Sámi shamanism is a Sámi neo-shamanistic or neo-paganistic religion. Though it varied considerably from region to region within Sápmi, it commonly emphasized ancestor worship and animal spirits, such as the bear cult. Sámi religion is also based on archaeological remains and written sources from missionary work in northern Scandinavia during the Middle Ages and up to the early 18th century, though some of the knowledge exists as family oral tradition. Severe violations have been committed by churches in the past. There are Sámi people who have wished to return to the Sámi shamanistic religion. It has been compared to neo-shamanism or neo-paganism, but the Sámi shamanistic religion does not necessarily have to be polytheistic.
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Aside from the Bear Cult, there are other animal spirits such as the Haldi who watched over nature. Some Sámi people had a thunder god called Tiermes, sometimes called Horagalles. Radien or Vearalden was a sky-ruling god. The symbol of the world tree or pillar similar in Finnish mythology that reached up to the North star was marked by a stytto.[1]
The forest-god of the Sámi, Laib olmai ruled over all forest animals, which were regarded as his herds, and luck in hunting, or the reverse, depended on his good will. His favour was so important that, according to one author, they made prayers and offerings to him every morning and evening.[2]
In the landscape throughout Northern Scandinavia, one can find sieidis, places that have unusual land forms different from the surrounding countryside. Sámi shamanism considers these spiritual 'focal points' and worships them as gateways to the spirit world. At these sieidis, sacrifices were made, of animals and objects, and archaeologists have found "Samic metal depots" (due to the large numbers of metal objects) dating back to 9th-14th centuries. These objects are mostly coins from medieval Germany and England, weapons parts such as arrow-heads, and other minor findings such as antler from reindeer.
The clan and family gods of the Sámi were known in different parts of Sapmi under the name of Seita, Sieidis or Storjunkare. Each family or clan had its Storjunkare standing in the district where they lived. Every Sámi settlement had its seita, which had no regular shape, and might consist of smooth or odd-looking stones picked out of a stream, of a small pile of stones, of a tree- stump, or of a simple post. They were set up on a high, prominent place, or in a rich meadow. Under and round such seitas they strewed green fir twigs in winter, and in summer green leaves. The seitas protected their worshippers against misfortune to the herds of reindeer, gave instructions how to catch wild reindeer, and in return offerings were made to them of the hides and hoofs of reindeer, calves, and sometimes of a dog. But a private person might also have his own seita, to whom he prayed for good luck. The Storjunkare are described sometimes as stones, having some likeness to a man or an animal, that were set up on a mountain top, or in a cave, or near rivers and lakes. Honor was done to them by spreading fresh twigs under them in winter, and in summer leaves or grass. The Storjunkare had power over all animals, fish, and birds, and gave luck to those that hunted or fished for them. Reindeer were offered up to them, and every clan and family had its own hill of sacrifice.[3]
A noaide or noaidi was a mediator between earthly world and the spirit world for the smallest of community problems. The noaidi used a Sami drum and a domestic flute called a "fadno" in ceremonies. The traditional Sámi chant—the joik—was used in ceremonies where a noaide fell in a trance, left their body, and transcended to the divine world of "saivo" where they negotiated with gods, spirits, and forefathers to improve the fate of their group. As with other circumpolar religions, the Sámi religion also has a hunting ceremony especially for bears as part of its bear cult. Elements of Norse mythology, as well as Christian ideas, are found in the later years of Sámi religion.
Males confessed to sacrificial male gods, and females to female fertility gods. Sacrifice of animals and metal objects was also included in some religious ceremonies. "White" animals (white reindeer, cows, sheep, etc.) played an important role.
Sámi people in northern Scandinavia today belong to the main Christian churches. During recent years, there has been a movement in some churches to encourage the use of the Sámi language and culture in expressing the Christian faith. Official Sámi bodies exist today in the Lutheran Church of Sweden and Church of Norway, as well as in the Mission Covenant Church of Sweden.
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