Evaluation Sami Ethnobotany
By Mikaela Cannon
Sami Ethnobotany
Cannon College 2011
The fox
By Mikaela Cannon
Sami Ethnobotany
Cannon College 2011
It has been a very interesting time and I have felt very fortunate to be able to have the time and the space for this type of studies. Due to logistics I was living in the southern part of Sweden while working on this course and I believe I would have learnt even more had I lived in the north and been closer physically to the people and the plants I studied. I feel that I have gained a great knowledge in how to search out information. Being both the teacher and the student of this course I sometimes wondered if I was on the right track.
One thing I did learn was how to keep self motivated and how to manage my own time. I had made a schedule that was way too ambitious so at times I felt i had to work 12 hour days to keep up and still i didn't reach the goal I had set for myself. Next time I do something similar to this I would allow more time on each aspect and allow myself more time to reflect and really go into details. It was also difficult to know how to manage the course when life got in the way and what I had planned was no longer possible. During this time I experienced both death and illness in the family and this made it hard for me to keep to my rigid schedule. I greatly admire in all nature people their ability to be flexible in what they do and when and not be bound to time or schedules. This quality I would like to add to the next course I make.
I loved being outdoors so much of the course, both for building the lavvu, tanning a hide or doing plant identification walks. The fact that most components of the course was hands on made me learn much by trial and error and in some ways I believe I learn better that way rather than just reading about how to do a thing.
If I was to do the course over again I would spend more time with Sami people up north,partaking in general day to day chores and interviewing older people about life in the past. It would also be nice to have someone with a great deal of knowledge on the subject to bounce ideas with. I would also be less hard on myself and realise that the learning is taking place even if I can't do it all straight away.
There are a few things not completed that I would really like to spend more times on in the future. Right now as I am writing this I am in the Okanagan in Canada and far removed from the Sami but I would like to continue my learning about the Sami next time I return to Sweden or Norway. Depending on the season when I return different things will be possible to learn. I intend to create Sami Ethnobotany course 2 in the next few years and add some of the things I didn't manage, become more proficient in some and add new ones depending on season and what is available. I would also like to continue to learn how to speak North Sami.
A question I got asked often while I did this course was: What will you do with the knowledge if it doesn't give you a degree? I thought about this a lot. Of course I would like someone to acknowledge all the work I put into learning and researching about the Sami, that would be nice. But ultimately the learning I do is for myself to further myself and to understand subjects that interests me better. Hopefully the knowledge I have gained will make me better informed and more understanding of other people and how they see their world. To be able to use plants for food and medicine for myself and my family gives me great independence and keep me healthy. Still, I would like to share with people my findings and my intention is to send my work to various people who might be interested and perhaps from there opportunities may arise. I hope to show people here in the Okanagan what I have done so far and see if there is a possibility to become involved with a First Nations community and/ or research on the plant uses by the Okanagan.
All in all I feel that the time was worthwhile and I am looking forward to create the next course.
Sincerely
Mikaela Cannon
Hunting, skinning and tanning
By Mikaela Cannon
Sami Ethnobotany/ Ethnobiology
Cannon College 2011
In this essay I will first look briefly into the type of fox the Sami hunted and what their traditional hunting rights have been. However my main aim with this essay is not to write about the history or the politics on hunting and indigenous people. That will be for another essay in the future. In this essay I will share with you how I skinned and tanned a fox skin that was given to me. This particular fox was a male Red Fox and had been hunted in the woods near where I live. It is in the south west of Sweden Sweden
The Sami have in the past trapped/hunted fox and prepared the fur and traded with it. They would also in the past have used fox skins as tax for the “birkarl” (the tax man). Occasionally they would use its fur for their own clothes. The fox species that they would have hunted in the very north of Sweden Sweden
In this part of the country you are allowed to hunt Red Fox from 1st of August to 15th of March. Further up north the hunting period is between 1st of August and 15th of April. The Arctic fox is endangered and is not allowed to be hunted anymore. In the beginning of the 20th century the Arctic fox was common but in1928 it was considered off limits for hunters because of its decline. As a species it hasn’t recovered in numbers despite being protected. In 2010 it was estimated that only 130 adult individuals existed in the entire Scandinavia region (Jägareförbundet).
The Sami have in the past had sole rights on hunting and fishing in the northern region of Sweden 1695 a decision was made that gave the Sami rights to hunting and fishing and the settlers that came to the north were allowed to keep animals and till the land. If the settlers wanted to fish or hunt they were required to ask permission from the “siida” the Sami settlement nearby. As the years went by more and more rights were ascribed to the settlers and the Sami lost many of their rights to the land. Traditionally the Siida decided who could live in a region and which areas they could hunt and fish in (Lundmark). In the middle of the 19th century the hunting was opened for everyone and the government issued money for each animal shot. Within the first 5 years (in the northern regions of Sweden) 7424 foxes, 384 bears, 148 wolves, 148 lynxes, 636 wolverines, 5588 ermines and 2551 birds of prey were killed. This way of hunting was very different from the traditional Sami system of the Siida. In Canada 1990 the Supreme Court ruled in a famous case (The Sparrow case) that if an indigenous people had been using an area throughout history they had a right to get their quota of hunting and fishing filled before other interests had access to the land. In times of scarcity the indigenous people can still live in the traditional way and don’t have to compete with pleasure hunters/fishers (Swedish government)
There is no such law in Sweden
Skinning/Preserving
I have never before skinned a fox so I watched some videos on YouTube on how to do it. It didn’t look too hard. First I cut down the middle of the belly from tail to head. I then pulled the opening apart further and pried the skin away from the body. It took quite some strength in the finger tips. I found at times that it helped to pull the skin as far as it would go and then cut a little with the knife to allow the skin to keep coming off. It was pretty gruesome and since plastic gloves are always made in extra large and my hands are small it was easier to do with bare hands…this I decided before I knew about the parasite. (I had missed the information about the parasite prior to skinning the fox. I had some concerns when I read about how seriously it could affect you if you got the parasite. I sent the carcass off to the governmental body where they run tests on foxes they receive. Since I haven’t heard from them I hope I am in the clear). Around the legs I cut and then pulled the skin free of them. I cut behind the ears and head and around the anus and testicles to separate the skin from the body. The tail was left on its own and I tried to just pull it off the tail bone, but found that cutting it the length of the tail and pulling it off worked better. Since I wasn’t to tan the hide immediately I put it in a bath of 30l water with 1kg of salt added to it. I left the skin in the bath for 3hrs and then stretched it over a “pulka” sled, and scraped off as much fat and meat as I could. It was hard to get anything off. I decided to leave it stretched over night and try again the next day. The next day I scraped the skin some more and decided to preserve the skin for future tanning. I laid the skin down and rubbed lots of salt into the skin side and rolled the hide up. I let this stay for 2 days and then unrolled the hide and scraped off the salt. Next step was to re-salt the hide and I generously covered it in salt again and rolled it up. I left it lying on a board that was at an angle so that any moisture could run off freely. This was left for another 2 days and then unrolled and hung to dry. My advice to you is to do this in a place where you will not be disturbed by the smell. It doesn’t smell of roses. If you preserve it in this way you can keep it for up to 6 months. I decided to leave it until it was warmer outside so that I wouldn’t freeze my fingers off when I was to tan it.
