Embracing Saami Culture with the Help of Literature

In November 2009, on Universal Children’s Day, a group of Inari Saami teachers, parents and children travelled to the capital to meet Finnish politicians including President Halonen. The purpose was to campaign for more school books in Inari Saami language. An official complaint about the situation was presented to the Non-Discrimination Ombudsman. The situation has gradually improved since but there is still a severe lack of culturally appropriate learning materials for Inari Saami speaking children.

Anarâškielâ Servi ry (Inari Saami Language Association) was established in 1986 by Veikko Aikio, Ilmari Mattus and Matti Morottaja. The Inari Saami language nest was later established because there was a genuine concern the Inari Saami language might disappear and be lost forever. At first learning materials for Inari Saami speaking children were so scarce, the language nest staff had to translate books from different cultures by glueing the new text on books to cover the original story. One might wonder why Northern Saami books were not used as there was already a decent selection of children’s literature available. For an outsider it may be hard to understand that these are two different although closely related languages. The idea would be similar to suggesting to Estonians to start learning Finnish, a bigger language, instead of their own language.

There are more books and materials to choose from in Northern Saami because there are approximately 30,000 Northern Saami speakers. It is the majority Saami language spoken in Finland but also a language spoken in Norway and Sweden, so resources are not limited to Finland alone. There are still only approximately 450 Inari Saami speakers, along with Skolt Saami, it’s still a minority’s minority language amongst Saami speaking people. All three languages are represented in the local school in Inari. I wanted to help with making learning materials for Inari Saami children because my children attended the language nest. The language nest is a total immersion language nursery, where the core work for language revitalisation is done. Below is a link to a documentary telling about the language nest and the language revitalisation work of Anarâškielâ Servi ry. After leaving the language nest the children usually progress to the Piäju, similar to the language nest but for older preschool children. From there the children can progress to school, where they can continue their education in Inari Saami language. As more children progress from the language nest, the number of Inari Saami speaking people has increased since the making of this video: Reborn (YouTube).

I have been cooperating with Anarâškielâ Servi ry to publish bilingual Inari Saami/English children’s books to help the learning materials situation. I write the stories in English, illustrate the books and then they are translated into Inari Saami by Petter Morottaja, the son of one of the main people in the revitalisation work here in Inari. My wife is also Inari Saami and a folklorist, so she is able to help me with the stories. First of all I wrote and illustrated a book for older children called “The Forgetful Squirrel” and was then asked to make books for younger children. The main character of the original book, an Inari Saami boy called Sammeli, was the inspiration for the series of books which tell of him and his adventures in the “Eight Seasons of Lapland”. The books are in Inari Saami to provide much needed materials for the children learning Inari Saami in the language nests and local school. This way there are culturally appropriate learning materials for Inari Saami speaking children, that also offer them the opportunity to learn English. Tourists who speak English can purchase the books from Sámi Duodji, Siida museum, Hotel Kultahovi in Inari and other places including Arktikum in Rovaniemi and online from Anarâškielâ servi ry.

This way they can learn about the local language and culture, and the revenue can help to fund further books and learning materials for the future.

When I was asked to write this blog, I read about the philosophy behind
Culture for All and was proud to contribute to something so worthwhile. I thought about a seminar for the project “Toward a More Inclusive and Comprehensive Finnish Literature” I was invited to attend, hosted by the Finnish Literature Society (SKS). The seminar led to an anthology “Opening Boundaries: Toward Finnish Heterolinational Literatures”, in which I was very happy to be included. It’s wonderful that there is a concerted effort being made to foster and promote the inclusion of immigrants in Finland and to celebrate their contribution to Finnish society. People have different talents, whether they are writers or artists or make a positive contribution to the wealth of the country in some other way. Similarly Finnish people living in other countries can take their ideology and talents with them to a new country, where they have the chance to make a positive contribution to their new environment, whilst sharing and promoting knowledge of their home country. In the acknowledgements, editor Mehdi Ghasemi wrote “Without their invaluable support, the implementation of the project and the publication of this book would not have been possible.”

