1.
SOCIAL
ANTHROPOLOGY
- UNDERSTANDING CONSTITUTION OF IDENTITY IN
NIKEL, A RUSSIAN INDUSTRIAL CITY
INA BAKKA SEM-OLSEN
BERGEN ARKITEKTSKOLE
DIPLOM 2010

2.
Introduction
The first idea to do my diploma in Nikel came after a semester course dealing with the
region of the Barents area, ‐ a few years ago named the “Barents region “ after a political
decision on collaboration across the borders in these northern areas.
During a study trip to the northern areas of Norway and Russia I was intrigued by the
situation in Nikel. Due to its oppositeness to the Norwegian society and the history
commonly told to the Norwegian population, the city was entered with a certain attitude
of tragedy and suffocation. The impression was albeit surprisingly different. The people
we meet showed mostly a remarkable proudness about their city, distinctly remarking
qualities of the city. For instant remarks about how proud they were about the nature
seemed like the strangest thing thinking of the heavy pollution in the area.
It became obvious that their sense of their place was very different than our perception
of their place. And therefore I found interest in how identity and sense of place or
belonging was created in the city of Nikel.
My intention in this text is to try to make it clearer how the Nikel situation are
constituted through the general belief, the socially transmitted identities and social
patterns, as of the narod and the dursha, the narrative ideas, the maintenance of cultural
reproduction of the situation, and by this understand something more of the identity,
and the meaning of the place. And how this is articulated.
Culture can be said comprises systems of shared ideas, systems of concepts and rules
and meanings that underlie and are expressed in the way humans live. In the end it is
about what humans learn, and not what they do and make, and how then are ideas
distributed and controlled through the structure of society?
To understand the situation in Nikel it is impossible without understanding more of the
Russian situation. And there fore I will start in the big general picture and I will outline
the meaning of the Russian narod and dursha, which is crucial to understand the making
of, and reproduction of identity in Russia. The constitution of a Russian identity that is
first and foremost in a national setting, but recently also in a local setting. These are
concepts important to understand in an attempt to understand the reproduction of past
and also basis for future development.

3.
Understanding the concept of Narod and Dusha
First I want to make clear the concept of narod. Narod is a key word to understand the
Russian identity, although somewhat strange for outsiders to use.1 The word has a
profound meaning of the Russian people, folk, citizens of the nation – the “Russkii narod”.
It refers just as much to a mythical conceptual meaning as to the ethnic meaning.
Although used in different ways the overall meaning is “the heroic people” commonly
also “the victimized people”. I will come back to this part about “victimization” later on.
The word also implies some qualities – “faithful, devout, brave, simple, modest, honest,
innocent, solid, strong, self‐sufficient, all enduring, long‐suffering, and much deserving.
Narod suggests an uncomplicated lifestyle, an unpretentious diet of potatoes, cabbage,
bread, sausage, apple, ‐ with the added succour of beer, vodka, and tobacco. It invokes
hard work, familiar closeness (and conflict), somewhat rough (though tender‐hearted!)
men and big, strong, strict but generous women. It implies a nation of people tied to
politics, expecting little but the worst from above”.2
The term therefore implies a highly symbolic value about what the Russian people is
about. It also implies northerness. As the far cold north is often something set to
represent the true Russians. More positive values is also given to the northerners than
the southerness – the division north south varying. These positive values are commonly
the mentality and calmness, and the level of civilisation in the people ‐ More educated
and higher level of cultural knowledge. This is very generalised terms, but used by
Russians themselves in the interviews given to Hønneland(fortcoming2010, cap.3 and 4)
A common metaphor of the much suffering motherland (rodina), the history‐associated
fatherland, makes the “child” –narod. From the motherland which is associated with
nature, and the fatherland, associated with history becomes the narod from the spirit of
these two. The link between the individual and the narod is the “dusha”‐ the soul. The
dusha is what makes narod different from others. It refers to attitudes and lifestyle,
customs and traditions. It also means something about being a part of the common
rather than being on ones own.” Dusha also implies ability to feel deeply, first of all
nature, the beauty of nature, the oneness, your oneness with nature, and this whole
feeling of being one with the landscape means you are part of landscape, and the
landscape expresses the same kinds of feeling that you experience yourself. The Russian
people think they have soul and they doubt that anyone else has. Russians have dusha
because they are moral. Being moral means some kind of connection between individual
and community and nature…. you yourself are not that important, but you are important
through the community of which you are part, and through nature. Dusha is basically the
mechanism of involvement – associating oneself with a broader set – narod.”3
The impact of the narrative
1 p.27 ”Russian Talk” – Nancy Ries describe the difficulties to use by her in a social
setting.
2 p.28, ”Russian Talk” – I am using Nancy Ries description of the narod because her
studies presentes in this book is renowned and accredited.
3 p.30, ”Russian Talk”

