Last Winter’s Snow
by
Hans M Hirschi
SMASHWORDS EDITION
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Copyright 2017 Hans M Hirschi
https://www.smashwords.com/profile/view/hansmhirschi
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Cover Design: Natasha Snow
www.natashasnow.com
Beaten Track Publishing
www.beatentrackpublishing.com
This novel is a work of fiction and the characters and events in it exist only in its pages and in the author’s imagination.
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This is the story of Nilas and how he navigates life, trying to reconcile being gay as well as being Sami. Set over several decades, we follow Nilas and his Swedish husband Casper, as they build a life amid the shallows of bigotry, discrimination, and the onset of the AIDS crisis.
Last Winter’s Snow portrays recent LGBT history from a Swedish perspective, from the days when being gay was considered a “mental disorder” to today’s modern anti-discrimination legislation and the move toward equality. It’s also the story of one couple and the ups and downs of everyday life in the face of changing rules and attitudes toward them and their relationship.
Last, not least, it’s a book that celebrates the rich history and culture of the Sami and their land, Sápmi, as well as their ongoing struggle to achieve recognition and win back the right to self-determination over lands they’ve lived on for thousands of years.
Last Winter’s Snow is Hans M Hirschi’s first novel set almost entirely in Sweden, but it is the second time (after Fallen Angels of Karnataka) he takes his readers on a journey into the mountainous regions of Scandinavia in one of his acclaimed novels.
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This book is dedicated to the oppressed minorities of the world.
Today, more than ever.
You know who you are and you are not alone!
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Contents
The Sami and the land they call Sápmi
2016
The Pillow
1982
Is This Seat Taken?
How Did You Sleep?
Building A Nest
I Think He Might Have, You Know, AIDS…
Confirmation
1984
Graduation
You Must Be Casper
1989
Gothenburg
Discovering Gothenburg
When God Closes A Door, He Opens Another…
1990
You Fucking Faggot!
June 7, 1994
The Times Are Changing
Happy New Year
1995
Do You Take…
Honeymoon
1997
The End Of A Dream
A Healing Visit
2002
Relapse And A New Beginning
2007
A Phone Call Out Of The Blue
2009
Do You, Casper, Take This…
2010
Son, It’s Your Mother…
2015
The Stroke
The Long Road To Recovery
2016
Tjidtjie?
The End…
2017
…Or Maybe Not…
Sami words used in this book
About the Author
By the Author
Acknowledgements
Beaten Track Publishing
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The Sami and the land they call Sápmi
Humans began to wander north not long after the ice had begun to retreat at the end of the last ice age. Before them, the arctic fox, the eagle, the hawk, the lemming, the moose, the reindeer, and others had already found their way to Sápmi, “the land.” They made it their own, domesticating the reindeer, keeping small herds of about a hundred head to feed their family, supplemented with fishing and hunting, trading with others, sometimes as far away as the Americas, long before the Vikings sailed. They pitched their tents in well-thought-out locations near fresh cold-water springs, for instance, on a mound from where they had a good outlook over the immediate vicinity.
These humans settled in the mountains and at the shores of Sápmi, in the north of Scandinavia, Finland, and the Kola peninsula in what is now Russia. Over the millennia, the migration streams into Sápmi evolved into seven distinctive cultures and languages, related yet different, with subtle cultural differences between those people living primarily off the sea and those who herded reindeer.
The reindeer lived in Sápmi before the Sami arrived. They lived in the mountains, eating the tender grass and alpine flowers that grow in the short but warm summers in Sápmi. They give birth to their calves near cold-water springs, mountain lakes, and rolling hills where the last patches of last year’s winter snow still linger.
Young reindeer calves spend their first summer imprinting on the mountain. They will always, instinctively, return to the same spot, year after year, renewing the cycle of life.
When the days grow shorter, and the first snow falls, they begin to migrate, east, down into the forest lands and toward the Baltic Sea shores, away from the freezing mountain range, eating lichen off the trees and digging up the grass with their hooves, wherever possible. In late summer, the males stop eating as they engage in mating fights against each other, losing much of the body weight they gained during the summer. Some of the weaker ones will not survive the onslaught of the winter. The winning male will mate with over a dozen of females.
When the snow begins to melt again and the days anew grow longer, both the reindeer and the Sami who, to various degrees, domesticated them, begin their trek westward bound, up toward the mountains again, and the cycle starts over. The reindeer is the focal point of Sami culture, providing milk, food, clothing, tools, and shelter. Some individuals are trained to pull sleighs with goods. The white reindeer is particularly revered, and used to be sacrificed to the gods, their most valuable gift to them.
