Toward Culturally Sensitive Tourism Report from Finnish Lapland

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Toward culturally sensitive tourism Report from Finnish Lapland

OUTI KUGAPI EMILY HÖCKERT MONIKA LÜTHJE NUCCIO MAZZULLO RITVA SAARI

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 978-952-337-209-2

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

Toward culturally sensitive tourism Report from Finnish Lapland

OUTI KUGAPI EMILY HÖCKERT MONIKA LÜTHJE NUCCIO MAZZULLO RITVA SAARI

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

ARCTISEN transnationally designed, that support the capacities of start-ups and SMEs to develop 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, Sweden Ájtte - Mountain and Sámi museum, Sweden

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

Budget: 1.455.547,88€

4 5 5 Contents Introduction...... 8 Cultural sensitivity of tourism in Finnish Lapland...... 12 Sámi cultures...... 12 Land use...... 14 Culturally sensitive tourism in the Arctic sensitive tourism Culturally Ethical guidelines and quality certifcates in tourism...... 15 Tourists...... 17 Possibilities and challenges of culturally sensitive tourism...... 22 ARCTISEN On possibilities...... 22 On challenges...... 24 Examples...... 27 Final refections on future tourism development...... 30 Seasons and scales in tourism...... 30 Local and other actors...... 31 Sámi cultural elements in tourism...... 31 Diverse tourism destinations in Lapland...... 32 Acknowledgments...... 36 Notes and references...... 36

6 7 Introduction

7 Introduction

Culturally sensitive tourism in the Arctic sensitive tourism Culturally In recent years, tourism has grown rapid- This report approaches tourism in This publication builds on the idea that ly in Finnish Lapland. International tour- Finnish Lapland from the point of views of using Sámi cultural elements in tourism re- ists travel to the region to experience the cultural sensitivity. While ‘culturally sensi- quires cultural sensitivity. In past decades, northern lights, snowmobiling, husky rides, tive tourism’ is a new concept in Finland, tour operators and other tourism companies ARCTISEN sleeping in an igloo, and feeding reindeer the idea of respecting and caring for cultur- have marketed and commodifed Lapland by in a snowy winter wonderland. Tourism de- al diversity in tourism has been discussed misusing the ‘exotic’ features of Sámi cul- velopment has been the most expansive in in previous research1. Like this report, pre- tures – without considering how this misuse Rovaniemi, which is both the home of Santa vious research has focused on the ways in was experienced by the Sámi themselves. Claus and the administrative capital of Lap- which Sámi cultural elements are used in Many Sámi have sharply criticized the ways land. Besides Rovaniemi, there are several tourism settings2. in which the tourism industry has construct- large tourist resorts in Lapland – such as ed a stereotypical and distorted image of the Levi and Saariselkä – offering a great vari- Sámi, which economically benefts non-Sámi tourism companies3. Such extensive forms ety of winter and summer activities and en- In addition to economic development, of exploitation have not taken place in the tertainment. The Inari region, which hosts culturally sensitive tourism aims at enhan- other Nordic countries4. the Sámi Parliament and has a strong iden- cing: tity of Sámi cultures, has also been attract- Today the need for more culturally sen- y stakeholders’ self-determination ing an ever-growing number of tourists sitive forms of tourism development has y with an interest in encountering the North intra- and intercultural understanding been recognized in Finnish Lapland. There with all its special cultural features. More- and respect are various factors that indicate this new over, there are smaller nature-based desti- y inclusion and empowerment. recognition. Firstly, there are more Sámi en- nations around Lapland, where the pace of trepreneurs. Secondly, the misuse of Sámi tourism development has been slower. cultural symbols by non-Sámi tourism com-

8 9 panies has been decreasing in their market- and medium-sized tourism companies, 3 ing communication5. Thirdly, the Sámi Par- big tourism companies, and 17 other tour- liament of Finland (2018) has created new ism-related organisations such as associa- guidelines for the responsible and ethical- tions, public authorities, and research insti- ly sustainable use of Sámi cultural features tutes. Interviewing different kinds of tourism in tourism (in Finnish), which aim at ‘removing actors has enabled an approach to cultural tourism that exploits Sámi cultures and disinfor- sensitivity from multiple perspectives. The mation about Sámi cultures that is distributed via number of represented organisations is tourism’. These guidelines call for responsi- larger than the number of interviewed per- bility, culturally sustainable tourism devel- sons, as some persons represented several opment, and trust, and underline the impor- organisations simultaneously. For example, tance of self-determination of the Sámi in the interviewed person might have been not tourism. Fourthly, local non-Sámi tourism only an entrepreneur, but also the president operators seem to be more interested in co- of an entrepreneurs’ association, a council- operating with Sámi tourism companies. member, or a member of the Sámi Parlia- This report offers an overview of the ment. The interviewees were selected quite current state as well as a vision for the fu- randomly. The most important criterion was ture with regard to cultural sensitivity in tour- involvement in tourism. The ethnicity of the ism development in Finnish Lapland, with interviewees was not asked, but many men- special focus on the Sámi cultures. The re- tioned it during the interview. search is based on 44 interviews conducted The interview questions were focused during February–April 2019 in three differ- on the use of local cultural elements in tour- ent regions: 1) the Rovaniemi and Levi ar- ism, the running of tourism businesses, the eas, which in this case can be seen as ex- development ideas, and the possibilities amples of mass tourism development, 2) and challenges in tourism. While this over- the Inari and Utsjoki municipalities, where view concentrates on cultural sensitivity in Sámi cultures are playing a quite visible role Finnish Lapland, with special emphasis on in tourism marketing and product develop- Sámi cultures, the results can be applied to ment, 3) the Enontekiö municipality, where other areas and contexts. smaller-scale nature-based tourism is being developed in multicultural settings. The interviewed persons represented 26 small-

9 CULTURALLY SENSITIVE TOURISM

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

ARCTISEN PERSONAL INTERACTIONS 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 Cultural sensitivity of tourism in Finnish Lapland

