{"id":14379,"date":"2026-06-03T16:20:36","date_gmt":"2026-06-03T14:20:36","guid":{"rendered":"https:\/\/rdm.no\/?page_id=14379"},"modified":"2026-06-05T15:05:35","modified_gmt":"2026-06-05T13:05:35","slug":"olgomusea-08","status":"publish","type":"page","link":"https:\/\/rdm.no\/en\/olgomusea-08\/","title":{"rendered":"Open Air Museum 08"},"content":{"rendered":"

Bealljegoahti (no.12) – a curved pole hut<\/h3>\n
\n \"The
The bealljegoahti. Photo: SVD, Paula Rauhala, 2019<\/figcaption>\n<\/figure>\n

 <\/p>\n

The annual migrations determined by seasonal hunting and fishing required functional dwellings and structures. These dwellings were either permanent or movable. Curved pole turf huts – called\u00a0bealljegoahti<\/em>\u00a0or\u00a0lavdnjegoahti<\/em>\u00a0in S\u00e1mi – were made from a wooden frame covered with birch bark and blocks of turf. The curved pole hut is one of the oldest types of building in the North. Turf huts were originally cone-shaped.\u00a0In earlier times, turf huts were sometimes partly dug into the ground. If the turf hut was a permanent structure, storerooms would be built around it. These were designed in such a way that animals could not get into them.<\/p>\n

Bealljegoahti in the Open-air Museum<\/h3>\n

This\u00a0bealljegoahti\u00a0<\/em>was built in 1977 by Jon Ole Andersen and Nils Turi. In 1986 the turf hut accidentally burned down, but another was built in 1987 by Jon Ole Andersen and Thorolf Bj\u00f8rnback.<\/p>\n

\n \"Torvgamme
Torvgamme og stillas for oppbevaring p\u00e5 h\u00f8yre side. Foto: SVD\/DSS, Paula Rauhala, 2019<\/figcaption>\n<\/figure>\n

S\u00e1mi dwellings<\/h4>\n

Bealljegoahti<\/em>\u00a0can be a permanent dwelling, like the one on the museum site, or a movable one that is on display in the main exhibition inside the museum. Both the movable and permanent bealljegoahti are constructed with four curved poles that bend to an angle of about a 130\u00b0, a long centre pole and ten or twelve straight poles. When this structure is set up, a four-legged stand is formed with the long pole at the top and\u00a0centre of the structure. The straight “wall-poles” are laid up against the structure.<\/p>\n

\n \"A
A bealljegoahti in the olden times. Photographer unknown\/NTB Scanpix. Source: Stode norske leksikon, https:\/\/snl.no\/gamme<\/figcaption>\n<\/figure>\n

 <\/p>\n

The permanent\u00a0bealljegoahti<\/em>\u00a0is covered with birch bark and blocks of turf, the movable one is covered with stout fabric.<\/p>\n

A simple movable traditional\u00a0S\u00e1mi tent is called\u00a0l\u00e1vvu<\/em>. It is built around three poles that are tied together at the top. The poles are spread form a tripod against around which additional poles are placed forming a conical structure covered with stout fabric.\u00a0This is the prototype for the permanent turf huts and movable tents. Fewer poles are used if the tent is often moved.<\/p>\n

\n \"Putting
Putting up a l\u00e1vvu. Photo: RDM-SVD, Jelena Porsanger, 2018<\/figcaption>\n<\/figure>\n

 <\/p>\n

The differences in construction between the curved pole hut and the tent can be seen when looking at the top of the structures. A\u00a0l\u00e1vvu<\/em>\u00a0will have its poles coming together, while the poles of a\u00a0bealljegoahti<\/em>\u00a0will be separted.<\/p>\n

\n \"L\u00e1vvu
L\u00e1vvu reahpenr\u00e1igi is the smokehole for the fireplace inside the tent. Photo: RDM-SVD, Jelena Porsanger, 2018.<\/figcaption>\n<\/figure>\n

 <\/p>\n

Transportation<\/h4>\n

Traditionally, the S\u00e1mi transported their movable tents from one place to another while following their reindeer herd. The whole tent structure was\u00a0disassembled and transported with the help of the domesticated\u00a0reindeer used as a pack animals to carry or drag the poles. The reindeer were well equipped, but the way poles and other items were packed and transported \u00a0depended on whether it was summer or winter.<\/p>\n

