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Sámis
19–20/2015
daid viisodaga ja váldet dan fárrui iežaset servodahkii.
(Mudrooroo 1997: 64.)
Maori servodatdutki Linda Tuhiwai Smith čállá nu
deaivilit mo imperialisma ja kolonialisma oalát biđge
jedje koloniserejuvvon álbmogiid iežaset sosiála gaska
vuođaid, sin jurddašan- ja eallinvuogi, ja biđgejedje ja
juogadedje álgoálbmogiid eallima gaskaneaset: "bones,
mummies and skulls to themuseums, art work to private
collectors, languages to linguistics, ‘customs’ to anthro
pologists, beliefs and behaviours to psychologists"
(Smith 2012: 29). Maŋimuš áiggi sámi servodatdigaš
tallama oktavuođas sáhttá maid jearrat: gullet go luođit
mat leat Tromssa musea vuorkkás Tromssa museii? Gul-
lá go Qvigstad čoakkáldat sutnje ja su árbbolaččaide vai
gullá go sámiide, gullet go sámiid dološ goavdásat Nor-
diska museetii vai gullet go sámiide, gullet go nuorta
sámiid hávddiid dáktebázahusat Oslo anatomalaš insti-
tuhttii, vai gullet go nuortasámiide?
Smith mielas lea dehálaš bajidit ja ovddidit vealahuv
von álbmogiid iežaset jienaid, go historjá ii leat vuostta
žettiin vuoiggalašvuođa birra muhto baicce fámu birra.
(Smith 2012: 36-37.) Dán seammá čáliiga Elina He-
lander ja Kaarina Kailo girjjis
No beginning , No end.
The Sami Speak Up
1998s: "The Sami knowledge which
actually is Sami property has been transformed into a
commercial product that can be easily distributed and
sold in order to fulfill the needs and desires of non-Sa-
mi experts, intellectuals and consumers. The expertice
of the Sami themselves is largely bypassed and does not
find an appropriate expression in the dominant discour-
se". (Kailo ja Helander-Renvall 1998: 4.) Elina Helan-
der deattuha seammá girjjis sámi árbevirolaš máhtu:
"In my opinion, traditional Sami knowledge can
be directly compared with scientific knowledge.
The Sami make systematic observations just li-
ke scientists. The knowledge that has been aqui-
red in this manner har remained tied to the Sami
language and mind but has not necessarily been
written down in book form". (Helander ja Kailo
1998: 163.)
Sámi duojár Petteri Laiti dajai jearahallamis seammá
girjjis:
At the same time the non-Sami have been taught
only how to exploit everything. They are so nu-
merous and they have at first destroyed their own
culture; I see them as refugees so much out of
touch with themselves and their own culture that
they are not able to appreciate it. Their own iden-
tity is so weak that when they notice that another
culture is stronger they begin to desire it as a sup-
port for their own identity. At the same time they
have imprisoned their own culture inside mu-
seums and have tied national culture life to them
(for instance national costumes) so that they are
no longer alive. (Helander ja Kailo 1998: 121.)
Hástalus lea oaidnit maid sámi dutkit sáhttet dáinna di-
liin dahkat dás ovddosguvlui. Geavaheatnot liibba háb-
met juoidá mii lea erenoamáš, go sámi girjjálašvuođa
dutkamis ii leat makkár ge sierra stirdon tradišuvdna.
Aistton Nils-Aslak Valkeapää, gii 1998 dajai ovtta jea-
rahallamis ahte sámi girjjálašvuođa riggodat lea ahte das
eai leat rievtti mielde girjjálašvuođa tradišuvnnat, dat ii
leat čadnon vásedin vugiide. Dákkár jurddašanvuohki
buktá vejolašvuođaid sihke čállái ja dutkái.