Feature - Issue #10
Sámi people have an ancient reciprocal relationship with reindeer and the landscapes of the European Arctic. Against the backdrop of a warming world and the spectre of “green colonialism”, their way of life is under threat.
Karen Anna and reindeer.
There are many myths about how the reindeer and the Sámi people formed such a close bond. Some say the reindeer were given to the Sámi people by the sun. Others say that a reindeer god made the whole Arctic landscape, giving its blood for rivers, its fur for grass, and its eyes for the stars. Others still tell a story of a daring quest to the land of the stone giants, a romance, and a herd of reindeer as a dowry from the giants.
Reindeer herder Nils Peder Gaup describes a powerful tale about a reindeer that approached a Sámi man and asked for his protection. A partnership was formed. For centuries, Sámi people have guarded the reindeer from predators and ensured they have enough to eat. In return, the Sámi have received the reindeer’s gifts of furs, meat, and bones, utilising them for warmth, food, and art. This is a simple story, but it is powerful because it undermines western historical, anthropological, and scientific tropes about human beings “taming” wild animals; instead, Sámi culture is based on human-nonhuman reciprocity and interdependence.
Reindeer herding is the beating heart of Sápmi, the Sámi cultural region, which covers much of the northernmost parts of Norway, Sweden, and Finland, as well as part of Russia. Centuries-long colonial campaigns have attempted to portray these landscapes as empty, pristine wildernesses. This carefully constructed fantasy has allowed successive generations of rulers and settlers to plunder Sápmi for its so-called resources, including oil, minerals, and timber. But in reality, the Sámi have been living in and managing the European Arctic for centuries. The land is truly neither empty nor wild. People and reindeer weave a delicate balance across the Arctic’s diverse ecosystems.
Sámi people are still living with the scars of racism and discrimination faced across the region for many years. The governments of Norway, Sweden, and Finland have each previously implemented cultural assimilation programmes, actively attempting to erase Sámi languages and cultural practices, forcing members of Sámi communities to relocate, to give up their livelihoods, and to adopt western styles of living and worshipping. Although these programmes were rescinded a matter of decades ago, Sámi people continue to feel the damage. Nordic governments and societies are only recently beginning to recognise and atone for the years of state-sanctioned racism; meanwhile, prejudice and discrimination against Sámi people and ways of life are still common.
In Norway, for example, although reindeer herders receive some state support, there is also an overriding narrative that reindeer herding is bad for the ecosystems of Sápmi. Some argue that, much like the deer kept on Scotland’s highlands, reindeer are overgrazing the tundra, causing damage and preventing new trees from growing. On the face of it, from a sub-Arctic perspective, this seems like a cogent argument. Rewilding is seen by many as a possible means of stemming the tide of the climate crisis. In many places across the world, the regeneration of forests is seen as a positive step towards reparation; we all know of the ability of trees to extract carbon dioxide from the atmosphere.
But Sápmi is not the same as Scotland. The Arctic is warming four times faster than the rest of the planet and the treeline is creeping northwards. Sápmi is, or should be, snow-covered for much of the year. The snow reflects the sun’s heat, creating cycles of cool air. Trees, however, interrupt the sparkling white landscapes with dark patches. These absorb the sun’s heat, melting the surrounding snow and contributing to the warming climate on both local and global scales. This has a double impact in the Arctic because if the permafrost begins to melt, ancient repositories of methane and other atmospheric gases are released, to devastating effect. Reindeer herding is a light-touch way of keeping the tundra and the permafrost intact, practiced by people who have held a reciprocal and intimate relationship with this landscape for centuries.
Installation photo Pile o’Sápmi at the National Museum. Photograph Michael Miller/OCA.
‘The Sámi Pavilion’ artist Máret Ánne Sara and her brother, Jovsset Ánte Sara. Photograph by National Museum/Annar BjØrgli.
The Norwegian government supports reindeer herding to some extent, seeing it as an industry that creates and supplies a market for reindeer meat, but it operates a strict system of quotas and controls. Since the introduction of the Reindeer Herding Act in 2007, the government has introduced heavy culling quotas for Sámi reindeer herders, citing environmental damage caused by overgrazing. Under the act each herder is required to cull a large percentage of their herd, hitting younger herders particularly hard by reducing already-small herds to sizes that are not economically viable. The quotas have affected the family of Máret Ánne Sara, one of three contemporary artists representing Sápmi in the groundbreaking Sámi Pavilion at this year’s Venice Biennale (the renaming of the Nordic Pavilion marks the first time that the Sámi people had been recognised as a sovereign people at the Biennale in a pavilion bearing their name). Rather than submitting, Sara’s younger brother, Jovsset Ante Sara, decided to appeal the ruling in the courts.
