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Traditional Sámi spiritual practices and beliefs are based on a type ofanimism,polytheism, and what anthropologists may considershamanism. The religious traditions can vary considerably from region to region withinSápmi.
Traditional Sámi religion is generally considered to be Animism. The Sámi belief that all significant natural objects (such as animals, plants, rocks, etc.) possess a soul, and from a polytheistic perspective, traditional Sámi beliefs include a multitude of spirits.[1] Sámi traditional beliefs and practices commonly emphasizesveneration of the dead and of animal spirits. The relationship with the local animals that sustain the people, such as thereindeer, are very important to the kin-group.[1]
Aside frombear worship, there are other animal spirits such as the Haldi who watch over nature. Some Sámi people have a thunder god calledHoragalles.Rana Niejta is "the daughter of the green, fertile earth".[2] The symbol of theworld tree or pillar, which reaches up to theNorth Star and is similar to that found inFinnish mythology, may also be present.[3]
Laib Olmai, the forest spirit of some of the Sámi people, is traditionally associated with forest animals, which are regarded as his herds, and he is said to grant either good or bad luck in hunting. His favour was so important that, according to one author, believers said prayers and made offerings to him every morning and every evening.[4]
In the landscape throughout Northern Scandinavia, one can findsieidis, places that have unusual land forms different from the surrounding countryside, and that can be considered to have spiritual significance. Each family or clan has its local spirits, to whom they make offerings for protection and good fortune. TheStorjunkare are described sometimes as stones, having some likeness to a man or an animal, that were set up on a mountain top, or in a cave, or near rivers and lakes. Honor was done to them by spreading fresh twigs under them in winter, and in summer leaves or grass. TheStorjunkare had power over all animals, fish, and birds, and gave luck to those that hunted or fished for them. Reindeer were offered up to them, and every clan and family had its own hill of sacrifice.[5]
Anoaidi is a mediator between the human world andsaivo, theunderworld, on the behalf of the community, usually using aSámi drum and a domestic flute called afadno in ceremonies.
One of the most irreconcilable elements of the Sámi's worldview from the missionaries’ perspective was the notion "that the living and the departed were regarded as two halves of the same family." The Sámi regarded the concept as fundamental, while Protestant Christian missionaries absolutely discounted any possibility of the dead having anything to do with the living.[6] Since this belief was not just a religion, but a living dialogue with their ancestors, their society was concomitantly impoverished.[1]
The Sami religion differs somewhat between regions and tribes. Although the deities are similar, their names vary between regions. The deities also overlap: in one region, one deity can appear as several separate deities, and in another region, several deities can be united in to just a few. Because of these variations, the deities can be somewhat confused with each other.
Mubpienålmaj - the god of evil, influenced by the Christian Satan
Radien-attje - Creator and high god, the creator of the world and the head divinity. In Sámi religion, he is passive or sleeping and is not often included in religious practice. He created the souls of human beings with his spouse. He was also calledWaralden Olmai.
Raedieahkka - wife of the high god Radien-attje. She created the souls of human beings with her spouse.
Rana Niejta - spring goddess, the daughter of Radien-attje and Raedieahkka.[2]Rana, meaning "green" or by extension "fertile", was a popular name for Sámi girls.
Radien-pardne - the son of Radien-attje and Raedieahkka. He acts as the proxy of his passive father, performing his tasks and carrying out his will.
Ruohtta - god of sickness and death. He was depicted riding a horse.
^Holmberg-Harva, Uno, Lapparnas religion: (Lappalaisten uskonto, 1915), Centre for Multiethnic Research [Centrum för multietnisk forskning], Uppsala, 1987 ('The faith of the Sami')
^Karsten, Rafael, Samefolkets religion: de nordiska lapparnas hedniska tro och kult i religionshistorisk belysning, Stockholm, 1952 ('The Sami religion')
^Reuterskiöld, Edgar, De nordiska lapparnas religion, Norstedt, Stockholm, 1912 (The religion of the Northern Sami)
^Balys, John (1973). "Finnische Mythologie".Götter und Mythen im alten Europa [Gods and myths in ancient Europe]. Wörterbuch der Mythologe (in German). Vol. 2. E. Klett.ISBN3-12-909820-8.
Bäckman, Louise; Hultkrantz, Åke, eds. (1985).Saami Pre-Christian Religion: Studies on the Oldest Traces of Religion Among the Saamis. Stockholm:Almqvist & Wiksell.
