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Non-affirmed relationships as a barrier to identity <\/strong><\/p>\n This blog picks up where the previous blog<\/a> left off, the importance of decision-making power, how much of it there is or has been, and its role in shaping the social identity of a minority group.<\/p>\n <\/p>\n The Finnish state can be blamed because S\u00e1mi\u2019s sense of sameness has not been able to develop in the same way as one of the self-governing provinces of the \u00c5land Islands. This is the result of a long history. Suvi Keskinen has studied the involvement of the Finns and Finland in colonial\/racial histories, which she notices to have been connected to the modern state- and nation-building processes, which created \u201cOthers\u201d of the indigenous and minority populations, who were perceived as biologically and\/or culturally inferior. Consequently, the colonization of S\u00e1mi lands, discourses of racial\/cultural Otherness, and strong assimilation policies have been the silenced underside of the modernization process in Finland. [1] This blog focuses on the assumed consequences of cutting S\u00e1mi\u2019s relationship to their lands not only concretely but also metaphorically and thus psychologically. Rauna Kuokkanen clarifies the worldview of the S\u00e1mi and explains that traditional Sami perception of the world postulates that the land is a physical and spiritual entity. More closely, as human survival depends on the balance and renewal of the land, the central principles in this understanding are sustainable use of and respect for the land and l\u00e1hi, the earth\u2019s abundance given to human beings if the relationships are well maintained. [<\/a>2] In the year 2021, Finland has still not ratified the international ILO convention affirming the rights of the S\u00e1mi. The state’s actions irreversibly destroyed S\u00e1mi culture, and the state has still not been able to take responsibility for its human rights violations and other injustices. Sadly, the destructive spirit continues as Finland’s current S\u00e1mi policy systematically restricts the practice of traditional S\u00e1mi livelihoods, such as reindeer husbandry and fishing. [3] If we think of this from the geographical perspective to social exclusion, it is good to understand that even if Finland ratified ILO Convention 169, the state would not hand over land to the S\u00e1mi. However, the S\u00e1mi would have decision-making power, which would be reasonable. [4] Decision-making power could, however, contribute to the integrity of the S\u00e1mi social identity. Tiina Sanila-Aikio notes that the link with her people, culture, and language environment is practically being severed in their lifetime in Finland, which is by many standards one of the richest and best countries in the world. The S\u00e1mi live still today with a concern for the future. Moreover, in sparsely populated areas, the service system is also fragile, for example, related to mental health services. [5] It can be considered that the S\u00e1mi issues have reached an impasse. Until the ILO Convention is finally ratified, there will be a minor change in the autonomy of the S\u00e1mi and thus no development of social identity in the desired way. Toivanen quotes Bud Khleif to introduce the concept of “minoritised”, which he uses to illustrate that no one chooses to have less power. Here, nobody wants to belong to a minority if there are chances to have a position with more power. [6] \u00a0This leads us to ask who is responsible for making someone a minority. In the case of the S\u00e1mi, The Finnish state has to ensure that its minorities have equal possibilities to strengthen their social identity.<\/p>\n <\/p>\n Full sail ahead – social identity further strengthens the autonomy. <\/strong><\/p>\n \u00c5land tourism company sells \u00c5land with the phrase \u201cExperience the Sea like an \u00c5lander, with a guide who knows the local waters and can tell you about fishing, the sea and its importance in \u00c5land.\u201d[7]<\/em> BBC, in turn, describes the autonomy as follows \u201cSurrounded by sea and forest, the 6,700 islands of \u00c5land are idyllic, but \u00c5land’s peacefulness runs deeper than its setting<\/em>.