1
Towa d cul u ally sensi i e ou ism
Repo om Finnish Lapland
OUTI KUGAPI
EMILY HÖCKERT
MONIKA LÜTHJE
NUCCIO MAZZULLO
RITVA SAARI
2 3
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
Mul idimensional Tou ism Ins i u e (MTI)
Ro aniemi
www.luc. i/ma kailu
Design: Lappi Design / Ty i Mäenpää
ISBN 978-952-337-209-2
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Publica ions o he Mul idimensional Tou ism Ins i u e
Ma kailualan u kimus- ja koulu usins i uu in julkaisuja
Towa d cul u ally sensi i e ou ism
Ro aniemi 2020
Repo om Finnish Lapland
OUTI KUGAPI
EMILY HÖCKERT
MONIKA LÜTHJE
NUCCIO MAZZULLO
RITVA SAARI
4 5
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
ARCTISEN
P omo ing cul u ally sensi i e ou ism ac oss he A c ic
Funde :
Budge :
Pa ne s:
Main esul : Imp o ed en ep eneu ial business en i onmen o cul u ally sensi i e ou ism
ha will be achie ed by imp o ing and inc easing ansna ional con ac s, ne wo ks
and coope a ion among di e en businesses and o ganiza ions. Imp o emen o
business en i onmen will also esul in conc e e p oduc s and se ices, locally and
ansna ionally designed, ha suppo he capaci ies o s a -ups and SMEs o de elop
sus ainable, compe i i e and a ac i e ou ism businesses d awing on place-based
oppo uni ies.
No he n Pe iphe y and A c ic P og amme
Uni e si y o Lapland (Lead Pa ne ), Finland
UiT The A c ic Uni e si y o No way
No he n No way Tou is Boa d
Umeå Uni e si y, Sweden
Áj e - Moun ain and Sámi museum, Sweden
Aalbo g Uni e si y, Denma k
Uni e si y o Wa e loo, Canada
WINTA - Wo ld Indigenous Tou ism Alliance
1.455.547,88€
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ARCTISEN Cul u ally sensi i e ou ism in he A c ic
Con en s
In oduc ion .............................................................................................. 8
Cul u al sensi i i y o ou ism in Finnish Lapland ...................................... 12
Sámi cul u es ................................................................................................ 12
Land use........................................................................................................ 14
E hical guidelines and quali y ce i ica es in ou ism ................................ 15
Tou is s ......................................................................................................... 17
Possibili ies and challenges o cul u ally sensi i e ou ism ....................... 22
On possibili ies ............................................................................................. 22
On challenges ............................................................................................... 24
Examples ...................................................................................................... 27
Final e lec ions on u u e ou ism de elopmen ....................................... 30
Seasons and scales in ou ism ............................................................. 30
Local and o he ac o s ................................................................................. 31
Sámi cul u al elemen s in ou ism .............................................................. 31
Di e se ou ism des ina ions in Lapland ............................................... 32
Acknowledgmen s .................................................................................... 36
No es and e e ences ............................................................................... 36
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In oduc ion
8 9
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
This publica ion builds on he idea ha
using Sámi cul u al elemen s in ou ism e-
qui es cul u al sensi i i y. In pas decades,
ou ope a o s and o he ou ism companies
ha e ma ke ed and commodi ied Lapland by
misusing he ‘exo ic’ ea u es o Sámi cul-
u es – wi hou conside ing how his misuse
was expe ienced by he Sámi hemsel es.
Many Sámi ha e sha ply c i icized he ways
in which he ou ism indus y has cons uc -
ed a s e eo ypical and dis o ed image o he
Sámi, which economically bene i s non-Sámi
ou ism companies3. Such ex ensi e o ms
o exploi a ion ha e no aken place in he
o he No dic coun ies4.
Today he need o mo e cul u ally sen-
si i e o ms o ou ism de elopmen has
been ecognized in Finnish Lapland. The e
a e a ious ac o s ha indica e his new
ecogni ion. Fi s ly, he e a e mo e Sámi en-
ep eneu s. Secondly, he misuse o Sámi
cul u al symbols by non-Sámi ou ism com-
In oduc ion
In ecen yea s, ou ism has g own apid-
ly in Finnish Lapland. In e na ional ou -
is s a el o he egion o expe ience he
no he n ligh s, snowmobiling, husky ides,
sleeping in an igloo, and eeding eindee
in a snowy win e wonde land. Tou ism de-
elopmen has been he mos expansi e in
Ro aniemi, which is bo h he home o San a
Claus and he adminis a i e capi al o Lap-
land. Besides Ro aniemi, he e a e se e al
la ge ou is eso s in Lapland – such as
Le i and Saa iselkä – o e ing a g ea a i-
e y o win e and summe ac i i ies and en-
e ainmen . The Ina i egion, which hos s
he Sámi Pa liamen and has a s ong iden-
i y o Sámi cul u es, has also been a ac -
ing an e e -g owing numbe o ou is s
wi h an in e es in encoun e ing he No h
wi h all i s special cul u al ea u es. Mo e-
o e , he e a e smalle na u e-based des i-
na ions a ound Lapland, whe e he pace o
ou ism de elopmen has been slowe .