Tanning/Smoking
The next step in the process was to tan the hide. By now the hide had dried nicely and was hard in the stretcher. I scraped off some more sinews and skin and it was so much easier to peel it off when the skin was dry. I used a flint stone to get an idea how traditional hunter/gatherers might have scraped a skin. It worked better than the knife that I had. That could say more about my knife wielding technique than about the knife. When I was satisfied I had got all I could off (and also accidently cut through the skin) I added the skin to a hot bath and rinsed it clean of all the salt. This took quite some time. After that I pulled the skin and stretched it in my hands before hanging it to dry in the stretcher again. A few days later I laid the dried hide on a table and made a mixture of mayonnaise and extra eggs. Apparently this can work in the place of the brain of the animal. On the taxidermists’ web pages I have looked they all say that an animal has enough brains to save their skin, one way or another. I guess that is the kind of humour taxidermists develop. So if you are lacking a brain you can use mayonnaise and eggs as a substitute.
I added this mixture freely and worked it into the skin side of the hide. As I was doing this I also stretched the skin with the help of a pole. I grabbed either end of the hide and pulled it around the pole to make it pliable again. When the skin seemed to have taken up as much fat it could, I hung the fox skin with the skin side down over the fire pit in my Lavvu (Sami tipi). I then proceeded to make as smoky a fire as I could. I used old rotten logs and after only a few minutes in the Lavvu my eyes were tearing and my throat became parched. The fox was left to hang for two days in the roof of the Lavvu and I would keep such a fire going infrequently underneath it. At the end of that almost all the grease had penetrated the skin. The fur side looked very scruffy though. My next challenge was to brush it back to its former healthy state. I washed the hide and then dried it with the hairdryer as I combed it back to a shiny state. It was starting to look much nicer. Somewhere I had read that you can return shine to fur by using potato flour and brushing it through the hide. I think I must have used too much because now it looks as if my fox has dandruff. The fur looks shinier though. I thought that would be the end to the process but I realise that the fur still smells bad. I don’t know if it is the mayonnaise, the smoke or the actual hide anymore. My last step will be to wash it yet again, this time with some laundry detergent and see if it that can improve it.
There are plenty of ways to use plants as your tanning agent. These methods require the hide to soak for long periods in the tanning bath and was the reason that I chose to tan with grease instead. Some plants that have been used are Oak (Quercus sp), Birch (Betula sp), Willow
It has been an interesting project and I have learnt how much effort is required to utilise the skin of an animal. If all our clothes/materials were made with this much effort I am sure people would treasure their belongings more. During this project I have also kept coming to the question of: What rights do people have to utilise animals for their own purposes? I don’t know the answer to this question. Who decides who has the right to use animals and for what, especially now as the human population keeps growing and growing? There are certainly not enough animals to share equally amongst everyone.
References
Herbs 2000: www.herbs2000.com/h_menu/tannins.htm
Jägareförbundet: www.jagareforbundet.se
Lundmark: www.lennartlundmark.se
Samer: www.samer.se/1115
Swedish government: www.sweden.gov.se/content/1/c6/05/07/15/c1fdbf32.pdf
YouTube: How o skin a fox by Garrett Woods
Books used as inspiration:
Burch Monte.(2002). The ultimate guide to skinning and tanning.
Guildford CT:Lyons
Guildford CT:
Rahme Lotta.(1991) Skinn garvning och beredning med traditionella metoder. Stockholm: Författarna och LT:s Förlag.
Spring plants and their uses
By Mikaela Cannon
Sami Ethnobotany
Cannon College 2011
This essay is on the spring plants in the area of south-western Sweden Sweden
Aegopodium podagraria
Umbelliferae/ Apiaceae
Ground Elder, Bishops Weed
Kirskål
Description:
This plant is a relative to the carrot. Beware of some of the deadly plants in this family such as poison hemlock (Conium maculatum) or poison parsley ( Aethusa cynapium) and make sure you haven’t misidentified the specimen you are about to eat. It is 30-80cm tall. The stalk is smooth and the leaf stalk fans out in three sections which in turn separates into three leaves. The flowers sit in clusters of white small flowers. These bloom in June-August. The leaves come up early in the spring, sometimes as early as February. It is common in the middle and south of Sweden Sweden
The Ground Elder can be used as a spring vegetable, cooked in similar ways to spinach. It can also be eaten raw. It is best picked when the leaves have just come up and while they are still light green. After it starts to bloom the flavour changes slightly and the plant has a laxative effect. It has been used to treat gout and arthritis (Ground Elder). It can be mistaken for Laserwort (Laserpitium latifolium) which is similar but bigger (60-150cm). This species has an edible root, used as flavouring (Laserwort). Another similar plant which is also bigger (1-2m) is Wild Angelica (Angelica sylvestris) which also has edible leaves (Wild Angelica). I steamed the leaves of Ground Elder and then fried them lightly with butter and salt. They were delicious and tasted like a mixture between spinach, carrot and celery.
Alchemilla vulgaris
Rosaceae
Lady’s mantle
Daggkåpa
Description:
Prefer grassy habitats. The leaves form a cup and have jagged edges. Often in early morning a drop of liquid can be found resting in the middle of the leaf. The flowers are yellow-green and are in bloom from May to September. (Källman 1997).
The Sami would apply the leaves directly on wounds as a bandage. They would also boil the leaves together with animal fats and this salve would be used for wound healing. To wash wounds they would make a decoction and then dip pieces of cloth in the liquid and wash the wound with this. Lady’s mantle has shown that it has anti inflammatory properties. The leaves also contain tannins and saponins that have a reported effect to stop bleeding. An infusion of the leaves was drunk for menstrual bleeding and catarrh in the gut. The Sami would mix the leaves with reindeer milk and the dish was called “Gompa”. The leaves were also eaten fried in butter or dried and mixed with flour for bread. (Källman 1997). The leaves fried in butter and salt has a crispy texture and a lovely flavour. They are an excellent snack on their own. The tart flavour when mingled with the salt makes for a culinary delight.
Equisetum arvense
Equisetaceae
Common Horsetail
Åkerfräken
Description:
Prefer grounds that are wet. It has a woody stalk up to 50cm tall with green branches hanging from it. The branches grow at intervals of a few centimetres. The young plant is yellow and consists of a fleshy stem up to 30cm tall. (Parish et al. 1996).
The Sami held Common Horsetail in high regards and used it as a diuretic and also as a wound healer. The plant is astringent and increases urine production by 30%. Examples of uses by the Sami were for: pain, cold, sore feet, eye strain, nervousness, burn wounds, bleeding and boils. The roots were eaten or dried and ground to a flour, apparently they taste similar to hazelnuts. The roots contain some nicotine. They also contain thiominas which destroys vitamin b1 (thiamine) but if they are boiled this enzyme disappears. The plant was also used for a pale yellow dye. (Källman 1997). In Japan and Korea
Filipendula ulmaria
Rosaceae
Meadowsweet
Älggräs
Description:
It is a tall plant with a distinct smell. To me it smells like a mixture between juicy fruit gum and rose petals. It has white, fluffy, small flowers in a cluster on top of the stalk which is red-yellow. The leaves are opposite and have jagged edges. It blooms in July. The plant is a perennial. (Källman 1997).
The whole plant can be made into a pleasant tasting tea that is used for headaches, fevers, pain and rheumatism. It has uses for insect bites and wounds that have a problem healing. There are anti inflammatory properties in Meadowsweet. The leaves also contain vitamin C. The roots and shoots can be harvested all year round. The plant is also used as a mosquito repellent and a yellow dye. (Källman 1997). I have tried to use the young leaves in baking and the end result is very pleasant. The leaves become soft when cooked and give cookies and cakes a pleasant rose scent and flavour.
