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Connections Between Sámi and Basque Peoples
Connections between Sámi and Basque Peoples Kent Randell 2012 Siidastallan Outside of Minneapolis, Minneapolis Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota “D----- it Jim, I’m a librarian and an armchair anthropologist??” Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Connections between Sámi and Basque Peoples Hard evidence: - mtDNA - Uniqueness of language Other things may be surprising…. or not. It is fun to imagine other connections, understanding it is not scientific Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Documentary: Suddenly Sámi by Norway’s Ellen-Astri Lundby She receives her mtDNA test, and express surprise when her results state that she is connected to Spain. This also surprised me, and spurned my interest….. Then I ended up living in Boise, Idaho, the city with the largest concentration of Basque outside of Basque Country Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota What is mtDNA genealogy? The DNA of the Mitochondria in your cells. Cell energy, cell growth, cell signaling, etc. mtDNA – At Conception • The Egg cell Mitochondria’s DNA remains the same after conception. • Male does not contribute to the mtDNA • Therefore Mitochondrial mtDNA is the same as one’s mother. Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Four generation mtDNA line Sisters – Mother – Maternal Grandmother – Great-grandmother Jennie Mary Karjalainen b. Kent21 Randell March (c) 2012 1886, --- 2012 Siidastallan,parents from Kuusamo, Finland Linwood Township, Minnesota Isaac Abramson and Jennie Karjalainen wedding picture Isaac is from Northern Norway, Kvaen father and Saami mother from Haetta Kent Randell (c) 2012 --- 2012 Siidastallan, village. -
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Arxiv:2004.04803V1 [Cs.CL] 9 Apr 2020
FST Morphology for the Endangered Skolt Sami Language Jack Rueter, Mika Hämäläinen Department of Digital Humanities University of Helsinki {jack.rueter, mika.hamalainen}@helsinki.fi Abstract We present advances in the development of a FST-based morphological analyzer and generator for Skolt Sami. Like other minority Uralic languages, Skolt Sami exhibits a rich morphology, on the one hand, and there is little golden standard material for it, on the other. This makes NLP approaches for its study difficult without a solid morphological analysis. The language is severely endangered and the work presented in this paper forms a part of a greater whole in its revitalization efforts. Furthermore, we intersperse our description with facilitation and description practices not well documented in the infrastructure. Currently, the analyzer covers over 30,000 Skolt Sami words in 148 inflectional paradigms and over 12 derivational forms. Keywords: Skolt Sami, endangered languages, morphology 1. Introduction members access to language materials directly. The trick is Skolt Sami is a minority language belonging to Sami to find new uses and reuses for data sets and technologies branch of the Uralic language family. With its native speak- as well as to bring development closer to the language com- ers at only around 300, it is considered a severely endan- munity. If development follows the North Sámi lead, any gered language (Moseley, 2010), which, despite its pluri- project can reap from the work already done. centric potential, is decidedly focusing on one mutual lan- Extensive work has already been done on data and tool gauge (Rueter and Hämäläinen, 2019). In this paper, we development in the GiellaLT infrastructure (Moshagen et present our open-source FST morphology for the language, al., 2013) and (Moshagen et al., 2014), and previous work 3 which is a part of the wider context of its on-going revital- also exists for Skolt Sami (Sammallahti and Mosnikoff, ization efforts. -
000 Euralex 2010 03 Plenary
> State of the Art of the Lexicography of European Lesser Used or Non- State Languages anne tjerk popkema ‘The people who chronicle the life of our language (…) are called lexicographers’ (Martin Hardee, blogger in Cyberspace, 2006) 0 Introductory remarks 1 Language codification and language elaboration (‘Ausbau’) are key ingredients for raising a lesser used language to a level that is adequate for modern use.2 In dictionaries (as well as in grammars) a language’s written standard may be laid down, ‘codified’. 3 At the same time dictionaries make clear what lexical gaps remain or arise in a language. The filling of such gaps – part of language elaboration – will only gain wide acceptance when, in turn, it is codified in a dictionary itself. Thus, both prime categories of language development – codification and elaboration – are hats worn by the same head: the lexicographer’s. Bo Svensén begins the opening chapter of his recent handbook on lexicography by stating that ‘dictionaries are a cultural phenomenon. It is a commonplace to say that a dictionary is a product of the culture in which it has come into being; it is less so to say that it plays an important part in the development of that culture.’ 4 In the case of lesser used languages, language development may lead to (increased) use in domains that were formerly out of reach because of the dominance – for any number of reasons – of another language. In such instances, language development equals language emancipation. An emancipating language takes on new functions, enters new domains of society and is therefore in need of new terminology. -
Sixth Periodical Report Presented to the Secretary General of the Council of Europe in Accordance with Article 15 of the Charter
Strasbourg, 1 July 2014 MIN-LANG (2014) PR7 EUROPEAN CHARTER FOR REGIONAL OR MINORITY LANGUAGES Sixth periodical report presented to the Secretary General of the Council of Europe in accordance with Article 15 of the Charter NORWAY THE EUROPEAN CHARTER FOR REGIONAL OR MINORITY LANGUAGES SIXTH PERIODICAL REPORT NORWAY Norwegian Ministry of Local Government and Modernisation 2014 1 Contents Part I ........................................................................................................................................... 3 Foreword ................................................................................................................................ 3 Users of regional or minority languages ................................................................................ 5 Policy, legislation and practice – changes .............................................................................. 6 Recommendations of the Committee of Ministers – measures for following up the recommendations ................................................................................................................... 9 Part II ........................................................................................................................................ 14 Part II of the Charter – Overview of measures taken to apply Article 7 of the Charter to the regional or minority languages recognised by the State ...................................................... 14 Article 7 –Information on each language and measures to implement -
Sami Sieidis in a Nordic Context?