11 Cultural sensitivity of tourism in Finnish Lapland

Culturally sensitive tourism in the Arctic sensitive tourism Culturally This chapter approaches cultural sensitiv- The Sámi in Finland op their own language and culture’. The au- ity of tourism from four different perspec- thorities have the duty to negotiate with the tives that are important in Finnish Lapland: The Sámi are the only indigenous people Sámi Parliament ‘in all far-reaching and im- Sámi cultures, land use, ethical guidelines, of the European Union, and there are about portant measures which may directly and in ARCTISEN and quality certifcates in tourism and tour- 10,500 Sámi living in Finland. The majority a specifc way affect the status of the Sámi ists. of them are North Sámi, and a small number as an indigenous people’ and in those legally are Inari and Skolt Sámi. Each of these three binding aspects that take place in the Sámi Sámi groups has its own language. That is homeland7. Other laws relevant to Sámi cul- why we speak of Sámi cultures, in the plu- tures include the Skolt Act, the Sámi Lan- Sámi cultures ral, in this report. The offcial Sámi home- guage Act, and the Law Regarding Reindeer land is situated in the northernmost Finnish As discussed in the introduction, the ques- Herding. Lapland (the municipalities of Enontekiö, In- tion of cultural sensitivity in tourism in Finn- ari, and Utsjoki and the northern part of the ish Lapland is connected especially to Sámi municipality of Sodankylä), but the majority cultures. Some of the interviewees point- Use of Sámi cultures in tourism of Sámi live nowadays outside this area, ei- ed out that people might not know enough ther elsewhere in Finland or abroad6. Utsjoki There has been individual travellers in Lap- about Sámi cultures in general. In the fol- is the only municipality in Finland where the land for centuries, and for just as long trav- lowing, we present some of the central as- Sámi form the majority of the population. ellers have depicted the Sámi in their private pects of Sámi cultures and how they are and public travel writings and pictures. These According to the Finnish Constitution being used in tourism. descriptions have often contained incorrect (11.6.1999 / 731) §17, Sámi indigenous peo- information about the Sámi8. The beginning ple have the ‘right to their own language and of tourism in Finnish Lapland is often situat- culture’ and ‘the right to maintain and devel- ed in the 1920s when Petsamo became part

12 13 of Finland. Petsamo attracted tourists with its fy the tourists’ expectations and interests, The Sámi register location near the Arctic Ocean, nature, salm- the Finnish tourism industry started selling The question of who is Sámi and who is on, an Orthodox monastery, and the Skolt Sámi its own versions of Sámi cultural elements. not, who belongs to the electoral register population9. The Sámi have been part of Lap- These versions appeared not only in tour- of the Sámi Parliament (the Sámi regis- land’s tourism marketing images ever since10. ism marketing and souvenirs, but also in ter) and who does not, is on many levels From then onwards tourism has also been a Finnish tourism entrepreneurs’ and work- a highly sensitive issue (in ways ranging source of income for the Sámi although at frst ers’ clothing, impersonating Sámi19. Indeed, from personal to national political). In re- a very modest one11. this impersonation can be considered one cent years, this topic has been widely dis- of the most striking examples of cultural During the decades after the Second cussed both locally and nationally. Some insensitivity, as Sámi costumes are an im- World War, Sámi identities became weaker be- of the interviewees discussed tensions portant expression of Sámi cultural identi- cause of the modernization processes in Lap- and traumas related to the decisions of ties20. land and policies that aimed at incorporat- who has – or has not – been accepted for ing the Sámi into Finnish culture, for instance In the past decades, a growing num- inclusion in the Sámi register23. The most 12 through the school system . During this peri- ber of Sámi have voiced criticism of the visible symbol of these struggles is the od, Sámi assimilation into Finnish culture and touristic representations of their cultures Sámi costume. society accelerated13. The Sámi were, for ex- that present the Sámi as a primitive, exotic, As one tourism actor in Enontekiö ample, forced to use the Finnish language and and mystic tribe, which does not even real- pointed out, the confictive situation has even to change their (sur)names into Finnish ly exist. For a long time, the Finnish tourism direct implications for tourism business- ones14. industry has been economically beneftting es. In her view, the question of belonging from the distorted image of the Sámi21. During the same time, tourism in Lapland to or being excluded from the register is 15 began to grow . Many tourism companies Today more Sámi have engaged with diffcult for all the actors in Enontekiö. It started using ‘exotic’ Sámi cultural elements in tourism as tourism entrepreneurs and is a question of who can use Sámi cul- their marketing to differentiate Lapland from workers, and direct misrepresentation of tural elements in their products and who 16 other nature-based tourism destinations . Sámi cultures has been decreasing. Nev- cannot. In a similar vein, a tourism entre- This led to a situation in which tourists expect- ertheless, there are still non-Sámi tourism preneur interviewed in Rovaniemi brought ed to see Sámi during their visit in the same companies in Lapland and other parts of up an example of a Sámi reindeer herder ways as the Sámi were portrayed in the trav- Finland that reap economic benefts by ex- who tells his clients about Sámi traditions el brochures: wearing their traditional costume ploiting various features of Sámi cultures in but does not want to present himself as a 17 22 (gákti) and posing with reindeer . However, in their businesses . Sámi without being registered as one. reality the Sámi and their cultures were not visible ‘enough’ to the tourists18. In order to satis-