\n \"Iver
Iver J\u00e5ks r\u00e1idu (team of reindeer), 1984. The photo is on display in S\u00e1miid Vuork\u00e1-D\u00e1vvirat main exhibition.<\/figcaption>\n<\/figure>\n

 <\/p>\n

Traditionally women were in charge of the poles that were tied to the back of a specific reindeer. This reindeer was placed last line of reindeer. The lead reindeer was called\u00a0l\u00e1idesteaddji<\/em>, the pathfinder. The\u00a0l\u00e1idesteaddji<\/em>\u00a0would also carry a newborn baby on its back, safe inside its cradle (gietkka<\/em>). The\u00a0gietkka\u00a0<\/em>is a traditional protective baby-carrier. Older children could ride on top of the reindeer when they got tired of walking. During the winter the line of reindeer would be equipped with sleds.<\/p>\n

Living in a\u00a0bealljegoahti<\/em><\/h4>\n

Certain rules had to be observed inside a\u00a0bealljegoahti<\/em>\u00a0because of its limited space. It was forbidden to step over the kitchen and the hearth areas, since they were considered to be sacred. Also poking the fire for fun was considered disrespectful and forbidden. Children were told that if they poked the fire reindeer calves would be born blind.<\/p>\n

Inside the\u00a0goahti\u00a0<\/em>there was a strict seating plan. The back, beside the sacred\u00a0boa\u0161\u0161u<\/em>,\u00a0was reserved for the parents. Beside them were the babies and youngest children followed by the older children. Guests, non-family helpers and dogs sat nearest to the door. Special guests, a good friend of the parents, could be invited to sit beside the parents.<\/p>\n

\n \"Parts
Parts of the goahti. Photo: Bull, Jacobsen, Kr. V. Nilsen, Saemien \u00d6\u00f6hpehtimmieraerie 1994<\/figcaption>\n<\/figure>\n

 <\/p>\n

\n \"Inside
Inside the turf hut. Photo: RDM-SVD.<\/figcaption>\n<\/figure>\n

 <\/p>\n

S\u00e1mi beliefs<\/h4>\n

Not only people inhabited\u00a0bealljegoahti<\/em>. Three female gods were believed to live there too,\u00a0S\u00e1r\u00e1hkk\u00e1<\/em>,\u00a0Uks\u00e1hkk\u00e1\u00a0<\/em>and\u00a0Juks\u00e1hkka<\/em>.\u00a0S\u00e1r\u00e1hkk\u00e1<\/em>\u00a0lived in the hearth,\u00a0Uks\u00e1hkk\u00e1<\/em>\u00a0near the door and\u00a0Juks\u00e1hkka<\/em>\u00a0in the kitchen area. These goddesses especially protected women and children.\u00a0S\u00e1r\u00e1hkk\u00e1\u00a0<\/em>was the goddess of pregnancy, for both humans and animals. She helped pregnant women and was present at birth.\u00a0S\u00e1r\u00e1hkk\u00e1<\/em>\u00a0was the protector of home and family. Unborn children were believed to be sent by\u00a0M\u00e1tt\u00e1r\u00e1hkk\u00e1<\/em>, the mother of these female gods. If an unborn child developed into a girl,\u00a0S\u00e1r\u00e1hkk\u00e1<\/em>\u00a0took care of it. If it became a boy it was turned over to\u00a0Juks\u00e1hkka<\/em>, also known as the bow goddess.\u00a0Uks\u00e1hkk\u00e1,<\/em>\u00a0the door goddess, protected all small children and helped women during menstruation. It was important to offer coffee or food leftovers to these female gods, especially to\u00a0S\u00e1r\u00e1hkk\u00e1<\/em>. S\u00e1mi people had great confidence in her.<\/p>\n

Njalla<\/em>,\u00a0a\u00a0small storehouse (no. 13)<\/h4>\n
\n \"Njalla
Njalla in the Open-air Museum in 2020. Photo: RDM-SVD<\/figcaption>\n<\/figure>\n

 <\/p>\n

\n \"Njalla
Njalla in the Open-air Museum in 2021. Photo: RDM-SVD<\/figcaption>\n<\/figure>\n