Fragaria vesca
Rosaceae
Woodland strawberry
Smultron
Description:
Small plant with three lobed leaves with jagged edges. The flowers are small and white and are similar to the cultivated strawberry. In the summer it gets small red berries that look like miniature strawberries. It spreads by root tendrils and likes sunny grassy areas. It is 5-20cm tall. It is common throughout Sweden
Apart from having tasty berries in the late summer/fall the woodland strawberry can also be used in the early spring. At this time of year the leaves can be picked and used either fresh or dried as a tea. The tea is tasty and it is also good for skin rashes and kidney troubles. It has been used to treat gout and kidney stones/gravel. It has also been used as a treatment for diarrhoea. The leaves have also been used to create a slow and coordinated contraction of the uterus during pregnancy. Even the root stock can be used and this is mainly used as an astringent and for diarrhoea (Olsson 1982).The leaves can also be made into a tea that can be used to remove plaque build up on the teeth. It can also help with inflamed gums and to remove stains on teeth. Even sunburn can be treated with a tea like this. A soft rag is dipped in the tea and applied to sunburnt skin to soothe it (The practical herbalist).
Gagea lutea
Liliaceae
Yellow star of Bethlehem
Vårlök
Description:
This flower is a common plant in the spring time in south west Sweden
The bulb can be eaten raw or cooked. To me, eaten raw it tastes like raw potatoes. It has a particular mealy flavour. When cooked in butter and salted it is very tasty though. It has a mild flavour like a cocktail onion. The leaves are also edible cooked. I fried these in butter as well. They were deliciously crispy. They tasted great as a condiment to potatoes or in salad (Plants for a future). In Greece
As I dug one clump up I realised that the bulbs are 10-15cm down and when I lifted them up and picked out the biggest bulbs, many little ones remained. When I finished harvesting the big ones I replanted the tuft and thus sustaining the plant for the future.
Galanthus nivalis
Amaryllidaceae
Common Snowdrop
Snödroppe
Description:
It is a hardy perennial plant that grows from a bulb and is one of the earliest spring flowers in the south west of Sweden
Snowdrop has been used as an insecticide and as a medicinal plant. It is originally from the Pyrenees but has been naturalized in northern Europe . It contains galanthamine which is used to treat Alzheimer. It could also be used to treat traumatic injuries to the nervous system. Because it can stimulate the menstrual flow it can induce an abortion in the early stages of pregnancy. Another substance in the plant is Lectin which is being studied as potentially combating HIV.
It is an insecticide against pests from these orders: Coleoptera (beetles), Lepidotera (butterflies, moths) and Hemiptera (true bugs including aphids and leaf hoppers) (Kew royal botanical garden).
Lycopodium spp
Lycopodiaceae
Club moss
Lummer
Description:
Grows with preference in spruce forests that have a moss covered floor. The plant is a ground creeper approximately 1m long with branches that stick up. Each branch is 5-25cm tall with needle looking leaves on it. The colour is dark and shiny green. It reproduces with spores rather than with seeds. (Parish et al. 1996).
The spore powder was used without any preparation to it. It contains 50% oil. It was used to help the blood to coagulate. It also helped bedridden individuals with their bedsores. The powder was used as a talcum powder for children. Other than that it was used to stop nosebleeds and cure headaches. One constituent the Club moss is supposed to have is to be effective in lowering blood sugar for people with diabetes but it is unsure whether the Sami used it in this way. One kind of Club moss, the Lopplummer (Lycopodium selago) was used to combat fleas. (Källman 1997). There are recorded uses of it being a diuretic and used in bladder infections to ease the pain. (Fluck 1971).
Narcissus pseudonarcissus
Armyllidaceae
Wild Daffodil, Lent Lily
Påsklilja
Description:
A perennial flower that grows from a bulb each spring. It has a long stalk and a yellow trumpet shaped flower. It is not native to Sweden Portugal to England and Wales
The Daffodil has alkaloids in it that can be used to ease pain and cramps. It is the flower that is used and it is dried carefully in dry conditions. It can be used as an anti diarrheic, an analgesic, for asthma and as a nervine to ease anxiety (Olsson 1982).
Oxalis acetosella
Oxalidaceae
Common Wood Sorrel
Harsyra
Description:
Dainty plant with leaves resembling a shamrock. The flowers are white with streaks of violet. It grows all over Sweden
(Feilberg et al. 1999).
Contains oxalic acid and can be slightly toxic, it interferes with food digestion and absorption of some trace minerals. People with kidney problems should not consume this plant. (Wikipedia-Wood Sorrel). It can be used as a tasty additive in salads and food. The plant can be used as a substitute for lemon. It has been used as a laxative (Källman 1997). I baked cookies the other day and added wood sorrel and green sorrel (Rumex acetosa) to them. I mixed them in with the dough and baked them in the oven. The end result was a faint lemon flavour that was quite refreshing. The Wood Sorrel has been used to tell future weather. If bad weather is approaching the leaves stretch up instead of being parallel to the ground (Svanberg 1998).
Polypodium vulgare
Polypodiaceae
Common polypody
Stensöta
Description:
A small fern that grows mainly on rock. It is 10-35cm tall. The leaves stay green all year round and have a leathery texture. The roots are a straight root stock that the fronds come up from. It is common all over Sweden
The root is the part used on the common polypody. It contains sugar, bitters and resin. Some of its constituents help the gall bladder cleanse the system. The root can be used for coughs and bronchitis. A tea made from the chopped root is used. The root can also be used as a mild laxative due to its cleansing effect on the gallbladder (Fluck 1971). I used chopped up root that had been softened in syrup for cookies. You could taste the root as a bitter but pleasant additive to the cookie. The root is also quite pleasant to chew on during a hike in the woods. The root has also been used as a vermifuge. (Olsson 1982). The Sami gladly ate the root and they also dried and boiled the root as they needed it. It was commonly used for a cold (Källman 1997).
Ranunculus ficaria
Ranunculaceae
Lesser Celandine
Svalört
Description:
One of the early spring flowers. Its leaves come up soon after the ground thaws but the flowers show up first in April-May. It is 5-25cm tall. Its stalk is smooth and its buds appear in the split of a stalk. The leaves are heart shaped and shiny. The flowers are bright yellow and shiny 15-20mm wide. The stalk is fleshy and small bulbils form right under the ground. They grow in Sweden
All parts of the plant is poisonous, however the toxicity is destroyed by heat or by drying. The young leaves can be cooked as a potherb and leaves, stalks and buds can be cooked as spinach. The stems can be blanched and eaten. Caution is advised since after the flowers form, the plants poison increases. The bulbils can be cooked and eaten as a root vegetable. The flower buds can be pickled and are a good substitute for capers (Plants for a future). The bulbils have been used dried and ground as a flour substitute in times of need (Den virtuella floran). I tried steaming the leaves and the stalks and it tasted similar to wok vegetables. Quite tasty and it kept its green vibrant colour even after cooking. The bulbils however were very bitter, possibly because I didn’t cook them long enough.
As a medicine it has been used to treat haemorrhoids and ulcers. When it was used for this purpose the plant was harvested when it was flowering and dried for later use. It was commonly used for piles and in English it is sometimes even called Pilewort. It can be taken internally as an infusion or as an ointment applied externally. It has also been employed as an external salve to heal perineal damage (tear in the skin between vagina and anus) after childbirth. Caution is advised to sensitive skin however since some people have an allergic reaction to it. The flower petals can be used to cleanse the teeth with (Plants for a future). I tried to clean my teeth this way and the teeth become squeaky clean but you end up with a mouth full of petal bits.
Rumex acetosa
Polygonaceae
Green Sorrel
Ängssyra
Description:
The leaves are shaped like arrowheads. The flowers are small and green-red and cluster around the top stem. The stalk is 30-50cm tall. (Källman 1997).
