En duodjar utnytter og bearbeider råstoff og materialer fra naturen til å fremstille klær, verktøy, redskaper og pyntegjenstander. Duodji er et samisk kunsthåndfag med forskjellige prosesser og arbeidsmetoder hvor tekniske hjelpemidler blir lite brukt. Duodji gjenspeiler samisk kultur og samiske særtrekk i ulike regioner. En duodjar bør ha allsidige kunnskaper om duodjiprodukter fra flere regioner. I duodjifaget arbeider man med både harde og myke materialer. Det jobbes med plantefarging av stoffer og garn, veving av stoffer og bånd til samiske klesdrakter, strikking av luer, votter, sokker og kofter. Reinskinn brukes til å lage vesker, klær og skotøy. Av tre og horn lages kopper, boller og knivskaft. Av metall lages kniver, bjeller og smykker. Man kan være ansatt i håndverksbedrifter, tekstilindustri eller turistnæring.

Duodji is a term used to describe many types of Sami handicraft.
Duodji can be anything from silversmithing and knifemaking, to sewing, embroidery and all of the fabric arts including fashion design, to woodworking including boat and sled making, and beyond.
A duojar is one who creates duodji.



it's the same over again

In the landscape throughout Northern Scandinavia, one can find sieidis, places that have unusual land forms that are different from the surrounding countryside. They are considered a spiritual 'focal point' and are worshipped as a gateway to the spirit world. At these sieidis, sacrifices were made, both in animals and in material objects, and it is here that archaeologists have found "Samic metal depots" (due to the large numbers of metal objects) dating back to 800-1300s. These objects are mostly coins from medieval Germany and England, parts from weapons such as arrow-heads, and other minor findings such as antler from reindeer.


party joik

prty prty prty prty prty prty

< /prty >


one version of Kiviuq’s journey goes like this:


" (...) After he got home, Kiviuq pitched his tent and went on a hunting trip. To his surprise, when he got back to his empty tent he found that someone had already prepared a cooked meal for him. Along with the boiled meat was some caribou fat on the side. Each day, a meal was waiting for him whenever he returned from hunting. Curious about his anonymous cook, Kiviuq hid outside his camp and waited.

A small white fox trotted up to the tent and cautiously opened the flap. Nervously she went in and out of the tent to check if anyone was coming.

Thinking that she was alone, she removed her skin and hung it on a tent line, and went in to cook. Kiviuq quickly grabbed the skin and when the fox looked out of the tent, he held it up out of her reach.

“Give me back my skin”, she cried.

“Only if you’ll be my wife”, he replied. The fox did not want to marry him but she needed her skin back. She agreed, thus becoming his wife.

The next fall, in early winter, they traveled to the sea. They came across a pair of wolverines who were a couple and were living in an igloo. They decided to camp with the pair. The male wolverine began helping Kiviuq erect an igloo outside of theirs. As they worked, he asked Kiviuq, “I’d like to visit your wife tonight, if I may?”

Kiviuq replied, “Yes you may, but I have to warn you, she is an extremely shy woman.”

That night after Kiviuq and his wife were settled in their new igloo, the wolverine paid them a visit. Due to his wife’s extreme shyness, Kiviuq insisted that the wolverine be careful not to embarrass her in any way. Then he left for the wolverine’s igloo. (He had agreed to switch partners for the night). Kiviuq told the wolverine to securely close the doorway behind him.

While the wolverine was securing the door, the fox quickly and nervously urinated on her side of the bed. Looking towards the fox, he asked her, “What is that sweet sewer odor that I am smelling?”

She stammered, “Probably from me.” Then she quickly escaped into the night through a small gap in the doorway because the wolverine had not finished securing it yet!

The wolverine returned to his igloo and told Kiviuq, “She’s gone, I’ve lost her.” Kiviuq replied, “I told you she was shy!”

Kiviuq tracked his wife into the long night and in the morning he caught up to her. She had entered a fox den. He waited outside.

A lemming came out of the den saying, “She wants you to take me instead.”

Kiviuq replied, “You bleed too much, I do not want you.”