13 the international Indigenous and Tribal Peo- Finland has still not ratifed the Act of the Sámi Parliament 17.7.1995 / ples Convention (ILO169 convention) in Fin- ILO169 convention because it is under dis- 974 includes the following defnition of land, which emerged in the public debate at pute what kind of rights it would give to the a Sámi: the same time as the Finnish government Sámi and what the practical consequences 1) That the person her/himself, or passed legislation to give the Sámi cultur- in Finland would be. 26 at least one of her/his parents or al autonomy rights . Those who were ex- Persons applying for the electoral reg- grandparents, has learnt Sámi as her/ cluded began to claim that they should be ister of the Sámi Parliament do not neces- his frst language; accepted for inclusion in the electoral reg- sarily do it in order to enjoy the rights of an ister of the Sámi Parliament because they 2) That the person is a descendent of a Indigenous people. There are many kinds of were the descendants of forest Lapps or persons among the applicants32. The previ- Culturally sensitive tourism in the Arctic sensitive tourism Culturally person who has been entered in a land, Sámi who had been living in Lapland for a taxation, or population register as a ously described history of systematic as- long time, and because of this they should mountain, forest, or fshing Lapp; or similation politics imposed by the Finnish be granted the same Indigenous peoples’ authorities led to a situation in which many 3) That at least one of her/his parents 27 ARCTISEN rights as the Sámi . These claims have children could not learn Sámi language(s) has or could have been registered as been strongest in the municipalities of at home. This is one of the reasons why an elector for an election to the Sámi 28 Enontekiö and Inari . The concept of a ‘sta- there are people with a Sámi background Delegation or the Sámi Parliament. tusless’ Sámi is connected to the same de- who are today left without offcial Sámi sta- bate29 and applies to all those people who tus33.. saw their applications rejected, According to the prevailing Sámi view, The defnition of indigenous people Land use is controversial not only in Finland, but in Sáminess cannot be defned on the basis of many other countries as well24. In Finland, ancient ancestral roots, but a Sámi person Another sensitive issue in Finnish Lapland the struggle over who should be accepted must have a genuine present-day connec- is land use. Some of the interviewed tour- for inclusion in the electoral register of the tion to Sámi culture and a sense of belong- ism actors call for well-defned clarifcation Sámi Parliament and thus offcially as Sámi ing to the Sámi community. It is a matter of of how the everyman’s rights* – or the so- began in the mid-1990s when the Sámi Par- both self- and group-identifcation; that is, called ‘freedom to roam’ – should be inter- liament was established25. Some of the a person needs to identify her- or himself preted, marketed, and used in tourism con- Finns living in Lapland were (and still are) as a Sámi, and the Sámi community must texts. In connection to this, one of the most 30 afraid of losing their rights to the Sámi – or identify her or him as such as well . Group daunting challenges is the ongoing strug- not being granted the same rights as them identifcation is part of the rights of Indige- gle for land between the tourism industry nous peoples as defned in the UN Declara- – as a result of the possible ratifcation of * Te right of everyone to enjoy outdoor pursuits regardless of 31 tion of the Rights of Indigenous Peoples . who owns or occupies an area (Environment.f)

14 15 and reindeer herders. Some of the inter- would always occur between Finns and the of Lapland*** have prepared 'Instructions viewed tourism entrepreneurs connected Sámi. For example, Kilpisjärvi is current- for responsible tourism in Lapland'. Also, a the idea of cultural sensitivity to the need ly the stage of a ‘cultural clash’ between good example of these kinds of guidelines for respecting others’ livelihood (i.e. rein- Finnish and Norwegian people, where ‘the is a leafet produced in Inari, which gives deer herding) and respecting the animals. wild snowmobiling’ of Norwegian tourists basic advice on how to travel safely and be- Practicing such respect can mean that in is seen as irritating to the local people, ani- have appropriately in the region. There also May the safari-entrepreneurs never go to mals, and plants. exists the Lapland’s Responsible Tourism those areas where reindeer are having their Network, which brings together tourism calves, and sledge-dog companies plan Ethical guidelines and quality certif- companies and organisations with an inter- their routes in cooperation with local rein- cates in tourism est in responsible tourism development. deer herders. Nonetheless, reconciling rein- In 2016, the Sámi Parliament of Fin- deer herding and husky safaris in the same Several guidelines for sustainable tourism land – in cooperation with House of Lap- area is not without problems in Lapland. have been published recently in Finland. land – created ‘Picture Guidelines’ that ad- According to one interviewee, there are These guidelines consider different dimen- vise companies and other organisations challenges especially in Inari where there sions of sustainability (ecological, eco- of respectful and ethically sound ways of are many reindeer and also many sledge- nomic, social, and cultural). For instance, using images of the Sámi34. Two years lat- ** dog companies, and where each company Metsähallitus (2016) and UNESCO World er, in 2018, the Sámi Parliament published wishes to keep its own routes. Heritage Sites in Finland published in 2016 a more overarching ‘Principles of Respon- At the same time, some non-Sámi their common ‘Principles of sustainable sible and Ethically Sustainable Sámi Tour- tourism entrepreneurs argued that people tourism’, and Visit Finland in 2018 its ‘Tips ism’ (in Finnish). These guidelines call for are tired of the continuous conficts over for Sustainability Communication’ and responsibility, culturally sustainable tour- land use. In their view, Sámi reindeer herd- 'Tools for Sustainability and Communica- ism development, and trust, underlining the ing prevents tourism development in Enon- tions', and an updated version of ‘Principles self-determination of the Sámi in a tourism tekiö. Their opinions boil down to the argu- of Sustainable Tourism’ (in Finnish), in 2019. context. The latter guidelines consist of ment that there are too many reindeer that While interviews for this report were seven main principles. are allowed to overgraze the region. The in- being conducted, at least one big safari terviewees describe local Arctic nature as company in Finnish Lapland was preparing something vulnerable that the Sámi rein- its own responsibility guidelines. Moreover, deer herders should be more sensitive to. the Regional Council of Lapland and House One of the interviewees challenged ** Metsähallitus is a state-owned enterprise with the responsi- the stereotypical assumption that conficts bility of managing one-third of Finland’s surface area, which is *** Lapland’s biggest tourism marketing and co-operation state-owned land. organisation

15 During the interviews in February–April The interviews indicate that most of 2019, only some of the interviewees had fa- the Finnish tourism actors recognize that miliarized themselves with the Sámi Parlia- sledge-dogs have the potential to cause ment’s ethical tourism guidelines. In regard serious harm to reindeer and reindeer to other sustainable tourism guidelines, the herding. Quite a large number of the inter- Principles of Responsible and Ethical- interviewed tourism companies either were viewees drew attention to the role of re- ly Sustainable Sámi Tourism by Sámi not aware of them or did not see them as rel- sponsible sledge-dog companies who plan Parliament of Finland*: evant for their businesses. However, young- their routes in cooperation with local rein- 1) Recognizing and respecting the er generations seemed, generally speaking, deer herders. Nevertheless, there are inter- value and the richness of Sámi cultural more positive towards the guidelines. Some national so-called pop-up sledge-dog safari Culturally sensitive tourism in the Arctic sensitive tourism Culturally heritage of the interviewees pointed out that the Sámi companies, who are not aware, or who do 2) Safeguarding and maintaining Parliament’s new principles should be seen, not care, how their actions impact reindeer the Sámi cultural heritage for future most of all, as recommendations and goals herding, local communities, and the envi-

