Antropologen Robert Paine gjode undersøkelser i Kokelv i Kvalsund i begynnelsen av 1950 åra. Han ville egentlig skrive om reindriftssamer, men fikk ikke innpass der i første omgang, men giftet seg senere med en flyttsamekvinne. Folk i Kokelv kunne ikke skjønne at han ville lære seg samisk – han som kunne verdensspråket engelsk! I 1957 kom hans “Coast Lapp society” ut, og i 1965 etter en ny “runde” kom “Coast Lapp society 2”, der han tok for seg etterkrigsendringene i samfunnet.Senere i 1994 tok Paine frem sine gamle notateter og ga ut artikkelen "Night Village and the Coming of Men of the Word: The supernatural as a Source of Meaning among Coastal Saami” hvor han tok for seg om overtro blant sjøsamene og også om de sjøsamiske noaidene. At Paine kalte artikkelen for “Night Village” kom av at når man om sommeren kom til Kokelv om dagen, så fant man ikke folk våkne, men kom man om natta så var folk i fullt arbeid. Til og med kyrne snudde døgnet og ble melka om natta.
Robert Paine oppdaget at lokalsamfunnet var begynt å fornorskes, og at folk pratet bedre og bedre norsk. De var begynt å se på seg selv som nordmenn, selv om de uansett ikke ville referere til seg selv som “Dáčča”:
“Mountain Sami and Coastal Sami often use the terms Sami and Dáčča, with the respective meanings described above. The Mountain Sami of Karasjok would refer to the people of Revsbotn as Dáčča and not as Sami. Just as the Coastal Sami themselves were able to see the clear differences between their way of living and that of the Mountain Sami of Karasjok, the Mountain Sami no longer considered the Coastal Sami to be “proper Sami”. Paine recounts instances where he overheard Mountain Sami speaking Sami in Revsbotn and referring to the Sami villagers as Dáčča, as if they were Norwegians. The Revsbotn villagers, however, would never refer to themselves, when speaking Sami, as Dáčča, but would, when speaking Norwegian, refer to themselves as “we Norwegians”. According to the Mountain Sami, it was not their economy that made the Coastal Sami Dáčča, but the fact that they had adopted the “habits of speech and dress, … household etiquette and other less obvious cultural idiosyncrasies” of Dáčča people (Paine, 1957: 19).”
Tross dette betegnet sjøsamene seg selv som Samer (sabmelazzat), men da bare under gudstjenesten, under guds øyne:
“Thus in the case of the village, when the ordained Lutheran (Norwegian) pastor comes from a nearby coastal town to give the congregation the sacraments of communion, he has to wait for some hours (he chooses the local merchant’s house, the most “Norwegian” home in the village) until called by the congregation. Finnaly summoned, he is asked, before administering the sacraments and thereby bestowing legitimacy on the congregation, “Are you one of the God’s children? ….Do you believe that we who are God’s children can forgive sins?” (Paine 1988:174).
In short, through their congregation villagers give themselves a sense of autonomy and an inherent identity, making their betwixt-and-between condition tolerable. Indeed, whenever the congregation is gathered that condition is suppressed: then (and for many, perhaps only then) the villagers speak in tounges and cry triumphantly, “Mii sabmelazzat! (We [are] Saami!)"
(kilde:Night Village and the Coming of Men of the Word: The supernatural as a Source of Meaning among Coastal Saami”, Robert Paine, 1994) (obs: krever registrering)
Bilder av sjøsamer fra Revsbotn, Kokelv:
Anders Andersen Marit (Máret-Ánde)1812-1890
Gunhild Andersdatter (Máret-Ánde-Gunnel)
Kirsten Andersdatter (Máret-Ánde-Risten)