4. Another concept important to take into account is the concept of narratives. Narratives
can be defined as the units of meaning that creates the frames form which experience is
experienced. It is through narratives stories are analysed and given their meaning,
which again creates value or sets of value. In particular this gives stories and storytelling
its profound meaning in different settings. And here the maintenance of the symbolic
hierarchy value and the set of personal narratives serve as the ground for people to
perceive and promote themselves. “It is through narrativity that we come to know,
understand and make sense of the social world, and it is through narratives and
narrativity that we constitute our social identities”.4
Identity in it self is a complex question so here I will just discuss some aspects, and not
the full outline of the ideas of identity. A general interest is to define what captures the
essence of peoples self‐conception, what constitutes their self‐conception.
General European perceptions of identity have changed due to the changes in the
constitution of borders.
We can no longer view identity as unitary, fixed and given by an individual’s nationality.
Identity has come to be viewed as a relation rather than a possession, a quality rather
than categorical pertaining to persons as such. Identities are emergent and constructed
(rather than fixed and natural), contested and polymorphic (rather than unitary and
singular). And interactive and process‐like (rather than static and essence‐like.)5 Others
have argued this description and concluded differently, like Goff and Dunn(2004b)6 ;
“…Identities are fluid, but not constantly changing. Identities are relational, but the effect
of the process of othering differs according to the situation. Likewise, the propensity of
individuals to move back and forth between multiple identities varies with the context.
´Even though identity is a social construction, it is not whatever we want it to be. A
limited reserve of discursive resources constraints the ways in which identities evolve
(…)” 7
The micro‐scale narratives/stories can be family relations, and the macro‐scale can be
the national stories and myths. The social frame that within which individuals define
their self‐identification… In this we are born and learn to reproduce to a certain extent
these stories and therefore narratives that constitutes self. Hoe then the individual
identity is created is how one is able to use the different sets of narratives, stories and
fragments and create a life story that make sense to us, as unique selves.
Correlation with identity and narratives as of today’s Nikel.
Narratives decisive for the relations in Nikel are amongst others narratives about power
structures – everybody is waiting for someone to tell them to do something. It is difficult
to take advantage of whatever initiative there is because the common attitude is that
either someone else is providing it or it is too hard to do any thing…The level of negative
thinking is high.
About creation of different identities and meanings of narratives there is a great deal to
be discussed. But now I will continue to see how these basic concept correlates with the
4 Hønneland referes in texst to Somers 1994, p.606
5 Hønneland referes in texst to Lapid 1996, p.8 for this description
6 ref. in Hønnelands texst.
7Hønneland(forthcomming2010) s 6 also there ref. to Goff and Dunn2004c, p.244)

