Introduction: and resistance (Sium and Ritskes, 2013.)

Introduction:Indigenouspeople carry the culture from the past time from the ancestors of any region.Now a days most of them are getting modernized and some are kept away to followtheir own culture to exploit the local cultures of the region. Some indigenoustribes are following the culture, own living life styles in the society. Now inthis paper I am going to present about indigenous people significant role inthe society and how they are being represented in media and commercial contextof tourism and entertainment industries.

  Indigenouspeople are represented in Media:Media, is an impersonal channel allowing a largediffusion and collect information’s, and it, whatever the medium: radio, books,press, television. Indigenousgroups are represented in the media. Media that can include news and magazine,novels, radio broadcasts, television and films, brochure.

Normallythe stories are used to share the information and knowledge. Storytelling issignificant role in indigenous cultures. Storytelling in indigenous culturewas, and continues to be, a way to resist losing elements of their culture suchas language, history and cosmology to assimilation (Iseke, 2013.

) Indigenousstorytelling can also be seen as an act of decolonization and resistance (Siumand Ritskes, 2013.) Theindigenous people issues are covered in media. For example, in New Zealand, thetribe called Maori. The Maori people they created their own Maori Television(Channel).In the television, they cover news and programmes, daily based shows.

The aimis to protect their language, the language is called “taonga”. In Maori cultureimportant is cultural protection, cultural understanding (Worley, 2009). Toprotect the Maori people language their programmes and shows are spoken intaonga language, in Maori television the shows “Kairakau” this can telecast inMaori language. They have language show in Maori television called “KoreroMai.” In Maori language programme, they share their stories and own experiences.

It also keeps the Maori language and culture in the mainstream media. The modernMaori people and creating content that 8 continues to showcase the culture andcommunity. By participating in storytelling and sharing their personal stories (cultural,historical). The Maori indigenous people perspective can also make greatcontributions works in the media, though the tv shows and films newspapers,books.Indigenouspeople participation in the media can help and cover indigenous issues,problems.

Indigenous films useful when bringing cultural and communicationstyles to audiences. In the television through the story telling it can help toindigenous people and non-indigenous people to know the issues and problems ofthem. Theindigenous people are covered in media is a factor in growing culturalawareness. An awareness of indigenous culture in an educational setting is alsoimportant. To expanding the schools to cover indigenous history, culture and language.

The events can help many journalists and media producers create a foundationfor creating stories with indigenous people and indigenous issues (Pierro,2013).   Theindigenous people are participating in media and also self-participating inmedia production. In indigenous television, people who are working in media asa reporters and media producers they need more education. When increasingindigenous representation in the media it can help to non-indigenous peopleawareness of the indigenous experience by using personal stories, in the Maoritelevision, the real and modern Maori people issues can have covered by story.  Indigenouspeople are represented in Tourism:Tourismis the world’s largest growing industry and can generate a large amount ofrevenue. Worldwide, international tourist arrivals in different counties inlarge scale.Indigenoustourism is an expansive tourism industry.

The Sami people living in northern Europe(Norway, Finland, Sweden) and some part of northern Russia also. In tourism, theSami people they do reindeer herding. Sami tourism can offer different field ofjob opportunities in tourism industry, through the jobs they share culturalinformation and experiences of indigenous Sami.

The Sami tourism may harm theindigenous culture and indigenous environment.Theindigenous Sami residents are preferred to live in the coast, the coast side Samipeople they are called as Sea Sami. The traditional Sami people can be found ininland part.

The Sami culture attracts an increasing number of visitors.Theindigenous tourism development based on the Sami. Sami culture has a differenthistory and different conditions in the Norway, Finland, Sweden and NorthernRussia.

The Sami language, traditions, culture and relations to the non-Samipopulation affect the tourism development. Sami tribe, they have their own SamiParliament in Karasjok (Finnmark). In recent years the Norwegian Sami put effortsto develop sustainable Sami tourism. In Finland Sami and non-Sami criticisedventures in Sami tourism. In Finland Sami ceremonies have been invented andmarketed for tourists. (Gustavsen 1998, Viken 1997a). The small group of Samiliving in Russia, on the Kola Peninsula, have hardly been involved in tourismactivities at all (Lyngnes & Viken 1998).TheSami in Sweden they are also involved in reindeer herding, and are members ofthe Sami communities.

Most of the tourists have visited the Swedish Sami. The touristsvisited the Sami camps and Sami traditional places in Sweden. In some placestourists visited Sami Lavvu, inside the Lavvu they serve the food and hotdrinks. Sometimes tourists can sleep inside the Lavvu.