 <\/p>\n

Njalla<\/em>\u00a0is a small storehouse on top of a wooden pole. The pole is about 2\u20133 meters long. \u00a0It is small but practical and elevated over the ground to prevent wild animals getting to the food kept inside. In autumn, meat and other products were stored there for the winter and the following spring. Leather and other expensive items could also be kept there. The thick tree trunk with notches cut into it could serve as steps up to the storehouse or a ladder could be used and taken down to prevent wild animals climbing up.<\/p>\n

This\u00a0njalla<\/em>\u00a0became part of the Open-air Museum in 1976\u20131977. It was built by L\u00e1sse-Jon Niill\u00e1s, Nils Turi, a traditional handicraft man from Karasjok.<\/p>\n

\n \"Njalla\"
Njalla, a storehouse on the Museum’s postcard from the 1990s<\/figcaption>\n<\/figure>\n

 <\/p>\n

It has been restored twice, in 2014\u20132015 and 2018\u20132020. Restoration was done using traditional techniques and materials while respecting its original character. Restoration was undetaken by museum technician Bror Ivar Salamonsen with the assistance of pupils from the vocational school in Karasjok. The restored storehouse was placed in the Open-air Museum in August 2020.<\/p>\n

Luovvi<\/em> (no. 14) –\u00a0Scaffolding for bigger items, provisions and hay
\n<\/strong><\/h3>\n
\n \"Luovvi\"
Luovvi. Photo: SVD, Paula Rauhala, 2019<\/figcaption>\n<\/figure>\n

 <\/p>\n

Luovvi<\/em>\u00a0is a wooden scaffolding with a floor for storing larger items, sleds, sleighs, clothing and other things when families moved from one place to another.\u00a0Luovvi<\/em>\u00a0constructions were especially used by reindeer herders, who built these wooden constructions on their migration routes from winter pastures to summer places. S\u00e1mi farmers also used them for storage at their fishing and hunting grounds.<\/p>\n

A\u00a0luovvi<\/em>\u00a0is made from birch, which had been dried well beforehand.<\/p>\n

\n \"Luovvi\"
Luovvi. Photo: SVD, Paula Rauhala, 2019<\/figcaption>\n<\/figure>\n

 <\/p>\n

A\u00a0luovvi<\/em>\u00a0had a wooden platform about 2 metres above the ground. It stood on four wooden poles on top of which were layed wooden poles.<\/p>\n

\n \"\u200bOn
\u200bOn the right of the photo A. Rasmussen\u00b4s luovvi in J\u00e1vrebainj\u00e1rga. Photo: Asbj\u00f8rn Nesheim 1952 (DigitaltMuseum\/Norsk Folkemuseum\/NF.05089-030\/\ud83c\udd6d BY-SA<\/a>). \u200b<\/figcaption>\n<\/figure>\n

 <\/p>\n

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Bealljegoahti (no.12) – a curved pole hut   The annual migrations determined by seasonal hunting and fishing required functional dwellings and structures. These dwellings were either permanent or movable. Curved pole turf huts – called\u00a0bealljegoahti\u00a0or\u00a0lavdnjegoahti\u00a0in S\u00e1mi – were made from a wooden frame covered with birch bark and blocks of turf. The curved pole hut […]<\/p>\n","protected":false},"author":11,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_acf_changed":false,"footnotes":""},"class_list":["post-14379","page","type-page","status-publish","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/rdm.no\/en\/wp-json\/wp\/v2\/pages\/14379","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rdm.no\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/rdm.no\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/rdm.no\/en\/wp-json\/wp\/v2\/users\/11"}],"replies":[{"embeddable":true,"href":"https:\/\/rdm.no\/en\/wp-json\/wp\/v2\/comments?post=14379"}],"version-history":[{"count":5,"href":"https:\/\/rdm.no\/en\/wp-json\/wp\/v2\/pages\/14379\/revisions"}],"predecessor-version":[{"id":14483,"href":"https:\/\/rdm.no\/en\/wp-json\/wp\/v2\/pages\/14379\/revisions\/14483"}],"wp:attachment":[{"href":"https:\/\/rdm.no\/en\/wp-json\/wp\/v2\/media?parent=14379"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}