The final seminar in our 2021-2024 Japan-Finland early career researcher exchange programme
Human movement between the Arctic and East Asia due to tourism and business is increasing. Food, especially fishery resources, from the Arctic meet the growing market demand in East Asia. On the other hand, such influences from Asia have a major impact on local communities in the Arctic. In a seminar in Rovaniemi, we discussed the lived experience of this interdependence and provide an opportunity to think about what kind of regional exchange is desirable for people on both sides. This was the fourth and so far final seminar in our researcher exchange programme with Japanese colleagues, coordinated by the Centre for Northeast Asian Studies in Tohoku University, Prof Hiroki Takakura, and the Anthropology Team at the Arctic Centre. The content of this seminar was organised by our dear colleague Yuka Oishi, anthropologist from Kobe University, whom we know for 10 years, when she was working on her PhD on the Siberian Khanty.
This time we are lucky to welcome researchers from Sendai (Tohoku University), Osaka (the Japanese National Museum for Ethnology), and Kobe (Kobe University) as Japanese guest presenters, matched by team members from the anthropology team in Rovaniemi.
The format with 40 minutes slots for each presenter also gave enough time for discussions, which we all in the audience made ample use of. These discussions also showed that the topic of mobility of food and people is inherent in many aspects in our research even in such cases where this is not the focus at all. For example, thinking about the Siberian ethnic diasporas outside Russia now (Takakura’s presentation), their sense of belonging and identity after their move away from home is significantly influenced by the things they can eat there in diaspora. Or think about the tourists: it almost seems they can be divided in to those who bring their own food from home in order to eat what they are familiar with even abroad – and those who on the contrary travel to explore the local culinary culture. Of course a combination of both is also possible (I for example have taken even miso soup along for a stay with Yamal-Nenets reindeer nomads, while at the same time also eating wonderful fresh raw reindeer meat, blood and fish)
the participants of the seminar
The seminar programme is here below, including presentation abstracts.
2024 seminar in the ARCSII Japan-Finland researcher exchange programme
The regional impact of moving people and food
Thursday September 5 – Friday, September 6
Arctic Centre, University of Lapland “Thule” seminar room
Contact: Florian Stammler (at ulapland.fi) and Yuka Oishi (Yuka Oishi
Thursday, 5 September 2024
10:00 – opening of seminar: Takakura and Stammler
10:15 – presentation 1 Anna Stammler-Gossmann (Arctic Center, University of Lapland)
Food Ways and Identity
10:55 – presentation 2 Kaori Ishii (Tohoku University)
Impacts and Responses of Coastal Communities to Food Safety Uncertainties: The Case of Shellfish Poisoning in Japan and Alaska
12:35 – 13:30 LUNCH (costs by ArCSII)
13:30 –presentation 3 Karolina Sikora (Arctic Center, University of Lapland)
The Food Culture in The Komi North – From Tradition to Modernity
14:10 – presentation 4 Hiroya Noguchi (National Museum of Ethnology)
Hopeful Alien Species: The Impact of Muskox Introduction on the Cup’ig Culture of Nunivak Island
14:50 – presentation 5 Yuka Oishi (Kobe University)
Indigenous Fur Culture in The Global Supply Chain: Out of Capitalism or Re-Marginalized?
