In the Tracks of the Reindeer: The Emotional Effects of Digital Information on Raindeer Herders

Through a story about a reindeer that wandered off from its grazing area, this article explores the emotional effects mediated by digital technology. It concerns the way in which reindeer movements are made visible through the use of digital tools. As reindeer movements are documented by GPS (Global Positional Systems) technology and transformed into inscriptions, the movements become easier to observe. It makes a difference when herders can follow reindeer movements from above, instead of from the ground. New knowledge emerges with increased amounts of information. As GPS data makes reindeer movement visible, it creates a new, partial relation between seeing and knowing. The strong emotional effects that are induced by this relation on the herder are observed and described through a narrative of the reindeer that wandered into another Sámi community

Myrens betydelse för renen och renskötseln

Detta är en kunskapssammanställning om myrarnas betydelse för renskötselns och hur renskötseln i sin tur påverkar myrarnas biologisk mångfald. Studien är uppbyggd av två delar, en genomgång av vetenskaplig litteratur över biologisk mångfald, myrar och kopplingen till renskötseln och en intervjudel där traineer (samiska renskötare) intervjuar andra samiska renskötare om lokal och traditionell kunskap rörande renskötselns beroende av myrar samt hur den påverkar den biologiska mångfalden. Syftet har varit att skapa ett bredare kunskapsunderlag till kopplingen mellan renskötseln och biologisk mångfald och till bevarande och hållbart nyttjande av biologisk mångfald. Programmet är en del i Sveriges genomförande av FN:s konvention om biologisk mångfald, att synliggöra nyttan med myrar. Detta är en uppföljare till rapporten Ájddo – Reflektioner kring biologisk mångfald i renarnas spår (2012) och en del i ett arbete om att lyfta fram renskötseln som en indikator för ett sammanhållet landskap bestående av många olika biotoper och det biologiska tillståndet för dessa biotoper. Traditionell kunskap, dvs. praktisk erfarenhetsbaserad kunskap som förts vidare från generation till generation, bedöms i exempelvis FN:s Konvention om biologisk mångfald vara en viktig förutsättning för att bevara och hållbart nyttjande av biologisk mångfald samt att uppnå ett framtida hållbart samhälle. NAPTEK – Nationellt program för lokal och traditionell kunskap relaterad till bevarande och hållbart nyttjande av biologisk mångfald. Programmet är en del i Sveriges genomförande av FN:s konvention om biologisk mångfald

New ways into the Sami language

The Sami language is the carrier of our Sami heritage, and could itself act as a key that opens the door to our wider understanding of it. During the period 2012–14, Ájtte Museum in Jokkmokk, Sweden, worked on the language project Giela muitalusat / Giela giehto. The Sami Language – Three Generations Tell, with the aim of collecting the different generations’ thoughts and ideas about the Sami language. Sami cultural heritage is not only about traditions of the past; it is also contemporary and urban. Many young Sami alternate between joining in with traditional Sami activities and being part of modern society. Ájtte Museum has aimed to set the focus on young Sami people, through various projects, and to try to identify issues that are relevant to the younger generation. The general image of Sami culture and life as reflected in museums today must be extended, so that more people will recognise that they themselves are an integral part of it. In the project, using film and still photography, young people documented and presented their everyday life and thoughts on how the use of the Sami language and Sami culture could be developed in the local community today.

Digital information and traditional knowledge : the implementation of GPS collars as a tool in reindeer husbandry

