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On Transfer of Sámi Traditional Knowledge: Scientification, Traditionalization, Secrecy, and Equality*

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On Transfer of Sámi Traditional Knowledge: Scientification, Traditionalization, Secrecy, and Equality* On Transfer of Sámi Traditional Knowledge: Scientification, Traditionalization, Secrecy, and Equality* Elina Helander-Renvall and Inkeri Markkula Introduction The aim of this chapter is to elaborate how Sámi traditional knowledge is ar- ticulated and transferred, especially as part of research activities. As a starting point, we will discuss traditional knowledge and its various understandings. Further on, we will trace and address some of the concerns that Sámi have in relation to how their reality is researched and described. Special attention will be paid to the secrecy surrounding some Sámi traditions and some knowl- edge in the context of conducting research on such issues; the scientifijication of Sámi knowledge; the traditionalization (actualization) of various traditions; and the need for equality between scientifijic and traditional knowledge. Traditional knowledge ( TK) has many defijinitions. Traditional knowledge may be defijined as knowledge that has a long historical and cultural continu- ity, having been passed down through generations, as Berkes has noted.1 In the book on traditional knowledge by Porsanger and Guttorm2 the concept árbediehtu (inherited knowledge, a Northern Sámi word) is used to refer to Sámi knowledge. They state that árbediehtu is ‘the collective wisdom and skills of the Sámi people used to enhance their livelihood for centuries. It has been * We would like to thank Regional Council of Lapland, European Regional Development Fund, and University of Lapland for the fijinancial support for the project Traditional Eco- logical Knowledge in the Sami Homeland Region of Finland which was conducted at the Arctic Centre, Rovaniemi during 1.1.2014-30.4.2015. The general aim of this project was to promote the status of Sami traditional ecological knowledge through support to the Sami craftswomen. www.arcticcentre.org. 1 Berkes, F. 1993. Traditional Ecological Knowledge in Practice. In: Inglis, J. (ed.). Traditional Ecological Knowledge; Concepts and Cases. Ottawa: Canadian Museum of Nature and the International Development Research Centre, 1-9; Berkes, F. 2012. Sacred Ecology. Philadel- phia: Taylor and Francis. 2 Porsanger, J. and Guttorm, G. 2011. Building up the Field Study and Research on Sami Tra- ditional Knowledge (Arbediehtu). In: Porsanger, J. and Guttorm, G. (eds.). Working with Traditional Knowledge: Communities, Institutions, Information Systems, Law and Ethics. Diedut 1/11: 13-57. © 2017 Elina Helander-Renvall and Inkeri Markkula. isbn 978-90-04-34218-7. pp. 104-129 Elina Helander-Renvall and Inkeri Markkula - 9789004342194 This is an open access chapter distributed under the terms of the CC BYDownloaded-NC-ND 4.0 fromlicense. Brill.com10/01/2021 09:55:59AM via free access On Transfer of Sámi Traditional Knowledge 105 passed down from generation to generation both orally and through work and practical experience. Through this continuity, the concept of árbediehtu ties the past, present and future together’.3 In a more limited sense, Traditional ecological knowledge (TEK) refers to cumulative knowledge of the local en- vironment and ecosystems and the ways how to use and manage them. It is knowledge held by Indigenous Peoples or local communities, encompassing language, naming and classifijication systems, resource use practices, rituals, spirituality and worldview. Helander-Renvall and Markkula have emphasized the signifijicance of eco- logical understanding as a central aspect of Sámi traditional knowledge.4 We think that transmission of traditional knowledge is particularly important: the focus should not be in the fijirst place on ‘getting information’.5 Currently, there is great concern about the worldwide decrease of tradition- al lifestyles and related knowledge. The knowledge, which is no longer used, documented or passed on from one generation to the next, will disappear. Tra- ditional knowledge is part of intangible cultural heritage, which, according to UNESCO, contains oral traditions, practices and knowledge concerning nature and the universe, and knowledge and skills on how to make traditional handi- crafts.6 Therefore, transfer of traditional knowledge is central in the preserva- tion of indigenous cultural heritage. Accordingly, TEK is increasingly valued alongside scientifijic knowledge in research and conservation effforts especially in Arctic areas, where climate change signifijicantly impacts on the traditional livelihoods of Indigenous Peo- ples. Traditional knowledge is currently also used in revitalization processes, embodied in the production of cultural continuity. Studies integrating TEK and scientifijic knowledge in the Arctic region are numerous.7 Many of these 3 Ibid. 18. 