JOSH BATCH SIGN-OFF — 2026-07-10 (at the RR-52 closure). Josh signed off this Stage-2 canonical-question set ("Good to sign off on optional review batch. Pass"). The RESOLVED-within-vision dispositions are CONFIRMED as-built, and the OPEN-cardinal item was already ruled: the Anders Poulsen real-person handling ruled at D-15 (audit-only witnessed victim). The Stage-2 gate for this hard-line node is CLEARED.
Ch 29 (Sápmi — Sámi) is a canonical hard-line node AND one of the three §17.1 elevated / high-care chapters (Ch 29 Sámi, Ch 42 Haiti, Ch 57 Australia) [SRC: T0_Hard_Lines @ HL_0009]. Per SSBL Step 8 and the ratified autonomy contract, this set pre-drafts the SSBL Appendix-A canonical-question categories for Ch 29 with a researched proposed resolution per question, so the Stage-2 pass is a decision batch rather than a research session [SRC: T99_Story_Spine_Build_Logic # Appendix A — Stage 2 Canonical Question Review Reference] [SRC: CASCADE_RUNBOOK # Step 8]. Each question carries a disposition: RESOLVED-within-vision (grounded, applied in the drafted entry, Josh confirms or overrides) or OPEN-cardinal (a plot-reveal, naming, or hard-line decision reserved for Josh; the entry stays drafted until ruled). The Sámi are a living Indigenous people; the discipline here is MORE care, never less content (the Care Doctrine, CVD §17.1).
Q1 — The joik and the noaidi drum as protected cultural property (RESOLVED-within-vision; Josh ratifies)
The joik (the Sámi vocal tradition, Thread 21) and the noaidi drum (runebomme) membrane-iconography are living, protected cultural property; the CVD hard line is explicit — joiks are referenced as form and never composed for game use, and registered/protected cultural property is referenced not reproduced (the AIATSIS-equivalent standard) [SRC: T0_Hard_Lines @ HL_0007] [SRC: T0_Hard_Lines @ HL_0111]. The drum-membrane painted figures depict the Upper–Middle–Lower three-realm cosmology and specific tradition-figures [SRC: T1_Research_Corpus_Master # Ch 29].
Question: how are the joik and the drum-iconography surfaced so they carry full weight without any reproduction or original composition?
Proposed resolution: the joik is present as a real, load-bearing thread (Thread 21 ESCALATION) — heard, honored, and named as the tradition's own, but only ever REFERENCED as form; the game composes no joik and reproduces no protected recording, sourcing only published academic material carrying documented Sámi-community permission at the L2 layer. The drum is present as a genuine consciousness-instrument (the boss and the Trade-9 inscription-substrate turn on reading its iconography), but the painted membrane is referenced as a site-feature, never reproduced as an authored asset. The Anders Poulsen drum's 2022 repatriation (held 331 years in Copenhagen) is the chapter's anchor of living continuity. Grounded in the §17.1 hard lines; surfaced for Josh's ratification given the maximum-care sensitivity.
Q2 — The antagonist is the persecution OPERATION, never Christianity/Lutheranism-as-a-class (RESOLVED-within-vision; Josh ratifies — the Ch 26 two-sided precedent)
The chapter's documented historical antagonist is the Christianization-era drum-confiscation and witch-trial persecution apparatus: the Lutheran-mission actors (Thomas von Westen 1716–27, Gabriel Tuderus, Samuel Rheen, the Schefferus Lapponia documentary frame) and the Finnmark witch-trial judiciary (the Anders Poulsen 1692 court) [SRC: T0_Antagonist_Network_Registry @ NW_0027] [SRC: T1_Research_Corpus_Master # Ch 29]. This must never read as Christianity or Lutheranism-as-a-faith villainized — the crime is against a people and their tradition, committed by a specific persecution operation, exactly the two-sided handling ruled clean at Ch 26 [SRC: T0_Hard_Lines @ HL_0001].
