{"title":"Ainu Women in the Past and Now","authors":"Ryoko Tahara","doi":"10.22459/IE.2018.15","DOIUrl":"https://doi.org/10.22459/IE.2018.15","url":null,"abstract":"","PeriodicalId":269990,"journal":{"name":"Indigenous Efflorescence: Beyond Revitalisation in Sapmi and Ainu Mosir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124458518","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Saami coffee culture wasn’t as conceptually clear to me when I started my café in Lycksele in 2011. Even though I had support from the Indigee Indigenous Entrepreneurship program, I still found it difficult to start the business at first. But later, while I was in my café, I noticed how different people would sit and drink their coffee. Saami customers stood apart with their slow, ceremonial way of interacting with the coffee and with each other. Since then, I’ve studied our cultural history and spoken with many people, young and old, to better understand the essence of Saami coffee culture. I’ve learned that, wherever it occurs, Saami coffee culture is basically the same.
{"title":"Saami Coffee Culture","authors":"Chris Kolbu, Anne Wuolab","doi":"10.22459/IE.2018.21","DOIUrl":"https://doi.org/10.22459/IE.2018.21","url":null,"abstract":"Saami coffee culture wasn’t as conceptually clear to me when I started my café in Lycksele in 2011. Even though I had support from the Indigee Indigenous Entrepreneurship program, I still found it difficult to start the business at first. But later, while I was in my café, I noticed how different people would sit and drink their coffee. Saami customers stood apart with their slow, ceremonial way of interacting with the coffee and with each other. Since then, I’ve studied our cultural history and spoken with many people, young and old, to better understand the essence of Saami coffee culture. I’ve learned that, wherever it occurs, Saami coffee culture is basically the same.","PeriodicalId":269990,"journal":{"name":"Indigenous Efflorescence: Beyond Revitalisation in Sapmi and Ainu Mosir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121264592","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
I established the Ainu Indigenous People’s Film Society in October 2014. The Ainu Indigenous People’s Film Society is a private group which works to contribute to the creation of a society in which everyone, no matter what their ethnicity, can live happily. This group also promotes awareness of Indigenous peoples—not only their history and culture, but also the problems that they face at present. The group’s main activities are holding a monthly film meeting, and we are planning to run an annual film festival. We disseminate information on a website (Ainu senjuminzoku deneisha 2018). I would like to introduce this group in this article, and discuss how it was formed and how it works.
{"title":"Establishment of the Ainu Indigenous People’s Film Society","authors":"C. Abe","doi":"10.22459/IE.2018.10","DOIUrl":"https://doi.org/10.22459/IE.2018.10","url":null,"abstract":"I established the Ainu Indigenous People’s Film Society in October 2014. The Ainu Indigenous People’s Film Society is a private group which works to contribute to the creation of a society in which everyone, no matter what their ethnicity, can live happily. This group also promotes awareness of Indigenous peoples—not only their history and culture, but also the problems that they face at present. The group’s main activities are holding a monthly film meeting, and we are planning to run an annual film festival. We disseminate information on a website (Ainu senjuminzoku deneisha 2018). I would like to introduce this group in this article, and discuss how it was formed and how it works.","PeriodicalId":269990,"journal":{"name":"Indigenous Efflorescence: Beyond Revitalisation in Sapmi and Ainu Mosir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129473991","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Sami are one of the world’s many Indigenous peoples, and one of Europe’s few Indigenous people. Numbering somewhere between 25,000 and 250,000, depending on the counting method used, the Sami people (derogatorily known as ‘Lapps’) live in the northern Nordic countries of Norway, Sweden and Finland, and on the Kola Peninsula of Russia—an area that the Sami call Sapmi. The Sami have a history of coexistence with their Nordic neighbours, but they have also endured forced, coerced and incentivised cultural assimilation into the dominant cultures where they reside. The history of the Sami in their respective Nordic counties is similar to the histories of exploitation of other Indigenous peoples. The borders drawn across the Scandinavian landscape have more meaning to the Nordic countries than they do for the Sami, as families are often on both sides of these government-created barriers.
{"title":"Cultural Revitalisation: ‘Feeding on the Tools of the Conquerors’—A Sami-American Perspective","authors":"Chris Pesklo","doi":"10.22459/IE.2018.22","DOIUrl":"https://doi.org/10.22459/IE.2018.22","url":null,"abstract":"The Sami are one of the world’s many Indigenous peoples, and one of Europe’s few Indigenous people. Numbering somewhere between 25,000 and 250,000, depending on the counting method used, the Sami people (derogatorily known as ‘Lapps’) live in the northern Nordic countries of Norway, Sweden and Finland, and on the Kola Peninsula of Russia—an area that the Sami call Sapmi. The Sami have a history of coexistence with their Nordic neighbours, but they have also endured forced, coerced and incentivised cultural assimilation into the dominant cultures where they reside. The history of the Sami in their respective Nordic counties is similar to the histories of exploitation of other Indigenous peoples. The borders drawn across the Scandinavian landscape have more meaning to the Nordic countries than they do for the Sami, as families are often on both sides of these government-created barriers.","PeriodicalId":269990,"journal":{"name":"Indigenous Efflorescence: Beyond Revitalisation in Sapmi and Ainu Mosir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123901406","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
We had once traded across the northern sea, hunted deer in the meadows and hills of Ainu Mosir (the land of the Ainu), picked edible wild plants and captured salmon swimming upstream in the rivers. But in the Edo period (1603–1868), the shogunate system made its presence felt on Ainu Mosir and the Matsumae Domain was set up in its southern part, the Oshima Peninsula. Our ancestors were forced to stop trading over the seas and the area in which they could conduct business was limited. The Ainu economy was seized exclusively for the support of the Matsumae Domain.
