Beyond Linear Explanation

BEYOND LINEAR EXPLANATION

A theoretical study of definitions, concepts and discourses about the Sami people’s cultural heritage in Sweden

Ezequiel Pinto-Guillaume

______Institutionen för kultur och estetik vid Stockholms universitet Masterprogram i kulturarvsstudier VT 2015

ABSTRACT

Institution: Institutionen för kultur och estetik vid Stockholms universitet, Kulturarvsstudier Adress: 106 91 Stockholms universitet Tel: 08-16 20 00 vx

Handledare: Christina Fredengren

Titel och undertitel: Beyond linear explanation – A theoretical study of definitions, concepts and discourses about the Sami people’s cultural heritage in Sweden

Författare: Ezequiel Pinto-Guillaume

Adress: Krögarvägen 105 Postadress: 14552 NORSBORG Tel: 010-7228435

Typ av uppsats: kandidatuppsats magisteruppsats X masteruppsats

licentiatuppsats doktorsavhandling

Ventileringstermin: VT2015

The Sami people of Northern Europe live in a cultural region (Sápmi), which stretches across the northern parts of Norway, Sweden, Finland and Russia. An authorized heritage discourse in these countries interpret Sami cultural heritage from a Westernized point-of- view. Higher cultural institutions use today definitions which are based on a prevailing authorized heritage discourse, while others avoid or feel no need to use the term “cultural heritage”. Some Sami institutions have recently begun to use definitions of cultural heritage that agree with a Westernized point-of-view. However, there are a few published definitions by the Sami-people of their own culture in official homepages and regional organizations that present a different discourse. With this study I hope to be able to shed some light upon at least two discourses: 1. that of the ruling-state and 2. the Sami people’s own.

Sökord: cultural heritage, kulturarv, Sami people, heritage discourse, Sápmi

TABLE OF CONTENTS

PREFACE...... 5 INTRODUCTION...... 7 Objectivesandscope...... 7 Researchquestions...... 8 Researchmethodsandmaterial...... 9 Material...... 9 Discourseanalysis...... 10 Theoreticalframework...... 12 PERSPECTIVESANDCONCEPTS...... 15 TheSamiPeople...... 15 Introduction...... 15 Originandhistory...... 16 UniversalheritagevaluesandAuthorizedHeritageDiscourse...... 18 Universalheritagevalues...... 18 AuthorizedHeritageDiscourse(AHD)...... 18 LinearworldviewandSamiworldview...... 19 TheSwedishconceptofculturalheritage:kulturarv...... 21 Background...... 21 OthercountriesinSápmi...... 23 Kulturarv...... 24 SAMICULTURALHERITAGEANDCULTURE...... 27 AͲInternationallevel...... 27 TheUnitedNations...... 27 UNESCO...... 28 Observations...... 30 BͲEurope/ArcticRegionlevel...... 31 TheEuropeanUnion...... 31 TheArcticCouncil...... 31 Observations...... 32 CͲSápmilevel...... 33 TheNordicSamiCouncil...... 33 ANordicSamiConvention...... 35

Observations...... 36 DͲNationallevel:Sweden...... 37 SametingetͲSámediggi...... 37 Otherinstitutionsatnationallevel...... 38 Museums...... 39 Observations...... 39 EͲRegionallevel...... 40 SwedishAdministrativeagenciesandorganizationswithinSápmi...... 40 NorrbottenslänͲNorrbottenCounty...... 40 VästerbottenslänͲVästerbotten’sCounty...... 41 JämtlandslänͲJämtlandCounty...... 42 Dalarnaslän–Dalarna’sCounty...... 43 VästernorrlandandGävleborgslänͲVästernorrlandandGävleborgsCounties...... 43 RegionalMuseumswithinSápmi...... 44 Samiregionalorganizations...... 46 Observations...... 46 FͲLocallevel...... 47 Swedishsamebyar...... 47 Ruvhtensijte,HärjedalensMunicipality...... 48 Idresameby,ÄlvdalenMunicipality...... 48 Udtjásameby,JokkmokksMunicipality...... 49 SwedishmunicipalitieswithinSápmi...... 50 SorseleMunicipality...... 50 Arvidsjaurmunicipality...... 51 KrokomMunicipality...... 51 UmeåMunicipality...... 52 StrömsundsMunicipality...... 53 MålaMunicipality...... 53 LyckseleMunicipality...... 54 Bergs’Municipality...... 54 DoroteaMunicipality...... 54 JokkmokkMunicipality...... 54 HärjedalensMunicipality...... 55 Samilocalorganizations...... 55

SamiorganizationsoutsideSápmi(inSweden)...... 57 HembygdsföreningarandSamiculture...... 58 Observations...... 59 DISCOURSE,CONCEPTSANDTENDENCIES...... 61 Discoursesinusetoday...... 61 Theunofficialoveralldiscourse...... 61 TheSamiAHDͲadapteddiscourse...... 61 Samiopposeddiscourse...... 62 Theintendedandtheattainablemessage...... 63 Politicsofscaleandspatialdistribution...... 63 Politicsofscale...... 63 Spatialdistribution...... 64 Findingasolution...... 65 CONCLUSIVEOBSERVATIONS...... 67 CITEDREFERENCES...... 69 APPENDIX:CORPUSOFANALYZEDTEXTS...... 85 REFERENCESTOTHECORPUS...... 109

“For a subject worked and reworked so often in novels, motion pictures, and television, American Indian remain probably the least understood and most misunderstood Americans of us all..”

(John F. Kennedy, 1961)

PREFACE

The main problem with attempting a research about this subject is of course that I am not a Sami person. When I began this research my experience of Sami culture was limited to a few exhibitions in museums and having visited once Jokkmokkdagarna, a cultural event put together by Sami people in Huddinge every year. In other words, I practically had only a vague idea that I was dealing with a completely different culture. During the process of this study I have found the most valuable answers outside linear research carried out about this subject, through explanations given by Native Americans, First Nations and above all by Sami people themselves. Let this study be a humble contribution in which I have taken a first step to better understand the present day situation of the Western concept “Sami cultural heritage”. I say a first step, because, it is just how it feels, that in order to grasp the true character of Sami culture and traditions, better said, of Sami life and Sami worldview I would need to move, for example, to Kautokeino and live among the Sami people for the rest of my life. Maybe then I could come somewhat closer to a more substantial answer. Nonetheless, I do feel now, that after two years research, I have come slightly closer to having a clearer picture of the subject in question. To say that I have understood it completely would be untrue.

Thank you – Gijtto!

Ezequiel Pinto-Guillaume, Norsborg, May 2015

Cover image by the author.

“our grandmothers followed time’s signs taught us how many months to a year

the guests had one month less they do not speak nature’s language”

(Nils-Aslak Valkeapää, 1991)

INTRODUCTION

Objectives and scope

The idea for this study came to me as I took a closer look at an environmental and social impact assessment which the office I work for did for the mining town Malmberget in Gällivare Municipality, Norbotten County. In the study, it was easy to note that there was a clear discrepancy between the Sami and the Non-Sami interpretation of what should be considered to be cultural heritage or not.1 At first I became intrigued by the existence of different perspectives of interpretation when dealing with the Sami People’s cultural heritage in regional planning. A colleague at the office where I work, Charlotta Faith-Ell brought to my attention how difficult it had been to work with cultural heritage issues in the process of assessing values in the Sápmi heartland. While the Sami people had an open-ended and spiritual viewpoint, those assessing the features of the site retained a Eurocentric nineteenth- century academic perspective throughout the entire process.2 The major social changes at Malmberget were analyzed by a multidisciplinary research group which concluded that major structural changes in society had profound significance on cultural heritage.3 However, the cultural heritage they meant was not the same concept which the Sami people understood as “cultural heritage”. Thus, the main aim of this study is to analyze which the current situation is dealing with definitions and concepts about the Sami people’s cultural heritage. I will look at those definitions and concepts which are in use today in order to try to clarify the situation. Hopefully enabling a better understanding in the future. This study aims to shed some light upon the discourses about the Sami people’s cultural heritage which are in use in Sweden today. This study is envisioned as a point of departure for future analysis, studies and discussion.

1 WSP 2008 (In-depth study zoning plan Framtid Gällivare – Malmberget – Koskullskulle). 2 Personal communication Charlotta Faith-Ell, autumn 2010. 3 See Svensson and Wetterberg 2008.

Definitions and concepts issued by governmental agencies, for example, are, frequently shallow and thus problematic to apply in cultural heritage management. The analysis will be undertaken by examining a set of texts produced by social institutions such as governments and governmental agencies; cultural institutions, i. e. museums and cultural centers; interest groups as well as local organizations. The material analyzed consists of official publications in print and texts published online as well. Local Sami organizations often do not have published material in print, so in these cases I have relied on the information resources which they have published on the Internet such as web sites and web pages. Some of the definitions and concepts put forward by Sami people, we shall see, have a completely different character. In order to create a background for my analysis, after making a short description of the Sami people and their history, the first step will be to understand three crucial aspects. First of all, the existence of an Authorized Heritage Discourse (ADH),4 with closed-ended thought patterns, which has an effect upon how the concept of cultural heritage is used in Sweden. Second, that the Sami people have an open-ended and process-oriented concept of life, they see and perceive things accoriding to a different worldview. Third, to consider how the concept of “kulturarv” (cultural heritage) is used, in a broad sense, in Sweden today. Subsequently, I will begin the discourse analysis of the definitions and concepts available in Sweden which deal with the Sami people’s cultural heritage that I have been able to find. When necessary I will draw some parallels from examples in the other countries’ where Sami people live: Norway, Finland and Russia. The analysis of these texts will hopefully provide enough substance to help discern differences in discourse and conceptualizations that may help us understand if the political scale plays a role in all of this and if there are noticeable differences as to geographical location.

Research questions

Since the nature of the Sami People’s cultural heritage might not be fully understood nowadays it is important to attempt to find out what the actual situation is with the definition of the Sami People’s cultural heritage in Sweden. Thus, the initial question would be: (A.) Which discourses about the Sami people’s cultural heritage are in use today? The background research into this problem showed that nowadays only a fraction of how the Sami people see their own cultural heritage has been taken into consideration. Therefore the second question to be answered is: (B.) How is cultural heritage represented in regards to specific ideas or concepts, such as continuity, nontangible, space and nature? A consideration of the opposing worldviews in which the analysis of contrasting aspects logical/intuitive; time oriented/non-time oriented; systematic/fluid may shed light and help understand the reasons for how cultural heritage is represented in the different discourses.

4 Laurajane Smith has established the existence of an authorized heritage discourse. She claims that heritage can be utilized by different interest-groups and individuals for different purposes and with varying degrees of hegemony and legitimacy. See Smith 2006.

The background and initial survey of research material showed that the definitions in use may be controlled by the country’s political structure at different levels and also that there was a substantial discrepancy in importance given to Sami culture depending on the geographical location. Thus, the third and final question is: (C.) How does the political scale (administrative divisions: national, regional, local) and/or the geographical location (northern Sápmi, southern Sápmi) have an effect on the conceptualization of the Sami people’s cultural heritage? Once all of these questions are understood we might be able to draw some conclusions about the outcome and effects of the problem. Would it be possible to arrive at a wider definition of heritage that would work for both worldviews or not?

Research methods and material

Material The corpus of written sources5 for analysis have been collected from publications by current social institutions such as governments and universities; cultural institutions such as museums and cultural centers; interest groups as well as information resources such as web documents (websites, webpages and uploaded video films). I have chosen to leave out analysis and comments on Sami cultural heritage which have appeared or have been mentioned in the news-reporting media (radio and newspapers), since the news media is not a primary source of information. I have also chosen to leave out publications by different right’s interests organizations since their material can be biased, in other words, unfairly prejudiced for or against someone or something. The corpus of written sources will be arranged in the following manner:

Table 1. Structure of written sources by country and administrative level. Main material appears within the yellow area, comparative material in grey areas. International level Europe/Arctic Region level Sápmi level Norway Sweden Finland Russia National Government Government Government Government level Museums Museums Museums Museums Organizations Organizations Organizations Organizations Regional Government Government Government Government

5 See Appendix: Corpus of Analyzed Texts, at the end of this study.

9 level Museums Museums Museums Museums Organizations Organizations Organizations Organizations Local Municipalities Municipalities Municipalities Municipalities level Sami villages Sami villages Sami villages Sami villages Museums Museums Museums Museums Organizations Organizations Organizations Organizations

Note that the greater part of the collected material for analysis is in Swedish. In those cases where some of these texts appear translated into English to facilitate the course of reading it is my translation. The original texts in Swedish can be found in the corpus at the end of this study. During the process of gathering material and analyzing it, I have contacted a number of Sami persons, some have answered, however most have not.6 However, no answer is also an answer. Maybe to them, my intention to find out about the current situation about Sami “cultural heritage” is so far off their way of thinking, that they have nothing to say about it.

Discourse analysis The research material will be approached through the use of discourse analysis. The concept of discourse is generally used to designate the codes, conventions, forms of representation and habits within a language that produce specific spheres of culturally and historically located meanings.7 Thus, a discourse is to speak or write authoritatively (substantiated or supported by documentary evidence and accepted by most authorities in a field) about a topic. Discourse theory has been much influenced by the French philosopher Michel Foucault, whose aim is to investigate what enables discourses to function, i.e., how they modify, alter

6 The oral sources which I rely upon (both Sami and non-Sami) are specified in the Cited References, under the headline: Unpublished sources, Oral sources. 7 Based on Brooker 1999 and Benwell and Stokoe 2006.

10 and generate knowledge.8 In my discourse analysis I will look to analyze whose discourse is presented and who is the ideal audience for the text. This is mainly based on Foucault, as he intends to understand from who the message comes from and to whom it is directed. Further I will analyze which is the message the author intends to be understood. This is also based on Foucault’s analysis. The idea is to grasp the meaning of the text’s content and its intention. To conclude I will analyze how the discourse acts in order to establish and give form to the various representations of heritage. This is based on Waterton/Smith/Campbell-ideas, where the means to an end are taken into consideration.9 These authors state that the intentionality of the discourse is subordinated or even irrelevant to the discourse’s consequences. We will come back to this below. Foucault, who is one of the main theorists of discourse analysis (DA) layed out the basis in his work L’archéologie du savoir (The Archeology of Knowledge) in 1969.10 In his work Foucault argues that “discourses” emerge according to a complex set of institutional relationships and not according to a developing series of worldviews. He defines “discourse” as a way of speaking. It is important to keep in mind that his method studies only the set of things said and not the overall meaning of the subjects mentioned.11 Foucault insists on analyzing the discourse in-itself, the statement (énoncé). He does not look at the discourse as part of a greater context, but rather as belonging to the specific conditions of their emergence. I believe this is important to consider so that in this analysis we may try to understand the existing discourses’ significance in a greater historical truth. Foucault’s approach to discourse analysis and method centers on the power relationships that exists in society which are expressed through languages and behavior. Foucault focuses on the meaning of a certain discourse and mainly stresses on the relationship between language and power. His analysis attempts to understand how individuals view the world and studies categorizations, relationships (personal and institutional), ideologies and politics. Foucault’s notion of discourse sustains that discourse is a culturally constructed representation of reality; it constructs knowledge and this governs (through the creation of categories of knowledge and assemblages of texts) what is possible to talk about and what is not and also that it is possible to see how and why some categories of thinking and lines of argument have come to be taken as truths, while other ways of thinking have become marginalized.12 Turning these ideas of understanding discourse into an applicable method to textual analysis focuses on the following issues which I will take up in my discourse analysis: What is being represented in the text as a truth or norm? - How is the discourse constructed? What evidence is used? What is left out? - What interests are being mobilized and what are not? - What is normalized and what is considered to be atypical/strange?

8 Foucault 1981, p. 54-55; Hook 2001, p. 3 and 5. 9 Waterton, Smith and Campbell 2006. 10 Foucault 1969. 11 O'Farrell 2005, p. 78. 12 Foucault 1972, most prominently explained in the Introduction and Conclusion.

Recently Foucault’s work has found acceptance throught the methods of critical discourse analysis.13 “Discourse” was originally a term used in linguistics and rethoric that meant “a reasoned argument”. Foucault, as we have seen used the term in a general sense to mean “a way of speaking”.14 According to Waterton/Smith/Campbell’s approach to discourse analysis and method, the fact of being deliberate or purposive, that is to say the intentionality of the discourse, becomes irrelevant or secondary to what Foucault refers to as power/knowledge consequences of discourse.15 These scholars suggest the methodological use of a Critical Discourse Analysis (CDA) in heritage studies. This method may reveal competing and conflicting discourses and power relations that exist between expertise and community interest. Critical discourse analysis primarily studies the way in which social abuse, dominance and inequality are enacted though text and speech.16 The method may show how a particular discourse acts to establish and give form to the various representations of heritage. Through the interdisciplinary approach of Critical Discourse Analysis we will be able to view the effect of discourse as a social practice and foremost understand the way in which social power abuse, dominance, and inequality are enacted, reproduced, and resisted by text and talk in the social and political context.

Theoretical framework

When I reviewed the earlier research carried out on this topic, I noticed that not very much investigation has been carried out about the conceptualization, reception or interpretation of the Sami People’s cultural heritage. However, many Sami people (and even non-Sami people, for that matter) do mention the fact that there are cultural differences when it comes to a Sami ordering of reality and ways of knowing which remarkably contrast with the scientific and cultural discourses as well as the knowledge systems which prevail in the countries where the Sami People live. There are no research studies which deal with the discourses about the Sami people’s cultural heritage. No such analysis has been done to my knowledge. There are however some early studies which raise concepts and ideas around a different Sami conception and understanding of the world, such as Israel Ruong’s ideas on cultural discrimination in the 1960’s,17 Nils-Aslak Valkeapää’s Greetings from Lapland, where he underlines that the Sami language, inherited from past generations, is the most vital part of the Sami people’s cultural heritage.18 Besides this, Elina Helander’s research on Sami traditions and traditional knowledge19 and Harald Gaski’s approach to analyze Sami culture in modern times are also

13 Fairclough 2003. 14 O'Farrell 2005, p. 78. 15 Waterton/Smith/Campbell 2006. 16 Van Dijk 2001, p. 352. 17 Ruong 1975, p. 239-240. 18 Valkeapää 1983, p. 79. 19 Helander 1995, Helander 1996a and Helander 1996b.

