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Lavvu (or Template:Lang-se, Template:Lang-sms, Template:Lang-smn Template:Lang-fi, Template:Lang-no, and Template:Lang-sv) is a temporary dwelling used by the Sami people of northern Scandinavia. It has a design similar to a Native American tipi but it is less vertical and more stable in high winds. It enables the indigenous cultures of the treeless plains of northern Scandinavia and the high arctic of Eurasia to follow their reindeer herds. It is still used as a temporary shelter by the Sami, and increasingly by other people for camping.

Definition

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For the definition of a lavvu, there are several historical references that describe this tent structure used by the Sami that was called a lavvu, kota, or variation of these or other names. These structures have the following in common:

1) The lavvu is supported by three or more forked or notched poles that form a tripod that is evenly spaced from each other.

2) That there are upwards of ten or more unsecured straight poles that are used to be laid up against the tripod and give form to the structure.

3) That the lavvu does not need any stakes, guy-wire or ropes to provide fullness or stability to the structure.

4) That the fullness of the lavvu is determined by the size and quantity of the poles that is supplied for the lavvu structure.

5) That there are no center poles in the middle of the lavvu that are needed to support this structure.

In fact, there have been no historical record that has come to light that describes the Sami useing a single-pole structure claimed to be a lavvu, or by any other Scandinavian word.

This definition and description of this structure has been fairly consistent since the 1600’s and possibly many centuries earlier.

Traditional and modern lavvu

The traditional lavvu consists of two types of wooden poles: 1) three or more forked poles and the; 2) several straight poles. The forked poles have a two-stem fork at the top end. These three poles are interlocked together so that they form a tripod. Upon the assembly of the forked poles, the straight poles are then laid up against the tripod in a circular fashion. Reindeer hides were used as a cover until the mid-1800s when large amounts of inexpensive manufactured British textiles were made available to the Sami.

The traditional lavvus are still in use, but for ease of transportation modern designs have replaced the wooden poles with aluminum ones and lighter fabric. In addition, instead of an open fire an oven can be used. This reduces the smoke but produces less light making it quite dark inside. A lavvu of this type is easier to be carried and is an common alternative to the tents often used for camping.

Very large lavvus also exist with enough room for dozens of people. These are typically used to host parties.

Specifications

The weight an dimension for the different designs for a 4-6 man lavvus from a single manufacturer (Venor) are shown in the table below.

Symbolism

The lavvu has been - and still is, a strong symbol for the Sami as a cultural haven. The lavvu played a prominent role in two events during the twentieth century as more than just a shelter. The first was at the end of World War II when the retreating Nazis burned most of the housing in Finnmark and the eastern part of Troms county. Because of this destruction, some Sami lived in lavvus for many years afterward because of the lack of housing and unemployment from this period. Some Sami were born in these lavvus that are still alive today with fond memories of this structure.

The second event was when the lavvu was used during the Alta controversy in Norway from 1979 to 1981. A lavvu was set up in front of the Storting (Norwegian Parliament Building) which became an international focus point as several Sami went on a hunger strike to protest the proposed dam project that would have destroyed reindeer grazing grounds of the Sami herders in the area and inundated the Sami village of Máze. This lavvu became center stage in the political fight for Sami indigenous rights. The irony was not missed when the Oslo police bulldozed the lavvu during the protest.. The conflict gave birth to the Sami Rights Committee which addressed Sami legal rights within Norway which resulted in the Sami Act of 1987. This in turn became the foundation for the Sámediggi (Sami Parliament of Norway), a democratically elected body for the Sami in Norway in 1989, and the Finnmark Act of 2005.

The strong symbolism of the lavvu has been shown in its pictorial form as the coat-of-arms for the municipality of Guovdageaidnu (Kautokeino) and in the physical shape of the Sámediggi building, whoes shape was inspired by the lavvu.

Controversy

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Since the late 1990’s there have been several Euorpean companies that claim to offer a lavvu, but with a very different construction. This ‘lavvu’ has a single pole which supports the tent in the middle of the structure, and is maintained and supported by stakes to the ground, often with guy-wires ropes to expand the cover outward giving its fullness. This pole and rope structure is closer in construction to a bell tent or conical tent which has been in use since the 1850's, and possibly earlier. This bell/conical tent is different from the lavvu in three major ways:

1) “The tent is pitched by means of a single pole…” in the center of the tent which is essential for support of the structure. Without it the structure would collapse.

