Jessica Garbutt

EDST 201

April 17, 2017

Lindsay Morcom

We Here Get Over It They Hear Let It Go: A research paper looking at the Indigenous

education of Sami people and culture

The Sami people live in what they call Sami Country but the colonial narrative of the area

divides it into Norway, Finland, Sweden and the Kola Peninsula in Russia. As of the 1990s there

are approximately 100,000 Sami people living across the northern parts of the aforementioned

countries, the majority of them residing in Norway (Stevenson 14). Like many Indigenous

cultures around the world the Sami developed their understanding of the world through their

experiences on the land. The Sami also rely on oral tradition which made their move into a

traditional western style classroom difficult.

Before Sami knowledge and language was taught in a modern classroom it was taught

orally and practically (35). Children would learn from older Sami, girls learned from women

and boys learned from men. An example of this education in practice would be a Sami girl

making a doll and learning to sew clothing for it based on traditional Sami clothing (35). Their

teachings were goal-oriented in that they developed skills necessary to survival, as well as

cultural identity (35-36). Unfortunately, the need for Sami cultural preservation and restoration is

a result of colonial efforts to limit their language use and assimilate them into the dominant

Nordic society (37-40). Research into Sami methods of education could demonstrate potential

routes forward for Canadian Indigenous cultures as they suffered a similar fate when faced with

colonization.
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Smi Allaskuvla or the Smi University College was founded in 1989, it is located in the

region of Finnmark, Norway where there is a high population of Sami (Stevenson 44). It came

into being because of a politically charged atmosphere eager for change in Norway during the

1970s and 1980s (45). The Sami University College was initially the Sami Department of the

Regional Teacher Training College but it was redone and moved from Alta to Guovdageaidnu

(45-46). The primary language spoken at the university is North Sami, their numbers increased

from their first year with 50 students to 160 several years later (46). Students from all over Sami

Country attend the university, from Norway itself to the Kola Peninsula in Russia (46).

They have several departments of study, firstly The Department of Social Sciences offers

courses in Law, History, Journalism, Reindeer Husbandry, Indigenous Knowledge and

Traditional Knowledge. The use of the indigenous perspective is pivotal in [their] subject areas

as well as in [their] research. They have several projects currently running; Smi Pathfinder,

rbediehtu, the Smi Statistical analysis group and Smi election research (Dep. of Social

Sciences samas.no/en/taxonomy/term/2).

The Smi Pathfinder program is particularly interesting as it was first proposed as a

three-year pilot project in which three Smi youth traveled a year to schools in Norway sharing

information about Smi culture and society (Sami Pathfinders samas.no/se/node/330).

Following the immensely successful initial three years it was kept on as a permanent program in

which students trained at Smi University College visit secondary schools to share their culture.

The Smi Pathfinders can give a standard program to schools or a more specific one depending

on the needs of the facility they are visiting. The Smi Pathfinders are chosen based on education

as well as personal skills, such as collaboration, creativity and communication skills. The

Pathfinders are also chosen with geographical representation in mind. The Smi Pathfinders
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work in collaboration with the Norwegian government, specifically the Ministry of Government

Administration, Reform and Church Affairs. This program is supported with the hope that it will

help promote Smi culture to the large community this is in accordance with The Smi Act and

the European Charter for Regional or Minority Languages (Sami Pathfinders

samas.no/se/node/330). The necessity of the Smi Pathfinders is explained in this quotation:

Since lack of knowledge has the potential of contributing to accumulation of prejudices and

delusions, the visibility of the Smi and Smi culture should be enhanced. It is for this reason that

the initiative intends, in a realistic and engaging way, to raise consciousness about the modern

Smi society, as well as Smi history and societal development. Our intention is to offer the youth

an engagement with the Smi society through other young people.