The leaves, seeds and flowers can be eaten fresh or dried. They contain vitamin C. The plant is used by the Sami to make “Gompa” with. The leaves are mixed with reindeer milk and boiled. Then they let the mixture freeze and when they are to eat it they cut off a piece. They also make an olive-green dye to colour yarn with. (Källman 1997). I love the sour taste of Green Sorrel and find it a pleasant nibble that alleviates thirst when I am out hiking. Green Sorrel added to water makes a refreshing drink.
Scilla siberica
Hyacinthaceae
Siberian Squill
Rysk Blåstjärna
Description:
A blue spring flower with six petals and six stamens. It grows from a bulb and spreads rapidly with seeds. The leaves are shiny and form from the ground. The plant is 15cm tall. It is native to Russia and has been naturalized in Sweden
It has been used as an ingredient in rat poison. In correct dosage it can be used as a heart medicine. The entire plant is poisonous to eat. The plant has been connected to evil spirits and witches and was considered dangerous to step on (Nature gate).
Tussilago farfara
Asteraceae
Coltsfoot
Hästhov
Description:
Another of the early spring flowers. It prefers sandy ditches and show up between March and May. It is 5-20cm tall and has a yellow flower on a thick and scaly stem. The leaves are fan shaped in a light dull green colour. During the summer the leaves can grow to 10-30cm wide. Their underside is a silvery hue (Feilberg et al. 1999).
Warning! This plant contains tumorigenic pyrrolizidine alkaloids which can be harmful in higher doses. Most of this alkaloid disappears when plant is boiled or heated. Care should be taken not to use during pregnancy or breast feeding. There has been reported cases were the infant developed severe liver problem when the mother drank excessive amounts of Coltsfoot tea during the pregnancy (Wikipedia-Tussilago).
The flower buds and the young flowers have an aniseed flavour to them. It is recommended to wash the leaves after they have been boiled to remove the bitter taste. A tea can be made from the fresh or dried leaves and flowers. If dried and burnt, the ash can be used as a salt substitute. The slender rootstock can be candied in sugary syrup (Plants for a future). The leaves have been used as a tobacco substitute (Svanberg 1998). I fried the stalk and flower in butter and sugar and it was quite tasty. The texture was chewy and soft.
Coltsfoot is commonly used in herbal medicine as a remedy for chest complaints and cough. It has antitussive, demulcent, emollient and expectorant qualities. It has a particular use in chronic emphysema and silicosis (occupational lung disease caused by inhaling too much silica dust). The flowers shouldn’t be used except under professional supervision. The leaves can be used more freely but shouldn’t be used longer than 4-6 weeks at a time. The leaves are harvested in June to early July. There are reports that Coltsfoot can increase immune resistance. It is very effective in coughs and especially when blended with liquorice (Glycyrrhiza spp) thyme (Thymus vulgaris) and Wild Cherry (Prunus serotina). A poultice of the flowers can be used externally on skin disorders such as ulcers, bites, stings, eczema and inflammation. From the root bitter tonic with diaphoretic qualities can be made (Plants for a future).
Urtica dioica
Urticaceae
Stinging Nettle
Brännässla
Description:
Grows commonly in nitrogen rich areas all over Sweden
It is high in chlorophyll; in fact approx 60% of the plant is chlorophyll. It is also high in iron and vitamin C (Olsson 1982). It can be eaten raw if it is mashed together, with added salt, pepper and some sour crème it becomes an excellent spread for bread. I have also lightly cooked it and added to pasta. It is very flavourful. The dried leaves can be added to breads for extra flavour (Källman 1997). In Sweden
It has also been used to make fabric. The fibre is harvested in late summer. First you need to soak them for 24 hours. After that they are bashed with a wooden hammer and let to hang dry. A comb made from some nails on a stick can be used to comb the fibres. The remaining fibres can then be twined or braided to rope and thread. A shampoo can be made with some nettle water. Leave some nettle to soak for a few days in water. The water is then used to rinse the hair and scalp with. Stronger nettle water can be used as biodynamic fertiliser and pesticide as well. (Källman 1997).
References:
Annie’s remedy: http://www.anniesremedy.com/herb_detail131.php
Den virtuella floran: http://linnaeus.nrm.se/flora/di/ranuncula/ranun/ranufic.html
Equisetum arvense: http://en.wikipedia.org/wiki/Equisetum_arvense
Feilberg Jon, Svedberg Ulf. (1999). Våra vilda blommor. Stockholm: Prisma.
Fluck Hans. (1971). Medicinalväxter. Stockholm: Esselte Kartor AB.
Galanthus: http://en.wikipedia.org/wiki/Galanthus
Ground Elder: http://en.wikipedia.org/wiki/Ground-elder
Hoffman David. (1983). The new holistic herbal. Dorset : Element Books Limited.
Källman Stefan. (1997). Vilda växter som mat och medicin. Västerås: ICA bokförlag.
Olsson Solveig. (Eds). (1982). Örtmedicin och växtmagi. Stockholm
Parish R, Coupé R, Lloyd D. (Eds). (1996).Plants of southern interior British Colombia Vancouver
Plants for a future: www.pfaf.org
Siberian Squill: http://en.wikipedia.org/wiki/Siberian_squill
Svanberg Ingvar. (1998). Människor och växter. Smedjebacken: Bokförlaget Arena.
The practical herbalist: http://www.thepracticalherbalist.com/recipes/drinks-brews-and-fermentations/155.html
Wikipedia-Narcissus: http://en.wikipedia.org/wiki/Narcissus_pseudonarcissus
Wikipedia-Tussilago : http://en.wikipedia.org/wiki/Tussilago_farfara
Wikipedia-Wood Sorrel: http://en.wikipedia.org/wiki/Common_wood_sorrel
Wild Angelica: http://en.wikipedia.org/wiki/Wild_Angelica
Yellow Star of Bethlehem
Birch and its versatility
By Mikaela Cannon
Cannon College 2011
Sami Ethnobotany
Sami Ethnobotany
Björk
Betula spp
Betulaceae
Description:
Small, delicate tree with white bark covered in black spots. The leaves are triangle shaped with jagged edges. The leaves are neon green in spring and turn darker green during summer. The tree prefers wetter areas to grow in and is one of the pioneering species on disturbed sites. (Källman 1997).
The Sami value the Birch highly; they have many uses for all of its parts. In Sweden
The sap is drunk as a tonic in the spring time. It is believed that it prevents diseases. It can be tapped from the tree from when the ground thaws to when the first buds appear on the tree. Spring seems to be taking a long time to arrive here this year, so I will try this later, as the weather gets warmer. In south Sweden
The leaves can be put on burn wounds. Aching bodies were wrapped in leaves that were dampened and heated (Norrshaman).The leaves are eaten when they are young. The older leaves that are made into a tea, is used as a diuretic (Källman 1997). Tea made from the leaves can help the body to rid itself of waste products in the kidneys. There are some suggestions that this can help with gout, some skin diseases, catarrh and rheumatism. It is also used to combat kidney stones and gravel. Leaves from the birch contain vitamin C, flavonides, saponins, tannic acids, bitters,
β-Carotene and essential oils (Holmberg et al 2003). A washing soap can be made from the leaves. They are shaken in a bag together with water. This creates foam that can clean clothes and body.
(Källman 1997). The leaves can also be used as a dye and create either yellow or red-yellow hues depending on method (Túnon 2005).
The inner bark was used as band aids; it stops the bleeding and has healing properties (Norrshaman). The inner bark was also ground and made into flour but this was less popular than pine inner bark due to the bitterness of the birch bark. The outer bark was used to make a tar like oil “beckolja”; this was used to smear on skis or equipment (Källman 1997). It was also used to put on wounds or for skin diseases. This “oil” is rich in phenols and has disinfecting properties. It has also been used as a mosquito repellent but some people have an adverse reaction to it. (Samfundet Forn Sed).