12 significant.20 Ruong would later in the 1980’s take up the subject of Sami cultural heritage when he analyzes the Sami people’s reality: “The care of human cultural heritage is increasingly becoming a concern for all. It is especially evident in the fact that minorities and indigenous peoples around the world are now increasingly looking to their roots and thus their identity. So also the Sami people do in the Nordic countries.”21

The work that stands closest to the subject I have chosen for this study is Elina Helander and Kaarina Kailo’s work No Beginning, No End from 1998.22 It is an intentional open approach sourcebook, with a conversational arrangement. The study has no synthesis and no conclusions since it aims to reflect the Sami open ended approach to a problem. This work is often cited in current research on Sami cultural studies, however, the specific theme regarding a definition of cultural heritage is not touched upon. Rauna Koukkanen comes close to the subject in 2000 when she tries to define a native paradigm from a Sami point-of-view.23 But then again, she has not dealt with cultural heritage as a main subject. Other literature on traditional Sami worldview, mainly from the Sami Culture and Civilization courses given by the College of Liberal Arts at the University of Texas in Austin do approach the subject. In particular Joey Mellot’s comparative analysis of Sami and Western knowledge24, Viktor Cornell’s study on Laestadianism’s effect on Sami traditional worldview25 and Emily Barclay’s analysis of the elements of contrast between Sami worldview and the protestant missionaries in the 18th and 19th centuries are worth mentioning.26 Beside this, I find it important to remark that the study of other Sami concepts help to understand the clear contrast which exists between a Western/linear and a Sami/cyclic worldview. In her study about árbediehtu, Sami traditional knowledge, Åsa Nordin-Jonsson suggests that there are as many definitions for the concept Sami traditional knowledge as there are people27. Other studies on Sami views, for example, on health,28 the Sami concept of time29 and the Sami people’s concept of mathematics30 help to make us aware that there is a significant difference between the Sami people’s open-ended and process-oriented concept of life31 and our own Western worldview, which is based on a Newtonian analysis of natural phenomena in which certain prescribed natural laws determine everything else. It would seem

20 Gaski 1993 and Gaski 1996. 21 Ruong 1981, p. 4. 22 Kailo and Helander 1998. 23 Koukkanen 2000. 24 Mellot 2006. 25 Cornell 2008. 26 Barclay 2007. 27 Nordin-Jonsson 2010, p. 15. 28 Andersdatter Bongo 2012. 29 Redding 2006. 30 Jannok Nutti 2007. 31 For a detailed defitnion of Sami worldview see pages 19-20.

13 that Sami people use concepts such as “cultural tradition” and “traditional knowledge” more often than cultural heritage. Even though I have not been able to find any studies that exclusively deal with analyzing the definition of the Sami People’s cultural heritage, there is literature on the Sami people in general that offer a description of Sami cultural heritage. In connection with the declaration of the Laponia Area in Sweden as a World Heritage site, Norrbotten’s County Administrative Board ordered a compilation of the present cultural-historical knowledge about the area from Ájtte, the Swedish Fell, and Sami Museum.32 This report is probably the best base reference for the Swedish material on how to study the Sami people’s cultural heritage in Sweden because it summarizes chronologically all research done on the subject up to the year 2003. There is also an important investigation carried out by the Swedish Department of Education that gives an idea of the situation back in the 1980’s.33 Some years ago Sami politician Ingrid Inga during the opening speech of a Sami cultural seminar stated that Sami cultural heritage is very different to Swedish cultural heritage in many aspects. The past is connected to the present and the future. Inga explained that Sami cultural heritage doesn’t only include buildings but also landscapes, language, values, attitudes, sacred places, traditional knowledge and human remains.34 Besides a program, I have not been able to find any material from this seminar. Neither have I receieved response from the Swedish Sami Pariliament information service nor from Mrs. Inga herself when I have asked about the content and material of the seminar. My interpretation is that Mrs. Ingas’ initial words were a colorful means used to lift the importance of the seminar, to give it strength and underline a difference. With it, she sought to provide vigor to the event, but that is all. If one looks at the program, there were no specific presentations dealing with the understanding of Sami cultural heritage. It was a seminar by Sami people for Sami people. Still, her definition is very important.

32 Sevä 2003. 33 Saemien kulturvre 1989. 34 Sametinget 2008, Inger Inga words:” Det samiska kulturarvet skiljer sig från det svenska i väsentliga delar. Det förflutna hänger ihop med nuet och framtiden.”

“And the Sámi know about the weather and have learned about it from the reindeer.”

(Johan Turi, 1910)

PERSPECTIVES AND CONCEPTS

The Sami People

Introduction The Sami are an indigenous people of Northern Europe who form an ethnic minority in Norway, Sweden, Finland and the Russian Federation. The Sami people live today in a cultural region which stretches across the northern parts of Norway, Sweden, Finland and Russia (see Fig. 1).

Figure 1 Map of Sápmi © Stiftelsen Nordiska museet

The Sami people choose to call this region “Sápmi”35 which is the Sámi traditional homeland. Even though the territory occupied by Sápmi is nowadays cut by political borders, it has never had explicit borders, that is, in the Western sense of perception of strict territorial boundaries. However it is well known which areas Sápmi covered and where it reached to. In Sweden, Sápmi covers approximately 35% of the country’s total land area. It has been estimated that the Sami population consists of approximately between 60 000 and 100 000 inhabitants in Sápmi. Approximately 50 000 – 65 000 live in Norway; 20 000 in Sweden; 8 000 in Finland and about 2 000 in the Russian Federation.36 Cesam (Center for Sami Reserach) has suggested that an exact number is hard to estimate and that these figures could be even higher.37

Origin and history The origin of the Sami People is a much debated and recurrent question. However, it is held that the Sami People’s ancestors lived in the Cap of the North during the Viking Age (A.D. 793-1066) and that they interacted with other groups which inhabited the southern half of Sweden38. The first published book by a Sami writer was Johan Turi’s Muitalus sámid birra, which is a description of a Sami reindeer herder’s life at the beginning of the 20th century. Turi comment to the recurrent question about the Sami people’s origin was simple and clear: “One has not heard that the Lapps might have come from somewhere. The Lapp has been an ancient resident everywhere here in Lappland.” He goes on to clarify: “The Lapps did not know that there were other people than themselves.”39 Nonetheless, the Sami people lived in the Cap of the North and its adjacent regions to the south long before the national borders were drawn by other people who lived in the North, thereby dividing the Sami people into four different state affiliations.40 Today it is believed that the Sami People do not represent a homogeneous population since Ancient times, but instead that they have developed through contributions from several different places at different moments in time. In a study from 2007 scientists arrived to the conclusion that the greater part of the Sami people seem to have come to the Nordic countries soon after the end of the Ice Age, either from the European continent, from the East or from both directions. A lesser contribution seems to have come later from the East as late 2700 years ago (Late Nordic Bronze Age).41 In Sweden little is known about the Sami people’s documentary history before the old Swedish name Lappmarken for the Northern part of the old Kingdom of Sweden is mentioned

35 Gaski 1993, p. 115; Helander & Kailo 1998, 17. 36 Cf. Svonni, p. 10 (with somewhat lower figures); Michael 2014, p. 2; Sapmi, 2015a, Samisk informationscentrum. 37 Sjögren 2013. 38 Historiska museet, Vilka var vikingarna? http://www.historiska.se/historia/jarnaldern/vikingar/begreppetvikingar, last modified 9 April 2013 (accessed 2015-01-23). 39 Turi 1987, p. 5 (author’s translation of Turi’s ”Man har inte hört, att Lapparne skulle ha kommit hit någonstädes ifrån. Lappen har varit en urgammal invånare överallt här i Lappland,” and ”...lapparna visste inte av att det fanns andra människor än de själva.” 40 Svonni 1976, p. 9. 41 Ingman & Gyllensten 2007, p. 115-20; Baudou 1995, p. 100.

16 in a letter by Swedish king Magnus Eriksson 1340. The letter issued provisions through which all those with Christian faith could have land and property in Lappmarken provided they pay taxes to the king and followed Hälsinglands law and customs42. However, during the first centuries A.D. the Sami people’s interaction with their neighbors intensified and they began to be mentioned in written sources.43 Out of these sources it is possible to suggest that the Svear People and the Sami People were well known in Europe during the first centuries A.D.44 Early sources mention that already in the 12th century churches were being built in the Sami territories. The Sami people were forced to convert to Christianity. However, the true colonization of Sápmi began in the 17th century.45 At the end of the 16th century the Sami People developed wild reindeer hunting towards domesticated reindeer herding.46 In spite of taxation and forced Christianization, the Swedish State continued to regard the Sami people as unpredictable. As nomads, their territorial mobility made it impossible for the State to secure its claims in the area. Thus, the State saw a one and only way out: to encourage Swedish farmers to move to the wilderness and cultivate it. Through a farming, permanently resident population, the State would know what they had and could assert territorial claim to the land. Colonization efforts were pushed forward by the crown through the Lappmarksplakatet which was issued in 1673.47 It stipulated that those who settled in Lapland would receive a 15-year tax exemption and would not be drafted as soldiers in wartime. During the following centuries the Sami People were pressed off of their territories. This situation had its worse effect in the Kemi area of nowadays Finland. Until the 18th century all citizens of Lapland had the same rights. The authorities’ views on land rights gradually changed and the Sami People lost more often in court disputes against settlers. With the arrival of industrialism, mining and power industry meant the destruction of reindeer pastures and hunting grounds. The Sami people were forced to settle and adapt to Swedish society and take up other professions.48 A new consciousness came forward during the mid-20th century. In Norway, for example, the first signs of a new positioning were noticed with the publication in 1951 of Margarethe Wiig’s Sami children’s ABC-book in Sami language and at the time when the Norwegian State took over from Norsk Finnemisjonen49 responsibility for the Southern Sami schools.50 The consequences of the political majority’s policy had changed the traditional ecological and institutional base on which Sami culture and the Sami local communities had rested upon. The Sami peoples’ natural and self-sufficient homesteading by the mid 1970’s had almost

42 Lex Helsingiae refers mainly to the Medieval Scandinavian law recorded around the year 1320, but which could even include older laws from the province (landskap). 43 Hansen & Olesen 2004, p. 57. 44 Zachrisson 2010, p. 105. 45 Michael 2014, p. 3. 46 Svonni 1976, p. 9. 47 Lindmark 2013, p. 131. 48 Sápmi 2015b, Samisk informationscentrum, , Kolonisering av Sápmi, 49 Also known as Norges Samemisjon, founded 1888 is an organization for Christian mission activity amongst Sami People. 50 Dunfjeld 2000, p. 8.

17 been lost. Reindeer herding had been converted into a specialized meat production in which the family was no longer the main element in charge of tending the animals, but instead the reindeer’s herding was done extensively with the aid of specific reindeer herders and using rationalized methods. The nomad pattern had dissolved. In other words, a modernization of the Sami People’s attitudes and their conditions has taken place at a fast tempo.51 The results of this colonization had irreversible effects on the Sami People’s culture. Besides traditional knowledge other crucial aspects of the Sami People’s lives were completely changed. In traditional Sami religion the belief existed that you could ask nature a question, and nature would answer back.52 This aspect has largely gone lost during the colonization period. I strongly believe that it is decisive that we keep in mind this 3-tuple historical background when we study the Sami People’s cultural heritage: 1. Pre-colonial (circa 200 A.D. – 1673); 2. Colonial (1673 – circa 1975) and 3. Post-colonial (circa 1975 – nowadays).53 Each of these periods has its own distinctive characteristics and can be reckoned from a fixed turning point of events. The dates which I have chosen as turning points between the historical periods in Sweden are debatable, yet, I believe their exactness is not as relevant as each period’s content is to our analysis of Sami cultural heritage in each period.

Universal heritage values and Authorized Heritage Discourse

Universal heritage values In a general definition a discourse is to speak or write authoritatively (substantiated or supported by documentary evidence and accepted by most authorities in a field) about a topic, in this case, cultural heritage.54 From a Eurocentric/North American point of view there is prevalent understanding which considers the past as something lost and which must be protected and managed.55 This is reflected in the international conventions and charters proposed to protect cultural heritage. In particular it is important to mention the Venice Charter adopted by ICOMOS in 1964, which has been a model evere since for the development of second and supplementary documents. In 2006 there were twenty-seven cenventions and documents at international level which govern the preservation of cultural heritage.56 Most of these are initiated by UNESCO and ICOMOS and they have helped to develop broad-based defitnions of cultural heritage.

Authorized Heritage Discourse (AHD) In the same year, 2006, with her work Uses of Heritage, Laurajane Smith enriched the potentials for our understanding of heritage as a social and cultural process.57 She introduces

51 Dahlström 1976, p. 111. 52 Katarina Rimpi during Jokkmokksdagarna, Huddinge, 2011. 53 The end date for the colonial period by suggestion of Gert Magnusson, personal communication 2015-06-02. 54 Waterton, Smith and Campbell 2006. 55 Smith, 2006; Smith and Waterton 2009. 56 Ahmad 2006, p. 293. 57 Smith, 2006.

18 the concept of the existence of an “Authorized heritage discourse.” According to Smith powerful groups have been successful over time in defining and legitimizing what is, and what is not a nation’s heritage. She believes that these hegemonic definitions promote the idea that heritage is about a common national inheritance as well as a common set of inherent values.58 Smith sees these assumptions as constituting a discourse which creates a powerful conceptual framework outside of which other nonconforming voices struggle to put forward different ideas. Further, another related aspect is, according to Smith, Campbell and Waterton that the cultural heritage of the Western white middle-class is, without being questioned, considered to be universally valuable. This is supported and maintained by the educational system, scientific expertise and the Authorized heritage discourse.59

Linear worldview and Sami worldview

From a Western worldview in which phenomena is understood through linear cause-and- effect relationships between events it might seem easy to assume that finding a definition for the Sami people’s cultural heritage is possible. The linear worldview has its roots in Western European and American thinking. It is logical, time oriented and systematic. This linear worldview, however, is narrow and it prevents from seeing the entire picture. I am not saying that linear worldview is wrong, however, in this case it might be misleading if one does not keep an open mind when concepts of unusual or unonventional character may appear.60 The Sami People have and do not use linear cause-and-effect thinking. They have an approach which can be called relational or cyclic worldview. The relational/cyclic worldview has its roots in tribal cultures (see Fig. 2). In this figure we see a graphic which Seneca Indian Nation member Terry L. Cross uses to explain the relational/cyclic worldview that both Native Americans and First Nations have. We can see that in the relational worldview everything is connected and circles around a core consisting of context-mind-spirit-body. Sami worldview is also relational/cyclic, it is intuitive, non-time oriented and fluid. 61 The harmony and balance in relationships which exists between multiple variables (including spiritual forces) make up the core of the thought system. Every event is understood in relation to all the other events regardless of time, space or physical existence.62

58 Smith 2006, 29-30. 59 Smith, 2006; Waterton, Smith and Campbell 2006; Smith and Waterton 2009. 60 In their work No Beginning, No End, Helander and Kailo use a non-linear approach, but do not draw conclusions, leaving a final interpreatation open to the reader. Säve’s work, instead, is strictly linear and has clear final deductions. Both studies are based on interviews with Sami people. For the purpose of my study in which I am attempting to arrive at a clear and precise result I will use a strict linear approach, keeping an open mind for the existence of non-linear concepts. However with my current linear knowledge, I might not grasp entirely the complete nature of some Sami definitons and/or concepts at this point. See Helander and Kailo 1998; Sevä 2003. 61 Cf. Mellot 2005, Kailo and Helander 1998, p. 1-3. 62 For the character of the Sami People’s worldview see Helander and Kailo 1998 and Mellot 2006. For my analysis I have drawn parallels with Terry L. Cross’ definition of Indigenous peoples’ worldview in the United States. Cf. Cross 1995 and Cross 1997.

I find it important to remark that the four countries in which Sami people live interpret Sami cultural heritage from a Westernized, anthropocentric and often linear, fixed point-of-view. Each of these countries has also developed its own authorized heritage discourse, based on a dominant Eurocentric scientific discourse that works as a sieve through which (and in relation to) all cultural heritage within the country is perceived and interpreted. The existence of a traditional Sami worldview (see Fig. 3) which is opposed to Western, linear worldview has been pointed out mainly by scholars of Sami origin. 63 This figure illustrates the website for the Sami studies which take place at the College of Liberal Arts at the University of Texas in Austin. The diagram shows the nature of Sami culture where Sami life and culture occupies the center core while it is surrounded by the twelve months of the year and at the same time divided into two realms: Diehtu: experimental learning and Dieda: Scientific knowledge. As we have seen, in Sweden Sami politicians have argued that Sami culture is considerably different from Swedish culture.64 The definitions in use are adapted to Westernized patterns, even those made by the Sami people themselves. It is a difficult case in which an ethnic minority when trying to reach out and explain its own cultural heritage has to use a different language and a set of rules that belong to a different worldview in order to reach out and be understood by the mainstream culture. This situation is not unique to Fennoscandia, similar contrasts have been pointed out in Canada and their First Nations. The problem is if it is possible to arrive at a wide-ranging definition or if the very essence of Western worldview impede us from doing that.