ELSE MUNDAL Sami Sieidis in a Nordic Context? ABSTRACT In the present article, the author discusses two Old Norse texts that may indicate that the Sami cult of sieidis had spread to the neighbouring Old Norse culture in the period before the Chris- tianization of Norway. One of these texts is found in the Older Eiðsifaþing law, the law of the inland part of Eastern Norway. According to this law, it was prohibited to believe in (the power of) the finnar (Sami), and among their powerful objects, rót (the root of a tree) is mentioned. This root is in all likeli- hood a Sami sieidi that was sought out by Norwegians for help, probably for medical reasons. The other text is a notice in the Icelandic Landnámabók in which it is mentioned that a settler from Northern Norway worshipped some stones in the outfields on the border of his settlement, calledGunnsteinar . There are closer parallels to this outfields cult in Sami culture than in Old Norse culture. KEYWORDS Sami sieidis, Gunnsteinar, Eiðsifaþing law, Landnámabók, Sami cult, Old Norse cult ANDERS HULTGÅRD Personal Religion among the Ancient Scandinavians and the Fulltrúi-Concept ABSTRACT The question of personal religion among the ancient Scandinavians has centered around the concept of having a deity as one’s fulltrúi ‘trustworthy friend,’ ástvinr ‘close friend,’ or vinr ‘friend.’ Most scholars of the twentieth century regarded the concept as a true expression of pre-Christian Germanic belief. By contrast, modern scholarship strongly tends to see it as a construct of medieval authors who took the saints’ cult as a model to describe the personal piety of their ninth and tenth cen- tury compatriots. -
Riddu Riddu, Joik Or Rock-N-Roll ?
Riddu Riddu, joik or rock-n-roll ? A study of Riddu Riddu Festivála and its role as a cultural tool for ethnic revialization Anastassia Valerievna Leonenko Thesis submitted for the degree: Master of Philosophy in Indigenous Studies Faculty of Social Sciences, University of Tromsø April 2008 Riddu Riđđu, joik or rock-n-roll? A study of Riddu Riđđu Festivála and its role as a cultural tool for ethnic revitalization Anastassia Valerievna Leonenko Thesis submitted for the degree: Master of Philosophy in Indigenous Studies Faculty of Social Sciences, University of Tromsø Norway April 2008 To Alexandre Descomps and our baby II Acknowledgements This master thesis is a result of the contribution of different individuals and organisations. First, I am grateful to the University of Tromsø that opened my path to an international academic milieu by admitting me to the Indigenous Master Programme where I met my classmates from all over the world, Saami professors with personal experience in the indigenous self-determination movement, and other researchers on indigenous issues. Moreover, the Centre for Sámi Studies played an active role in my educational process, by organising seminars (at Skibotn) and conferences (the Forum for Development Cooperation with Indigenous Studies), trips to Finnmark (Karasjok, Kautokeino, Alta) and to Kåfjord (Manndalen) and finally, funding my research project. My gratitude goes as well to the Norwegian State Educational Loan Fund (Lånekassen) and the Centre for Environment and Development (SEMUT) for their financial support that made this research possible. My greatest gratitude and thanks go to my supervisor Bjørn Bjerkli, Associate Professor at the Department of Social Anthropology at the Tromsø University, who devoted a great deal of his time reading and commenting on my work. -
Introduction Finland Is Geographically and Culturally Between East and West
1 Reinventions of an Old Tradition: Orthodox Processions and Pilgrimage in Contemporary Finland Elina Vuola, University of Helsinki Introduction Finland is geographically and culturally between East and West. When Christianity reached the area known today as Finland about a millennium ago, the Orthodox faith spread from the East and the Roman Catholic faith from the West. Like many other areas between competing superpowers, the borders of Finland have been constantly changing over the centuries and the region has formally belonged to both Sweden (until 1809) and Russia (1809–1917), while managing to maintain its distinct culture and language. The Orthodox tradition has been present in the southeastern parts of today’s Finland ever since it was first Christianized. A few years after Finland’s independence in 1917, the Finnish Orthodox Church decided to change its jurisdictional position and became autonomous under the Patriarchate of Constantinople in 1923. The Orthodox Church acquired the status of a national church alongside the Lutheran Church. Today, the Church has about 62 000 members, accounting for 1.1 percent of the population of Finland (Kupari 2016; Trostyanskiy 2011). After the Second World War, Finland lost significant parts of its easternmost territories to the Soviet Union, including most of Karelia, where the majority of the Orthodox lived. Over 400 000 Finnish Karelians became internally displaced people who were evacuated and resettled in other parts of Finland. These included about 55 000 Orthodox Christians, two-thirds of the then Finnish Orthodox population. (Kupari 2016; Laitila 2006.) The evacuees from the ceded areas included about five hundred Skolt Saami1 (sä’mmlaž in Skolt, kolttasaamelaiset in Finnish). -