This epo app oaches ou ism in
Finnish Lapland om he poin o iews o
cul u al sensi i i y. While ‘cul u ally sensi-
i e ou ism’ is a new concep in Finland,
he idea o espec ing and ca ing o cul u -
al di e si y in ou ism has been discussed
in p e ious esea ch1. Like his epo , p e-
ious esea ch has ocused on he ways in
which Sámi cul u al elemen s a e used in
ou ism se ings2.
In addi ion o economic de elopmen ,
cul u ally sensi i e ou ism aims a enhan-
cing:
ys akeholde s’ sel -de e mina ion
yin a- and in e cul u al unde s anding
and espec
yinclusion and empowe men .
9
panies has been dec easing in hei ma ke -
ing communica ion5. Thi dly, he Sámi Pa -
liamen o Finland (2018) has c ea ed new
guidelines o he esponsible and e hical-
ly sus ainable use o Sámi cul u al ea u es
in ou ism (in Finnish), which aim a ‘ emo ing
ou ism ha exploi s Sámi cul u es and disin o -
ma ion abou Sámi cul u es ha is dis ibu ed ia
ou ism’. These guidelines call o esponsi-
bili y, cul u ally sus ainable ou ism de el-
opmen , and us , and unde line he impo -
ance o sel -de e mina ion o he Sámi in
ou ism. Fou hly, local non-Sámi ou ism
ope a o s seem o be mo e in e es ed in co-
ope a ing wi h Sámi ou ism companies.
This epo o e s an o e iew o he
cu en s a e as well as a ision o he u-
u e wi h ega d o cul u al sensi i i y in ou -
ism de elopmen in Finnish Lapland, wi h
special ocus on he Sámi cul u es. The e-
sea ch is based on 44 in e iews conduc ed
du ing Feb ua y–Ap il 2019 in h ee di e -
en egions: 1) he Ro aniemi and Le i a -
eas, which in his case can be seen as ex-
amples o mass ou ism de elopmen , 2)
he Ina i and U sjoki municipali ies, whe e
Sámi cul u es a e playing a qui e isible ole
in ou ism ma ke ing and p oduc de elop-
men , 3) he Enon ekiö municipali y, whe e
smalle -scale na u e-based ou ism is be-
ing de eloped in mul icul u al se ings. The
in e iewed pe sons ep esen ed 26 small-
and medium-sized ou ism companies, 3
big ou ism companies, and 17 o he ou -
ism- ela ed o ganisa ions such as associa-
ions, public au ho i ies, and esea ch ins i-
u es. In e iewing di e en kinds o ou ism
ac o s has enabled an app oach o cul u al
sensi i i y om mul iple pe spec i es. The
numbe o ep esen ed o ganisa ions is
la ge han he numbe o in e iewed pe -
sons, as some pe sons ep esen ed se e al
o ganisa ions simul aneously. Fo example,
he in e iewed pe son migh ha e been no
only an en ep eneu , bu also he p esiden
o an en ep eneu s’ associa ion, a council-
membe , o a membe o he Sámi Pa lia-
men . The in e iewees we e selec ed qui e
andomly. The mos impo an c i e ion was
in ol emen in ou ism. The e hnici y o he
in e iewees was no asked, bu many men-
ioned i du ing he in e iew.
The in e iew ques ions we e ocused
on he use o local cul u al elemen s in ou -
ism, he unning o ou ism businesses, he
de elopmen ideas, and he possibili ies
and challenges in ou ism. While his o e -
iew concen a es on cul u al sensi i i y in
Finnish Lapland, wi h special emphasis on
Sámi cul u es, he esul s can be applied o
o he a eas and con ex s.
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ARCTISEN Cul u ally sensi i e ou ism in he A c ic
P inciples o Responsible and E hical-
ly Sus ainable Sámi Tou ism by Sámi
Pa liamen o Finland*:
1) Recognizing and espec ing he
alue and he ichness o Sámi cul u al
he i age
2) Sa egua ding and main aining
he Sámi cul u al he i age o u u e
gene a ions
3) C ea ing mu ual unde s anding and
coope a ion ha bene i all pa ies
4) D awing a en ion o and co ec ing
he p oblems in Sámi ou ism
5) Enhancing posi i e e ec s o Sámi
ou ism on he Sámi, hei cul u e and
en i onmen
6) Responsible and e hically sus ainable
ma ke ing and ou ism communica ion
o Sámi ou ism, and
7) Secu ing high quali y ou is expe-
iences.