63 Kailo and Helander 1998; Koukkanen 2000; Mellot 2006; Michael 2014 among others. 64 Sametinget 2008.

Figure 2 Diagram showing the Relational worldview according to Terry L. Cross, a Seneca Indian Nation member. In the relational worldview everything is connected and circles around a core consisting of context-mind-spirit-body (http://www.socialsolutions.com/Portals/0/Webinars/PBE- NAYA%20Webinar%20June%202012_2.pdf), © Terry L. Cross, NICWA.

Figure 3 Diagram showing the nature of Sami culture according to the University of Texas at Austin. Sami life and culture (the central image) is surrounded by twelve months of the year and divided into two realms: Diehtu: experimental learning and Dieda: Scientific knowledge (http://www.utexas.edu/courses/sami/), © University of Texas at Austin.

The Swedish concept of cultural heritage: kulturarv

Background The Swedish National Heritage Board, Riksantikvarieämbetet (RAÄ), is the Swedish government agency responsible for questions dealing with cultural heritage. It is governed by the Ministry of Culture, Kulturdepartamentet. Here follow some examples cultural heritage definitions put forward by the Swedish Ministry of Culture under different governments. In Sweden’s government proposition 1996/97:3 on cultural policy we find a more thorough definition of the concept. Cultural heritage is described as being not only an indispensable, but also an inevitable part of the Swedish cultural whole. It is both, the tangible and the intangible. The concept ”arv” (heritage) is explained as being something which already exists, and which has come down to us from earlier generations. The definition to explain in a narrow sense that only parts of cultural heritage are preserved and kept alive through public institutions or individual persons or institutions, the rest is lost.65 Somehow it would seem that in this case ”kulturarv” is seen as something static. In the same document when summarizing cultural heritage goals the definition becomes even more concrete. It states that the Swedish historical heritage is part of the present and that a historical continuity contributes to people’s identity and security.66 In this definition the importance of a continuity between past and present is stressed. Cultural heritage is seen as a valuable and necessary ongoing process. It is also interesting to read a clarification of the term cultural heritage in government proposition 1998/99:114 two years later. This time cultural heritage is defined as those traditions and values which we consciously or unconsciously take over from earlier generations and having a content which is both open and dynamic. A content that can be influenced by socially and temporally changing values.67 The definition in this case mover away from an object-centered definition and grasps even the immaterial aspect of the subject. Some years ago (at least until 2012) it was possible to read a definition of cultural heritage by the Swedish Department of Culture in the department’s secretary Fredrik Linder’s words under the title “Cultural heritage - a part of our everyday life”. In his definition he states that “kulturarvet”, the cultural heritage, can be both tangible and intangible. He gives some examples such as a classical opera performance, a painting and a cookbook from 1879,

65 Sveriges riskdag, Regeringens proposition 1996/97:3, Kulturpolitik, En definition av kulturarvet, http://www.riksdagen.se/sv/Dokument-Lagar/Forslag/Propositioner-och- skrivelser/KulturpolitikProp1996973_GK033/?text=true (visted: 2015-02-17). 66 Regeringens porposition 1996/97:3, Kulturpolitik, Kulturarvsmål, http://www.regeringen.se/content/1/c4/17/87/32aadd60.pdf (visited: 2015-02-15). 67 Sveriges riskdag, Regeringens porposition 1998/99:114, Kulturarv kulturmiljöer och kulturföremål, Kulturarvsbegrepp, http://www.riksdagen.se/sv/Dokument-Lagar/Forslag/Propositioner-och- skrivelser/Kulturarv-kulturmiljoer-och-ku_GM03114/?text=true (visted:2015-02-17).

22 explaining that when we speak of cultural heritage in a definite form (i.e. “kulturarvet”, the cultural heritage), it includes a diversity of cultural heritages.68 The Swedish National Heritage Board has been commissioned by the Swedish government to have a proactive and collecting function within cultural heritage work and to act for the preservation, use and development of the cultural heritage in the best way possible. The board’s own definition of cultural heritage states also that cultural heritage covers both tangible and intangible expressions. It also point out that that which is considered to be cultural heritage changes thought time and is an expression of society’s changing values, thus, it is not static, but something which must continuously be rephrased.69 A series of other central agencies and institutions have a pronounced responsibility on questions dealing with cultural heritage in their mission or bylaws. The Swedish National Heritage Board cooperates with other central governmental agencies such as the Swedish Environmental Protection Agency, Naturvårdsverket; the Swedish Transport Administration, Trafikverket; the Swedish National Board of Housing, Building and Planning, Boverket; the National Property Board of Sweden, Statens Fastighetsverk; the Swedish Forest Agency, Skogsstyrelsen and the Swedish Arts Council, Statens kulturråd-Kulturrådet. However the use of none of these defintions play such an important role as the one given by the Swedish National Heritage Board.

Other countries in Sápmi It is interesting to reflect upon how the concept of cultural heritage is used in the other three nations which Sápmi covers. In Norway, the definition of Cultural Heritage (Kulturminne) states that “Cultural heritage is a designation for the broadest interpretation remnants from human activity from the earliest times to the present day. According to the Norwegian Cultural Heritage Act designation encompasses all traces of human activity in the physical environment, including places it connects the historical, religious or historical records of events.”70 As in Sweden, it is a wide-ranging definition. The Finnish definition of Cultural Heritage (Kulttuuriperintö) explains that “Cultural heritage generally refers to the set of the past handed down from tangible and intangible resources that people recognize the evolving values, beliefs, knowledge and traditions, reflections and the expression of their ownership. It includes all of the characteristics of the environment, arising from the people and places of historical interaction.”71 Here the definition takes a practical sense when it speaks of Cultural Heritage as a resource. At the

68 Regeringskansliet, Kulturarvet-en del av vår vardag, http://www.sweden.gov.se/sb/d/12796/a/174615 (visited: 2011-10-14 by Per Johansson and 2012-12-20 by Alexandra Erikson Gren). The entire definition text is reproduced in Infotology, fantasi och förvelkligande (blog entry) Kulturarv är det som har ett värde – vem skapar det? 2011-10-14, http://infontology.typepad.com/infontology/2011/10/kulturarv-%C3%A4r-det-som-har- ett-v%C3%A4rde.html#more (visted 2105-02-15). 69 Riksantikvarieämbetet, Kulturarv, http://www.raa.se/kulturarvet (visited: 2015-02-17). 70 Riksantikvaren, the Norwegian Directorate for Cultural Heritage, Kulturminnehttp://www.riksantikvaren.no/Om-oss/Kulturminneforvaltningen (visited 2014-10-05). 71 Museovirasto, the Finnish National Boeard of Antiquities, Kulttuuriympäristö, http://www.nba.fi/fi/kulttuuriymparisto (visted 2014-10-05).

23 same time it underlines Cultural Heritage as being an interaction between people and places. The object in question becomes somewhat more dynamic. In Russia, however the point of view is rather constricted. Cultural Heritage (Ʉɭɥɶɬɭɪɧɨɟ ɧɚɫɥɟɞɢɟ) is defined as follows: “Cultural heritage - a part of the material and spiritual culture, created by past generations, has stood the test of time and generations transmitted as something precious and revered.”72 The sense in this case is even more orthodox and limited than that of the Authorized Heritage Discourse. In Russia there is a National Cultural Heritage Register, which consists of a data bank of historically and/or culturally significant man-made immovable objects or sites. There is no legislation that protects natural heritage nor cultural landscapes.73 A Russian Sami Parliament was created in 2010.74 This parliament and the Russian-Sami people have not been recognized by the Russian government.75 Besides this, it is also interesting to note that the governing states use besides “cultural heritage”, other sophisticated terms such as “cultural expressions” and “cultural forms”76.

72 ɆɢɧɢɫɬɟɪɫɬɜɚɤɭɥɶɬɭɪɵɊɨɫɫɢɣɫɤɨɣɎɟɞɟɪɚɰɢɢ, the Ministry of Culture of the Russian Federation, http://mkrf.ru (visited: 2014-11-10). 73 Greenpeace Russia, World Heritage, http://m.greenpeace.org/russia/en/high/About-Us/What-We-Do/world- heritage (visted: 17-05-2015). 74 The Norwegian Barents Secretariat, Saami Assembly in Murmansk Oblast, http://www.barentsindigenous.org/saami-assembly-in-murmansk-oblast.4860165-111496.html, last updated: 2010-12-13 (visted: 2015-05-17). 75 Gáldu, Resource Centre for the Rights of Indigenous Peoples, The Autonomy of the Sami Parliaments, http://www.galdu.org/web/index.php?&odas=5248&giella1=eng, published: 2011-05-25 (visted: 2015-05-17). 76 For example “aktiv kulturform” (active cultural form) used in 1958 in Sweden in the definition of what Sami people represent. See Beskow 1958, p. 14.

Figure 4 Schematic graph made by the author at an early stage of this study to understand the relationships between “cultural heritages”. The Sami covering Sápmi and each state engulfing a part of the Sami culture. Between Russian and Sami culture there is a gap.

Kulturarv In sum, in Sweden it is the Swedish National Heritage Board that sets the rule for the use of “kulturarv” as a concept. It has been criticized that “kurturarv” has become somewhat of a fashion word in governmental investigations, propostitions and in Swedish National Heritage Board’s documents as well.77 Cultural heritage exists because people have chosen to call some objects and/or places that. An objective cultural heritage is extremely hard to define. In 2012 the Swedish National Heritage Board discussed fundamental questions about the value and the selection of cultural heritage. It as pointed out in the final publication that “the publication in no way claims to provide any definitive or conclusive answer for the simple reason that there are not any.”78

77 Bohman 1997, p. 94. 78 Fredengren, Jensen and Wall 2012, p. II.

Note that the Sami word ”kulturárbbi” (cultural heritage) is used in more official contexts such as in documents from the Swedish Sami Parliament or the Sami Radio.79 The use of the Sami word “kulturárbbi” is often perceived by Sami people as a “Stor-svensk” (academic) concept which has been translated into Sami. It is not a term that has a natural origin in the Sami language.80 Whereas the use of the Swedish concept “kulturarv” is often perceived by Sami people as a “Stor-svensk” (academic) concept which has no natural origin in the Sami language.81 Skansen’s open air museum in Stockholm has a very concrete Sami exhibit which is with reindeer, Sami dwellings and periodically Sami people. 82 Anna-Vera Nylund who is a museum educator at Skansen and who for many years has worked with the Sami exhibit there has told me that, in this concrete context, they never use the word “kulturarv” (cultural heritage).83

79 Personal communication Annika Lindgren, 2015. 80 Personal communication Annika Lindgren, 2015. 81 Personal communication Maret Baer, 2015. 82 Personal communication Anna-Vera Nylund, 2015a. 83 Personal communication Anna-Vera Nylund, 2015b.

“…les indigènes sont les mieux placés por savoir la vérité sur eux mêmes,”

(Paul Veyne 1983, 107)

SAMI CULTURAL HERITAGE AND CULTURE

A - International level

In order to better understand the background against which definitions, concepts and ideas regarding the Sami people’s cultural heritage act I find it important to point out the discourses which are in use at an international level. The texts I have chosen for this subchapter were created by world organizations and are intended for a general public.

The United Nations The United Nations General Assembly is the only organ of the United Nations in which all member nations have equal representation. Among its functions it receives reports from other parts of the United Nations and makes recommendations in form of General Assembly resolutions.84 In 2011 James Anaya, a special rapporteur on the rights of indigenous peoples informed about the situation of the Sami people during the Human Rights Council of the United Nations General Assembly after visiting the region (A-1). Among other things he emphasizes the fact that the Sami people have “the oldest languages and cultures of these countries, long pre-dating the present-day States”.85 He also mentioned that while there is an increasing public awareness about Sami people, the media gives a highly stereotypical images of the Sami. According to Anaya this awareness is crucial in revitalizing Sami language and culture, whereas the media contributes to deteriorate the public image of the Sami people and creates a lack of interest by the general public. Hence, the discourse underlines the existence of an indigenous culture and a present day conflicting situation between a new awareness about this culture and the negative use of stereotypes when presented in the media. Two years later the United Nations Regional Centre for Western Europe (A-2), who’s main function is to raise awareness and create understanding of issues related to the United Nations’ objectives,86 besides pointing out the character of the Sami people as an indigenous people, UNRIC emphasizes their circumstances as a minority in today’s Norway, Sweden,

84 United Nations website, Charter of the United Nations, Chapter IV: The General Assembly, http://www.un.org/en/documents/charter/chapter4.shtml (accessed: 2015-04-26). 85 Anaya 2011. 86 UNRIC website, United Nations Regional Information Centre for Western Europe, About UNRIC, http://www.unric.org/en/about-unric (accessed: 2015-04-26).

Finland and Russia and at the same time as a majority in the innermost parts of Finnmark87 in Norway and in Utsjoki88 in Finland.89 This is a fact that I have rarely seen being lifted. This agency also points out that the problem is that there are few common criteria on what it means to be Sami and which criteria defines them. I disagree on this however, since the Swedish Sami parliament law (Sametingslag)90 from 1992 clearly defines this and the Sami Information Center in Östersund has discussed aspects on Sami identity91 as well. The discourse turns the focus around and sees the Sami people from a geographical point of view, considering where the Sami are a majority and not the other way around, not as it is usually the case.

UNESCO The United Nations Educational, Scientific and Cultural Organization (UNESCO) is a specialized agency (autonomous organization) of the United Nations. Its purpose is to contribute to peace and security by promoting international collaboration through education, science, and culture in order to further universal respect for justice, the rule of law, and human rights along with fundamental freedom proclaimed in the United Nations Charter. The World Heritage Committee establishes the sites to be listed as UNESCO World Heritage Sites. In Sweden the Laponian area, a large mountainous wildlife area occupying a total area of about 9400 km² and located in the municipalities of Gällivare and Jokkmokk in the province of Lapland in Northern Sweden was made a UNESCO World Heritage Site in 1996. The area is world's largest unmodified nature area to be still cultured by the natives (the reindeer herding Sami people). The Laponian area has been classified as both an important natural and cultural site.92 When UNESCO describes the inherent qualities of the Laponian area (A-3) it lifts the importance of the fact that the pastoral transhumance activity practiced by the Sami people is still preserved making it one of the last, largest and rare places for this in the world. They also point out that the Sami people arrived in the area some four to five thousand years ago, began hunting reindeer but “slowly replaced them” by domesticated herds. This is rather misleading, since no date for the occurrence of transition is given. It has been suggested that the Sami people began to gradually go over to tame reindeer herding in the 16th-17th centuries.93 So this would mean that it is a rather recent occurrence. The discourse is important in underlying the concept of a unique activity of transhumance, at the same time that it is misleading when it does not state that it is a 5 century old tradition. In France there is evidence of pastoral

87 Finnmark is a county in the extreme northeastern part of Norway, accoding to a study carried out in 2000, 71% of the population were Sami speakers, see Norum, Svve, Heyd and Neider, 2013. 88 Utsjoki is a municipality located in Lapland in Finland, according to official statistics from 2008, 46% of the population were Sami speakers. World Public Library, Utsjoki, http://netlibrary.net/articles/utsjoki?&words=nature (accessed: 2015-04-26). 89 UNRIC 2013. 90 Sveriges Riskadag, Sametingslag (1992:1433), http://www.riksdagen.se/sv/Dokument- Lagar/Lagar/Svenskforfattningssamling/sfs_sfs-1992-1433, in particular its 1st chapter (accessed: 2015-04-26). 91 Sápmi 2015x, Sami Information Center, Vem är Same, http://www.samer.se/1147 (accessed: 2015-04-26). 92 Laponiatjuottjudus 2015, Laponia, Värför värlsdarv? http://laponia.nu/varldsarvet/varfor-varldsarv 1147 (accessed: 2015-04-26). 93 Sámid Riikkasearvi, Svenska Samernas Riksförbund, SSR, Rennäring, http://www.sapmi.se/nar_1_0.html (accessed: 2015-04-26).

29 transhumance since Roman times.94 Perhaps, what is unique to the Sami people is that it does not have to do with cattle or sheep, but instead with reindeer. This tradition was introduced to Alaska to improve the well-being of Native Alaskans by both introduced Siberian95 and Sami people96 in the late 19th century Reindeer herding is still practiced today by both people of Sami descent and Native Alaskans. Dealing with the same world heritage area, UNESCO television broadcasted in September 2013 a program entitled “Living with reindeer: Laponian Area”.97 The idea that the Sami people live together with the reindeer in a harsh environment is raised (A-4). During the broadcast a member of a local Sami village (sameby) when interviewed states in Swedish: - “We are a civilization together with the animals. So it is an error to say that it is wilderness, because it is not. It has been managed by us through generations”. In the film, the subtitles in English read misleadingly at the same time “Laponia is where we have lived for generations. We have wisdoms and traditions to live with reindeer in this harsh natural environment.” The program goes on asserting that the Sami people have a deep knowledge of nature and that in Laponia the Sami people and the reindeer are dependent on each other. The discourse that lifts the idea of the Sami people in a necessary symbiosis with the reindeer is crucial and easily understood after being presented three times in less than three minutes. However, what goes lost in the message is the important remark that the interviewed herder points out that there is no such thing as wilderness. In a different context, during a conversation with Maret Baer, a Sami museum educator, speaking about Sami and non-Sami concepts, she said he same thing: “-There is no such thing as wilderness (vildmark)”.98 Swedish-Sami municipal politician Ragnhild Svonni has also stated that: “In a Western view nature is a kind of untouched entity, where man is not present”.99 Thus, it seems important to take into consideration that for the Sami people the Westernized concept of wilderness does not work well with their understanding of nature. For them nature is not an unknown realm. They are a part of it. On the other hand it is noteworthy that Israel Ruong uses the term “vildmarkskultur” (wilderness culture) to define those Sami people living the forest areas.100 Ruong was a professor in Sami languages and Sami ethnology at Uppsala University. Is he trying to come to terms with a linear worldsview by doing this? By the use of a Western term he might be trying to reach a better understanding or some kind of acceptance.

