Eallin: Reindeer Herding Youth Full Report

7/21/2019 Eallin: Reindeer Herding Youth Full Report

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Arctic Cou ncilEALLIN Reindeer Herding Youth Project 2012-2015

YOUTHTHE FUTURE OFREINDEER HERDING PEOPLES


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Project leader: Dr. Mikhail Pogodaev, Association of World Reindeer Herders, Yakutsk, [email protected], +7 911 916 9780Co-project leader:Anders Oskal, International Centre for Reindeer Husbandry, Kautokeino, [email protected], +47 9945 0010reindeerportal.orgMikhail Pogodaev & Anders Oskal in collabo ration with (in alphabetical order): Svetlana Avelova, Piere Bergkvist, Philip Burgess, Anna Degteva, Rvdn Biret Mrj Eira, Inger MarieGaup Eira, Ol Johan Gaup, Alena Gerasimova, Yunting Gu, Kia Krarup Hansen, Mikkel Anders Kemi, Anne-Maria Magga, Svein Disch Mathiesen, Helena Omma, Per Jonas Partapuoli,Vadim Parfenov, Elna Sara, Nechei Serotetto, Igor Slepushkin, Anne Silviken, Petter Stoor, Ksenia Tibichi, Johan Daniel Turi, Issat Turi, Isak Turi, Ole Anders Turi, Ellen Inga Turi,Elena Walkeap

International Centre for Reindeer Husbandry (ICR) & A ssociation of World Reindeer Herders (WRH) in cooperation with the UArctic EALT Institute (UEI).

EALLIN is an Arctic Council project of the Russian Federation and Norway in partnership with the Smi Council, UArctic and others.EALLIN is led and implemented by the Association of World Reindeer Herders in cooperation with the International Centre for Reindeer Husbandry.

Cover: Arctic Lavvu dialogue in Kautokeino, March 2012, between circumpolar reindeer herding youth, teachers and HSH Prince Albert II & HSH Princess Charlene of Monaco.Pic: Riccardo Pravettoni

Supported by

Partners


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Voice of a young Evenki reindeer herder

Facing the second reading of the draft law On Nomadic Family in June 2014 in Yakutsk, we decided topublish a short article where a young reindeer herder from the village of Iengra (southern Sakha Republic(Yakutia), Russia) expresses his concern about reindeer herding families and the future of traditionalknowledge:

Im twenty-six years old. I spent all my childhood in taiga with my family, working with reindeer. I cantstay in the town for too long, my legs almost without control carry me into taiga, to my reindeer. Only then Ifeel comfortable, I start to have good sleep reindeer are close to me, and my soul is calm. And when thehunting season starts, there is no peace for me all I start to think about is hunting. So I like living in taiga,

everything suits me here..

But there are a lot of reindeer herders who cannot create their own families, because girls dont want tolive in the taiga or tundra. They got used to living with comforts, such as hot water, electricity, and theinternet. Today young women are afraid of those living conditions, which the taiga is giving them.

And this is also the reason why traditional knowledge is disappearing. For instance, knowledge inhandicrafts. I have to ask elderly Evenki women to sew me traditional clothing, make working shoes fromreindeer skin. But usually because of their age, they are not always able to make proper clothing, it is hardfor them to prepare reindeer skin. And young girls they dont know how to make this traditional clothing,which is needed for reindeer herders work. It is very sad.

While married a reindeer herder can come to his tent, where his family is waiting for him, where it is warmand food is prepared. He can have a good dinner, take a proper rest and continue to work. But bachelorsgot used to eating instant noodles. It is easy to prepare, but for how long it will be enough to be full, andcontinue to work? Of course reindeer herder gets tired very quickly, and his work cannot always befinished.

It is very good that the Parliament raised the question about nomadic families again. Girls need to beattracted to work in reindeer husbandry. And for that purpose, the l iving conditions in taiga must beimproved. Because today even the material for tents is not of a good quality it used to be better before.If we dont have reindeer herding families, then how can we preserve our traditions? To whom we will passour knowledge and experience? To become reindeer herders, children should be raised close to reindeer,

in the taiga. And of course they need their mothers to be close to them.

