Cultural sensitivity and Report from Northern

CAMILLA BRATTLAND KARI JÆGER KJELL OLSEN ELLE MARI DUNFJELL OSKAL ARVID

1 Culturally sensitive tourism in the Arctic sensitive tourism Culturally ARCTISEN

Multidimensional Tourism Institute (MTI) Rovaniemi www.luc.f/matkailu

Design: Lappi Design / Tytti Mäenpää

ISBN 978-952-337-207-8

2 3 Publications of the Multidimensional Tourism Institute Matkailualan tutkimus- ja koulutusinstituutin julkaisuja

Cultural sensitivity and tourism Report from

CAMILLA BRATTLAND KARI JÆGER KJELL OLSEN ELLE MARI DUNFJELL OSKAL ARVID VIKEN

Rovaniemi 2020

3 ARCTISEN Promoting culturally sensitive tourism across the Arctic

Main result: Improved entrepreneurial business environment for culturally sensitive tourism

Culturally sensitive tourism in the Arctic sensitive tourism Culturally that will be achieved by improving and increasing transnational contacts, networks and cooperation among different businesses and organizations. Improvement of business environment will also result in concrete products and services, locally and transnationally designed, that support the capacities of start-ups and SMEs to develop ARCTISEN sustainable, competitive and attractive tourism businesses drawing on place-based opportunities.

Funder: Northern Periphery and Arctic Programme

Partners: University of Lapland (Lead Partner), Finland UiT The Arctic University of Norway Northern Norway Tourist Board Umeå University, Ájtte - Mountain and Sámi museum, Sweden

Aalborg University, University of Waterloo, Canada WINTA - World Indigenous Tourism Alliance

Budget: 1.455.547,88€

4 5 5 Contents Introduction...... 8 Framework for culturally sensitive tourism in Norway...... 12 Existing guidelines and quality certifcates...... 12 Legal, territorial and cultural minority-majority challenges in Culturally sensitive tourism in the Arctic sensitive tourism Culturally tourism development...... 14 Demand for culturally sensitive tourism...... 14 Sensitive practices, challenges and needs...... 18 ARCTISEN Between criticism and deliberate approach to sensitivity in Sámi handicraft (duodji)...... 20 Representing Sámi culture-nature and reindeer husbandry...... 22 Concluding refections on the future tourism development...... 26 Tourism development in general...... 26 Needs for guidelines and regulation?...... 28 Concluding remarks...... 29 Acknowledgments...... 32 Notes and references...... 32

6 7 Introduction

7 Introduction

Culturally sensitive tourism in the Arctic sensitive tourism Culturally Over the last 20 years, tourism has Even though there has been an in- the land and in what way they contribute grown to become a central economic crease in visitors to the area, growth is to local communities. Such issues are par- sector in northern Norway. Tourism in not evenly distributed. Nor is the degree to ticularly prominent in debates on fshing this area has developed from being pri- which local and indigenous people partici- tourism but might also relate to other ac- ARCTISEN marily a summer-based activity to an pate in tourism development. Some places tivities. Fishing involves competition for re- activity that is, more or less, year-round. are far from the beaten tracks of tourists, sources, a competition that is also found Winter tourism has gained momentum while others have grown into tourist hubs. on land. Tourism, together with extractive as a new peak season, and the previous The growth in tourism has caused conficts industries, infrastructure and an increase in tourism activities of gazing at the land- over access to resources and land as well leisure activities, is part of a growing use of scape, midnight sun and northern lights as the fear of its having a negative impact the landscape that competes with tradition- have been extended to a whole range of on local communities that receive high al uses such as reindeer herding. activities. Husky rides, igloos, whale sa- numbers of tourists and experience rapid In the ARCTISEN project, we approach faris, snow hotels, fshing, randoneé ski- changes. Furthermore, the way Indigenous growth in tourism and its implications us- ing and mountain biking are among the and local cultures are turned into tourism ing the concept of ‘culturally sensitive tour- many new activities that are sold to tour- products has also caused concern. Who ism’1. The notion of sensitivity highlights ists. Visits to Sámi camps are among has the right to commodify Sámi and local negative experiences of cultural exploita- these activities offered to tourists and cultures, how should it be done and should tion, accentuate that Indigenous peoples are a focus of this report. Even if many it be stopped – these are longstanding and and locals’ control and determine how cul- of these activities are new to the north- ongoing debates that have gained momen- ture is used in tourism. Nevertheless, it is ern Norwegian context, they are still set tum in places experiencing tourism growth. equally important to recognise the positive in an Arctic landscape that is an impor- There are also debates on the role of com- effects of tourism, whether economic, so- tant feature of the attraction. panies coming from ‘the outside’ to utilise cial or, as well, in fostering pride in local and