Question: how is the antagonist bounded so the crime is the persecution operation and the faith itself is never the villain?
Proposed resolution: the antagonist is the confiscation-and-trial OPERATION, surfaced as a documented institutional evidence-trail (the Bailiff's Evidence-Ledger sub-boss — defeated by ASSEMBLING THE CASE, exposing the named actors on the record, never combat against them). The real historical missionaries and judges stay audit-only under their real names as documented oppressors (the Ch 8/26 audit-only rule; no invented name is attached to a real person, and no combat routes through them). Christianity is never a class-villain: the crime is a specific colonial-persecution apparatus, and the faith and its ordinary adherents are not the enemy. Grounded in the §17.1 Principle-1 depiction standard and the Ch 26 precedent; ratify.
Q3 — Anders Poulsen as a documented VICTIM handled with dignity (RULED-BY-JOSH 2026-07-10 — keep the applied handling)
Anders Poulsen is a real, named, documented historical person: a noaidi tried and executed at Vardø in 1692, one of the last documented Sámi shaman-tradition trials [SRC: T1_Research_Corpus_Master # Ch 29] [SRC: BOSS_PERSONAS # boss_28]. This inverts the usual real-person screen (Ch 9 Abuna, Ch 15 Meryre reframed a real figure OFF a villain role); here the real person is a VICTIM, and the discipline is dignity, not reframe.
Question: how is Poulsen handled so the depiction honors a real executed man rather than exploiting his suffering?
Proposed resolution: Poulsen is present as a documented victim treated with dignity — named in the historical/evidence layer (the trial record the protagonist assembles to expose the persecution apparatus), his confiscated drum the repatriated-2022 anchor of the chapter, his death faced as documented history and never dramatized as spectacle or as a combat/quest reward. He is not fictionalized into a boss, a familiar, or a puzzle-prize; the game witnesses him, exposes the operation that killed him, and preserves the sieidi echo his tradition was severed from. Because this places a real executed person at the emotional center of a high-care chapter, it was surfaced for Josh's explicit confirm and RULED (2026-07-10, keep the applied handling), consistent with the Ch 9/Ch 15 real-person review discipline and the Li Si audit-only precedent.
Q4 — The environmental-boss protocol: the Sámi are never combat targets (RESOLVED-within-vision; Josh confirms)
The Sámi are a living Indigenous people; the noaidi are protected community representatives, inviolate — combat against them is prohibited [SRC: T0_Hard_Lines @ HL_0003]. Where antagonist/historical intrusion reaches the protected space, the intrusion provides the combat layer [SRC: T0_Hard_Lines @ HL_0004]. The main boss is the environmental Drum-Site Accretion — the accreted grief of four centuries of drum-confiscation, manifested onto the genuine sieidi echo (no malice, no name, no person) [SRC: BOSS_PERSONAS # boss_28].
Question: confirm the boss structure routes all combat away from the Sámi and honors the protected practitioners.
Proposed resolution: the main boss is the environmental accretion, resolved by the four-step high-care protocol (Perception → Vril-management → Restraint → Purgation); the site itself does not respond to negative signatures, a canonical mechanic that enforces the care (you cannot brute-force it). The noaidi is a protected ally-gatekeeper, never a target; the historical persecutors are exposed via evidence, never fought; combat routes only through the environmental accretion, the fell-wind weather-manifestation, and the institutional evidence-trail. Grounded in the §17.1 environmental-boss protocol and the Ch 42 high-care model; confirm.
Q5 — The Trade-9 Inscription second-home paradox (RESOLVED-within-vision; Josh confirms)
Trade 9 Inscription is the one ancient-only trade with TWO ancient home bases — Ch 15 Egypt (the most script-literate civilization) and Ch 29 Sápmi [SRC: T0_Hard_Lines @ HL_0033] [SRC: T0_Inscription_Spine @ TRADE9_HOME_CH29_SAMI_PARADOX_COMPLETION]. But the Sámi tradition is not a developed script-form: its inscription-substrate is the noaidi drum-membrane painted-figure iconography and the joik vocal-encoding — an oral/performative, not a written, tradition [SRC: T0_Inscription_Spine @ LIMIT_CH29_SAMI_ORAL_NOT_SCRIPT].
