Afanasyeva, A. Forced relocations of the Kola Sámi people: background and consequences / by Anna Afanasyeva. - Tromsø: University of Tromsø, 2013. - 82 p.: ill., map, portr.

43 of the village was implemented, the graveyard was cemented in order to avoid putrefaction, which was a very sensitive event for the local population. The graveyard is an important sacred place of connection with the ancestors and those interviewed viewed the act of its cementing, as well as the drowning of their land, as a disruption of their access to their lands where their ancestors are buried. In order to visit the ancestors’ land the former population of Voron’e village has to obtain legal permission from the local administration: Informant E: Who would allowgoing there? We ask for permission to visit the cemetery. Permission is required to go to the burial ground, and without it we are not allowed, I do not know why. We visit the cemetery even in groups. We receive permission and go there. A lot of our people are buried there, and then it was flooded away. And on the hill there is a monument now, even with all the names, but to go there we must still ask permission. Though the territory has restricted access, people still travel there in order to keep the memory of their parents and grandparents alive; usually they organize in groups and obtain collective permission. The pictures below demonstrate the village before the resettlement and the local population, erasing the memorial store on the place of the drowned village. Unlike the Varzino settlement, where the land is still accessible to the relocated population, which is a factor for continuation of the cultural transmission, visiting the lands of Voron’e village caused stressful reactions among the community, leading to strong emotional dissonance especially in those who travelled there right after the relocation period: Informant E: Why would you go there again? It is flooded, houses are gone, there's nothing. It is all blown up by water. All the houses are turned upside down, the cemetery is flooded, it’s horrible. When I went there, I turned back half-way, because I felt like I was having a heart attack, so they turned me back. It was the first time I went there, because I lived there and worked there and so on, and now there are only trees, trees. [...] It looks terrible, it was scary at first, rotten trees, rotten planks, everything is floating all over the place, here and there you see a floating window, or doors. This is a real nightmare. 4.2 The Sámi relocated to Lovozero The first written evidence of the Sámi village Lovozero 133 appeared in the 17 th century. In terms of the population, numbers in Lovozero were regarded as an average Sámi settlement, which was located in the middle of the Peninsula. It did not play major economic role until the 19 th century. 134 Lovozero was an original Sámi settlement 133 in Sámi. Lujavv’r sijjt; in Russian.Lovozerskij pogost. 134 Gutsol 2007:49.