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Reconstruction of a peat goahti at Skansen open-air museum
A reconstruction of a wooden goahti
A Sami family in front of goahti. The tent in the background is a lavvu. Note the differences in the pole placement of the two structures. This photo was taken around 1900 in northern Scandinavia.

A goahti (Northern Sámi), goahte (Lule Sámi), gåhte (Pite Sámi), gåhtie (Ume Sámi) or gåetie (Southern Sámi), (also gábma), (Norwegian: gamme, Finnish: kota, Swedish: kåta), is a Sámi hut or tent of three types of covering: fabric, peat moss or timber. The fabric-covered goahti looks very similar to a Sami lavvu, but often constructed slightly larger. In its tent version the goahti is also called a 'curved pole' lavvu, or a 'bread box' lavvu as the shape is more elongated while the lavvu is in a circular shape.

Construction

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The interior construction of the poles is thus: 1) four poles curved at one end (8–12 feet (2.4–3.7 m) long), 2) one straight horizontal center pole (5–8 feet (1.5–2.4 m) long), and 3) approximately a dozen straight wall-poles (10–15 feet (3.0–4.6 m) long). All the pole sizes can vary considerably.

The four curved poles curve to about a 130° angle. Two of these poles have a hole drilled into them at one end, with those ends being joined together by the long horizontal center pole that is inserted by the described poles. The other two curved poles are also joined at the other end of the long pole. When this structure is set up, a four-legged stand is formed with the long pole at the top and center of the structure.[1] With the four-legged structure standing up to about five to eight feet in height, approximately ten or twelve straight "wall-poles" are laid up against the structure. The goahti covering, today made usually of canvas, is laid up against the structure and tied down. There can be more than one covering that covers the structure.

The differences between the goahti and the lavvu can be seen when looking at the top of structures. A lavvu will have its poles coming together, while the goahti will have its poles separate and not coming together.

Peat goahti from Eastern Finnmark. Late 19th century.

The turf version of the goahti will have the canvas replaced with wood resting on the structure covered with birch bark then peat to provide a durable construction.

Transportation and usability

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Traditionally, the Sami transported the whole disassembled structure by having their domesticated reindeer being used as a pack animal to carry or drag the poles while following their reindeer herd. Today, because of the awkward size of the curved poles, this structure is used less often by the Sami as a transportable shelter. When following their cultural tradition, the Sami more often use the Sami lavvu for their camping structure.

In the coastal areas the more resident coastal Sami used the peat goahti as a combined human living and livestock building until the Second World War.

Goahti. 1870s.

See also

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References

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Goahti

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from Grokipedia
Goahti, also known as gamme in Norwegian, is a traditional turf or tent-like dwelling used by the Sámi, the indigenous people of northern , serving as a in their semi-nomadic . Constructed from locally sourced materials, the goahti features a wooden frame of birch poles or curved beams, covered with sheets and thick layers of turf for insulation against harsh conditions, often topped with a conical or and including stone vents for ventilation. Its interior layout is characteristically divided into nine distinct areas delineated by logs or stones, with a central (arran) for cooking and heating; spaces include the uksa entry zone, boassu spiritual area at the back, and side sections for sleeping, eating, and work, reflecting social and cultural norms documented since the 1700s. Historically, goahti settlements incorporated complementary structures like elevated storehouses (njalla or buvrie) on poles for food storage, forming self-sufficient communities that were prevalent in Sámi regions until the and persisted in some areas through , sometimes with adaptations such as wooden floors and chimneys. Today, while traditional goahti have largely been replaced by modern housing, contemporary versions—often insulated canvas tents inspired by the original lávvu design—offer experiences in Swedish Lapland, complete with wood-burning stoves and basic furnishings for an authentic connection to Sámi heritage.