Throughout a lengthy and expensive legal process (winning in both the local and provincial courts, but losing at a supreme court trial in Oslo), Sara has supported her brother by showing solidarity and resistance through her artistic project, Pile o’Sápmi (2016-ongoing). In February 2016, Sara piled 200 reindeer heads outside the Inner Finnmark District Court and topped the pile with a Norwegian flag. The work refers to Pile o’Bones, the English translation of the Plains Cree name for Regina, Canada, which itself suffered from the white settler policy of controlling the Indigenous Canadian population by slaughtering millions of buffalo and piling their bones in unimaginably enormous heaps. Sara is attempting to hold the Norwegian government to account for essentially repeating devastating colonial events in the context of a 21st century nation that prides itself on its democratic values and its respect for human and animal rights.
This summer, when visitors enter the new National Museum in Oslo, they will be greeted by another iteration of Pile o’Sápmi, a flag made up of the skulls of culled reindeer. Each skull has a dark hole in the middle of the forehead. In normal small-scale culls, individual reindeer would be picked out and killed by hand by the herder; the family would then use every part of the animal for food, clothing, and craft. In the government-mandated culls, reindeer are rounded up, forced into metal containers, and shot. The bodies are mostly taken to centralised depots to be frozen. This is environmental management on an industrialised scale, riding roughshod over the Indigenous knowledge held and cultivated by the Sámi people for generations. As Máret Ánne Sara puts it, “the method of the mass culling was essentially a collective punishment” for the Sámi people. The work’s inclusion in such a prominent position within the National Museum is a landmark moment, suggesting a rapidly growing awareness of problematic colonial approaches to Sámi people.
Pile o’Sápmi, installed outside the Inner Finnmark District Court, Tana, February 2016. Photograph courtesy of Máret Ánne Sara.
Sara’s work draws attention to ongoing colonial and discriminatory practices towards the Sámi people across the Nordic region. Governments continue their attempt to present the Arctic north as empty, presenting it as the perfect location for “green” industrial projects such as wind farms. Reindeer are nervous animals; their ancient migratory routes are disrupted by unfamiliar sounds and surfaces such as the noise of the turbines and access infrastructure such as roads and pylons. Sámi activists and politicians have referred to these projects as “green colonialism”.
It is widely agreed that Indigenous peoples are not responsible for the climate crisis facing the global population. And yet, in Sápmi as elsewhere, Indigenous people are taking the biggest toll. Renewable energy projects are forced onto Sámi lands without consent. The Sámi Parliament of Norway is consulted about these projects, but their findings and responses are often overruled. In 2021, the Norwegian supreme court ruled that the Norwegian state’s licencing of wind turbines on sacred Sámi reindeer herding lands around Fovssen in central Norway was invalid. Lawyers for the Sámi herders believe the court decision should lead to the 151 turbines being taken down; to date, the turbines still stand.
Spring migration with reindeer.
It is ironic and sad that Indigenous people are expected to give up their livelihoods and cultures in order to make way for “solutions” to a problem they did not cause, particularly when the climate crisis is already jeopardising the Sámi way of life. For centuries, the Arctic winter has been reliably cold and dry; temperatures would drop far below freezing and stay there, preserving thick drifts of powdery snow. The reindeer would dig through the snow to access the nutrient-rich lichen that grows abundantly on the tundra. Recent winters, however, have been much less predictable, with temperatures fluctuating wildly from day to day, sometimes rising above freezing and even bringing rain. These fluctuations cause the snow to thaw and refreeze, creating compacted layers of ice over the lichen and cutting the reindeer off from their food source. Many Sámi families have been forced to start feeding their reindeer with pellets in the winter months, driving for miles on snowmobiles to carry out the labour-intensive process.
The ecologies of Sápmi are diverse and delicate, held in a fragile reciprocal balance between people and reindeer. Frozen lakes and snow-covered tundra might seem blank and wild to outsiders, but to many Sámi people these landscapes are local, various, and intimately known. Their management requires local, intergenerational knowledge, and a step back from extractivist and “green colonial” approaches.