Question: how does inscription's second ancient home read coherently as inscription when the tradition has no developed script?
Proposed resolution: the second home is authored as inscription's paradox-completion — the trade's two ancient homes are the most script-literate civilization (Egypt) and a tradition that inscribes WITHOUT a developed script (the Sámi drum-iconography as a spatial three-realm encoding, the joik as vocal-inscription). The Trade-9 mastery teaches that inscription is the encoding of meaning into a durable carrier, not merely the written glyph — the noaidi drum is read at the PHILOSOPHUS register (a spatial/cosmological encoding), never reproduced, and no joik is composed (the LIMIT_CH29_SAMI_ORAL_NOT_SCRIPT hard limit). Grounded in HL_0033 and the inscription-spine rows; confirm.
Ch 28 landed the reveal EDGE — the protagonist's certainty that an organized power is watching HER, with the Augustus-ledger fragments, but NO House-of-Velheim name, pattern, or awareness-taxonomy [SRC: T0_Hard_Lines @ HL_0043] [SRC: T0_Antagonist_Network_Registry @ NW_0027]. Ch 29's antagonist is institutional-historical (NW_0027, FAMILY_BRIEFED, no personal recognizer with a face); the family's institutional method here stays at the L3/design layer [SRC: T0_Antagonist_Network_Registry @ NW_0027].
Question: does Ch 29 hold the reveal line after the Ch 28 edge, and does it avoid the pre-Ch-38 pattern-assembly failure caught at Ch 25?
Proposed resolution: Ch 29 does NOT advance the personal-recognition reveal — there is no aware vessel who recognizes her here; the persecution is documented history faced via evidence. The protagonist may FEEL the recurrence of a familiar method (a people's sacred instrument confiscated/burned to break their continuity — a shape she has met before), but the entry never assembles it into "one hand behind all of these," never ties the Sámi persecution to the Augustus-ledger or the watcher, and never names or hints the family (the Ch 25 pattern-assembly BLOCKER lesson: the body prose is grepped for "quiet hand / behind all / a single hand / the pattern / been tracing" before commit). The Ch 28 certainty is carried as a fixed background unease, not escalated. Grounded in §17.9 and the antagonist-pattern-reveal-timing rule; confirm.
Q7 — Lineage-continuity: a LIVING people, never a terminated tradition (RESOLVED-within-vision; Josh confirms)
The Sámi are a living Indigenous people with a living language, living joik, living sieidi veneration, and a recognized contemporary revitalization; classifying the tradition as terminated would be the erasure §17.1 forbids [SRC: T0_School_Registry @ SCH_008]. The honest shape is a living tradition carrying documented suppression AND contemporary revitalization.
Question: how does the chapter carry the documented suppression honestly while never rendering the Sámi as a people of the past?
Proposed resolution: the suppression is carried honestly at the L2/L3 substrate and in the named institutional-actor pressure (the confiscations, von Westen's mission, the Poulsen execution, the broken séance lineage), NEVER in the framing of the people — who appear as a living, present, continuous community (the reindeer-herding siida, the living joik, the sieidi still venerated, the 2022 drum repatriation as a beat of living return). SCH_008 is classified active_living_tradition; the noaidi ally is a present person, not a relic. Grounded in the SCH_008 lineage ruling and the Care Doctrine; confirm.
RULED-BY-JOSH 2026-07-10 (keep the applied handling): Q3 (Anders Poulsen as documented victim) — a real, named, executed Indigenous person may sit at the emotional center as a witnessed victim, audit-only with dignity.
No OPEN-cardinal un-decidable: chapter assignment, hard-line status, and the numerical/naming canon are all settled in canon; nothing here invents cardinal canon.
Generated by harness/site/structure_site.py — the URL path is the repo path. review root