Overview and

Definition

A goahti is a traditional semi-permanent dwelling used by the of northern , consisting of constructed from four curved wooden poles that form two intersecting arches, which are then covered with fabric, turf, or timber to create a stable . This structure provides a versatile habitat suited to the nomadic or semi-nomadic lifestyles of Sámi communities, particularly reindeer herders, and is designed to withstand harsh conditions such as extreme cold, wind, and snow. Key characteristics of the goahti include its conical or dome-like shape, which minimizes wind resistance and maximizes interior space efficiency, along with a central that serves as the primary source of warmth, cooking, and social gathering. The is typically positioned in the center, often surrounded by stones or a low partition to manage smoke and heat distribution, reflecting the dwelling's adaptation to environments where insulation and fire management are essential for survival. Typical dimensions range from 3 to 5 meters in diameter, allowing it to accommodate 4 to 8 people comfortably, depending on the specific configuration and covering materials used. The term "goahti" originates from Northern Sámi, derived from Proto-Samic *koatē and ultimately from Proto-Finno-Ugric *kota, meaning a tent or hut; it is cognate with Finnish "kota" and Swedish "kåta," highlighting shared linguistic roots across Finno-Ugric languages. Unlike the more portable conical lavvu, which relies on straight poles for quick assembly during migrations, the goahti's arched frame offers greater durability for longer-term stays.

Historical Origins

The origins of the goahti, a traditional Sámi dwelling, trace back to at least the among proto-Sámi groups in , with archaeological evidence pointing to precursor structures in dating from approximately 0 CE to 1050 CE. These early dwellings, known as the Slettnes type, consisted of small circular or oval turf houses with central hearths and stone foundations, likely used seasonally by coastal hunter-gatherers and reflecting adaptations to the environment through lightweight, mobile designs. Such structures represent the foundational evolution of Sámi , transitioning from basic shelters to more defined forms suited to the harsh Fennoscandian , including and variable terrain. The goahti's development accelerated with the emergence of among the Sámi around 800–1000 CE, shifting from purely nomadic tents to semi-permanent variants that supported migratory in inland areas of , , and . Archaeological sites from the late and early medieval period (ca. 700–1300 CE) reveal clusters of rectangular hearths associated with light goahti constructions, often near water sources and bogs, where high levels and bone refuse indicate prolonged occupation tied to exploitation. These adaptations were driven by the need for portable yet insulated shelters to withstand winters, with turf elements providing thermal retention during migrations. Turf goahti remains from medieval periods have been excavated in northern Norway and Sweden, such as at sites like Vapsgedden and Spildra, confirming continuity in design with central fire pits and partitioned floors for family use. The first detailed written mentions of the goahti appear in 17th-century Scandinavian records, notably in Johannes Schefferus's Lapponia (1673), which describes and illustrates these turf or timber-based dwellings as essential to Sámi seasonal mobility.

Design and Construction

Structural Framework

The structural framework of the goahti relies on a primary frame composed of four main curved poles, typically fashioned from or occasionally , arranged to form two intersecting arches that provide the foundational dome shape. These poles, known as biellie or "ears" in Sami terminology, are bent naturally or by steaming and joined together at their apex using wooden pegs or braces to create a self-supporting skeletal structure without the need for a central support pole. This configuration allows for an oval or slightly elliptical base, enhancing stability in windy and snowy conditions typical of Sámi environments. Additional supports consist of radial poles—straight lengths of roundwood, often —lashed or pegged to the apex of the main arches and extending outward to the perimeter, where they are anchored into the ground or against a stone foundation. This radial arrangement distributes the structure's weight evenly across the dome, forming a robust, triangulation-based framework that requires no nails or metal fasteners in traditional builds. The central placement of the smoke hole at the apex facilitates ventilation, while the is positioned directly beneath it in the interior center to optimize heat circulation and smoke egress. Assembly begins with erecting the two arches by positioning and joining the four main poles into place, followed by attaching any crossbeams for if needed, and then securing the radial poles to complete the frame. This sequence ensures a quick yet secure setup, often completed by a small group using only wooden pegs and natural cordage. The load-bearing principles emphasize even through the curved arches and radial spokes, enabling the goahti to withstand substantial accumulation without collapse due to the parabolic profile that sheds loads effectively. Variations in pole may adapt slightly for compatibility with different coverings, though the core frame remains consistent.