Tourists in the north ofSweden valued the Sami men for their skill as guides (Nilsson 1999, Tottie1977).  TheSami tourist attractions have unchanged in past years ago, but some changes in Samisociety. The changes in lifestyle and the changes in reindeer herding. Despitethese changes, the changes can promote to in the way of traditional Sami. The Samiindigenous have nature knowledge, environment development, agriculture farmingand animal herding. TheSami to start tourism enterprises. The Sami people are interested to invest in indigenoustourism, the indigenous tourism industry is expensive and there is also a large-scaledemand for Sami tourism.

Large number of tourists increasing to visit Sapmi,and they are all based on Sami culture and heritage. In Sapmi there is differenttype of activities attracting the tourists.     Buildinga monument that shows culture of Sami people in a very artistic way with a temperaturegauge is a possible landmark in Karasjok. Tourist can take a selfie, snapchat,this is very good social media marketing. Indigenous Sami they are in a placewith very rich Sami culture and history. It can become part of the story thatthey can be used for marketing tourism products.

They are offering authenticexperience of Sami culture.TheSami tourist attractions into different categories. The Sami people can createauthentic and unique experiences, where the visitors can find genuine products.Sami tourism entrepreneurs market experiences. In tourism industry Sami people,normally every day they try to adjustments for tourists. Inmountain region, the Swedish Sami live, the landscapes are significant role intourism.

Many of the tourist attractions in Sapmi take place outdoors, or inthe indigenous habitat as Smith (1996) prefers to call it. The reindeer issymbol of Sami culture, they do reindeer sledding activity with reindeers.  TheSami handicraft is such an important part of Sami tourism.

The making of thehandicraft and the places in which it is sold can be considered as touristattractions. In Sami tourism, the arts and paints are very important. The paintsand arts can show the information about Sami culture and tradition. With thehelp of storytelling tourists can easily understand about the Sapmi. Normally theSami people can sell the tourism products, but non-Sami people can also sellthe products or destinations.Oneof the Swedish town maintained the strongest Sami profile. The local markets inwinter time looks like a festival.

The winter market is a large and famous attractionof Sami.  Forexample, Sapmi park in Karasjok, Norway. It represents the Sami culture andtraditions in tourism industry.

 “SapmiPark presents the Sami culture and history in an enthralling, informative andentertainingway. We have something to offer everyone, whether you are at a conference, ameeting,or just on holiday.Thecultural park lies in the centre of Karasjok, a Sami town of 3000 people.Karasjok,withits recognized Sami institutions and thriving Sami culture, is the ‘capital’ ofthe Samipeoplein Norway. Karasjok is a bilingual municipality where 90 % of the populationspeaksSami.There are about 60000 reindeer grazing in the area throughout the autumn andwinter”.                              Sium, Aman, and Eric Ritskes.

“Speaking Truth to Power: Indigenous Storytelling as an Act of Living Resistance.”Decolonization: Indigeneity, Education & Society 2.1 (2013): 1-10. Web.

Stats, N. Z. “How is our Maoripopulation changing?” Stats NZ: Tatauranga Aotearoa. Web.http://www., Paul Marcus. “Tellingand being Told: Storytelling and Cultural Control in Contemporary Mexican andYukatek Maya Texts.” University of North Carolina, 2009.

Dissertations& Theses @ University of North Carolina at Chapel Hill. Web.”Teaching to and throughCultural Diversity.” Curriculum Inquiry 43.1 (2013): 48-70. Web.

Iseke,Judy. “Indigenous Storytelling as Research.” International Review ofQualitative Research 6.4 (2013): 559-77. Web. May 11, 2017.

 Pierro, Robin. Buried Voices: MediaCoverage of Aboriginal Issues in Ontario. Ontario Media Monitoring Report,2013. Print.Sapmi Park. (2016, 29.

11). ExperienceSapmi Park. Retrieved fromhttp://www., J. (1998): Sami culture on the tourism industry. The Saami people 10, 29. Viken, A.

(1997a): Sameland adapted tourist view; in J.K. Steen Jacobsen & A.

Viken (eds.): Tourism: phenomena and nudity. University of Oslo. Lyngnes, S. & A.

Viken (1998): Sami culture and tourism on the North Calotte. Research Report, 1998: 8. BI Norwegian Business School, Sandvika. Nilsson, ON. (1999): History of Bergs Turism: A study of development in Åredalen. Reports from upper secondary school, 1999: 1. Department of Tourism Studies, Middle School, Östersund.

  Smith V.L. (1996): Indigenoustourism: the four Hs; in R.

Butler & T. Hinch (eds.): Tourism andindigenous peoples.

International Thomson Business Press, London, 283-307.Tottie, A-M. (1977): The childhood of mountain tourism: tourism and the popular culture. Research Report 14: 1977. Institute for Folklore Research, Stockholm University.



I'm Mary!

Would you like to get a custom essay? How about receiving a customized one?

Check it out