There is an African proverb “It takes a village to raise a child.” Without the persistence and endeavour of countless people working for Anarâškielâ Servi ry in the language nest or Piäju, school teachers or kind people providing grants for Inari Saami literature, there would be even less learning opportunities than presently. Chances are the Inari Saami language would have disappeared like other forgotten Saami languages. Even if you just took the time to read this blog, you made a contribution. One more person understands the need for Inari Saami speaking children to have learning materials in their own language.

Lonottâllâm – Sharing, Autumn story (PDF)

The children, who have attended the language nest, Piäju and school in their own language, have now started to make their own contribution to Inari Saami culture. Some have written articles for the digital magazine Loostâš, Wikipedia articles and translated books from other languages into Inari Saami to increase the volume of literature available. Reading about different cultures is a very good way to learn and increase understanding and appreciation of those cultures. If Finnish people had an opportunity to read Inari Saami literature in Finnish, they would have a chance to learn about a language and culture indigenous to Finland, adding to the collective wealth of the country. In the same way that Finnish literature and books from writers of other countries have added to the wealth of Inari Saami literature, Inari Saami children should have the chance to see themselves represented in Finnish culture and shown in a positive light. Usually Saami children only see themselves in adverts encouraging tourism to Lapland. They grow up seeing Saami people shown often unfairly and inaccurately, sometimes even disparagingly, on postcards or comedy programmes from which negative stereotypes can endure for decades.

There is still a chronic shortage of culturally appropriate learning materials for Inari Saami speaking children, and funding for Anaraskiela Servi ry is a constant struggle. If bilingual Finnish/Inari Saami literature was included in the school curriculum, there would be sufficient funding for books, and both Finnish and Inari Saami children would benefit.

The UN Convention on the Rights of the Child covers essential rights regarding social welfare including political, social, economic and cultural rights. It states that children should have the right to develop to the fullest. Inari Saami speaking children should have the right to learning materials in their own language in their indigenous country, and Finland should give them this opportunity.

A quote from American philosopher William James says: “Act as if what you do makes a difference. It does.” It’s very easy though to lose motivation when you don’t feel valued or appreciated. We are all to some extent products of our environment, and when Inari Saami speaking children aren’t represented and made to feel they matter, they are at an immediate disadvantage and consequently may not accomplish their potential.

Finland is often applauded for having one of the most progressive education systems in the world. Supporting Inari Saami language revitalisation and the indigenous children of its country, would give Inari Saami children a voice and a chance to add to the narrative of Finland.


Lee D Rodgers

Lee Rodgers is originally from Manchester, where he worked as an artist before attending university in Manchester and Helsinki. He lives in Inari with his Inari Saami wife and family. He has been cooperating with Anarâškielâ Servi ry, The Inari Saami Language Association to help with Inari Saami language revitalisation. Lee Rodgers has written a series of bilingual Inari Saami/English books based on the adventures of a young Inari Saami boy called Sammeli in the “8 Seasons of Lapland”. For more information please contact rodgerslee9@gmail.com or www.anaraskielaservi.fi.

Call to action – the Indigenous language challenge!

This year we celebrate the UN’s International Year of Indigenous Languages. The purpose of the year is to make the situation of the Indigenous languages of the world more visible. In order for the linguistic rights of the Indigenous people to be guaranteed and the languages ​​preserved and transferred to future generations, strong investments, knowledge and will to preserve the languages are needed.

The different Sámi languages spoken in Finland, Norway, Sweden and Russia, as well as the Inuit languages spoken in Greenland belong to Indigenous languages. Like many of the Indigenous languages ​​around the world, the Sámi languages and Greenland Inuit languages ​​are on UNESCO’s list of endangered languages. Some of the languages like the South, Lule, Inari, Skolt, and Kildin Sámi are defined as severely endangered, others like the Ume and Pite Sámi are seen as critically endangered and others like North Sámi, East Greenlandic/Tunumiit oraasiat and North Greenlandic/Qaanaaq Inuktitut are seen as definitely endangered. West Greenlandic or Kalaallisut is the official language of Greenland and it is defined by UNESCO as vulnerable.