Covering Materials

The covering materials of the goahti serve as the protective outer layer, enclosing the structural framework to provide , insulation, and against harsh conditions. These materials are sourced locally from the surrounding landscape, emphasizing sustainability and adaptation to the environment. Traditionally, coverings include for pre-industrial versions, turf for semi-permanent structures, and timber for more fixed dwellings, with modern adaptations incorporating fabric. Preparation involves careful harvesting, drying, and curing to mitigate rot in the humid, variable climate of . Fabric coverings, introduced after the mid-19th century with the availability of inexpensive , are treated with to enhance and can be layered for added insulation. This material is stretched over the frame, forming a lightweight, portable enclosure similar to a but often larger in scale. Sourcing typically involves imported or traded textiles, applied tautly to prevent sagging and water pooling. Turf layers, consisting of sod cut from nearby bogs, are stacked in thick layers directly over or poles, with the grass side facing inward to control moisture absorption and promote drying from the interior. This arrangement provides superior , retaining heat during cold seasons while allowing some to avoid buildup. The heavy weight of the turf secures the covering to the frame without additional staking, contributing to . Timber options for permanent goahti structures utilize overlapping logs or planks, sourced from local or other woods, sealed with packed into gaps to prevent drafts and water ingress. acts as a natural insulator and filler, expanding slightly when wet to maintain tightness. These coverings are applied by and stacking logs horizontally around the base and sloping walls, integrating seamlessly with the wooden framework for long-term use. Preparation techniques for all coverings emphasize and curing to combat rot in the damp environment; , for instance, is harvested in overlapping sheets during the sap-free season and air-dried flat to preserve its natural resins, which offer inherent before layering. Turf is cut in uniform blocks and allowed to cure briefly to reduce excess moisture, ensuring longevity of up to several decades with proper maintenance.

Types and Variations

Fabric Goahti

The fabric goahti represents a and portable iteration of the traditional Sámi dwelling, featuring a slender frame composed of flexible wooden poles arranged in curved, hyperbolic arches to form an elongated structure. This design distinguishes it from the more conical while sharing similarities in overall form, with coverings traditionally made from oiled canvas or hides stretched over the frame for weather protection. Its primary advantages lie in rapid assembly, typically achievable in under an hour by a small group, and a total weight of approximately 20-30 kg, rendering it well-suited for summer nomadism and short-term relocations during . These attributes supported the mobile lifestyle of mountain Sámi communities, where the structure could be erected facing away from for added stability. Historically, the fabric goahti gained prevalence among mountain Sámi from the onward, coinciding with the intensification of as distinct Sámi lifestyles diverged, enabling efficient shelter during seasonal migrations across landscapes. In contemporary contexts, fabric goahti equivalents are employed at cultural festivals and recreational gatherings, often utilizing synthetic fabrics such as nylon-reinforced for improved and resistance to , while preserving traditional portability for events like herding demonstrations. Unlike the turf goahti, which emphasizes semi-permanent insulation, this variant prioritizes ease of transport.

Turf Goahti

The turf goahti, also known as the or sod-covered variant, features a heavier frame constructed from curved birchwood beams forming hyperbolic arches, reinforced with tree forks and a central ridge pole pegged without nails for enhanced stability. These arches, often sourced from naturally bent hillside trees, support layers of sheets overlaid with thick turf blocks stacked up to 0.9 meters at the base, creating a dome-like structure that integrates seamlessly with the ground for semi-permanent use. Construction of a turf goahti typically requires approximately 120 man-hours for a of 4-5, equivalent to 2-3 days of collective labor, involving erection of the inner framework followed by application of for and stacking of turf for insulation and . This results in a semi-permanent lasting around 10 years or more, with the structure becoming increasingly solid as the turf layers meld over time, and its low profile anchored directly into the to withstand winds and provide inherent stability. Particularly prevalent among forest Sámi communities in the 18th and 19th centuries, the turf goahti utilized local and for its coverings, offering superior through the dense earth layers while providing natural that blended the dwelling into wooded landscapes for protection and warmth during extended settlements. This was well-suited to forested regions up to 400 meters , where resources were abundant, enabling year-round habitation in harsh northern climates until the mid-20th century in some areas. Maintenance involves minimal intervention, as the living turf grows and interlocks to reinforce the against ; however, periodic re-thatching or replacement of damaged sections is recommended annually in high-moisture environments to prevent or collapse.