Young bark and branches are astringent and fever reducing and are also eaten during winter after being boiled (Källman 1997). In the winter the outer bark is eaten and has similar nutritional value as berries. The ash from burnt birch wood can be used as potash to leach out lichens and sometimes the ash is used as a substitute for salt. Birch ash is also spread on wounds to heal them. The outer papery bark is called “Näver” and this is used as fire starter and to wrap food that is then cooked on glowing embers. A powder is made from the fine dust from the bark, and this is used on children as a talcum powder. Thick birch bark can be used to make soles and sandals out of. A lot of the Sami handicraft (Duodji) use birch bark to weave baskets. The back pack called “Kont” was weaved from strips of birch bark; the top was usually reinforced with roots. It was almost always double weaved. The side closest to the tree was both facing the inside and the outside of the basket. This made the baskets dense and water proof. Shoes in the form of clogs were sometimes made from weaved birch bark. These types of shoes were common amongst the forest Sami in a region called “Svenska Finnbygderna”. They were not particularly long lived and a way to measure distance at the time called “näverskomil” means “birch bark shoe mile”, which is approximately 16km. The shoes kept one’s feet dry which is one of the good qualities of the birch bark; that it is water resistant (Hasselrot 1997).
I tried to make a pair of shoes like these and found it to be quite complicated. The bark that I had was taken from a patch of birch that had been felled and I took them a bit too early in the season. Apparently the bark is better taken in the beginning of summer. I took mine in early spring when it was still frozen to the log. I got shorter strips, but ideally for this project you want longer, sturdier strips. The weaving naturally curled up to form a shoe but since my strips were tiny, I don’t think it has the strength to stand even a one kilometre walk. The flaky, skinny bark was comfortable to fill the shoe with. The Sami also made boxes from big sheets of birch bark. The bark was taken off as a cylinder and in each end a piece of wood was attached. This was sewn together with roots or reindeer sinews. There was also a method that required no sewing. This was called “att tampa
Birch bark has a tendency to curl up with the sap side on the outside and this property was utilised to make containers. These containers were made using four pieces that curled around each other. If the layer was doubled the container became more waterproof. They could be used to drink out of or to collect berries in (Hasselrot 1997). I tried making one of these containers and it was definitely useful for berry picking but not for holding water. My container leaked like a sieve. The birch bark has also been used to tan skin. (Túnon 2005).
Birch bark has a tendency to curl up with the sap side on the outside and this property was utilised to make containers. These containers were made using four pieces that curled around each other. If the layer was doubled the container became more waterproof. They could be used to drink out of or to collect berries in (Hasselrot 1997). I tried making one of these containers and it was definitely useful for berry picking but not for holding water. My container leaked like a sieve. The birch bark has also been used to tan skin. (Túnon 2005).
Roots from the birch are also used to weave baskets. Especially the important salt flask (sálkur) was often made from fine birch roots. The fine weave kept the salt intact and dry (Västerbottens museum). Birch trees that have grown into thicket can be used to create a weaving material out of. It is twirled until it becomes mouldable and is then used to make baskets, handles and ski straps. The best time to harvest them is in the beginning of summer. The bark is the easiest to peel then (Hasselrot 1997). On the floor inside the Kåta (House) the Sami placed bundles of birch branches. This made it comfortable to sit and lay on the ground and allowed the reindeer skins to get up from the ground and prevent them from getting mouldy. It was often Dwarf Birch (Betula nana) that was used for this. Betula nana is one of the oldest known plants in our flora in Sweden Finland and in some parts of Sweden
Another important aspect of “Duodji” (Sami handicraft) is the wood of the birch. It is used to create all kinds of products like bowls, cups, knives and spoons. Burls, which are growths on trees, become beautiful ornate bowls as they are hollowed out (Källman 1997). The birch wood is good for holding food because it doesn’t flavour the food. They were often used to collect reindeer milk in and were called náhppi (Västerbottens museum).
a spoon I made from birch wood, dyed from being left near the flames too long.
The wood was important for another reason as well. It was used as fire wood and burnt warmly and without sparks. It was the preferred wood to bake bread over. Even winter time when the wood was fresh and frozen it was possible to light it. Many more ways on how to use birch to make fire are in the excellent book “Eld” by Yngve Ryd. (Ryd 2005).
Lastly the birch also had its place in the belief system among the Sami. It was used in an offer rite towards the sun spirit Beive. A braid of three birch branches was painted with blood from the reindeer. This was then placed over meat pieces from the reindeer which in turn was placed within a ring made from a birch twig. This procedure was thanks to the light and the ability to see clearly (Samernas natursyn). The birch is for the Sami a symbol of peace and understanding. It is also the Sami national tree (Bornstein 2002).
I know that whenever I see a birch with its beautiful bark it always gives me a feeling of lightness and optimism inside. There is something subtle and graceful about a birch. I guess that why the Vikings gave the birch rune its qualities as connected with feminine fertility, Freja, inner beauty and healing. (Runor).
References:Bastu: http://sv.wikipedia.org/wiki/Bastu
Bornstein A, Spik L. (2002). Den samiska vandringrösten. Stockholm: Svenska Förlaget.
Hasselrot Jonas. (1997). Korgar, tradition och teknik. Stockholm: LT´s Förlag.
Holmberg, Eklöf, Rehnström. (2007). Svenska träd, upptäck, känn igen och använd. Stockholm: Prisma.
Källman Stefan. (1997). Vilda växter som mat och medicin. Västerås: ICA bokförlag.
Norrshaman: www.norrshaman.net/Saami%20Ethno%20Medicine.htm
Ryd Yngve. (2005). Eld. Stockholm: Bokförlaget Natur och Kultur.
Samernas natursyn: http://www.starsandherbs.se/ekosofi/samers%20natursyn.htm
Samfundet Forn Sed: http://forum.samfundetfornsed.se/viewtopic.php?f=33&t=153
Túnon Håkan. (Ed). (2005). Människan och floran, etnobiologi i Sverige. Stockholm: Wahlström & Widstrand.
Västerbottens museum:
http://www.vbm.se/avdelningar/samiska-kulturarv/vistet/bruksferemal1.html
The Spruce and the Sami
By Mikaela Cannon
Cannon College 2011
Sami Ethnobotany
On of the most common spruce species in Sweden
The resin was used as a food, to cleanse the mouth and as a medicine. The Sami would take the dried resin and mix it with fat. This salve was used for eczema, dry skin and cracks in hands and lips. (Laila Spik). Källman also speaks of using the resin together with cream as a salve (Källman 1997). I made an antiseptic salve with beeswax, resin and olive oil. I used a recipe from the book “Svenska Träd”. In this recipe it called for 20g resin and 20g beeswax mixed with 2dl olive oil. I had an old beehive standing on the property so I raided that. It was tricky to clean the beeswax. I heated the wax with water and most of the dirt dropped to the bottom and the wax floated on top. If you think this sounds easy and straight forward you would be mistaken. It could be that the equipment I had was not the right kind, but I found it quite time consuming and labour intensive to get enough beeswax.
I heated the resin in a bowl over a water bath and once the wax was liquid I poured this into the resin. These two I stirred together and then added the oil slowly. I kept stirring and then took the bowl off the heat and kept stirring until it had semi dried. Then I let it rest and let the remaining pieces of dirt sink to the bottom. After it had hardened I scraped the top layer off, leaving the dirt at the bottom behind. The top layer I added to my jars and labelled them spruce resin salve. I am excited to see if it will work on cracked skin on hands and heels.
