists of South, Ume, Pite, Lule and North Saami, while the eastern group comprises the Inari, Skolt, Kildin, Ter and Akkala Saami languages. The Saami languages differ from each other to such a degree that the speakers of various languages do not understand each other. There are also regional variations within the languages. There are, for example, four main dialects of North Saami: East Finnmark, West Finnmark, Torne Saami and Sea Saami. There is also variation within the various dialects.</p> | + | <P align="justify">The group of the Saami languages - sámegielat - belonging to the Fenno-Ugrian languages are spoken in the areas of Norway, Sweden, Finland and Russia as minority languages. The present number of Saami languages is given as ten. The western group of Saami languages consists of {{Artikkelilinkki|0103|South}}, Ume, Pite, Lule and North Saami, while the eastern group comprises the {{Artikkelilinkki|0107|Inari}}, {{Artikkelilinkki|0108|Skolt}}, {{Artikkelilinkki|0109|Kildin}}, Ter and Akkala Saami languages. The Saami languages differ from each other to such a degree that the speakers of various languages do not understand each other. There are also regional variations within the languages. There are, for example, four main dialects of North Saami: East Finnmark, West Finnmark, Torne Saami and Sea Saami. There is also variation within the various dialects.</p> |
<P align="justify">The history of written Saami dates from 1557, when the English sea captain Stephen Borrough drew up a list of 95 words and phrases of the Saami language spoken in Yokanga in Russia. The first text in Saami, a primer by Nicolaus Andreae, a clergyman of Pite, was published in 1619. Johannes Schefferus's Lapponia from 1673 contains two joikha poems by the Kemi Saami Olaus Sirma, Guldnasas and Moarsi favrrot.</p> | <P align="justify">The history of written Saami dates from 1557, when the English sea captain Stephen Borrough drew up a list of 95 words and phrases of the Saami language spoken in Yokanga in Russia. The first text in Saami, a primer by Nicolaus Andreae, a clergyman of Pite, was published in 1619. Johannes Schefferus's Lapponia from 1673 contains two joikha poems by the Kemi Saami Olaus Sirma, Guldnasas and Moarsi favrrot.</p> | ||
Versio 4. joulukuuta 2014 kello 15.29
Ensyklopedian käyttöohjeet
Saamelaiskulttuurin ensyklopedian artikkeleissa käsitellään mm. saamen kieltä, historiaa, suullista perinnettä, kirjallisuutta, musiikkia, taloutta, sekä ympäristöä, elinkeinoja, oikeuksia, koulutusta, taidetta ja yhteiskunnallisia oloja. Saamelaiskulttuurille ominaisia ilmiöitä tarkastellaan ennen kaikkea kulttuurinsisäisestä näkökulmasta. Henkilöartikkeleissa esitellään kulttuurivaikuttajia ja kulttuurin tekijöitä: saamelaisia kirjailijoita, taiteilijoita, laulajia, poliitikkoja ja Saamenmaan varhaisimpia tutkijoita. Ensyklopediaan sisältyy myös noin 50 saamelaiskulttuuriin liittyvän sanan etymologinen lista. Ympäristöä eli saamelaiskulttuurin materiaalista perustaa käsitellään maisemaa, ympäristö- ja lumikäsitteitä, sekä eläimistöä ja kasvistoa kuvaavissa artikkeleissa.
Hakusana-artikkelit on jaoteltu eri aihekokonaisuuksien sisään aakkosjärjestyksessä. Kokonaisuuksia ensyklopediassa on 18, ja eri aihekokonaisuudet ovat Alueet ja paikannimet, Arkeologia, Elinkeinot ja liikkuminen, Historia, Kasvatus ja koulutus, Kielet ja nimitykset, Kirjallisuus ja taiteet, Kristinusko ja kirkko, Materiaalinen kulttuuri, Media, Perinteinen hengellisyys ja suullinen perinne, Saamelaisorganisaatiot ja järjestäytyminen, Sanojen etymologia, Tapakulttuuri, Tunnettuja saamelaisia ja muita henkilöitä, Tutkimus ja tutkimushistoria, Väestö ja väestöntutkimus sekä Ympäristö. Tiettyä artikkelia tai aihetta voi etsiä sivun hakutoiminnon avulla tai ensyklopediaa voi selailla sisällysluettelon kautta aihekokonaisuuksina. Tietyn aiheen tai sivun hakutuloksissa näkyvät ne artikkelit, joiden otsikossa tai itse tekstissä hakusana mainitaan.
Instructions to use
The articles in the Encyclopaedia of Saami culture present i.e, Saami languages, history, oral tradition, literature, music, economy, environment, livelihoods, rights, education, arts, and societal conditions. The cultural concepts and terms that are characteristic to Saami culture are discussed primarily from an intra-cultural perspective. The biographical articles present important historical and contemporary cultural figures, including: Saami authors, artists, singers, politicians, and also some of the earliest researchers of Sápmi. The Encyclopaedia also contains so-called reference entries, and an etymological list of 50 Saami culture terms. Nature is regarded as the material basis of Saami culture and is discussed in the articles of landscape, nature, snow, flora and fauna.
The keywords for each articles are categorized in different entities in alphabetical order. There are 18 different entities in the Encyclopaedia, which are Archaeology, Christianity and missionary work, Education, Environment, Etymology, History, Languages and peoples, Literature and arts, Material culture, Means of livelihood and transport, Media, Notable people in Saami history and society, Population and demography, Practices and customs, Regions and place names, Reseach and research history, Saami organizations and associations and Traditional spiritualism and oral tradition. Specific articles or themes can be searched by using the search tool, and the Encyclopaedia can also be browsed through the table of contents. When searching for a specific theme or page via the search tool, articles containing the keyword in their title or text will appear.