* T ansla ed om he Finnish e sion o he documen
Du ing he in e iews in Feb ua y–Ap il
2019, only some o he in e iewees had a-
milia ized hemsel es wi h he Sámi Pa lia-
men ’s e hical ou ism guidelines. In ega d
o o he sus ainable ou ism guidelines, he
in e iewed ou ism companies ei he we e
no awa e o hem o did no see hem as el-
e an o hei businesses. Howe e , young-
e gene a ions seemed, gene ally speaking,
mo e posi i e owa ds he guidelines. Some
o he in e iewees poin ed ou ha he Sámi
Pa liamen ’s new p inciples should be seen,
mos o all, as ecommenda ions and goals
a he han as ules and obliga ions.
Based on hese in e iews, he mos
con o e sial issue o hese guidelines is he
Sámi Pa liamen ’s c i ique o he sledge-dog
business. Acco ding o he guidelines, ‘Ma -
ke ing ou is ic sledge-dog se ices in he
Sámi homeland is bo h i esponsible and
e hically unsus ainable and should he e-
o e be e mina ed’35. Many o he in e iew-
ees s a ed ha he sledge-dogs do no be-
long o he a ea, while o he s had di icul y
imagining ou ism in Lapland wi hou hem.
The la e g oup o ac o s called o a mo e
lexible app oach: ins ead o p ohibi ing ce -
ain p oduc s, he ocus should be placed
on ma ke ing ou ism se ices ha build on
eal and au hen ic aspec s o local cul u es,
such as eindee ides.
The in e iews indica e ha mos o
he Finnish ou ism ac o s ecognize ha
sledge-dogs ha e he po en ial o cause
se ious ha m o eindee and eindee
he ding. Qui e a la ge numbe o he in e -
iewees d ew a en ion o he ole o e-
sponsible sledge-dog companies who plan
hei ou es in coope a ion wi h local ein-
dee he de s. Ne e heless, he e a e in e -
na ional so-called pop-up sledge-dog sa a i
companies, who a e no awa e, o who do
no ca e, how hei ac ions impac eindee
he ding, local communi ies, and he en i-
onmen .
Among he in e iewed ou ism ac-
o s, he e we e companies especially in
he Ina i and U sjoki egions who we e con-
ce ned abou he ways in which he Sámi
Pa liamen ’s guidelines migh complica e
hei businesses. The companies ace di -
icul ies in employing Sámi people, as he
guidelines equi e. Some o he in e iew-
ees said ha in hei expe ience he guide-
lines o med a pa o he poli ical agendas
connec ed o he deba e on who is Sámi
and who is no 36.
In gene al, bo h Sámi and non-Sámi
en ep eneu s commen ed on he Sámi
Pa liamen ’s lack o a en ion o e e yday
p ac ices. Success ul implemen a ion o
he guidelines would equi e open coope -

17
a ion wi h local ou ism ac o s. Howe e ,
a he momen he guidelines we e seen
as op-down implemen ed s a egy, wi h-
ou cla i y abou whom he guidelines
ac ually conce n. Acco ding o he in e -
iewees, many o he con lic s could be
sol ed i local ac o s could pa icipa e in
inding ai ways o apply he guidelines in
p ac ice. This endea ou could be ca ied
ou in he nea u u e, when he Sámi Pa -
liamen begins o launch he guidelines.
In addi ion o e hical guidelines,
he e a e some quali y ce i ica es which
he in e iewees hoped would suppo e-
sponsible ac o s in de eloping and ma -
ke ing hei ou ism businesses. One el-
e an example o a quali y ce i ica e in
Lapland is he Sámi Duodji label (in Finn-
ish), which is used o gua an ee he au-
hen ici y o Sámi handic a s. In he sum-
me o 2019, Visi Finland launched a new
quali y ce i ica e called Sus ainable T a -
el Finland (in Finnish).
Some o he in e iewed ou ism en-
ep eneu s pe cei ed quali y ce i ica es
and labels as oo expensi e. One o he
en ep eneu s s a ed:
'We do no need any ce i ica es – we
do no need someone om ou side o
come he e o wo days and hen say
hen ha we a e g ea .'
In gene al, he in e iewees saw enhance-
men o cul u ally sensi i e Sámi ou ism
as some hing posi i e. They suppo ed he
idea o de eloping a quali y label o au-
hen ic Sámi companies, i he c i e ia we e
c ea ed in close coope a ion be ween pol-
i icians, local communi ies, and ou ism
companies. In his case, he ce i ica es
would build on socioeconomic dynamics
ins ead o poli ical in e es s.