8 9 Indigenous cultures. Most of all, the report ed to the use of local culture in tourism, "The focus is to what degree emphasizes the importance of participation running tourism businesses, development by local and indigenous people in deciding ideas and the possibilities and challeng- Sámi tourism providers per- the content and performance of cultural sen- es in tourism. The following chapters dis- ceive that there is an inter- sitivity. cuss why it is essential to consider cultur- The purpose of this report is to give a al sensitivity when developing tourism in cultural understanding wi- background for and an analysis of the po- Norway, what kinds of challenges need to thin the tourism industry, and be addressed and how cultural sensitivi- tential of cultural based tourism in North- how the culture-tourism-link ern Norway from the perspective of cultural ty could be heightened through increased sensitivity. The report discusses about Sámi community participation in tourism devel- can be managed for a more tourism providers' perceptions on intercul- opment. By bringing up different voices, sensitive tourism develop- tural understanding within the tourism in- opinions and experiences, the report aims dustry, and how the culture-tourism-link can to create better understanding about the ment." be managed for a more sensitive tourism de- environment where tourism business is velopment. being developed and operated. The report is based on desk research and 23 interviews conducted during March and April- 2019 in and , in areas with people of Sámi, Kven*, and Nor- wegian origin. The interviewed persons rep- resented 18 small and medium-sized tour- ism companies in rural and urban locations, and fve other tourism related organisations such as public authorities, cultural organisa- tions, NGOs and research institutes. The in- terview questions focused on the use of lo- cal cultural elements in tourism, the running of tourism businesses, the development of ideas, and the possibilities and challeng- es in tourism. The questions were connect-

*Descendants of immigrants from Finland

9 CULTURALLY SENSITIVE TOURISM

LOCALITY Things are discussed together at RECOGNITION AND local level with many stakeholders RECIPROCITY Culturally sensitive tourism in the Arctic sensitive tourism Culturally

PERSONAL INTERACTIONS ARCTISEN RESPECTFUL AND FACE-TO-FACE ENCOUNTERS DISCUSSIONS

DISCUSSING AND CULTURAL KNOWLEDGE LISTENING Interest and willingness to learn from other cultures

COCREATING

Figure 1. Characteristics of culturally sensitive tourism.

10 11 Framework for culturally sensitive tourism in Norway

11 Framework for culturally sensitive tourism Norway

Culturally sensitive tourism in the Arctic sensitive tourism Culturally Culturally sensitive tourism cannot rely Existing guidelines and quality cer- vice given for visitors to conservation areas only on good intentions. A legal and po- tifcates and the right to roam3, while international litical framework for tourism is a nec- guidelines for the protection of Indigenous essary foundation for a tourism that In Norwegian politics, ‘sustainability’ has peoples, like the Akwé: Kon guidelines4, ARCTISEN benefts and is inclusive of local com- been the buzz word for tourism. The Nor- have not been implemented. wegian White paper on the tourism industry munities and minorities culturally, eco- Visit Norway provides a vision for sus- states that sustainability must be the ba- nomically and socially. Furthermore, tainable tourism in 2030 and 2050; in 2030, sis for further development of the tourism not only the existence of such a frame- Norway should have taken a position as industry2. The tourism industry must take work but how it is implemented and en- one of the most sought-after tourism des- responsibility for managing its resources forced and its relations to and impact tinations for sustainable nature- and cul- from a long-term perspective. This will pro- on competing industries are of impor- ture-based experiences. Until 2050, most vide tourism operators with a framework tance. This chapter approaches cultur- growth in Norwegian tourism is supposed for their decision-making and priorities, lo- al sensitivity of tourism from three dif- to consist of unique experiences in intact cally, regionally and nationally. The govern- ferent perspectives that are important in and alive natural and cultural landscapes. ment will further encourage nature-based Norway: Existing guidelines and quality Transportation to and from destinations tourism development and management certifcates, legal, territorial and cultural must be as climate and environmental- through information, labelling and a simple minority–majority challenges in tourism ly friendly as possible. The tourism indus- infrastructure. and demand for culturally sensitive tour- try must, in close cooperation with public ism in Norway. Guidelines are primarily on sustain- and other sectors, seek out and inspire low able tourism and emphasise nature, even greenhouse gas emissions, offer local food if they frequently include culture as an el- specialties and be characterised by green ement. A typical example might be the ad- value creation. Visit Norway shares ten prin-

12 13 ciples for sustainable tourism development In Finnmark, the Finnmark Estate that integrate cultural values by emphasising (FeFo)9, the landowner, has created a set of a) conservation of nature, culture and environ- guidelines for the use of nature, making the ment, b) strengthening of social values and c) area and its management predictable with economic viability5. a focus on ecological, social and economic The label Sustainable Destination is the sustainability. This should be to the beneft Nordic region’s only national labelling scheme of the inhabitants of the county and, in par- for travel destinations. It is a tool for sustain- ticular, act as a basis for Sámi culture, rein- able development of businesses and destina- deer husbandry, outdoor use, business prac- tions when it comes to the environment, local tices and for society. communities, cultural heritage and the econ- In conclusion, it might be said that, with omy. With their unique stories and local cu- the notable exceptions of Visit Norway and linary specialities, these destinations provide the Duodji label, among the few guidelines a beautiful combination of culture, activities that exist, the sustainability concepts in use and food, it is maintained6. does not include ideas about culturally sensi- 10 The Norwegian Sámi Parliament pro- tive tourism . vides general guidelines related to land and en- vironment with the overall aim of ensuring that "The tourism industry must the natural resources of Sámi areas are man- aged with a vision to safeguarding future gen- take responsibility for ma- erations, with a basis for existence and the op- naging its resources from a portunity to develop Sámi culture. The concern of the Sámi Parliament is to secure the natural long-term perspective. This basis for Sámi culture and business practices7. will provide tourism opera- As part of this the Duodji (Sámi handicraft) la- bel, a pan-Nordic quality certifcate, is in use for tors with a framework for handicrafts. Additionally, the Norwegian Sámi their decision-making and Parliament is currently considering implemen- tation of the ‘Principles of Responsible and Eth- priorities, locally, regionally ically Sustainable Sámi Tourism’ developed by and nationally" the Sámi Parliament in Finland8.

