1 Introduction
Yes, it is this a kind of communality. Thatâs what we do notice ⦠and itâs kind of ⦠itâs a kind of resource. (Interview 4)
The interview excerpt above summarises one of the main focuses on Sami early childhood education: communality (Laiti, 2018). Communality refers to sense of belonging and to collaboration which are built in the interaction between community members. Here communality relates to the holistic idea of Sami society with Sami early childhood education as part of it. This chapter is built on the idea of searvelatnja, a principle of communality in Sami context. This North Sami term refers to collaborative learning space where people from different generation come together to work and learn (Sara, 2003). Balto (1997, p. 24) writes, the goal is not only to learn the concrete things there. Also, Sami values, history, and valued ways of life are to be carried on to new generations. In searvelatnja is a question about the valued way to learn together in shared situations.
When working together on culturally important matters, there is also enculturation at hand. By enculturation, I refer to the process of growing up as a member of oneâs Indigenous community, with the help of older members of that community (Keskitalo, 2010, p. 30). It could be seen as a parallel process to socialisation, where the child is growing up as a member of the main society. Here, I am interested in approaching Sami early childhood education (SECE) as an arena for Sami childrenâs enculturation.
One essential issue for children is identifying with oneâs own cultural community and the feeling of belonging to it, which develops in the process of
The process of enculturation is based on the childrenâs daily and regular experiences (Gallimore et al., 1993). The importance of everyday experiences is essential to realise from the perspective of maintenance and continuity of the Sami cultures and languages. What really matters in childrenâs learning is what they do and experience in daily life, how it is organised and implemented (Nutti, 2019; Rogoff, 1990, 2003).
The role of communality in SECE has been a central issue among Sami early childhood education professionals. This I have experienced when I was working in different positions in Sami early childhood education in the past 20 years, first as a teacher and then as head of an SECE centre. Later then, I was in academia as a researcher, both in Finland and Norway. I have done research on implementation of SECE in Finland (cf. Laiti, 2018). Now, I am working on a research and development project, SáMOS (Sikku, 2019), studying Sami early childhood pedagogy in Norway. The transformation of informal ways such as searvelatnja into formal educational practices is the focus of the project.
In this chapter, I study and discuss how SECE professionals describe their ways to support young Sami children, to learn and experience Sami languages and cultures, as well as how they support children growing up as Sami. Iâll focus in more detail on how communality is implemented in SECE, and more precisely on what kinds of shared learning and participation possibilities children are provided with. To explore this, I have used the following two research questions to study communality in SECE: 1. What kind of collaborative and shared activities did Sami early childhood professionals say that they organise in SECE? 2. What kinds of inter-generational ways of working did they use in their work?
New knowledge is needed to develop SECE pedagogy and, on the other hand, to support SECE professionals in their work. The Sami have developed their own ways to support childrenâs learning and development (Balto, 2005, p. 86). According to my earlier research (Laiti, 2018), these ways work largely as the basis of pedagogical practices in SECE. Yet more research is needed to develop Sami early childhood pedagogy. The existing knowledge (Ãärelä, 2016; Ãärelä-Vihriälä & Turunen, 2022; Balto, 2008; Becher et al., 2019; Jannok Nutti & Joks, 2018; Laiti, 2018; Nutti, 2019; Storjord, 2008) of SECE pedagogy provides a good basis for this. What is needed is a more systematic and detailed knowledge of the present pedagogical thinking and practices.
The SECE professionals work in small units and communities and have few opportunities to communicate with other professionals (Lehtola & Ruotsala, 2017).
So far, the focus of SECE pedagogy has mainly been on Sami languages, how to maintain and revitalise them, and Sami contents and materials (Laiti, 2018; Storjord, 2008). The Sami ways of organising learning, such as searvelatnja, have received less attention in ECE research. Less attention is paid to the traditional wisdom or knowledge of supporting childrenâs learning as a basis of early childhood education pedagogy. At the same time, there is a lack of research on the implementation of Sami pedagogy. In this chapter, I would like to remind the reader of the importance of the role of SECE in childrenâs enculturation.