Spruce resin
I heated the resin in a bowl over a water bath and once the wax was liquid I poured this into the resin. These two I stirred together and then added the oil slowly. I kept stirring and then took the bowl off the heat and kept stirring until it had semi dried. Then I let it rest and let the remaining pieces of dirt sink to the bottom. After it had hardened I scraped the top layer off, leaving the dirt at the bottom behind. The top layer I added to my jars and labelled them spruce resin salve. I am excited to see if it will work on cracked skin on hands and heels.
Since the resin is also supposed to be good for mouth cleaning I tried to chew some resin when I had a mouth sore and it temporarily soothed the wound. It definitely improved my breath. I don’t know if I did it the wrong way, but I got a lot of it stuck in my teeth and it took a while to get that out. The resin was also used to make canoes and boats water proof and to seal holes. I will let you know later in the spring if this works when I take the canoe out to fix her leaks.
The bark on young branches was eaten after it was roasted. Again the Pine was preferred due to its sweetness. I tried to use the bark on skinny branches of Spruce. I put them in the oven on 150 degrees Celsius for approx 20 minutes (Källman 1997). They were crunchy but still quite bitter. To remedy this I added them as topping to an apple crumble with lots of butter and syrup. Served in this form they were gulped down quickly and I am sure people around me will not be disappointed if I serve spruce bark again. Encouraged I also made a candy with butter, sugar, a little bit of flour and the bark. I heated it all up together and then poured onto a baking sheet and let dry and harden. It tasted wonderful and super sweet.
The Sami also made good use of the Spruce roots. These were used as fishing line, thread or as bindings for the ski boots. It was also a valuable material to weave baskets out of. Branches of the spruce were used as fishing rods (Källman 1997). Some Sami would build their summer Kåta (house) out of spruce logs and then cover it with a layer of spruce bark. This was sometimes covered with spruce or pine branches (Skogssamer).
Spruce essential oil can be extracted from the needles and can be used for muscle pain, cold hands and for stiff joints. (Finn 2003) The bark can be used for tanning hides. Dry twigs growing on the bottom of the tree mixed with resin are used as fire starters (Källman 1997).
I have a renewed respect and admiration for the Spruce after my research. The forests around were I live contain a lot of planted spruce forests and I have always thought them less interesting than other forests but now I see them with different eyes.
References:
Andersen Finn. (2003). Handgjord naturkosmetika. Kristianstad: Artaromaförlaget
Holmberg, Eklöf, Rehnström. (2007). Svenska träd upptäck känn igen och använd. Stockholm: Prisma.
Källman Stefan. (1997). Vilda växter som mat och medicin. Västerås: ICA Bokförlag.
Skogssamer: http://sv.wikipedia.org/wiki/Skogssamer
Spik Laila. Youtube, Samisk kultur och naturmedicin: http://www.youtube.com/watch?v=4X-33A3GGho
Building a Lavvu
By Mikaela Cannon
Sami Ethnobotany
A Lavvu is a traditional house for the Sami. It is very similar in its shape and look to the Great Plains Tipi. It has 3 poles that form a tripod and onto these several other straight poles are leaned to make the shape of a cone. This structure is strong and doesn’t need stakes or guy ropes for its structure and stability. The Lavvu never has a center pole. The Sami would traditionally cover the structure with sewn together reindeer hides until the mid 19th century. After this, canvas and textile was easier to get hold of at an affordable price (Lavvu). When a Lavvu is compared to a tipi they are very similar in looks, however there are a few details that differ them. Usually a Lavvu is more centered to the ground and can withstand higher winds. It is also usually smaller than a tipi. The Lavvu was often made small enough for one person to erect it without too much effort. The doorway face away from prevailing wind direction and is often made reinforced with wooden slats which provides an entrance that is sturdy and easy to manoeuvre. Compared to the Great Plains where the weather is milder and a door is less important to keep draft out (Sami Culture). Traditionally the fire place is in the middle of the Lavvu and the floor is covered in birch twigs upon which rests layers of reindeer hides. (Every Culture)
Some Sami would also make a round shaped home (a Torv Kåta) that was covered with peat moss and soil. This structure becomes part of the landscape as moss and grasses grow on it. First the wooden frame was erected and then a layer of birch bark was draped over, to create a water proof layer. After this the peat moss and soil were used to cover the shape. These structures were permanent in nature and a family could return to them many times. (Ryd 2005)
The structure I have been building is perhaps a mix of various traditions and not a typical Sami Lavvu. The initial shape is the same for my Lavvu as the traditional ones. Since I built this Lavvu in the south west of Sweden
My first step was to tie three poles together and create a tripod and then rest a whole bunch of smaller poles into this. I didn’t count them but estimate there was 15 or so of them. Where they touch together it is approximately 3.5m tall. The diameter of the bottom was around 3.5m as well.
Once this was done I was a bit stuck since I didn’t have enough reindeer hides or a canvas to cover the Lavvu with, or enough birch bark or peat moss to create an earth Sami dwelling. I bought a roll of tar paper thinking this would at least make it water proof. Some modern Kåtas are made using tar paper. However, they don’t have a lot of sharp sticks poking out ready to rip the fragile paper into uselessness.
Once this was done I was a bit stuck since I didn’t have enough reindeer hides or a canvas to cover the Lavvu with, or enough birch bark or peat moss to create an earth Sami dwelling. I bought a roll of tar paper thinking this would at least make it water proof. Some modern Kåtas are made using tar paper. However, they don’t have a lot of sharp sticks poking out ready to rip the fragile paper into uselessness.
In the end I was given a whole bunch of scrap vinyl piece from a factory that creates hangars and big warehouses out of this stuff. With help I draped this onto the shape. It took some swearing and figuring before we managed to figure out the best way to attach the strips onto the structure. We laid each piece so that the one above covered the one below to help the rain run off instead of dripping inside. Once this was done it looked like a giant white armadillo was camping out in the yard.
We still had a bunch of yard waste lying around so we started covering the white vinyl with leaves, branches, moss and old logs to make the Lavvu blend in a bit better in the environment. This was rather time consuming and is far from done but I envision that over the years it will slowly be covered in moss and no one will be able to detect the vinyl addition to this traditional hut. At the same time as the garden was transforming into a tidier place, the Lavvu transformed into a big bonfire or a stick house depending on who you asked.
I have lived in a tipi in the past and didn’t have this extra insulation then, so I am quite excited to see what difference it makes. I also wonder if it will create more smoke inside. In this Lavvu we tried to put the fireplace a little bit to the side inside of right under the smoke flap. The reason for this is that we wanted more space to make entering the Lavvu easier. The Sami fireplace is called an árran and is made with fairly flat surfaced stones. I stole a few like that from our fence and will experiment with them to get a functioning and beautiful fireplace. We had an initiating coffee in the Lavvu this morning and the fireplace didn’t seem to smoke the place up too much.
We will see what happens when I use fresh wood. I am covering the floor in the Lavvu in birch and beech twigs which have a springy-ness to them. On top of this I will lay my reindeer skins and various rugs.
The Lavvu is far from finished after these 2 weeks. I am hoping that I can potter around and add things as I go. It is definitely liveable as it is now. I find it very empowering that 2 people can build a home in two weeks without too much effort. Another aspect of building the Lavvu that comes to mind right now is how adaptable and changing the process is. When you work with the materials that are around you, they determine how your house will look rather than a static drawing made up ahead of time.
References:
Every Culture: www.everyculture.com/wc/Norway-to-Russia/Sami.html)
Ryd Yngve. (2005). Eld. Stockholm: Bokförlaget Natur och Kultur.
Lichen and the Sami.