ARCTISEN generations rather than as rules and obligations. ronment. 3) Creating mutual understanding and Based on these interviews, the most Among the interviewed tourism ac- cooperation that beneft all parties controversial issue of these guidelines is the tors, there were companies especially in 4) Drawing attention to and correcting Sámi Parliament’s critique of the sledge-dog the Inari and Utsjoki regions who were con- the problems in Sámi tourism business. According to the guidelines, ‘Mar- cerned about the ways in which the Sámi 5) Enhancing positive effects of Sámi keting touristic sledge-dog services in the Parliament’s guidelines might complicate tourism on the Sámi, their culture and Sámi homeland is both irresponsible and their businesses. The companies face dif- environment ethically unsustainable and should there- fculties in employing Sámi people, as the fore be terminated’35. Many of the interview- guidelines require. Some of the interview- 6) Responsible and ethically sustainable ees stated that the sledge-dogs do not be- ees said that in their experience the guide- marketing and tourism communication long to the area, while others had diffculty lines formed a part of the political agendas for Sámi tourism, and imagining tourism in Lapland without them. connected to the debate on who is Sámi 7) Securing high quality tourist expe- The latter group of actors called for a more and who is not36. riences. fexible approach: instead of prohibiting cer- In general, both Sámi and non-Sámi tain products, the focus should be placed entrepreneurs commented on the Sámi * Translated from the Finnish version of the document on marketing tourism services that build on Parliament’s lack of attention to everyday real and authentic aspects of local cultures, practices. Successful implementation of such as reindeer rides. the guidelines would require open cooper-

16 17 ation with local tourism actors. However, In general, the interviewees saw enhance- at the moment the guidelines were seen ment of culturally sensitive Sámi tourism as top-down implemented strategy, with- as something positive. They supported the out clarity about whom the guidelines idea of developing a quality label for au- actually concern. According to the inter- thentic Sámi companies, if the criteria were viewees, many of the conficts could be created in close cooperation between pol- 'Would our services be solved if local actors could participate in iticians, local communities, and tourism fnding fair ways to apply the guidelines in companies. In this case, the certifcates enough to receive this kind practice. This endeavour could be carried would build on socioeconomic dynamics of quality certifcate? Are we out in the near future, when the Sámi Par- instead of political interests. ‘Sámi enough’? – We prefer liament begins to launch the guidelines. The idea of certifcates raised many In addition to ethical guidelines, thoughts among the respondents. A to show old places and tell there are some quality certifcates which well-experienced Sámi entrepreneur won- stories connected to these the interviewees hoped would support re- dered sponsible actors in developing and mar- Would our services be enough to receive places.' keting their tourism businesses. One rel- this kind of quality certificate? Are we evant example of a quality certifcate in ‘Sámi enough’? – We do not want to Lapland is the Sámi Duodji label (in Finn- offer our customers any circus tricks. We prefer to show old places and tell ish), which is used to guarantee the au- stories connected to these places. thenticity of Sámi handicrafts. In the summer of 2019, Visit Finland launched a new quality certifcate called Sustainable Trav- Tourists el Finland (in Finnish). According to one of the interviewed hotel Some of the interviewed tourism en- managers, ‘the holy trinity’ of tourism prod- trepreneurs perceived quality certifcates ucts in the Finnish Lapland consists of San- and labels as too expensive. One of the ta, snowmobiles, and sledge-dogs. This list entrepreneurs stated: should probably be updated with a luxury 'We do not need any certificates – we do not need someone from outside to type of glass igloos, which have become ev- come here for two days and then say er-more in demand because of the growth then that we are great.' in northern lights tourism. Nevertheless, interviewees had noticed tourists’ increas-

17 ing interest in local lifestyles. While not one, as the tourists tend to arrive with their many tourists are knocking on their doors. all the travellers necessarily know exactly own often stereotypical pre-conceptualiza- Chinese tourists come to my home quite where in Lapland (or the Nordic countries) tions of what the Sámi are like. Some of the often to use the toilet. And we let them they are staying, many fnd it important to tourists are unwilling to accept that Sámi- do it. However, isn’t this also something receive correct information about the cul- ness is something other than what they that should be solved some other way? Isn’t this also about sensitivity as well? tures, have personal experiences with the had imagined beforehand. One interviewee locals, and have authentic cultural experi- expressed the observation that non-Sámi The importance of a heightened cultural ences, for instance through home-visits. tourism workers do not want to describe sensitivity needs to be stressed not only to tourism companies and developers, but to There exists also an increased inter- what Sáminess is, and neither do they see tourists as well. It is clear that responsible est in Sámi handicrafts and other kinds of such an action as their role. Culturally sensitive tourism in the Arctic sensitive tourism Culturally tourism behaviour requires developing ba- locally produced souvenirs. Entrepreneurs Tourists’ interest in seeing and photo- sic infrastructure. underlined the importance of offering cul- graphing the Sámi has led to many uncom- turally sensitive products and services in fortable situations. Tourists enter people’s

ARCTISEN various price categories. backyards and photograph local homes. The interviewees agreed that foreign There are tourist buses that park in front of tourists are often interested in reindeer churches to wait for local people to exit the herding. Reindeer herding is perceived as a church in their traditional Sámi costumes. typical and authentic way of life and central I have a personal experience of this part of local culture. Some stated that the from [a] funeral. It felt awful when the tourists came there to photograph us. reindeer might actually be more famous The tourists must have thought that than the Sámi people. However, there are this was a real jackpot to get a picture also tourists who wish to meet reindeer of people in Sámi dress, but you sure specifcally in a Sámi context*, and to learn do not want to have tourists present about past and contemporary Sámi life- in these kinds of situations or events. styles. Some people just do not think about these things. Some of the travellers approach tourist information desks eager to fnd and see Another tangible and mundane demand Sámi people. What can you answer to such has to do with trashcans and toilets. The a demand? This request is an awkward lack of public toilets and trashcans is a sensitive matter for the local people, especial- *Reindeer herding in Finland is not a Sámi-only livelihood, ly in Enontekiö and Inari. Interviewees were as in Sweden and Norway, but can be practiced by other local residents as well. hoping for better infrastructure, as today

18 19 19 Culturally sensitive tourism in the Arctic sensitive tourism Culturally ARCTISEN