For thousands of years, the Sami have lived on and cultivated their land, undisturbed but for the occasional visitor from the south, until, four centuries ago, the first settlers arrived in bigger groups. The Sami call them dádtjh. They welcomed them, learning new building and hunting techniques from them, implementing new materials into their clothes, shelters and tools, admiring the technology they brought along, making use of it.
But these settlers not only brought cattle, horses, modern tools and technology, they also brought laws, new languages, and a new religion. The settlers conquered Sápmi, making it their own, drawing nation borders where no borders had ever existed before, enforcing laws that contradicted and invalidated Sami culture, subjecting the Sami to a vengeful Christian god and unforgiving rulers in cities far, far away. The settlers forced the Sami into slave-like labor, to transport silver and iron ores from the mountains to the coast. They burned invaluable cultural artifacts, such as spiritual drums, forced many Sami to undress, measuring and photographing them for their so-called “race biology” well into the 1930s, and stealing the bones of the deceased as cultural artifacts to be displayed in museums in the south.
The Swedes forbade the Sami to speak their language or wear their garb well into our time.
Before the colonizers reached Sápmi, the Sami lived mainly in family groups, where each family possessed a stretch of l
and in the mountains. It is there, where the freshest grass grows and the most tender flowers bloom among mountain lakes, that the reindeer give birth to their young. Generation after generation return to the same birthing place.
The first Swedes to show interest in Sápmi were the kings of the thirteenth century, but after the bubonic plague, their interest waned, as plenty of land became available in the south. In the seventeenth century, that changed, permanently. Only very recently have the courts begun to slowly reverse such rulings, gradually strengthening the rights of the Sami to their land, and the reindeer’s winter pastures. Only now it’s too late, with farms, towns, (rail-)roads, and industrial complexes built across traditional migration paths, creating ever-new struggles between the Sami and the settlers, making the annual migration difficult, if not impossible. The effects of climate change are also beginning to have an effect on land and creature.
To the settlers and their governments in the south, the mountain ranges of Sápmi are an undisturbed “wilderness” to be protected from human interference, or to be used for military purposes or potentially disastrous but profitable mineral mining, while the forests and grasslands near the sea are considered agricultural land. But to the Sami, it’s home, their backyard, where they have lived for countless generations. The struggle to preserve Sápmi continues: wilderness or cultural landscape, which will it be?
Most Sami were assimilated, and many were forced to give up their traditional lifestyle as new laws were enforced and farmers permanently settled on and claimed the land. Yet to this day, the Sami are a proud and peaceful people, and many try to live their lives the way their ancestors did, to preserve and celebrate their heritage. And while they are eager to embrace new technologies and tools—such as snowmobiles, quads, and radio—to help them move about the land and find their animals more easily, they remember their past, many still make sacrifices to their gods, and they work tirelessly to preserve their languages, culture, and their land, Sápmi.
For all their differences, the Sami share the love for Sápmi, the mountain, the river, and the forest. Nomads, they live on the land, off the land, with the land, in harmony. Their gods sprang from the land and the heavens, and they revere the land as such.
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2016
The Pillow
He picked up the pillow. It was still warm. His warmth was still lingering on it. It still smelled of him. That scent he’d gotten to know so intimately in the past thirty-four years. Nilas fell to the floor in a heap of sobs and wails, hugging the pillow as tightly as he could, knees pulled up to his belly as he lay on the floor of their bedroom, screaming his despair into the pillow. Their bedroom. Never again. Just minutes ago, the ambulance had left the house, leaving Nilas behind, alone, forever.
Casper’s passing had been so sudden, so unexpected. What was he going to do?
***
Nilas woke up, as always, getting ready to jump out of bed, hit the shower and get ready for work, while his husband would stay in bed a bit longer. Casper worked from the house these days, so there was no reason for him to get up as early as Nilas had to. There was no commute, no office to get to, no Monday meetings to attend. This morning, Casper was lying on his side, his left arm stretched up over his head, covering his ear. He’d always slept like that, covering his ear. It helped to keep out the noises that might otherwise wake him up.
Casper was an author, or had been, until the stroke a few months ago, and was fairly successful. He’d recently been awarded a big literary prize for his latest novel, and had overseen several of his books turned into films. But, like so many artists, he was always thinking, overthinking even, pondering, contemplating, plotting, and it kept him from falling asleep, or from falling asleep again if he woke during the night. Casper woke easily. Almost any noise would disturb him. Hence the arm.