A/HRC/18/35/Add.2
United Nations A/HRC/18/35/Add.2 General Assembly Distr.: General 6 June 2011 Original: English Human Rights Council Eighteenth session Agenda item 3 Promotion and protection of all human rights, civil, political, economic, social and cultural rights, including the right to development Report of the Special Rapporteur on the rights of indigenous peoples, James Anaya Addendum The situation of the Sami people in the Sápmi region of Norway, Sweden and Finland∗ Summary The present report, which was originally made public in an advanced unedited version on 12 January 2011, examines the human rights situation of the Sami people of Norway, Sweden and Finland. It is based in large part on information presented to the Special Rapporteur during a conference in Rovaniemi, Finland, from 14 to 16 April 2010 organized by the Sami Parliamentary Council. The conference gathered representatives of the Sami parliaments of Norway, Sweden and Finland, Government officials from each of these countries, and representatives of Sami non-governmental organizations. The Special Rapporteur is pleased that, overall, Norway, Sweden, and Finland each pay a high level of attention to indigenous issues, relative to other countries. In many respects, initiatives related to the Sami people in the Nordic countries set important examples for securing the rights of indigenous peoples. Among these initiatives is the cross-border effort to develop a Nordic Sami Convention. The Special Rapporteur notes the important work already achieved toward this end, and he welcomes the commitment on the part of the Nordic States and the Sami parliaments to recommence negotiations in 2011 toward adoption of the Convention. -
This Is the Published Version of a Paper
http://www.diva-portal.org This is the published version of a paper published in Journal of Northern Studies. Citation for the original published paper (version of record): Kotljarchuk, A. (2012) Kola Sami in the Stalinist Terror: A Quantitative Analysis. Journal of Northern Studies, 6(2): 59-82 Access to the published version may require subscription. N.B. When citing this work, cite the original published paper. Permanent link to this version: http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-17704 Vol. 6 • No. 2 • 2012 Published by Umeå University & The Royal Skyttean Society Umeå 2012 The Journal of Northern Studies is published with support from The Royal Skyttean Society and Umeå University © The authors and Journal of Northern Studies ISSN 1654-5915 Cover picture Scandinavia Satellite and sensor: NOAA, AVHRR Level above earth: 840 km Image supplied by METRIA, a division of Lantmäteriet, Sweden. www.metria.se NOAA®. ©ESA/Eurimage 2001. ©Metria Satellus 2001 Design and layout Leena Hortéll, Ord & Co i Umeå AB Fonts: Berling Nova and Futura Paper: Invercote Creato 260 gr and Artic volume high white 115 gr Printed by Davidsons Tryckeri AB, Växjö Contents / Sommaire / Inhalt Editors & Editorial board ...............................................................................................................5 Contributors ......................................................................................................................................7 Articles / Aufsätze Daniel Andersson, “Courting Is Like Trading Horses, You Have to Keep Your Eyes Open.” Gender-Related Proverbs in a Peasant Society in Northern Sweden ................9 Mervi Koskela Vasaru, Bjarmaland and Interaction in the North of Europe from the Viking Age until the Early Middle Ages ..........................................................................37 Andrej Kotljarchuk, Kola Sami in the Stalinist Terror. A Quantitative Analysis. .59 Arthur Mason & Maria Stoilkova, Corporeality of Consultant Expertise in Arctic Natural Gas Development. -
On the Questions in Developing Computational Infrastructure for Komi-Permyak