94 Berman 1995, p. 1742. 95 University of Alaska Fairbanks, Reindeer Research Program, Reindeer History in Alaska, http://reindeer.salrm.uaf.edu/about_reindeer/history.php (accessed: 2015-04-26). 96 Fjeld , p. 19-20. 97 UNESCO TV 2013, Living with reindeer: Laponian Area, UNESCO TV / NHK (Japan Broadcasting Corporation), 20 September 2013 http://whc.unesco.org/en/list/774/video (accessed: 2015-01-04). For a correct translation of the interview see https://www.youtube.com/watch?v=YBdhc02Ay40#t=38 (accessed: 2015-01- 04). 98 Personal communication Maret Baer, museum educator, Skansen, 6 Februari 2015: ”-Det liknar fallet med begreppet vildmark som är fel, eftersom det finns ingen vildmark. Vad är vildmark? Natur som är orörd av människan... Och det finns inte.” 99 Svonni 2011. 100 See Ruong 1960, p. 32.

Another text which deals with this World Heritage site is by the UNESCO World Heritage Committee an dates to the moment when the site was declared world heritage.101 It is possible to see that in this early text from 1996 the concept of preserving the practice of transhumance as well as the interaction between people and the natural environment is underlined and was probably crucial for the site’s recognition.

Observations Even though the concept of “the Sami people’s cultural heritage” is not mentioned directly in these texts I feel it is important to notice which concepts are mentioned in the international discourse on the Sami people. The facts that we are in presence of a North European indigenous culture which is a minority in four countries are presented as truths by the UN and by UNRIC. This latter institution takes a step further and points out a fact which is not often mentioned: that at the same time the Sami people are a majority in two administrative areas. Something which is positive from a Sami point-of-view. UNESCO represents the fact of the Sami people arriving in Sápmi four to five thousand year ago practicing reindeer hunting nd moving on to pastoral transhumance and as a truth. That the Sami culture lives in a strict balance with nature is also mentioned as a true fact. In the UN’s texts the Sami people’s interests are being mobilized when it is pointed out that there is a growing awareness today about this indigenous culture. The same applies to the remark that stereotypes by the media in the ruling States damage their image. It is not the same in the other cases, UNRIC and UNESCO have a reather neutral, descriptive interest. That becomes even misleading when the video is translated with wrong captions. The message stated by the Sami people can only be understood by those who speak Swedish, all other audience reads the texts and receives a completely different message. In this case the true reality is left out and a pre-set text is placed instead to normalize the message. The intention in the UN’s text is to inform and raise awareness, the message stressing the problem with a stereotypization of Sami culture is important. The intention in other texts by UNRIC and UNESCO seem to be strictly informative, and however the case with the video backfired and produced negative reactions by the Swedish audience.102 The message put forward by the reindeer hereder is not what UNESCO wanted to state. Already at this level we are able to see a conflict in discourses: a Sami point-of-view and a non Sami international organization, trying to define Sami culture.

101 UNESCO/WHC, World Heritage Convention concerning the protection of world cultural and natural heritage, Report, Word Heritage Committee, Mérida, Yucatan, Mexico, 2-7 December 1996, p. 62 http://whc.unesco.org/archive/1996/whc-96-conf201-21e.pdf (accessed: 2014-12-13). 102 Persson, Jonathan, comments: “The translation at 1:49 is completely off, None of the text is even close to similiar to what the guy says...The translation should be something like this " And we and the animals are the civilization, It's incorrect to call this a wilderness, Because its not wild, It has been taken care of by us in generations" https://www.youtube.com/watch?v=YBdhc02Ay40&lc=z13mex1bgqzaedzcb23xxrbzprapj5pnv, (visited: 2015-05-17).

B - Europe / Arctic Region level

The European Union The European Union (EU) is a politico-economic union of 28 member states that are located primarily in Europe. The European Capital of Culture is a city designated by the European Union for a period of one calendar year during which it organizes a series of cultural events with a strong European dimension. The city of Umeå in Sweden was elected the European Cultural Capital for 2014 through the European Commission’s European Capital of Culture program. The European Union has underlined (B-1a) that Sami culture and lifestyle are dependent on primary sources of income such as reindeer herding in areas where they traditionally live.103 Sajos, a Sami cultural and administrative center, located in Inari, Finland, was inaugurated in April 2012, the European Commission has stressed its importance in a text when presenting the new center (B-1b). The EU remarks that the Sami people living in Finnish Sápmi have their cultural and linguistic right secured in Finnish legislation, the other 65% of the Finnish Sami people do not and that is where this center’s function is important.104 These are the only EU texts I have found in which Sami culture and Sami cultural heritage are mentioned. In the discourse no definitions are being made but the importance of preserving Sami cultural heritage as a whole and the character of Sami culture having a strong connection to the natural environment are stressed.

The Arctic Council A high-level intergovernmental forum that addresses issues faced by the Arctic governments and the indigenous people of the Arctic is The Arctic Council. It has eight member countries: Canada, Denmark, Finland, Iceland, Norway, Russia, Sweden, and the United States. Through a presentation of the Sami Council (B-2), the Arctic Council describes the Sami as being one people with cultural, political, civil, social and spiritual rights. They also stress the fact that Sami culture is highly dependent on the environment.105 The Arctic council’s discourse is clear they describe the Sami situation through another institution which is a permanent participant in their council, working within the Arctic area and which they feel suits better for the purpose. Within this level we also find the Nordic Council, which is a geo-political inter- parliamentary forum for cooperation between the Nordic countries. It was established after World War II. The council touches subjects dealing with Sami culture, but gives no direct definition nor description of the Sami people. The little information presented on Sami culture

103 Sápmi, Samiskt informationscentrum, The Sami and the EU, http://www.eng.samer.se/servlet/GetDoc?meta_id=1110&open=5, last uppdated: 2006-11-06 (visited: 2014-12- 13). 104 European comission, Regional Policy, InfoRegio, Sámi Cultural Centre to keep Sámi people’s cultural heritage alive. http://ec.europa.eu/regional_policy/en/newsroom/news/2012/04/project-of-the-week-sami- cultural-centre-to-keep-sami-people-s-cultural-heritage-alive, last updated: 2012-04-23 (visited: 2015-05-14). 105 Arctic Council. Indigenous peoples today, Permanent Participant Article Series: Saami Council, http://www.arctic-council.org/index.php/en/environment-and-people/arctic-peoples/indigenous-peoples- today/589-permanent-participant-article-series-saami-council, last updated 2012-08-22 (visted: 2015-05-14).

32 refers to the conference “Men’s lives in a Sami context” held by the KUN center for gender equality in Tromsø, Norway in 2012.106 The Nordic Council refers to two other institutions for questions on the Sami people’s culture: the Nordic Sami institute and the Sami University College in Kautokeino, Norway.

The Nordic Sami Institute/Sami University College The Nordic Sami Institute is a research institution also located in Kautokeino. It is affiliated to the Sámi University College. The mission of the institute is to strengthen and develop Sami languages, culture and social life. The institute is funded by the Nordic Council. The Nordic Sami Institute emphasized the close relationship which exists between the landscape and its natural resources.107 In their discourse the message is one has to take care of the environment in order to better protect the Sami people and their culture. The Sami University College has three main disciplines: language, society and duodji (craftsmanship) and livelihood. Within social studies, the indigenous perspective is lifted and a course on Sami culture is offered.108 In the course description (B-4) indigenous Sami people are opposed to Western people. In the discourse concepts like “the others”, “we and them” are lifted, different points of view are stressed. The message aims to lift an awareness and offer a better understanding.

Observations As we have seen, it is clear that at the Arctic/Nordic level, it is the Nordic Council who has the last word. The European Union represents the idea of the Sami people as having strong connection to the natural environment as a truth. The Arctic Council simple refers to other istitutions, mainly the Nordic Council with we will treat in the next level. In the same manner as the Arctic Council, the University College also accentuates the strong connection which Sami people have with nature and thus, that is why nature should be taken care of. In these cases it is the Sami people’s interests which are being mobilized. The Sami University College in the description of the course on Sami culture which they offer poses some interesting concepts by underlining the crucial issues needed to be taken into consideration for a better understanding of Sami culture. The problem of stereotypization is once again noted and the opposed comparison between indinegous Sami and “fashionable western people” is raised. The intention of the European Union’s discourse is informative, the Actic Council’s is neutral and refers to other sources, while the Sami University College’s intention is to open a discussion and create a forum for questions wich are current.

106 Norden, Nordiska ministerrådet, Samisk manskoferens 2012, Trömsø, http://www.norden.org/sv/nordiska- ministerraadet/ministerraad/nordiska-ministerraadet-foer-jaemstaelldhet-mr-jaem/arrangemang/samisk- manskonferens-2012-tromsoe, 2012-11-01 (visted: 2015-05-14). 107 Sámi Instituhtta / Norden, Sámi Instituhtta – 30 jagi, Nordisk Samisk Institutt – 30 år, Report, 2005, http://samas.no/sites/samas.no/files/page/attachments/sami_instituhta_30-jagi_avvudeami_raporta_redusert.pdf, last uppdated 2014-04-08 (visited: 2015-05-14). 108 Sámi allaskuvla – Sámi Univeristy College, Course: Sami Culture / Samisk kulturkunnskap, http://samas.no/en/studier/sami-culture-samisk-kulturkunnskap, (visted: 2015-05-14).

C - Sápmi level

Other concepts have been brought forward at a lower scale, at a lower level. That is the case of ideas presented within Sápmi, keeping the Sápmi territory in mind. These texts have been put together by Sami people, in first place for themselves, but also to present ideas and concepts to the dominating States where the Sami live.

The Nordic Sami Council In 1971 the Nordic Sami Council put forward the “Sami People’s Common Political Cultural Program” during the VII Nordic Sami Conference at Gällivare.109 In its introductory section the document states that the Sami people “own a culture that, as we desire, shall develop and substist.” The use of the Swedish verb “äga” (to own) is noteworthy. It denotes possession. The document continues describing how the Sami people have experienced how the country they lived in was taken away from them, how it was devastated and how they have been displaced. The text remarks that the Sami people have also experienced how their culture and traditions have been depreciated. How their customs and their social life was taken away from them to be replaced by new and extraneous ones. A clear description gives a thorough description of the Sami people’s history and present situation. The rest of the introduction states a series of points which the Sami people believe essential for their existence and the development of their culture. The introduction ends stating a clear definition110 of the Sami people’s culture and their intentions with it: “We are a people with a common language and a common history culture and we have a strong feeling of belonging. We base ourselves on earlier generations, live and work now and build for future generations. First when we legally, socially and economically obtain a safeguarded position can our cultural life achieve complete development and remain a living culture.” The document which is trilingual, written in North Sami, Swedish and Finnish, emphasizes the cardinal number “ett” in the Swedish version and “yksi” in the Finnish version in boldface letters.

109 Sámiráddi 1974, p. 10-13. 110 Cf. Svonni 1996, who believes that in this last paragraph the characteristics for a Sami identity were written.

Figure 5 Excerpted Swedish and Finnish texts showing the enhanced words”ett” and “yksi”. Sámiráddi, Nordiska samerådet, Sámiid kulturpolitiikalaš prográm'ma: dåk'kehuvvun Davviriikaid VII sábmelaš- konferænsas Váþþiris 11-14.8.1971 = Samernas kulturpolitiska program = Saamelaisten kulttuuripoliittinen ohjelma, 2. prentehus, Davviriikaid sámiraÿÿi, Helset (Helsinki), 1974.

The emphasized word has a strong visual effect, as it stands alone surrounded by the monotony of the text on the page. This nuance, I believe, is truly representative for a Sami way of thinking, where in this example, by using an unconventional modification in the text, a strong intangible message is conceived, in the effect one can visually read: we are a strong minority surrounded by a large majority. The discourse is intended for the citizens of the ruling States “storsamhällen” in Sweden and Finland, but there is an included intrinsic message for the Sami people to be understood. This, I believe is one example of the kind of nuances which exist in Sami culture, which often go foreseen and unnoticed. I intend to come back to this concept later on in my analysis. Thirty-four years later the Jokkmokk Declaration (Jokkmokksdeklarationen) is written by the Sami Parliamentary Council.111 The declaration begins by making reference to the Lapp Codicil of 1751, which is an addendum to the Stromstad Treaty of 1751 that defined the Norweigian-Swedish border. In the Lapp Codicil formalized the rights of the Sami people.

111 The Sámi Parliamentary Council (Sámi parlamentáralaš ráÿÿi), Jokkmokksdeklarationen, 24 februari 2005. Förklaring från den första sameparlamentarikerkonferensen, http://www.sametinget.se/1431 (accessed: 2015-01- 04).

The declaration also underlines the need for continuation in the stewardship of Sami culture, language, education as well as traditions and industries. There is a strong strain in the document to the fact that Russia be included in the convention-based cooperation for the rights and conditions of the Sami people. The declaration ends stating that the regulations must reflect the needs of the Sami culture has for specific measures as a whole in order to survive as a an own culture. The document is important besides lifting the importance of including Russia in the future, in making clear that the situation for Sami culture is unique. It clearly states how a combination of industries are necessary for example along the coast for the Sami culture to survive. The discourse shows how Sami culture is strongly dependent on its environment and resources. In the Rovaniemi declaration of 2008 (Rovaniemideklarationen)112 the concept of traditional knowledge is lifted several times as an important part of Sami culture and identity. In the Norwegian text a different expression is introduced: “cultural forms of expression” (kulturelle uttryckksformer). The fact that the Sami people have lived in symbiosis with nature is lifted once again. The discourse which is directed to a general public in this case goes back to describing how the Sami people have a special capacity for the use and maintenance of nature to later explain that consequently their traditional knowledge must be protected. In 2011 the Kirkenes declaration113 refers directly to the United Nation’s Declaration on the Rights of Indigenous Peoples of 2007114 stating that the Sami people have a right to preserve, have control of, protect and develop their cultural heritage, traditional knowledge and their cultural expressions. The governing states are therefore obliged to respect and ensure the Sami people’s rights to do this. In this case the discourse attempts to find a stronger argument backed-up by the adoption of the United Nations’ Declaration. The Sami people are pointing out, that which the United Nations has already concluded. Also in 2014, during the annual meeting of the Sami Parliamentary Council, a new declaration was put forward. In this document (C-6) first the importance of a healthy environment for the future of Sami culture is stressed. Most important is the concern shown for the Sami people who reside in Russia. Also the act of Sami still being made invisible and structural discrimination by state agencies is denounced.115 The discourse has a somewhat stronger both offensive and defensive position. In the text it is noted that the Sami themselves must continue to fight for their rights and to continue to be heard.

112 The Sámi Parliamentary Council (Sámi parlamentáralaš ráÿÿi), Rovaniemi-deklarationen, Sluttdokument. Den andre Sameparlamentarikerkonferansen i Roavvenjárga/Rovaniemi, 28. oktober 2008, http://www.sametinget.se/5574 (accessed: 2015-01-04). 113 The Sámi Parlamentary Council (Sámi parlamentáralaš ráÿÿi), Kirkenes-deklarationen, Erklaering fra Sameparlamentarikerkonferanse 2011, 10. november 2011, http://www.sametinget.se/78433 (accessed: 2015- 01-05). 114 United Nations, Declaration on the Rights of Indigenous Peoples, March 2008, http://www.un.org/esa/socdev/unpfii/documents/DRIPS_en.pdf (accessed: 2015-04-27). 115 Sametinget 2014b, Sweden, The 4th Parliamentary Conference held on 20 February 2014 in Ubmeje/Umeå, http://www.sametinget.se/73159 (visited: 2015-05-14).

A Nordic Sami Convention In 2005 an expert group representing the governments of Norway, Sweden and Finland together with the Sami parliaments of the three countries agreed upon a draft text for a Nordic Sami Convention. More recently the three governments embarked on negotiations to move this draft text to a final convention that may be adopted and ratified by all three countries. The Sami Parliamentary Council represented by the Sami parliaments of Norway, Finland and Sweden convened in Umeå in 2014 pronounced that the Nordic Sami convention is important for the acceptance of Sami rights as well as supporting Sami cooperation over national borders. The Sami parliaments demanded that the negotiations be completed at the latest in 2016.116 In this resilient document, first the Sami people are defined as the indigenous people of Sweden, Finland and Norway with a definite form: “the people”, as if the only indigenous people. It is sustained that the Sami people should have rights to decide upon personal names and geographical names. Besides this, it is suggested that in collaboration with the Sami parliament people who plan to work in the Sami areas should be offered education on Sami culture and Sami social life. The States (Sweden, Finland and Norway) should respect the Sami people’s right to manage their own traditional knowledge and cultural expressions and also act so that the Sami people can preserve, develop and pass it on to future generations. The discourse is reminiscent of the Sami Cultural Policy document from 1971, as some of the points lifted are the same. An aspect which is important to remark is the idea of offering education on Sami culture to newcomers as an innovative concept.