This dissertation presents the use of global positioning systems (GPS) navigation devices to monitorthe reindeer within husbandry. The use of the GPS collar in the study area has expanded over theyears. This dissertation has sought to obtain a deeper understanding of how the two knowledgesystems, traditional Sámi knowledge and a technology-based knowledge, operate in husbandrytoday. Furthermore, social and ethical dimensions of change that may accompany digital technologyare examined. The prerequisite for reindeer husbandry vary from season to season, from year to year. The reindeer’s grazing and movement patterns are governed by changes in the weather conditions. Other factors that affect the reindeer husbandry work include different intrusions in the form of treefelling, hydropower, turbines for wind power and the activities of the mining industry. The four articles in this dissertation follow the research’s empirical foundation, with the GPS collar’s role inhusbandry examined from different angles. The ethnographic material consists mainly of interviews, observations and extant-literature studies conducted mostly between 2015 and 2019. I have made interviews with men and women of different ages that all have a lifelong relationship with the reindeer. The informants are reindeer herders who participate in daily herding activities and reindeer owners who do not participate so actively. They belong to different Sámi communities and are connected to and living in different areas around Jokkmokk. I have taken inspiration from actor network theory in highlighting the relationship between the reindeer, the landscape, the reindeer herder, the GPS technology, and authorities and other stakeholders. One starting point in actor-network theory (ANT) is to follow the relationships that are constructed and reconstructed through the collaboration of an heterogeneity of actors that together form what is called a network within ANT (Latour 1998). In article I, I discuss how the use of digital technology is a process in which new technology becomes familiarised, and the nature of the technology gradually changes to natural elements of everyday life. Reflecting on digitally transmitted data, herders expressed how there are things you cannot replacewith technology. One conclusion of the research was that new technology cannot replace reindeer herders’ presence in the reindeer forest; it only complements reindeer herders’ active presence. In article II I highlight how technologically transferred knowledge is becoming a tool to strengthen the Sámi community’s voice in discussions about land-use rights, providing ‘hard facts’. Article III outlines how reindeer movements are materialised and how herders experience these movements through a spectrum of emotions ´read´ through herders’ embodied, traditional knowledge. There are two conflicting scenarios at the centre of this article: feeling in control and feeling a loss of control due to the same information. Article IV draws attention to processes of creation of meaning and thoughts about value concerning digital technology. Further in the article, I addressed questions that refer to cultural and ethical values connected to the use of GPS collars.Muv diedalasj tjála vuosádallá GPS-sásstágij (global positioning system) adnemav váksjudittjat boahttsujt boatsojäládusán. Adnem GPS-teknologidjas boatsojäládusán la lassánaddam maŋemus jahkelågijt. Dát diedalasj tjála vaddá dádjadimev man láhkáj guokta máhttovuogádagá; árbbedábálasj sáme máhttudahka ja teknijkalasj máhttudahka dåjmmi dálásj ällosujton. Tjála ságastallá goappátjagá praktijkalasj adnema birra GPS-sásstágij hárráj ja sociálak båhtusij birra ma båhti adnema tjadá. Ällosujto vijor målssus jages jahkáj. Dálke rievddadime stivrriji gåggu boahttsu guohtu ja vádtsi. Ietjá oare ma bájnatji ällosujtov nievresláhkáj li tjuolos, tjáhtjefábmoásadus, bieggafábmoásadus ja råkkådakindustridja dåjma. Da niellja artihkkala dán tjállagin tjuovvu åtsådallammáhto vuodov, gånnå GPS-sásstága ánburgge ällosujton moattet guovlos åtsåduvvi. Gehtjadum ihtanisá li tjielggiduvvam etnologidjalasj barggovuogij tjadá. Åtsådallamdiedo li tjoahkkiduvvam gatjádallamij, gehtjadimij ja girjjelåhkåmij tjadá, ienemusát 2015 ja 2019 gaskan. Mån lav ålmmåjt ja nissunijt ságájdahttám, goappátjagá nuorap ja vuorrasap sáme gudi li viessomájgev boahttsuj barggam. Diehtovadde li räjnára gudi bäjvvásattjat barggi ällosujton ja älloniehke gudi duolloj dálloj ällosujton barggi. Sij gulluji umasse tjieldijda ja årru moatten bájken Dálvvadisá birra. Mielastuvvam ”aktör”-värmmádakteoridjas (Latour 2005) anet ällosujtov värmmádahkan mij hábbmiduvvá moattelágásj aktavuodajs boahttsuj, institusjåvnåj, teknijkaj, biejadusáj ja räjnárij gaskan. 1. artihkkalin ságastaláv man láhkáj digitála teknijkka l dáhpájdis gånnå ådå teknijkkaadnem lávkes lávkkáj luondulattjan sjaddá ällosujton. Räjnára li giehttum juska teknijkka gávnnu de hähttuji huoman räjnnuhittjat vuolgget; teknijkka dan sadjáj duoddi räjnárij aktijvalasj säbrramav. Dassta vuojnná árbbedábálasj máhtto l ávkken ällosujttuj ja aktan teknijkajn. 2. artihkkalin åtsåv man láhkáj digitálak teknijkka nanostuhttá räjnárij giehtojt gå adni digitálak dáhtáv duodastussan sjiehtadallamijn ednamadnema birra, buojkulvissan miehttsevidnudagáj. 3. artihkkalin åtsåv räjnárij vásádisájt gå boahttsuj vádtsemijt GPS-kártan vuojnni. Gávnnuji guokta vuosstedáhpájdisá dán artihkkala gassko: dåbddo kontrållås ja dåbddovádne sämmi diedojs. 4. artihkkalin vuoset man láhkáj räjnára ielvvi teknjijkav gávnnasin moattelágásj vidjurijn. Ájn vil vuosedav kultuvralasj ja etijkalasj árvojt tjanádum GPS-sásstága adnemij