On the questions in developing computational infrastructure for Komi-Permyak Jack Rueter Niko Partanen University of Helsinki University of Helsinki [email protected] [email protected] Larisa Ponomareva University of Helsinki [email protected] Abstract вычислительнӧй ресурсісь, медбы керны сыись пермяцкӧйӧ. Медодз There are two main written Komi vari- энӧ вежсьӧммесӧ колӧ керны FST-ын, eties, Permyak and Zyrian. These are mu- но мийӧ сідзжӧ видзӧтам, кыдз FST tually intelligible but derive from different лӧсялӧ Быдкодь Йитсьӧммезлӧн схемаӧ parts of the same Komi dialect continuum, морфология ладорсянь. representing the varieties prominent in the vicinity and in the cities of Syktyvkar and 1 Introduction Kudymkar, respectively. Hence, they share The Komi language is a member of the Permic a vast number of features, as well as the branch of the Uralic language family. By nature, it majority of their lexicon, yet the overlap in is a pluricentric language, which, in addition to hav- their dialects is very complex. This paper ing two strong written traditions (Komi-Zyrian and evaluates the degree of difference in these Komi-Permyak), can be divided into several vari- written varieties based on changes required eties. Although some of the other varieties do ex- for computational resources in the descrip- hibit written use, no actual new written standards tion of these languages when adapted from seem to be emerging (Цыпанов, 2009). Both Zyr- the Komi-Zyrian original. Primarily these ian and Permyak have long and established writ- changes include the FST architecture, but ten traditions, with continuous contemporary use. we are also looking at its application to the There are also numerous dialect resources currently Universal Dependencies annotation scheme available, i.e. -
International Year of Indigenous Languages – Sami People and Languages in the EU
AT A GLANCE International Year of Indigenous Languages – Sami people and languages in the EU Indigenous languages are the essence of indigenous peoples' culture and traditions. They constitute the majority of the almost 7 000 languages spoken all over the world, yet, tragically, almost half of them are threatened with extinction. The loss of an indigenous language results in the loss of culture, tradition and ancestral knowledge, mainly botanical, gathered throughout the ages by those who speak it, resulting also in the loss of biodiversity. In light of this, the UN General Assembly declared 2019 the International Year of Indigenous Languages. United Nations International Year of Indigenous Languages In 2007, the UN General Assembly adopted the UN Declaration on the rights of indigenous peoples, among them their linguistic rights, including their right to education and culture in their own language and to establishing their language media. In December 2016, the UN adopted its resolution on the rights of indigenous peoples and proclaimed 2019 the Year of Indigenous Languages (IYIL), drawing attention to a vast number of endangered languages, particularly indigenous ones, and the urgent need to preserve, promote and revitalise them. The loss of indigenous, regional or minority languages diminishes linguistic diversity and reduces the world's cultural richness. These languages are important for the preservation of indigenous cultures and traditions as well as for indigenous peoples' survival, health, participation in economic and social life, access to justice, and the prevention of abuses against them in the countries they live in. Indigenous peoples and languages There is no single universal definition of indigenous peoples, but Unesco defines them by their descent from ancestral local populations and their distinct social, cultural and economic conditions. -
The Sami an Indigenous People the Sami Have Been a Part of Northern Scandinavia for More Than 10 000 Years, Following the Retreat of the Inland Glaciers
The Sami An indigenous people The Sami have been a part of northern Scandinavia for more than 10 000 years, following the retreat of the inland glaciers. Settlements, graves, capture pit systems, ceramics, rock paintings and offer sites are all evidence of our ancestors living here. Small groups migrated and settled along the coasts, surviving as skilled hunters, gatherers and fishers. The first written documents about the Sami date back to 98 AC, when a Roman historian writes tales of a hunting people to the north who dress in furs and live in harmony with nature. Where do the Sami come from? No one knows. We have always been here. ISBN 978-91-984911-1-1 Cover photo: Carl-Johan Utsi Contents The Sami 4 Sápmi 6 Who Is Sami? 7 Clothing Traditions 8 Duodji - Handicraft 9 Foodculture 10 The Sami Languages 12 The Written Word 13 Oral Traditions 14 Sami Religion 15 Historical Calendar 17 Colonization of Sápmi 22 Reindeer Husbandry Areas 25 The Sameby 26 Sami Outside the Sameby 26 Sami Enterprise 27 The Fight for Justice 28 The Sami Parliament in Sweden 29 Racism & Discrimination 30 The Sami - an indigenous people An indigenous people has lived in the The date was chosen to honour the same area throughout history, before memory of the first Sami national meeting colonization and the defining of countries. that was held in Trondheim, Norway, They have their own culture, own on 6 February 1917. For the first time, language and own customs that are quite hundreds of Sami from north to south different from the surrounding society.