Observations Ever since the Nordic Sami Council put forward the “Sami People’s Common Political Cultural Program” in 1971, many later documents and traditional Sami organizations have referred back to the famous definition on Sami people that was stated in the document. As we have seen during many years the succeeding Sami declarations have focused on different aspects. In the texts above all that Sami culture is strongly dependent on its environment and resources and that Sami traditional knowledge must be protected to ensure the survival of Sami culture are represented as basic truths. Also it has been stated that the Sami themselves, must act to in order be seen and not to be ignored. All these texts are constructed as official documents, where descriptions are given in stacked paragraphs. In the Sami People’s Common Political Cultural Program from 1971 the concept of past-present-future is aluded, but not defined as a main feature in Sami culture. The concept of a Sami future is touched again in 2005 and in 2014, however never in the sense that politician Inger Inga has stated when speaking about Sami culture: “The past is connected to the present and the future”.117 The Sami people’s interests are being mobilized in all these texts of which the Sami People’s Common Political Cultural Program is probably the strongest, revealing some nuances of Sami culture in its definitions and in the manner of presenting them. All the other

116 Sametinget 2014a, Sweden, Pronouncement, The Declaration by the Sami Parliamentary Conference on the Nordic Sami Convention adopted in Umeå 2014, http://www.sametinget.se/73165 (visited: 2015-05-14). 117 Sametinget 2008.

37 declarations that came afterwards seem to be adapted to the dominating State’s manner of presenting issues. They seem to be formulated as they are expected to be. The Nordic Sami convention is somewhat different. This convention would recognize the Sami as one indigenous people residing across national borders in all three countries. However, the convention has not yet been ratified in any of the three Nordic countries. It is a more open and logical discourse, since it recognizes the nature of Sami culture as being diverse and having special features that should be taken into consideration. Maybe at a Sami level there is less fear nowadays of presenting atypical or unconventional features when speaking about Sami culture.

D - National level: Sweden

Sametinget - Sámediggi The Sami Parliament of Sweden (Swedish: Sametinget, Nothern Sami: Sámediggi) is the representative body for people of Sami heritage in Sweden. It as an institution of cultural autonomy, which safeguards the minority rights of the indigenous Sami people. When explaining Sami culture, the Sami Parliament of Sweden points out that there are conceptual differences when compared to a Westernized point of view of culture, because the Sami people often include their industries and trades such as reindeer herding within the Sami concept for culture.118 The Swedish Sami Parliament (E-1) defines the Sami people’s cultural heritage in three paragraphs.119 The way in which this is presented is reminiscent of the Swedish National Heritage Board’s way of presenting the definition for cultural heritage also in three paragraphs. The definition speaks about a geographical context without specifying what is meant. Cultural heritage according to the definition reflects the past and the present Sami culture. However, as we have seen Sami worldview considers a continuum in which the future is also taken into account. This is not mentioned. It is also noted that the definition includes traditional knowledge. This is strictly based on the Swedish National Heritage Board’s definition for cultural heritage, where in a linear structure traditional knowledge is an under division of cultural heritage as a whole. I would like to suggest that, from the analysis in this study, it would seem that for the Sami people traditional knowledge is cultural heritage and vice versa, not a part of each other, but rather as alternative expressions. Let’s take a look at the analogous concepts mentioned by the Sami Parliaments in the neighboring countries. In Norway, on their website they speak about Sami cultural life (kulturliv).120 A versatile cultural life is described which contributes to create living

118 Sametinget, Kultur, Vad är samisk kultur? http://www.sametinget.se/69689, last updated: 2014-02-25 (visited: 2014-12-12). 119 Sametinget, Samiskt kulturarv, http://www.sametinget.se/1967, last uppdated 2104-02-25 (visited: 2014-10- 30). 120 Sametinget, Norway, Kulturliv, https://www.sametinget.no/Kulturliv (visted 2014-10-30): ”Et allsidig kulturliv styrker samisk samhørighet og identitet, og bidrar til levende lokalsamfunn der folk vil bo.

38 communities where people want to live. Cultural life is seen as playing an important role for the Sami communities and also nowadays cultural practices help to create a sense of belonging as well as well-being and a quality of life, many times through cultural based jobs. This is not a definition, but it is a description that tells us about the present situation of the Sami people’s culture in Norway today. The message is positive that without making cultural distinctions, it tells us of a versatile cultural force with a strong identity. The Finnish Sami Parliament speaks about a culture with a mobile life-style, which leaves very few remains in the landscape. It is the landscape which is important, since it has been the scene for so many events in the Sami people’s past.121 The relationship man-landscape is stressed, as in other cases we have seen before. The approach in Norway and Finland is different. We find no definition, maybe there is still no need for it. On the Swedish Sami Parliament’s website there are two other webpages which handle the Swedish concept of Sami cultural heritage (samiskt kulturarv). Both have texts which have been written by archaeologist Ewa Ljungdahl. The first one has to do with intangible heritage.122 It states that Sami cultural heritage does not comprise material objects. All tales, traditions and place-names are just as important and valuable. Everything is connected and to be able to interpret the traces, is must be placed within a context. The text is in Swedish, and there is an easy-to read version, where the word “kulturarv” (cultural heritage) does not figure.123 The important role of the discourse here is that for the first time it goes beyond a simple explanation and intends to broaden the concept of Sami cultural heritage. The idea “everything is connected” is a concept which Sami people often refer to when specking about their culture.

Other institutions at national level The National Union of Swedish Sami people, Svenska Samernas Riksförbund, mention that for them cultural work is an important and changing task. When they define their intentions, the text they use is taken directly from the Sami Cultural Policy from 1971. The do not use the concept cultural heritage in their website, but instead rely on traditional knowledge.124 The discourse in this case is very orthodox and traditional. The Swedish Institute, Svenska Institutet, is a governmental agency with the responsibility of spreading information about Sweden outside the country. It has a webpage on its website dedicated to the Sami in Sweden. Accompanied by a powerful stock photo of a Sami person crossing the snow with a set of sledges pulled by reindeer the text “The Sami today maintain

Kulturaktiviteter spiller derfor en viktig rolle i det samiske samfunnet, også for bosettingen. Samisk kulturutøvelse er med på å skape tilhørighet, trivsel og livskvalitet, i tillegg til kulturbaserte arbeidsplasser.” 121 Sametinget/Sámediggi,, Finland, Ympäristö. Kulttuurimaisema, http://www.samediggi.fi/index.php?option=com_content&task=blogcategory&id=255&Itemid=407 (visited: 2014-10-30): ”Saamelaiskulttuurin liikkuva elämäntapa ei ole jättänyt maisemaan juurikaan pysyviä muinaismuistoja. Maisemaan on jäänyt esivanhempien kotakenttiä, reittejä, kaarteita ja rakennelmia. Saamelainen luontoon liittyvä kulttuuriperintö elääkin tarinoissa, joiuissa ja paikannimissä.” 122 Sápmi, Det samiska kulturlandskapet, http://www.samer.se/2250 (visited: 2013-09- 22). 123 Sápmi, Det samiska kulturlandskapet, http://www.samer.se/2250?lattlast=true (visited: 2013-09- 22). 124 Sámid Riikkaseravi, Svenska Samernas Riksförbund, SSR, Kultur, http://www.sapmi.se/kul_0_0.html, last uppdated 2014-05-08 (visited: 2015-05-14).

39 their rich culture and long-established traditions, but are as much part of modern society as any other person in Sweden.” invites us to read more.125 The discourse’s message is extremely patriotic. The site has useful information on the Sami people’s culture and useful links, but does not mention the concept of cultural heritage once. An association with a cultural role is Same Ätnam, which was founded in 1944.126 However they have no information at all on Sami culture on their website. It is also important to note that Sweden’s committee for UNESCO, Svenska Unescorådet which is located at the Swedish Ministry of Education, Utbildningsdepartamentet does not mention the Sami people at all.

Museums The Nordic Museum, Nordiska Museet in Stockholm is a private foundation, supported by the Swedish State. They have a very large collection of Sami artifacts. There has been a permanent exhibition about the Sami people and their culture since 1874. The exhibit has two different perspectives: minorities and indigenous peoples, it was put together with a group from Ájtte museum,127 some of them of Sami origin. In the same manner as Norrbotten Museum, Nordiska Museet also has a box with Sami objects that schools can loan. The museum has a short definition (D-2) on their website which mainly refers to the objects in their collection.128 The definition clarifies that Sami cultural heritage can be both tangible and intangible. The discourse is essentially built around the museum’s collections. Its intention is to describe the objects and put them into a proper context. Skansen has also an exhibit about the Sami people. So the exhibition at the Nordiska Musset is thought out to complete the material at Skansen (which is more basic, or a starting point). Skansen has a Sameviste (a permanent Sami settlement outdoor exhibit). The concept cultural heritage (kulturarv) is not used by the museum educators at Skansen.129 The Swedish Mountain and Sami Museum, Ájtte, does not use the term kulturarv (cultural heritage) in their website. They speak about “a living Sami culture” when they describe the world heritage site Laponia,130 but that is all.

Observations At this level it is the Swedish Sami Parliament that plays the principal role. In their discourse the idea of a different worldview where everthing is connected is raised and the existence of both tangible and intangible heritage is represented as a truth. This approach is not used in Finland and Norway. The interest being mobilized is the Sami people’s own, but the way in which it is done, through an established and authorized manner leaves aut important features which are crucial to Sami culture.

125 Svenska institutet, Sami in Sweden, https://sweden.se/society/sami-in-sweden (visited: 2015-05-14). 126 Ruong 1960, p. 207. 127 Personal communication Cecilia Hammarlund-Larsson, Curator, Nordiska Museet, 27 January 2015. 128 Nordiska Museet, Samiska samlingar – samiskt kulturarv, http://www.nordiskamuseet.se/en/node/2049 (visted 2015-05-14). 129 Personal communication Anna-Vera Nylund, 2015 a. 130 Ájtte, Laponia, http://www.ajtte.com/utstallningar/laponia (visited: 2015-05-14).

The government’s information agency, Svenska Institutet, states that the Sami people and their culture are a part of Swedish culture. The interest being put forward here is Sweden’s national intrest. The Sami people’s interests as an indigenous people or a minority are not mentioned. Sami culture is not mentioned as atypical nor strange, it is simply a part of Swedish culture, period. Other traditional organizations and chose to refer to traditional knowledge or not lift the issue at all. Museums at a national level do not have a definition to Sami cultural heritage, they simply refer to the Swedish Sami Parliament’s definition. The Sami people’s interests are being mobilized by using other terms such as traditional knowledge or simply Sami culture.

E - Regional level

Swedish Administrative agencies and organizations within Sápmi At a regional level the public administration of Sweden is divided into 21 County Administrative Boards, Länsstyrelserna. Their main responsibility is to coordinate the development of each county in line with the goals set by national politics. Within the same geographical borders are the County Councils, Landstingar, which are self-governing authorities, their most important responsibilities are public health care and public transportation. Note that Länstyrelserna (County Administrative Boards) and Landstingar (County Councils) are completely different organizations with different functions. While the County Administrative Boards are state authorities, which are a form of secondary municipality. When it comes to the administration of cultural heritage it is important to mention that in Sweden at a regional level those responsible are The County Adminsitrative Board, Regionförbunden (Regional affiliates – Province?) and the County Councils.131 (Note RAÄ).

Norrbottens län - Norrbotten County Norrbotten County is Sweden’s largest and most northernmost located county. Towards the end of 2014 Norrbotten’s County Council put forward a Culture Plan (Kulturplan 2014-2016) describing the cultural policy for the county to follow during the three following years. The plan specifies (E-1a) the important role which Sami culture plays within Norrbotten County’s and Sweden’s culture as a whole. Further, it is emphasized that since indigenous people can best suggest which actions to take to best reinforce and develop minority cultures, they themselves must be involved in the process. Also in the plan it is pointed out that Ájtte museum in Jokkmokk is the main museum on Sami culture in Sweden (E-1b).132 In this current culture policy plan the specific concept of the Sami people’s ”kulturarv” (cultural

131 Swedish National Heritage Board, Riksantikvarieämbetet, Hur set det ut idag? http://www.raa.se/kulturarvet/kulturpolitik/regional-utvecklingssamverkan-samarbete-till-omsesidig-nytta/hur- ser-det-ut-idag (visited: 2015-05-09). 132 Norrbottens Läns Landsting, Kulturplan för Norrbotten 2014-2016, http://www.arjeplog.se/download/18.312257211410aa1dca55e/1418197639028/Kulturplan+2014-+2016.pdf, last uppdated 2014-12-10 (visited: 2015-01-03).

41 heritage) is not mentioned. The message of the discourse states above all that it is the Sami people who know best about their situation, possible needs, and thus, need to be involved. In Norrbotten County Kommunförbundet Norrbotten (The Association of Municipalities in Norrbotten) is an interest organization for the municipalities within Norrbotten County. Its mission is to protect municipal interests, promote cooperation and provide services. When it comes to cultural heritage their website refers further to a webpage on the County Council’s website in which we are informed that Norrbotten’s museum is the County’s main museum.133 In 2013 Norrbotten’s County Administrative Board put forward a Regional development strategy towards a sustainable future 2020.134 Twice in this document (E-2a-b), both in the description of strategies and in which measures to take, emphasis is given to the act of preserving and ennobling culture and cultural heritage. The example given is just the Sami people’s trade and industry as well as cultural undertakings, which should be protected now as well as for future generations. The discourse is direct and clear and stated twice, as a goal and as a means: to protect cultural heritage.

Västerbottens län - Västerbotten’s County If we move further south we come into contact with Västerbotten’s County. The County Council of Västerbotten, Västerbottens Läns Landsting, has no information on Sami culture on their website. Region Västerbotten, the co-operative body responsible for region development in the county, instead has put forward a cultural policy plan for 2012-2015, Västebottens läns kulturplan.135 In this plan, the region’s co-operative body describes the region as fundamentally being grounded on the Sami landscape, the mountain, forest and watercourse’s cultural heritage as well as farming history, mining industry and coastal industries as well. The discourse here is rather confusing. The concept of Sami landscape, not being further defined is rather ambiguous. Also, the reference to the cultural heritage of natural features such as mountains, woods and watercourses is confusing. The message is confusing, maybe it could have been rephrased in another manner. The document further describes how research is carried out within the county. Cultural heritage (kulturarv) and Sami cultural traditions (samiska kulturtraditioner) and food culture are mentioned part of the “cultural phenomena” which regional research cover. Note how the nature of Sami culture is associated with cultural traditions and not heritage. In the same document the concept Sami cultural heritage (samiskt kulturarv) is mentioned in two occasions: in connection with Västerbottens Museum’s activities dealing with the repatriation of Sami objects and documentation of Sami culture; and when mentioning current forms of expression such as art,

133 Norrbottens Läns Landsting, Kulturarv och museum, http://www.nll.se/sv/Kultur/Kulturarv-och-museum, last uppdated 2011-03-16 (visted: 2015-05-09). 134 Länsstyrelsen Norrbotten, Regional utvecklingsstrategi för hållbat framtid i Norrbotten 2020, http://www.bd.komforb.se/download/18.1a80309013b817f5c4a56c/1381761210590/Regional+utvecklingsstrate gi+f%C3%B6r+h%C3%A5llbar+framtid+i+Norrbotten+2020_uppslag.pdf, last uppdated: 2013-10-14 (visited: 2015-05-09). 135 Region Västerbotten, Västerbottens läns kulturplan 2012-2015, http://regionvasterbotten.se/wp- content/uploads/2012/08/Layout-Kulturplan-mindre.pdf, produced 2011 (visted: 2015-05-10).

42 music and doudji (Sami crafts) as a unique part of the county’s cultural life. Thus, the Swedish concept of cultural heritage in this case is used in a more widely-spread context. In 2003, Katarina Sevä worked on a report136 to document and preserve both the Sami cultural and natural heritage for Västerbotten County Administrative Board, Länstyrelsen i Västerbottens län and Skogsmuseet (the Forest Museum) in Lycksele (E-4). During six weeks she visited samebyar and Sami organizations within the county in order to compile a report on the actual situation. The result is a very rich document that provides us with an idea of Sami culture in the county twelve years ago. Most valuable in this report is the constant use of the concept Sami cultural heritage even in its stronger and definite form (det samiska kulturarvet). Two of the questions asked to the samebyar and Sami organizations within the county mentioned precisely the concept. The author has informed me that she noticed no special reaction to the use of the word “kulturarv” (cultural heritage) then, it was interpreted as if they themselves reckoned what Sami cultural heritage meant.137 However, we do not know if the questioning was done in Swedish or in North Sami language and also which terms were used. As we have seen the concept “kulturárbi” in (South) Sami language is a rather new one, whilst in North Sami language terms meaning traditional knowledge (árbediehtu) are used in an equivalent sense. The discourse in this case, written by a Sami person seeks to comply with terms used by the dominating state, perhaps to find a way to reach a better understanding. Today the County Administrative Board mentions environments within the county which are characterized by Sami culture.138 The concept of Sami cultural heritage (kulturarv) is not mentioned on their website.

Jämtlands län - Jämtland County In Jämtland County the responsibility for all cultural issues since January 1st 2015 have been passed on to Region Jämtland Härjedalen.139 There is not information on Sami culture on their website. Länskulturen, Jämtland County’s regional cultural administration, which is a section of Regionförbundet Jämtlands län, the Regional Association for Jämtland County, has a cultural policy plan for 2012-2014. The document mention several times the need to lift South Sami culture through Gaaltje Cultural Center in Östersund.140 Jämtlands County Administrative Board, Länsstyrelsen Jämtlands län, instead, has a webpage141 on the Sami cultural heritage. The information specified on the page (E-5) gives a short historical

136 Sevä 2003. 137 Personal communication Katarina Sevä, 2015-05-10. 138 Länsstyrelsen Västerbotten, Kulturmiljövård, http://www.lansstyrelsen.se/vasterbotten/sv/samhallsplanering- och- kulturmiljo/planfragor/planeringsunderlag/riksintressenivasterbottenslan/kulturmiljo/Pages/default.aspx?keywor d=samisk (visted: 2015-05-10). 139 Region Jämtland Härjedalen, Kultur, http://www.regionjh.se/kultur.4.6ba9fa711d2575a2a7800031261.html (visited: 2015-05-10). 140 Länskulturen, Jämtlands läns landsting, Kulturplan för Jämtland 2012-2014, http://www.lansbiblioteken.se/wp-content/uploads/jamtlands_lan.pdf (visted: 2015.05-10). 141 Länsstyrelsen Jämtlands län, Det samiska kulturarvet, http://www.lansstyrelsen.se/jamtland/Sv/samhallsplanering-och-kulturmiljo/kulturreservat/samiska- kulturarvet/Pages/index.aspx, last uppdated; 2015-01-16 (visited: 2015-05-10).