13 Legal, territorial and cultural minori- traditional livelihoods, and traditional users more realistic image of contemporary life. ty–majority challenges in tourism of the land. Additionally, the way the Rec- In particular, in tourist hubs like Tromsø reational Act is practised, enables foreign this causes debate and signals a need for The Norwegian government has ratifed In- and other companies with no local founda- guidelines. ternational Labour Organisation (ILO) Con- tion to utilise areas, potentially without of- In Finnmark, the Finnmark Act13 that vention 169 – Indigenous and Tribal Peo- fering much beneft to local communities in in 2005 handed the ownership of land back ples Convention, 1989, which is supposed terms of jobs or income. Such companies to the population in that area, is an impor- to frame Indigenous rights in Norway. Three often lack knowledge of local norms and tant legal framework. Approximately 45 main issues linked to legal and territorial expectations for how land should be used, 000 km2 are owned by an independent le- regulations were raised in the interviews. lack knowledge of risks and sometimes put gal entity, The Finnmark Estate on behalf of Culturally sensitive tourism in the Arctic sensitive tourism Culturally Two of these, that foreign companies or oth- pressure on local infrastructure. Moreover, the population regardless of ethnic identity er external companies are allowed to uti- the lack of a local basis also implies a po- and as a basis for Sámi culture in particu- lise local natural resources, and crowding, tential defciency of control over how local lar. are connected to how land use is regulated,

ARCTISEN culture is communicated to tourists. particularly under the Recreational Act (Fri- The issue of who should commu- luftsloven)11. Generally this law gives every- Demand for culturally sensitive tou- nicate local culture, and in particular the body a free access to non-agricultural land. rism in Norway Sámi culture, and how it should be commu- The third is the use of local and in particular nicated is connected to the Sámi Law. The Tourism is defnitively dependent on de- Sámi culture, partly connected to the Sámi Sámi Law regulates Sámi rights, as well as mand. A change to a more experience-ori- Law12. who can become part of the Electoral Roll ented tourism has meant that traditional The Recreational Act grants free ac- for the Sámi Parliament. The formal crite- sightseeing-oriented nature tourism, even cess to land and particular resources also ria extend to great grandparents, and these if still comprising an important market, has for commercial companies guiding people rather wide criteria mean that a formal en- been provided new opportunities for devel- for recreational purposes. Some places this rolment, in many communities, has less im- oping products based on local and Indige- causes challenges and competition when pact on individual Sámi identity, than in the nous cultures. it comes to marine resources in fjords or other . However, the West- The ARCTISEN project conducted crowding of the land. The growth of tourism ern tradition of portraying the Sámi in an an online survey on demand for cultural- and use of land go together with an increase emblematic way as a traditional reindeer ly sensitive tourism that had a rather low in the development of infrastructure, wind herding people causes many stakeholders response. The 30 who responded offered power plants, extractive industries, the build- to feel insecure about how this should be some information on demand. More than ing of second homes and diverse leisure ac- done in a sensitive way, and sometimes be- 90 percent of the respondents had visit- tivities that all compete with old industries, comes a hindrance for communicating a

14 15 ed the Arctic region. 61.5 percent had tak- sailing, fshing, northern light hunting, ran- en part in tourism services based on In- donnée skiing, reindeer sledding and oth- digenous/local culture, and even though er activities set in Arctic landscapes. This the motivations of respondents for visiting close relationship between Arctic nature the area varied widely, most were satisfed and cultures is something that could be de- with the experiences they had partaken in. veloped into more culture-based products When asked what kind of Indigenous/local through storytelling and by utilising con- experiences they were primarily interested temporary local life. This would add to the in, food, culture, and learning about every- development of the demand for authentic day life were specifed. Even if the survey local products, both traditional products cannot be the basis for any conclusions, and products that incorporate traditional it adds to what was revealed by the inter- patterns into new designs. In particular, the views. educational aspect of tourism, telling tour- Interviewees have noticed an in- ists about nature and culture from a local creasing demand for cultural products perspective, is something that according and services that enable tourists to catch to the interviewees could be further devel- a glimpse of local lifestyles. It seems im- oped. portant to many tourists that they receive To develop such products, locals re- correct information, to have personal expe- quire knowledge and awareness of their riences with locals and to experience au- culture and skills to share with tourists. A thentic things, for instance through ‘home general challenge for tourism in northern visits’ or ‘renting-a-local’. There also exists Norway are entrenched images of Indig- an increased interest in Sámi handicrafts enous populations, still communicated in and other kinds of locally produced souve- many forms of adverts, that do not have nirs. Moreover, many entrepreneurs under- much resemblance with contemporary life line the importance of offering culturally as observable on site. Furthermore, cultural sensitive products and services in various heterogeneity and the presence of a Nation- price levels. al Minority, the Kvens, are barely communi- The demand is mainly nature-related. cated. Rather than a demand that should This does not only refer to gazing but also be met, the traditional image of three dis- to nature-based activities like dog sledging, tinct cultures probably requires a long-term strategy to be altered.