Timber Goahti

The timber goahti constitutes the most enduring variant of traditional Sámi dwellings, serving primarily as a fixed winter base for family groups in regions with abundant timber resources. Unlike more transient forms, it emphasizes structural permanence through wooden , allowing for year-round habitation in suitable environments. These huts reflect adaptations to the climate, prioritizing insulation and stability over mobility. Construction begins with log walls assembled on a circular foundation, typically using local or logs notched together in a manner influenced by Nordic techniques, with the supporting frame seamlessly integrated into the wall structure itself. The roof, often conical or slightly pitched and covered in turf, , or wooden , provides effective and thermal retention. Diameters commonly reach up to 6 meters, enabling accommodation for several family members, while the overall build relies on locally sourced materials to ensure environmental harmony and . With proper sealing and maintenance against moisture and pests, timber goahtis demonstrate remarkable longevity, lasting up to 40 years in active use. Historically, this form prevailed among coastal and Sámi populations from medieval periods onward (circa AD 1000–1300), evolving as a response to settled lifestyles involving , , and early reindeer management in wooded lowlands, distinct from the square longhouses of incoming Nordic settlers. A key variation, the kota subtype, modifies the standard design with a more pronounced sloped to facilitate snow shedding, thereby improving resilience in areas prone to heavy accumulations and reducing structural strain during prolonged winters.

Traditional Usage

Daily Life Applications

The interior of a traditional goahti was organized to facilitate daily living, divided into nine distinct areas marked by logs or stones, with the main axial divisions consisting of the uksa (entrance area), the central (árran), the boaššu (rear area for storage and spiritual activities), and two side sections called loaido further subdivided for sleeping, eating, and work on raised platforms or benches covered with hides and furs. Storage for tools, hides, clothing, and fuel was integrated into the uksa and boaššu, allowing families to keep essential items close while maintaining an open central area for communal activities. Cooking and heating centered on the open árran , which served as the of warmth and food preparation in the goahti, with women typically managing the using such as or to prepare products, porridges, and other foods, while men handled ; smoke escaped through a roof vent or adjustable hatch to regulate airflow and reduce indoor haze. This setup provided efficient heat distribution in the compact space, essential for enduring cold climates. Family dynamics in the goahti emphasized for multi-generational living, with typical occupancy of 4-6 people divided by status and to ensure and harmony. Sleeping arrangements in the loaido sections placed elders and higher-status members toward the rear boaššu for , while servants or younger family members occupied areas nearer the entrance; in larger two-family units, separate sections along the central axis allowed distinct family spaces without full isolation. Hygiene and maintenance were woven into daily routines, with the covered in layers of branches or twigs to absorb , provide insulation, and create a clean sleeping surface that could be refreshed periodically. Ash and debris from the were regularly cleared, and hides aired out to prevent mold, ensuring the goahti remained habitable through ongoing care. These practices adapted slightly with seasonal shifts, such as thicker branch layers in winter for added warmth.

Seasonal Adaptations

Sámi herders selected dwelling types suited to the season, using lighter fabric goahti or tents resembling large conical structures with or hide coverings for breathability and portability during summer calving migrations to higher pastures, often elevated on stone foundations to prevent dampness. During winter, more permanent turf goahti with thick walls and sometimes additional hide or rug coverings provided insulation, enhanced by natural drifts around the exterior and strategic placement in sheltered valleys or forested areas to minimize wind and access lichen-rich pastures for . The turf goahti's solid construction supported a central hearth that provided consistent warmth, making it suitable for prolonged stays during the when daylight is absent. In transition periods such as spring and autumn, herders employed portable fabric goahti or to balance insulation and ventilation amid fluctuating temperatures and , aligning with seasonal relocations typically 1-2 times per year as they shifted between winter inland or coastal sites and summer mountain grounds. During these times, smoke vents were adjusted to maximize available light in early spring or late autumn, aiding visibility in the variable conditions.

