Biras Mikkel Nils Sara 11 02 2019 Bindin

Biras Mikkel Nils Sara 11. 02. 2019

Bindin The unit of survival is organism plus environment (organism-in-environment) The individual mind is immanent but not only in the body. It is immanent also in pathways and messages outside the body; and there is a larger Mind of which the individual mind is only a subsystem. This larger Mind is comparable to God and is perhaps what some people mean by «God» , but it is still immanent in the total interconnected social system and planetary ecology. Bateson 1972: 461, 483

Olbmo/organismma govahallan The organism is «in here» , the environment «out there» Organisms extend along multiple pathways of their involvement in the world Ingold 2006: 12 -13

Leat . . conceptual space for those very real phenomena and transformations of the medium that generally go by the name of weather. … áimmuin. . . ilmmis. . . ilmmiin . . . dáin duovdagiin. . . dáin ságain

Johtit, vássit Farnell, 1994: 959 Sara, 1999

Boahtit dovdomassii Mu jietna ii leat sirrejuvvon mus, mun lean mu jietna, mu jietna lea okta mu vugiin leat máilmmis (Hallowell 1960, Ingold 2006) Leat máilmmis dehe áimmuin earáid dovdagiid bokte (okta-/gaskavuođalaš, relational)

Oinnolaš, dovdamas áigumušat Áigumuš dehe oaivil (agency) maid boahtá dovdomassii/dihtosii juogaládje: vuohttima ja mihttema bokte - Bohccot oaivvildit, dovdet. . . - Dál áigu firtet go. . .

Áigumuš Báhcet luoddan Mannet ovdalis – ovdot/ovdas/ovdoš, ovdasaš

Gumpe, ruomas, stálpi, návdi jna. Turi: «Muhto go lea rohkkes olmmoš, de dat, go boahtá lahka, de son čurve: «Navdi, ale mana šat, it don beasa šat!» Ja de návdi jorggiha dakkaviđe ja vuolgá ovddal ja holve ja ciellá ja caggá njálmmi nu galljin go sáhttá. » - «Ja dat guhte ruopmasa galgá riekta bivdit, dat galgá diehtit visot namaid sámegillii stálppis dain báikkiin gos návdi golgá, ja vel dat galgá jurddašit ovccilágáš bivdogoanstta dalle go álgá bivdit návddi, ja dan galgá guođđit maŋemussii maid áigu bidjat. » (1987: 99)

Áigumuš Gumpebivdojurdagat Guođohanjurdagat Jurdagat bohcco birra (Turi, 1910) (Paine, 1970)

Gumpe – boazu - beana (Dovdat jienas) Beana ealu luhtte – višši beana Gumpe ealu alde (Turi, 1910) (Bær, 1958)

Lapmut Gumpe go - bohcco baldá gumppehájain - bohcco lapmu

Lapmut guođoheaddji nahkárat guođoheaddji jienat

Gumpe ja olmmoš Gumpe: go speadjagoahtá ja guođđigoahtá Olmmoš: go bealká gumppe

Juŋkor-áddjá ja guovža

Guovžža bivdit Vel dalle nai go olmmoš lea dušše jurddaheame guovžža birra , de guovža diehtá maid dat olmmoš lea jurddaheame su birra. Dat ii goassege ribat nu ahte ii fáhte dan maid olmmoš lea su birra jurddaheame, dehe vel dalle nai go dat oidno. Go olmmoš dadjá «do lea guovža» , de guovža ipmirda maid olmmoš dadjá, vel dalle nai go ii gula dan olbmo hupmame. Jus olmmoš háliida goddit guovžža, dalle dábálaččat oažžu dan vejolašvuođa, muhto dat lea dan duohken maid son lea jurddaheame guovžža birra. (Scott 2006: 66)

Scott ja Cree-bivdit «I was drawn by proliferating stories and events, to take seriously Cree premises about the world and our actions in it, some of which are surely beyond scientific proof or refutation, even though - and in good measure because - they underwrite and invigorate others which are not. In accepting these premises, living them in relation to animals and my human community, I became a better hunter, both practically and ethically, and I lived in a state of heightened attention and significance. » (Scott 2006)

Muitalusaid ja fearániid duogáš čilgehus Olbmo jurdagat maid johtet olggobealde rupmaša, vel dobbelii nai go su rumašgiella, jietna ja hádja ollá, ja eallit (ja biras muđui) sáhttet vihkut dan. Ii olbmo meahtaliid, iige vel jurdagiid, sáhte čiehkat birrasis eret. Lihkku vuolgá das movt ehtalaččat feret ja jurddahat. Lihkku lea das movt soabadat birrasiin, daiguin nai mat eai leat olbmot, nugo eallit ja eatnamat.