15 Culturally sensitive tourism in the Arctic sensitive tourism Culturally ARCTISEN

16 17 Sensitivity practices, challenges and needs

17 Sensitivity practices, challenges and needs

Culturally sensitive tourism in the Arctic sensitive tourism Culturally To address the challenges as broadly as In this chapter, we will illustrate some contractors, and how these represent Sámi possible, we have had a particular focus on of the practices and challenges among en- culture? Participation is not always a guaran- the degree to which local and Sámi com- trepreneurs and the needs related to devel- tee for sensitivity, but it is a guarantee for the munities participate in tourism develop- oping cultural sensitivity in tourism practic- involvement of diverse voices in the produc-

ARCTISEN ment. Sámi communities differ in size and es. In particular, we explore how sensitivity tion of tourism services and products. institutional organization, from the lev- is related to participation and how it may The trend in other sectors is moving to- el of the family to villages to national and enhance Sámi community empowerment wards certifcation or branding of places of pan-national institutions such as the Sámi in tourism development. The hypothesis origin, raw materials and producer descrip- Parliaments. We have explored individual, is that services and products where Sámi tions. Could this be a solution also for Sámi family and small and medium sized busi- themselves are in control of the process tourism, where the level of community par- ness participation in tourism in village Kar- and the product, will result in culturally sen- ticipation is one the main guarantees for cul- asjok, in Tromsø which is the largest town sitive tourism. There are however several tural sensitivity? Based on interviews with in the region and its surrounding area, and questions raised by this approach. What is mostly Sámi entrepreneurs, and feld visits the coastal villages in the Lyngen fjord dis- considered appropriate and culturally sen- to these three locations, Sámi and non-Sámi trict (northern Troms County). In conduct- sitive by one Sámi actor such as a highly entrepreneurs and businesses offering Sámi ing interviews and feld visits, we focused educated activist might not always reso- experiences can be located on a ladder of on the parts of the transnational interview nate with the opinions of entrepreneurs in participation14 in tourism15, from a ladder of guide addressing what needs their own rural or urban Sámi communities. Must a participation exists ranging “from ‘being con- businesses had and about products they shop owner or event producer have control sulted’ (often only being informed of a fait ac- had or wanted to develop. They were also of all suppliers, their ethnicity, and material compli) to being able to determine every as- asked about the cultural sensitivity of prod- and production methods? Must tour opera- pect of the development process16. ucts and experiences offered to tourists. tors and agents have control over their sub-

18 19 High level of Sámi community participation

The actors have a conscious/deliberate and Low level of Sámi critical view of the representation of Sámi community participation culture in tourism. These can be businesses offering experiences and products produced by individuals or reindeer herding families within Services and experiences where actors to their own reindeer herding districts, either with some extent refect upon the representation Sámi as sole owners or in collaboration with local of Sámi culture in their own practice and tour operators (the bulk of which can be found in express a desire to learn more. This is Karasjok and Tromsø, typically reindeer herding typically tour operators and businesses who families offering experiences such as visits to do not have a Sámi cultural background, reindeer fences, marketing their offers through but who offer experiences based on Kven DMOs, social media or tour operators), as well as or Sámi culture, in collaboration with Sámi handicraft (duodji) producers. Across the Sámi or Kven experience producers (small different stages of the ladder, there are different businesses offering camping, hiking, home boundaries for what is considered appropriate to visits etc). This can include actors who practice and/or sell, based on the actors’ diverse present Sámi cultural elements, such as cultural backgrounds and stand-points. Sámi handicraft (duodji) or a mix of Sámi- inspired souvenirs and Sámi handicraft, with or without Sámi participation or ownership (typically in urban centre).

Figure 2. Levels of Sámi community participation

19 Between criticism and a deliberate approach to sensitivity in Sámi han- dicraft (duodji) The Tromsø city has experienced an enor- mous growth in winter tourism, including ex- periences related to Sámi culture. Some of the ways in which Sámi are represented has been met with criticism. The Tromsø munic- ipality has initiated a process together with

Culturally sensitive tourism in the Arctic sensitive tourism Culturally Visit Tromsø to formulate guidelines for Sámi tourism in the area, thus addressing the criti- cism on the way Sámi culture is represented in souvenir shops and by tour operators. ARCTISEN A particularly heated debate in the re- gional media prior to the feldwork was an op- portunity to discuss the criticism from Sámi stakeholders on the sale of Sámi handicraft (duodji) in the city. Among Sámi handicraft producers, the “Duodji” label is certifcate en- suring the authenticity of the product as a tra- ditional handicraft item. The items produced Image 1. Souvenirs and the “Arctic doll” for sale in Tromsø. Photocredit: Camilla Brattland under this label are however expensive and generally sold through personal networks and tourists is so high that there are not enough One of the shops has moved through on Sámi seasonal markets. Thus, the majority traditional handicraft producers to meet the many profles until it now follows the boom- of products sold in tourist souvenir stores are demand. Thus, handcrafted and manufactured ing interest in Sámi handicraft. The owner cheaper products from factories in Finland, “Sámi” items are displayed and sold side by has grown up with a diversity of Sámi sou- China and elsewhere that can be ordered on- side, such as copies of ancient drums, quality venirs for sale to summer tourists along line. Particularly in Tromsø, a city with an ex- knifes by renowned smiths, and miniatures of local roads, thus putting the contempo- panding souvenir market, there is a concern Sámi traditional dress such as the “Arctic doll” rary selection of souvenirs offered by in- about apparently Sámi souvenirs, their pro- from a Finnish factory (see image 1). ternet shops in perspective. For instance, duction and who sells them. The number of he has chosen to sell the four-wind hat in

