{"id":689,"date":"2021-10-08T11:09:00","date_gmt":"2021-10-08T08:09:00","guid":{"rendered":"https:\/\/blogi.eoppimispalvelut.fi\/arctisen\/?p=689"},"modified":"2021-10-08T11:14:58","modified_gmt":"2021-10-08T08:14:58","slug":"protecting-sami-sacred-sites-through-culturally-sensitive-tourism","status":"publish","type":"post","link":"https:\/\/blogi.eoppimispalvelut.fi\/arctisen\/2021\/10\/08\/protecting-sami-sacred-sites-through-culturally-sensitive-tourism\/","title":{"rendered":"Protecting S\u00e1mi sacred sites through culturally sensitive tourism"},"content":{"rendered":"

A blog post on Eleonora Alariesto\u2019s (2021)<\/a> research: <\/strong>\u2018The conflict of sacred and contaminant: The impurifying effects of tourism in S\u00e1mi sacred sites\u2019<\/strong><\/h4>\n

by Elsbeth Bembom & Randy Bruin<\/p>\n

Tourism is one of the fastest growing industries in S\u00e1pmi and this growth has led to increased negative environmental impacts, such as soil erosion and pollution. Tourism has also left its traces on S\u00e1mi sacred sites, such as Ukko\u2019s rock in Finland, which grew into a tourism destination over the years. What happens with the sacredness of the sites, when more and more tourists visit them?<\/strong><\/p>\n

Ukko\u2019s rock, \u00c4ijih,<\/em> in Inari S\u00e1mi, at Lake Inari (See photo) is a S\u00e1mi sacred site that served for centuries as a sacrificial place and up until this day the rock still remains a place of high significance among local Inari S\u00e1mi communities. However, the rock full of meaning has also become a popular tourism spot during the last couple of decades. After a critical opinion piece by Eeva Harlin and Inka Musta on the need to preserve the sacred natural formation (Harlin and Musta, 2019)<\/a>, a local tour operator decided to end landing on Ukko\u2019s rock and the local authorities removed all infrastructure, such as stairs and a dock, that was added to the island. Eleonora Alariesto, from the University of Lapland, inspired her research on this particular opinion piece (Alariesto, 2021), and examined the different forms of contaminants appearing at the Ukko\u2019s rock sacred site using the theory of impurities. This blog post discusses Alariesto\u2019s research through a culturally sensitive tourism lens: How can cultural sensitivity in Arctic tourism contribute to protecting sacred S\u00e1mi sites?<\/em><\/p>\n

\"\"

Ukko\u2019s rock (\u00c4ijih, Ukonkivi, Ukko, Ukonsaari). Photo: Kaisu Raasakka\/Ninara\/Flickr<\/p><\/div>\n

A dirty rock?<\/h4>\n

Even though the increasing tourism activities at this sacred site have positive economic effects for local tour operators and communities, local S\u00e1mi people have raised concerns in terms of the negative cultural and environmental impacts on the rock. To explore these sentiments, Alariesto (2021) chose to collect knowledge from news articles instead of interviewing people from the Inari S\u00e1mi community, as she did not want to bother them with yet another interview. Her theoretical framework is based on the theory of impurities by Douglas (2000), which means that what is considered dirty depends on local contexts, beliefs, norms and cultural values. Moreover, something is perceived as \u2018dirty\u2019 or inappropriate in relation to a host object, which is meant to be protected and kept clean. In her research, she found three forms of contaminants<\/strong> that threaten the purity and the spiritual meanings and values of Ukko\u2019s rock:<\/p>\n

    \n
  1. Physical contaminants<\/li>\n<\/ol>\n

    Visitors who leave trash behind, urinate, vandalize and harm the nature of the rock are examples of physical contaminants that interfere with the sacred meanings attached by S\u00e1mi communities. Other physical adjustments on the island, such as the dock and the stairs, can also be perceived as contaminants.<\/p>\n

    2. Social contaminants<\/p>\n

    The Inari S\u00e1mi usually do not visit the rock, which makes the presence of tourists and other visitors a source of contaminant that differs from its \u2018original\u2019 state. Besides, inappropriate behavior, such as drinking alcohol and snacking at the sacred site, are seen as disrespectful to the spiritual value of the cultural heritage site.<\/p>\n

    3. Cultural contaminants<\/p>\n

    Tourists visiting the island have started their own new rituals that are not connected to S\u00e1mi spirituality, such as leaving coins behind as a sacrificial practice, like many tourists do at other famous tourism spots (read throwing coins in the Trevi fountain in Rome).<\/p>\n

    As a result of these contaminants, Alariesto (2021), as a S\u00e1mi herself, advocates that Indigenous rights and cultural heritage should be protected, as many aspects of S\u00e1mi culture have nearly entirely disappeared after assimilation policies and current conflicts over land-use, where indigenous and capitalist interests clash. As Alariesto (2021) argues: \u201cFurthermore, when protecting sacred sites, it is important to ensure the right of locals to use the sacred site, as these sites are still the subject of a wide range of activities. Sacred places provide a cultural connection with S\u00e1mi ancestors, and even if there are no longer active sacrificial rituals there, they are respected and considered essential to building S\u00e1mi identity<\/em>\u201d.<\/p>\n