Mobility and Transportation

Portability Features

The goahti's portability is enabled by its modular , consisting of detachable poles forming a base and arched framework, along with coverings that are secured via simple notches, pegs, or lashings rather than permanent fixtures. In the fabric version, canvas or synthetic materials drape over the poles and can be easily removed and rolled into compact bundles, while the poles themselves are bundled for . The turf version employs sheets that can be removed during disassembly, but layers are generally sourced locally at each site; this process is more labor-intensive due to the need to regather natural materials. Weight considerations further enhance mobility in traditional designs: the fabric goahti, utilizing slender poles and hides or fabrics, can be carried by one or two individuals or loaded onto a , making it suitable for individual or small-group during migrations. In contrast, the turf goahti's frame and bark components necessitate effort from family members to bundle and move, reflecting adaptations to seasonal movements while maintaining structural integrity; turf is reapplied on-site to minimize load. These designs prioritize local, renewable materials to minimize overall load without compromising in conditions. Minimal tools are required for assembly and disassembly, typically limited to an axe or for shaping poles and stripping bark, with no reliance on metal fasteners in authentic constructions—pegs and natural joints suffice for connections. This simplicity allows for efficient breakdown, often completed in under an hour for fabric variants, facilitating rapid relocation in response to needs.

Relocation Methods

The relocation of a goahti during traditional Sámi nomadic patterns involved efficient dismantling and transport aligned with grazing routes, covering distances aligned with seasonal grazing routes, varying from several to hundreds of kilometers annually. These movements were essential for semi-nomadic families, who prioritized portability to follow seasonal migrations without abandoning essential ; relocations typically occurred 4-6 times per year, moving between coastal summer pastures and inland winter areas. Dismantling followed a specific packing sequence to preserve materials: coverings, whether fabric or bark, were removed first, followed by the poles and frame. For turf goahti, the frame and bark were bundled for transport, while turf sod was sourced anew at the site to ensure viability in subsequent setups and minimize resource waste in harsh environments. Poles and other wooden components were bundled for easy carrying. Transport modes varied by group size and terrain; smaller loads could be carried on foot by family members, while larger assemblies were loaded onto pulka sleds pulled by , leveraging the animals' strength for over-snow travel. In later periods, snowmobiles supplemented or replaced sleds, accelerating relocations while maintaining alignment with needs. Within herding families, relocation exemplified a clear division of labor rooted in complementary roles. Women typically managed the interiors, including packing household items, skins, and provisions, while men disassembled and transported the structural frame and poles. This coordinated effort ensured swift camp transitions, often completed in a single day, sustaining the family's mobility across landscapes.

Cultural and Social Significance

Role in Sámi Society

The goahti served as a vital component of the Sámi , particularly in supporting the nomadic practices that formed the backbone of many communities' livelihoods. As semi-permanent dwellings, goahtis provided shelter at seasonal campsites, complementing portable tents that enabled herders to follow migrations of herds across vast landscapes between summer mountain pastures and winter coastal or forest areas. This adaptability was essential for sustaining the herding , where supplied food, materials, and , allowing families to maintain self-sufficiency in remote environments. Historically, a significant portion of Sámi engaged in this semi-nomadic lifestyle, with influencing economic activities until the early 20th century. In Sámi social structure, the goahti functioned as a central hub for family and community interactions, hosting gatherings of extended kin groups known as siidas. These assemblies facilitated decision-making on shared resources like grazing lands, as well as informal sessions for storytelling and knowledge transmission, reinforcing social bonds and cultural continuity within small, independent family units. The design and inheritance of goahtis often reflected matrilineal traditions, where women held significant roles in property management and transmission, underscoring the matriarchal elements in Sámi kinship systems. Typically accommodating single families, goahtis symbolized the autonomy of these units while enabling cooperative siida activities during seasonal convergences. Usage of the goahti varied across Sámi subgroups, adapting to their distinct environmental and economic contexts. Mountain Sámi relied on goahtis as semi-permanent bases at seasonal settlements, complementing lighter tents for active herding migrations. Forest Sámi, with less emphasis on large-scale nomadism, constructed more durable goahtis integrated with wooden storehouses for year-round protection of supplies from wildlife. or coastal Sámi, focused on and , employed goahtis or similar gamme structures as stable year-round dwellings until external influences altered these practices. These regional differences highlight how the goahti's versatility supported diverse livelihoods within the broader Sámi social fabric. Colonization in the 19th and 20th centuries profoundly disrupted the goahti's traditional role through policies of forced sedentarization, which aimed to integrate Sámi into settled, state-controlled economies. In and , relocations and land enclosures from the 1920s onward confined herders to fixed villages, diminishing the need for mobile dwellings and eroding nomadic patterns central to Sámi identity. This shift reduced reliance on goahtis, as many communities adopted permanent Scandinavian-style housing, leading to cultural and economic marginalization.