The Sámi people have a long history as land defenders and environmental protestors, making the forcible occupation of Sápmi by “green” industry and the accusations of ecological mismanagement particularly bitter pills to swallow. The erasure of Sámi culture and livelihoods by the Nordic governments is shocking, considering the pride taken by those nations in their international reputations as centres of democratic and humanitarian values.
Many Sámi artists, activists, and politicians believe in the power of telling Sámi stories on the world stage, using platforms as diverse as the Venice Biennale, social media, and international networks of Indigenous peoples. They argue that external interest in the challenges faced by Sámi people will put pressure on the Nordic governments to apologise for their colonial histories and to put further sovereignty over Sápmi into the hands of its traditional guardians. For Máret Ánne Sara, art is an important way of sharing Sámi narratives: “We have stories about colonialism, land destruction, and existential exhaustion. These stories are important for other Sámi people and for people all over the world.” For many Sámi people, she explains, this is part of a wider fight “to fill the information gap and reclaim reality.”
Girl in her gákti, part of the traditional clothing worn by Sámi people while herding reindeer.
The Sámi Narrative
"Kama ilivyoelezwa katika makala ya kwanza ya makala hii, ""Sami"" ni jamii ya watu wa asili ya Sámi, ambao wana uhusiano wa kale na reindeer na mandhari ya Ulaya ya Aktiki." Kwa sababu ya ongezeko la joto duniani na hofu ya "ukoloni wa kijani kibichi", njia yao ya maisha iko hatarini. Karen na Reindeer. Kuna hekaya nyingi kuhusu jinsi nyati na watu wa kabila la Sámi walivyoanzisha uhusiano wa karibu hivyo. Wengine husema kwamba samaki hao walipewa na jua. Wengine husema kwamba mungu wa reindeer aliumba mandhari yote ya Aktiki, akitoa damu yake kwa mito, manyoya yake kwa nyasi, na macho yake kwa nyota. Wengine bado husimulia hadithi ya safari ya ujasiri kwenda nchi ya majitu ya mawe, mapenzi, na kundi la punda-milia kama mahari kutoka kwa majitu. Nils Peder Gaup, mchungaji wa punda, anaeleza hadithi yenye kuvutia kuhusu punda-milia aliyemkaribia mwanamume mmoja wa kabila la Sámi na kumwomba amlinde. Ushirikiano ulifanyizwa. Kwa karne nyingi, watu wa kabila la Sami wamewalinda punda-milia dhidi ya wawindaji na kuhakikisha kwamba wana chakula cha kutosha. Kwa kubadilishana, Wasami wamepokea zawadi za manyoya, nyama, na mifupa ya reindeer, wakitumia kwa joto, chakula, na sanaa. Hii ni hadithi rahisi, lakini ni nguvu kwa sababu ni undermines magharibi ya kihistoria, anthropological, na kisayansi tropes kuhusu wanadamu <unk> taming <unk> wanyama pori; badala yake, utamaduni Sami ni msingi wa binadamu-non-binadamu ushirikiano na kutegemeana. Ufugaji wa reindeer ni moyo wa Sápmi, eneo la utamaduni wa Wasami, ambalo linajumuisha sehemu kubwa ya kaskazini mwa Norway, Sweden, na Finland, na pia sehemu ya Urusi. Kampeni za ukoloni za karne nyingi zimejaribu kuonyesha mandhari hizo kuwa jangwa tupu na lisilo na uharibifu. "Hiyo ni kwa sababu ya kuwa na ""mzazi mmoja baada ya mwingine wa watawala na wahamiaji"" ambao wamekuwa wakipora maeneo ya Sapami kwa ajili ya mali zao, kutia ndani mafuta, madini, na mbao." Lakini kwa kweli, watu