Multilingual Month calls out to the Nordic organisations, institutions and individual agents on the fields of arts and culture as well as the educational field to participate in the UN’s International Year of Indigenous Languages by highlighting the situation of the Indigenous languages in the Nordic countries, by arranging events in relation to the theme, by spreading information in the Sámi languages and Inuit languages and by increasing contents and programs in Sámi languages and/or Greenlandic languages in their activities!

The Sámi and Greenlandic languages, literatures ​​and cultures should be made visible in the schools and universities in the Nordic countries, as well as in Nordic media and culture! We can all contribute in various ways to strengthen the visibility and awareness of the Indigenous of the Nordic countries.

Some ideas on how to promote indigenous languages in the Nordic countries


In this picture you see Rita PaqvalenRita Paqvalén is the Executive Director of Culture for All Service. She has a background as a researcher and lecturer in Nordic literature and is one of the initiators of the Nordic research network DINO – Diversity in Nordic Literature.  Since 2013 Paqvalén and her team at Culture for All has been working with several projects related to multilingualism in the field of literature and culture in the Nordic countries, and has produced publications, as well as arranged several seminars and events in relation to the subject. Culture for All is the initiator of the Nordic Multilingual Month and one of the main organizers of the Finnish version of the month Satakielikuukausi.

Wouldn’t it be better, if we all spoke the same language?

By Gáppe Piera Jovnna Ulla / Ulla Aikio-Puoskari

[in Finnish]
In 1992, Michael Krauss issued a warning that came to be observed worldwide. Krauss’ message was that during the next century, 90% of the languages still spoken by mankind will disappear unless there is a decisive change working towards their survival. The majority of the world’s endangered languages are indigenous languages. Languages becoming endangered means that their transition to new generations is compromised (under threat) and in many cases even lost altogether. All Sámi languages are endangered languages, according to UNESCO classification, and the Inari and Skolt Sámi spoken in Finland are severely endangered.

The activity of language communities surprised researchers

The activity of indigenous and minority linguistic communities in protecting, revitalizing and working on developing the linguistic rights of their own languages has been enormous and has become a great surprise for many researchers. In the Sámi community, the Northern Sámi language work started already in the 1960s and 70s. The conscious revival and the protection of many other Sámi languages began in the 1980s and 90s. The most effective method of revitalizing an endangered language seems to be a language nest method adopted from Aotearoa Maoris and adapted to the Sámi community, which has resulted in the growth of new generations of children with native Sámi language skills, with the Inari Sámi, which had already become almost exclusively the language of the elderly, becoming the language of instruction throughout elementary school! The Sámi community has developed dozens of different methods to ensure the transition of languages to new generations, of which there are descriptions available within my report published in 2016.

The academic counter-reaction surprised the language communities

Developing the status of indigenous’ peoples and minorities’ languages has also given rise to an academic counter-reaction that is surprising and even strange to me. Scientists questioning the development of linguistic rights most favourably consider the improvement of the status of these languages and the revitalization as an attempt to protect something that (already without assistance) belongs to the past. Why resist the inevitable and natural linguistic modernization? Why limit the lives and mobility of people belonging to minorities by staying in a language with limited access? Wouldn’t it be better for everyone to speak one language, the main language of our countries or English language? Why connect language with ethnic identity? Are the languages not just communication tools and local agreements, where the dismantling of them does not mean a profound change in people’s lives? Some theorists still consider the protection of the linguistic rights of minorities as a factor that also weakens the unity of a nation-state and creates inequality.

Does the improvement of the status of a minority language really mean resisting development and is the preservation of an original language an effort to stick to the past, in poverty and in a pre-modern way of life, as was widely believed in the 1950s?

From the point of view of the Sámi community, the strangest thing is the view in opposition to the development of linguistic rights, according to which the preservation of the minority’s indigenous/original language and the act of choosing it, e.g. as the language of education for children, is tantamount to irresponsible parenting. According to this, those preserving their minority language will mainly become happy slaves, who may indeed guarantee linguistic and cultural continuity, but are condemned economically and socially to a lower position than other groups. Minority language is thought to remain only in an isolated state, outside the rest of the world, and best in a situation where the language-speaking population remains illiterate. This criticism is exacerbated by the claim that the preservation of minority languages prevents linguistic modernization, as well as the social and occupational mobility of speakers. Minority language is thought to merely have emotional value or meanings supporting identity. Majority language is thought to be primarily instrumental in value, enabling both economic growth, social mobility and modern life. Essential in this criticism is the act of setting minority and majority languages as mutually exclusive. In any case, the preservation of the minority language—also in the bilingual situation—is considered to be a matter of being excluded from the majority language community and its interests.