The idea o ce i ica es aised many
hough s among he esponden s. A
well-expe ienced Sámi en ep eneu won-
de ed
Would ou se ices be enough o ecei e
his kind o quali y ce i ica e? A e we
‘Sámi enough’? – We do no wan o
o e ou cus ome s any ci cus icks.
We p e e o show old places and ell
s o ies connec ed o hese places.
Tou is s
Acco ding o one o he in e iewed ho el
manage s, ‘ he holy ini y’ o ou ism p od-
uc s in he Finnish Lapland consis s o San-
a, snowmobiles, and sledge-dogs. This lis
should p obably be upda ed wi h a luxu y
ype o glass igloos, which ha e become e -
e -mo e in demand because o he g ow h
in no he n ligh s ou ism. Ne e heless, in-
e iewees had no iced ou is s’ inc eas-
'Would ou se ices be
enough o ecei e his kind
o quali y ce i ica e? A e we
‘Sámi enough’? – We p e e
o show old places and ell
s o ies connec ed o hese
places.'
18 19
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
ing in e es in local li es yles. While no
all he a elle s necessa ily know exac ly
whe e in Lapland (o he No dic coun ies)
hey a e s aying, many ind i impo an o
ecei e co ec in o ma ion abou he cul-
u es, ha e pe sonal expe iences wi h he
locals, and ha e au hen ic cul u al expe i-
ences, o ins ance h ough home- isi s.
The e exis s also an inc eased in e -
es in Sámi handic a s and o he kinds o
locally p oduced sou eni s. En ep eneu s
unde lined he impo ance o o e ing cul-
u ally sensi i e p oduc s and se ices in
a ious p ice ca ego ies.
The in e iewees ag eed ha o eign
ou is s a e o en in e es ed in eindee
he ding. Reindee he ding is pe cei ed as a
ypical and au hen ic way o li e and cen al
pa o local cul u e. Some s a ed ha he
eindee migh ac ually be mo e amous
han he Sámi people. Howe e , he e a e
also ou is s who wish o mee eindee
speci ically in a Sámi con ex *, and o lea n
abou pas and con empo a y Sámi li e-
s yles.
Some o he a elle s app oach ou -
is in o ma ion desks eage o ind and see
Sámi people. Wha can you answe o such
a demand? This eques is an awkwa d
*Reindee he ding in Finland is no a Sámi-only li elihood,
as in Sweden and No way, bu can be p ac iced by o he local
esiden s as well.
one, as he ou is s end o a i e wi h hei
own o en s e eo ypical p e-concep ualiza-
ions o wha he Sámi a e like. Some o he
ou is s a e unwilling o accep ha Sámi-
ness is some hing o he han wha hey
had imagined be o ehand. One in e iewee
exp essed he obse a ion ha non-Sámi
ou ism wo ke s do no wan o desc ibe
wha Sáminess is, and nei he do hey see
such an ac ion as hei ole.
Tou is s’ in e es in seeing and pho o-
g aphing he Sámi has led o many uncom-
o able si ua ions. Tou is s en e people’s
backya ds and pho og aph local homes.
The e a e ou is buses ha pa k in on o
chu ches o wai o local people o exi he
chu ch in hei adi ional Sámi cos umes.
I ha e a pe sonal expe ience o his
om [a] une al. I el aw ul when he
ou is s came he e o pho og aph us.
The ou is s mus ha e hough ha
his was a eal jackpo o ge a pic u e
o people in Sámi d ess, bu you su e
do no wan o ha e ou is s p esen
in hese kinds o si ua ions o e en s.
Some people jus do no hink abou
hese hings.
Ano he angible and mundane demand
has o do wi h ashcans and oile s. The
lack o public oile s and ashcans is a sen-
si i e ma e o he local people, especial-
ly in Enon ekiö and Ina i. In e iewees we e
hoping o be e in as uc u e, as oday
many ou is s a e knocking on hei doo s.
Chinese ou is s come o my home qui e
o en o use he oile . And we le hem
do i . Howe e , isn’ his also some hing
ha should be sol ed some o he way?
Isn’ his also abou sensi i i y as well?
The impo ance o a heigh ened cul u al
sensi i i y needs o be s essed no only o
ou ism companies and de elope s, bu o
ou is s as well. I is clea ha esponsible
ou ism beha iou equi es de eloping ba-
sic in as uc u e.
19
20 21
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
21
Possibili ies and challenges o
cul u ally sensi i e ou ism

22 23
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
ago is no so anymo e. Howe e , cul u al
exploi a ion has dec eased, no anished.