Rituals and Symbolism

In Sámi traditions, the goahti served as a for spiritual practices, functioning as a microcosm of the world where both living inhabitants and ancestral spirits coexisted. The central represented the world's core and was used as an for offerings, such as pouring a splash of drink to honor Saaraahka, the goddess of fire and fertility. Shamanic rituals conducted by the , the spiritual mediator, often took place within the goahti, incorporating yoik singing—a vocal technique that invoked states and connected participants to the spirit world. Specific ceremonies, like the bear feast, utilized a dedicated goahti restricted to men for preparing and cooking ritual meat, emphasizing gender-specific sacred roles in honoring spirits. During key life events, the goahti's construction and relocation involved rituals to invoke protective spirits. Builders oriented the entrance eastward to greet Beaivi, the sun goddess, symbolizing renewal and divine blessing for the dwelling's inhabitants. Offerings to local clan spirits were made to ensure protection and prosperity, aligning the structure with the natural and spiritual landscape. The goahti's circular form held profound symbolism, embodying the Sámi cyclical worldview tied to nature's rhythms and promoting communal unity. This shape mirrored the sun's path, reinforcing connections to celestial forces central to Sámi cosmology.

Modern Developments

Contemporary Uses

In contemporary contexts, the goahti has gained popularity in across Sámi regions, particularly through experiences that blend traditional aesthetics with modern comforts. In , sites like Nutti Sámi Siida near offer fabric-covered goahtis as accommodations, featuring insulated walls and canvas roofs for stays immersed in Lapland's nature, capitalizing on the trend that surged in the Nordic region during the . Similarly, in , Sámi Glamping in Sortland provides goahti tents with multiple beds for families, emphasizing authentic cultural encounters alongside amenities like wood stoves, contributing to the growth of experiential in areas. Goahtis are also integral to cultural events and education, serving as reconstructed structures to preserve and demonstrate Sámi heritage. At festivals such as Riddu Riđđu in , traditional goahtis built from local birch and turf are erected to host gatherings, performances, and workshops, fostering community and international awareness of indigenous practices since the event's inception in 1991. In educational settings, goahtis function as interactive tools in Sámi schools, where they facilitate lessons on and craftsmanship. Hybrid designs have evolved the goahti into sustainable, year-round dwellings by incorporating contemporary materials while retaining core portability. These adaptations often include improved insulation layers and integrated wood-burning stoves, allowing for efficient heating in harsh winters and positioning the goahti as a low-impact option for off-grid living. Beyond Sámi territories, goahti-inspired designs have been adapted globally for portable shelters in extreme environments. Fabric goahtis, valued for their quick setup and wind resistance, are employed in Arctic expeditions, providing temporary housing that echoes traditional portability while meeting modern logistical needs.

Preservation and Revival

Efforts to preserve traditional Sámi goahti have focused on museum reconstructions and restorations to maintain historical authenticity amid modernization pressures. The Norsk Folkemuseum in Oslo's Sámi site includes a tent constructed using birch poles and canvas to demonstrate seasonal Sámi lifestyles, alongside historical information on goahti dwellings, serving an educational role for schools and visitors. Similarly, the Discovery Center in Chisholm restored its authentic goahti, originally built in 1998 by Sámi craftsmen Ilmari and Anssi Mattus, in September 2025 after weather-related deterioration, ensuring the exhibit's continued representation of Sámi heritage. The devitalization of goahti began in the late due to socio-economic shifts, including the transition from turf-covered goattieh to frame cabins influenced by policies and altered practices via use, reducing occupancy of traditional sites. Revitalization efforts have since emerged, supported by that balance heritage preservation with contemporary needs, such as restoring goahti for cultural gatherings. In modern contexts, goahti designs are being revived through adaptations that enhance portability and efficiency while preserving cultural essence. These updated versions are increasingly used as hiking shelters, festival accommodations, and educational tools in schools, with a growing market among Scandinavian manufacturers. This revival extends to public spaces in northern villages, promoting and self-reliance values rooted in Sámi traditions.

References

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