{"title":"The Racing of Ainu Hearts: Our Wish for One Salmon River","authors":"Shizue Ukaji","doi":"10.22459/IE.2018.06","DOIUrl":"https://doi.org/10.22459/IE.2018.06","url":null,"abstract":"We had once traded across the northern sea, hunted deer in the meadows and hills of Ainu Mosir (the land of the Ainu), picked edible wild plants and captured salmon swimming upstream in the rivers. But in the Edo period (1603–1868), the shogunate system made its presence felt on Ainu Mosir and the Matsumae Domain was set up in its southern part, the Oshima Peninsula. Our ancestors were forced to stop trading over the seas and the area in which they could conduct business was limited. The Ainu economy was seized exclusively for the support of the Matsumae Domain.","PeriodicalId":269990,"journal":{"name":"Indigenous Efflorescence: Beyond Revitalisation in Sapmi and Ainu Mosir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115616728","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"A Quest for What We Ainu Are","authors":"Shizue Ukaji","doi":"10.22459/IE.2018.18","DOIUrl":"https://doi.org/10.22459/IE.2018.18","url":null,"abstract":"","PeriodicalId":269990,"journal":{"name":"Indigenous Efflorescence: Beyond Revitalisation in Sapmi and Ainu Mosir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128101001","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ume Sami has yet to be formally accepted as a ‘proper’ minority language in Sweden (instead being considered a dialect by some) and it lacks a formalised orthography—that is, formal rules of how to write and spell the language. The process of becoming accepted into both the general Sami community and the nations of Sweden and Norway has been a long process that has only recently started to yield gains.1
{"title":"Viessuoje Mujttuo: Saving an Indigenous Language through New Technology","authors":"Oscar Sedholm","doi":"10.22459/IE.2018.07","DOIUrl":"https://doi.org/10.22459/IE.2018.07","url":null,"abstract":"Ume Sami has yet to be formally accepted as a ‘proper’ minority language in Sweden (instead being considered a dialect by some) and it lacks a formalised orthography—that is, formal rules of how to write and spell the language. The process of becoming accepted into both the general Sami community and the nations of Sweden and Norway has been a long process that has only recently started to yield gains.1","PeriodicalId":269990,"journal":{"name":"Indigenous Efflorescence: Beyond Revitalisation in Sapmi and Ainu Mosir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130835084","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Everyday Acts of Resurgence and Diasporic Indigeneity among the Ainu of Tokyo","authors":"Kanako Uzawa","doi":"10.22459/IE.2018.20","DOIUrl":"https://doi.org/10.22459/IE.2018.20","url":null,"abstract":"","PeriodicalId":269990,"journal":{"name":"Indigenous Efflorescence: Beyond Revitalisation in Sapmi and Ainu Mosir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121012059","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The sense of self as a meaningful member of a community, and a sense of connection to ancestral lands, cultural traditions, family and relatives are often the core elements of Indigenous meaning-making and identity building processes (Smith 2008; Kuokkanen 2009; McCarty, Nicholas and Wyman 2012). Those with close connections to the culture, and who live in the proximity to Indigenous cultural and linguistic centres are more likely to be able to convey cultural heritage to the next generation. Jin Sook Lee and Eva Oxelson (2006: 455) summarise the importance of knowing and being proficient in a heritage language by saying that for the speakers and learners,
作为社区中有意义的一员的自我意识，以及与祖先土地、文化传统、家庭和亲戚的联系感，往往是土著意义形成和身份建立过程的核心要素(Smith 2008;Kuokkanen 2009;McCarty, Nicholas and Wyman 2012)。那些与文化有密切联系的人，以及居住在土著文化和语言中心附近的人，更有可能将文化遗产传递给下一代。Jin Sook Lee和Eva Oxelson(2006: 455)总结了了解和精通一门传统语言的重要性，他们说，对于说话者和学习者来说，
{"title":"In Search of Virtual Learning Spaces for Sámi Languages","authors":"Hanna Outakoski","doi":"10.22459/IE.2018.08","DOIUrl":"https://doi.org/10.22459/IE.2018.08","url":null,"abstract":"The sense of self as a meaningful member of a community, and a sense of connection to ancestral lands, cultural traditions, family and relatives are often the core elements of Indigenous meaning-making and identity building processes (Smith 2008; Kuokkanen 2009; McCarty, Nicholas and Wyman 2012). Those with close connections to the culture, and who live in the proximity to Indigenous cultural and linguistic centres are more likely to be able to convey cultural heritage to the next generation. Jin Sook Lee and Eva Oxelson (2006: 455) summarise the importance of knowing and being proficient in a heritage language by saying that for the speakers and learners,","PeriodicalId":269990,"journal":{"name":"Indigenous Efflorescence: Beyond Revitalisation in Sapmi and Ainu Mosir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122952844","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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