Many seem o ag ee ha he exploi a ion
o Sámi cul u es should be p ohibi ed. In-
e iewees also called o mo e open dis-
cussion be ween he Sámi and he Finnish
ou ism ac o s in o de o a oid he misuse
o Sámi symbols and elemen s e en mo e
success ully han be o e.
This chap e p esen s he ideas, challeng-
es, and oppo uni ies in business and p od-
uc de elopmen which we e b ough up
in he in e iews. Some o he ideas ha e
been summa ized in igu e 2.
On possibili ies
The majo i y o he in e iewees unde -
lined he impo ance o sus ainabili y, qual-
i y, calmness, and cul u al p oduc s ins ead
o expansi e g ow h in ou ism. A g owing
numbe o ou ism en e p ises a e seek-
ing o di e si y hei p oduc s, o ins ance
by de eloping mo e accessible, yea - ound
se ices and ac i i ies o amilies and old-
e gene a ions. Many ound i impo an o
emb ace he calmness o hei home a ea.
The in e iews indica e how cul u al
knowledge and unde s anding ha e been
inc easing among ou ism en ep eneu s.
Some hing ha was accep able 10 yea s
Possibili ies and challenges o cul u ally sensi i e ou ism
'We wan some hing
else he e han ‘Win e -
Wonde land and Ch is mas-
Wonde land’ p oduc s.
Howe e , o ha we need
inno a i e and capable
companies.’
23
S o y elling can
help o ell abou
local cul u es
and ou land.
We should use
mo e s o y elling
o di e si y and
en ichen ou
ac i i ies.
I would be g ea o
lea n mo e abou
ma ke ing, o ins ance,
in social media. Today
i seems like infl uence s
a e impo an ac o s in
ma ke ing.
Na u e is s ill he main
a ac ion in A c ic a eas
and window o ou pas .
Maybe we could use
A c ic na u e and
i s special ligh s as
sou ces o inspi a ion in
pho og aphing, pain ing,
healing.
How should we ma ke ou
beau i ul, au hen ic and
small des ina ion so ha
i di e s om o he s? We
should p obably be be e
a communica ing ha he e
he g oups a e small and
we always ha e ime o ou
gues s.
We wan o concen a e
on p oduc s and se ices
ha a e based on ou
own muscle-powe – we
need guidance o fi nd he
igh cus ome s o ha .
We need some kinds
o cou ses ha will
enable seasonal
ou is guides
o sha e co ec
knowledge abou
Sámi and o he
local cul u es. E en
mo e, we would need
p o essional guides,
who eel com o able
abou wha hey a e
elling.
We should build ou is
expe iences a ound simple,
mundane hings, such
as ice-fi shing, washing
ca pe s, cooking ood o
kni ing.
We jus need a li le
inspi a ion how o u n
hem in o p oduc s and
se ices.
Wha we eally need he e
is mode n and upda ed
in o ma ion abou Sámi
cul u e. Some kind o
b ochu es and ma e ial
ha ou is s can ake
wi h hem when hey
lea e, o ead digi ally
a e wa ds.
Home- isi s a e some hing
ha ou is a e looking o
he e. Ne e heless, we do no
know how o u n home- isi s
in o iable p oduc s and would
need guidance wi h ha .
Handic a s a e an excellen way
o lea n abou Indigenous cul u e.
Handic a s can be made oge he
in wo kshops o du ing home-
isi s. And ou is s a e in e es ed
in buying au hen ic p oduc s as
sou eni s.
Benchma king
and lea ning
om o he s is
an easy way
o co-c ea e
and co-de elop
oge he . I also
allows us o
lea n abou ou
own businesses.
Indeed, he bigges
p o essional challenge
o me is o de elop
cul u al ou ism
p oduc s.
Tou ism s akeholde s’ ideas
o ou ism p oduc and
se ice de elopmen
We need p oduc s ha a e
based on ou alues, no on
wea he condi ions.
We should no o ge ha
we also ha e domes ic
ou is s he e. Wha kind
o cul u al p oduc s and
se ices can we o e hem?
The e a e ou is s who would
lo e o sleep ou doo s, in he
wilde ness, bu hey need help
in doing ha .
We ha e mo e na u e-based e en s
han hose based on local cul u e.
Pe haps we could o e new cul u al
e en s o bo h locals and ou is s
and his way o e a new chance o
in e ac wi h each o he ?