The revitalisation of the Sámi languages reinvigorates the whole community

The experiences of the Sámi community regarding the importance of their own language are completely opposite to the above described experiences. The development of language-related rights has allowed the Sámi community to modernize in their own language and has not at all meant isolation into monolingualism. The development of linguistic rights has meant expanded opportunities for the use and development of indigenous languages, as well as the re-learning and transfer of a lost language to new generations. The maintenance of bilingualism and multilingualism has thus also meant an expanded labour market and mobility opportunities in the home country and even across national borders. The modern Sámi community has created new jobs e.g. to the public and to the Sámi administration, as well as to the Sámi media, public services, education and many other areas of life. Sámi language skills have become a major contributor to employment. Increasing the use of the Sámi language has thus increased the instrumental value of the language, while also showing the great importance of language for the identity and cohesion of the whole community and its members. There is also a team of researchers who are now refusing to merely report on changes in languages and linguistic communities. A large number of researchers work closely with linguistic communities to support and assist them in their language work.

The revitalisation of Sámi language revival has become the most visible goal of Sámi language work in recent decades. The revitalisation of languages reinvigorates the whole community, breaks down the traumas that have passed from generation to the other, open doors to their own history, to their own self and the Sámi people in neighbouring countries. For my part, I know that the act of re-learning a language gives a feeling of reinvigoration and a sense of becoming complete, similar to that of healing from a serious illness. Despite being endangered, the Sámi languages are still the first learned native languages, which is valuable, as well as historically speaking marvellous!

Happy Sámi National Day! Active Indigenous Languages Year 2019!

In the picture you see Ulla Aikio-Puoskari
Ulla Aikio-Puoskari

Gáppe Piera Jovnna Ulla / Ulla Aikio-Puoskari works as Secretary for Education Policy for the Sámi Parliament of Finland and is the head of the Office for Sámi education and Instruction material, https://www.samediggi.fi/toiminta/koulutus-ja-oppimateriaali/. She is also an educational policy researcher and has published comparative reports and articles on Sámi education in Finland, Sweden and Norway. A report on the best practices in Sámi language revival and national language policy in the Nordic countries, published in 2016 in Finnish and three Sámi languages can be downloaded here: https://dokumentit.solinum.fi/samediggi/?f=Dokumenttipankki%2FSelvitykset%20ja%20raportit.

Aikio-Puoskari is the responsible editor of www.oktavuohta.com, the Sámi Education Information Center.

Translated by: Razan Abou Askar

Sano se saameksi – Say it in Sámi

Say it in Saami features the first online Saami phrasebook on the Internet containing informal language, and its goal is to help the endangered languages. You can listen to the phrases in North, Inari and Skolt Saami. The website also features five short documentary films, a quick guide to Saami culture and a soundboard in North Saami.

The website and online dictionary have versions in Finnish, English and Swedish.

The Say it in Saami project began is a collaboration of Finnish documentary filmmaker Katri Koivula and Saami poet Niillas Holmberg.

Picture: from Say it in Sámi -website
illustration: Lille Santanen

Siskkáldas kritihkka váilun ja heajos digitála sajáiduvvan leat áitagat sámegirjjálašvuhtii, mii boahtte jagi deavdá 400 jagi

This article written in Northern Sámi explores and discusses the content of a recently published report A Writing Hand Reaches Further, “Čálli giehta ollá guhkás”: Report on the recommendations for the improvement of the Sámi literature field. It suggests concrete ways to improve the visibility and dynamics of the Sámi literary based on the recommendations by Johanna Domokos and other writers. The report reveals structural obstacles that prevent Sámi literature to flourish. It also sheds light on the language political and historical contexts where Sámi people produce literature.