Igor Kolesov, nomadic community Oldoyo, Iengra village, Neryungri region.Source: Reindeer Portal:http://goo.gl/Yf8NwnInterview by Alena Gerasimova.


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Birgen

WOMEN'S ROLE in Smi reindeer husbandry (birgen.no)

Sami reindeer herding has traditionally been a family-based industry, where men and women had different roles

and tasks. When the families moved year round with the herd, the man worked most often with the herd, while thewoman was in charge of cooking and the upbringing of children. This meant that it was the women who were keyfor the transfer and training of traditional knowledge and the technical language to the younger generation. Due tochanges in society and reindeer herding, the family has become more stationary. Now many women have jobsoutside the reindeer husbandry, thereby helping the family business financially. But still today, she has a key roleas knowledge provider to the younger generations, in preserving and developing traditional reindeer husbandry

knowledge. When there is intensive work needed with the herd, for example, by separation, calves andslaughtering, the women and children all participate. Transfer of knowledge occurs though communication and

participation, and it is usually the mother, grandmother or aunt who is the teacher. Thus, women thus have an

important role in preserving and developing traditional reindeer husbandry knowledge, recruiting young reindeerherders, as well as maintaining family-based Sami reindeer husbandry.

Reindeer women's professional competence is about to disappear with the older generation, and womenstraditional knowledge and expertise has been little documented. On this basis, ICR together with women in Smireindeer husbandry established a three-year project called Birgen. The purpose of the project was to strengthen allaspects of the traditional family-based reindeer with special emphasis on women's knowledge and expertise.During the project period, some of the womens husbandry knowledge and work has been documented, andmaterial for use in teaching has also been prepared.

By Elna Sara

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1.11 Starting-points for the New Management

To be able to understand the viewpoints that the different stakeholders have on Laponia, it is also important to

describe their ideas of what management is and what importance they give local participation. Together these

parts make up important starting-points for the new management. The comprehensive view brought forth in

the World Heritage appointment is fundamental. In this view, the values that were the basis for the

appointment are equal.

During the work to develop the Laponia Management, the stakeholders agreed that the work is to be based on

a holistic view:

The natural environment and its high values,

The living Smi culture and reindeer industry,

The historical heritage that previous land use has given rise to.

The natural value is based on the same foundations as those of the national parks and nature reserves. The

purpose of the protected areas and the provisions made to safeguard these are important parts of the judicial

and practical management of the area. The value of the view that the Smi have on nature is also emphasized

in the management of the World Heritage. The cultural value is based on the Smi culture and reindeer

industry. Apart from that there are also strong values linked to the traces of new land users who arrived in

Laponia in more recent times, like settlers, scientists and tourists. The holistic perspective also includes, in

addition to safeguarding the World Heritage values for the future, that development is possible in the area.

A new and modernized management of Laponia is based on local participation and joint responsibility taking,where the area is looked at from a holistic perspective, a sustainable perspective and a developmental

perspective. In all three perspectives, learning is a constant part of the process.

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The future existence of reindeer husbandry is highly dependent on the availability of grazing land,as the use of vast territories for free reindeer grazing and migration between seasonal pastures is atthe core of the indigenous reindeer husbandry system (Turi 2002, Oskal et al. 2009,Vistnes et al.

2009). Land use change or different loss of land due to development and other drivers of changewas one of the biggest worries that youth expressed in most of the EALLIN workshops.Development in the Arctic should be an opportunity for all, but first of all for its residents,including reindeer herders this was the main outcome of the EALLIN workshops, where youth

put forward ideas regarding the issue of industrial development on their lands. Reindeer herderswish to develop their livelihoods at the same level as other stakeholders in society and youthhoped that their voices and suggestions will be used by the Arctic Council, Permanents Participants,Ministers and other decision makers.

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Eallin: Reindeer Herding Youth Full Report

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