Figu e 2. Tou ism s akeholde s' ideas o ou ism p oduc and se ice de elopmen
24 25
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
Many in e iewees men ioned ha
i is impo an o Sámi en ep eneu s o
ma ke Sámi cul u es in hei p oduc s and
se ices. This would make he ou ism
ma ke mo e cul u ally sus ainable and
sensi i e. One ou ism de elope poin -
ed ou ha whe he o ma ke such p od-
uc s is some hing ha he en ep eneu s
need o decide by hemsel es. The de el-
ope also sugges ed ha i en ep eneu s
s a o o e cul u al p oduc s, mo e ou -
is s who a e in e es ed in hem will s a
a i ing in Lapland. Some in e iewees
also sugges ed ha companies could es
how cul u ally sensi i e hey a e, and how
o imp o e hei sensi i i y.
S o y elling is seen as an oppo uni-
y o sha e co ec in o ma ion abou lo-
cal cul u es and land. I can also di e si y
he p oduc s so ha companies a e less
dependen on unp edic able wea he con-
di ions and build mo e on hei s eng hs.
The in e iewed companies wished o see
mo e s o y elling in ou is ic se ices and
o see i become a pa o he ac i i ies –
no a sepa a e ac i i y. Mos o he Sámi
en ep eneu s emphasised hei elling o
hei pe sonal amily his o ies o hei cus-
ome s, pa icula ly in he eindee sa a i
and es au an /ho el companies.
Mo eo e , ou is se ices based on
handic a s we e also seen as an econom-
ic oppo uni y and an oppo uni y o b ing
mo e a ie y o he p oduc s and se ices
o e ed o ou is s, o example, in sou eni
shops. Nowadays sou eni shops in Finn-
ish Lapland end o ha e mo e ake p od-
uc s ha ha e been made ou side o Lap-
land.
In e iewees saw benchma king as
an excellen oppo uni y o de elop busi-
ness and o lea n om good p ac ices
elsewhe e. One in e iewee a gued ha i
migh no e en be necessa y o a el a
in o de o lea n – e en being a ou is in
one’s own home own can help one o lea n
some hing new.
The in e iewees also b ough up he
need o c ea ing lea le s and o he kinds
o in o ma ion ma e ial on Sámi cul u es,
aking pho og aphs, d essing up o he
A c ic win e , and a ic ules. Today he e
a e ou ope a o s and indi idual ou is s
who s op hei ca s in unsa e places when
chasing no he n ligh s o spo ing ein-
dee . The isi o s do no seem o ecognize
he isks and dange s hey cause o hem-
sel es and o he s in a ic. Also, he ways
in which ou is s ake pic u es we e ound
o be p oblema ic, and se e al in e iew-
ees called o e hical guidelines o using
came as.
The guidelines could be p esen ed in
empa he ic and humo ous ways, ins ead
o ‘p eaching’ and illing he des ina ions
wi h ‘Do no …’ signs*. This ype o guidance
would be easie o g asp and emembe . I
is also necessa y o explo e which si ua-
ions and se ings a e bes o o e ing in-
o ma ional ma e ial; ha is, in which ways
he gues s can be encou aged o beha e
esponsibly be o e hei a i al and du ing
hei s ay. In addi ion o ou is s, non-local
ou ism wo ke s also end o need guid-
ance (see also p. 26).
On challenges
In Finnish Lapland, he e a e many ewe
Sámi ou ism en ep eneu s han Finnish
en ep eneu s, which causes challenges
bo h in cul u al and land-use issues. The e
a e di e en opinions abou using Sámi
cul u al symbols – especially he Sámi
cos ume – in ou ism. While some ou ism
companies do no see using Sámi sym-
bols as p oblema ic, he majo i y wan o
do hings esponsibly, espec ing local cul-
u es.
*In ac , Sámi Pa liamen ha e launched he P inciples o Res-
ponsible and E hically Sus ainable Sámi Tou ism in he o m
o pic u es o each mo e audience.
25
E en hough esponsibili y has been
inc easingly emphasized in ou ism de el-
opmen , he e a e s ill cases in which he
Sámi cos ume and o he cul u al symbols
a e misused. One Sámi en ep eneu e-
ma ked:
'Wha annoys me he mos is ha he
Sámi cul u e is con used wi h dog-
sledding. Some dog-sledding companies
use lá u (Sámi en s) o goah i (Sámi
hu s) and some e en wea he luhkka
(Sámi cape) du ing he husky sa a i.
Al hough some people say ha dog-
sleds ha e a long adi ion he e, I hink
ha hese kinds o se ices should
no be o e ed he e. The e a e many
o he ou is p oduc s ha po ay he
his o y o he adi ions in Lapland in
comple ely w ong ways.'
Fo eign ou is s can s ill eques and pu -
chase he highly con o e sial and cul u al-
ly insensi i e ‘Lapland bap ism’ in di e en
places a ound Finnish Lapland. These ce -
emonies a e un by ‘shamans’ who, wea ing
a Sami cos ume, bap ise ou is s. This is a
ypical example o a Sámi igu e ha has
been c ea ed and p esen ed by he Finnish
ou ism indus y. I gi es a alse image o
he Sámi – as some hing mys ic and p im-
i i e – o a elle s who ha e limi ed p e i-
ous knowledge o Sáminess (see pp. 17-
18). ‘Lapland bap ism’ is no pa o he
Sámi cul u e.
