From the Árran to the Internet: Sami Storytelling in Digital Environments

Abstract

This essay investigates the use of storytelling in the process of cultural and linguistic revitalization through specific contemporary examples drawn from the Internet. By examining instances of adaptation of Sami tales and legends to digital environments, I discuss new premises and challenges for the emergence of such narratives. In particular, within a contemporary context characterized by an increasing variety of media and channels, as well as by an improvement in minority politics, it is important to examine how expressive culture and traditional modes of expression are transposed and negotiated. The rich Sami storytelling tradition is a central form of cultural expression. Its role in the articulation of norms, values, and discourses within the community has been emphasized in previous research (Balto 1997; Cocq 2008; Fjellström 1986); it is a means for learning and communicating valuable knowledge-a shared understanding. Legends and tales convey information, educate, socialize, and entertain. Their role within contemporary inreach and outreach initiatives is explored in this essay from the perspective of adaptation and revitalization. As I emphasize, the explicit goals in minority politics are factors that have an effect on the selection and adaptation of Sami expressive culture. From this perspective, the Internet is approached as a place of creation and negotiation for traditional storytelling through a case study that I hope will offer a relevant contribution to other indigenous communities. Additionally, this study illustrates how the potential of the Internet has to be nuanced and interpreted in relation to offline practices regarding such materials and traditions. Stigmatized Cultures, Endangered Languages, and Revitalization The Sami population lives in the Sápmi area that encompasses northern parts of Norway, Sweden, Finland, and the Kola Peninsula in Russia. According to the Swedish Sami parliament, the Sami population is about 80,000-95,000, but the lack of a census based on ethnicity makes this estimate imprecise. In the definition applied by the Sami parliaments, language and selfascription are the criteria that characterize who is Sami. The prerequisites for the Sami minorities in the four countries have varied and affected different Sami groups to various extents, but policies of cultural assimilation were a common denominator until the Second World War

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