20 21 Possibilities and challenges of culturally sensitive tourism

21 Possibilities and challenges of culturally sensitive tourism

This chapter presents the ideas, challeng- ago is not so anymore. However, cultural Culturally sensitive tourism in the Arctic sensitive tourism Culturally es, and opportunities in business and prod- exploitation has decreased, not vanished. uct development which were brought up Many seem to agree that the exploitation in the interviews. Some of the ideas have of Sámi cultures should be prohibited. In- been summarized in fgure 2. terviewees also called for more open dis- ARCTISEN cussion between the Sámi and the Finnish On possibilities tourism actors in order to avoid the misuse of Sámi symbols and elements even more The majority of the interviewees under- successfully than before. lined the importance of sustainability, quality, calmness, and cultural products instead of expansive growth in tourism. A growing 'We want something number of tourism enterprises are seek- else here than ‘Winter- ing to diversify their products, for instance by developing more accessible, year-round Wonderland and Christmas- services and activities for families and old- Wonderland’ products. er generations. Many found it important to embrace the calmness of their home area. However, for that we need The interviews indicate how cultural innovative and capable knowledge and understanding have been companies.’ increasing among tourism entrepreneurs. Something that was acceptable 10 years

22 23 Nature is still the main Storytelling can We want to concentrate attraction in Arctic areas It would be great to How should we market our help to tell about on products and services and window to our past. learn more about beautiful, authentic and local cultures that are based on our Maybe we could use marketing, for instance, small destination so that and our land. it differs from others? We own muscle-power – we Arctic nature and in social media. Today We should use need guidance to ﬁ nd the its special lights as it seems like inﬂ uencers should probably be better more storytelling right customers for that. sources for inspiration in at communicating that here to diversify and are important actors in photographing, painting, the groups are small and enrichen our marketing. healing. we always have time for our activities. guests.

We should build tourist There are tourists who would experiences around simple, love to sleep outdoors, in the Home-visits are something mundane things, such wilderness, but they need help Benchmarking that tourist are looking for as ice-ﬁ shing, washing in doing that. and learning here. Nevertheless, we do not carpets, cooking food or from others is knitting. We need some kinds know how to turn home-visits an easy way We just need a little of courses that will into viable products and would to co-create inspiration how to turn enable seasonal need guidance with that. and co-develop them into products and tourist guides What we really need here together. It also services. to share correct is modern and updated allows us to knowledge about information about Sámi learn about our Sámi and other culture. Some kind of own businesses. local cultures. Even brochures and material We have more nature-based events more, we would need that tourists can take than those based on local culture. professional guides, with them when they Perhaps we could offer new cultural who feel comfortable leave, or read digitally events to both locals and tourists We need products that are about what they are afterwards. and this way offer a new chance to based on our values, not on telling. interact with each other? weather conditions.

Handicrafts are an excellent way Indeed, the biggest to learn about Indigenous culture. professional challenge Handicrafts can be made together We should not forget that for me is to develop in workshops or during home- Tourism stakeholders’ ideas we also have domestic cultural tourism visits. And tourists are interested tourists here. What kind products. in buying authentic products as for tourism product and of cultural products and souvenirs. service development services can we offer them?

Figure 2. Tourism stakeholders' ideas for tourism product and service development

23 Many interviewees mentioned that Moreover, tourist services based on The guidelines could be presented in it is important for Sámi entrepreneurs to handicrafts were also seen as an econom- empathetic and humorous ways, instead market Sámi cultures in their products and ic opportunity and an opportunity to bring of ‘preaching’ and flling the destinations services. This would make the tourism more variety to the products and services with ‘Do not…’ signs*. This type of guidance market more culturally sustainable and offered to tourists, for example, in souvenir would be easier to grasp and remember. It sensitive. One tourism developer point- shops. Nowadays souvenir shops in Finn- is also necessary to explore which situa- ed out that whether to market such prod- ish Lapland tend to have more fake prod- tions and settings are best for offering in- ucts is something that the entrepreneurs ucts that have been made outside of Lap- formational material; that is, in which ways need to decide by themselves. The devel- land. the guests can be encouraged to behave oper also suggested that if entrepreneurs Interviewees saw benchmarking as responsibly before their arrival and during Culturally sensitive tourism in the Arctic sensitive tourism Culturally start to offer cultural products, more tour- an excellent opportunity to develop busi- their stay. In addition to tourists, non-local ists who are interested in them will start ness and to learn from good practices tourism workers also tend to need guid- arriving in Lapland. Some interviewees elsewhere. One interviewee argued that it ance (see also p. 26).

ARCTISEN also suggested that companies could test might not even be necessary to travel far how culturally sensitive they are, and how in order to learn – even being a tourist in On challenges to improve their sensitivity. one’s own hometown can help one to learn Storytelling is seen as an opportuni- something new. In Finnish Lapland, there are many fewer Sámi tourism entrepreneurs than Finnish ty to share correct information about lo- The interviewees also brought up the entrepreneurs, which causes challenges cal cultures and land. It can also diversify need for creating leafets and other kinds both in cultural and land-use issues. There the products so that companies are less of information material on Sámi cultures, are different opinions about using Sámi dependent on unpredictable weather con- taking photographs, dressing up for the cultural symbols – especially the Sámi ditions and build more on their strengths. Arctic winter, and traffc rules. Today there costume – in tourism. While some tourism The interviewed companies wished to see are tour operators and individual tourists companies do not see using Sámi sym- more storytelling in touristic services and who stop their cars in unsafe places when bols as problematic, the majority want to to see it become a part of the activities – chasing northern lights or spotting rein- do things responsibly, respecting local cul- not a separate activity. Most of the Sámi deer. The visitors do not seem to recognize tures. entrepreneurs emphasised their telling of the risks and dangers they cause to them- their personal family histories to their cus- selves and others in traffc. Also, the ways tomers, particularly in the reindeer safari in which tourists take pictures were found and restaurant/hotel companies. to be problematic, and several interview- *In fact, Sámi Parliament have launched the Principles of Res- ees called for ethical guidelines for using ponsible and Ethically Sustainable Sámi Tourism in the form cameras. of pictures to reach more audience.