43 background of the Sami people and describes the fragile character of physical remains and intangible facts left from Sami culture. The information is given within the context of urban planning and cultural environments. The discourse is important since it points out the delicate character of Sami cultural heritage.

Dalarnas län – Dalarna’s County Whereas, in Dalarnas län the County Council, Landstinget Dalarna, mentions the Sami people mainly within the context of a minority group. There is a Regional culture policy plan for 2013-2015, in which Älvdalen is mentioned as being a Sami management municipality, but that is all.142 The Regional Association, Region Dalarna, has no information on Sami people whatsoever. Dalarna’s County Administrative Board, Länsstyrelsen Dalarnas Län, does not mention Sami culture in general and uses the term Sami cultural heritage (samiskt kulturarv) to describe within the county’s measures, that the County Administrative Board together with Idre sameby continue to carry out actions around Sami cultural heritage, through survey and recondition of Sami cultural environmental values.143 The discourse seems to read: we are active and we’re doing something.

Västernorrland and Gävleborgs län - Västernorrland and Gävleborgs Counties The two remaining counties that cover Sápmi are Västernorrland and Gävleborgs län. In Västernorrland, the County Council, Landstinget Västernorrland, has a culture policy plan for 2015-2017 in which they state that “Special attention shall be paid to Sami culture”,144 but that is all. Region Västernorrland, the conty’s Regional Association has a website wich deals with the county’s cultural heritage.145 The site has absolutely no information or material on the Sami people, even though two samebyar Vilhelmina norra sameby and Vilhelmina södra sameby have part of their territories in Västernorrland County. Västernorrland County Administrative Board, Länsstyrelsen Västernorrland, has no special information on the Sami people’s culture apart from that given by other County Administrative Boards in Sweden on the Sami national day and the Sami people as a minority group. Finally in Gävleborgs County, the County Council and Regional Association, Region Gävleborg, has a cultural policy plan for 2013-2015.146 In this plan entitled “A cultural life

142 Landstinget Dalarna, Kulturen i Dalarna – En enhet av mångfalder, Dalarnas regionala kulturplan 2013- 2015, http://www.ltdalarna.se/Global/Kultur_bildning/Dalarnas%20regionala%20kulturplan%20del%20ett%20och%2 0tv%C3%A5.pdf, last uppdated 2013-03-09 (visited: 2015-05-10). 143 Länsstyrelsen Dalarnas län, Åtgärder i projektform, http://www.lansstyrelsen.se/dalarna/Sv/miljo-och- klimat/miljomal/fjall/atgarder/Pages/projektform.aspx?keyword=samisk+kultur, last uppdated 2011-05-20 (visited: 2015-05-10). 144 Landstinget Västernorrland, Kulturplan för Västernorrland 2015-2017, http://www.lvn.se/PageFiles/21761/AKTUELL%20Kulturplan%20V%C3%A4sternorrland_Version%202014- 10-31.pdf, last uppdated: 2014-11-19 (visited: 2015-05-10). 145 Kulturarv Västernorrland, http://www.kulturarvvasternorrland.se (visited: 2015-05-10). 146 Landstinget Gävleborg, Ett kulturliv som ger livskraft och skapar sammanhang, Kulturplan för Gävleborg 2013-2015, http://www.regiongavleborg.se/Global/Landstinget_A- O/Tillvaxt_och_regional_utveckling/kulturplangavleborg/Kulturplan_2_2013-2015.pdf, last uppdated 2012-11- 22 (visited: 2015-05-10).

44 that gives life force and creates context”, the Sami people are not mentioned. Gävleborg’s County Administrative Board, Länsstyrelsen Gävleborg, has no special information on the Sami people’s culture not even the material specified by other County Administrative Boards in Sweden on the Sami national day and the Sami people as a minority group.

Regional Museums within Sápmi As we have seen before Norrbottens museum has been pointed out as Norrbotten County’s main museum. The museum mentions that the County with a landscape which extend from coast to mountains has a cultural history of over 10 000 years which is a multicultural environment characterized by Sami, Torne River Finnish (Tornedalfinsk), Finnish, Swedish and New-Swedish (Nysvensk) cultures.147 But that is all, no description of Sami culture is given. Unlike other Swedish county museums they do not have a Sameviste (a permanent Sami settlement outdoor exhibit). Norrbotten’s museum has a rich collection of Sami objects at the museum’s branch in Björkskatan. However, we learn about this through text and photographs on Swedish Lappland tourist information website.148 The only Sami material which is mentioned on the museum’s website has to do with pedagogic aids for schools which the museum has. The first of these is a teacher’s guide in the form of a storyline149 through which the pupils are introduced to the Sami people’s history and culture. The other aid is a box originally produced by Ájtte museum, which includes maps, text, objects and clothes, books and CDs on the Sami people’s culture and history.150 When it comes to the Sami culture, this county museum has chosen to focus on schools. Their role is very important since the discourse reaches young individuals at an early stage in their lives, before they become full of prejudice. At this age level, to use the concept “kulturarv” cultural heritage would be wrong. Instead “kultur” culture, appears in the teacher’s guide several times. But I assume that worlds and concepts mentioned in the storyline such as the family, the mountains/the woods, the reindeer, the market are far more effective in reaching out to the imagination of the children and giving them a basic knowledge about the Sami people. Last year I had the opportunity to visit Västerbottens museum in Umeå. The museum has besides some Sami objects in its permanent exhibit, a Sameviste (a permanent Sami settlement outdoor exhibit) which includes three types of Sami dwellings. The museum also has often temporary exhibits and given out special publications through their magazine Västerbotten dealing with the subject of Sami culture. The first issue in 2011151 was dedicated to Sami cultural heritage (Samiska kulturarv). Under this headline, subjects such as Sami architecture, Ume Sami language, Sami objects in the museum’s collections, Sami building preservation and Sami clothing are discussed. The publication using this title has a function of defining

147 Norrbottens museum, Om museet, http://norrbottensmuseum.se/om-museet.aspx, last uppdated: 2014 (visted: 2015-05-09). 148 Swedish Lappland, Resmål, Norrbottens museum Björksktan, http://www.swedishlapland.se/se/Resmal/Lulea/Gora/Sevart/Norrbottens-museum-Bjorkskatan (visted:2015-05- 10). 149 Josbrant & Ranweg 2005. 150 Norrbottens museum, Lånematerial om samer, http://norrbottensmuseum.se/barn- skola/skola/laanematerial/om-samer.aspx, last uppdated: 2014 (visted: 2015-05-09). 151 Västerbotten museum, Västerbotten, 1-11, 2011.

45 different aspects of Sami culture under a main headline, and gives an idea of what may be included under the title, but does not go into discussing the definition itself. On their website the museum does not have any information on Sami culture. During 2014 the museum had a series of cultural discussions in which the subject of Sami cultural heritage was taken up. Unfortunately the debate was not recorded but Helena Kuhlefelt, the discussion leader, mentioned that during the debate they talked a lot about how difficult it is to define cultural heritage by ethnic affiliation.152 We see that the subject is current and alive within the museum’s activities. As a whole the discourse which the museum presents is open, wide and full of possibilities. I have found a similar open position at other museums, for example at the Swedish History Museum in Stockholm. Another regional museum in Västerbotten County is the Skogsmuseet (Forest museum) in Lycsele, which has a permanent exhibition on Sami people in the forest.153 However the museum does not have any information on Sami culture on their website. In Jämtland County, Gaaltje, the South Sami Culture Center plays an important role for the entire region for Sami couture and other issues. There is no definition nor mention of Sami cultural heritage (samiskt kulturarv) on the museum’s website. In Jämtland County there is also a regional county museum, Jämtli. Even though the museum has had exhibitions on Sami culture and has published material on several Sami subjects, it does not have information on Sami culture on their website. The County Museum of Dalarna, Dalarnas museum, began collaborative work with Idre sameby in 2004 after having been criticized for not having paid enough attention to Sami culture.154 The collaboration work led to an exhibition and a publication on Idre sameby. There are Sami object in the museum’s collections.155 However the Museum’s website does not give any specific information on the Sami people’s culture. In Västernorrland the County Museum, Murberget-Länsmuseet Västernorrland, does not have specific information on Sami culture, but has in their website information about Sami objects from their collections and temporary exhibits they have had in the past with Sami cultural themes. One of the most important exhibits took place in 2008-2010. It was a lengthy initiative which was called “From Sápmi to Murberget”. In the exhibition catalogue of objects (E-6) historical people who have contributed to save Sami cultural heritage are mentioned.156 The concept “kulturarv” is mentioned in this context, to define objects with “museal” (suitable for a museum) and pedagogic value. Länsmuseet Gävleborg, the County Museum of Gävleborg has no information nor material on the Sami people whatsoever.

152 Personal communication Helena Kuhlefelt, 2014-11-19. 153 Skogsmuseet, I & av skogen, http://www.skogsmuseet.se, I-och-av-skogen (visited: 1015-05-10). 154 Sveriges Radio, Sameradion & SVT Sápmi, Dalarnas museum inleder samarbete med Idre sameby, 2004-11- 16, http://sverigesradio.se/sida/artikel.aspx?programid=2327&artikel=504706 (visited: 2015-05-10). 155 Skielta, Anna, Skogssamerna i de mellansvenska skogar, Sápmi, 2014-10-30, http://www.samer.se/4049?template=print_artikel (visited: 2015-05-10). 156 Murberget-Läsmmuseet Västernorrland, Från Såapmi till Murberget, 6 februari 2008- 30 april 2010, last uppdated: 2010-02-09 (visited:2015-05-10).

Sami regional organizations Noerhtenaestie, is Västernorrlands Sami association. They have both a website157 and a Facebook page.158 The site is mainly directed to Sami and Sami descendants in the County, but also for those who share the association’s values. It provides information on events, the association’s history and useful links. The Facebook page was created as a personal page. The Swedish words kulturarv nor kultur are not used once. In the southernmost province of Sweden, Scania (Skåne), there is a Sami organization that goes by the name of Samer I Syd (Sami in the South). They have both a website159 and a Community Organization page in Facebook.160 The association is open to all who agree with their statutes. The site provides basic facts on Sápmi, information about relevant events, and useful links. Their Facebook page has the same function. The Swedish word kulturarv is not used, however, kultur, kunskap (knowledge) and tradition, in this case, are used.

Observations In sum, we have been able to see that within the six Swedish counties that cover Sápmi, some of the administrative agencies and organizations try to explain and define some aspects of the Sami people’s culture. The concept of Sami cultural heritage is occasionally present and mainly in museums or research contexts. The idea that there is a Sami cultural heritage and that it should be protected is represented as a truth at a regional level in the counties above. This situation seems to be common for all counties even if in some cases it is stated more implicitly. The interests which are being raised in these cases are not the Sami peoples’ but those of national cultural policy through regional planning. As to the regional museums, the overall picture shows us that even though some of the museums are much more active than others, they do not use nor provide a precise definition on Sami cultural heritage or even Sami culture. However, some of the museums, especially in Norrbotten, Västerbotten and Dalarna do present Sami culture through their temporary and in some cases permanent exhibitions and other activities, such as conferences, talks and publications. The museums present Sami culture and all of their aspects as a truth. They often rely on Sami sources and/or the Ájtte museum in Jokkmokk for their material and evidence. The mobilized interests in this case are cultural, to spread information to the public on Sami culture. How this is done, that is another question. However it may seem that much of the material presented and how it is done is influenced by an established authority consensus. Of the two regional Sami organizations we have been able to identify, the one located in the north (within Sápmi) has a more closed nature, while the one located in the South of Sweden

157 Noerhtenaestie Sameförening, Välkommen till Noerhtenaestie, Västernorrlands sameförening, http://www.noerhtenaestie.com, last uppdated: 2015-02-08 (visited: 2105-05-02). 158 Facebook, Noerhtenaestie Sameförening, https://www.facebook.com/noerthenaestie?fref=ts (visited: 2015- 05-02). 159 Samer i Syd, Välkommen ja Buorisboahtem, http://samerisyd.com (visited: 2015-05-02). 160 Facebook. Community Organization, Samer i Syd, https://www.facebook.com/pages/Samer-i- Syd/111221232367917 (visited: 2015-05-02).

(outside Sápmi) welcomes all those who are interested to become members and learn about Sami culture. The concept “kulturarv” is not used by any of them.

F- Local level

When we come down to a local level the main sources for this analysis are ward municipalities and Sami villages. Local Sami organizations and Swedish “homeland” associations have also been taken into consideration.

Swedish samebyar The Sami people’s traditional way of organizing the Sami community was through the siida- system.161 The siida is a Sami local community. It has existed from a time in the past that was so long ago that people have no knowledge of memory of it.162 Nowadays the siida in a sense still lives on in the reindeer herding siida, sameby, which were introduced in Sweden as administrative units for large-scale reindeer herding through a reindeer herding law in 1886.163 The sameby is not a village as the Swedish word “by” may suggest. It is an association of reindeer-herding households which can be compared to a business association.164 According to Ruvhten sameby, siidan has always been a concept throughout the Sami people’s history.165 Independent from the reindeer herding units, samebyar, it seems to me that the traditional siida-concept still lives on in the Sami people’s society. It seems to be present as a form of collective consciousness which gives them a reference frame of belonging166. For the study on this level I have first worked with the texts used by reindeer herding units, samebyar. In Sweden there are 51 samebyar. These are divided into mountain, forest and concessionary samebys. While mountain samebys move their herds to the mountains in the summer and to the forest areas in the winter, the forest samebys remain in the forest all year round. Concessionary reindeer herding allows non-Sami people to own reindeer.167 Twenty-three of these samebyar have their own websites. Most of these contain some basic concepts on Sami culture and or/history while others refer to Sami cultural institutions such as Gaaltje cultural center in Östersund or Ájtte museum in Jokkmokk for information on Sami culture.

161 Sápmi 2015ii, Sami Information Center, Samerna organiserar sig, http://www.samer.se/4369 (accessed: 2015-04-30). 162 Sara 2009, 153. 163 Renbeteslagen (1886:38), see Bengtsson 2004, p. 14 and 18. 164 Reichwald and Svedlund 1977, p. 16. For an offcial definition of sameby see: Sámid Rikkaserarvi, Svenskarna Samernas Riksförbund, Medelmmar, Samebyar, http://www.sapmi.se/om_4_0.html , last uppdated 2014-10-29 (visited: 2015-05-10). 165 Ruvhten sijte, Från siida till sameby, http://ruvhten.se/?page_id=101 (visited 2015-04-30). 166 Cf. Labba 2009, p. 2: “Within the siida kinship relationships, belonging to a certain grazing area and situation determined leadership are of crucial importance”. However, I believe that the sense of belonging has more than just a geographical connotation. 167 Sametinget 2015, Kontaktuppgifter till Sveriges samebyar, http://www.sametinget.se/samebyar (accessed: 2015-04-30).

Ruvhten sijte, Härjedalens Municipality Only three samebyar provide detailed information on the Sami people’s cultural heritage. The first of these is Ruvhten sijte, a mountain sameby in Härjedalens Municipality, Jämtland County. It is Swedens second southmost located sameby. They have a website with humor (F- 1) in which they point out: “We have been here longer than anyone else, and will always be here.”168 Ruvhten sijte’s website presents a thorough historical description focused on the Southern Sami people in which they underline that two aspects have always stood as obstacles in the research for truth: 1. Prejudism and 2. The authority of the dominating State. What is most important is that this sameby has a clear consciousness of their own identity in relation to the Western academic research’s standpoint and are able to say “for us Sami, the interdisciplinary focus is natural and logical” concluding that the southern Sami pepole’s history would be simple and uncomplicated if it would have been written by researches without predetermined and prejudiced nationalistic beliefs.169 The discourse does not deal specifically with the concept of cultural heritage, but it seeks to clarify an important point which is how the Sami people see things. The message is directed to a general public with a certain academic knowledge. It is most interesting to see that an interdisciplinary research focus, and perhaps a holistic one, is better accepted by the southern Sami people.

Idre sameby, Älvdalen Municipality The second relevant website belongs to Idre sameby. Idre sameby is the southernmost located sameby in Sweden. It a mountain sameby which is located in Älvdalen Municipality, in Dalarn County. Sami culture is presented in their website under the double title: “A living culture / the inner life”.170 The text (F-2) was written by journalist and public information officer Nils Gustav Labba. It was put together during an EU project entitled Sami information and communication in interaction171. He begins by presenting a depiction of the idea that most people have about Sami culture. It is an image of a people that speak an ancient language, with beautiful, colorful and old-fashioned clothing, with their own way of singing and who have reindeers, something which is the most important of all in their culture. Then Labba turns the argument around and says that for the Sami people, none of this is Sami culture. It is not the external features nor the cultural expressions which are central. He continues to explain that Sami culture is the inner life. It can be when they row a boat over a lake, walk though nature or prepare coffee. Sami culture is in his explanation, among other things to have tranquility, which is part of the tradition. And not even this, states Labba, is valid as a definition of Sami culture, it will take a long time until it can be defined. The discourse is

168 Ruvhten sijte, Rennäring och samisk kultur, http://ruvhten.se (visited 2015-04-30). 169 Ruvhten sijte, Arkeologi och politik går hand i hand, http://ruvhten.se (visited 2015-01-02). 170 Idre sameby, En levande kultur - Det inre livet, http://www.idresameby.se/index.php?p=d&c=a (visited: 2014-02-25). 171 Personal communication Anneli Jonsson, Idre sameby, e-mail, 25 February 2014.