4 Helander-Renvall, E. and Markkula, I. 2011. Luonnon monimuotoisuus ja saamelaiset. Bi- ologista monimuotoisuutta koskevan yleissopimuksen artikla 8( j):n toimeenpanoa tukeva selvitys Suomen saamelaisalueella [Biodiversity and Sami people. Investigation to support the implementation of Convention on Biodiversity article 8 (j) in Sami domicile region in Finland] Suomen ympäristö 12. Helsinki: Suomen ympäristöministeriö; Markkula, I. and Helander-Renvall, E. 2014. Ekologisen Perinnetiedon Käsikirja [Traditional Ecological Knowledge Handbook] Arktisen keskuksen tiedotteita 59. Rovaniemi: Lapin yliopisto. 5 Nadasdy, P. 1999. The politics of TEK. Power and the ‘integration’ of knowledge. In: Arctic Anthropology 36 (1-2): 1-18. 6 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage 2003. 7 Bogoslovskaya, L. 2003. The Bowhead whale offf Chukotka: integration of scientifijic and traditional knowledge. In: McCartney, A.P. (ed.). Indigenous Ways to the Present. Native Whaling in the Western Arctic. Edmonton and Salt Lake City: Canadian Circumpolar Insti- Elina Helander-Renvall and Inkeri Markkula - 9789004342194 Downloaded from Brill.com10/01/2021 09:55:59AM via free access 106 Helander-Renvall and Markkula studies research the local adaptation to climate and environmental change. The potential of TEK in climate change research and adaptation to environ- mental changes has indeed been acknowledged in diffferent studies and re- ports, including the Arctic Climate Impact Assessment and assessment reports of the Intergovernmental Panel on Climate Change (IPCC).8 The fourth IPCC report noted that indigenous knowledge is an invaluable basis for developing adaptation and natural resource management strategies in response to envi- ronmental and other forms of change, and the fijifth IPCC report states that indigenous, local, and traditional forms of knowledge are a major resource for adapting to climate change.9 Natural resource dependent communities, har- boring Indigenous peoples, have a long history of adapting to highly variable and changing social and ecological conditions. The usefulness of indigenous knowledge is already now important for climate research and many inquiries lean on indigenous knowledge.10 The value of traditional knowledge was fijirst acknowledged internation- ally in the (1992) UN Convention on Biological Diversity (CBD). Article 8(j) of the convention obliges the State parties to respect, preserve and maintain the knowledge, innovations and practices of indigenous and local communities that embody traditional lifestyles relevant to the conservation and sustainable use of biological diversity and promote their wider application with the ap- proval and involvement of the holders of such knowledge, innovations and tute and University of Utah Press, 209-254; ACIA 2005. Impact of a Warming Arctic: Arctic Climate Impact Assessment. Cambridge: Cambridge University Press; Krupnik, I.I. and Ray, G.C. 2007. Pacifijic walruses, indigenous hunters, and climate change: bridging scientifijic and indigenous knowledge. In: Deep Sea Research 54: 2946-2957; Magga, O.H., Mathiesen, S.D., Corell, R.W., Oskal, A. 2009. Reindeer Herding, Traditional Knowledge and Adapta- tion to Climate Change and Loss of Grazing Land. Ealat project report. Alta: Fagtrykk Idé AS; Krupnik, I., Aporta, C., Gearheard, S., Laidler, G.J., Kielsen Holm, L. (eds.). 2010. SIKU: Knowing Our Ice Documenting Inuit Sea Ice Knowledge and Use.Springer; Weatherhead, E., Gearheard, S. and Barry, R.G. 2010. Changes in weather persistence: Insight from Inuit knowledge. In: Global Environmental Change 20: 523-528. 8 ACIA 2005; IPCC 2007. Climate change 2007. Synthesis report; IPCC 2014. Climate Change: Impacts, Adaptation, and Vulnerability. Part A: Global and Sectoral Aspects. Contribution of Working Group II to the Fifth Assessment Report of the Intergovernmental Panel on Climate Change. 9 IPCC 2007; 2014. 10 Lambert, L. 2003. From ‘Savages’ to Scientists: Mainstream Science Moves Toward Recog- nizing Traditional Knowledge. In: Tribal College Journal of American Indian Higher Educa- tion 15(1): 11-12; McGregor, D. 2006. Traditional Ecological Knowledge. In: Ideas: the Arts and Science Review 3(1). Online. Elina Helander-Renvall and Inkeri Markkula - 9789004342194 Downloaded from Brill.com10/01/2021 09:55:59AM via free access On Transfer of Sámi Traditional Knowledge 107 practices and encourage the equitable sharing of the benefijits arising from the utilization of such knowledge, innovations and practices. As the value of TEK has been recognized by scientists, it is often collected and integrated in studies in order to fijill gaps in knowledge about species distri- butions or behavior, to collect observations of changes in climate, or to under- stand traditional management practices and how these contribute to resource conservation.11
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