2 Contextualising SECE
The SECE system in the Nordic countries (Finland, Norway, Sweden) is an institution that organises and leads national laws and curricula. In each of these countries, Sami children have a right to have support to grow up as Sami. In Finland, all ECE is organised by the National Core Curriculum for Early Childhood Education and Care (Finnish National Agency for Education, 2018). In Norway, it is the Framework plan for kindergartens (Kunnskapsdepartementet, 2017), and in Sweden, Curriculum for the preschool (Swedish National Agency for Education, 2018).
Based on these national documents, Sami children have a right to have support in their growing up as Sami and be members of their communities. In Finland, the National Core Curriculum for early childhood education and care ECEC (Finnish National Agency for Education, 2018, p. 49) emphasises âchildrenâs right to have support for Sami identity and awareness of oneâs cultureâ. They must have the opportunity to learn Sami traditional skills and knowledge. The personnel, together with guardians, should take care of preserving linguistic and cultural heritage. In Norway, Sami kindergartens should provide support for children in âpreserving and developing their language, their knowledge and their cultureâ (Kunnskapsdepartementet, 2017, pp. 7â8). Curriculum for the preschool has a similar kind of idea regarding Sami childrenâs ECE, saying that children who belong to the Sami people should receive support
In addition to national-level guidelines in Finland, there are two guidelines for SECE: The Sami Early Childhood Education Plan (The Sami Parliament, 2009) and the Manual of Daily Practices (The Sami Parliament, 2013). These have no official status, but SECE professionals use them as cultural guidelines (Laiti, 2018). These documents open up the objectives, values, contents, and practices of the SECE that can be utilised at the levels of local planning and implementation of ECE. Values related to nature, family, relatives, livelihoods, and handicrafts, as well as to language revitalisation, are at the core. Conscious work to support linguistic and cultural features is an important part of the Sami ECE (Keskitalo & Määttä, 2011; The Ministry of Education and Culture, 2012; The Sami Parliament, 2009).
3 Enculturation through Searvelatnja in SECE
There is a rich mental, spiritual, philosophical, and pedagogical wisdom and knowledge of teaching and learning in Sami culture (Aikio, 2010; Balto, 1997, 2008; Kuokkanen, 2009; Porsanger, 2007). According to Balto and Kuhmunen (2014, p. 63; cf. Aikio, 2010) the goal for childrenâs teaching and learning is to become self-reliant, independent people. Learning practical traditional skills and work activities are of great importance in this. When talking about the enculturation process of Sami children, the question is not only about learning traditional activities, materials, or languages but also about the spiritual teachings and knowledge, and ways of organising childrenâs learning.
Indigenous people have their own contextually bound ways of childrearing and enculturating. There are several Sami scholars (Aikio, 2007; Balto, 1997, 2005; Bjøru & Solbakken, 2021; Boine & Saus, 2012; NergÃ¥rd, 2011; Sara, 2003) writing about principles connected to Sami ways of child upbringing. They mention, for example, birgejupmi â getting along, nárrideapmi â teasing children, duála/moai â dual â form of talking, balddalahkai â side by side way of doing things, ovttas â together, or searvelatnja â room to participate and collaborate between generations.
Pigga Keskitalo (2010) has studied enculturation in a school context and found three central mediators between the cultural knowledge and school implementation. The structures mentioned were time usage, importance of place/space, and understanding of knowledge. Also, Barbara Rogoff (1990, 2003) has studied childrenâs learning among several Indigenous peoples, and
According to my earlier study (cf. Laiti, 2018), there were four cultural models connected to pedagogical thinking and implementation, and to ways daily life was organised. A cultural model is a mental map which guides the interpreting of the surrounding life, for example, what is valued and deemed worthy of implementing. Cultural models connected to ECE refer to ideals of teaching, child-rearing, and education.
Enculturation was one of the cultural models guiding the SECE (Laiti, 2018). One central issue in this cultural model of enculturation was the way Sami early childhood education professionals thought back on adultsâ and childrenâs collaboration, their shared activities, and shared common spaces in institutional life. This was indicated in many ways in the research conversations. The ECE professionals wanted the children to experience the Sami ways of doing things, meet with other Sami, and spend time outside in woods, parks, riversides, and lakesides. The early education workers wanted children to have regular connection with the Sami community, have shared activities, the feeling of being together, gaining common experiences, and connecting with other community members. These themes relate to communality and as such, are essential in working with young children in the SECE. This is like what Mihkkal Niilas Sara (2003, p. 125) calls in North Sami searvelatnja. This literally means âspace for collaboration and participation between generationsâ.
