This paper focuses on reindeer stories, as told by reindeer herders who live in northern Finland and train and work with reindeer, both in the context of tourism and competitive racing in Lapland. The stories-ranging from anecdotes and short sequences of events to whole life stories and collected as part of broader participant research focusing on human-reindeer relationships in current reindeer herding in Finland-are used to examine cultural conceptions and meanings integral to human-reindeer relationships. The stories show that considerable emphasis is put on the character, personhood, and agency of the reindeer in contemporary reindeer-herding culture. Valued characteristics in reindeer in the stories told by herders are intelligence, independence, empathy, ability to collaborate, stamina, and psychological strength. Moreover, the stories show that emotions are an important component of the relationships between trainers and working reindeer, the affection between reindeer and their trainers, which is palpable in the way the narratives unfold.
This paper, which is intentionally short, explores the intersections of Inuit oral traditions, worldview, and architectural remains to provide a more holistic understanding of Greenlandic prehistory. While archaeological research in the Eastern Arctic has traditionally prioritized environmental adaptation and technological development, this study highlights the symbolic and ritual dimensions embedded within Inuit architecture and spatial organization. Focusing on two case studies-the presence of polar bear hair in entrance tunnels and the ritual significance of beaches-the study demonstrates how oral traditions transmit knowledge of past practices that leave tangible traces in the archaeological record. Findings suggest that polar bear remains at house entrances were not merely stored materials but held protective and symbolic roles. Similarly, beaches, often considered only as functional harbors, were also perceived as spiritual entities capable of safeguarding settlements. These insights challenge conventional archaeological approaches by underscoring the importance of intangible cultural elements in shaping material remains. By integrating oral traditions with material evidence, the study reveals that Inuit cosmology was not just an abstract system of beliefs but an active force shaping architectural choices, landscape use, and settlement patterns. The findings challenge conventional archaeological approaches that focus solely on material remains, demonstrating that understanding Inuit cosmology is crucial for interpreting the full significance of Inuit cultural landscapes.
Halibut has historically held notable cultural and symbolic significance for northern coastal communities. Its prominence is also evident in Norwegian prehistoric rock art, indicating a longstanding special relationship between humans and halibut. This study provides an inat 15 sites along the coastline, with most depictions dating from 6800 to 3000 BP. By comparing these depictions with ethnographic data from Norway and North America, this analysis offers valuable insights into early halibut fishing. The study suggests that prehistoric halibut fishing was a prestigious, male-dominated activity intertwined with rituals, taboos, and beliefs concerning luck, fertility, and respect for the halibut. Furthermore, the connection between halibut and cervids in rock art points to a refined observation and profound understanding of species-specific rock art and prehistoric human-animal and human-environmental relationships in the north.
This paper explores how disorientation and displacement in the shamanic topography of the Evenki lead to the establishment of novel relationships between humans and nonhuman beings. Examining human experiences of disorientation demonstrates how these spatial disruptions can convey geographical and sociocultural information about nonhuman ontologies and topographies. Ethnographic research with the Evenki in Siberia reveals that disorientation, although generally considered unfavorable, can enhance human abilities by extending and deepening connections with nonhuman worlds. This material is further compared with North American Pacific Coast Indigenous traditions of similar phenomena. By analyzing diverse scenarios of traveling to nonhuman worlds, we investigate two strategies of navigation: changing bodily appearance and changing self, which correspond to covering and metamorphosis in Amerindian perspectivism. However, we argue that, unlike Amazonian perspectives, where bodily transformations often confer extraordinary abilities or skills upon individuals, in Siberian and North American contexts, such transformations are less about acquiring new abilities and more about establishing communicative relationships through the strategic use of coverings.
This article interrogates the contested landscapes of Gilbbesj & aacute;vri, S & aacute;pmi, integrating participatory research with an innovative walking methodology. Using an improvised walk around Lake C & aacute;hk & aacute;lj & aacute;vri as both a research tool and critical framework, the study explores the interplay of land use, heritage, and identity in northern Fennoscandia. It examines how state-led conservation policies, tourism development, and shifting border dynamics intersect with traditional S & aacute;mi reindeer-herding practices and Indigenous knowledge of the land. By juxtaposing infrastructures with erased and marginalized heritage, the article highlights how landscape is an active force in shaping social relations and community resistance. Moreover, the embodied act of walking challenges dominant cartographic and managerial representations, underscoring the need for decolonial approaches that honor local memory and relational experiences. Our findings highlight how landscapes are not static backdrops but fluid, contested spaces where visible and invisible forces connect and divide communities. This reconceptualization offers implications for rethinking environmental governance and advancing Indigenous land rights in the Arctic.