20 21 his store. In his opinion the hat has become es with a high prize. The costume itself is by Sámi themselves. The slogan “Nothing a part of Sámi cultural expressions. Also, also subject to an increased anesthetiza- about us, without us”, is used as a guiding when it comes to the naming of Sámi prod- tion through its displays in stores, design principle for the selection of items sold at ucts and culture, he does not see the use of markets and art exhibitions, thus leading their own market, and also in debates on the term “lap” as problematic. “I am proud to increased attention to the design of par- how tourism in Troms should represent of being from Lapland, while for others it is ticularly sought-after duojars (artists). This Sámi culture. The festival has however also the worst”, he says, emphasizing that dif- illustrates some of the challenges that ac- experienced challenges in drawing bounda- ferent things might evoke emotions from tors are facing when deciding what to in- ries between what to include and exclude. person to person. clude in the selection of products for sale. For instance, locals have criticized the ex- In general, both in Tromsø and in the Both locals and tourists desire cheap and clusion of some popular market that ac- other areas, there is an increasing interest nice products, while there is a pressure and cording to a new festival management did in Sámi products from the growing Sámi desire also to include the traditional items not ft the “local and indigenous handicraft” urban population, from locals and from with the “Duodji” label or produced by local profle. Such critics are hard to ignore for tourists. Thus, the assortment in many duojars/handcrafters. an organization that relies on the goodwill gift shops includes woollen shawls from One of the trendsetters in the discus- of local village and local volunteers year af- the renowned Sámi company Stoorstål- sion on Sámi traditional handicraft is the ter year. In other words, sensitivity needs to ka and silver jewellery from different sil- cultural network around the Riddu Riđđu be negotiated on many levels. ver smiths in Sápmi. Also, cheaper ver- festival and the Centre for Northern Peo- sions of silver and handicraft are offered. ples in Gáivuotna/Kåfjord. As a Sámi cul- The copies of silver jewellery are popular tural institution supported by the national among the locals, particularly Sámi fami- government, the festival has a responsibil- lies who use copies for their children, with- ity that goes beyond that of private shop out fearing the cost of loss or damage to owners. Practicing sensitivity and a critical the jewellery. In many Sámi communities, approach to the representation of Sámi cul- however, duodji producers invest in quality ture is key to the institutions, and the Riddu materials and they invest time and resourc- festival both participates in the debate on es to make products that are true to tradi- duodji and is also host to a Sámi handicraft tion and innovative at the same time. Prod- market during the festival which takes place ucts such as handwoven bands for shoes in July every year. During a focus group dis- or even home-made cow skin shoes (gáp- cussion around the issue of sensitivity, the magat) are either given as gifts to family festival director made it clear that they pri- members or displayed in handicraft hous- oritized products with high participation

21 Representing Sámi culture-nature ture of the Kvens is hardly visible in tour- Tromsø tourism can be a full-time job, and and reindeer husbandry ism, even though in this area it is diffcult in many cases employing many people. to tell the difference between Norwegian, Therefore, the sensitivity issues are also Both in Tromsø and Karasjok, reindeer herd- Kven and Sámi cultures in many villages different. In Karasjok the concern is much er families are the main developers of Sámi and communities. However, those applying about how tourists can behave and tourism tourist products. They offer experiences the Sámi markers, common in tourism, em- operations take place without disturbing such as feeding, sledding and visiting rein- phasise the Sámi heritage in their heteroge- the reindeer and herding. In Karasjok, ba- deer fences (see image 2) and even par- neous background, making the Sámi pres- sically a Sámi community, those involved ticipating in spring migration. This is part- ence visible. in tourism are sure about their Sáminess, ly due to the fact that a growing number There are enormous differences be- whereas those in Tromsø are more con- Culturally sensitive tourism in the Arctic sensitive tourism Culturally of reindeer herders are being forced out of tween Karasjok and Tromsø, with Karas- cerned with whether what they do is Sámi the reindeer herding industry and have had jok as a Sámi township and destination or not. The coastal Sámi areas are some- to fnd other ways to continue to work with and Tromsø, where the Sámi constitute a where in between. Due to the strong Nor- reindeer and within the Sámi reindeer herd- ARCTISEN minority and a minor ingredient to tourism wegianisation processes they have been ing culture. products. This also implies that challeng- through, and the following period of Sámi Both in Karasjok and in Tromsø we es differ, as do attitudes among tour oper- awakening and revitalisation, they are more met women with higher education strug- ators. The reindeer herders in Karasjok op- experimental and open to innovations con- gling to fnd new ways to continue work- erate tourism beside a migrating herd and cerning their Sámi expressions and iden- ing with reindeer. In coastal Sámi commu- a herding that is strongly regulated by law, tities – but also more aware of the cultur- nities, local businesses are not related to whereas the reindeer tourism in Tromsø is al challenges that modern life and tourism reindeer herding and draw upon the revital- operated and controlled within temporary represent. In other words, in being chal- isation of local Sámi culture that has been reindeer fences, more or less independ- lenged to refect upon how culture is be- ongoing since the 1990s. Their tourist prod- ent of reindeer herding operations. There ing revitalised, they are also more sensitive ucts are based on Sámi values concerning are also yearly events in Tromsø and other to how culture is presented by themselves the use of nature and the revitalisation of Nordic/Arctic cities during the Sámi week and others. Sámi and local cultural practices such as in February where reindeer races are organ- Social media such as Instagram have handicraft and traditional music mixed with ized with tourist classes, and handicraft become an extremely important communi- modern art. Many of these areas have a and other Sámi products including reindeer cation channel for Sámi reindeer husband- problem being recognised as Sámi by out- meat is sold at winter markets. ry actors in addition to tourist destination siders because of the consequences of as- In Karasjok reindeer herding and Sámi management web sites. Social media pro- similation policies and the dominant image culture come frst, and tourism is a sec- fles are updated regularly during the tour- of the Sámi in tourism. The minority cul- ondary and part-time activity, whereas in ist season with pictures of reindeer, winter