Growing up in oneâs community and culture, together with other members of the community, happens through social learning (Laiti & Frangou, 2019). Balto (2008, p. 54) names two ways of learning: by oneself and through a mediator. One way is that adults teach intentionally in everyday life situations. They organise teaching and, at the same time, intentional possibilities to learn. They work as mediators of culture. The other way to approach learning is through the childrenâs own unintentional learning by observing, listening or watching (Balto, 2008, p. 14; Rogoff, 2014; Rogoff et al., 2004). Here, there is no intentional teaching, children can observe and learn, they can try things by themselves. In searvelatnja, both kinds of learning are possible; there is intentional teaching and plenty of possibilities for children to experience, try, follow, and learn.
4 Methods
The method used in this study was a narrative approach (Lieblich et al., 1998). The idea in a narrative approach is first that knowing happens in the narrative way, and second that knowledge is possible to produce from the stories
The data were initially collected for my doctoral dissertation. I was talking with them about everyday life in the Sami early education units in Finland. The purpose of these research conversations was to have an idea of what happens in the everyday work of SECE, what goals they have, how they plan the activity, and how they implement them (Laiti, 2018). Here I reuse the data, and hence analyse it from a new perspective, with a different concept.
The interview data was analysed with qualitative content analysis using the research questions prepared for the study. The actual analysis was carried out using three steps (Graneheim & Lundman, 2004). I had the idea of searvelatnja in my mind when reading the data for the first time. In the first, data-reduction step, the interview data were narrowed down to keep the most relevant content. In the second step, the research data was clustered, by seeking for similarities in content and organising it according to these groups. In the third step of analysis, thematic content categories were formed as subcategories (Mayring, 2004), that represented the studyâs most important information.
I have respected the ethical guidelines of Indigenous and Sami research (cf. Battiste, 2007). In Sami research, ethics are informed not only by general ethical principles but also by Sami research policies and culturally specific concerns. The Sami community of early education is small, and people know each other, so there was a need to take care of anonymity. Another central ethical principle in this research was an âethical attitudeâ (Syrjälä et al., 2006, p. 191) that emphasises the personal relation of the researcher with the history, traditions, culture, and language of the persons studied. Respecting their expertise in the matter at hand, Sami and Indigenous research respects the local ways and forms of knowledge (Keskitalo et al., 2012, p. 268). In this research, it has meant that the research material is produced in researchersâ and educatorsâ mutual conversations. Ethical requirements for Indigenous research, such as responsibility for disseminating information and benefiting the Sami community, are respected in this research (Keskitalo et al., 2012; Linkola & Keskitalo, 2016).
5 Findings: Organising Rooms for Participation and Collaboration
When reading and analysing the conversations, I noticed the many ways in which the workers described communality, the importance of feeling a sense of
5.1 Shared Everyday Activities
Sami early education professionals encouraged and expected children to join in activities considered important in the Sami culture. The early education teachers and assistants talked about sharing their attention and cultural experiences with children in their everyday lives. By this, they referred to different types of activity sharing and collaboration on Sami matters. Activity sharing could refer to working together in the daily lunch situation.
In eating situations, children are taken to distribute food as âmaidsâ and âhired menâ, as Sami parents are used to do, so there are eager helpers who want to come to share that food, and mugs and forks. Like this. Itâs such a thing for kids, they like to do it. (Interview 12)
We have one worker. She has made a Sami hand puppet. She had also done this at work, and the children have been able to see how to make straps, how to make a belt. (Interview 2)
In addition to sharing, educators referred explicitly to fostering communality in SECE everyday life. Educators referred to strengthening communality among children by giving responsibility to older children.
Yes, weâre trying to have the older ones, that theyâd pay attention to the smaller ones. They would remember that theyâre bigger ones and that theyâre setting an example, so they get the good feeling. Now Iâm bigger, here I helpâ ⦠Yes, similar things what one would do at home with oneâs own children. (Interview 12)
We have children of different ages in the group, so that ⦠Well, it promotes communality ⦠Well, it promotes that, siblings are allowed to be in the same groups and that parents come in, sit and talk. They know othersâ children too. (Interview 4)
Sami early education professionals organised everyday life situations according to the searvelatnja principle. Working and collaborating with children is the basis of any kind of ECE. What makes SECE special are the contents of the activities, the materials that are used, the meanings given to activities, and actions by the teachers and assistants. Balto (2008, p. 41) writes that activity with cultural meaning or interpretation is enculturating.
