Vulnerability samlet

modern/traditional

Nils Somby, photograph Trond Trondsen/Nordkappfoto

LOST NUANCES?

The meta condition of monumentality/typology

“Identifikasjon av typer beror i det hele tatt på at visse velbrukte former har nådd en slags inert tilstad der de ikke lenger utvikles for å svare på endrete behov.” “Typeformene ses med nye øyne, distansert fra opprinnelige funksjoner og isolert fra livssammenhengen de inngikk i. Typeformene har fått museal

verdi, som formidlere av fortida” (Haugdal, 2007).

In order to maintain a historical continuity the typology is transmitted into the monumental, institu-tional architecture. Typology, specificly the lavvo/nomadic type, may in this respect be seen as a meditator of the past, but the representation of a culture should contain more, and gain actuality. Like Norberg-Schulz argues “Typebildet synliggjør stedet og skaper kontinuitet i tida. Det bærer med seg en historie og gir men-

nesket ‘fotfeste i tiden’.“Tapet av sammenheng mellom funksjon og form er, i følge Norberg - Schulz, symtomatisk for en mod-

erne tilstand, et stedstap” (s.136, Haugdal, Elin Kristine, 2007, Ny monumentalitet). Do the technol-ogy i phone based society suffer from a stedstap (loss of belonging to a place) and a collective memory; the relation to who we are, our origin, and why we exist? Facing two opponent forces, the tradition and the new, how can aspects of the Sami culture be translated or pursued into a modern context, without repeating the obvious cultural and monumental symbolism and create a more reliable and honest show-ing, to themselves and to the visitor?

Taking in consideration the tendency of Sami people as a minority group and immigration into big cit-ies,

what happens when the culture no longer have a in situ connection? What is typebildet of a culture?

Ways the Sami look upon the landscape

resource (nytte) landscape

a visitor’s cultural consumption

travelled/lived landscape

landscape of orientation/knowledge

meta - landscape

lifespan of knowledge

the simpli�ed/adapted ‘visitor - culture’

Visitors meeting Sàpmi

Collosion traditional/modern?

things and significance‘To him, the physicality of materials can involve an individual with the world, evoking experiences and texturing horizons of place through memory’ (http://en.wikipedia.org/wiki/Peter_Zumthor, interpretation of Zumthor’s chapter: “A way of looking at things”).

Are things instruments to placing yourself in a contextual meaning?






meta - landscape

lifespan of knowledgeVisitors meeting Sàpmi


Kvann and syregress as spices and source of vitamins and as medicine (http://ndla.no/nb/node/3825).

Badjelgorži

Norsk:

Foss i Olmmáiváteatnu

(Manndalselva). Her var en

svær stein i elva, Geađgi, som

ble brukt til ferdsel over. Den

ble sprengt bort av ukjent

grunn. Badjel betyr over, gorzi

betyr fossen. Norsk: Øvre Fos -

Sennagress is often cut late summer. There are processes to tapping and drying it before it can be used in the footwear, skaller. The composition of di�erent directions of the fur create a �rm grip to skallene.

Tæger (selje, gran furu, bjørk, vier) are wooden materials that construct dense knitting tecniques. They must have been growing straight, and in sandy or wet ground.

Venison and fur are often dried outside the private properties, and create what Sunniva Skålnes calls ‘improvized architecture’.

Vier, lyng, bjørk, etc. - plant dyeing of yarn(http://no.wikipedia.org/wiki/Plantefarger). Skallebånd and bands to kofter have particular patterns with geographical and ‘stage -in - life’ referencecs.

Sisti, processed leather (treated with hemmabark), is a base material of the traditional duodji, Sami arts and craft.Other materials are bone, textiles (http://duodjikonsult.com/horn.html).Tendons (sener) from the reindeers are made into threads.