22 23 landscapes and some of the activities pro- vided. It is however hard to communicate about culture through social media. During tourist visits, Sámi actors often experience a lack of knowledge about Sámi culture, and often questions are based on stereo- typical notions. “They wonder whether we are real Sámi, they ask about the Sámi lan- guage, and why we do not have dark skin”, says one of the Sámi culture and reindeer experience providers. In the coastal Sámi villages at the coast, however, many struggle to explain how Sámi culture and history is part of the nature experience even though it is not ob- vious to outsiders. Nature guides for in- stance, discover that once the principles behind their approach to nature use is ex- plained as part of the Sámi worldview, it gives an added value to the tourists’ experi- ence. However, coastal Sámi operators are seldom met with preconceived notions of Sámi culture as tourists’ in general associ- ate Sámi culture with reindeer husbandry.

Image 2. Advertising nature in Tromsø. Pho- tocredit: Camilla Brattland 23 Culturally sensitive tourism in the Arctic sensitive tourism Culturally ARCTISEN

24 25 Concluding refections on the future tourism development

25 Concluding refections on the future tourism development

Culturally sensitive tourism in the Arctic sensitive tourism Culturally This concluding chapter presents the Sámi, people who identify with the Nation- environment and the cultures of the north- needs in business innovation, product, ser- al Minority of Kven, and people who regard ern areas. vice and capacity development. In the be- themselves as belonging to the majori- The large-scale and top-down focus ginning, the outline for tourism develop- ty culture, as well as many with what they on tourism development which is the main ARCTISEN ment in general is presented, and followed think of as their own culture, infuenced by mantra in Norway, is viewed by some in- by the discussion of the needs for guide- all these groups and sometimes others as terviewees as a threat to sustainable and lines and regulation. well. The labels Sámi, Kven, and Norwegian locally-anchored tourism. To meet this imply homogenous cultures but they rath- challenge, there is a need to develop lo- Tourism development in general er conceal the heterogeneity and local em- cal partnerships and cooperation, not only beddedness of people’s identifcations. among tourist businesses but also with The framework for tourism development Furthermore, there are major differ- other local actors. There is also a need for in the Sámi areas in Norway involves the ences among communities with regard improved knowledge of local culture and already mentioned tourism policies and to size, impact of tourism and the kinds history and developing products that can the policies, laws and international agree- of tourism that exist. There are howev- meet the demand for high-quality cultur- ments concerning the Sámi as an Indige- er, strong market-oriented changes going al mediation among tourists. Foreign com- nous group and reindeer herding as a Sámi on, increasing pressure on Sámi and lo- panies and guides often have little or no livelihood. In the northern part of Norway, cal culture and livelihoods. Outdoor recre- knowledge of local culture and nature. As these cover a variety of destinations, a va- ation and tourism activities are growing, stated by the interviewees, there is an in- riety that is found with regard to the impact and they are increasingly based on modern terest among tourists in witnessing con- of tourism, kinds of tourism and in relation technologies and commercial activities. temporary everyday life in the communities to variety in local communities. In most Thus, there are many new people, indus- they visit, and there is a potential for devel- places there is a presence of Indigenous tries and activities challenging the natural oping products providing for this. If such a