A weasel came out, “Take me instead.”

“Your waist is too narrow, I do not want you.” Kiviuq answered.

A raven came out, “Take me instead,”

“Your beak is too large, I do not want you.” Kiviuq answered again.

A seagull came out, “Take me instead.”

Kiviuq initially thought she was beautiful but declined to take her.

A wolf came out, “Take me instead.”

Once again Kiviuq refused her although he thought she was very beautiful.

A wolverine came out…. one by one many different animals offered themselves to Kiviuq but he refused them all. At last the little lemming came out again and said to Kiviuq, “Close your eyes and enter the den in a backward position”, then she quickly ran back in.

Closing his eyes and in a backward position, he entered the den to find many pairs of animals sitting on their individual sleeping platforms.

He looked for his wife and found her dripping with tears, she had been uncontrollably crying. He went for her but was told to spit in front of himself in order to reach her.

A siksik and her mate, began busily fixing up a sleeping platform for their visitor. How amazingly alike these two are, Kiviuq thought to himself.

The siksik called to his own wife and said, “Hey, wife, he thinks we’re identical!”

That evening, the animals held a feast. Each animal brought in some food. The raven brought in some shit that he had saved but was told, “No one but your self can eat this shit, take it out and eat it by yourself!” The raven took the shit outdoors then came back in with some dry dog gut. Again, he was told to take it outside and eat it himself. He did.

The seagull brought a nice big male char, the wolf brought some caribou fat. The wolverine brought in a hind leg of a caribou, saying, “Do not steal! Do not steal!” Everyone knew that he and the wolf are meat cache robber’s. Continuing the story as told by Gidion Qitsualik

There was great celebration and to mark the event, the animals decided to have a feast. Each animal, brought in some of their own delicacies. The wolverine brought in a rump of a caribou and told the congregation, “Do not steal, do not steal!” Everyone knew the rump was stolen from someone’s meat cache.

The seagull brought a nice large fish. The wolf brought some more caribou meat. The raven brought in some frozen excrement, but was told to take it outside and eat it to himself. He tried bringing in some dog excrement but was once again thrown out, “You eat it outside.” He said a smart remark back but I can’t remember how it goes.

After a hearty meal, the animals relaxed and decided to make fun of each other through song. The wolverine began by making fun of the wolf. It was common knowledge that the wolf was boisterous about his ability to catch any game by foot.

Wolverine’s song to the wolf; The wolf, cunning and boisterous, ran after the hare up the brow of a cliff, but I clearly remember watching him unsuccessful in his chase, aiya.

Wolf’s retaliation to the wolverine; The wolverine whose snout is like that of a grizzly, is always around a meat cache, frustratingly irritating, iya iya iya aiya.

Jimmy Qiqqut added to the singing When they completed their meal, the animals lampooned each other through song. The wolf and the wolverine sang against each other, and the seagull against the raven.

The wolf sang: This wolverine, whose snout is that of a grizzly, picking on meat caches, angering their owners, should be beaten iya ya ya ya.

The wolverine sang: The wolf is cunning and boisterous, in chase of a hare on the brow of a cliff, I distinctly remember him unsuccessful iiya iiya iiyi.

The gull sang: Last spring as the river’s mouth was opening, as I took my fish spear I can hear his call in the distance, now where oh where is this disgusting eater.

The raven sang: During the cold air of winter as I feast on excrement, you are no where to be seen as I grow fat on garbage and shit. (...)"

As told by Niviuvak Marqniq



sketch sieidi*baby!

a sacred stone







the groke

Mårran är så stor och mörk och kall att det blir frost på marken där hon går. Alla är rädda för henne. Hon är stor, mörk och ensam och sätter sig på allt ljus hon ser. Mårran tycker om att komma till dalen och sätta sig och bara titta. Hon vet att ingen tycker om henne och därför söker hon sig inte till någon, utan nöjer sig med att bara titta.

Mörön valituslaulu - Mika Pohjola, Mirja Mäkelä

Mårrans klagosång - Mika Pohjola, Johanna Grüssner

scary shit**!!!