I was only ew yea s ago ... we isi ed
his one place close o he A c ic Ci cle.
I was shocked o see ha he e hey had
Enon ekiö’s adi ional Sámi clo hing –
which was di y and o n. I seemed like
nobody else eac ed o his. Bu I was
e y upse and poin ed ou ha his was
highly inapp op ia e.
Ano he Sámi en ep eneu desc ibed
some bigge ou ism companies in Lap-
land, owned by non-Sámi, in ollowing way:
Well, hey always alk abou esponsible
ou ism … Howe e , he p ac ice di e s
o en om wha he manage s say in
lec u e halls. … They ha e huskies and
eindee , a non-Sámi pe son is ‘jumping’
he e wea ing a Sámi cos ume, and
he e is a lá u (Sámi en ) pi ched in
an ugly way.
One in e iewee con essed ha despi e
one’s since e wish o do hings wi h espec ,
one can ne e be su e o doing hings e-
spec ully enough:
I imagine ha many a e cau ious and
do no da e o u ilize he Sámi cul u es
in hei p oduc s. I is ea ed as
some hing sac ed ha should no be
ouched. I would be good o ha e mo e
open dialogue on how his can be done
in co ec and accep able ways. We
need in o ma ion how ‘Sáminess’ should
no be sold. Bu I unde s and ha his
is a e y sensi i e ques ion; i is by no
means easy o companies o de elop
p oduc s o hese hings.
'Wha annoys me he mos
is ha he Sámi cul u e is
con used wi h dog-sledding.’
32 33
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
mo e on p. 13-14 and p. 25-26). The e a e
people who, despi e hei o icial Sámi s a-
us, pe cei e hemsel es as being om a
Sámi amily. A a pe sonal le el his can be a
di icul , e en auma ic, si ua ion, which can
be a challenge when de eloping ou ism se -
ices and p oduc s.
Di e se ou ism des ina ions in
Lapland
Tou is s seem o be inc easingly in e es -
ed in cul u e-based ac i i ies ac oss Finn-
ish Lapland. Hence, he e a e g ea possibili-
ies o de eloping cul u al ou ism p oduc s
h oughou he egion. Today, he Sámi and
o he local cul u es a e ep esen ed in di-
e se ways in di e en loca ions in Lapland.
In Ina i, whe e he Sámi Pa liamen
and o he Sámi ins i u ions a e loca ed, he
Sámi cul u es a e a g ea a ac ion o ou -
is s. The neighbou ing municipali y, U sjoki,
also seems o be p o iling i sel less h ough
salmon ishing and mo e as a Sámi des ina-
ion.
Se e ijä i, which is si ua ed in he In-
a i municipali y, is igh ly connec ed o he
Skol Sámi cul u e and o hei O hodox e-
ligion. In Se e ijä i he e a e some small
Sámi companies ha o e snowmobile and
eindee sa a is o smalle g oups. In he il-
lage o Nellim, he e a e bo h Skol and Ina i
Sámi. The illage is emo ely loca ed and
has ocused on na u e-based ou ism ac i -
i ies. Howe e , a e se e al decades, he e
is a new oad o Nellim, which may b ing
mo e isi o s o he a ea.
Enon ekiö is seen as a na u e des ina-
ion, whe e a elle s can expe ience quie -
ness and peace ulness. I can be seen as
a special egion in ha he e a e no ski e-
so s. Tou ism ac o s in Enon ekiö a e in-
e es ed in c ea ing new ou ism p oduc s
and se ices based on local cul u es.
Le i is a ski eso which has he po-
en ial o p esen ing Sámi cul u es in sus-
ainable and sensi i e ways. Fo ins ance,
he annual Alpine Ski Wo ld Cup could b ing
in e na ional isibili y o Sámi cul u es.
Howe e , oday he e a e only wo compa-
nies un by Sámi and no Sámi subcon ac-
o s. Hence i would be necessa y o sup-
po Sámi ou ism ac i i ies in Le i.
Ro aniemi has a lo o po en ial o
de elop cul u e- and a -based ou ism. A
newly ounded ne wo k aims o b ing o-
ge he di e en ac o s, o c ea e new cul-
u e- and a -based p oduc s and se ices,
and o dissemina e knowledge abou hem.
La ely he isibili y o a and cul u e has
been inc easing in Ro aniemi.
Since hund eds o yea s ago, a el-
le s in Lapland ha e been imp essed by i s
asce ic, beau i ul na u e and by i s people.