Nilas turned over to kiss the back of Casper’s arm, a small gesture of love that wouldn’t wake him but was still an acknowledgement of his presence, the love Nilas felt for his husband. He knew it was ridiculous; Casper wouldn’t even know, not consciously anyway, wouldn’t remember it when he woke up, but it was—nonetheless—a gesture that Nilas felt was important.
They’d been married for more than twenty years and had been a couple much longer, long before they were legally able to get married. They were part of that first generation of queers to get married, to fight for equality, to fight for the right to be just as boring as everyone else: early mornings of work, early nights to catch up on sleep. They’d both left the gay scene when they were still relatively young, having found each other and domestic bliss. That, and the AIDS hysteria of their formative days as a couple, had expedited their hasty departure from the club scene.
Nilas’s lips touched Casper’s upper arm, but the triceps had felt strange, cold to the touch, but not just cold because of the fact that it wasn’t covered by their comforter. It felt odd somehow, stiff, lifeless. Instinctively, Nilas sat up, took Casper’s arm and pulled him toward him, but it was not accompanied by the moan of an unhappy, rude awakening. No, Casper’s mouth was oddly open, his eyes closed, and he wasn’t breathing. The scream that escaped Nilas would’ve woken anyone in the house, but they lived alone.
Nilas shook Casper, to no avail. He dialed the emergency services, and within fifteen minutes, the ambulance appeared in front of the house. The paramedics confirmed Casper’s death, loaded him on a gurney, and drove him to the hospital’s morgue where the cause of death was to be determined.
Casper was gone, leaving Nilas behind, alone, to deal with his grief, and the memories…
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1982
Is This Seat Taken?
Nilas walked into the bar as he often did after school. While he wasn’t exactly stressed out by the university classes he attended this fall, it was still nice to go to their local gay bar and grab a beer before returning to his dorm room, facing the night, alone. Again.
At twenty-two, Nilas was halfway through his college years—well, almost—and he really wanted to go all the way. Nilas wasn’t very tall, around five feet nine; he had dark hair and beautiful, almond-shaped, brown eyes. His face was defined by a heavy, squarish jawbone. He’d moved to Stockholm to study and to get away from his rural upbringing in the forest and mountain country up north. His parents had felt that, in order to get anywhere in life, he should get an education.
His parents both came from traditional Sami families, but they had no animals of their own. A combination of misfortune and the effects of discriminating Swedish legislation had made it impossible for them to own a herd. Instead, they helped out other extended family members who had been more lucky in the lottery that was the Swedish “reindeer legislation.”
Growing up herding reindeer, hunting, and fishing had been great for Nilas while he was a boy, but when he came out, some people began to retreat from him, and he heard the strangest comments like “how can you herd reindeer if you’re gay?” He wasn’t a fairy, fem, or camp, or whatever curse words people tossed around at guys who weren’t “real men.” He was just an ordinary bloke. If anything, he’d be considered a geek. Then again, who needed more labels? But without animals of his own, Nilas would never be able to live a traditional Sami life, and his parents wanted more for him than what they’d had, having to work for others and supplement their income with the odd job here and there.
As a Sami boy, he had often been the outsider, anyway. Other kids in school would often call him and other Sami kids “fucking Laps” and tease them endlessly. Growing up in a tiny town, he had to commute eighty miles, twice every day, from seventh grade onward, and by the time he got to high school, he only came home every few weeks, living in a dormitory in Lycksele. After coming out, he’d become a double outsider, as some within his own people shunned him as well. Nilas couldn’t decide which stung more: to be called “fucking faggot” or “fucking Lap.” Eventually, he accepted his parents’ advice and moved south to study in the anonymity of the capital of the
dádtjh.
He’d been here in Stockholm more than three years now, having narrowly escaped the draft for military service, and was studying engineering at the Royal Institute of Technology. He was enjoying it. Life was good, but yeah, lonely. Stockholm was huge, compared to the little town of Ammarnäs in Sorsele commune, in what the Swedes generally refer to as “Lapland.” He simply called it home: Sápmi; “the land.” Compared to the one-hundred-something souls that lived in Ammarnäs, describing Stockholm as “huge” wasn’t anywhere near big enough.
His entire family was Sami, and he was proud of his heritage. His immediate family had been okay with him being gay, even though it was very difficult to be open as a Sami. The entire life of being Sami revolved around the reindeer, and as they traveled with them, east to the coast in the fall, west to the mountains in the spring, the nomadic lifestyle and living in close quarters had made some people feel uncomfortable around him. Moving away made his life a lot easier; it also avoided controversy back home. And, as long as he was single, it really hadn’t been an issue going home for the holidays or during the summer to help his family and relatives with the animals, fishing, and hunting.
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