”Go eará álbmogat hállet das, mo gávdnat girjjiid, sámebirrasis sáhka lea baicce dávjjit dat, mo girji joksá lohkki.”​

Dát Harald Gaski sitáhtta varas sámegirjjálašvuođagietti čielggadeames speadjalastá bures sihke sámegirjjálašvuođagietti hástalusaid ja dan geavatkeahtes vejolašvuođaid.

Kultuvrra buohkaide -bálvalus almmuhii golggotmánus 2018 viiddes čielggadeami A Writing Hand Reaches Further ”Čálli giehta ollá guhkás”: Recommendations for the improvement of the Sámi literary field, mii gokčá buot sámegielaid girjjálašvuođadiliid. Čielggadeami lea čállán ja čohkken jorgaleaddji ja girjjálašvuođadutki Johanna Domokos.

Eaŋgasgielat čielggadeami vuosttas oasis Domokos láhčá saji ságastallamii ja fállá sihke dutkandieđu ja vásáhusaid, mat sutnje muitaluvvui čielggadeami várás. Dáin vuođul son evttoha 15 ávžžuhusa buoridit sámegirjjálašvuođagietti dili. Ávžžuhusat vuođđuduvvet jearahallamiidda ovttas sámeásahusaiguin, sámečálliiguin, sámeservviiguin, jorgaleddjiiguin, girjerádjosolbmuiguin ja eará olbmuiguin, geat barget sámegirjjálašvuođagiettis. Son čállá:

”Ealli sámekultuvrii lea dehálaš, ahte sámegirjjálašvuohta ii šatta sámečállagiid musean, dahje dušše girjerájusin iežas systemain.”​

Čielggadeami nuppi oasis guorahallojuvvojit iešguđet sámegielaid čálálaš dilit. Dán bloggačállosis čalmmustahtán čielggadeami dutkandieđuid ja evttohusaid, mat sáhtášedje leat ávkin buohkaide, geaidda sámegillii čállin ja sámegielaid nannen lea váimmu ášši.

Sámegielaid čálálaš dilit guhkkin eret dásseárvosaš sajádagas: muhtun sámegielain ain váilu ortografiija, mainna čállit

Čielggadeamis gieđahallojuvvo sámegirjjálašvuođagieddi. Ieš alddes doahpaga gietti sáhttá geavahit dušše davvisámegielat girjjálašvuođa oktavuođas, danin go dat lea áidna sámegielain, mas leat girjjálašvuođagietti struktuvrrat. Bealli buot sámegillii čállon čáppagirjjálašvuođas lea čállon davvisámegillii. Davvisámegiela girjjálašvuođa dili ii oba sáhte buohtastahttit eará sámegielaid čálálaš diliide. Ovdamearkan bihtánsámegielas váilu dálá áiggi ortografiija, mainna obalohkái čállit!

Čielggadeamis čálmmustahttojuvvo čielgasit, ahte girjjálašvuođa dilli laktása giela dillái – ja politihkkii. Joshua Wilbur (Pite Sámi Literary Texts) čállá ná:

“Kánske buot ávkkáleamos livččii, jus sámedikkit Ruoŧas ja/dahje Norggas dohkkešivčče bihtánsámegiela virggálaš sámegiellan. Dat soaittášii addit vejolašvuođa dasa, ahte stáhtat juolludivčče ruđa bihtánsámegiela lohkandáiddu ovddideapmái (ja maiddái oahpaheapmái).”

Sámegielaid girjjálašvuođaid dilit eai leat dásseárvosaš sajádagas. Davvi-, julev- ja máttasámegielat čállis lea vejolašvuohta oažžut girjjis almmustahttojuvvot Norggas sámegirjelágádusas ja oažžut čálli bálkká almmuheami ovddas. Dákkár vejolašvuohta ii leat anáraš- dahje nuortalašgiela čállis, gean lohkkit eanáš orrot Suomas, gos sámegirjelágádusat eai gávdno. Nuba girjjiid almmuheapmi lea ovttaskas olbmuid ja servviid duohken, dego Anarâškielâ servvi.