    How to move forward in developing tourism at sacred sites in S\u00e1pmi? Whether some stakeholders might believe that a ban should be imposed on landing the rock, Harlin and Musta (2019) argue for \u201cbetter information and guidance, so tourists would know how to act respectfully at sacred sieidi sites\u201d<\/em>. And Alariesto (2021) believes that: \u201cWhen S\u00e1mi cultures are the major element of a tourism business, cultural sensitivity should be included in its methods of performing its tourism activities\u201d<\/em> (Alariesto, 2021), which is a thought we aim to discuss further.<\/p>\n

    \u201cWhen S\u00e1mi cultures are the major element of a tourism business, cultural sensitivity should be included in its methods of performing its tourism activities\u201d <\/em>(Alariesto, 2021)<\/p><\/blockquote>\n

     <\/p>\n

    Call for future culturally sensitive tourism development\u00a0 <\/strong><\/h4>\n

    As we have seen throughout the past years during the ARCTISEN project in S\u00e1pmi, there is a need for continuous renegotiation over the use of land, which Eleneora\u2019s article exemplifies. In our conversations with Arctic tourism entrepreneurs, local tour operators and DMO representatives, we have heard about examples<\/a> where tour operators planned to use the forest for their huski safari or snowmobile tours, while S\u00e1mi (tourism) businesses have routes for reindeer herding in the same area. Similar to the context of Ukko\u2019s rock, where the needs of S\u00e1mi communities, tourists and businesses can create friction, we call for the importance of including cultural sensitivity in tourism development. When tourism stakeholders, whether Indigenous, local or any other affiliation, meet differences<\/em> with respect, while simultaneously recognizing different needs and knowledge systems through continuous dialogue, disrespectful and environmentally and culturally pollutive behaviour could be avoided. As Viken, H\u00f6ckert and Grimwood (2021)<\/a> argue: \u201c… we suggest that culturally sensitive tourism processes occur and thrive in encounters that enable reciprocal exchange between hosts and guests through sharing and receiving, (un)learning and teaching<\/em>\u201d.<\/p>\n

    \u201cInstead, we suggest that culturally sensitive tourism processes occur and thrive in encounters that enable reciprocal exchange between hosts and guests through sharing and receiving, (un)learning and teaching\u201d <\/em>(Viken, H\u00f6ckert & Grimwood, 2021)<\/p><\/blockquote>\n

    Promoting culturally sensitive tourism practices could serve as a tool to reduce negative cultural and environmental impacts or – as Alariesto (2021) described it: \u201cthe impurifying effects of tourism in S\u00e1mi sacred sites\u201d (Alariesto, 2021). A call for (more) cultural knowledge, respect, recognition, reciprocity* – in other words, cultural sensitivity – among tourism actors, from tourists to DMOs, could help solve the conflicts of sacred and contaminated sacred sites.<\/p>\n

    Thank you Eleonora for this inspiring and important research!<\/p>\n

     <\/p>\n

    Sources<\/strong><\/h4>\n

    Alariesto, E. (2021). The conflict of sacred and contaminant: The impurifying effects of tourism in S\u00e1mi sacred sites. Matkailututkimus, 17(1), 64-70.<\/p>\n

    Harlin and Musta (2019). My\u00f6s Suomessa tulee kunnioittaa alkuper\u00e4iskansan pyhi\u00e4 paikkoja. Accessed on 10th of September from: https:\/\/www.hs.fi\/mielipide\/art-2000006287430.html<\/a><\/p>\n

    Viken, A., H\u00f6ckert, E., & Grimwood, B. S. (2021). Cultural sensitivity: Engaging difference in tourism. Annals of Tourism Research, 89, https:\/\/doi.org\/10.1016\/j.annals.2021.103223.<\/p>\n

     <\/p>\n

    ARCTISEN online courses<\/h4>\n

    *ARCTISEN has aimed to increase this awareness through, among others, producing two\u00a0 <\/em>online courses<\/em><\/a> about the practical and theoretical implications of cultural sensitivity. Moreover, to include tourists in this process, there is a mini course<\/strong> on its way specially created to make tourists mindful of possible sensitivities at the places and communities they visit.<\/em>\"www.learn-cultural-tourism.com\"<\/a><\/p>\n

     <\/p>\n

    <\/h4>\n

     <\/p>\n","protected":false},"excerpt":{"rendered":"

    A blog post on Eleonora Alariesto\u2019s (2021) research: \u2018The conflict of sacred and contaminant: The impurifying effects of tourism in S\u00e1mi sacred sites\u2019 by Elsbeth Bembom & Randy Bruin Tourism is one of the fastest growing industries in S\u00e1pmi and this growth has led to increased negative environmental impacts, such as soil erosion and pollution. … <\/p>\n

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