Weaving bands with njiskun/ rigid heddle

Weaving bands with njiskun/ rigid heddle

Weaving bands for traditional clothes or other purposes on a rigid heddle. The heddle is traditionally made from wood or antler, but modern ones are also made with modern materials like plastic.

lofotenmap

iain

Norwegian,Sami

Intangible

722

Båndveving med njuskun/grindvev

13/10/2025

13/10/2025

Duodjeinstituhtta Várdobáiki samisk senter Stuornjargga Samiid Duodji

x x

current,68.58500463557306,16.70555667334062;

University of St Andrews

TEXT

1768

Oral traditions for learning the crafts, certain woven bands for male/female/different families, for childrens crib (Komse),

Robertsen, Kjersti

how to make the warp, how to put the threads through the rigid heddle loom for the wanted pattern. How to do regular weaving, and how to "pick" different patterns.

Between people, courses/classes, duodji societies/clubs

Probably mainly women, but some men also do it.

Traditional bands made for use on the gákti/ Sámi traditional dress, as well as other purposes.

The technique is very old. The production of the heddles/looms/njiskun themselves have been modernized and mass produced.

Local Sámi Duodjilag (Sámi handicrafts clubs), Duodjeinstituhtta, Sámij åhpadusguovdásj/Samernas utbildningscentrum in Jokkmokk (Sweden)

In this area: Várdobáiki samiske senter, Stuornjargga samiid duodji

Deterioration of material

If the practitioner cannot get a hold of material, they cannot do the cultural practice

Industrial production,Surge of new technologies,Use of modern materials

Use of industrial production, new technologies and modern (for example Synthethic materials) can make the products cheaper and more popular, and might contribute to threathening the cultural practice if there are less and less buyers of the products/users of the products made by the cultural practice

Touristification,Misappropriation

Touristification and misappropriation of woven objects can contribute to less use of the cultural practice if users/buyers of the products do no longer want to use the traditionally made products instead of the "fake" products.

Aged practitioners,Diminishing participation,Diminishing youth interest,Halted transmission between generations,Reduced practice

If less and less people are interested to learn the practice, and less people are interested in using the products, the practice might disappear. If the transmission between generations stops and the aged practitioners disappear, it will be much harder continuing keeping the cultural practice alive.

Loss of ancestral language,Loss of cultural spaces,Loss of knowledge

Words and terms explaining how to weave, and also the parts of the loom/parts of the yarn, techniques etc. disappear, and a lot of knowledge can disappear with them, as some of the Sámi terms might be more descriptive and explaining than the Norwegian or English ones.

Markasámi village

Gákti/traditional Sámi clothes and childrens crib (Komse), but also used for other cultures, including the bunad traditions in Norway.

Inclusivity - anyone can learn the cultural practice.

Use of natural materials, mainly wool and cotton.

Diversifying income sources - practitioners can make and sell products while still managing to work normally.

Decent Work and Economic Growth

Ramavuolle, Reinåsen, Tjeldsund, Troms, Norway

Duodjeinstituhtta have practitioners who hold workshops and courses in different areas where there are interested participants. Different Sámi duodjilag (handicrafts clubs) also do courses.

declining

MN_CP_11