15:30 – coffee break
15:45 – presentation 6 Asami Tsukuda (Tohoku University)
Andean Pastoralists Surviving in the International Market: A Case Study of Alpaca Wool Trade in Southern Peru
16:25 – general discussion and wrap-up of day one
18:00 – Dinner: frying sausages in a laavu by the river
Friday, 6th September 2024
09:30 – presentation 7 Viola Ukkola (Arctic Center, University of Lapland)
Validity of Economic Viability as a Description of Reindeer Herding: A Case Example from Sattasniemi, Northern Finland
10:10 – presentation 8 Florian Stammler and Aytalina Ivanova (Arctic Centre Rovaniemi)
Sustaining Relationships: Opportunities for Co-Creation Methods with Partners in Siberia
10:50 – 11:05 coffee break
11:05 – presentation 9 Hiroki Takakura (Tohoku University)
The Mobility of Siberian Indigenous People Related the Russo-Ukrainian War and The New Latitudinal Exchange Across Border
11:45 –presentation 10 Ria-Maria Adams (University of Vienna/ Arctic Centre, Rovaniemi)
Entanglements of Arctic Transport Infrastructures: Moving Tourists to “Remote” Destinations
12:25 – general discussion and wrap up of seminar
13:00 – lunch (at own cost, some snacks will be available )
– closing of seminar: Takakura and Stammler
Abstracts
Impacts and Responses of Coastal Communities to Food Safety Uncertainties:
The Case of Shellfish Poisoning in Japan and Alaska
Kaori Ishii (Tohoku University)
Abstract: I report on a study conducted on the subject of risk management in shellfish harvesting safety. The means humans have acquired so far to adapt to food poisoning include cultural and ecological measures, such as cooking methods like heating, preservation methods like fermentation, refrigeration, and salt storage, and sharing knowledge about species unsuitable for human consumption. On the other hand, today’s growing number of anthropogenic crises, such as climate change and zoonotic diseases, have increased uncertainty about food safety and the effectiveness of conventional means of preventing foodborne illnesses, increasing the influence of scientists and the state in risk management.
Unlike agriculture, where it is possible to “own” and cultivate land, select crop varieties, etc., the shellfish aquaculture industry seems to have limited leverage over environmental changes such as rising sea temperatures and toxic plankton increases, plus there are regulations to market the product. What impact do ecological changes and government policies have on shellfish aquaculture, and how do people respond? On the other hand, what measures are being taken to prevent shellfish poisoning in subsistence shellfish harvesting, which is not under the control of official agencies? These questions were explored in this study through field interviews and a literature review conducted from November 2022 to September 2023, targeting oyster aquaculture in Miyagi Prefecture, Japan, and self-consumption of shellfish, mainly by indigenous people in Alaska, USA.
Food Ways and Identity
Anna Stammler-Gossmann (Arctic Center, University of Lapland)
The globalizing world has been described as a ‘world in motion’. Not only do people move across the globe, so also do foods. There is a powerful affiliation between foods with mobilization of not only economic, but also socially and culturally coded resources. This complex process takes place in a kind of transnational field created by foodways that are central to how individuals find and create meaningful lives. Food consumption goes beyond sustenance, recipes or taste; it takes a form of communication filled with different meanings, memories and even ideology. In the context of transnational mobility, environmental changes food migration as the movement of foodstuffs, practices, values and ideas, opens up a field, where multiple geographies and meanings intersect.
Foodways create new economic, societal and cultural ties, influence politics of integration, change established foodscape environment, and might generate challenges for established infrastructure and values. Building on empirical perspectives, and questioning bonds between food and people on the move, I analyze the ways in which food shapes modern northern society and its functions as socio-cultural and material value in the context of Arctic spatiality.
The Food Culture in The Komi North – From Tradition to Modernity
Karolina Sikora (Arctic Center, University of Lapland)
Despite the remoteness of most of the settlements in the North of the Komi Republic (Russia), the accessibility of non-traditional, understood as Russian, European, and foreign food products is steadily increasing. Previously rarely consumed bananas, oranges, or diverse rennet cheeses have entered the diets of local population, slowly brushing off the locally produced ingredients, that people used to eat since generations. The opening of the first chain supermarket “Magnit” in Izhma village in 2018 played a significant role in fostering that transformation. Since then, some privately owned local shops had to close, and weekend trips from neighbouring Izhma villages to “Magnit” became a norm. In this presentation I will trace the developments in food production, consumption, and eventually food culture among the Komi people, from the Russian North.