26 27 demand for products based on contempo- The latter implies that local heterogeneity is "Furthermore, many of the inter- rary life in the North is going to be met, this exposed and that guides relate to local ethics will place additional stress on the impor- and values are exposed. Local cooperation viewees stated that being a part tance of local and Indigenous involvement was seen as important, to give a representa- of a local community creates an and control so that such products can be tive image of the variety in the culture. Even if culturally sensitive. not explicitly stated, many of these examples interdependence wherein they The reported demand for products relate to an educational tourism wherein local have to relate to the local ethos. culture and nature become the key, both eth- that refect contemporary local life indi- This should be at the core of cul- cates that there is a need for innovation in ically and as learning opportunities for tour- marketing and developing products based ists. Furthermore, many of the interviewees turally sensitive tourism." on local life and nature, as well as strength- stated that being a part of a local communi- ening local traditional handicraft and devel- ty creates an interdependence wherein they oping product designs that can cater to dif- have to relate to the local ethos. This should ferent segments of customers. Responding be at the core of culturally sensitive tourism. to this need will however entail commod- Interethnic relations is an issue all plac- ifcation of Sámi culture. This is currently es, experienced as a reluctance to defne done by both Sámi and non-Sámi, and it is sharp boundaries in ethnically mixed com- important to consider how Sámi interests munities. However, local and inter-local de- can participate in developing commodifed bates on the appropriation of indigenous cul- cultural services and products for tourism. ture, are going on and can also be important The need for infrastructure and accessibil- narratives in tourism contexts. Who can use ity was also raised by some actors located Sámi symbols is an issue in the experience at the periphery of the major destinations. production and souvenir trade, and should Several interviewees mentioned du- be discussed also with tourists. How and by odji, design, and modern food inspired by whom can Sámi culture be transformed to traditions. Tourism, it is maintained, could tourism products? In particular, such issues be a driving force for product develop- are vital to discuss in areas tending towards ment, as for instance in traditional handi- mass tourism and where new actors are en- craft. Several point out products based on tering the business scene. The issues do not Sámi local everyday life, such as reindeer necessarily have clear answers, or answers husbandry and the communities in general. that ft all local communities. Within a frame of sensitivity, this is an important discussion.

27 Needs for guidelines and regulation? appear to know how to handle cultural sensi- nies based on natural resource extraction, tivity. There seems to be no need for some- there is an emergent awareness concern- Sámi participation in the development of body to tell them how to act. Therefore, they ing corporate social responsibility and the tourism products varies, and often depend- are reluctant to develop guidelines for the concept of social licence to operate. The ent on the local community. In a communi- sector. People’s cultural background is their idea behind these principles is that com- ty where the Sámi is exposed in many fash- cultural guidance. However, in Tromsø, the panies should be aware of the socio-cultur- ions, it is easier to realise the Sáminess of idea of guidelines is more frequently dis- al implications of their business activities, the place, but also of activities. The fact cussed. Guidelines could make it easier to and act accordingly, and about economic that a business has received fnancial sup- operate, in particular for those who are not benefts and losses due to the extraction. port under the Sámi Parliament’s policy for part of Sámi communities – such as nation- The social licence issue, is also raised for Culturally sensitive tourism in the Arctic sensitive tourism Culturally small-scale livelihoods, is often seen as a al tourist companies selling Sámi tours and tourism17. In general, to acquire a certif- recognition or certifcation of the business items. Worldwide, there are numerous ex- cate to represent and interpret Sámi culture in the eyes of the local and larger Sámi amples of such guidelines. Guidelines, pro- would then entail a certain level of profes- community in Norway. However, commu-

ARCTISEN duced through a collective process, could sional competence in Sámi culture, or that nities are not ethnically ‘certifcated’ and also be a way to answer questions about the service meets the standards of guide- many places the Sáminess is not so visible. who should decide and be in control of the lines such as the Akwé:Kon and other au- Therefore, some municipalities have poli- commercial use of culture. Guidelines may thoritative international standards. Could cies aiming at making the Sámi more vis- also pave the way for outsiders, telling them this be a way to guarantee a proper inter- ible, as using Sámi language and symbols how to behave, making the business condi- pretation and mediation of Sámi culture? in signposts and information sites. Howev- tions easier for outsiders. Thus, there is an Or, is sensitivity the solution through a high er, this is a diffcult area. For instance, can ambivalence, at least in allowing guidelines level of participation of the Sámi, and a high the Sámi drum be used as an information too much space. level of refexivity concerning business-cul- sign, as it is done in Sápmi Park in Karasjok, The question of guidelines is related to ture relations? A certifcation could be vol- or the Sámi costume as wall decoration, as community participation in tourism govern- untary, entailing that it would up to the con- it was for more than twenty years, also in ance, in particular in relation to cultural sen- sumers to choose whether they purchase Karasjok? To tackle such issues, there is a sitivity. Making a parallel to other sectors, the certifed, culturally sensitive product, or need for sensitivity. The question that has tourism is basically without regulation, as the product without any certifcation, which been raised related to this, is whether there long as general laws and rules are followed. could nonetheless provide an enriching ex- are needs for guidelines. In many felds there are certifcate require- perience for consumers, or vice versa. When tourism is moderate, and entrepre- ments for actors, there is a demand to be neurs themselves are part of a local com- authorized as professionals, or to set up a munity, as in Karasjok, tourism actors company in a feld. Particularly for compa-

28 29 Concluding remarks enhances both intra- and intercultural un- derstanding and respect, and thus the cul- Even with huge discrepancies in the Norwe- tural sensitivity of Sámi tourism in the long gian ARCTISEN project area, which covers run. diverse communities in rural and urban set- tings, some similarities exist in terms of the level of community participation in tourism development. First, there is growing aware- ness of and a wish to represent Sámi, Kven, and local culture in a sensitive way, also dis- playing the diversity of local Sámi cultures. This entails a need for better local control of how cultures are represented and sold, as well as knowledge and skills for devel- oping culturally sensitive tourism products out of what are locally regarded as rather mundane activities. Second, even though nature remains the selling point in Arctic tourism, there exists an interest in developing products based on local culture that can educate vis- itors and show how heterogeneous every- day life in these areas is frmly connected to particular relationships with nature. In this case, there appears to be a need to develop cultural and historical knowledge, both lo- cally and in actors coming from the outside that will inspire how such products can be developed in a culturally sensitive way. On the ladder of community partici- pation in tourism, a higher level of partici- pation by Sámi themselves will most likely