\u201d Both above establish the ground for the identity of the \u00c5landers, which is strongly linked to the land already by location. As noted in the first blog, the location and the successful autonomy model have made the \u00c5land Islands an example of a potential solution to the conflict, but this has required the \u00c5landers to be flexible. In the BBC article, \u00c5landic perspectives were brought to the fore through interviews. In one of them, it is noticed that the Islanders must accept the duality of needing a measure of self-sufficiency while also being dependent on the lands surrounding them, which makes them more ready to accept compromise. In relation to the sea, another interview pointed out that there is found a certain amount of accountability in \u00c5land that encourages positive social behavior, especially related to climate change and preserving nature. [8] Therefore, the \u00c5lander\u2019s deep relationship with the land further strengthens their social identity. They do not have to recall against the state for their rights related to the land, but, as a united group, focus on protecting the land and that it remains just as important for future generations. Also, the territory and the unique situation have brought prosperity to \u00c5land. In the past, \u00c5land was a poor region, but shipping has provided livelihood and economic benefits for its inhabitants. [9] \u00a0In contrast to the S\u00e1mi, all the above has undoubtedly only strengthened the social identity of the \u00c5landers as a minority group. The shaping of \u00c5landers identity is described in Julia Koivus\u2019s thesis that relates to an individual’s identity that is strongly related to the surrounding culture. Identity means identification with the surrounding culture and its traditions. The influence of the surrounding culture on the individual’s identity can be considered particularly strong in a small island community like \u00c5land. The population is small, which means that people often know each other in \u00c5land. The island community is close to the water, and nature is close to the sea. [10] If \u00c5land were like any other Finnish province, it would not even have its hospital, just a health center. \u00c5land has created its structures and solutions to maintain its level of service. [9]<\/p>\n <\/p>\n The blog shows that functional autonomy in \u00c5land has succeeded in uniting its inhabitants as a minority. \u00c5landers have sufficient decision-making power and as seen above, strong self-government is actually a significant part of their identity. On the other hand, it can be noted that the social identity of the S\u00e1mi will not be able to improve if they remain “minoritised”. Inequality will persist and a sense of belonging will not flourish as long as the S\u00e1mi are forced to remind of their rights. In analyzing autonomous regions, it is important to identify what kind of self-governance is at stake, given the multiple aspects of social exclusion.<\/p>\n <\/p>\n For those more interested, I recommend reading Markku Suksi’s extensive research<\/a> on autonomy arrangements in the world.<\/p>\n <\/p>\n [1]<\/a> Keskinen, S. (2019). Intra-Nordic Differences, Colonial\/Racial Histories, and National Narratives: Rewriting Finnish History.\u00a0Scandinavian studies, 91(12), 163-181.<\/p>\n [2]<\/a> Kuokkanen, R. (2005). L\u00e1hi and Att\u00e1ldat: The Philosophy of the Gift and Sami Education. The Australian Journal of Indigenous Education, 34, 20-32. doi:10.1017\/S1326011100003938<\/a><\/p>\n [3]<\/a> Mariya Riekkinen and Markku Suksi, “The S\u00e1mi Assembly in Finland”, Online Compendium\u00a0Autonomy Arrangements in the World, November 2019, at www.worldautonomies.info.\u200b<\/a><\/p>\n [4]<\/a> (8.2.2017.) Suomen on aika turvata saamelaisten oikeudet. Helsingin Sanomat<\/em><\/a>.<\/em><\/p>\n [5]<\/a> Leino, P. and Varis, N. (9.11.2019.) Miksi saamelaiset aina valittaa? Yle uutiset.<\/a><\/p>\n [6]<\/a> Lyytinen, J. (23.6.2021.) \u00c5 luokan kysymys. Helsingin Sanomat.<\/em><\/a><\/p>\n [7]<\/a> \u00c5landsresor. <\/a><\/p>\n [8]<\/a> Gardiner, K. (29.6.2021.) Surrounded by sea and forest, the 6,700 islands of \u00c5land are idyllic, but \u00c5land’s peacefulness runs deeper than its setting. BBC.<\/a><\/p>\n [9]<\/a> Aitomurto, T. (5.2.2019.) Suomalaiset tiet\u00e4v\u00e4t liian v\u00e4h\u00e4n saamelaisista. Helsingin Sanomat.<\/em><\/a><\/p>\n [10]<\/a> Koivu, J. (2014.) (Svensk \u00e4r jag inte, finska kan jag inte tala – s\u00e5 l\u00e5t mig vara \u00e5l\u00e4nning : en enk\u00e4tstudie om \u00e5l\u00e4ndska ungdomars identitet. Kanditaatin tutkielma. Jyv\u00e4skyl\u00e4n Yliopisto.<\/a><\/p>\n <\/p>\n <\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" WRITTEN BY Emilia Liesm\u00e4ki Non-affirmed relationships as a barrier to identity This blog picks up where the previous blog left off, the importance of decision-making power, how much of it there is or has been, and its role in shaping the social identity of a minority group. The Finnish state can be blamed … <\/p>\nREFERENCES<\/span><\/span>:<\/span><\/span><\/h4>\n