The making of Sami use objects (bruksgjenstander) carry a social space.

etc....

or

Two ways of processing natural resources.One short. One long.

time perceptionThe sami calendar and the namings of the months are based on the rythm of the nature and the reindeer management (http://www.samer.se/1077). Our divi-sion of seasons contains 4 articu-lations, while the Sami culture rely on 8 seasons and a nuanced view on the environment in con-stant, cyclical change.






meta - landscape



selected animals slaughtered

counting, marking,vaccinating, saw off huge antlers

SUMMER

WINTER

AUTUMNSPRING

calve arrival

towards summer pasture

-40ºctotal darkness,samene spread out to cover a vast pasture

towards winter pasture

winter slaughting

making of dried venison

bulls unattended while grazing during summer

making of dried venison and hide

the reindeer group split in smaller groups to improve grazing effi-ciency

the bulls are kept inside fences

slow walk in melted, deep snow

navit

aidejavrre

General time perception?

winter slaughting

making of dried venison

calve arrival

towards summer pasturecalves gaining weight

bulls grazing unattendedly

towards winter pasture

counting, marking,vaccinating, saw off huge antlers

slaughting

-40ºctotal darknesssurvival

collecting bulls in fences

smallerherding groups

big bull groupmany same - teams

SUMMERGiesse

WINTERDálvve

AUTUMNTjaktja

SPRINGGidá

http://www.samer.se/1077

autumnwinter Tjaktjadálvve

springwinterGidádálvve

autumnSUMMERTjaktjagiesse

springSUMMERGidágiesse

Sami time organizing.

Can the vocabulary of a language/field used within what we define a culture, manifest some truths, attitudes or basic foundations of the culture in the showing of what is more articulated?What do the very detailed apps vocabulary tell about the society we are curretly structuring, the zeitgeist of the time? Can the vocabulary of the Samis reveal a different representative cultural picture?Are the general international/norwegian population opponent to the Sami population through the difference of the i - phone society maneuvering beyond concrete location, and the very direct contact to the local surroundings implemented in the Sami culture?

vocabulary






meta - landscape



muotta snø i sin alminnelighet

vahca nysnø

oppas urørt snø

ciegar ”beitet” snø

seanas kornsnø (i februar og mars)

ceavvi tettpakket snø

skávvi tynn skare

cuonu ordentlig hard skare

cearga snødriv, snøskavle

jassa Snødriv på rabbe (snaufjell)

sievla snø gjennomtrekt av vann

soavli snøsørpe

oavlu nesten bare vann i snøen

s n ≈øguovda vasspytt i skog som det veks sennagras rundt

juovva ur ur

jeaggi myr myr

suotnju blautmyr der det veks starr

m y r ≈

bihci rimfrost i sin alminnelighet, rim på marka

suhci fastfryst isrim på trær

ritni rimfrost på trær, særlig nå snøen har falt på suhci

sealli trær fri for rimfrost (om vinteren)

suoldni dugg på marka

laksi dugg (vatn) på gras, trær og busker

r i ≈m

álda offerstad

barta årestue, hytte

bassi heilag stad, heilagdom (og som adj, heilag)

báiki stad, stad der nokon bur, heim

badje (stutt) avstand, lengd (som mid-tledd i stadnamn med tre ledd)

siida 1) reinby, gruppe av reineiere som samarbeider, 2) buplass, heim

sadji stad, plass, rom

goahti gamme, telt

muvra varde (mur)

b y g d

≈s t e d

ája 1) kjelde, 2) bekk, lita elv

boatka innsnevring (avsmalning)

dearpmi elvemel, bakkekant ved innsjø, bratt lien bakke

deatnu, eatnu stor elv

fielbmá ei mindre elv som flyt stille, kjos

gorzi foss

luoppal utviding av ei elv, liten innsjø som det går ei elv gjennom

guoika stryk i elv

njearri grunt sttyk der elva er brei

johka elv elv, mindre enn deatnu, eatnu

skáidi landet mellom to elvar som renn saman

veadji (87) mindre elv, bekk, dal med liten elv

e l v ≈

alás det høgste av et fjell

beaski 1) fjellklubb (ved kysten, ofte bunden saman med fastlandet med eitsmalt eid), 2) smal passasje over eit fjell