5. situation in Nikel. Through different interviews and unformal conversation some of
these basic principles have shown their implications on todays Nikel and the people
living there.
I will present here only my extract from the interviews and conversations.
Amongst the most frequently discussed topics is the identity and sense of belonging
issue.
Case 1: Denis – 30. Educated in Moskow and now working as a programmer for the
Pechenga newspaper and the Barentsobserver.
He has initiated a numerous Internet based forums for discussions and online meeting
places for and about Nikel. The responses though have been variable. And now he is
struggling his own frustration for lack of action in public and private sector in Nikel.
He has expressed his concern for the future of Nikel as well as his hopes.
He currently lives in Nikel, at home with his parents; he would like to stay but is
uncertain whether he has to go somewhere else if nothing happens.
“I also thought so, but I also had some hidden feelings and on the distance they became
clearer. After this I got interested in the history of the place and saw that it carries a
charge deep inside. And now it's interesting for me to reveal it. But you can consider I'm
enchanted by Sámi magic”
Me: just read Medvedevs speech from September ‐ read it?
Denis; no, I usually don't read our officials
Me; just kind of interesting to see ‐ even though maybe not possible to put to much into
it. He said some interesting things about the need for a stronger civic society and need
for more initiative from people in general, and strengthening of the self‐governing and
local governments.
Denis; yes he did, something like that but he also could say we fly to Mars in a year
Me; So no much believing in any "change" hm?
Denis; why are interesting in this speech?
why are you...
let's we do changes, not them in Kremlin
They are masters just in the bad changes
Moscow is too far from almost every single place in Russia
Me; no not particularly, just happens to come across it. Just interesting to try get a feel
of the different levels of government
Denis; Yeah, I know.
Of course, maybe it's useful when you deal with bureaucrats
you can rely on the words of PRESIDENT( ironic)
Me; I just think it is interesting whatever I come over at this stage
Denis; you know, it's situation like when you can not do the real things only what is left
is to speak
by the way Barents cooperation is the same

6. Finns don't say so frequently word "cooperation" but their real cooperation with
Russia is hardly less than Norwegian's
Me; Just about widening my general knowledge ‐ what ever has been said and done‐
and I know it is not a full "thought" to it.....
Denis; sure!
It's important to know what politics say
it's necessary, but not enough as mathematicians say
..and what they do... is two different things...
and real actions
take for instance regulated access areas all across the country
or lack of tourist multivisum to Russia
and they all the way talk about developing the tourism as alternative source of state's
income
if they not only talked but also did ‐ you can move freely somewhere to Rybachyy just on
the next day you arrived to Kirkenes
I would say it's like anode and cathode
Together they could generate Barents energy
Two different areas so close ‐ two different electrodes
I do get the point to it..
Then the idea about transborder things must be also obscure
And about cooperation between two differently developed nation too
Me; but do u mean they are the same or different ‐ in that case what you mean is the
contribution from the Nikel side ‐ to create the energy?
Denis; they are different, sure
That’s an essence of the trick
Why cross border system functions better than two unconnected system at both sides
of the border taking in total
I'm not sure, but people say so, that it should work
The text is not about us ‐ that is about folk in Murmansk. Murmansk is not Pas. Pas is not
Murmansk! When mixing these places, we, people of the sacred lands of Eastern Pasvik,
feel the same that Catalans feel being called Spaniards! :‐))))
Case 2: Mischa – 30´s. Working fulltime as a translator for the Barentsobserver. He is a
man of much knowledge about the city of Nikel and has also been used as a guide. From
his opinion Nikel is doomed to go under, even if he would not like it to. He has always
lived in Nikel and would like to forever live there. He says Nikel is one of the best cities
to raise children.
Case 3: Anya – 23. Working as an elevator operator in the mines. Lives with her
boyfriend in an apartment in the building block called “the Chinese wall”.
She was portrayed in Ola Solvangs book about Nikel when she was a child.
Case 4: Tatjana – 28. Lived in Nikel from she were 6 till 16. Then she left for
St.Petersburg to get education. She now works in Amsterdam in a big well‐known
architecture office. She recalls her childhood in Nikel as a happy and good childhood,