5.2 Open Doors and Welcoming Attitudes
Once a year, you could say, that there has been someone who has visited us. The wool has been carded here and the children have been able to try it themselves ⦠And roots have been raised with a resource person in the spring. It is for handicraft in our Sami culture. (Interview 1)
The traditional interpretation of searvelatnja refers to the situations where different generations meet, and the elders make it possible for children to learn traditional (either concrete or immaterial) knowledge. The resource personâs searvelatnja differs from visitors, who are also welcomed and valued, in that there is an intention to open up some aspect of Sami culture important in the local community. The searvelatnja visitors form is different kind; they are more like messengers from the community and, on the other hand, they play a
Itâs so rich for our children that there is another adult who speaks Sami and then itâs a surprise that ⦠There is a little girl who also speaks the Sami language, even though she is not here in kindergarten. Thatâs kind of the way to expand awareness. (Interview 15)
The informant explains the meaning of communality for childrenâs cultural awareness. During visits, searvelatnja serves as a language learning and identity strengthening arena. For Sami children there are very few possibilities to have support for their Sami language learning and understanding of what it is to be Sami, the same as also Melissa Mesinas and William Perez (2016) found when studying identity building among Mexican adolescents.
So, we learn how to behave when an older person comes. ⦠To get up and shake hands and ⦠just the basics ⦠how to do that ⦠will just go sit down with the kids, talk ⦠be in it ⦠thereâs nothing really organised ⦠that itâs just talking, then the kids are in it. (Interview 1)
Open doors and welcoming attitudes in SECE groups were described in many ways by ECE professionals. This was one common matter in their stories. They said that this was one natural way to have a connection with the Sami community.
5.3 Getting Outside
The third category of communal activities is named, âgetting outsideâ. It reveals how essential the professionals thought it was to go outside, especially out from the kindergarten yard, to go to nature, and to the woods to experience the origin of Sami culture. Going out happened even during the coldest days.
The principle is that there is no such thing as not being able to go out ⦠even if it is minus 40 degrees frosts and we get dressed and then we are out for 5 or 10 minutes. That we go out every single day. (Interview 20)
In a couple of weeks, we are meant to go ice fishing with a resource person ⦠that heâll arrange, and weâll go ⦠If those bigger ones (children) get excited and then the little ones could walk around there and see from one hole in the ice to another one what those big ones do and ⦠Even then, the fact is that we are together there. (Interview 2)
The kids are sitting on hummocks. ⦠and ⦠eating berries they found ⦠We try to find out where there could be a foxâs nest ⦠and what could be a bearâs nest and ⦠(laughs) and all that ⦠even children love to move around in nature. (Interview 18)
Sami early education professionals connected outdoor activities with communality. Outdoors provided Indigenous cultures that are developed in nature and nature-related activities (Jackson-Barrett & Lee-Hammond, 2018; Jannok Nutti & Joks, 2018; Lunda & Green, 2020). Going out from inside provides different kinds of learning opportunities connected with culture. Nature and outdoors are important places for Indigenous learning about traditional ecological knowledge (Lunda & Green, 2020) and identity (Jackson-Barrett & Lee-Hammond, 2018).
5.4 Gatherings, Celebrations, and Events
The fourth category, âgatherings, celebrations, and eventsâ, presents the way searvelatnja was implemented, for example, by organising or participating in all kinds of community events, either on the premises or virtually. One way that early education professionals described their methods of enculturation was the participation in different kinds of events or organising them by themselves. They said here all kinds of events for parents are organised (Interview 16). They talked about having different kinds of celebrations together with families, relatives, and community members.
And, for example, we are instead of parentsâ evenings ⦠when there were always children in the parentsâ evenings, we started to have bearaÅ¡eahkedat, family evenings. (Interview 14)
Yes, of course, it must be said that ⦠the events ⦠like ⦠the events of the Sami youth or other what is being held in Inari, there is a sense of pride in going there. ⦠In a way that ⦠that we are the same people. And of course, this language for me is something ⦠itâs so nice that it connects people there. (Interview 12)
There were different kinds of examples of gatherings in the kindergarten where parents and relatives could participate, too. Children and adults were celebrating Christmas together or having an outdoor meeting in the spring around the fireplace.