This quotation also highlights the values of the Sami people and makes it clear that they

understand the kind of knowledge they wish to share. In an interview with Catherine Hasselberg

on United Nations Radio one of the Pathfinders, Yvonne-Marie Miniggio, explains that non-Smi

youth hold many stereotypes about her people. She said we meet mostly wonderful youth who

are interested and show appreciation that finally someone comes and tells them the real story of a

Sami person because often they have some stereotypical ideas (Miniggio,

www.unmultimedia.org/radio/english/2015/04/indigenous-group-battling-stereotypes/) Miniggio

listed some of the stereotypes she has come across saying that people believe they all keep

reindeer and that they always wear their traditional dress (Miniggio).

Next is the Department of Duodji and Teacher Education, these courses focus on duodji

which is a term for traditional Smi handicraft, and education in Smi schools and Smi

kindergartens. Generally the school is a blend of modern thoughts and traditional knowledge, the

duodji courses specifically offer both traditional and contemporary design. If students wish to
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continue their study of Duodji they can continue in a joint program with the University of Oslo

as far as the doctorate level (Stevenson 47).

The goal of Sami University is to eventually offer a master's program in pedagogics for

Smi education. One goal of this department is produce Smi lingual teachers who can work in

Smi elementary schools in Norway, Finland and Sweden (Dep. Of Duodji and Teacher

Education samas.no/en/taxonomy/term/3). The training for classroom teachers include courses

on teaching the Sami language as well Norwegian, Swedish and Finnish. They also focus on

language learning pedagogies, nature, religion, math, duodji, physical education and music. They

also complete practicums in local schools which involves working with Sami youth as the

university is located in an area with a high population of Sami youth (Stevenson 47).

The Department of Linguistics at the Smi University College offers introductory courses

in the Smi language, particularly practical uses. They also offer Bachelor degrees in the Smi

languages. (Dep. Of Linguistics samas.no/en/taxonomy/term/1) It is also the home of the

Centre for Saami Language in Education which focuses on all three Smi learning languages in

Norway; South-Smi, Julev-Smi and North Smi. (About the Centre

lohkanguovddas.no/en/about-centre).

The Centre for Smi Language in Education also has a link to ottvas aktan aktesne or

Smi teaching materials online (Homepage ovttas.no/nb/) this website has a vast collection or

resources that are available to those outside the Smi community. They have resources on many

topics taught in non-Smi schools. They also have a Sharing arena where teachers and others

can share any resources they have made as well as resources they have found that may help

others with Smi education.

 Garbutt 5

Their support of education and research into Sami culture and heritage is a large part of

their mission. This can be seen from twenty Ph.D. projects associated with the Smi University

College across all three of their departments, including several focusing on pedagogy.

(Research samas.no/en/node/296). Sami University is focused on progress and the

improvement of Indigenous education in Europe.

The values of Sami University are listed as openness, innovation, equality, compassion,

reliability and inclusiveness (About Sami Allaskuvla samas.no/en/node/298). Their values

contribute to their position as a leading higher education and research institution in the Smi

area and the indigenous world. They focus on [cooperating] with the Smi community,

particularly with young people, to preserve and promote the Smi language, traditions,

occupations, skills and knowledge (About Sami Allaskuvla samas.no/en/node/298).

Since the 1960s more and more children have been learning Sami as a second language in

northern Norway schools (Todal 127). One of the more prominent challenges in educating

students in the Sami language is finding teachers who are fluent in Sami (127). This is one aspect

that the Sami University directly addresses as it not only offers courses in the Sami language at

many levels but also in teacher education.

For the Smi people enculturation is very important through this process the Smi

acquire a strong Smi identity preventing them from assimilating into the dominant population

(Keskitalo 113). This enculturation would occur through a lifelong process of working and

living ones daily life (113). As this is a way of recovering and preserving Smi culture the

Smi University and other education institutes and initiatives like it have adopted this idea as

part of their pedagogy. At the Sami University all students and staff must be fluent in the Sami
 Garbutt 6

language furthermore all faculty must prove their fluency prior to permanent appointment

(Stevenson 46). This emphasis on the Sami language supports their language based pedagogy.

The Smi language similar to many other Indigenous languages was developed orally

and therefore many dialects exist across Smi Country (Horneij 138-139). In 1979 a common

written Smi language was developed by the Nordic Council of Smis, this would be adopted in

all Nordic countries with Smi population (139). This was of great importance for education

because there was now a language in which textbooks could be written that all Smi youth could

understand (139).