7. and as a youth there was a lot of clubs to hang out in. But it everybody went away to get
educated, in Nikel there was only the smelter and the mines. She says they learned ” If
you want to have a perspective, you don’t have a local perspective”.
Her most important place from Nikel was the art school, which she feels was a good and
it was very much based on a human approach, not a technical one. This school is the
reason she is an architect today. The art school; this school is an incredible positive thing
in this environment. ”It is very special to me” she expresses. The reason is that the
school has a human approach and not a technical one. And it played an important role in
teaching humanity – realities and relations. This made us think very positive about the
surroundings (?). Advocating for local area. “Every winter we went to Prirechny to
draw”
In order to get an education one had to move out of Nikel. In the old soviet one was
secured a job if you had an education.
There was an emphasis on the fellowship – to work together. And there was Norwegian
artists invited and we had workshops. The good thing was the way there was lack of
formalities – no pressure, just enthusiasm. Learn by enthusiasm, not by pressure.
To day there is a lot of drugs – it is sad.
For me it is quite a contrast. My childhood was quite nice there. But we learned” If you
want to have a perspective, you don’t have a local perspective”
“It’s a part of Russian tragedy – we always measure up against others; I say – forget
about running after someone else!”
The Russian self‐identity is a hybrid between European and Asian, and maybe that is
why it is a country of contradictions?
For Russians it is difficult to come to this step of what is our identity, we are still
handling the aftermath of Soviet, and all the bad stories from that time. But we have to
be happy and proud and know how to use the history. There is many processes going on
at the moment – some rapid changes.
My mother is a teacher; her teachers colleagues – I ask my self, ‐ are they identifying
themselves as from Nikel? But it is a general tragedy – nobody wants to identify them
self as from different corners.
But Ukraina and Georgia – strong identity and pride that they did not loose during the
soviet suppression.
Nikel was nothing – then grow up because of factory. People from everywhere came to
have a good life until the 90´s. They had 60 days of holiday in the south, good social
conditions and high wages, bigger apartments.
Generation after war came to build the city, people of 60´s. They wanted to build new
and good, identified by something general – not local.
Petrosavodsk is a good example of revitalization of city. Amongst things they have a
triennale ‐ shows they are secure about own identity and have pride.
I’m a nomad – I have no home but is from everywhere, and I am totally fine with it. But
maybe not everyone can do it.

8.
Nikel should get a perspective, for centrality. Now only if you have a job or not.
People going back because of tragedy and sad stories – back to security at parents.
A friend meeting man at conference in Moscow – he came to Nikel to bring her to
Moscow. Now she lived there. She worked with ecology. It’s a problem they are loosing
good people.
Me: Local initiative Ecology?
Things are going on, but nobody knows of it!
There is a general misbelieve – you only see Moscow. Complete miscommunication!
People are doing things only for themselves, because they think nobody cares, it does
not matter.
In my days there was also a good dancing school. But the teacher went away
Nikel is a small city, but it could do anything at high level.
The pioneer building
The plan of the city was different, now it is chaotic. Before the placement was done with
a purpose.
Of course now I percept things differently. Before I crossed the streets and I knew
people in this and this building.
Now people are closed in a circle, thinking everything is bad. But as long people are
living there you can do something!
The youth have no will to do anything. How to motivate? There is no interest – that is the
general mood.
I remember a lot of underground things going on when I was young. In cellars all around
the city.
“Fortune sent you to me, me and you – and it is strange, I really believe in what you are
saying – I understand you, I absolutely see the potential”.
I Russia I can see people really enjoying being together. Now people/things have
changed. Now there is more possibilities and also more competition.
The exchange between Kirkenes and Nikel?
Do people know the local history? Maybe that will give perspective( for changes)
Nature is special.
I realize more and more the impact of landscape on the identity. Nature is sensitive,
changeable. You grow up in it, you take it as it is –it makes a difference.
There are difficulties with the darkness in the winter. Back then, the factory was lighting
the city so hard I didn’t really realize how dark it was before 90´s when the factory had
bad economy. My parents are suffering.