Digital information and traditional knowledge : the implementation of GPS collars as a tool in reindeer husbandry

This dissertation presents the use of global positioning systems (GPS) navigation devices to monitorthe reindeer within husbandry. The use of the GPS collar in the study area has expanded over theyears. This dissertation has sought to obtain a deeper understanding of how the two knowledgesystems, traditional Sámi knowledge and a technology-based knowledge, operate in husbandrytoday. Furthermore, social and ethical dimensions of change that may accompany digital technologyare examined. The prerequisite for reindeer husbandry vary from season to season, from year to year. The reindeer’s grazing and movement patterns are governed by changes in the weather conditions. Other factors that affect the reindeer husbandry work include different intrusions in the form of treefelling, hydropower, turbines for wind power and the activities of the mining industry. The four articles in this dissertation follow the research’s empirical foundation, with the GPS collar’s role inhusbandry examined from different angles. The ethnographic material consists mainly of interviews, observations and extant-literature studies conducted mostly between 2015 and 2019. I have made interviews with men and women of different ages that all have a lifelong relationship with the reindeer. The informants are reindeer herders who participate in daily herding activities and reindeer owners who do not participate so actively. They belong to different Sámi communities and are connected to and living in different areas around Jokkmokk. I have taken inspiration from actor network theory in highlighting the relationship between the reindeer, the landscape, the reindeer herder, the GPS technology, and authorities and other stakeholders. One starting point in actor-network theory (ANT) is to follow the relationships that are constructed and reconstructed through the collaboration of an heterogeneity of actors that together form what is called a network within ANT (Latour 1998). In article I, I discuss how the use of digital technology is a process in which new technology becomes familiarised, and the nature of the technology gradually changes to natural elements of everyday life. Reflecting on digitally transmitted data, herders expressed how there are things you cannot replacewith technology. One conclusion of the research was that new technology cannot replace reindeer herders’ presence in the reindeer forest; it only complements reindeer herders’ active presence. In article II I highlight how technologically transferred knowledge is becoming a tool to strengthen the Sámi community’s voice in discussions about land-use rights, providing ‘hard facts’. Article III outlines how reindeer movements are materialised and how herders experience these movements through a spectrum of