bákti berg, flog

barsi knaus, ein kolle som stikk fram ved enden av eit fjell

ávzi trong, djup elvedal med svært bratte sider, skard

coaltu rundaktig haug eller topp

cohkka (20) fjelltopp, topp

dievvá rundaktig eller avlang haug

duottar vidde, snaufjell

buolza bratt morenerygg, tørr grushøgde (kame)

corru langstrakt forhøyning eller rabb (esker)

borri fjell med jamne skråningar til to sider

cahca vasskilje, overgang mellom to fjell

cearru nokså flat og ofte vid høgfjellsstrekning med lite vegetasjon

háldi (som fjellnavn): rundaktig, høgt fjell

hárji åskam, smal og lang åsrygg (møne)

liehppa tverrbratt eller overhengande bergvegg, bratt fjellside

nibba (60) spiss fjellknatt

nurki nov, hushjørne, utstikkar på eit fjell

oaivi 1) hovud, 2) avrunda fjell

hoanka utoverhengande bergvegg

luohkká bakke

várdu høgd med vid utsikt

várri fjell

vadda (80) open slette utan tre, med skog rundt

gielas 1) kjøl, 2) lang, smal ås

rássa høgfjellsstrekning utan vegetasjon, dekt av små flate steinar eller ur

roavvi stad der det har vore skogbrann; langt, ikkje høgt, skogkledd fjell

GÀISI Fjelltind

geahci ende, spiss

gurra skar, kløft, hakk

njunni 1) nase eller framende, spiss, 3) bergnase 4) tut, 5) nebb

maras brei høgde i terrenget med forkrøplet bjørkeskog, lav høgde med skogvuopmi skogland (i motsetning til skoglaust høgfjell, duottar)

F J E L L ≈

o m s t

≈t i l

k

riehppi dal som det er vanskeleg å koma til, med utvida nisjeforma dalbotn

moski stad der det ikkje går an å koma fram, dal stengd i botnen

gorgnehat (40) stad der ein kan stiga opp (t.d for vinterveg inn på land)

ráktu steinhelle, skiferhelle

goavdi heller, opning under noko

geaidnu veg

nuorra sund

suolu øy, holme

vággi 1) dal, stutt dalsenkning ved eller nær kysten, 2) lita bukt ved sjøen

njárga nes, odde, halvøy

vuohppi kjos, lang og smal vik i elv eller innsjø

vuotna fjord

gála vadestad

jávri innsjø, vatn

gohpi rundaktig vik, brei bukt

luokta vik, bukt

mohkki krok, sving, bukt, vik

sáiva 1) liten innsjø utan (større) tilløp, 2) ferskvatn

stáhppu smal keile ved sjøen

muotki eid, jfr. skáidi

v a n n ≈

All words are taken from the dokument Bruk av landskapet - historisk og kulturell forståelse av landskapetOdd Mathis Hætta, autumn conference, NLA, Kautokeino 2009.

The municipality of Kåfjord has collected 2200 names of locations, most of them Sami. These names tell about how the landscape is used and harvested from, and about the local history. These are some examples.

JuopmobáktiNorsk:Firkanta stein overfor skog-grensa under Goddegurra, stor som et lite hus. Juopmu er syregress, som man brukte å kokte grøt på. Bákti betyr berg.

SálorihtáNorsk:Sted. Salo er mannsnavn, no slektsnavn. Rihtá er felle til fangst av større rovdyr.

CuoppugieddiNorsk:Voll. Cuoppu er et lite dyr som lever i myr, gieddi betyr eng, voll. (Cuopposuoidni er en ko-rtvoksende gress-sort som ble brukt som fyll i madrasser.)

All photos and descriptions are collected from http://www.gaisi.no/hoved.php






meta - landscape



Landscape voicesJoik can be seen as a communicator (formidler) of the subjective cognitive memory of Sami people. The mem-ory of Sami carries an immaterial understanding of the culture and knowledge related to it.