Na u e and local cul u es con inue o be in-
e connec ed in ou ism in Finnish Lapland.
Tou ism ac o s in Lapland seem o unde -
s and esponsibili y and sus ainabili y in
e ms o en i onmen al and cul u al well-
being. The i s s eps owa d cul u al sen-
si i i y ha e al eady been aken. How can
he impo ance o espec o local cul-
u es become as ob ious as ha o he
igh agains en i onmen al change? En i-
onmen al and cul u al wellbeing go hand
in hand, e en when i comes o ou ism.

33
34 35
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
35
No es and e e ences
36 37
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
No es
1. Saa i e al., in p ess.
2. Kugapi, 2014; Lü hje, 1995; 1998; Mällinen, 2014; Niskala &
Ridanpää, 2016; Saa i, 2017.
3. Aikio, 1987; Johansen-Lampsijä i e al., 1991; Leh ola 1999;
Saamelaiskomi ean mie in ö, 1973a; 1973b; see also Lü hje
1995; 1998, p. 37; Sámi Pa liamen , 2018; Va anka, 2001.
4. Olsen e al., 2019.
5. Niskala-Ridanpää, 2016; Saa i, 2017.
6. Sámi Pa liamen , 2015.
7. Ac on he Sámi Pa liamen , 1995.
8. See e.g., Aikio, 1985.
9. Ilola, 1997; Mäkinen, 1983; Pa anen, 1992.
10. Ma kkanen, 1987.
11. Lü hje, 1995, pp. 25–26.
12. Leh ola, 1994; Mazzullo, 2017; Valkonen, 2009.
13. See Valkeapää, 1984.
14. Leh ola, 1994.
15. See Lü hje, 1995, pp. 25–30.
16. Niia, 1992; Niskala & Ridanpää, 2016.
17. See Lü hje, 1995; Va anka, 2001, p. 46; Viken, 2006.
18. See Lü hje, 1995.
19. Saamelaiskomi ean Mie in ö, 1973a; 1973b; Aikio, 1999; Nis-
kala & Ridanpää, 2016.
20. Kugapi, 2014; Sámi Pa liamen , 2018.
21. Saamelaiskomi ean Mie in ö, 1973a; 1973b; Aikio, 1987; Jo-
hansen-Lampsijä i e al., 1991; see Lü hje, 1998, p. 37; Sámi
Pa liamen , 2018.
22. Niskala-Ridanpää, 2016; Saa i, 2017.
23. See also Leh ola, 2015.
24. Valkonen, Valkonen & Koi u o a, 2017.
25. Junka-Aikio, 2014, p. 11; see Valkonen e al., 2017, pp. 527– 28.
26. See Junka-Aikio, 2014, pp. 15–16; Valkonen e al., 2017, p. 534.
27. Pääkkönen, 2008, pp. 216–221; see Valkonen e al., 2017.
28. Junka-Aikio, 2014, p. 17.
29. Junka-Aiko, 2014, pp. 17–20; Valkonen e al., 2017, p. 533.
30. Junka-Aikio, 2014, p. 11; Valkonen e al., 2017, pp. 537, 539–40.
31. Valkonen e al., 2017, pp. 531–32, 540.
32. Junka-Aikio, 2014, p. 19.
33. Nyyssönen, 2007, pp. 52–53; Valkonen, 2014.
34. Sámi Pa liamen , 2016.
35. Sámi Pa liamen , 2018, p. 20.
36. See Sámi Pa liamen , 2018, pp. 13–14.
37. Ju ila e al. 2020.
Acknowledgemen s
We would like o hank all he in e iewed
pe sons who ha e sha ed hei hough s
and spen ime wi h us. You in o ma ion
has become a aluable pa o his epo .
We ha e planned he u u e ac i i ies o he
ARCTISEN p ojec on he basis o you in-
o ma ion. I has been a pleasu e o wo k
wi h you. We hope ha ou coope a ion will
con inue o many yea s o come.
37
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39
40 41
ARCTISEN Cul u ally sensi i e ou ism in he A c ic
Towa d cul u ally sensi i e ou ism
A epo om Finnish Lapland
The epo o e s an o e iew o ou ism de elopmen in Finnish Lapland wi h a ocus on cul u al sensi i i y.
Wha does cul u al sensi i i y mean? Why i is impo an o discuss cul u ally sensi i e ou ism in Finnish Lap-
land? How could cul u al sensi i i y be enhanced, and wha kinds o challenges migh i p esen ? These ques-
ions a e app oached wi h a special emphasis on he Sámi cul u es. The publica ion is based on 44 in e iews
wi h ou ism ac o s ac oss Finnish Lapland.