2) stakes are used and are essential to provide support and fullness to the tent. Without it the structure would collapse, and;

3) guy-wires or ropes are often needed to provide fullness to the stucture, depending on the size of the tent.

For these reasons, this single-pole tent does not fit the definition of the lavvu as described above based on commonly and historically held knowledge of the lavvu. This single-pole tent would be considered a bell or conical tent and not a lavvu.

Most importantly, there have been no historical record that has been found that describes the Sami using this single-pole construction , and is only mentioned by tent manufactures from the late 1990’s who claim this structure to be a ‘lavvu’. In addition, it is unknown who started calling this single-pole tent a ‘lavvu’, either Sami or non-Sami, since there are numerous companies outside of Scandinavia that claim to offer a single-pole - ‘lavvu’ . Because the word 'lavvu' has been placed on a tent structure that does not fit the historical tent used be the Sami, this can be an example of cultural appropriation .

Using a lavvu

Inside the living quarters of the lavvu, there is a fireplace the middle used for heating and to keep mosquitoes away. The smoke escapes through a hole on top of the lavvu, called a smoke hole that is usually left open. Occasionally a rough blanket could be used to make the opening smaller by wrapping it around the smoke hole, but not to the point where is would prevent the smoke from escaping. In order to prevent smoke from building up inside, proper air circulation must be maintained by leaving an opening between the ground and the cover, or leaving the door slightly open, to let air in and/or to keep the fire hot enough to force the smoke through the smoke hole. Also, the lavvu should be placed in the terrain such that wind does not blow down the smoke hole. Therefore lavvus are typically placed on top of hills, and never on side of a hill.

Tent designs similar to lavvu

The Nenets and Khanty people also have a tent structure that is similar in design called the chum (tent). It is often much larger than the lavvu and still in use by these people as a year round shelter.

The lavvu is sometimes confused with a goahti (Template:Lang-no, Template:Lang-fi). A goahti has a different pole design, is more elongated and is typically lower to the ground than the lavvu. In the photo above, the tent in the background is a lavvu, while the tent in the foreground is a goahti.

External links

• Emmons, Rebecca (Risten), An Investigation of Sami Building Structures. December 4, 2004, http://www.utexas.edu/courses/sami/dieda/anthro/architecture.htm Retrieved 11/6/2007.

References

1. Schefferus, Johannes. History of Lappland, 1674, p.80-86
2. Manker, Ernst and Vorren, Ørnulv. Lapp Life and Customs: A Survey., Trans. Kathleen McFarlane, Oxford University Press London, 1962, p.42-46
3. Muus, Nathan. “Building a Lavvu”, Bulletin of Primitive Technology, Fall, 1997, No.14. p.21-22
4. Manker, Ernst. People of Eight Seasons, Crescent Books, New York, 1963, p.80-81
5. Eidheim, Harald. "Ethno-Political Development among the Sami after World War II", Sami Culture in a New Era: The Norwegian Sami Experience, Gaski, H. ed. (1997) p.49
6. http://www.mamut.net/venor/spesifikasjoner-tradisjonell_venorlavvu.doc
7. http://www.mamut.net/venor/spesifikasjoner-venor_ovnslavvu.doc
8. http://www.mamut.net/venor/spesifikasjoner_enstangs_venorlavvu-basis.doc
9. Manker, Ernst and Vorren, Ørnulv. Lapp Life and Customs: A Survey., Trans. Kathleen McFarlane, Oxford University Press London, 1962, p.154
10. Kitti, Anja. (Sami Elder; former Chair, Sami Siida of North America, Toronto, Canada), interview. July, 1995/Nov., 2007.
11. Somby, Ande. http://somban.com/nealg06.html. Retrieved 11/5/2007
12. Norwegian Broadcasting Corporation, Ville bruke soldater i Alta-aksjon;, www.nrk.no/nyheter/innenriks/5620578.html, Retrieved: 11/7/2007
13. Eidheim, Harald. "Ethno-Political Development among the Sami after World War II", Sami Culture in a New Era: The Norwegian Sami Experience, Gaski, H. ed. (1997) p.49
14. Somby, Ande. http://somban.com/nealg09.html. Retrieved 11/5/2007
15. Sibley, Henry Hopkins. Conical Tent, US Patent #14740, April 22, 1856. p.2-3

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