29 Culturally sensitive tourism in the Arctic sensitive tourism Culturally ARCTISEN

30 31 Notes and references

31 Acknowledgments Notes References

This report is based on the willingness and 1. Olsen et al., 2019. Arnstein, S. R. (1969). A ladder of citizen participation. Journal of the American Institute of planners, 35(4), 216-224. goodwill of actors and local communities 2. Nærings- og fskeridepartementet. Meld. St. 19, 2016–2017. Cole, S. (2006). Information and Empowerment: The Keys to 3. Nasjonalparkriket, 2019. in Tromsø, Karasjok, Kåfjord, and Nordrei- Achieving Sustainable Tourism. Journal of Sustainable Tourism, sa. Thank you for taking the time to talk to 4. Convention on Biological Diversity, 2019. 14(6), 629-644, DOI: 10.2167/jost607.0 us and share your experiences. 5. Visit Norway, 2019a. Convention on Biological Diversity (1992). Retrieved from 6. Visit Norway, 2019b. https://www.cbd.int/traditional/guidelines.shtml FeFo (2019). Retrieved from https://www.fefo.no/om-fefo/ret- 7. Sámi Parliament, 2016. Culturally sensitive tourism in the Arctic sensitive tourism Culturally ningslinjer-for-fefo/ 8. Sámi Parliament of Finland, 2018. Finnmark Act (2005). Retrieved from https://lovdata.no/ 9. FeFo, 2019. Murphy, P. E. (1985). Tourism: A community approach. London: 10. See e.g. Visit Tromso. Methuen. ARCTISEN 11. Recreational Act, 1957. Nasjonalparkriket (2019). Retrieved from https://www.nasjonal- 12. Sámi Law, 1987. parkriket.no/ 13. Finnmark Act, 2005. Nærings- og fskeridepartementet. Meld. St. 19 (2016–2017). Opplev Norge – unikt og eventyrlig https://www.regjeringen.no/ 14. Cf. Arnstein, 1969. no/dokumenter/meld.-st.-19-20162017/id2543824/ 15. Murphy, 1985. Olsen, K. O., Abildgaard, M. S., Brattland, C., Chimirri, D., De 16. Cole, 2006, p. 631. Bernardi, C., Edmonds, J., ...Viken, A. (2019). Looking at Arc- tic tourism through the lens of cultural sensitivity: ARCTISEN 17. Suopajärvi, Viken, Svensson & Pettersson, 2020. – a transnational baseline report. Rovaniemi: Multidimension- al Tourism Institue. Retrieved from http://urn.f/URN:IS- BN:978-952-6620-39-8 Recreational Act (1957). Retrieved from https://lovdata.no/ Sámi Law (1987). Retrieved from https://lovdata.no/ Sámi Parliament (2016). Sametingsmelding om areal og miljø. Karasjok, Sametinget. Sámi Parliament of Finland (2018). Principles of Responsible and Ethically Sustainable Sámi Tourism. Retrieved 3 May, 2019, from https://www.samediggi.f/wp-content/uploads/2018/11/ Vastuullisen-ja-eettisesti-kest%C3%A4v%C3%A4n-saamelais- matkailun-toimintaperiaatteet_hyv%C3%A4ksytty_24092018-3. pdf

32 33 Suopajärvi, L., Viken, A., Svensson, G. & Pettersson, S. (2020). Social license to operate – is local acceptance of economic development enhancing social sustainability? In McDonagh, J. (Ed.) Sharing Knowledge for Land Use Management. London: Ed- ward Elgar Publishing. Tosun, C. (2006). Expected nature of community participation in tourism development. Tourism management, 27(3), 493-504. Timothy, D. J. (2007). Empowerment and stakeholder participa- tion in tourism destination communities. In Church, A. & Cole, T. (eds.) Tourism, power and space (199-216. London: Routledge. Tosun, C. (1999). Towards a typology of community participa- tion in the tourism development process. Anatolia, 10(2), 1113- 134. Visit Norway (2019a). Retrieved from https://business.visit- norway.com/no/barekraftig-reiseliv/sustainability-and-tour- ism-in-innovation-norway/ Visit Norway (2019b). Retrieved from https://business.visitnor- way.com/no/verktoy/merket-for-baerekraftig-reisemaal/ Visit Tromsø (2019). Retrieved from https://www.visittromso. no/no

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34 35 35 Cultural sensitivity and tourism Report from Northern Norway

This national report approaches community participation in Sámi tourism in Norway and its relationship with cultural sensitivity. To what extent does participation and empowerment guarantee cultural sensitivity in tour- ism? In which ways can Indigenous peoples and other local communities utilize their cultural heritage and con- temporary life in creating successful tourism products and services? Based on interviews among tourism ac- tors, the report offers an overview and discussion of cultural sensitivity in Sámi tourism in Norway. Culturally sensitive tourism in the Arctic sensitive tourism Culturally

ARCTISEN

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