Sieidi er den samiske benevnelsen på en hellig stein. Sieidier kunne fra naturens hånd ha en særegen form. Størrelsen varierer fra blokkstore til mindre stein. Små sieidier kunne for eksempel plasseres oppå større sieidier (offersteiner) eller på andre hellige steder.

Større steinblokk som fra naturens hånd i seg selv er iøynefallende og/eller er plassert på et iøynefallende sted. Enkelte slike steiner kan være utstyrt med skålgroper (eks Engeløya, Steigen) - se også skålgropstein), men vanligvis er de uten menneskeskapte markeringer. På oversiden av noen offersteiner kan en finne innhugd en stor grop, og rundt den en ringformet eller rammeformet fure. I samisk kulturtradisjon kan offersteiner bestå av enkeltstående stein eller av steinblokker som er spaltet i flere deler. Offergavene kunne bestå av horn, kjøtt, fisk, tran, blod, kaffe, smør, mynter o.a. Ofte er det slik at det kun er selve naturformasjonen eller steinen i kombinasjon med muntlig tradisjon og evt stedsnavn som vitner om at det dreier seg om en offerstein.


Yang is male, light and positive,
Yin is female , dark and negative.


yin yang

The nature of yin-yang

Yin-yang is an active concept: yin and yang are thought to arise together from an initial quiescence or emptiness (wuji, sometimes symbolized by an empty circle), and to continue moving in tandem until quiescence is reached again. For instance, dropping a stone in a calm pool of water will simultaneously raise waves and lower troughs between them, and this alternation of high and low points in the water will radiate outward until the movement dissipates and the pool is calm once more. Yin-yang, thus, always has the following characteristics:

Yin yang are opposing
Yin yang describe opposing qualities in phenomena. For instance, winter is yin to summer's yang over the course of a year, and femininity is yin to masculinity's yang in human relationships. It is impossible to talk about yin or yang without some reference to the opposite.

Yin yang are rooted together
Since yin and yang are created together in a single movement, they are bound together as parts of a mutual whole. A race with only men or only women would disappear in a single generation, but men and women together create new generations that allow the race they mutually create (and mutually come from) to survive.The interaction of the two gives birth to things.
Yin yang transform each other
Like an undertow in the ocean, every advance is complemented by a retreat, and every rise transforms into a fall. Thus, a seed will sprout from the earth and grow upwards towards the sky - an intrinsically yang movement. Then when it reaches its full height, it will begin to weaken, and eventually will fall back to the earth in decay - an intrinsically yin movement. Yin always contains the potential for yang, and yang for yin.

Yin-yang are balanced
Yin-yang is a dynamic equilibrium. Because they arise together they are always equal: if one disappears, the other must disappear as well, leaving emptiness. This is rarely immediately apparent, though, because yang elements are clear and obvious while yin elements are hidden and subtle.

Yin-yang is not an actual substance or force[1], the way it might be conceived of in western terms. Instead, it is a universal way of describing the interactions and interrelations of the natural forces that do occur in the world. It applies as well social constructions - e.g. value judgements like good and evil, rich and poor, honor and dishonor - yet it is often used in those contexts as a warning, since by its principles extreme good will turn to evil, extreme wealth to poverty, extreme honor to dishonor.

The concept of "unity in duality" arises in many faiths and philosophies, from the philosophy of Heraclitus, to the nondualistic philosophies of Hinduism,Sikhism,Taoism,and Buddhism, to Gnosticism and Zoroastrianism. Yin-yang is unique, however, both in its dynamic nature and its broad application to the natural world.


Men lack confidence in boardroom and bedroom. Males' self-image withers especially when women are around, survey finds
One in three men said they turn to alcohol for Dutch courage to help break the cycle. A surprising one in five had lucky charms, with a third admitting they own 'lucky' jewellery, one in four wearing auspicious socks and one in five putting their faith in lucky pants.



Blue is the colour of preference for the male Satin Bowerbird. Like all of the Bowerbirds he builds a display bower for the seduction of the female. He collects a variety of natural and man made ornaments which he uses to decorate his bower.


tor erik's "bower"



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