Protecting the Cultural Heritage of the Sami People: A Report

This report provides a comprehensive overview of the Sami people, an indigenous group inhabiting Sapmi, encompassing parts of Norway, Sweden, Finland, and Russia. It explores their historical context, including the impact of colonization and the transition from hunting to reindeer herding. The report emphasizes the importance of their cultural heritage, including spiritual knowledge, artistic expressions, and traditional practices, and the interconnectedness of these elements. It addresses the misappropriation of Sami cultural heritage, particularly in tourism and commercial contexts, and discusses ways to protect and preserve it, referencing the UN Declaration on the Rights of Indigenous People. The report also examines the Sami people's spiritual beliefs, their strong connection to nature, and their political convictions, highlighting their vulnerability to climate change and the need for their voices to be heard in environmental discussions. The conclusion summarizes the key findings, emphasizing the Sami people's resilience and the importance of respecting and safeguarding their cultural identity.

INDIGENIOUS CULTURES
STUDENT DETAILS

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Table of Contents
Introduction................................................................................................................................2
Overview of Sami People...........................................................................................................3
The implications of cultural heritage of Sami People................................................................4
Misappropriation of the cultural heritage of Sami People.........................................................5
Ways to protect the cultural heritage of Sami people................................................................6
The UN Declaration on the Rights of Indigenous people and Sami people..............................6
Sami people: Spiritual knowledge and their political convictions.............................................7
The Spiritual perspective of Sámi People’s Indigenous Religion..........................................8
Conclusion..................................................................................................................................9
References................................................................................................................................10

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Introduction
The term indigenous cultures include indigenous people and Sami people that dwells in their
unique area, rehearses a customary culture and communicates in a minority language
(Hourani, 2019). Social, innovative, and monetary changes have killed numerous Sami
people gatherings all through the world. Countless indigenous societies ceased to exist due to
European expansionism and destructive practices between the 16th and 17th century. In this
report, discussion will be made about history of indigenous culture related to the Sami
people, importance their cultural heritage and spiritual knowledge. Apart from this,
discussion will also made about their political convictions.

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Overview of Sami People
Sami people have lived in Sami land since long time. Huge colonization of their zones
by southern ranchers started in the fifteenth and sixteenth century. The Norwegian
government later energized this procedure as a component of its Norwegianization
arrangement (Hourani, 2019). Simultaneously, Sami people experienced a continuous change
from chasing of wild reindeer to the act of grouping, with the outcome that Sami turned into a
roaming people. The drawing of national fringes, for instance the 1751 division among
Norway and Sweden, made their development crosswise over customary brushing lands
progressively troublesome. Numerous Swedish northern Sami were corrosively uprooted
from summer arrives in Norway to southern zones of Sweden, and southern Sami had to
acknowledge them on their region (Hourani, 2019).

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The implications of cultural heritage of Sami People
Cultural heritage of Sami people groups cannot be isolated into segment parts. The
social legacy of Sami people groups ought to be viewed as a solitary incorporated and reliant
entirety. These people groups do not classify social legacy into different parts such as
scientific, spiritual, artistic or separate degrees of assurance to the various parts of their
legacy. All angles are equivalent and require equivalent regard and security (Bertels &
Lawrence, 2016).
The legacy of Sami people groups incorporates all moveable social property as
characterized by the pertinent shows of UNESCO a wide range of abstract and creative
works. For example: music, dance, song, services, images and plans, accounts and verse, a
wide range of logical, agricultural, technical and natural information, including cultigens,
meds and the normal utilization of greenery; human stays, enduring social property (Bertels
& Lawrence, 2016).

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Misappropriation of the cultural heritage of Sami People
Misappropriation of the legacy of indigenous people groups with Sami people implies
that indigenous social, hereditary or biological assets are appropriated without the free earlier
and educated assent regarding the indigenous people. Regularly these assets and the
information of indigenous people are taken by enterprises with free, earlier and educated
assent regarding the indigenous people and with no remuneration. The misappropriation of
the social legacy of indigenous people can stretch out from the abuse of their customary
outfits, workmanship, tunes, move, stories and so forth to the licensing of their DNA data
(Cloutier & Langlet, 2014).
The travel industry frequently misuses the cultural heritage of indigenous people
groups. For example: property having a place with non-Western social orders are respected or
utilized with little respect for the significance of the individuals who are the proprietors,
caretakers or inheritors of those items. For instance: Sami culture has for quite a long time
been utilized in the advertising of Lapland from multiple points of view (Rudin, 2016).
Numerous individual Sami and Sami associations see the utilization of the outflows of their
people groups' legacy as misappropriation of Saami culture and they have restricted it in view
of its contrary impacts.

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Ways to protect the cultural heritage of Sami people
As indicated by James Anaya, there are various parts of the privileges of cultural
practices. These angles incorporate the privilege to keep up and create social legacy, the
privilege to control components of social legacy and the privilege to review when
components of social legacy have been undermined, misused or taken without assent. Apart
from this, people should also support the indigenous people and cultural heritage. In school
and universities, there should be few articles in order to educate students about these concepts
(Cox, Dudgeon, Holland, Kelly, Scrine & Walker, 2014).
The UN Declaration on the Rights of Indigenous people and Sami people
The UN Declaration on the Rights of Indigenous People and Sami people has
numerous arrangements important to the social legacy of indigenous people groups. These
arrangements incorporate non-segregation, self-assurance, right of indigenous people groups
to build up their societies, right of indigenous people groups’ to continue their convention,
rights to culture and acknowledgment of the organizations of indigenous people groups. This
declaration group commits states to take successful measures so as to guarantee security and
get the review. It is non-authoritative yet this is an inadequate perspective on the
circumstance as UN Declaration on the Rights of Indigenous People and Sami people speaks
to a legitimate commitment and it grounds itself in the UN Charter which is a multilateral
settlement (Hourani, 2019). This promotes lawful commitments of states embody rights and
reflect standard global law. It solidifies previously existing rights and places the general
human rights with regards to indigenous individuals.

