Kildin Sámi, also spelt as Kildin Saami is a Sámi language spoken on the Kola Peninsula of northwestern Russia by the Kildin Sámi, who have historically inhabited the peninsula.

The Sámi languages closest to Kildin are Ter Sámi and Akkala Sámi, in Soviet tradition sometimes considered to be dialects of Kildin Sámi. From a strictly geographical point of view, only Kildin and Ter, spoken on the Peninsula, could be regarded as Kola Sámi. It is the largest of the Eastern Sámi languages by number of speakers. However, unlike its close relatives Skolt Sámi or Inari Sámi Kildin is today only used actively by very few people.

Originally, Kildin Sámi was spoken in clustered areas of the mainland and coastal parts of the Kola Peninsula. Nowadays, Kildin Sámi speakers can be found in rural and urban areas, including the administrative center of the oblast. The area of Lovozero has the highest concentration of speakers. Other Kildin Sámi speakers are scattered throughout the villages and small towns of the Peninsula: Revda, Kola, Loparskaya, Teriberka, but can also be found in larger more sizable towns of Murmansk Oblast such as Olenegorsk and Apatity. Lovozero is known as the main place where the language is still spoken by 700–800 ethnic Sámi amongst a total village population of approximately 3,000. However, today the Saami are but a minority in Lovozero: the large majority of the population consists of Russians and Izhma Komi. The language has only about 100 active and perhaps 600 passive speakers. As a result of relocation, migration, and forced movement of the group, the community has really fragmented and become divided over other areas in Murmansk Region, thus leading to an inability for the revival and sustenance of their language, traditions, customs, and beliefs.

The Kildin Sámi (Kola Sámi) first came into contact and had more subsequent meetings with the Russians in the 12th century, when Pomor traders from the Republic of Novgorod landed on the southern shores of the Kola Peninsula. The Russians themselves inhabited and set up shelters in the Kola and the Ter Coast as it was known then during the 13th–14th centuries. During the 15th and 16th centuries, Russians started heavily occupying and building their own communities in northern Karelia and increased exposure between the Kildin Sámi and Russians naturally blossomed as a result. In the 19th century, Kola Sámi were organized and advocated for themselves through "tight-knit familial communities" where they worked in pastures, lived by fishing, and survived through hunting all in a concrete set around defined territory with extended family. During this time, the community shared in spiritual customs and held similar ideologies on their language and community.

In the Russian Empire, the Kildin Sámi had no authority, rights or privileges, or liberties of autonomy and independence to control their affairs and to educate and teach their language through schools. After the 1917 Revolution which overthrew the tsarist regime of Nicholas II and led to the rise of the Bolsheviks, party systems, and emphasis towards a village-centered, peasant-centered, society, the Soviet state implemented laws or statutes that encouraged the development and protection of Sámi language and Sámi culture.

During the 1930s, with an orientation toward Russian nationalism ("Russification") and Russian identity that came about more dramatically with Joseph Stalin's rise to power and his oppressive tactics, Kola Sámi languages and culture came under intense pressure. His oppressive agricultural, economic, and cultural policies also led to the arrest of those who resisted collectivization, including many who lived in the Kola tundras. As Russia entered World War II, Kildin Sámi youth were drafted to serve in the Red Army, which lessened hardships and prejudices they faced for a temporary period. Although the repression ended after the death of Stalin in 1953, Russification policies continued and the work with the Sámi languages started again only in the beginning of the 1980s when new teaching materials and dictionaries were published.

As social and cultural emphasis has been put on the writing and speaking of the various languages that constitute Russia, Kildin Sámi has now become a critically endangered language. Russian is prominently spoken in Kildin Sámi communities so much so that the original language is hardly ever heard of or only spoken privately amongst those who still know how to do so within an insular community. The few Kildin Sámi who speak and understand their language proficiently can also speak various dialectical tongues that constitute ethnic Russia. Because the language has eroded so rapidly over the centuries, it is more widely spoken amongst or between older elders who were taught and educated between themselves and thus retained the spoken language and hardly spoken by children. In Lovozero, Kildin Sámi was taught as an elective subject for first through fourth graders as of 2017^[update]; however, beginning in the 2014–15 school year, Kildin Sámi language instruction was folded into a broader class on Sámi history, culture, and folklore. The reasons for the loss and decline in speakership is as follows: a lack of education, dispersion of the Sámi, no generational transmission of traditional Sámi trades and ways of life, and not ever needing to speak or not regularly speaking the language have both caused speakership to take a hit over the years. Kildin Sámi is written using an official Cyrillic script.

There is an opportunity to revitalize, reintegrate, and have Kildin Sámi be more widely spoken such as reintroducing and raising awareness and support for Kildin Sámi as an everyday language for communication—like in the Sámi community of Lovozero. Youth and adolescents are expressing more interest now to speak Kildin Sámi which can help in the languages survival. A sizable portion of political and cultural Kildin Sámi groups are pushing for policies and local measures that help to maintain and protect Sámi tradition, which is important if the language is to survive the test of time. The federal Russian legislation guarantees the Sámi several legal rights giving them language sovereignty and rights to use and develop their languages. But for the practical realization of these rights the Kola Sámi community needs to hold a constant constructive dialogue with the municipal and regional authorities, which have expressed their willingness to cooperate with the Sámi in the development of the Sámi language and culture.