Askold Bazhanov ja eará sámečállit ortografiija fáŋgan

Vel rašit dilis leat Guoládaga sámegielaid (áhkkil-, darjje-, gieldda- ja nuortalašsámegielat) sámegirjjálašvuođaid dilit. Guoládaga sámegirjjálašvuohta lea eanáš čállon ruoššagillii čállin- ja ortográfalaš váttuid geažil. Áhkkil-, darjje- ja gielddasámegielaid ortográfalaš vuođđun mearriduvvui gielddasámegiella, mii lea dagahan hástalusaid buvttadit sámegillii čállosiid Ruoššabeal Sámis. Michael Riessler (Skolt Sámi literature) čállá čeahpes ja beakkán nuortalaš čállis, Askold Bazhanovis ná:

“Son lei Notozero guovllu nuortalašgiela eatnigielat (ja čeahpes) hálli, muhto son čálii dušše ruoššagillii. Ovdal go son jámii, son čilgii, ahte sivvan lei Ruošša eiseválddiid negatiiva miellaguottut su eatnigiela hárrái. Iige son livčče sáhttán čállit gielddasámegiela ortografiijain, danin go son ii livčče gulahallan dainna. Nuppe dáfus son livččii sáhttán čállit nuortalašgiela ortografiijain, mii lei dohkkehuvvon Suomabealde, muhto politihkalaš sivaid geažil dat livčče lean veadjemeahttun dalá Sovjetlihtus.”

Sámegirjjálašvuohta čállo – feara man gillii

Bazhanova ja eará Ruošša sámečálliid galgamuššan lei ja ain dávjá lea čállit ruoššagillii – giellapolitihkalaš sivaid dihtii. Sámegielaid lassin sámečállit čállet ruoššagiela lassin dáro-, ruoŧa- ja suomagillii ja maiddái eaŋgasgillii! Nappo sámegirjjálašvuođa iešvuođaide gullá máŋggagielatvuohta. Jorgalusat gávdnojit badjelaš 40 gielaide, muhto liikká menddo unnán davviriikalaš váldogielaide, mii dagaha dan, ahte hárve sámegirji joksá dáža, ruoŧŧelačča dahje suopmelačča.

Sámegirjji meroštallin ii leatge čállosa giella, muhto baicce čálli giehta, čálli identitehtta.

Sámegillii čallin adnojuvvo alla árvvus, muhto sámegielat girjji deaddileapmi ii livčče vejolaš stáhtaid juolludan ruđaid haga, eandalii ruđaid, maid Norgga sámediggi oažžu ja juolluda ovddosguvlui. Čielggadeamis čuoččuhuvvo Norgga sámediggi dehálaš rolla sámegirjjálašvuođagietti geađgejuolgin. Sivvan lea, ahte Norgga sámediggi gokčá 100 proseantta sámegielat girjji deaddileamis, go girjelágádusat mearridit deaddilit girjji.

Siskkáldas kritihkka váilun áitagin

Čielggadeamis čalmmustahttojuvvojit konkrehta hástalusat ja áitagat sámegirjjálašvuođagieddái, ja namuhan dain moadde.

Máŋggat čállit (Domokos, Gaski, Riessler) čalmmustahttet dárbbu sámegirjjálašvuođa áigečállagii, mii guorahalašii ja árvvoštalašii sámegirjjiid. Go dákkár struktuvra váilu, ii leat mekanisma, mii árvvoštallá sisdoalu, nanne sámegirjjiid vuostáiváldima ja juogašii dieđu. Dál diehtu almmustahttojuvvon sámegirjjiin báhcá dávjá riikkarájáid siskkobeallai, vaikko sámegirjjálašvuohta čállojuvvo miehtá máilmmi.

Hástalus, mii ii guoskka dušše sámebirrasa lea, ahte sámemánát, -nuorat ja nuorra ollesolbmot leat unnán čállin ja lohkkin. Sin oktavuođa nannen girjjálašvuhtii lea okta hohpoleamos bargguin, maidda bidjat návccaid ja jurddašeami. Go Kultuvrra buohkaide -bálvalus ordnii 27.11.2018 ovttas Suoma sámedikkiin dilálašvuođa Anáris čielggadeami birra, ságastalaimet vugiin, mo movttiidahttit nuoraid sámegirjjálašvuhtii.