9. That is why people sit at home.
People are sort of cut of from nature. The only connection is the Dachas.
Case 5: Veronika Matsak – pensioner. Former director of the museum in Nikel. Invited to
Barentspektakel to take part in the border stories seminar.
She came to Nikel in 1959. And all that time there is good examples of friendship across
the border.
In 1944 when Petsamo became Sovjet and the finish rule was over the people was
evacuated to Finland. From all over Sovjet people was imported to build Nikel. Our
perception of Norway was of a fantastic country, beautiful nature and stories. They
knew all the names of the great sons of Norway. But it was very superficial knowledge –
so many years we lived so close, but had so little knowledge of each other.
With the first visits from Norway to Russia it was very strict. The border commissioner
was there and it was very closed. That was the first meeting we had, it was very modest
steps, very polite and correct.
We were warned every time there was a new visit – and we planed what we wanted to
show, like god a hostess will do. Off course we wanted to show the best we had.
I will say the first visits form women was what really started ”melting the ice” in the
border zone.
We showed our schools, kindergartens, culture etc. It melted your harts and the
interaction became more like people to people.
I remember very well the nice busses that arrived to Nikel, we had never seen so nice
busses before. The kids came from all over.
I remember very well how the Norwegians focused on the chimneys and the backyards,
and not the ”nice” streets. Also they focused on the kids with their hands stretched out.
We learned a lot about our selves through your pictures. We did not know, we did not
see because our press did not dear.
I will thank all the children in Nikel for playing a big role in opening the dissonance with
the people from Norway. They showed that one could develop despite the bad conditions in
Nikel.
We have come very fare since then. Many families have a strong friendship, and many
organizations have good collaboration. People to people relations.
(“The closest neighbour is better than the distant relative”)
We are on good way, instead of studying each other we are developing each other, and I
hope the big politics will not limit this.
Case 6: Male – pensioned miner. This fellow approached us as we walked along the streets.
He was one of the many men in Nikel who feels a need to “drink his sorrows away”. He was
a nice fellow mostly, an explained how he had lived in Nikel for 32 years, and how this city
had brought him nothing but misery. He had been working in the mines of KGMG (he
proudly showed us the back of his jacket) but now he was living of the pension. He was
unhappy with his wife, and she was unhappy with him, and everything was miserable, this
he expressed in a highly dramatic way. In between this he apparently expressed some to be
considered rather rude remarks, which our translator refused to translate. His behaviour had

10. some clear resemblances in the aspect of male identity and expression of victimization as a
common Russian genre8 and narod.
Conclusion
The people I have talked to and heard stories from have different experiences on the
town of Nikel, and they all have a individual approach to what Nikel is to them, and it
becomes clear in their descriptions about Nikel(or mine from theirs..) Almost all of my
contacts all have good connection with foreigners, and have no objections of speaking
with me. When it comes to others, there is a certain reluctance and suspiciousness.
The situation in Nikel is very complex and it is hard to get close to people in such a short
time. The short view on different perspectives on the city and their life in them anyhow
gives an idea. Some commonalities can be found in them. How they look on the
perspectives of the city, and the possibilities tells us something about what narrative
stories have been told, and are retold in these settings. In this way one is not able to
disrupt the negative spiral and yet again reproducing these stories.
During my interviews and conversations it have become apparent that the concept of
narod and dusha is somewhat relevant to the creation of identity today. The particular
term narod and dursha is not used but the qualities implied in them are very much so.
What is interesting is to see how there is one or more mechanisms blocking further
development of identity in Nikel. One have to either accept the given identity – which is
very much like the proper Russian narod, worker simple life, “suffering” in the north or
mostly (though hardly fully…) give it up and move away to find opportunities.
8 Nancy Ries desribes this in her capter 4/5. Also the differences between male and
female expressions.