Hopeful Alien Species:
The Impact of Muskox Introduction on the Cup’ig Culture of Nunivak Island
Hiroya Noguchi (National Museum of Ethnology)
The purpose of this presentation is to reveal the economic and cultural impacts of muskox introduction on the Cup’ig people of Nunivak Island, Alaska. Alien species that have expanded their range due to human activities often cause environmental problems. The muskox, which became extinct in Alaska in the 19th century, was introduced to Nunivak Island from Greenland in the 1930s. Because the muskox was not originally native to Nunivak Island, it is an alien species. Muskox wool, qiviut, is known as the finest fiber, and qiviut knitting was invented in the 1960s. Today, many women in the village knit qiviut, which is their main source of cash income. Muskox hunting has been allowed since 1975. Currently, muskox is hunted by both residents and outsiders and its meat supports the subsistence livelihood of residents. In addition, outsiders who come to the island for trophy hunting provide important cash income opportunities for residents. The introduction of muskox has had a positive impact in providing cash income opportunities, promoting a subsistence economy, and creating a new craft culture. When considering social change and community development among indigenous peoples, their relationship with alien species can be an important issue.
Validity of Economic Viability as a Description of Reindeer Herding:
A Case Example from Sattasniemi, Northern Finland
Viola Ukkola (Arctic Center, University of Lapland)
Reindeer herding in Northern Finland is often deemed as economically unviable. Costs are high in reindeer herding, and income rarely covers all the expenses. Reindeer herders need to consider if they can continue their livelihood in economically uncertain times. Costs are rising as prices are going up globally. This raises the question of economic viability of reindeer herding. In this research an example reindeer farm is created from Sattasniemi cooperative located in reindeer herding area specially intended for reindeer herding. Through a creation of example reindeer farm the money flow can be contextualized to the discussion of economic viability. The example reindeer farm has been created through data from Reindeer Herding Year 2022/2023, picturing the recent situation of reindeer herding economy. The example farm presents the types of costs and income reindeer herders have and their percentual parts of the economy of a private herder. The viability is further analysed with the help of viability factor, which has been staying under 1,0 for the past 20 years in reindeer herding. However, reindeer herding is livelihood that is still alive. With livelihood approach the socio-cultural aspects of reindeer herding are added to the discussion of the viability of reindeer herding. Since reindeer herding is a traditional livelihood, describing the viability only through economic lens can be lacking perspective. These issues of viability will be contextualized to viability theory and livelihood approach. The viability of reindeer herding reaches further than economic limitations, as reindeer herding is a holistic livelihood.
Andean Pastoralists Surviving in the International Market:
A Case Study of Alpaca Wool Trade in Southern Peru
Asami Tsukuda (Tohoku University)
This presentation will focus on the trade of livestock products, especially alpaca wool, of pastoralists living in the Andean highlands of Peru, South America, to illustrate how Andean pastoralists survive in connection with the international market.
Alpaca wool is an important livestock product for Andean pastoralists. Traditionally, pastoralists obtained their main food by bartering with farmers for livestock products and crops. However, the export of alpaca wool began in the 19th century, and since the late 1960s, the price on international markets has soared, and pastoralists also have begun to earn cash income by selling it. Many pastoralists now purchase their necessities in cash. Cash is now essential to their everyday life so that alpaca wool is sold in the market.
While the quality of alpaca wool is highly valued, exploitation by middlemen has been pointed out, and pastoralists themselves have complained about the prices offered by the middlemen. In recent years, pastoralists have begun to attempt to break out of this situation. Some people organize associations and cooperatives to develop new sales channels. Those who sell to middlemen also choose which middlemen are best suited to their situation and try to realize transactions that they consider better.
Indigenous Fur Culture in The Global Supply Chain: Out of Capitalism or Re-Marginalized?