Oktan vejolašvuohtan livčče juogadit lohkandiploma daidda mánáide ja nuoraide, geat lohket dihto meriid girjjiid. Dákkár lohkandiploma lea geavahusas juo Soađegilis. Sáme Girječálliid Searvi celkkii maiddái dearvvuođaidis: sin ja Norgga sámedikki ordnen nuoraid čállingursa lea rabas buohkaide. Das lea leamašan stuorra váikkuhus Norggabeal sámenuoraid čállin- ja lohkanmoktii. Bágo čálliid siebrie Ruoŧabealde lea ealáskahttán sámegirjjálašvuođagietti beaktilit maŋimuš jagiid áigge sullasaš gurssain.

Čielggadeames Domokos maid ávžžuha lágidit Sámiráđi girjjálašvuođabálkkašumi lassin sámegirjjálašvuođa jahkásaš gilvvohallamiid iešguđet kategoriijain: oanehis bargui man beare sámegillii (man beare šáŋŋeris), sámegillii jorgaleapmái dahje sámegielas jorgaleapmái mannu eará gillii ja nuorra čálliide dahje/ja girjjiide, mat leat oaivvilduvvon nuorra lohkkiide.

Nuba vuogit nannet sámemánáid ja -nuoraid oktavuođa sámegirjjálašvuhtii livčče:

  • lohkandiplomat
  • čállingurssat
  • girjjálašvuođa bálkkašumit sierra kategoriijain

Sámegirjjiid rašes sajádat digitála birrasiin lea áitta sámegirjjálašvuhtii, maiddái sámegielaide

Sámegirjjálašvuođa sajádat lea rášit dilis eará dáiddasurggiid ektui. Sámegirjjálašvuhtii čuhcet gielalaš hástalusat: máŋggat sámit leat massán giela dahje eai leat hárjánan lohkat sámegillii dahje eai máhte čállit sámegillii. Sámegirjjálašvuođa nannen laktása nannosit sámegielaid rašes diliide. Danin sámegielat birrasiid galggašedje lasihit dohko, gos olbmot dán áigge leat: digitála birrasis. Domokos čállá:

“Dutkamušat čájehit, ahte gielain, main ii leat digitála sajádat, lea unna vejolašvuohta ceavzit.”

Son ávžžuhage bidjat searaid sámegielaid ja sámegirjjálašvuođa digitála sajáiduvvamii, mas teknihkalaš beaivádusat, applikašuvnnat, vloggat, e-girjjit, servviid ja ovttaskas čálliid neahttasiiddut, bloggat ja Instagram-lyrihkka gulahalašedje digitála áigodaga olbmo dárbbuiguin.

Anára ságastallamis loktojuvvui maid dárbu, mii veahkehivččii stuorraservodaga lágideddjiid: neahttasiidu, mas gávdnošedje dieđut ja govvabáŋku sámečálliin ja sin dáiddabuktagiin.

Girjerádjosiid ámmátolbmot fas čalmmustahttet, ahte e-girjjiid lassin sámit livčče beroštuvvan maid jietnagirjjiin ja girjjiin, mat leat čállon álkiduvvon gillii. Jietnagirjjit ja álkiduvvon gielat girjjit heivešedje máŋggáide iešguđet (sáme)joavkkuide:

  • mánáide ja boarrásot olbmuide
  • olbmuide, geain leat váttisvuođat lohkamis ja čállimis
  • sidjiide, geat leat oahpahallamin sámegiela
  • sidjiide, geat leat masssán aktiiva sámegieldáiddu

Girjerádjosiid ámmátolbmot maid čalmmustahttet, ahte sápmelaš nuorra olbmot ja nuorra ollesolbmot váillahivčče girjjiid buotlágan fáttáiguin degomat fantasiija, scifi ja rihkosvuođašáŋŋeriin. Dán nanne maiddái jearaldatdutkamuš, masa čielggadeamis čujuhuvvo:

”Norgga sámediggi čađahii jearaldatdutkamuša jagis 2016. Dan mielde nuorra lohkkit háliidivčče lohkat buotlágan girjjiid, eai dušše girjjiid, mat muitalit sámiid árbevirolaš eallimis.”​

Ávkkálaš gažaldat lea: Mo lasihit sámegirjjálašvuođa oidnoma juo dálá sámestruktuvrrain?