24 25 Even though responsibility has been It was only few years ago ... we visited increasingly emphasized in tourism devel- this one place close to the Arctic Circle. opment, there are still cases in which the I was shocked to see that there they had Enontekiö’s traditional Sámi clothing – Sámi costume and other cultural symbols which was dirty and torn. It seemed like are misused. One Sámi entrepreneur re- nobody else reacted to this. But I was marked: very upset and pointed out that this was 'What annoys me the most is that the highly inappropriate. Sámi culture is confused with dog- Another Sámi entrepreneur described sledding. Some dog-sledding companies some bigger tourism companies in Lap- use lávvu (Sámi tents) or goahti (Sámi huts) and some even wear the luhkka land, owned by non-Sámi, in following way: 'What annoys me the most (Sámi cape) during the husky safari. Well, they always talk about responsible is that the Sámi culture is Although some people say that dog- tourism … However, the practice differs sleds have a long tradition here, I think often from what the managers say in confused with dog-sledding.’ that these kinds of services should lecture halls. … They have huskies and not be offered here. There are many reindeer, a non-Sámi person is ‘jumping’ other tourist products that portray the there wearing a Sámi costume, and history of the traditions in Lapland in there is a lávvu (Sámi tent) pitched in completely wrong ways.' an ugly way. Foreign tourists can still request and pur- One interviewee confessed that despite chase the highly controversial and cultural- one’s sincere wish to do things with respect, ly insensitive ‘Lapland baptism’ in different one can never be sure of doing things re- places around Finnish Lapland. These cer- spectfully enough: emonies are run by ‘shamans’ who, wearing I imagine that many are cautious and a Sami costume, baptise tourists. This is a do not dare to utilize the Sámi cultures typical example of a Sámi fgure that has in their products. It is treated as something sacred that should not be been created and presented by the Finnish touched. It would be good to have more tourism industry. It gives a false image of open dialogue on how this can be done the Sámi – as something mystic and prim- in correct and acceptable ways. We itive – to travellers who have limited previ- need information how ‘Sáminess’ should ous knowledge of Sáminess (see pp. 17- not be sold. But I understand that this 18). ‘Lapland baptism’ is not part of the is a very sensitive question; it is by no Sámi culture. means easy for companies to develop products of these things.

25 One of the big challenges here is the selling part of themselves? This question few skilled crafters (Sámi or non-Sámi) in- question of Sámi identity, especially in situ- requires substantial sensitive considera- terested in engaging in tourism. The inter- ations where people have not been accept- tion. viewees described how the younger Sámi ed for inclusion in the Sámi register. There In Finnish Lapland, there are Finnish, generations are showing less interest in are people who have been excluded from Sámi, and foreign-owned companies. Many doing handicrafts. For instance, in the Sámi the register for whom the Sámi culture and local companies share a concern that the Educational Centre in Inari, most of the stu- being part of it have been a central part of presence of foreign actors can cause the dents taking Sámi handicraft courses are their personal and family history. One tour- deterioration of respect towards local cul- Finnish. At the same time, the handicrafts ism entrepreneur explains: tures and nature. These companies might taught at the local schools are from Finnish My grandparents and I used to wear bring their own employees, food, and even traditions. Culturally sensitive tourism in the Arctic sensitive tourism Culturally the traditional Sámi costume as part Santa Claus with them. These actors do not One Sámi interviewee pointed out of everyday life. But now we have this always understand Finnish or English. They how the restrictive rules of Sámi duodji can question of the Sámi register – so I feel cautious. I have my costume, but I often lack the necessary knowledge of how be challenging even to Sámi handcrafters. ARCTISEN do not dare to use it as I am not in the to act in challenging weather conditions, This interviewee suggested that the Sámi Sámi register, although all this was part and they do not necessarily know local val- duodji label could be complemented with of my everyday life as a child. Back then ues and habits. A Sámi tourism entrepre- a ‘lighter’ label for those products that fall it was not a touristic thing in any way. neur asked with disillusionment: outside the offcial defnition of duodji at Another one experienced the situation in What can they tell their guests if they the moment. Without more inclusive la- the following way: themselves have arrived only one week bels, the Sámi might perceive that there is The history of Sáminess is so before the tourists? no freedom to create new Sámi products. problematic here that many of us do Today, the foreign guides may gain their Another person asked for a label for Sámi not want to express being Sámi. For information about the Sámi culture from handicrafts that would be more inclusive instance, I am also Sámi, but I do not Wikipedia. Even in cases where guides take and that could also accept as Sámi handi- bring it up in any context. Back in the tourists to a Sámi community, they do not day it was something that people were crafts the works done by those who are not ashamed of and they tried to hide it. necessarily receive any kind of training. Sámi but have married into the Sámi com- Therefore, people might not want to Therefore, it is necessary to develop good munity. show it now either. educational material about different places While tourists are interested in visiting One tourism developer stated that develop- in Finnish Lapland, local cultures, and ways people’s homes, many interviewees hesi- ing tourism products based on cultures is of life. tate to consider the possibilities of turning challenging. How can Sámis use their cul- The use of handicrafts in tourism also home-visits into real tourism products. To- ture without having the feeling that they are comes with challenges. There are only a day only a few companies welcome guests

26 27 in their homes as these kinds of visits are leafet is prepared with visual drawings and Sámi – and lead tourism to become insen- seen to disrupt family life and privacy. How a clear colour code: green for dos and red sitive and irresponsible. Most of all, today’s to develop a well-functioning way of doing for don’ts. The municipality of Inari and the tourism companies in Finnish Lapland ap- home-visits? Inari Municipal Business & Development pear to be aware about the inappropriate- Nordica formed part of the project, and the ness of wearing Sámi costumes if you are Examples leafet has been distributed in the Inari re- not Sámi. Instead of choosing to tell about gion. The interviews made for the ARCTIS- Sámi cultures by themselves, the non-Sámi One example of the process toward height- EN project indicate how this kind of leafet entrepreneurs try to direct their customers ened cultural sensitivity in tourism is that would be welcomed in other tourist loca- to Sámi tourism entrepreneurs. While many hotels and safari companies in Enontekiö tions in Lapland as well. The leafet should non-Sámi companies are already cooper- no longer welcome tourists with shamans, include the idea of sensitivity towards local ating closely with the Sámi, there exists an but often with Sámi yoiks. However, the lo- cultures and towards Sámi cultures in par- obvious demand to strengthen the possibil- cal companies are having diffculty fnd- ticular. In spring 2020, the Instructions for ities of this kind of cooperation. ing Sámi artists who are willing to preform responsible tourism in Lapland, by House yoiks in front of tourists. This is not sur- of Lapland and Regional Council of Lap- prising; interviewees at Sámi-owned com- land, were published. These guidelines ask panies explained that yoiking is a special tourists to respect local cultures, local pop- cultural feature which brings together and ulation and nature during their visit in Lap- 'It would be good to have positions the Sámi in their communities. land. more open dialogue on how Yoik includes cultural knowledge, and it is The new ethical guidelines by the this can be done in correct intertwined with history, places, and ances- Sámi Parliament offer a much-needed sup- tors. A Sámi entrepreneur who is a yoiker port and framework for envisioning and cre- and acceptable ways.’ pointed out that misusing a yoik is far worse ating new culturally sensitive tourism prod- than misusing Sámi clothing, as yoiks are ucts and services. The interviewed Finnish so personal. The Sámi-owned tourist com- companies had, generally speaking, the in- panies that perform yoiks often build their terest and the desire to do things right when programme on their own family yoiks. developing tourism products which use el- Arctic Outdoor, a project funded by the ements of Sámi cultures. For example, European Union in 2017–2019, produced a DMOs (Destination Management Organisa- leafet that includes basic information and tions) might not use Sámi cultures in their instructions for travelling safely and behav- marketing, as doing so could potentially ing appropriately in Finnish Lapland. The beneft the ‘wrong’ actors – that is, the non-