wa kabila la Sámi wamekuwa wakiishi na kusimamia eneo la Aktiki la Ulaya kwa karne nyingi. Kwa kweli nchi hiyo si tupu wala si ya porini. Watu na wanyama wa mwituni hufanyiza usawaziko wenye kupendeza katika mazingira mbalimbali ya Aktiki. Watu wa Sami bado wanaishi na makovu ya ubaguzi wa rangi na ubaguzi ambao wamekabiliwa katika mkoa huo kwa miaka mingi. Serikali za Norway, Sweden na Finland zimekuwa zikitumia mipango ya kuingiza watu katika tamaduni za Wasami, zikijaribu kuondoa lugha na desturi za Wasami, na kuwafanya wahamiaji wa Wasami wahamie maeneo mengine, kuacha njia zao za kuishi, na kufuata mitindo ya maisha na ibada ya Magharibi. Ingawa programu hizo ziliondolewa miongo kadhaa iliyopita, watu wa kabila la Sámi wanaendelea kuhisi uharibifu huo. Serikali za Nordic na jamii za Nordic zimeanza tu kutambua na kukomboa kwa miaka ya ubaguzi wa rangi uliokubaliwa na serikali; wakati huo huo, ubaguzi na ubaguzi dhidi ya watu wa Sami na njia za maisha bado ni za kawaida. Kwa mfano, katika Norway, ingawa wachungaji wa reindeer hupokea msaada fulani wa serikali, pia kuna hadithi kuu kwamba uchungaji wa reindeer ni mbaya kwa mifumo ya ikolojia ya Sápmi. Wengine husema kwamba, kama vile nyati wanaowekwa katika maeneo ya juu ya Scotland, punda-milia wanalisha kupita kiasi kwenye tundra, wakisababisha uharibifu na kuzuia miti mipya isikue. Kwa kuonekana, kutoka kwa mtazamo wa chini ya Aktiki, hii inaonekana kama hoja yenye kusadikisha. Wanasayansi wengi wanaona kuwa kuharibu mazingira ni njia ya kuzuia mabadiliko ya hali ya hewa. Katika maeneo mengi duniani, urekebishaji wa misitu unaonekana kama hatua nzuri kuelekea urekebishaji; sote tunajua uwezo wa miti ya kuondoa kaboni dioksidi kutoka angahewa. Lakini Sápmi si sawa na Scotland. Arctic ni joto mara nne kwa kasi kuliko sehemu nyingine ya dunia na mstari wa miti ni creeping kaskazini. Sápmi ni, au inapaswa kuwa, imefunikwa na theluji kwa sehemu kubwa ya mwaka. Theluji huonyesha joto la jua, na hivyo kutokeza mzunguko wa hewa baridi. Hata hivyo, miti huvuruga mandhari hiyo nyeupe yenye kung'aa kwa kuifanya iwe na sehemu nyeusi. Hizi hufyonza joto la jua, zikiyeyusha theluji inayozunguka na kuchangia ongezeko la joto la hali ya hewa katika viwango vya ndani na vya kimataifa. Hii ina athari mbili katika Arctic, kwa sababu ikiwa barafu ya kudumu huanza kuyeyuka, hazina za kale za methane na gesi nyingine za angahewa hutolewa, kwa athari mbaya. Ufugaji wa Reindeer ni njia ya kuhifadhi tundra na permafrost, na watu ambao wamekuwa na uhusiano wa karibu na mazingira haya kwa karne nyingi. Picha ya ufungaji Pile o<unk>Sápmi katika Jumba la Makumbusho la Taifa. Picha ya Michael Miller na OCA <unk>The Sámi Pavilion<unk> msanii Máret Ánne Sara na ndugu yake, Jovsset Ánte Sara. Picha na Makumbusho ya Taifa/Annar BjØrgli. Serikali ya Norway inasaidia ufugaji wa reindeer kwa kiasi fulani, ikiiona kama sekta ambayo huunda na kusambaza soko la nyama ya reindeer, lakini inafanya kazi mfumo mkali wa viwango na udhibiti. Tangu kuanzishwa kwa Sheria ya Ufugaji wa Reindeer mnamo 2007, serikali imeanzisha viwango vikubwa vya kuua kwa wafugaji wa reindeer wa Sami, ikitaja uharibifu wa mazingira unaosababishwa na malisho ya kupita kiasi. Sheria hiyo inaweka wajibu wa kila mchungaji kuua asilimia kubwa ya mifugo yake, ikiwaathiri wachungaji wachanga kwa