By maintaining Sami as the primary instructional language spoken the Sami University

ensures the language continues to thrive. It encourages creation of Sami educational material as

well as authenticity in the way the knowledge of duodji and other traditional practices are passed

on (Stevenson 49-50). Similar to North American Indigenous communities the language of the

Sami people developed through a certain lifestyle and it would be ineffective to separate the

language from the knowledge.

Unfortunately, it has been argued that confining Sami knowledge into a curriculum based

system such as the ones of the Sami schools in Norway, Finland and Sweden is inherently non-

Sami. There is arguably a conflict with compiling Sami culture in the form of a comprehensive

history that does no justice to the Sami people (Stevenson 64). Part of this conflict comes from

the history of assimilation and social control the Sami people have experienced within the

national school systems (64). However, it is through education that the desired change for the

Sami as well as other Indigenous peoples can be achieved, if the appropriate compromise can be

reached between educational and cultural ideals (65).

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In the Keskitalo and Mtts article a comparison is made between the Mistissini Cree

children and Smi youths. The Mistissini Cree started school and were required to start

following other norms than the ones they are used to they have to exert knowledge that is

foreign to them in a strange language in an unfamiliar environment (Keskitalo 113). This is

something also experienced by Smi children throughout history, therefore they also struggle to

reclaim the norms and conceptions of knowledge that are distinctly Smi (113). The idea of

holistic Indigenous education in the context of a curriculum divided by subject is at odds with

many traditional Indigenous teachings.

Another challenge in Smi education highlighted in this article is that the Smi do not

have a current education policy either through Smi Parliaments or the Smi Parliamentary

Council (Keskitalo 113). This article also questions whether the Smi should adapt to dominant

society through either assimilation or integration (113). Considering the tragic history of

assimilation of Indigenous people across the world this seems like an unnecessary question if

societies goal is to reconcile previous treatment of Indigenous peoples and to recover and

preserve their culture.

In their article Keskitalo and Mtt researched the way elementary level Smi schools

run and how that helps or hinders Smi children. One of the main concerns noted was that the

pedagogical arrangements and curricula are similar to [non-Smi] schools (Keskitalo 115).

There is also a lack of Smi representation in the school and classrooms, through both languages

used and imagery displayed (115). Their ultimate conclusion is that that Smi culture and

school culture do not meet and the school does not notice the special characteristics of Smi

culture sufficiently (115). This struggle between western schooling Smi education is
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reminiscent of the disconnect between Canadian Indigenous holistic education and the heavy

subject specific emphasis of western schools.

This article concludes with discussion of how the western idea of time, place and

knowledge can be reconciled with Smi understanding of these ideas to create a more

appropriate Smi School. This focuses on the time tables and scheduling of the day, the physical

organization of the classroom and school as well as observation based teaching methods

(Keskitalo 116). Adjusting these aspects of a western classroom to better suit the needs of Sami

or any Indigenous youths would increase the success of classroom-centric education.

Another challenge faced by Sami education in general as well as the Sami University is

the acquisition of traditional knowledge. This is a problem faced not only by the Sami but also

many other Indigenous cultures across the globe. The Sami University has course taught on

rbediehtu which is a term for traditional Sami knowledge. In this course one of their main

challenges is considering both information (dieut) and experiences (mhtut) in such a way

that the documentation of traditional knowledge benefits local communities (Guttorm 73).

Furthermore rbediehtu is subject to change with each generation as it is a kind of traditional

knowledge shaped by teachings passed down from previous generations (73). This is a challenge

that is a natural side effect of mixing two such different pedagogical approaches.