emotions ´read´ through herders’ embodied, traditional knowledge. There are two conflicting scenarios at the centre of this article: feeling in control and feeling a loss of control due to the same information. Article IV draws attention to processes of creation of meaning and thoughts about value concerning digital technology. Further in the article, I addressed questions that refer to cultural and ethical values connected to the use of GPS collars.Muv diedalasj tjála vuosádallá GPS-sásstágij (global positioning system) adnemav váksjudittjat boahttsujt boatsojäládusán. Adnem GPS-teknologidjas boatsojäládusán la lassánaddam maŋemus jahkelågijt. Dát diedalasj tjála vaddá dádjadimev man láhkáj guokta máhttovuogádagá; árbbedábálasj sáme máhttudahka ja teknijkalasj máhttudahka dåjmmi dálásj ällosujton. Tjála ságastallá goappátjagá praktijkalasj adnema birra GPS-sásstágij hárráj ja sociálak båhtusij birra ma båhti adnema tjadá. Ällosujto vijor målssus jages jahkáj. Dálke rievddadime stivrriji gåggu boahttsu guohtu ja vádtsi. Ietjá oare ma bájnatji ällosujtov nievresláhkáj li tjuolos, tjáhtjefábmoásadus, bieggafábmoásadus ja råkkådakindustridja dåjma. Da niellja artihkkala dán tjállagin tjuovvu åtsådallammáhto vuodov, gånnå GPS-sásstága ánburgge ällosujton moattet guovlos åtsåduvvi. Gehtjadum ihtanisá li tjielggiduvvam etnologidjalasj barggovuogij tjadá. Åtsådallamdiedo li tjoahkkiduvvam gatjádallamij, gehtjadimij ja girjjelåhkåmij tjadá, ienemusát 2015 ja 2019 gaskan. Mån lav ålmmåjt ja nissunijt ságájdahttám, goappátjagá nuorap ja vuorrasap sáme gudi li viessomájgev boahttsuj barggam. Diehtovadde li räjnára gudi bäjvvásattjat barggi ällosujton ja älloniehke gudi duolloj dálloj ällosujton barggi. Sij gulluji umasse tjieldijda ja årru moatten bájken Dálvvadisá birra. Mielastuvvam ”aktör”-värmmádakteoridjas (Latour 2005) anet ällosujtov värmmádahkan mij hábbmiduvvá moattelágásj aktavuodajs boahttsuj, institusjåvnåj, teknijkaj, biejadusáj ja räjnárij gaskan. 1. artihkkalin ságastaláv man láhkáj digitála teknijkka l dáhpájdis gånnå ådå teknijkkaadnem lávkes lávkkáj luondulattjan sjaddá ällosujton. Räjnára li giehttum juska teknijkka gávnnu de hähttuji huoman räjnnuhittjat vuolgget; teknijkka dan sadjáj duoddi räjnárij aktijvalasj säbrramav. Dassta vuojnná árbbedábálasj máhtto l ávkken ällosujttuj ja aktan teknijkajn. 2. artihkkalin åtsåv man láhkáj digitálak teknijkka nanostuhttá räjnárij giehtojt gå adni digitálak dáhtáv duodastussan sjiehtadallamijn ednamadnema birra, buojkulvissan miehttsevidnudagáj. 3. artihkkalin åtsåv räjnárij vásádisájt gå boahttsuj vádtsemijt GPS-kártan vuojnni. Gávnnuji guokta vuosstedáhpájdisá dán artihkkala gassko: dåbddo kontrållås ja dåbddovádne sämmi diedojs. 4. artihkkalin vuoset man láhkáj räjnára ielvvi teknjijkav gávnnasin moattelágásj vidjurijn. Ájn vil vuosedav kultuvralasj ja etijkalasj árvojt tjanádum GPS-sásstága adnemij