27 Culturally sensitive tourism in the Arctic sensitive tourism Culturally ARCTISEN

28 29 Final refections on future tourism development

29 Final refections on future tourism development

Culturally sensitive tourism in the Arctic sensitive tourism Culturally Based on the interviews, it can be said that In Rovaniemi overtourism can be tolerance of the locals has diminished the emphasis of tourism in Finland has seen, among other ways, in rapidly increas- so much because of home backyards been slowly moving toward more sustain- ing numbers of Airbnb accommodations37. constantly being violated. People are being photographed from windows as able and sensitive approaches, building on Rovaniemi and Levi, in particular, are seen

ARCTISEN well as children on their way to school or local cultures and on what they genuinely today as big, busy destinations that offer nursery without parental permission. And have to offer. There is more interest and de- a wide range of ‘Winter Wonderland and while tourists walk in the middle of the sire to recognize and respect local cultures Christmas Wonderland’ products (includ- road, people’s tolerance is at a point that than before. The concluding chapter pre- ing huskies, igloos, and fake Sámi dress- could explode. Littering is also starting sents some of the main anticipated chal- es). to be a terrible problem. Inari Village lenges and successes in future tourism de- has been lost to tourism…. The tourism In the Inari village, where tourism has infrastructure is grown here, but not the velopment in Finnish Lapland. increased signifcantly, some of the local local infrastructure. It should be possible interviewees feel that there are way too to influence what kind of tourism and Seasons and scale in tourism many guests, who even trespass on pri- how much there is. vate backyards and try to see what is in- In the Enontekiö municipality, people em- A new challenge is the growing number of side private homes. In the words of one in- phasise their wish to avoid this kind of pro- tourists in Finnish Lapland. In some parts terviewee, in Inari the number of visitors is gress, and instead remain small and authen- of the area, tourism can already be de- 67 times that of the local population: tic, with quality instead of growth. A tourism scribed in terms of overtourism. As the Tourism infrastructure is growing … entrepreneur in this region stated in the in- tourist numbers grow, companies are seek- but at the same time, children are in terview that despite their wishes, they might ing innovative ways of constructing new in- temporary school because of indoor air be also heading towards some heavy years problems and it is not known whether frastructure and even building houses and of growth. roads inside the reindeer herding areas. a new school will be built … that is, the local services suffer. Here the

30 31 We must learn from others’ mistakes; of information they share with their custom- disrespectful ways in tourism services, for like Iceland used to be a place where ers about local cultures and customs. Gen- instance by wearing fake Sámi clothing or people went for silence and calmness erally speaking, seasonal guest employees using shaman drums. and nature, and then it got packed with often lack correct information about the lo- tourists. On a positive note, there are more and cal ways of life. more tourism companies who subcontract According to another interviewee, conficts Many of the interviewed entrepreneurs Sámi entrepreneurs to offer services based could be avoided by bringing together differ- found local employers and workers to both on Sámi cultures – instead of trying to pro- ent kinds of experts in the planning phase be important assets and provide an impor- vide those services by themselves. Non- of tourism development. It is also seen as tant opportunity to support local lifestyles Sámi tourism companies have decreased important that the development should aim and cultures. In their views, local staff could the use of Sámi cultural markers in their at tourism that is small-scale and not mass guarantee that local cultural traditions are marketing, and on a more general level, the tourism, which would be disruptive to local being used in responsible, sensitive ways. local tourism actors see sustainable, re- social patterns and life. Moreover, the respondents empha- sponsible, and culturally sensitive tourism Seasonality is also often seen as a sised the policy-makers’ responsibility to as increasingly important. Also, the Region- challenge, especially to acquiring an expe- help and support local SMEs (Small and Me- al Tourism Strategy of Lapland for 2020– rienced work-force. Nevertheless, it also dium-sized Enterprises). Local companies 2023 (in Finnish) emphasises that it is im- has its benefts. For example, in Enontekiö, are rooted in the area, which tends to lead to portant to take into account and follow the many entrepreneurs take a break in Febru- respectful and sensitive use of cultural and Sámi Parliament’s guidelines for responsi- ary until mid-March to get some rest, and natural resources. ble and ethically sustainable Sámi tourism. in other areas, the ‘normal’ holiday seasons Many interviewed companies’ repre- are May and October. The high seasons are sentatives welcomed the idea of a common so busy that many want to take a complete Sámi cultural elements in tourism label for Sámi tourism. This label would in- break, enjoy the serenity and purity of Lap- dicate that the service has Sámi origins, or land, or maybe travel to warmer latitudes. The main challenge in the tourism business that it respects Sámi cultures. There is also This is also a time when the local nature is the misuse of Sámi cultural markers by a need for modern and up-to-date materi- can rest and recover. Finnish companies in their tourism business activities (see pp. 24-25). Most of the inter- al (booklets, brochures in paper and online viewees agreed that it is not appropriate to forms) about Sámi cultures that could be Local and other actors use Sámi cultural markers to advertise tour- shared everywhere in Lapland. One of the challenges is the growing number ist services in which no Sámi is involved. One of the ongoing challenges is the of foreign tourism companies and guides Hence, they were hoping that local cultures struggle about who has – or has not – been operating in the area. It is unclear what kind would no longer be used in misleading and accepted to the Sámi electoral roll (see