By Mikaela Cannon
Cannon College
Sami Ethnobotany
In this essay I will look at lichen and its various uses among the Sami. I will look at various lichens and their importance as food, medicine and reindeer food. To some Sami the reindeer is their means of survival. This means the lichen that the reindeer eat to remain healthy are of great importance to them. Unfortunately I am not living in the northern part of Sweden
The essay is organised alphabetically in order by the Latin name of the lichen. As far as it has been possible for me to find the information, I have also included the Swedish and English name. In a few instances I have been able to find one or more Sami names for lichens and these have been added as well. Under each heading there will be a photo (if I have been able to find the lichen myself) and a short description of habitat. If the information exists there will be a description on how the Sami use the lichen. In the end I have added when I have tried to use the lichen with Sami methods and what my findings were. I want the reader to bear in mind that I am not a lichenologist and may therefore have misidentified some species. If this is the case please don’t hesitate to contact me to show me my error.
Bryoria fuscescens
Bryoria fuscescens
Manlav
Speckled Horsehair lichen
This lichen is similar to Old man’s beard but it differs in that it is brown-black in colour. The Bryoria fuscescens is the most common in northern Sweden
It is used for food but needs to be leached and is often added to soups. It is preferred when it is boiled, dried and then ground. It has a high content of starch carbohydrates. The Sami used the Horsehair lichen to put between their butt cheeks when they went for long walks to stop any chafing. (Källman 1997). When the snow cover was too icy and the reindeers couldn’t reach the lichen on the ground this lichen was sometimes gathered to feed the reindeers. (Túnon et al. 2005).
Cetraria islandica
Islandslav
Grows in pine forests, often together with Cladonia species. It also grows above the tree line and further north, in places where the wind is fierce and has blown away the snow covers. It is green-brown–white when moist and turns grey-brown as it dries. It grows in small tufts and becomes very brittle when it dries. (Källman 1997). I have not found any in this region yet.
This lichen was commonly used as food. It was either eaten straight from the slaughtered reindeers’ stomach or was leached, boiled, dried and then ground. The powder was mixed into flour for bread or mixed with meat. Sometimes it was added to soups as a thickener. (Källman 1997). Iceland moss was used as an expectorant, as a bitter, and for catarrh. The Sami also used this lichen to extract a dye that was warm yellow (Alternative Medicin). It is one of the more important lichens for the reindeers. In Vilhelmina it has been reported that it was boiled and then poured on bottles and then this decoction was given to people who suffered from lung problems, anaemia, weight loss and the common cold. It was also added to porridge, blood sausage and blood pancake. (Túnon et al. 2005).
I have in the past made bread with Iceland moss (Cetraria islandica). First I picked it and washed and cleaned it of all the spruce needles, insects and dirt. I then put the lichen in a bucket with a mixture of water and sodium carbonate. I let this sit for a day and then rinsed the lichen carefully. After that I left the lichen to dry on paper for a few days. Once it was dry I chopped it up finely and mixed it with flour and baked like normal bread. I would have ground it but I didn’t have access to a grinder, however even in this form it added a particular flavour to the bread. It was a piquant pickled flavour and I personally think it improved the bread.
Cladonia arbuscula
Gulvit Renlav
Green Reindeer Lichen, Shrubby reindeer lichen
Jaegil (North Sami) collective name for reindeer lichens
Many different kinds of reindeer lichen were used. The one we will focus on here is the Gulvit Renlav, Green reindeer lichen (Cladonia arbuscula). It grows in forested areas in the arctic. It often grows together with Grey Reindeer lichen (Cladonia rangiferina). It prefers pine forests on stony ground. It is small and spiky 5-10cm. The colour is yellow-green-white. The tips of the spikes are intricate and slightly bent. (Källman 1997).
The Sami make a decoction of the entire plant and use it to clean wounds. Sometimes the entire plant is put straight on the wound. It has antibacterial properties. The decoction was also drunk for various ailments such as diarrhoea and catarrh of the respiratory system. The reindeers were led to areas where the lichen grew and they grazed on it. The Sami would eat the undigested lichen from the stomach of the reindeer when they slaughtered an animal. When Reindeer Lichen is eaten in this way all the nutrition can be absorbed by the human body and it was an important added carbohydrate to the diet. The Sami also used the lichen to extract a light beige dye. (Källman 1997). I have also read reports that the reindeer lichens were used to make homemade alcohol. Approximately two million kilo per year of lichen was used in this way. I don’t know if the Sami also used the lichen in this way. (Túnon et al. 2005).
Cladonia stellaris
Fönsterlav
Alpine reindeer lichen, Star reindeer lichen
Oiavejaegil, Guovdajeagil, Tohppajeagil (North Sami)
Grows in clusters in pine forests. Sometimes one can find it on exposed fell. (Skytte et al. 1976). This lichen is an important food for the reindeer and the Sami would sometimes gather the lichen to feed the reindeers with in winter. It has been used in Sweden
Lasallia pustulata, Umbillicaria pustulata
Tuschlav, Blåsnagel lav
Rock tripe
Grows on rocks on the coast all throughout Fennoskandia. Has been used to make ink and also to colour yarn. (Moberg, Holmåsen 1982). I tried to dye yarn with this lichen and the end result was a grey colour, like when one accidently washes something white with darker clothes in the washing machine. I can’t say I was too impressed. According to Illbäck and Källman the Rock tripe is edible and helpful for the immune system. (Rock Tripe) I haven’t seen any information that the Sami ate this lichen.
Letharia vulpina
Varglav
Wolf lichen
Gumpejaegil (North Sami)
Jaevja (South Sami)
Wolf lichen is bright green or yellow and grows on old dry wood. It is becoming endangered and is now protected. It contains vulpinic acid and is toxic. The Sami used it as a poison to catch fox or wolf. They would carry the lichen with them in poaches made from reindeer intestines. When they needed to use it they would chop it up and bait a piece of meat. Once the predator animal ate it they would die within 24 hours. The lichen has no odour or taste and is particularly dangerous to larger predator mammals. It has also been used as a dye and produces bright yellow and green hues. In parts of Sweden
Lobaria pulmonaria
Vanlig lunglav
Tree lungwort, Lung lichen
Grows all through Fennoskandia but is more common in westerly regions where there is a lot of precipitation. Grows on bark on deciduous trees and prefer shady areas. It has light green top and brown felt like texture on the underside. The top has many dimples similar to a toad skin. This lichen can become up to 40cm long. It is very sensitive to modern forestry and has disappeared in areas with a lot of clear cutting. Has been used for lung diseases and as a dye.
(Skytte et al. 1976).
Parmelia saxatilis
Färglav
Shield lichen, Salted shield lichen
Grows on rocks along the coast and inland. It can also grow on bark on both deciduous and coniferous trees. Very common throughout the region. This lichen gives the granite its distinct colour.
This lichen has been used extensively as a dye. It creates a brown, reddish colour depending on what is added to the mixture. If potash is added it gives a redder colour. I tried to colour yarn with another lichen from the parmeliacae family (Parmelia conspersa) I didn’t have any potash so I just boiled the lichen with the white yarn for approximately two hours. I managed to get a light yellow/brown colour and a reddish brown colour. These colours were quite faint and probably not very durable in a wash. In my impatience I probably didn’t boil the yarn and lichen long enough. I have seen suggested that if you intend not to use additives that the yarn should be soaked overnight in water with the yarn and then be boiled for 2-4 hours. (Sandberg, Siefsky 1967)
The top two are dyed with Lasallia pustulata, the middle one is the colour of the yarn. Bottom two are dyed with Parmelia conspersa.