49 clear, and the message is directed to anyone. The effect of first presenting and image, to later say, this image is not valid, is very effective.

Udtjá sameby, Jokkmokks Municipality The third sameby that has a website which presents extensive information on Sami culture is Udtjá sameby. This forest sameby is located in Jokkmokks Municipality, Norrbotten County. Jokkmokk is the old heartland of the Swedish Sami.172 Their homepage (F-3) is mainly directed to those who have their roots in the Rödingsträsk area. The site contains information on genealogy, relevant newspaper clippings from 1886 on, photo albums and a section with the title: “Before the embers die down” were we find information about a study carried out by the Swedish Biodiversity Center and the Swedish Sami Parliament on Sami traditional knowledge.173 We are informed that within this study there is an article by Agneta Silversparf which deals with the traditional knowledge of the people from Rödningsträsk, where she has her roots. Just as in the publication the North Sami word árbediehtu is presented as meaning both Sami cultural heritage and Sami traditional knowledge. We are also informed that this árbediehtu which has been gathered through many generations is now at risk and may be lost. The discourse in this case is to inform a more restricted public about a publication. That which is interesting is the acceptance by the sameby of including the concept cultural heritage within the North Sami word árbediehtu which has been mainly used in the last decade to describe “traditional knowledge”.174 I find it also important to remark that during the Swedish National Heritage Board’s annual meeting in 2011, Swedish-Sami municipal politician Ragnhild Svonni stressed out the importance of the Sami concept “árbediehtu” (traditional knowledge) when she spoke about the Sami people’s relationshp to nature.175

Laevas sameby, Norrbotten County There is one last text which has a relationship to a Swedish Sami sameby and it is part of an interview in 1976 with Ida Niia who lived in Årosjokk, and belonged to Laevas sameby. This is a mountain sameby which extends along the northern side of the Kalix River in Norrbotten County. In the interview (F-4) she describes that after all the obstacles they had in getting their children accepted to a boarding school in Kiruna, it finally went well for her children. Ida ends with an extraordinary comment: “-The youngest girl is the only one of the children that cannot speak Sami. It is of course sad. But if one considers this I do not know what we, the poor Sami, have to loose when this Sami culture, which they speak so much about, disappears. This culture is after all, of course, not something that concerns us.”176 This

172 Huss 2001, p. 139. 173 Silbonah sámesijdda, Rödingsträsk – Silversparrbyn, Árbediehtu – samisk kulturarv och traditionell kunskap, http://silbonah.se/13/54/arbediethu-traditioner-i-fokus (visited 2015-01-02). 174 Cf. Árbediehtu pilotprosjekt 2008-2011, Aerpiemaahtoe – Árbbediehto – Árbediehtu – Traditional knowledge, http://www.arbediehtu.no (visited: 2015-04-30). 175 Svonni 2011. 176 Reichwald and Svedlund 1977, p. 90.

50 publication was made by non-Sami people interviewing Sami people, who believed that a better knowledge of Sami culture was needed in the mid 70’s. The message is a direct testimony of a Sami woman telling the world about her own life experiences. And she tells us an important thing: that the ongoing discussion at the time, in the mid 70’s in Sweden was not a Sami discussion, at least at a local level, it was a foreign phenomenon to them.

Swedish municipalities within Sápmi Also at this local level we come upon the Swedish Municipalities that fall within the territory that Swedish Sápmi covers. In Sweden since 2012 nineteen municipalities are included in the Sami management area for minority languages. All of these municipalities have official websites. Seven of these municipalities do not mention Sami culture at all or refer directly to other institutions on this subject.

Sorsele Municipality Of the twelve remaining municipalities four provide very little information on Sami culture. One of these is Sorsele Municipality (F-5) which in their webpage suggests what to see and do in the municipality and endorses two natural reserves, Vindelfjällen and Ammarnäs at the same time that it promotes a touristic experience known as “Lapplandsafari” to be experienced at a prize winning Sami mountain farm in Ammarnäs177: Geunja Samisk Fjällgård. Sorsele Municipality is a municipality in Västerbotten County in northern Sweden with a population of about 3000 inhabitants. Under the title “Sami culture” the website quotes what seems to be a text from a Sami source: “Nature and indigenous people’s cultures have always fascinated those who travel. We [the Sami people?] seek ourselves back to the origin and to nature’s vital beauty”. The source of this quote is unspecified, but it seems to me that it must come from the Sami people that run the Geunja Sami farm. In this case Sami culture is offered as different and exciting experience. The webpage for the Lapplandsafari experience itself, which is run by the Sami couple Mikael and Ann-Kristine Vinka, explains that “as a guest one is able to participate and contribute actively to the preservation of Sami cultural heritage and local nature conservation.”178 Of course, I can understand their point. Spreading knowledge on Sami cultural heritage through direct experience is a way of stewardship. The choice of name “Lapplandsafari” is interesting in itself since it has pejorative connotations. But this is the subject for another study. Sorsele municipality in an illustrated brochure179 that welcomes visitors and newcomers to the municipality briefly describes Sami people and Sami culture. We are informed that within Vindelfjällen’s nature reserve there are remains of Sami settlements and Sami places of

177 Sorsele kommun, Se och Göra, Samisk kultur, http://www.sorsele.se/default.asp?pageid=45507 (visited: 2015-01-02). 178 Naturens bästa, Genjua Samisk Fjällgård – Lapplandsafari, http://www.naturensbasta.se/arrangorer/detalj.asp?ID=91”... här är du som gäst med och bidrar aktivt till bevarandet av det samiska kulturarvet och lokalt naturskydd.” (visited: 2015-05-01). 179 Sorsele kommun, Sorsele, http://www.sorsele.se/media/sorselemapp_webb.pdf, last updated: 2011-09-15 (visited: 2015-05-01).

51 worship. The same description adds that in Ammarnäs one has the opportunity to meet internationally renowned Sami craftsmen and Sami tourism entrepreneurs who specialize in showing Sami culture. In sum, Sorsele municipality promotes Sami culture through tourism. I find that the discourse that Sorsele municipality which originates in their office of tourism presents Sami culture as something exotic, a leftover from the past, but however not included in the municipality’s everyday life.

Arvidsjaur municipality With about 6000 inhabitants, also in Norrbotten County we find Arvidsjaur municipality which presents instead a chronological description stating that historically the municipality is Sameland, since the area was colonized late by the Swedes when the first colonists came to the area in 1757.180 The text (F-6), which is based on an article by Allan Lundqvist in Piteå- Tidningen from 1981, describes in general terms how the Sami people were affected by colonizationas well as the character of church town which the locality of Arvidsjaur has. Even though this municipality was during such a long time was only inhabited by Sami people, does not lift this fact, in the cultural pages of the municipality’s website, they choose to promote the Galleaur cultural reserve,181 which consists of a preserved Swedish farm environment from the 19th century. Further down the same website structure, under the headline “Leasure activities – culture” Lappstaden,182 which is actually Sweden’s largest preserved Sami church town is presented as a relevant cultural environment. In a way the discourse in this case is similar to that of the preceding municipality. The Sami past is mentioned, but the non-Sami present seems to be more important. The historical description of Arvidsjaur ends however, after describing its Sami past, stating the fact: “Now a new time has come with a higher standard of living.”

Krokom Municipality Further south, Krokom Municipality which underlines in their website that after the new Swedish law on national minorities and minority languages was applied in 2010,183 together with the Sami Cultural Center Gaaltje, intended to strengthen and make evident Sami language and culture.184 In the municipality’s Cultural and Political Program185 entitled

180 Arvidsjaurs kommun, Historik, http://www.arvidsjaur.se/sv/BoLeva/Flytta-till-Arvidsjaur1/Om- Arvidsjaur/Historik, last uppdated: 2008-09-23 (visited: 2015-01-02). 181 Arvidsjaurs kommun, Kultur och bibliotek, http://www.arvidsjaur.se/sv/BoLeva/Kultur-och-Fritid, last uppdated: 2008-08-26 (visted: 2015-05-01). 182 Arvidsjaurs kommun, Kulturmiljöer, http://www.arvidsjaur.se/sv/BoLeva/Kultur-och- Fritid/Kulturen/Kulturmiljoer , last uppdated: 2008-10-23 (visited: 2015-05-01). 183 Lagen om nationella minoriteter och minoritetsspråk (SFS 2009:724), see Länsstyrelsen i Stockholms län, Nationella minoriteters rättigheter, En handbok för kommuner, landsting och regioner, Stockhol, 2011, p. 17, online at: http://www.minoritet.se/1871 (visted: 2015-05-01).

184 Krokoms kommun, Krokom – samisk förvaltningskommun, http://www.krokom.se/snabblankar/sapmi/samiskforvaltningskommun.1712.html (visted: 2105-05-01).

“Culture for all” we find an attempted approach at describing Sami culture (F-7). After a general description of the Sami people as an indigenous people with their own language, it is mentioned that the Sami people there is a wide range of art forms that employs many Sami business owners. The text underlines that “Sami culture is important for the Sami people because it makes visible and enriches the Sami community’s life at the same time that it creates work opportunities.” The discourse has to do with justifying the present existence of an indigenous people which has lived within the municipality since times inestimable. The argument that Sami culture is important for the Sami people is redundant and obvious, since it is important for mankind. It is a politician’s point of view.

Storumans’ Municipality In their website Storumans’ Municipality in Västerbotten County (F-8) under the headline “Cultural history and Cultural heritage”186 simply mention the existence of Atoklimpen, a mountain considered to be sacred by the Sami people, which today is a cultural reserve area. For more information the municipality refers to Västerbotten County’s website. Beside this, under the title “Culture” there is a webpage which describes very short what to see and do in the municipality illustrated by a photograph that shows a Sami person in front of the Sami flag (F-9).187 The discourse applied by Storumans’ Municipality is indirect. They mention and show that Sami culture is present within the municipality, but the fact is not described nor further commented. At the same time by placing the photograph in which Sami culture is prevalent, deliberately or not, the message is saying: “Sami culture is what is important in Storuman’s Municipality”.

Umeå Municipality The city of Umeå was elected European Cultural Capital for 2014 through the European Commission’s European Capital of Culture program. Umeå Municipality although it belongs to the 19 municipalities chosen as management area for minority languages, has no information on Sami culture at their website. The only reference to Sami cultural heritage at the website appears in a reproduced speech (F-10) which was given by Ulla Barruk Sunna, representative for the Sami delegation in Umeå on the Sami people’s National Day, February 6th, 2014.188 In this case we have two discourses present on the same site.

185 Krokoms kommun, Kukturpolitisk program, Kultur för alla, 2014, p. 18-19, online at: http://www.krokom.se/download/18.601b0a46143fe3c9a555f79/1401195491417/Kulturpolitiskt_program.pdf (visted: 2015-05-01). 186 Storumans kommun, Uppleva & göra, Kulturhistoria och kulturarv, http://www.storuman.se/Uppleva-- gora/Kultur/Kulturhistoria-och-kulturarv (visited: 2105-01-02). 187 Storumans kommun, Uppleva & göra, Kultur, http://www.storuman.se/Uppleva--gora/Kultur (visted: 2105- 05-01). 188 Umeå kommun, Kommun och politik, Ulla Barruk Sunna, http://www.umea.se/umeakommun/kommunochpolitik/tillganglighetmangfaldochjamstalldhet/nationellaminorite terochminoritetssprak/error/ullabarruksunna.4.1a5fea8a1437b3e6e5210957.html (visited: 2015-01-02).

Perhaps what is most important in the discourse of her speech is that the Sami culture is seen as a resource. It is a positive presentation and at the same time a reminder of belonging. Umeå Municipality’s discourse, instead, since it is presented under the category “Municipality and politics” on their website has another character. Barruk Sunna’s speech is reproduced in its entirety, but it has no comments nor explanations whatsoever. In the wide structure of the website which is full of information, the speech appears as an outsider to the Municipality itself. The only page on cultural history and cultural heritage189 on the website simply refers to the Regional museum, Västerbottens museum, as the responsible entity for this matter. Beside this on another website, which worked as a portal for Umeå municipality, Umeå University as well as the business sector, aspects of the Sami heritage in Umeå (F-11) are presented in English.190 The text however begins with the unfortunate statement “The Sami are Sweden's, and in principle Europe's, only indigenous people.” The text goes on to express the importance that Sami culture has in the City’s diversity and history and how the local and regional museums together with Umeå University help to keep Sami language and culture alive. The discourse is basically political propaganda. It says nothing about the Sami people, only how good the city and the established institutions are doing their work. The beginning claim which only means to say –“we have the only indigenous people in Europe” is frightening.

Strömsunds Municipality On their website Strömsunds Municipality has a page (F-12) where they describe the fact that since Strömsund is a part of the area where Sami people live, work and exercise their culture, it is natural for the municipality to be included within management area the Sami minority language.191 Sami culture is only mentioned in relation to the municipality’s duty to protect both Sami culture and language in accordance with the Swedish law of national minorities and minority languages.

Måla Municipality The remaining six municipalities do give the Sami people a place. The first of these is Måla Municipality, located in Västerbotten County, with a bit more than 3000 inhabitants. It has a website which includes a page dedicated to Sami culture.192 The webpage gives information and shows images of places, a museum, people and legends which can be visited and which are important to be able to experience Sami culture.

189 Umeå kommun, Kultur och fritid, Kulturhistoria, kulturarv, http://www.umea.se/umeakommun/kulturochfritid/kultur/kulturhistoriakulturarv.4.3c34d75c1292984ed9680001 135.html (visted: 2015-05-01). 190 Umeå vill mer, Umeå – the Sami heritage, http://www.umea.se/mer/otherlanguages/inenglish/umeathesamiheritage.4.1255481e123d7d67aaa800012983.ht ml (visited: 2014-12-14) 191 Strömsunds kommun, Samisk förvaltningskommun, Strömsunds kommun / Straejmien tjïelte, http://www.stromsund.se/6178.html (visted: 2105-05-01). 192 Måla kommun, Uppleva, göra, Samisk kultur, http://www.mala.se/?id=6503 (visited: 2015-01-02).

The message in Måla Municipality’s discourse is simple, they present the Sami peoples cultural heritage under the caption of things to see in Måla, analogous to all other cultural heritage present in the municipality: museums, churches and cultural environments.

Lycksele Municipality Located in central Västerbotten County, Lycksele Municipality has a very complete website with information not only in Swedish, but also in the Ume Sami, North Sami and South Sami languages. It presents a page on Sápmi193 that introduces general information on the Sami people and their culture. For more information Lycksele kommun refers to Sápmi, the Sami Information Center.

Bergs’ Municipality While in Jämtland’s County, Bergs’ Municipality has several pages on its website decicated to the Sami people who live in their region. These pages cover Sápmi, Sami history, Sami craftsmanship among other things. Most interesting is the page (F- 13) dedicated to the Sami people who live in Bergs’ Municipality.194 Not that the information on all these pages about the Sami people are completely bilingual, in North Sami language and in Swedish. On the page that describes how reindeer herding is important for the Sami people in the municipality, it is emphasized that Sami culture is an important part of Bergs’ Municipality’s identity. The discourse seems to be presented by a society in which the Sami people are accepted and included as well.

Dorotea Municipality Just as Berg’s Municipality does, Dorotea Municipality in Västerbotten also presents on its website all of the pages which have to do with the Sami People in both the North Sami language and in Swedish.195 The information presented with basic facts about the Sami people is taken directly from to Sápmi, the Sami Information Center. The municipality also points out that there is a Sami consensus196 which shall participate in those decisions that affect and influence the Sami people living within the municipality. Dorotea Municipality’s discourse is the same as Berg’s Muncipality. It seems to be presented by a society in which the Sami people are accepted and also involved.

193 Lycksele kommun, Nationella minoriteter, Sápmi, http://www.lycksele.se/templates/Page.aspx?id=23725 (visted: 2015-01-02). 194 Bergs kommun, Fritid, kultur & turism, Saemieh Bieren tjielte – Samerna i Bergs kommun, http://www.berg.se/fritidkulturturism/saepmisameland/saemiehbierjentjieltesamernaiberg.4.7e2f6b811438ad8af3 417f6.html (visted: 2015-05-01). 195 Dorotea kommun, Deahpadimmieh saemien bijre – Fakta om samer, www.dorotea.se/default.asp?path=39576,39613&pageid=56505 (visted: 2105-01-02). 196 Dorotea kommun, Saemien raerie – Samisk samråd, http://www.dorotea.se/default.asp?path=39576,39610&pageid=56511 (visited: 2015-05-01).

Jokkmokk Municipality With a website that has a special section dedicated to Sápmi Jokkmokk Municipality stands out.197 The site has maps and films about reindeer herding life in Swedish as well as in the North Sami, South Sami and Ume Sami languages as well. There is also information about many other aspects of Sami society with links to the County Administration Board, The Swedish Sami Parliament and The World Heritage Site Laponia. This municipality which is the old Swedish Sami heartland gives the Sami people their own place in the municipality’s society. When referring to cultural heritage within the municipality the concept is only mentioned twice in reference to the Laponia World Heritage Site.

Härjedalens Municipality In the southmost part of the Sami management area for minority languages we find Härjedalens Municipality. The name of the municipality on the website appears in both Swedish and South Sami language. They begin their description of the Sami people in Härjedalen (F-14) by mentioning that there are three samebyar within the municipality.198 This is the first and only case I have seen this. Once again, like in the cases of Berg and Umeå, Härjedalen points out that Sami culture is an important part of Härjedalens identity. For more information one is referred, as in the case of Lycksele, to Sápmi, the Sami Information Center.

As we have observed only just a few of the Swedish municipalities which have been given the function of managing Sami culture and language actually mention the Sami people’s culture at all. It is only a few municipalities that open enough to have accepted the Sami people and included them in their community.