Yuka Oishi (Kobe University)
Fur has always attracted people not only as a material for clothing but also as a symbol of wealth and power. Imperial Russian merchants moved into the northeast of Eurasia in search of pelts, and Western merchants settled in the Americas and established fur companies. However, by the 18th century, fur resources such as sable and sea otter decreased noticeably because of overhunting. There were international treaties on fur resources in various places at the beginning of the 20th century. Therefore, fur has been a critical trade item for empires and states that sought to dominate indigenous peoples. The imperial Russia and Soviet Russian governments-controlled fur production and trade to gain foreign currency. However, they abandoned fur resources in the post-Soviet era. This presentation will focus on the ecological resources of fur, examine the changes in the global fur industry after the decrease of wild fur resources in the North, and consider how indigenous peoples have been affected. Finally, it will discuss the ecological sphere in which the state intervenes or does not intervene, considering how the political economy of fur and the Russian state’s management system of animal resources affected the material culture of Indigenous people in their ordinary lives.
Sustaining Relationships: Opportunities for Co-Creation Methods with Partners in Siberia
Florian Stammler & Aytalina Ivanova (Arctic Center, University of Lapland)
Field Research in Siberia has again become a privilege mostly for Russian citizens resident in Russia, while three decades of Western-Russian research collaboration factually came to a halt since February 2022. On the other hand, voices have become gradually stronger, which argue for the continuation of research collaboration, specifically on those topics that can only be studied in Siberia. This presentation emphasizes the importance of relations in this respect, as well as the responsibility of the anthropologist to sustain such relations with the Siberian field where this is desired from the other side. We give examples from two years of continued practices in three different ways: communication through social media and phone, co-creation of data and its remote digital transfer, and physical meetings in third countries, in this case Turkey and China. Rather than contemplating about the terrible effects of the war, we try to explore what opportunities lie in the new ways co-creating ‘field data’ jointly between Siberians and international researchers.
Entanglements of Arctic Transport Infrastructures: Moving Tourists to “Remote” Destinations
Ria-Maria Adams (University of Vienna/ Arctic Centre, Rovaniemi)
Tourism infrastructures across the Fennoscandian Arctic tends to satisfy the imagination of tourists, rather than recognizing and carefully co-creating more sustainable tourism practices together with local communities and residents. Tourism practices like the promotion of the imaginary figure of Santa Claus, has been materializing in Finnish Lapland since the 1980s. In addition, northern lights tours, Arctic engagement proposals and wedding ceremonies, husky and reindeer safaris and the popularity of “igloo” hotels are on the rise in the Fennoscandian tourism destinations. The number of flights to Europe’s Arctic destinations is surpassing each year previous records, ushering in a growing influx of tourists. However, the growing impact of tourism is not without challenges and consequences, as this ethnographic study of local tourism infrastructures reveals. The promotion of Arctic destinations is increasingly resembling a “Disneyfication of the Arctic” (Herva et. al 2020), impacting local communities and their ways of living. The tourism practices reflect the temporal dynamics of an era in which the significance of social media, along with the art of self-presentation through these platforms, has gained importance. This presentation explores, first, how “imaginary infrastructures” featuring the elusive aurora hunting and the promotion of imaginary figures such as Santa Claus are made “real” through the lens of winter tourism in Finnish Lapland. Then, reversing the lens, the presentation explores how these built infrastructures impact local communities and residents.
Hiroki Takakura (Tohoku University)
The Arctic indigenous cooperation and international exchange has changed since the Russian invasion in February 2022. Russian Association of Indigenous Peoples of the North supported the Putin’s decision on the war which halted the institutional cooperation of the rest five other permanent participants of Artic Council. Some people organized the new indigenous groups and other individuals attempted unknown cooperation across border which is beyond the Arctic solidarity. This presentation focuses one among them the mobility of indigenous peoples across the Russian-Mongolian border. The mobilization orders issued in September 2022 from the Russian government created the exodus of Russian citizens due to the avoidance of conscription. One among the tentative and/or permanent counties of the refuge is Mongolia. The evacuees are not only Ethnic Russians but also ethnic minorities such as Buryats, Tuvas and Kalmyks historic-linguistically related to Mongols. We document types of Mongolian correspondences in government, NGO, and individuals toward the Russian people to identify the feature of their activities, the motive of supporting. We also introduce some examples of the trans-border migration of these evacuees. Finally, we interpret the new latitudinal exchange across the border between Russia and Mongolia in terms of the Arctic indigenous cooperation.