Parmelia conspersa
Peltigera aphthosa
Peltigera aphthosa
Torsklav, Vårtig Sköldlav
Green Dog Lichen, Freckled Pelt Lichen
Spártujaegil (North Sami)
Peljakrassi (Lule Sami)
Grows on the ground among moss in coniferous forests. Its top is grey-green when dry and the colour of a Granny Smith apple when it is wet. The top has small warts in a brown colour. The bottom is brown-black and is covered in hairs that fasten it to the ground. It has been used as a treatment for Candida albicans and for worms. For skin problems people would stand in the smoke from this lichen. It was also used as food after it was boiled or steamed. Often it was mixed in pancakes or porridge. A relative called Peltiger canina was used for animal fodder. (Túnon et al. 2005).
Umbilicaria deusta
Svedlav
Peppered rock tripe
Grows on granite rock with preference to moist places. Common all over Fennoskandia, slightly more uncommon in the far north. Been used to dye wool with and is said to give a violet colour. (Skytte et al. 1976).
Usnea filipendula
Parmeliaceae
Skägglav
Old man’s beard, Beard lichen
It grows on conifers in wet forests. It can be yellow, white or green. It hangs down in stringy strands. One way to identify it is to pull the strands gently and when it breaks a small thread can be seen in the middle. Its strands are shorter than other Usnea species. (Källman 1997).
The Sami used this lichen to treat wounds. They either crumbled the dried lichen into the wound or covered the wound with the entire plant. Sometimes this lichen was a part of a mixture of healing aids. Here is a recorded procedure of healing with various plants. First the wound was cleaned with a decoction from Salix or Filipendula ulmaria. Then transparent fresh resin from Picea abies was dropped into the wound. This was wrapped with Beard lichen and then wrapped again with damp Sphagnum moss and finally bound with spruce roots or leather straps. (Källman 1997).
It was also used as flour for bread making. The procedure was the same as for Iceland
References:
Källman Stefan (1997). Vilda växter som mat och medicin. Västerås: ICA bokförlag.
Moberg R, Holmåsen I (1984). Lavar: en fälthandbok. Stockholm: Interpublishing AB.
Rock Tripe: http://www.ncbi.nlm.nih.gov/pubmed/11122524
Sandberg G, Sisefsky J.(1967). Växtfärgning. Stockholm: Norstedts tryckeri.
Skytte, Christiansen, Von Krusenstjerna, Waern. (1976). Vår flora i färg: kryptogamer. Stockholm: Almqvist & Wiksell AB.
Túnon, Petterson, Iwarsson (Eds). (2005). Människan och floran: etnobiologi i Sverige. Stockholm: Wahlström & Widstrand.
The reindeer and its uses amongst the Sami
by Mikaela Cannon
Sami Ethnobotany
Cannon College 2011
In this essay I will talk about the traditional uses of the reindeer amongst the Sami. The reindeer has long been an important part of life and identity among some Sami.
There are several groups of Sami. Some are reindeer herders and live up in the “fjäll” or the alpine tundra or fell. This is the group most commonly referred to as the Sami. These people have herds and travel great distances between summer and winter camps. There are also other types of Sami that are less known. On the coast lived Coast Sami who lived off fishing, boat building and had animals such as cows, goats and sheep. They sometimes farmed the land and hunted animals for fur. In the east, lived a group of Sami who hunted and fished on the coast during the spring. During the summer, they fished for salmon in the inland streams. They spent the autumn fishing in lakes in the mountains. In the winter they moved further inland where they hunted wild reindeer and fur animals. There are also the Forest Sami who hunted, fished in lakes and trapped animals for fur. They sometimes had reindeer as well but were more prone to hunt the wild reindeer than to tame the animals for herds (Kvenangen 1996). Sami traditions were varied and adapted to circumstances. The Sami traditionally were never a reindeer herding people. They used to have more of a hunter-gatherer lifestyle. They hunted the wild reindeer which was once abundant. This changed as the countries Norway , Sweden , Finland and Russia
The reindeer I will look at in this essay is the tame reindeer and how the Sami depend on it for food, transport, medicine, materials for clothes, handicraft and tools.
Food
All parts of the reindeer were used. The main time to slaughter them was just before Christmas. At this time the reindeer was at its fattest. There was also a minor slaughter in September to last up until the winter. A reindeer’s meat is rich in vitamins, minerals and omega 3 fats. Traditionally everything but the neck and back was salted straight after the slaughter. The neck and back were boiled and eaten first. Sometimes the meat was smoked. The head was boiled in salty water and even the eyes were eaten. The tongue was also eaten but the tip was always cut off and given to the dog. Hoofs were salted, dried and then boiled. The meat inside the black part of the hoof was scratched out and sometimes made into “klövsylta” or brawn, which is a spreadable paste for bread. Marrow bones were boiled and eaten straight after the slaughter. There is a dish called “gunkies-buejtie” which is the inner part of the large intestine. This part is mainly fat. It is boiled with salt and then dried. Small pieces are cut and added to the coffee. Blood was saved in washed out reindeer stomachs and hung to dry in the smoke in the ceiling of the “kåta”. This was later ground and added to pancakes or made into sausage. These are just a few of the uses of the meat; each region has its own specialty. Skimmed fat was used for cooking and as a coffee condiment.
The reindeer “vaja” or cow used to be milked. Its milk was made into butter, cheese or turned into “gåmpa”. The milk was boiled together with rumex acetosa which curdled the milk. It is not common to milk the reindeers anymore but it used to be a very common food during the summer for the Sami (Samer).
Transport
The Sami would move with their reindeer herds to find more lichen for the reindeer to eat. During a move the Sami had to transport all their belongings and family to the next seasonal stop. These trips were called raids or “rajd”. Some reindeer were trained to pull sleds called “ackjor”. These were strapped on the reindeer with a bridle and harness and they pulled between 70 to 100 kg . The sleds were made with wood. (Andersson 2000).
Medicine
The fats from the hoofs were used as a salve for wind-chapped and sore skin. It is very water proof and has high tolerance to freezing temperatures. It was also used for ear ache and constipation. (Samer)
Materials
Reindeer hides were used to sleep on or as clothes. The hollow hairs make them very insulating. Sami peoples’ winter coats were made with reindeer skin, the edges were beautifully decorated with woven bands. Many clothing items were made from the hide with the hair still attached or from the leather that had been tanned to make it soft and pliable. Even the sewing thread came from the reindeers’ sinews. The reindeers loose their horns each year. They are technically a bone instead of a horn material. The Sami would carve the bone and make knife handles, lasso rings, needle holders and fasteners. They would engrave the bone with their knife and then rub chewed alder bark juice in the cut to dye it a beautiful red. Traditionally the men worked with the bone and the women worked with the leather (Manker 1963).
The hoof fat was used to grease axes, saws and to waterproof skin and shoes (Samer).
Conclusion
The reindeer has been an important part of the Sami tradition. Many words in the different Sami languages show that the reindeer was a major part in everyday conversation; there are a range of words to explain what kind of reindeer one talks about. The reindeer is still a central part in Sami life. It carries with it many of the Sami traditions and the cultural identity of the Sami. In Sweden today there are approximately 4000 reindeer herder companies and an estimated 260 000 reindeers in Sweden
References:
Andersson Olle (2000). Den sista rajden; samer berättar om livet förr. Östersund:Jamtli Förlag.
Forseth Björn. (2000). Samelandets historia. Kiruna: Ekelunds Förlag AB
Guttorm Kvenangen Per. (1996). Samernas historia. Jokkmokk: Sameskolstyrelsen.
Manker Ernst (1963). De åtta årstidernas folk. Göteborg: Wahlstrand & Widstrand. Tre Tryckare AB.
Samer: http://www.samer.se/