11.
References:
‐ “Russian Talk ‐ Culture and talk during perestroika”. Nancy Ries , 1997. Cornell
University Press.
‐“Borderland Russians – Narrative, Identity and International Relations (draft)”. Geir
Hønneland(fortcomming 2010), Fridthjof Nansen Institute, to be published by Palgrave
Macmillan 2010.
‐
http://www.sisoboern.dk/Litteratur_mv/Fortællinger/Hvad_er_narrativ_forskning.aspx

12. A NIKEL
PROJECT
UNDERSTANDING CONSTITUTION OF IDENTITY
IN NIKEL, A RUSSIAN INDUSTRIAL CITY
- social antrophology
INA BAKKA SEM-OLSEN
BERGEN ARKITEKTSKOLE
DIPLOM 2010

13. How is identity and sense of place or belonging created and maintained in the city of Nikel?
Constituted through general belief, the socially transmitted identities and social patterns, as of the narod and the dursha, the narrative
ideas, the maintenance of cultural reproduction of the situation, and by this understand something more of the identity, and the
meaning of the place, and how this is articulated.
Culture can be said comprises systems of shared ideas, systems of concepts and rules and meanings that underlie and are expressed
in the way humans live. In the end it is about what humans learn, and not what they do and make, and how then are ideas distributed
and controlled through the structure of society?

14. - MONO - CITY
- SHRINKING
- STRUCTURAL CHANGES
- STANDARD OF BUILDINGMASS
The situation, The physical city, and The social city

15. Concept of Narod and Dusha
Narod is a key word to understand
the Russian identity, The word has
a profound meaning of the Russian
people, folk, citizens of the nation
– the “Russkii narod”. It refers just
as much to a mythical conceptual
meaning as to the ethnic meaning.
-“the heroic people” commonly
also “the victimized people”. It
implies some qualities – “faithful,
devout, brave, simple, modest,
honest, innocent, solid, strong,
self-sufficient, all enduring, long-
suffering, and much deserving.
Narod suggests an uncomplicated
lifestyle, an unpretentious diet of
potatoes, cabbage, bread, sausage,
apple, - with the added succour of
beer, vodka, and tobacco. It invokes
hard work, familiar closeness (and
conflict), somewhat rough (though
tender-hearted!) men and big,
strong, strict but generous women.
It implies a nation of people tied
to politics, expecting little but the
worst from above”.
It also implies northerness. As the
far cold north is often something
set to represent the true Russians.
More positive values is also
given to the northerners than the
southerness – the division north
south varying. These positive
values are commonly the mentality
and calmness, and the level of
civilisation in the people - More
educated and higher level of
cultural knowledge.

16. A common metaphor of the much suffering motherland (rodina), the history-associated fatherland, makes the “child” –narod. From
the motherland which is associated with nature, and the fatherland, associated with history becomes the narod from the spirit of these
two. The link between the individual and the narod is the “dusha”- the soul. The dusha is what makes narod different from others. It
refers to attitudes and lifestyle, customs and traditions. It also means something about being a part of the common rather than being
on ones own.” Dusha also implies ability to feel deeply, first of all nature, the beauty of nature, the oneness, your oneness with nature,
and this whole feeling of being one with the landscape means you are part of landscape, and the landscape expresses the same kinds of
feeling that you experience yourself. The Russian people think they have soul and they doubt that anyone else has. Russians have dusha
because they are moral. Being moral means some kind of connection between individual and community and nature…. you yourself
are not that important, but you are important through the community of which you are part, and through nature. Dusha is basically the
mechanism of involvement – associating oneself with a broader set – narod.”

17. The narrative
Units of meaning that creates the frames form which
experience is experienced. It is through narratives
stories are analysed and given their meaning, which
again creates value or sets of value. In particular this
gives stories and storytelling its profound meaning in
different settings.
The maintenance of the symbolic hierarchy value and
the set of personal narratives serve as the ground for
people to perceive and promote themselves.
Capture the essence of peoples self-conception, what
constitutes their self-conception.
We can no longer view identity as unitary, fixed
and given by an individual’s nationality. Identity
has come to be viewed as a relation rather than
a possession, a quality rather than categorical
pertaining to persons as such. Identities are emergent It is through narrativity that we come to know, understand
and constructed (rather than fixed and natural), and make sense of the social world, and it is through
contested and polymorphic (rather than unitary and narratives and narrativity that we constitute our social
singular). And interactive and process-like (rather identities”.
than static and essence-like.)
“…Identities are fluid, but not constantly changing.
Identities are relational, but the effect of the process
of othering differs according to the situation.
Likewise, the propensity of individuals to move
back and forth between multiple identities varies
with the context. ´Even though identity is a social
construction, it is not whatever we want it to be. A
limited reserve of discursive resources constraints
the ways in which identities evolve (…)” (Goff and
Dunn(2004b))
The micro-scale narratives/stories can be family
relations, and the macro-scale can be the national
stories and myths. The social frame that within which
individuals define their self-identification… In this
we are born and learn to reproduce to a certain extent
these stories and therefore narratives that constitutes
self. How then the individual identity is created is
how one is able to use the different sets of narratives,
stories and fragments and create a life story that
make sense to us, as unique selves.Identity an