Digital information and traditional knowledge : the implementation of GPS collars as a tool in reindeer husbandry

This dissertation presents the use of global positioning systems (GPS) navigation devices to monitorthe reindeer within husbandry. The use of the GPS collar in the study area has expanded over theyears. This dissertation has sought to obtain a deeper understanding of how the two knowledgesystems, traditional Sámi knowledge and a technology-based knowledge, operate in husbandrytoday. Furthermore, social and ethical dimensions of change that may accompany digital technologyare examined. The prerequisite for reindeer husbandry vary from season to season, from year to year. The reindeer’s grazing and movement patterns are governed by changes in the weather conditions. Other factors that affect the reindeer husbandry work include different intrusions in the form of treefelling, hydropower, turbines for wind power and the activities of the mining industry. The four articles in this dissertation follow the research’s empirical foundation, with the GPS collar’s role inhusbandry examined from different angles. The ethnographic material consists mainly of interviews, observations and extant-literature studies conducted mostly between 2015 and 2019. I have made interviews with men and women of different ages that all have a lifelong relationship with the reindeer. The informants are reindeer herders who participate in daily herding activities and reindeer owners who do not participate so actively. They belong to different Sámi communities and are connected to and living in different areas around Jokkmokk. I have taken inspiration from actor network theory in highlighting the relationship between the reindeer, the landscape, the reindeer herder, the GPS technology, and authorities and other stakeholders. One starting point in actor-network theory (ANT) is to follow the relationships that are constructed and reconstructed through the collaboration of an heterogeneity of actors that together form what is called a network within ANT (Latour 1998). In article I, I discuss how the use of digital technology is a process in which new technology becomes familiarised, and the nature of the technology gradually changes to natural elements of everyday life. Reflecting on digitally transmitted data, herders expressed how there are things you cannot replacewith technology. One conclusion of the research was that new technology cannot replace reindeer herders’ presence in the reindeer forest; it only complements reindeer herders’ active presence. In article II I highlight how technologically transferred knowledge is becoming a tool to strengthen the Sámi community’s voice in discussions about land-use rights, providing ‘hard facts’. Article III outlines how reindeer movements are materialised and how herders experience these movements through a spectrum of emotions ´read´ through herders’ embodied, traditional knowledge. There are two conflicting scenarios at the centre of this article: feeling in control and feeling a loss of control due to the same information. Article IV draws attention to processes of creation of meaning and thoughts about value concerning digital technology. Further in the article, I addressed questions that refer to cultural and ethical values connected to the use of GPS collars.Muv diedalasj tjála vuosádallá GPS-sásstágij (global positioning system) adnemav váksjudittjat boahttsujt boatsojäládusán. Adnem GPS-teknologidjas boatsojäládusán la lassánaddam maŋemus jahkelågijt. Dát diedalasj tjála vaddá dádjadimev man láhkáj guokta máhttovuogádagá; árbbedábálasj sáme máhttudahka ja teknijkalasj máhttudahka dåjmmi dálásj ällosujton. Tjála ságastallá goappátjagá praktijkalasj adnema birra GPS-sásstágij hárráj ja sociálak båhtusij birra ma båhti adnema tjadá. Ällosujto vijor målssus jages jahkáj. Dálke rievddadime stivrriji gåggu boahttsu guohtu ja vádtsi. Ietjá oare ma bájnatji ällosujtov nievresláhkáj li tjuolos, tjáhtjefábmoásadus, bieggafábmoásadus ja råkkådakindustridja dåjma. Da niellja artihkkala dán tjállagin tjuovvu åtsådallammáhto vuodov, gånnå GPS-sásstága ánburgge ällosujton moattet guovlos åtsåduvvi. Gehtjadum ihtanisá li tjielggiduvvam etnologidjalasj barggovuogij tjadá. Åtsådallamdiedo li tjoahkkiduvvam gatjádallamij, gehtjadimij ja girjjelåhkåmij tjadá, ienemusát 2015 ja 2019 gaskan. Mån lav ålmmåjt ja nissunijt ságájdahttám, goappátjagá nuorap ja vuorrasap sáme gudi li viessomájgev boahttsuj barggam. Diehtovadde li räjnára gudi bäjvvásattjat barggi ällosujton ja älloniehke gudi duolloj dálloj ällosujton barggi. Sij gulluji umasse tjieldijda ja årru moatten bájken Dálvvadisá birra. Mielastuvvam ”aktör”-värmmádakteoridjas (Latour 2005) anet ällosujtov värmmádahkan mij hábbmiduvvá moattelágásj aktavuodajs boahttsuj, institusjåvnåj, teknijkaj, biejadusáj ja räjnárij gaskan. 1. artihkkalin ságastaláv man láhkáj digitála teknijkka l dáhpájdis gånnå ådå teknijkkaadnem lávkes lávkkáj luondulattjan sjaddá ällosujton. Räjnára li giehttum juska teknijkka gávnnu de hähttuji huoman räjnnuhittjat vuolgget; teknijkka dan sadjáj duoddi räjnárij aktijvalasj säbrramav. Dassta vuojnná árbbedábálasj máhtto l ávkken ällosujttuj ja aktan teknijkajn. 2. artihkkalin åtsåv man láhkáj digitálak teknijkka nanostuhttá räjnárij giehtojt gå adni digitálak dáhtáv duodastussan sjiehtadallamijn ednamadnema birra, buojkulvissan miehttsevidnudagáj. 3. artihkkalin åtsåv räjnárij vásádisájt gå boahttsuj vádtsemijt GPS-kártan vuojnni. Gávnnuji guokta vuosstedáhpájdisá dán artihkkala gassko: dåbddo kontrållås ja dåbddovádne sämmi diedojs. 4. artihkkalin vuoset man láhkáj räjnára ielvvi teknjijkav gávnnasin moattelágásj vidjurijn. Ájn vil vuosedav kultuvralasj ja etijkalasj árvojt tjanádum GPS-sásstága adnemij