kupunguza mifugo ambayo tayari ni midogo hadi kufikia ukubwa ambao hauwezi kuendelezwa kiuchumi. Mara ya kwanza, Maarifa ya Sámi ya San Francisco, ambayo ni moja ya maonyesho ya sanaa ya kisasa ya San Francisco, ilitolewa katika Biennale ya Venice, na kwa mara ya kwanza, watu wa Sámi walikubaliwa kama watu wenye uhuru katika Biennale. Badala ya kukubali, ndugu mdogo wa Sara, Jovsset Ante Sara, aliamua kukata rufani dhidi ya uamuzi huo mahakamani. Katika kesi hiyo, Sara alishindwa na mahakama ya Oslo, lakini alipata ushindi katika kesi ya mahakama ya juu ya Oslo, na mara moja aliamua kumsaidia ndugu yake kwa kuonyesha mshikamano na upinzani kupitia mradi wake wa kisanii, Pile o'Sapmi (2016 - sasa). Mwaka 2016, Sara aliweka vichwa vya nyati 200 nje ya mahakama ya Finnmark na kuweka bendera ya Norway juu ya vichwa hivyo. "Kama ilivyoelezwa hapo juu, ""Pile o' Bones"" ni jina la Kiingereza la Regina, Canada, ambalo lilitokana na sera ya wakazi weupe ya kudhibiti idadi ya wenyeji wa Canada kwa kuchinjwa mamilioni ya nyati na kuweka mifupa yao katika makundi makubwa sana." Sara anajaribu kumshtaki serikali ya Norway kwa kurudia matukio ya kikoloni yenye uharibifu katika mazingira ya taifa la karne ya 21 ambalo linajivunia maadili yake ya kidemokrasia na kuheshimu haki za binadamu na wanyama. Katika mwaka huu wa mwaka, wageni watakapouingia Jumba la Makumbusho la Taifa la Oslo, watakaribishwa na bendera ya Pile o'Sapi, iliyoundwa kwa mifupa ya nyati. Kila fuvu la kichwa lina shimo jeusi katikati ya paji la uso. Katika mifugo ya kawaida, kila mnyama alichaguliwa na kuuawa kwa mikono na mchungaji; familia hiyo ilitumia kila sehemu ya mnyama huyo kwa ajili ya chakula, mavazi, na kazi za mikono. Katika mashambulizi ya serikali, punda-milia hukusanywa, huwekwa ndani ya vyombo vya chuma, na kupigwa risasi. Miili hiyo kwa kawaida hupelekwa kwenye ghala kuu ili ihifadhiwe. Hii ni usimamizi wa mazingira katika kiwango cha viwanda, kuendesha rough-tram juu ya maarifa ya asili uliofanyika na kulimwa na watu Sami kwa vizazi. Kama Máret Ánne Sara anavyosema, "njia ya kuua kwa wingi ilikuwa adhabu ya pamoja" kwa watu wa Sámi. Kuingizwa kwa kazi hiyo katika nafasi maarufu ndani ya Jumba la Makumbusho la Taifa ni wakati muhimu, ikidokeza ufahamu unaokua haraka wa mbinu zenye shida za ukoloni kwa watu wa Sámi. Pile o <unk> Sápmi, imewekwa nje ya Mahakama ya Wilaya ya Finnmark ya Ndani, Tana, Februari 2016. Picha kwa neema ya Máret Ánne Sara. Kazi ya Sara inatoa tahadhari ya mazoea ya kikoloni na ubaguzi dhidi ya watu wa Sami katika mkoa wa Nordic. Serikali zinaendelea kujaribu kuonesha kaskazini mwa Aktiki kuwa tupu, ikiionyesha kama eneo bora kwa miradi ya viwanda "kijani" kama vile mashamba ya upepo. Nyati ni wanyama wenye wasiwasi; njia zao za kale za uhamiaji zinaharibiwa na sauti na nyuso zisizojulikana kama vile kelele za turbine na miundombinu ya ufikiaji kama vile barabara na nguzo. Wanaharakati na wanasiasa wa Sami wametaja miradi hii kama "ukoloni wa kijani kibichi". Inakubaliwa sana kwamba watu wa asili si wajibu kwa ajili ya mgogoro wa hali ya hewa inakabiliwa na idadi ya watu duniani. Hata hivyo, katika Sápmi kama vile mahali penginepo, Wenyeji wa Asili ndio wanaosababisha hasara kubwa zaidi. Miradi ya nishati mbadala inalazimishwa kwenye ardhi ya Wasami bila idhini. Bunge la Sami la Norway