The director of the Sami Pathfinders said in an interview with United Nations radio that

Sami people face a lot of the same issues faced by other Indigenous cultures, such as access to

culturally relevant education and land rights. (Miniggio,

www.unmultimedia.org/radio/english/2015/04/indigenous-group-battling-stereotypes/). As

previously mentioned one of the main successes of the Sami Pathfinders is that they are capable

of dispelling stereotypes about Sami culture. There are many misconceptions about North
 Garbutt 9

American Indigenous communities that would benefit from a similar program. The Sami

University and its programming like the Teacher Education courses and the Sami Pathfinders

make it clear that with a willing government and a vibrant Indigenous culture there can be

progress towards reconciliation and education.

Researching the Smi University has informed me in Indigenous cultures outside of the

Americas which is an area where I was previously ignorant. I plan on working in Europe

following graduation and I feel as though my base of knowledge about Europe was previously

limited to the dominant colonial lens. This research has helped me expand my knowledge of

Indigenous relations elsewhere in the world. The Sami University is a post-secondary institution

which is outside of the age range in which I would like to teach right now. It is still important for

me as I learned about how Indigenous post-secondary education can fit into an Indigenous

community as a whole. I believe that the kind of education system the Sami have would greatly

benefit the Indigenous people in Canada. More specifically the Sami Pathfinder program, as was

previously mentioned many Norwegian youths still believe the stereotypes about the Sami. The

same can likely be said for non-Indigenous Canadian youths; having young Indigenous people

educate their peers about their culture could dispel a lot of myths and ignorance that often lead to

discrimination and pain.

I have recently considered pursuing post-graduate work once I have experienced teaching

in a secondary school setting. I would likely focus any future research on Indigenous education

and I think looking at the education of other Indigenous cultures is a very informative method. I

also feel passionately that school should be safe for all children which is something many

Indigenous cultures have missed out on because of assimilation attempts.

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Researching the Sami has broadened my knowledge of Nordic history as well as the

plights of other Indigenous cultures. There is often a conception that the Scandinavian countries

are more liberal and happy than the rest of the world. Although I cannot comment on the verity

of this statement I can say that they appear to put more effort into relations with their own

Indigenous people. The Sami people suffered through colonization and its injustices in a similar

way to the Indigenous people of Canada. There are of course many differences culturally as well

as politically but the attempt to assimilate and erase Indigenous culture was there all the same.

The main difference I am seeing that the Sami were given government of their own and far more

rights from the 1970s onwards whereas Canadas last residential school only closed in 1996. I

think in terms of Indigenous education the Sami are an inspiration and although the form the

education takes will likely be quite different I believe that their means of attaining these

educational rights was something to look to.

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Works Cited

Centre for Sami Language in Education. About the Centre. lohkanguovddas.no/en/about-centre

Accessed April 2017.

Guttorm, Gunvor. "rbediehtu (Sami traditional knowledge)as a concept and in

practice." Working with traditional knowledge: communities, institutions, information
systems, law and ethics. 2011. pp. 59-76.

Horneij, Rolf. Davvin and Sms a Saami Language Project: From a condescending thought
to a real foundation Educational Media International 28:3, 1991. pp. 138-142.

Keskitalo, Pigga and Kaarina Mtt. How Do the Smi Culture and School Culture Converge
or Do They? The Australian Journal of Indigenous Education 40, 2011. pp. 112-119.

Miniggio, Yvonne-Marie. Indigenous group battling stereotypes. Interview on United Nations

Radio, By Catherine Hasselberg,
www.unmultimedia.org/radio/english/2015/04/indigenous-group-battling-stereotypes/, 27
April, 2015.

Ovttas aktan aktesne. Sami teaching materials online homepage. ovttas.no/nb/ . Accessed April
2017.

Sami Alluskuvla. About, Sami Pathfinders, Department of Social Sciences, Department

of Linguistics, Department of Duodji and Teacher Education, Research. samas.no/en .
Accessed April 2017.

Stevenson, Charles Blair. Modem Indigenous Curriculum: Teaching Indigenous Knowledge of

Handicraft at Sami Colleges in Finland and Norway. Diss. McGill University, Montreal,
2001.

Todal, Jon. "Minorities with a minority: Language and the school in the Sami areas of
Norway." Indigenous community-based education. Toronto: Multilingual Matters
Inc (1999): 124-136.