Duodji - hvem eier kunnskapen og verkene?

lea dá kulturimperialisma. 2006 Eurohpalaš
musihkkafestiválas Athenas besse miljovnnaid
mielde geahččit oaidnit go suopmelaš
joavku Lordi coggalii šávkalágan turistagahpira.
Son čilgii son lea coggan dán gahpira
go háliidii čájehit gullevašvuođas davás
ja Roavvenjárgii. Nu gártá dát turistagahpir
kontrastasimbolan guovddáš (Helsset) ja
doaresbeali (Roavvenjárga) divštallamis.
Go galledeaddjit de bohtet dán guvlui, de
soitet muitit Lordi gahpira, ja soitet čatnat
dan báikái ja muhtumat maid de davvi (ja
sámi) kultuvrii. Ja, nu soitet de oastit muittu
guovllus, turistagahpira. De lea dieđus jearaldat,
leago buorre vai heittot duodjái?
Geat oamastit dieđuid
Álgoálbmogiid vuoigatvuođa julggáštusa
WGID (Working Group on the Draft Indigenous
Declaration) árvalusas daddjo § 12
ná:
Indigenous peoples have the right to
practice and revitalise their cultural
traditions and costumes. This includes
the right to maintain, protect and
develop the past, present and future
manifestations of their culture, such
as archeological and historical sites,
artefacts, designs, ceremonies, technologies
and visual performing arts and
literature, as well as the right to the
resti tution of cultural, intellectual,
religious and spiritual property taken
without their free and informed consent
or in violation of their law, traditions
and costumes (Simpson 1997: 32).
Dán čuoggá mielde galgá leat álgoálbmogiin
vuoigatvuohta doalahit, suddjet ja ovddidit
iežaset kultuvrralaš árbevieruid. Dattege
gávdnat ovdamearkkaid go earát leat
oaidnán vuoitun geavahit dujiid ja minstariid
dienasin.
Vuos válddán moadde ovdamearkka. 1960­
Under den internasjonale melodifestivalen
i Athen i mai 2006, kunne millioner av seere
oppleve at Lordi fra Finland slengte på seg
en turistduodji i form av en etterligning av
šávka (stjernelue). Lordi selv uttalte at han
tok på seg denne luen for å markere sin
tilhørighet til «Lappland» og Rovaniemi,
som kanskje av det sentrale Helsinki blir
betraktet som periferien. Da får denne
turistlua et kontrastsymbol for sentrum i en
ironisk setting. I konkurransesammenheng
blir samer også «nasjonalistiske» på nasjonalstatenes
vegne, og vinnerne blir helter
uansett. Derfor kan en slik luebruk bli
en liten bagatell i begeistringen over at
nasjonen har fått en ny helt. I neste omgang,
når besøkende kommer til «Lappland» og ser
en etterligning av en samisk lue, gjenkjenner
de den som et symbol for området. Så er
spørsmålet, er det bra eller ikke?
Hvem eier rettighetene til
kunnskapen
I forslag til urfolksdeklarasjonen som
Working Group on the Draft Indigenous
Declaration (WGID) har utformet, står det
i § 12:
Indigenous peoples have the right to
practice and revitalise their cultural
traditions and costumes. This includes
the right to maintain, protect and develop
the past, present and future manifestations
of their culture, such as
archaeological and historical sites,
artefacts, designs, ceremonies, technologies
and visual performing arts and
literature, as well as the right to the
restitution of cultural, intellectual,
religious and spiritual property taken
without their free and informed consent
or in violation of their law, traditions
and costumes. (Simpson 1997: 32.)
hat). Lordi himself said that he wore this hat
to show his belonging to “Lappland” and
Rovaniemi, which is perhaps regarded by
central Helsinki as the periphery. This tourist
hat is then given a contrasting symbol for the
centre as an ironic setting. In a competitive
context, Samis are also “nationalistic” on
behalf of the nation state, and the winners
become heroes regardless. Therefore, such
a use of the hat can become a bagatelle in
the enthusiasm over that the nation has a
new hero. In the next round, when visitors
come to “Lappland” and see an imitation
of a Sami hat, they recognise it as a symbol
for the area. So the question is: Is that good,
or not?
Who owns the rights to the
knowledge?
In recommendations for the Indigenous Peoples’
Declaration that the Working Group
on the Draft Declaration on the Rights of
Indigenous Peoples (WGID) has formulated,
§12 reads as follows:
“Indigenous peoples have the right to
practice and revitalise their cultural
traditions and costumes. This includes
the right to maintain, protect and develop
the past, present and future
manifestations of their culture, such
as archaeological and historical sites,
artefacts, designs, ceremonies, technologies
and visual performing arts
and literature, as well as the right to
the restitution of cultural, intellectual,
religious and spiritual property taken
without their free and informed consent
or in violation of their law, traditions
and costumes” (Simpson, 1997: 32).
Here it says that indigenous peoples shall be
able to maintain, protect and develop their
own cultural heritage and their traditions.
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