Joik mapping is not completed yet....

Joik lydklipp

Joik lydklipp

Joik lydklipp

How is the Sami region communicated to a visitor today?

Can the Sami institutions, desentralized, but as a whole, with their pre-sent ‘architectural’ character be seen/valuated as a museum of Sapmi?

It might look like, in fear of not remembering/claiming the importance of these institutions, they have been compensated with a spectacular archi-tectural response. I would ask if this ‘response’ contribute in maintaining the museum (read: the Sapmi culture read as a tourist) as ‘another place’, that differ from the real genius loci/character of the place. This mean-ing as a visitor of Inner Finnmark and in the meeting of the institutions that welcome them, in reality the visitors do not travel to Sapmi and the authentical vernacular state, but what the Sami people themselves regard upon as ‘another place’.

Welcome to another place-

visitors






meta - landscape



OH YEAH, this is exactly what I expected!

spectacular, authentic cultural symbols

oil, gas and wealth

Individ - worldIndivid - family - neighbourhood - municiplity - country - world

In what context is knowledge placed?

tradition/instant






meta - landscape



http://saamiblog.blogspot.com/2009/01/pre-christian-sami-religion-and-gods.html

line of knowledge instant knowledge

20

40

60

80

100

0

DAYS

%

app ‘still in use’ in time after download, subject:30 mill. downloads of an app

6030 90

The industry of domesticating reindeers is traced back t the 18th - 19 th century, but accord-ing to rock carvings the people of the Sami region has benefited from wild reindeers. Other Sami traditons can be traced back to ancient generations.

How is the contemporary Sami region communicated to a visitor?

Jean - François Lyotards definition of monumensjon:‘I monumensjon legges “den simple kendsgerning, at et hvilket som helst stykke, hvor ube-tydelig og trivielt det end måtte være [...] i samme øjeblik som det indføres i museet og for-synes med sin identifikationsmærkat, forvandles til et monument” ‘Likefullt, i et akvarium blir selv fisken til et kulturelt objekt. Hentet ut fra sin naturlige sam-menheng, satt inn i menneskeskapte rammer - i det arkitektoniske rommet - gis fisken en kulturhistorisk betydning’ (Haugdal, 2007, about the Lofot aquarium)

It is the architectural framing, and not the object displayed (here: the fish), creating den museale monumensjon. Can the Sami institutions (desentralized, but considered as a whole cultural region) with their present ‘architectural’ character be valuated as objects of a mu-seum feature of Sàpmi, like a museal monumensjon?

It might look like, in fear of not remembering/claiming the importance of these institutions, they have been compensated with a spectacular architectural response. I would ask if this ‘response’ contribute in maintaining the museum (read: the Sapmi culture understood of an average visitor) as ‘another place’, that differ from the real genius loci/character of the place. This meaning as a visitor of Inner Finnmark and in the meeting of the institutions that wel-come them, in reality the visitors do not travel to Sapmi and the authentical vernacular state, but what the Sami people themselves regard upon as ‘another place’.

Welcome to another place-






meta - landscape



sami monument

samediggi karasjok

màze kro

kautokeino fjellstuekautokeino kulturhus

tana bru

museum of sàpmi

?Sculpture/’non architecture’ aimed for ‘non - Sami’ people.

samelandsenteret, karasjok

kautokeino fjellstuekautokeino kulturhus

bulet eco siida

àrran lulesamisk senter

buletjàvri turistsenter

màze kro

majavatn hotell

lujavri samesenter russland samediggi karasjok

‘improvized architecture’ (skålnes, sunniva, Arkitektur n, nr.. 3 2008)

Stortinget agreed on the Sami law in 1987, which constituted Sametinget (http://www.samediggi.no/artikkel.aspx?MId1=337

7&AId=3645&back=1&MId2=3483). Their independence asked for a new serie of architecture to accomodate their management.

tana bridge

+

extrovert monumentalSymbolism?

introvert vernacularFunctionalism?

Business

Vulnerability samlet