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Sami people: Spiritual knowledge and their political convictions
Sami people groups are especially powerless against the effect of environmental
change. Nature, economy and culture are firmly connected in Sami society. They have
depended for a considerable length of time on a long-term biological vision, which depends
on a regard for nature, their wellspring of living. History demonstrates that the Sami are a
strong people. The individuals who practice reindeer herding have gained the capacity to be
portable and scatter over huge territories. They are adaptable, something which is essential in
adjustment (Seran, 2015).
The Sami individuals have a profound association with nature, which is difficult to
catch in words (Seran, 2015). They have a living methodology towards the encompassing
condition where every creature has its place and a specific capacity. Nature's optimal
condition, its "balance", ought to be kept up. Along these lines, incredible pieces of the Sami
esteem establishments are emphatically associated with life in direct contact with nature. The
Sami individuals have nearby and customary learning, which is an indispensable asset in
going up against environmental change. Sami individuals are likewise powerless against
dangers associated with environmental change; be that as it may, they are additionally strong,
adaptable and have a strong moral association with nature. The issue is that legislatures keep
on dismissing that indigenous people groups have something helpful to state regarding the
matter (Wilson, et. al., 2015).

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The Spiritual perspective of Sámi People’s Indigenous Religion
Sami people believed that after the death in this world, soul searches for another body.
The fear, pain, relief, luxury and all the other materialistic things are the part of this live only.
After death, soul do not carry all such materialistic things instead soul carry the good-deeds
of an individual. They further believe that bad souls are punished by the God after their death
in the hell (Friborg, Sørlie & Hansen, 2017). From their perspective, soul cannot be destroyed
nor can be killed. Soul is the energy which only travels from one body to another.
As opposed to monotheistic religions, specialists of polytheism have confidence in
and venerate more than one god (Parkar & Milroy, 2014). In these nature-based religions,
divine power is ascribed to normal wonder and the divine beings are the embodiments of
basic or regular powers. A significant divinity in the Sami pantheon is Horagallis, the lord of
thunder who is delineated as an individual conveying a mallet or a hatchet. Horagallis was
venerated for the nurturing precipitation of his tempests which scrubbed the air, supported the
lichen and grass and drove away underhandedness spirits, yet he was dreaded for the
timberland flames and wounds to individuals and creatures brought about by his tempests
(Hourani, 2019).
.

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Conclusion
It is concluded that Sami people are an indigenous Finno-Ugric people who are
inhabiting Sapmi. Sami people encompasses large northern part of Norway and Sweden.
Apart from this it is concluded that Sami are the relatives of migrant people groups who had
possessed northern Scandinavia for many years. At the point when the Finns entered Finland,
Sami settlements were likely scattered over the entire of that nation, today they are restricted
to its northern limit. Moreover, conclusion has also been drawn for the spiritual perspective
of the Sami people. As they believe that after death, soul searches for another. From the
perspective of their religion it can be concluded that soul never dies, neither it can be
destroyed nor it can be created. It is the energy which travel from one body to another.

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References
Bertels, S., & Lawrence, T. B. (2016). Organizational responses to institutional complexity
stemming from emer ging logics: The role of individuals. Strategic Organization,
14(4), 336-372.
Cloutier, E. C., & Langlet, É. (2014). Aboriginal Peoples Survey, 2012: concepts and
methods guide. Oxford: Oxford University Press.
Cox, A., Dudgeon, P., Holland, C., Kelly, K., Scrine, C., & Walker, R. (2014). Using
participatory action research to prevent suicide in Aboriginal and Torres Strait Islander
communities. Australian journal of primary health, 20(4), 345-349.
Friborg, O., Sørlie, T. and Hansen, K.L. (2017). Resilience to discrimination among
Indigenous Sami and Non-Sami populations in Norway: the SAMINOR2
study. Journal of Cross-Cultural Psychology, 48(7), 1009-1027.
Hourani, G. (2019). The Rationale behind the ‘Whiteness’ of the Levantine People in South
Africa and the United States. The Canadian Journal for Middle East Studies, 3(1), 1-16.
Parker, R., & Milroy, H. (2014). Aboriginal and Torres Strait Islander mental health: an
overview. Working together: Aboriginal and Torres Strait Islander mental health and
wellbeing principles and practice. Canberra: Department of The Prime Minister and
Cabinet, 2(3), 25-38.
Rudin, J. (2016). Aboriginal peoples and the criminal justice system. Abingdon: Routledge.
Seran, J. (2015). Australian Aboriginal memoir and memory: a stolen generation’s trauma
narrative. Humanities, 4(4), 661-675.

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Wilson, A. M., Magarey, A. M., Jones, M., O'Donnell, K., & Kelly, J. (2015). Attitudes and
characteristics of health professionals working in Aboriginal health. Rural & Remote
Health, 15(1), 34-56.