Anára dilálašvuođas lei ollu sáhka maid ruđas: geas lea ruhta doarjut sámegirjjálašvuođa ja geas ii. Ruđalaš dárbbuid ii ábut badjelgeahččat ja lea namalassii Davviriikkaid geatnegasvuohta fuolahit sámegirjjálašvuođagietti dilis ja boahttevuođas. Álo čovdosat eai goit gávdno ruđas, muhto baicce jurddašeami viiddideamis. Domokos ávžžuhage smiehttat vejolašvuođaid, mo lasihit sámegirjjálašvuođa oidnoma juo dálá struktuvrrain. Soames informánta evttoha čielggadeamis ná:

”Divttaid sáhtášii láktit eará kulturdáhpáhusaide, degomat Ijahis idjii dahje Skábmagovaide. – – Dat sáhtášii bohciidahttit beroštumi girjjálašvuhtii daid olbmuid gaskkas, geat muđuid eai boađáše guldalit girjjálašvuođa. Dat seammás divošii ovdagáttuid divttaid, girjjálašvuođa hárrái.”​

Dát evttohus oaččui olu doarjaga Anára ságastallamis: mo mii ieža sáhtášeimmet buktit sámegirjjálašvuođa mielde sámedáhpáhusaide, mat juo lágiduvvojit jahkásaččat?

2019 – sámegirjjálašvuođa ávvojahki lea vejolašvuohta loktet sámegirjjálašvuođa

Čielggadeamis buktojuvvo máŋgii ovdan, ahte sámegirjjálašvuođas váilojit jeavddalaš dáhpáhusat, degomat festiválat, gos čállit, jorgaleaddjit ja sin lohkkit sáhtášedje gulahallat. Harald Gaski ja David Kroik čalmmustahttiba, ahte boahtte jagi lea gollan 400 jagi vuosttas sámegielat girjji almmuheamis. ABC – ja lávlungirjjáš ilbme Ruoŧabealde jagis 1619 ja dat ledje sihke bihtán- ja máttasámegillii. Gaski evttoha:

“Ávvojagi dihtii livččii ánolaš, jus boahtte jagi sámedikkit Norggas, Ruoŧas ja Suomas bijašedje návccaid loktet sámegirjjálašvuođa máŋggabealálaččat.”

Jahki 2019 lea sámegirjjálašvuođa oaidninčiegas erenomáš jahki maid dáid sivaid geažil:

Čielggadeapmi sámegirjjálašvuođagietti dilis gullá prošektii Multilingualism and diversity as a resource in the cultural field – employment and integration through literature in the Nordic countries ja dan lea jođihan Kultuvra buohkaide -bálvalus.

Prošeakta nohká dál, muhto jus lea juoga, mo Kultuvrra buohkaide -bálvalus sáhttá veahkehit, doarjut dahje rávvet sámegirjjálašvuođagietti dili ovddideames – áinnas gánniha leat oktavuođas. Sámegirjjálašvuohta goit ii játta – dan jietna gullo, jus mii beare nákcet dan guldalit.


Čálli, Helga West lea bargan čavččadálvve 2018 Kultuvrra buohkaide -fitnus prošeaktakoordináhtorin. Su bargguide lea earet eará gullan čielggadeami juolgáidahttin.


A Writing Hand Reaches Further, “Čálli giehta ollá guhkás”: Report on the recommendations for the improvement of the Sámi literature field: Domokos_report

Gullá prošektii: Multilingualism and diversity as a resource in the cultural field – employment and integration through literature in the Nordic countries

Ruhtadan: Davviriikalaš ministarráđđi

Jođiha: Kultuvrra buohkaide -bálvalus

Čállit: Vuosttas oasi lea čállán Johanna Domokos ja nuppi oasi artihkaliid iešguđet sámegielaid diliid birra leat čállán David Kroik, Joshua Wilbur, Päivi Alanen, Lill Tove Fredriksen, Harald Gaski, Sigbjørn Skåden, Petter Morottaja, Michael Riessler ja Irene Piippola

Lassedieđut: Kultuvrra buohkaide -bálvalusa jođiheaddji Rita Paqvalén, rita.paqvalen@cultureforall.fi