Or more correctly sámi álbmotbeaivi (aprox: The day of the Sami peoples).
Celebrated in Sweden,Norway and Finland on Febr 6, marking the first Sami Congress in Trondheim, Norway 1917.
The day has been celebrated since 1992 after a decision by the Congress in Helsinki, Finland.
Sapmi (the lands of the Sami) encompasses areas in northern Norway, Sweden, Finland and Russia.
The Samer are the only official indigenous people wthin the EU.
Åke Siikavuopio, Naimakka´s only inhabitant.
Skating in Naimakka, Laplandia / Sapmi (Northern Sweden).
Naimakka, Northern Sweden (Laplandia / Sapmi)
Ha,ha,ha!
I just listened to an interview wth the ONE (!!!) person living n Naimakka, Northern Sweden.
They have chill record there (again), this year it´s -34 C.
The furtherst north ive been is Kiruna and it was -35 C a bt outside it that year.
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-The journalst asked the guy “but how does stuff work when it ´s that cold”
-Guy ( in the very slow way they speak up there): “It works if you make it so it works”.
-Journalist: “And gong out?”
-Guy: “One wears clothes and gets a little bit hardened aganst nippy weather”
- Journalist: “It ´s a very small community isnt it?”
-Guy: “Community??? It is wlderness.”
HA,HA,HA,HA!!!!
(Ps: The pc is actually from a town, and October when it was warmer).
A noaidi (Northern Sami: noaidi, Lule Sami: noajdde, Southern Sami: nåejttie, Skolt Sami: nōjjd, Ter Sami: niojte, Kildin Sami: noojd/nuojd) is a shaman of the Sami people in the Nordic countries representing an indigenous nature religion. Most noaidi practices died out during the 17th century, most likely because they resisted the crown; their actions were referred to in courts as “magic” or “sorcery” (cf. witchcraft). Several Sámi shamanistic beliefs and practices were similar to those of some Siberian cultures.
Noaidis are said to have the role of mediator between humans and the gods. To undertake this mediation, the noaidi communicated with the gods, asking what sacrifice needed to be made by a person so that they might return to good health, be successful in their hunt for food, and even for good weather. Sacrifices were designed by the noaidi to reestablish the balance between the mortal and immortal worlds.
The noaidi used a Sami drum and a domestic flute called a “fadno” in ceremonies. The traditional Sámi chant—the joik—was used in ceremonies where a noaide fell in a trance, left their body, and transcended to the divine world of “saivo” where they negotiated with gods, spirits, and forefathers to improve the fate of their group. As with other circumpolar religions, the Sámi religion also has a hunting ceremony especially for bears as part of its bear cult. Elements of Norse mythology, as well as Christian ideas, are found in the later years of Sámi religion.
Males confessed to sacrificial male gods, and females to female fertility gods. Sacrifice of animals and metal objects was also included in some religious ceremonies. “White” animals (white reindeer, cows, sheep, etc.) played an important role.
A noaidi could engage in any kind of affair that demanded wisdom; it is said they took payments for their services. The activities included healing people, helping children, making decisions and protecting reindeer, which represented the most important source of food and were also used as tribute payment.
The sources from which we learn about noaidi are court protocols, tales, excavated tools (such as belts), and missionary reports. The image rendered by missionaries should in most cases be considered mere fable. That Noaidis were punished and in some cases sentenced to death for their “sorcery” should perhaps rather be interpreted as an attempt to obliterate opposition to the crown.
It is probable that the word has come down to both Sámi and Finnic languages from the ancient Proto-Uralic language, as there is a possible cognate word also in the distant Uralic language Mansi.
Tiermes, God of thunder (notice hammer)