linashauriwa kuhusu miradi hii, lakini matokeo na majibu yao mara nyingi hupuuzwa. Mahakama ya juu ya Norway ilitoa uamuzi wa kukataa kutoa leseni kwa mashine za upepo katika maeneo matakatifu ya wanyama wa Sami karibu na Fossum, Norway. Wanasheria wa wachungaji hao wa kabila la Saami wanaamini uamuzi wa mahakama utasababisha turbine hizo 151 kuondolewa; hadi sasa, turbine hizo bado ziko. Uhamiaji wa majira ya kuchipua pamoja na reindeer. Ni jambo la kushangaza na lenye kuhuzunisha kwamba watu wa asili wanatarajiwa kuacha njia zao za kuishi na tamaduni ili kufungua njia kwa "suluhisho" kwa tatizo ambalo hawakuisababisha, haswa wakati mgogoro wa hali ya hewa tayari unahatarisha njia ya maisha ya Wasami. Kwa karne nyingi, majira ya baridi kali ya Aktiki yamekuwa baridi na kavu; joto lingeshuka chini ya kiwango cha baridi kali na kubaki hapo, likihifadhi theluji nzito ya unga. Nyati hao walikumba-kupa katika theluji ili kupata mwani wenye virutubisho vingi unaokua kwa wingi katika eneo hilo. Hata hivyo, majira ya baridi kali ya hivi karibuni hayakuweza kutabiriwa kwa urahisi, kwa kuwa joto lilibadilika-badilika sana kila siku, nyakati nyingine likiongezeka hadi kufikia kiwango cha kuzima na hata kuleta mvua. Mabadiliko hayo husababisha theluji kuyeyuka na kufungia tena, na hivyo kutokeza tabaka la barafu juu ya mwamba na kuwazuia nyati hao kupata chakula. Familia nyingi za Wasami zimelazimika kuanza kulisha punda wao kwa pellets katika miezi ya majira ya baridi kali, kuendesha kwa maili juu ya snowmobiles kutekeleza mchakato wa kazi-intensive. Mazingira ya Sápmi ni tofauti na nyembamba, yaliyohifadhiwa katika usawa dhaifu wa pande zote kati ya watu na reindeer. Ziwa lililohifadhiwa na tundra iliyofunikwa na theluji huenda ikaonekana kuwa tupu na ya porini kwa watu wa nje, lakini kwa watu wengi wa kabila la Sámi mandhari hizo ni za mahali hapo, zenye tofauti-tofauti, na zinazojulikana sana. Usimamizi wao unahitaji maarifa ya ndani, ya vizazi, na hatua ya nyuma kutoka kwa mbinu za uchimbaji na "ukoloni wa kijani kibichi". "Watu wa Saami wana historia ndefu kama watetezi wa ardhi na waandamanaji wa mazingira, na kufanya uvamizi wa nguvu wa Sápmi na viwanda vya ""kijani"" na mashtaka ya usimamizi mbaya wa ikolojia kuwa ""kilevi kibaya"" cha kumeza." "Uharibifu wa utamaduni wa Wasami na njia za kuishi na serikali za Nordic ni mshtuko, kwa kuzingatia kiburi cha mataifa hayo katika sifa zao za kimataifa kama vituo vya maadili ya kidemokrasia na kibinadamu. """ Wasanii wengi wa Sami, wanaharakati, na wanasiasa wanaamini katika nguvu ya kuelezea hadithi za Sami kwenye jukwaa la ulimwengu, kwa kutumia majukwaa tofauti kama Biennale ya Venice, media ya kijamii, na mitandao ya kimataifa ya watu wa asili. "Wanasema kwamba maslahi ya nje katika changamoto zinazokabiliwa na watu wa Saami yatasababisha shinikizo kwa serikali za Nordic kuomba msamaha kwa historia yao ya kikoloni na kuweka uhuru zaidi juu ya Sápmi mikononi mwa walinzi wake wa jadi. """ Foret Márn Sara, sanaa ni njia muhimu ya kushiriki hadithi za Sami: <unk>Tuna hadithi kuhusu ukoloni, uharibifu wa ardhi, na uchovu wa kuwepo. "Hadithi hii ni muhimu kwa watu wengine wa Sami na kwa watu duniani kote. ""Kwa watu wengi wa Sami, anaelezea, hii ni sehemu ya mapambano makubwa zaidi ""kujaza pengo la habari na kurudisha ukweli.""" Hadithi ya Wasami