31 more on p. 13-14 and p. 25-26). There are lage of Nellim, there are both Skolt and Inari Since hundreds of years ago, travel- people who, despite their offcial Sámi sta- Sámi. The village is remotely located and lers in Lapland have been impressed by its tus, perceive themselves as being from a has focused on nature-based tourism activ- ascetic, beautiful nature and by its people. Sámi family. At a personal level this can be a ities. However, after several decades, there Nature and local cultures continue to be in- diffcult, even traumatic, situation, which can is a new road to Nellim, which may bring terconnected in tourism in Finnish Lapland. be a challenge when developing tourism ser- more visitors to the area. Tourism actors in Lapland seem to under- vices and products. Enontekiö is seen as a nature destina- stand responsibility and sustainability in tion, where travellers can experience quiet- terms of environmental and cultural well- Diverse tourism destinations in ness and peacefulness. It can be seen as being. The frst steps toward cultural sen- a special region in that there are no ski re- sitivity have already been taken. How can Culturally sensitive tourism in the Arctic sensitive tourism Culturally Lapland sorts. Tourism actors in Enontekiö are in- the importance for respect for local cul- Tourists seem to be increasingly interest- terested in creating new tourism products tures become as obvious as that of the ed in culture-based activities across Finn- and services based on local cultures. fght against environmental change? Envi-

ARCTISEN ish Lapland. Hence, there are great possibili- Levi is a ski resort which has the po- ronmental and cultural wellbeing go hand ties for developing cultural tourism products tential for presenting Sámi cultures in sus- in hand, even when it comes to tourism. throughout the region. Today, the Sámi and tainable and sensitive ways. For instance, other local cultures are represented in di- the annual Alpine Ski World Cup could bring verse ways in different locations in Lapland. international visibility to Sámi cultures. In Inari, where the Sámi Parliament However, today there are only two compa- and other Sámi institutions are located, the nies run by Sámi and no Sámi subcontrac- Sámi cultures are a great attraction for tour- tors. Hence it would be necessary to sup- ists. The neighbouring municipality, Utsjoki, port Sámi tourism activities in Levi. also seems to be profling itself less through Rovaniemi has a lot of potential to salmon fshing and more as a Sámi destina- develop culture- and art-based tourism. A tion. newly founded network aims to bring to- Sevettijärvi, which is situated in the In- gether different actors, to create new cul- ari municipality, is tightly connected to the ture- and art-based products and services, Skolt Sámi culture and to their Orthodox re- and to disseminate knowledge about them. ligion. In Sevettijärvi there are some small Lately the visibility of art and culture has Sámi companies that offer snowmobile and been increasing in Rovaniemi. reindeer safaris for smaller groups. In the vil-

32 33 33 Culturally sensitive tourism in the Arctic sensitive tourism Culturally ARCTISEN

34 35 Notes and references

35 24. Valkonen, Valkonen & Koivurova, 2017. Acknowledgements Notes 25. Junka-Aikio, 2014, p. 11; see Valkonen et al., 2017, pp. 527– 28. 26. See Junka-Aikio, 2014, pp. 15–16; Valkonen et al., 2017, p. 534. We would like to thank all the interviewed 1. Saari et al., in press. 27. Pääkkönen, 2008, pp. 216–221; see Valkonen et al., 2017. persons who have shared their thoughts 2. Kugapi, 2014; Lüthje, 1995; 1998; Mällinen, 2014; Niskala & 28. Junka-Aikio, 2014, p. 17. Ridanpää, 2016; Saari, 2017. and spent time with us. Your information 29. Junka-Aiko, 2014, pp. 17–20; Valkonen et al., 2017, p. 533. 3. Aikio, 1987; Johansen-Lampsijärvi et al., 1991; Lehtola 1999; has become a valuable part of this report. 30. Junka-Aikio, 2014, p. 11; Valkonen et al., 2017, pp. 537, 539–40. We have planned the future activities of the Saamelaiskomitean mietintö, 1973a; 1973b; see also Lüthje 1995; 1998, p. 37; Sámi Parliament, 2018; Varanka, 2001. 31. Valkonen et al., 2017, pp. 531–32, 540. ARCTISEN project on the basis of your in- 4. Olsen et al., 2019. 32. Junka-Aikio, 2014, p. 19. formation. It has been a pleasure to work 5. Niskala-Ridanpää, 2016; Saari, 2017. 33. Nyyssönen, 2007, pp. 52–53; Valkonen, 2014. Culturally sensitive tourism in the Arctic sensitive tourism Culturally with you. We hope that our cooperation will 34. Sámi Parliament, 2016. continue for many years to come. 6. Sámi Parliament, 2015. 7. Act on the Sámi Parliament, 1995. 35. Sámi Parliament, 2018, p. 20. 8. See e.g., Aikio, 1985. 36. See Sámi Parliament, 2018, pp. 13–14. ARCTISEN 9. Ilola, 1997; Mäkinen, 1983; Partanen, 1992. 37. Jutila et al. 2020. 10. Markkanen, 1987. 11. Lüthje, 1995, pp. 25–26. 12. Lehtola, 1994; Mazzullo, 2017; Valkonen, 2009. 13. See Valkeapää, 1984. 14. Lehtola, 1994. 15. See Lüthje, 1995, pp. 25–30. 16. Niia, 1992; Niskala & Ridanpää, 2016. 17. See Lüthje, 1995; Varanka, 2001, p. 46; Viken, 2006. 18. See Lüthje, 1995. 19. Saamelaiskomitean Mietintö, 1973a; 1973b; Aikio, 1999; Nis- kala & Ridanpää, 2016. 20. Kugapi, 2014; Sámi Parliament, 2018. 21. Saamelaiskomitean Mietintö, 1973a; 1973b; Aikio, 1987; Jo- hansen-Lampsijärvi et al., 1991; see Lüthje, 1998, p. 37; Sámi Parliament, 2018. 22. Niskala-Ridanpää, 2016; Saari, 2017. 23. See also Lehtola, 2015.

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38 39 39 Toward culturally sensitive tourism A report from Finnish Lapland

The report offers an overview of tourism development in Finnish Lapland with a focus on cultural sensitivity. What does cultural sensitivity mean? Why it is important to discuss culturally sensitive tourism in Finnish Lap- land? How could cultural sensitivity be enhanced, and what kinds of challenges might it present? These questions are approached with a special emphasis on the Sámi cultures. The publication is based on 44 interviews with tourism actors across Finnish Lapland. Culturally sensitive tourism in the Arctic sensitive tourism Culturally

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