18. Narratives decisive for the relations in Nikel are amongst others narratives about power structures – everybody is waiting for someone
to tell them to do something. It is difficult to take advantage of whatever initiative there is because the common attitude is that either
someone else is providing it or it is too hard to do any thing…The level of negative thinking is high.
Denis – 30. Educated in Moskow and now working as a programmer for the Pechenga newspaper and the Barentsobserver.
- initiated Internet based forums for discussions and online meeting places for and about Nikel.
- frustration for lack of action in public and private sector in Nikel.
- concerned for the future of Nikel as well as his hopes.
- uncertain whether he has to go somewhere else if nothing happens.
Tatjana – 28. Lived in Nikel from she were 6 till 16. Then she left for St.Petersburg to get education. She now works in Amsterdam in a
big well-known architecture office.
” If you want to have a perspective, you don’t have a local perspective”.
“It’s a part of Russian tragedy – we always measure up against others; I say – forget about running after someone else!”
Nature is special!
I realize more and more the impact of landscape on the identity. Nature is sensitive, changeable. You grow up in it, you take it as it is –it
makes a difference.
There are difficulties with the darkness in the winter. Back then, the factory was lighting the city so hard I didn’t really realize how dark
it was before 90´s when the factory had bad economy.

19. Veronika Matsak – pensioner. Former director of the museum in Nikel. Invited to Barentspektakel to take part in the border stories
seminar.
We were warned every time there was a new visit – and we planed what we wanted to show, like god a hostess will do. Off course we
wanted to show the best we had.
I remember very well how the Norwegians focused on the chimneys and the backyards, and not the ”nice” streets. Also they focused on
the kids with their hands stretched out. We learned a lot about our selves through your pictures. We did not know, we did not see be-
cause our press did not dear.
Male – pensioned miner. This fellow approached us as we walked along the streets. He was one of the many men in Nikel who feels a
need to “drink his sorrows away”. He was a nice fellow mostly, an explained how he had lived in Nikel for 32 years, and how this city
had brought him nothing but misery. He had been working in the mines of KGMG (he proudly showed us the back of his jacket) but
now he was living of the pension. He was unhappy with his wife, and she was unhappy with him, and everything was miserable, this
he expressed in a highly dramatic way. In between this he apparently expressed some to be considered rather rude remarks, which our
translator refused to translate. His behaviour had some clear resemblances in the aspect of male identity and expression of victimization
as a common Russian genre and narod.

20. Different experiences on the town of Nikel, and individual approach to what
Nikel is to them.
Almost all of my contacts all have good connection with foreigners, and have
no objections of speaking with me. When it comes to others, there is a certain
reluctance and suspiciousness.
The short view on different perspectives on the city and their life in them
anyhow gives an idea. Some commonalities can be found in them. How they
look on the perspectives of the city, and the possibilities tells us something
about what narrative stories have been told, and are retold in these settings. In
this way one is not able to disrupt the negative spiral and yet again reproducing
these stories.
The concept of narod and dusha is somewhat relevant to the creation of identity
today. The particular term narod and dursha is not used but the qualities implied
in them are very much so. What is interesting is to see how there is one or more
mechanisms blocking further development of identity in Nikel. One have to
either accept the given identity – which is very much like the proper Russian
narod, worker simple life, “suffering” in the north or mostly (though hardly
fully…) give it up and move away to find opportunities.