The Drum

The Drum
Mel Olsen Baiki Summer 1993
What is the meaning of our existence, and how do we nd our way? The Sami place in the universe is intrinsically connected to the seasons, to plant and animal life and to a unique social structure.
The core of traditional Sami life centers on the family hearth and the Sami tent (lavuu) with its warmth and security. On dark winter nights the smoke rises from the hearth through the opening up toward the Polar Star (referred to frequently as the Nail or Pin of the North). Familiar constellations rotate around the Polar Star reecting the changing seasons. This is the Pillar of Life, the Pillar of the Universe, the center of every Sami dwelling that also travels from the Polar Star through the lavuu to the depths of the lower realm. From this Pillar and from the family hearth, life and life experiences extend outward to the Four Directions, North, East, South and West.
The Sami world view is further reected in the cognitive map diagrammed on the Sacred Drum, illustrating Natures order for the clans, all held in place by the Polar Star. On he Drum, the Sun (Peive) is often located at the center, with the Pillar of Life extending up toward the North and the Polar Star at the time of the Winter Solstice, and down towards the South and the lower realms of the universe to Jabmeaivo, the Realm of the Dead. Seventy-one of the venerated old Sacred Drums are known today, and more may be protected by secret societies among the Sami. While all of the Drums are based on ancient tradition, there is a wide variety of images that reect local needs as well as the mind of the Drum-maker. Existing Sacred Drums range in size from 22x19 cm to 85x35 cm.
There are two basic forms of construction. The older form is the more common sieve Drum, or Gievre, an oval form of wood tted on the underside with a handle.
The images on the Drums vary in style, some naturalistic, and some abstract, arranged systematically around the Peive and the Pillar of Life. The oval shape reects the cyclical nature of life. It is divided into four quadrants for the four seasons and the Four Directions. Around the edge of the oval, each quarter is divided into shorter periods of time by spaced images or patterns, thirteen periods of four weeks being common. The Drum could be used to express current time as well. In many cases, Drum motifs are organized around the Sun which appears as a rhomboid or diamondshaped parallelogram symbolizing the Solstices and the Equinoxes, with a dark center through which the noaide can journey.
The second form, the Kobdes or bullroarer is bowl-shaped with slots on the bottom for a band grip.
There are a few examples of a third, cylinder-shaped Drum, similar to common European musical instruments. All sacred Drums are formed of wood from trees that grow with the sun, as its said, and the ink for the Drum images is red, either from the boiled inner bark of the alder tree or from reindeer blood. The Drum face is a membrane of skin taken from the fawn of a one-year-old doe.
Around this rhomboid are pictographs representing animals and deities placed in order of their importance from the center to the outer edge. The placement also reects the concept of Three Realms; the Astral Realm to the north, the Earthly Realm at the center and the Realm of the Dead at the south. On most Drums a sacricial altar is placed at the north, sometimes with sacricial animals. To the right, curved parallel lines symbolize the Bird Path or the Milky Way (Lodderaddares), a journeying route. Fish, wolves, eagles, beaver, reindeer, snakes and bear are included as sacred spirits (Saivo) to assist the journey. In the upper area a crescent-shaped boat represents the Moon and to the left in the third quadrant, a Njalla or platform symbolizes the winter storage of foods.
On the central crossbar weather deities and those associated with the hunt are often located. The vertical above Peive also includes hunt symbols.
Metal ornaments hanging around the Drum jingle and the Arpa jumps with life and settles on an symbol. It will not move further. A repeated injury will bring the same result.
The vertical below includes deities for special days and in the second quadrant are the three Goddesses of Destiny, also known as the Norns.
Shamanism in Sapmi is a family institution. The Drum is passed along through generations of honorable service. On occasion, the Drums themselves have become famous for their phenomenal powers. Noaide were considered specialists and were called upon in situations of desperation, to heal, to journey for a soul or to issue revenge. Many ordinary people had household drums which they used for everyday information and for decision-making. Numerous sources mention the taboo of women and the Drum, with women being forbidden to touch, see or cross its path. There are also a number of accounts of powerful female noaide. These women were from noaide lineage, inherited their Drums and lived up to their responsibilities with phenomenal works. The Pastor Lars Levi Laestadius wrote in Fragmenter i Lappska Mythologien several accounts of women using the Drum that clearly impressed him and there are many records of a male noaide using a female to assist in the return from journeying.
The route on the lower right carries the dead to the nether world and a graveyard symbol is sometimes shown here. Each noaide [Sami shaman] has an intimate relationship with the special Drum that will help serve to strengthen the life force of the clan. The noaide places a metal or bone ring (Arpa or Vuorbe) on the Sun center. The Drum is then struck with a T-shaped antler or wooden hammer (the Coarve-Vaever).
Missionaries, purging Samiland of Sacred Drums, as well as Sacred Wands and Four Winds hats (that originally were only worn by noaide), imposed an oder that was clearly patriarchal. The maleness of the Drum and the stud reindeer as noaide alter-ego may be manipulated legends. Or they may also reference a clan custom or a regional phenomena.
Somewhere on the Drum face there is the Man with a Bow.
The Man with the Bow is preparing to shoot down the Polar Star at the proper time, bringing the Universe to an end. Whereas the Pillar of the Universe is the beginning of the life, this man with the bow will bring the end. Many old Sacred Drums also have images and runes on the underside of the membrane. Here are located powerful secrets accumulated by the noaide as part of the tradition that serves the clan in their attempt to live in harmony and balance as a family and with Nature.
Mel Olsen is a weaver and a professor of art and art history at the University of Wisconsin. He is a regular contributor to Baiki.
the Drum
QUICK-REFERENCE GLOSSARY ARPA: metal or bone ring BEAVVI: the Sun COARVE-VERVER: T-shaped hammer GIEVRE: sieve Drum GOBDA: the Sun JABMEANO: Realm of the Dead KOBDAS: bowl-shaped Drum KOTA: Sami tent LAPPTRUMMA: Sami Drum LAVUU: Sami tent LODDERADDARES: the Milky Way NORNS: the Three Goddesses of Destiny NJALLA: raised but for food storage NOIADE: Sami shaman PEIVE: the Sun SAIVO: sacred spirits VUORBE: metal or bone ring
[Editors note: The above word list is to facilitate the reading of the Drum article. Baiki is in the process of perparing a thorough glossary of Sami sacred words, with accompanying bibliography and references to the different Samigiella dialects.]

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What is the significance of the Polar Star in Sami culture?

How are the Sacred Drums used by the Sami shamans?

The Drum

Mel Olsen Baiki Summer 1993

Somewhere on the Drum face there is the Man with a Bow.

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