Well, mostly that communality has been reflected in the fact that parents are terribly interested in joint activities and everything ⦠And if we want to organise something, they are always involved. (Interview 17)
In these gatherings, they could share the latest news in the community around the fire and meet with other Sami families.
For example, yesterday afternoon we had a kind of sausage frying event in the yard where parents had been invited. We had a barbecue there hot ⦠and there was an idea of communion ⦠And I noticed that when they came it was right away, âHey, youâre here too and ⦠whatâs up?â And âBures, buresâ [Hello, hello] ⦠and there I noticed well again, that kind of cohesion of our Sami. (Interview 4)
All kinds of gatherings, meetings and celebrations are known to be important for Indigenous knowledge sharing and identity forming (Edge & McCallum, 2006; Laiti O. & Frangou, 2019). The meetings, gatherings, and celebrations were spaces for sharing information, the feeling of belonging, and being
6 Discussion
Above I have presented practices in Sami early childhood education that were organised according to the searvelatnja philosophy. The findings show that Sami early education professionals arranged different kinds of activities to make it possible for children to participate and collaborate between generations. They provided children with Sami activities to participate in and experience daily and, on the other hand, on a longer-term but regular basis. They encouraged children to collaborate with each other, and the older children to help the younger ones. According to the interviews, children could participate from early on, and they could observe different kinds of work activities, hear stories about these, and at the same time help among them and practice skills connected to these. The purpose of all these activities was to strengthen childrenâs connectedness with Sami community, culture and life.
Going outdoors, there where Sami culture comes from, was an important act of communality and mean of enculturation. The stories showed that there were activities where children and adults had shared focuses in the kindergarten. They collaborated in different types of cultural activities, from ice hole fishing to duodji and gatherings, in many of which there were different generations on site. Children participated in activities with older generations, both in intentional and unintentional ways, being around, observing and actively participating. These were important moments for the childrenâs enculturation; in all of these, they had the possibility to connect to the Sami way of life and to the Sami community. In these situations, there was Sami knowledge and thinking used.
The results in this study show that there are already plenty of pedagogical acts and events in SECE that support childrenâs enculturation. What seems to be missing is a holistic system that would bring all these already existing acts, events, thoughts, and implementations together. To implement Sami culture and traditions and to maintain and revitalise the Sami languages, there is a need to develop systematic pedagogy in SECE. Yet, what is needed more are the elders, and the members of the community, to participate in the ECE implementation. Sami society need to take SECE as an important part of it, and support it, to base the implementation to the Sami thinking and philosophy. SECE needs to be a respected part of Sami society, in order to be able to enculturate children, to help them grow up as Sami.
7
as an Indigenous people, the use of Sami pedagogy in modern life can encourage and strengthen their identity and cultural values, and our model of learning can be recognised as part of our own epistemology and cosmology for life.
Transforming the cultural ways to communicate, to organise the social orders, to connect with the land, and to understand time connects children with the Sami ways to live and manage Sami communities and society. This type of organising provides children with continuity and a holistic base to get connected with the Sami life. This, I think, is possible even if there are international affiliations, national laws and curricula, and strong ideas directing the work in ECE. At the same time, there is space for local and individual proactivity. There is always a possibility in every situation to transform the Sami knowledge into practical pedagogy, and at the same time into the possibility for children to experience their Indigenous culture. On the other hand, every situation is a possibility for the child to deepen her/his relationship with the Sami community.
There are many matters, such as strong institutional structures and ideas, the fragmentation of the SECE community, and a shortage of SECE professionals that challenge the implementation of enculturation. Challenges must be recognised and resolved, not only on the local level, but also on the national and even transnational level. SECE teacher education answers to some of these challenges by building a teacher network and adding early education teachersâ cultural awareness and its importance in the implementation of SECE. It also raises professionalsâ understanding of connecting Indigenous cultures to institutions. It is of primary importance to use the knowledge gained from this study in the training of ECE teachers, as well as in courses for educating SECE workers.
Membership in the Sami community is not self-evident in the colonised, assimilated minority situation. Fostering the Indigenous culture and languages is a continuous, holistic process. As this study shows, Sami ECE has an important role in connecting everyday life with the Sami cultural bases with a high
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