Toward culturally sensitive tourism Report from Finnish Lapland

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 3 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€ 5 6 7 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 7 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. 16 17 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 Re e ences Ac on he Sámi Pa liamen (1995). Re ie ed om h ps://www. inlex. i/ i/laki/ajan asa/1995/19950974 Aikio, S. (1985). Ka saus saamelais en his o iaan. In M. Linkola (ed.), Lappi: Saamelais en ja suomalais en maa. Osa 4 (pp. 41– 103). Hämeenlinna: Ka is o. Aikio, P. (1987). Suomen saamelaisalueen ma kailus a ja ma - kailun suh ees a saamelaiskul uu iin. In No dic Sámi Council. 13 h Sámi con e ence, Å e 13.-15.8.1986. Repo (pp. 2–42). Sámi addi. Aikio, M. (1999). Saamelaiskul uu in enessanssi ja yös ö ilje- ly. In M. Tuominen, S. Tuulen ie, V.-P. Leh ola & M. Au i (Eds.), Pohjoise iden i ee i ja men ali ee i , osa 1: Ou amaal a un u iin (pp. 56–63). Ro aniemi: Kus annus-Pun si. Ilola, H. (1997). Ma kalla Pe samossa: Ka saus ” oisen Käsi a - en” ma kailuun. (Tou ism publica ions B 1.) Ro aniemi: Uni e - si y o Lapland. Johansen-Lampsijä i, L., Kangasniemi, H., Kankaanpää, K., Ki- iniemi, E. M. & Koskinen, S. (1991). Saamelaisalueen nuo en elinolo ja elämän apa: P ojek in loppu apo i. (Soc. Sc. publica- ions B 11.) Ro aniemi: Uni e si y o Lapland. Junka-Aikio, L. (2014). Can he Sámi speak now? Decons uc i e esea ch e hos and he deba e on who is Sámi in Finland. Cul- u al S udies, 30, pp. 205–233. h ps://doi.o g/10.1080/095023 86.2014.978803 Ju ila, S., Hakka ainen, M., Päläs, J. & Ilola, H. (2020) Ve aisma- joi u uksen hy ä käy än ee : e aismajoi us, haas ee ja mahdol- lisuude majoi us oiminnassa -hankkeen loppu apo i. Ro anie- mi: Publica ions o he Mul idimensional Tou ism Ins i u e. Kugapi, O. (2014). 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Jä iluoma (Eds.), Dy- namic aspec s in ou ism se elopmen . P oceedings o he 5 h No dic Symposium on Tou ism Resea ch (pp. 31–46). (Tou ism publica ions B 3.) Ro aniemi: Uni e si y o Lapland Ma kkanen, E. (1987). Ha ojen ha as ukses a kansan hu iksi: Ma kailun aihee 1887–1987. In S. Hi n & E. Ma kkanen, Tuhan- sien jä ien maa: Suomen ma kailun his o ia (pp. 147–344). Hel- sinki: Finnish Tou ism boa d and Suomen Ma kailulii o. Mazzullo, N. (2017). And people asked “We wan o ha e lakes o ish!” and lakes we e gi en. Skol Sámi eloca ion a e WWII in Finland. A c ic An h opology, 54(1), 46–60. Me sähalli us (2016). Kes ä än ma kailun pe iaa ee : Kansal- lispuis o , luon o- ja his o iakoh ee sekä maailmanpe in ökoh- ee . Re ie ed 15 May 2019 om h p://www.me sa. i/docu- men s/10739/1486966/Kes a an_ma kailun_pe iaa ee _2016. pd /a841a17b-9116-438d-8 da-c1b99dba3488 Mäkinen, V. (1983). Suomen Lapin ma kailun syn y. In M. Linko- la (Ed.), Lappi: Suu i, kaunis, pohjoinen maa. Osa 1 (s. 162–177). Hämeenlinna: Ka is o. Mällinen, M. (2014). Ma kailun kul uu isen kes ä yyden käy än- nön mää i elyjä ja o eu umis a U sjoen ki konkylässä 2000-lu- ulla. Mas e ’s hesis. Oulu: Uni e si y o Oulu. Niia, L. P. (1992). Sámisk u ism mås e hi a ä sig! Same- olke , 73(3), 30–31. Niskala, M. & Ridanpää, J. (2016). E hnic ep esen a ions and social exclusion: Sáminess in Finnish Lapland ou ism p omo- ion. Scandina ian Jou nal o Hospi ali y and Tou ism, 16, 375– 394. h ps://doi.o g/10.1080/15022250.2015.1108862 Nyyssönen, J. (2007). "E e ybody ecognized we we e no whi e". Sami iden i y poli ics in Finland, 1945–1990. Doc o al hesis. Uni e si y o T omsø. Olsen, K. O., Abildgaa d, M. S., B a land, C., Chimi i, D., De Be na di, C., Edmonds, J., ...Viken, A. (2019). Looking a A c- ic ou ism h ough he lens o cul u al sensi i i y: ARCTISEN – a ansna ional baseline epo . Ro aniemi: Mul idimension- al Tou ism Ins i ue. Re ie ed om h p://u n. i/URN:IS- BN:978-952-6620-39-8 Pa anen, S. J. (1992). 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Re ie ed om h ps://dokumen i .solinum. /samediggi/? =Do- kumen ipankki%2FTilas oja 38 39 ARCTISEN Cul u ally sensi i e ou ism in he A c ic Sámi Pa liamen (2016). Pic u e Guidelines. Re ie ed 20 May, 2019, om h p://mediabank.lappi. i/ Sámi Pa liamen (2018). P inciples o Responsible and E hically Sus ainable Sámi Tou ism. Re ie ed 3 May, 2019, om h ps:// www.samediggi. i/wp-con en /uploads/2018/11/Vas uullis- en-ja-ee ises i-kes %C3%A4 %C3%A4n-saamelaisma kailun- oi- min ape iaa ee _hy %C3%A4ksy y_24092018-3.pd Saa i, R. (2017). Saamelaisuuden myy ise ep esen aa io ma kailuy i ys en in e ne -si ulla: Mainosku ien semioo inen analyysi. Mas e ’s hesis. Ro aniemi: Uni e si y o Lapland. Saa i, R., Höcke , E., Lü hje, M., Kugapi, O. & Mazzullo, N. (in p ess) Cul u al sensi i i y in Sámi ou ism: A sys ema ic li e - a u e e iew in he Finnish con ex . Finnish Jou nal o Tou ism Resea ch. Valkeapää, N.-A. (1984). G ee ings om Lappland: The Sami – Eu ope’s o go en people. London: Zed P ess. Valkonen, S. (2009). Polii inen saamelaisuus. Tampe e: Vas a- paino. Valkonen, S. (2014). The embodied bounda ies o e hnici y. Eu opean Jou nal o Cul al S udies, 17, 209–224. h ps://doi. o g/10.1177/1367549413508101 Valkonen, J., Valkonen, S. & Koi u o a, T. (2017). G oupism and he poli ics o indigenei y: A case s udy on he Sámi deba e in Finland. E hnici ies, 17, 526–545. h ps://doi. o g/10.1177%2F1468796816654175 Va anka, P. (2001). Lappi ma kailun näy ämöllä: Saamelaiskul - uu i ja luon o ma kailun kulisseina. (Soc. Sc. publica ions B 35.) Ro aniemi: Uni e si y o Lapland. 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.