Sami local organizations There are about fifteen registered Sami local organizations in Sweden, but not all of them have web presence. The Kiruna Sami Association, Kiruna sameförening, is, för example one of the oldest Sami organizations in Sweden, founded in 1937. The organization looks after the Kiruna Sami’s rights and is important for the Sami community life. The current chairman Ann-Catrin Stenberg Paratapuoli says that when the organization was created, over 75 years ago, there was a strong discrimination against the Sami people, today the situation is similar, but in a more sophisticated manner.199 Kiruna sameförening has no website, only little web presence through a Facebook local business page,200 which however provides no information.

197 Jokkmokks kommun, Sápmi, Ett folk i fyra länder / Álmmuk nieljen rijkan/Álbmot njeallje riikkas, http://www.jokkmokk.se/ext/templates/extDepartmentPage.aspx?id=1539 (visited: 2105-01-02). 198 Härjedalens kommun – Herjedaelïen tjïelte, Kultur & Historia, Samerna i Härjedalen, http://www.herjedalen.se/omkommunen/kommunfakta/kulturhistoria/samernaiharjedalen.4.49f66bd711c6b6d65 5a80003012.html (visited: 2015-01-02). 199 Unga, Maria, ”Kiruna sameförening firades”, Norrländska Socialdemokraten, 2012-10-09, http://www.nsd.se/familj/kiruna-sameforening-firades-7199152.aspx (visted: 2015-05-01). 200 Facebook, Local Business, Kiruna Sameförening, https://www.facebook.com/pages/Kiruna- Samef%C3%B6rening/178460305523716?fref=ts (visted: 2015-05-02).

While Jokkmokk Sami Association, Jokkmokk sameförening has only a closed group page on Facebook,201 Vueltjere duodji is an association in Vilhelmina Municipality that works with cultural issues in cooperation with the Municipality at schools and pre-schools in Vilhelmina.202 They have a website203 in which they describe that their main purpose has been to promote Sami craftsmanship since 1992. There is no outwards information on what Sami duodji is, the site takes for granted that the reader is informed. There is another Sami organization in Vilhelmina, which is said to be Sápmi’s oldest, founded in 1904. It is The Fatmomakke Sami Association, Fatmomakke sameförening204 which works with cultural issues to raise interest and knowledge about Sami culture. The association has a webpage205 in which (F-15) we are informed that the association like other Sami associations, are in nature, contrary to samebyar, created by Sami people for Sami people. The Arvidsjaur Sami Association, Arvidsjaurs sameförening, instead, does have its own website which is intended to have information about their tasks and activities.206 However, besides an uploaded newsletter from December 2012, the site is completely empty. This association has a public group page on Facebook.207 The page on Facebook contains information on events, and other activities within or related to the association. One group member sought after the right pattern for her Sami outer garment, which is called “kolt”. The Swedish word kulturarv is not used in the public group Facebook page. The alternate Swedish words used are tradition, traditionell kunskap (traditional knowledge) and kultur. The Lycksele Sami Association, Liksjuon Sámien Sjäbrrie – Lycksele sameförening, has both a website in the form of a blog208 and a public group page on Facebook.209 The wesite provides information about events in Sápmi, the eight Sami seasons of the year and a rich list of links to sites that provide information about the Sami people such as Sápmi, the Sami Information Center, publications by the Swedish Sami Parliament, UN General Assembly’s Report by James Anaya from 2011 as well as other important publications and relevant studies. Anyone is invited to be a member of the association, even non-Sami people. The Swedish word kulturarv is not used in the public group Facebook page. The alternate Swedish words used are tradition and kultur.

201 Facebook, Closed Group, Jokkmokks sameförening, https://www.facebook.com/groups/243129079081402 (visited: 2015-05-02). 202 Vilhelmina kommun, Vueljere duodji, http://www.vilhelmina.se/Hem/leftsidebar/900/FOV1- 00050C82/FOV1-00050CAD/FOV1-00050C84/S03937EB2 last uppdated: 2012-12-18 (visited: 2015-05-02). 203 Vualtjere duodji, Föreningsinformation, Historik, http://www.vualtjereduodji.se/foereningsinformation/historik (visited: 2105-05-02). 204 Vilhelmina kommun, Fatomomakke sameförening, http://www.vilhelmina.se/Hem/Katalog/FAV1- 00050AB5/FOV1-00050C82/FOV1-00050CAD/FOV1-00050C84/S03937E9B (visted 2015-05-02). 205 Fatmomakke, Sameförening, http://www.fatmomakke.se/index1.html, last updated 2104-01-21 (visted: 2015- 03-02). 206 Arvidsjaur Sameförening, http://www.svenskalag.se/arvidsjaursameforening (visited: 2015-05-02). 207 Facebook, Public Group, Arvidsjaurs Sameförening, https://www.facebook.com/groups/105343699565261 (visted: 2015-05-02). 208 Liksjuon Sámein Siäbrrie- Lycksele sameförening, Hem, https://lyckselesameforening.wordpress.com (visited: 2015-05-02). 209 Facebook. Public Group, Lycksele Sameförening, https://www.facebook.com/groups/Liksjousamit (visited: 2015-05-02).

Within Vittangi sameby’s area there is a mountain area that goes by the name of Pessinki. The Pessinki Sami association has been named after it and is active in both Kiruna and Pajala Municipalities. The association has a website210 which states that the association’s main goal is to safeguard the Mountain Sami language and culture. It seems to be a site for mainly internal use. No description of Sami culture is provided. The Måla Sami Association, Måla Sameförening, does not have its own website, but instead has a webpage211 at Måla Community’s portal, iMåla.se. It provides information on events related to the local Sami community. The last entry is from December 2010. The Gällivare Same Association. Gällivare Sameförening, has both a website212 and a Facebook page.213 The website is practically empty from information it seems to have been created but never built. It only contains the association’s statutes. The Facebook page was created as a personal page. The Swedish words kulturarv, tradition nor kultur are not used once. The Ammarnäs Same Association. Ammarnäs Sameförening, has also both a website214 and a Business Facebook page.215 The website page provides only basic information, while the Facebook page, which is registered as a Coffee shop – Museum, provides information on events related to the local Sami and the present Sami situation in Sweden. The Swedish word kulturarv is not used, however, kultur and tradition, in this case, are used.

Sami organizations outside Sápmi (in Sweden) Besides all these Sami associations mentioned above, there are a few based in urban areas. The Umeå Sami Association Såhkie, Såhkie Umeå sameförening, has a website in both Swedish and English.216 The site covers both the association’s internal issues and also information about the activities which are intended to reach the outside world. The site does not have general information on the Sami people nor links to related sites. It concentrates on their own activities and their work with revitalizing the Ume Sami language. In the capital, Stockholm, we find The Same Association in Stockholm, Sameföreningen i Stockholm, which has a website217 and two pages in Facebook. The webside is very complete with information about the Sami people and related events. It has a special section on culture which contains many pages dealing with the subject of traditional knowledge. The first of the

210 Pessinki Sameförening, Välkommen till Pessinki Sameförening, http://pessinkisameforening.se (visited: 2015- 05-02). 211 Imåla.se, Måla Sameförening (Förening), http://www.imala.se/index.php?go=profil&id=95891224 (visited: 2015-05-02). 212 Gällivare Sameförening, För alla samer i Gällivare Kommun, Hem, https://gallivaresameforening.wordpress.com, last uppdated 2011-04-15 (visited: 2015-05-02). 213 Facebook, Gällivare Sameförening, https://www.facebook.com/gallivare.sameforening (visited: 2015-05-02). 214 Gavtsjavrrie, Ammarnäs sameförening, https://gavtsjavrrie.wordpress.com/ammarnas-sameforening (visited: 2015-05-02). 215 Facebook, Coffee Shop – Museum, Ammarnäs Sameförening, https://www.facebook.com/pages/Ammarn%C3%A4s-Samef%C3%B6rening/517142881693683?fref=ts (visited: 2015-05-02). 216 Såhkie, Buörriebåhtieme! Välkommen! Welcome! http://www.sahkie.se (visited: 2015-05-02). 217 Sameföreningen i Stockholm, Välkommen till Sameföreningen i Stockholm, http://sameforeningen- stockholm.se (visited: 2015-05-02).

Facebook pages218 was created as a personal page and is quite anonymous, although it has many posts since its creation in 2013. The Swedish word kulturarv is mentioned once, while tradition and kultur are used more frequently. The second Facebook page219 is registered as a Community Organization. This seems to be the official Facebook page created in 2009, which informs us that the association itself was founded in 1947. The Swedish word kulturarv is mentioned three times, while tradition and kultur are used more often. As a final point, The Sami Association in Gothenburg, Sameföreningen I Göteborg, has a website.220 The website has a page with general information on the Sami people which begins with a quotation from the Sami Cultural Political Program of 1971. It provides also information on relevant events.

Hembygdsföreningar and Sami culture A hembygdsförening (homeland association) is a non-profit organization that concerns itself with traditional and vernacular culture, both past and present. In Sweden, these organizations are predominantly founded by non-Sami, Swedish people. Within the Sápmi area there are many hembygdsföreningar, however very few of them concern themselves with Sami culture. About a dozen hembygdsföreningar mention place names having a Sami origin, but that is all. However among those few which have become interested in Sami culture are a few spread throughout the country such as Åsaka-Björke Hembygdsförening in Trollhättan, Västra Götaland County; Anundsjö Hembygdsförening, in Bredbyn, in Västernorrland and Laxforsens Bygdeförening, in Kiruna, Norrbotten County; but there is also a concentration of four homeland associations in Jämtland county with Myssjö-Ovikens Hembygdsförening, in Oviken; Offerdals Hembygdsförening, in Offerdal; Undersåkers Hembygdsförening, in Järpen; and Bergs Hembygdsförening, in Svenstavik, all four in Jämtland County.221 This clustering of interest, I imagine could be probably a result of the associations being located close to both Gaaltje, the Sami Cultural Center, and Sápmi, the Sami Information Center, both located in Östersund, the capital of Jämtland County. But there is one hembygdsförening that stands out from the rest, and that is Jokkmokks hembygdsförening. This association works often together with the Àjtte, the Swedish Mountain and Sami museum in Jokkmokk.222 It is also involved in the Historical Winter Market in Jokkmokk, for which there is a specific website.223 The website describes the

218 Facebook. Sameföreningen Stockholm, https://www.facebook.com/sameforeningen.stockholm (visited: 2015- 05-02). 219 Facebook. Community Organization, Sameföreningen i Stockholm, https://www.facebook.com/samefsto?fref=ts (visited: 2015-05-02). 220 Sameföreningen i Göteborg, Välkommen, http://www.sameforeningen.se (visited: 2015-05-02). 221 The information about these hembygdsföreningar is gathered from the site for the Swedish Homeland Association: Sveriges Hembygdsförbund (SHB), http://www.hembygd.se (visited: 2105-05-02). 222 Swedish National Heritage Board, Riksantikvarieämbetet, Vägar till Jokkmokks historia, http://www.raa.se/aktuellt/vara-evenemang/arkeologidagen/till-arrangemangen/lappland/vagar-till-jokkmokks- historia (visited: 2015-05-02). 223 Historiska vintermarknaden i Jokkmokk – Den upplevelse vi gör den till, http://www.historiskamarknaden.se/hist (visted: 2015-05-02).

59 tradition with the over 400-year old Sami market and gives a deep insight as to the nature of Sami culture and its history. There are two texts in this website which I believe are relevant to this study. The first one (F-16) describes the nature of what is Sami.224 It is a description full of personal reflections upon the Sami people’s present situation in Sweden. According to the author, politician BoAnders Arvidsson, the situation takes place within a complex context where there are two points of view: that of those who colonize and that of those who are colonized. The discourse wakes awareness and calls for a recognition of Sami values. It is intended for the general public, but mainly to the dominating State. The second text (F-17), which I assume by its density is by the same author, reflects upon the nature of hembygdsföreningar.225 The text fist gives a description of the nature and function of a hembygdsförening (homeland association), then it reflects upon the situation in Sápmi, stating that in the northern countryside, the homelands welcome a greater diversity and a historical continuity, that according to the author goes beyond what many modern people reflect upon. Once again the discourse is strong, in this case, it seems to be a criticism aimed towards a non-Sami linear way of thinking.

Observations We have been able to observe that of the twenty-three of these samebyar that have Internet presence only three provide detailed information on the Sami people’s cultural heritage. As we have seen Idre sameby choses to define Sami culture as something yet to be defined as a norm. The texts by Ruvhten sijte represents that Sami culture has a different way of seeing things as a truth. Udtjá sameby stressed the importance of traditional knowledge for Sami culture as a crucial fact and in an interview from Laevas sameby we learn that the Sami people consider culture to be a subject which lies far from their everyday worries. The interests being mobilized by the samebyar are of course the Sami peoples’ own. We learn about the existence of a different way of seing things, that it is extremely hard to define Sami culture, but that it is easier to speak about traditional knowledge. We have also been able to observe that only just a few of the Swedish municipalities which have been given the function of managing Sami culture and language actually mention the Sami people’s culture at all. It is only a few municipalities that open enough to have accepted the Sami people and included them in their community. Berg, Dorotea Jokkmokk and Härjedalen municipalities in their texts and web presentations lift the importance of Sami culture and make it a truth. The municipality’s interest of showing an acceptance of the Sami people that are a part of thir community and thir past is being mobilized. Also, the great part of the Sami local organizations, created by Sami people, feel no need to explain what Sami culture is to the outside world. Their association is mainly directed to the local Sami members of the association. The discourse is limited to a selected public. In this

224 Arvidsson, BoAnders, Det samiska, online at: Historiska vintermarknaden i Jokkmokk – Den upplevelse vi gör den till, http://www.historiskamarknaden.se/hist/hembygdsomradet-i-jokkmokk/det-samiska (visted: 2015- 05-02). 225 Historiska vintermarknaden i Jokkmokk – Den upplevelse vi gör den till, Mer om hembygdsföreningar, självkänsla och välkomnande, http://www.historiskamarknaden.se/hist/mer-om-hembygdsforeningar- sjalvkansla-och-valkomnande (visted: 2015-05-02).

60 case the interest is exclusively focused on the organization’s members and their needs. There is no intention of sharing their culture or activities. There are some exceptions as in the case of the Lycksele and Stockholm Sami associations which feel the need to inform about Sami culture and where everyone, even those non-Sami are welcome. We have also seen that the concept cultural heritage reflected by the Swedish word “kulturarv” is seldom used, and when it is it takes place in the capital, close to the dominating cultural institutions. The interest being mobilized in this case is that of a Sami group with the intention to spread and share thier culture. Finally, we have seen that some homeland associations, hembygdsföreningar, located in areas with strong Sami culture presence, have shown some interest in Sami culture, with a geographical concentration around the Gaaltje Sami cultural center in Östersund. Only Jokkmokk’s homeland association stands out, howerver this association works in collaboaration with the Àjtte, the Swedish Mountain and Sami museum and the Historical Winter Market, all located within the same city. The message being represented as truth in this last case, and even in the case of Sami organizations that are more open, is that Sami culture is important and must be preserved and that is why we are sharing our knowledge about it. In most of these cases the description of Sami culture is very brief, so it is very difficult to speak about what is considered to be atypical or strange. However, it is interesting, in the case of Idre sameby, how from a Sami point-of-view the Western interpretation and stereotyping of Sami culture is seen as atypical, strange and erroneous.

“Árbediehtu, Sami traditional knowledge, or only traditional knowledge, there are as many definitions of what it is as there are people.”

(Åsa Nordin-Jonsson, 2010)

DISCOURSE, CONCEPTS AND TENDENCIES

Discourses in use today

From the analysis of available texts we have now a fairly good idea of the present day situation. We will now proceed to answer our initial research question: (A.) Which discourses about the Sami people’s cultural heritage are in use today? I have been able to identify three: an unofficial overall discourse; a Sami adapted AHD discourse and a Sami opposed discourse.

The unofficial overall discourse226 This discourse is based on more than half a century of arguments based on international conventions and charters proposed to protect cultural heritage. We see this discourse present in most official documents at the international, European, as well as Nordic/arctic levels. The texts used in this discourse represent truths which are descriptive and intend to define Sami cultural heritage and Sami culture. The texts are constructed defining features which are believed to be characteristic for the Sami people: that they are an indigenous people in Northern Europe; that they live in close symbiosis with nature; that the reindeer is the most crucial element in Sami culture, etc. The evidence used comes from all available literature and official documents. What is left out is some of the most basic concepts, for example, that we are dealing with a people with a different worldview. In this discourse the interests which are mobilized are those of the established authorized cultural institutions. It is a point-of-view given from above and at the same time from outside.

The Sami AHD-adapted discourse The dominance of a national official discourse is evident in the definition given by the Swedish Sami Parliament. Many other institutions such as regional governments and museums refer to this definition as a starting point. The discourse gives a linear explanation in three steps. But then again it is evident that the structure of this definition is strictly based on the National Heritage Board’s structure for the overall definition of Swedish cultural heritage. In this discourse there are crucial concepts being left out, only because they do not comply with a Westernized worldview. As I understand from this study, and here I would like to

226 I mean ”unofficial” because the discourse is implicit in the texts. In no case I have analyzed Sami cultural heritage has been explicitly defined at an International nor a European/Arctic level.

62 quote Mrs. Inger Inga when she states when it comes to Sami cultural heritage that “The past is connected to the present and the future”.227 In this discourse several aspects of Sami culture are left out to allow the definition to be easily digested by the “linear people”.228 In this discourse the truth represented comes forward halfway. Features of Sami culture are “groomed” to fit into a Western model. A different way of seeing things I mentioned, but not in depth. The idea of the future connected to the past and the present are left out. It is possible to see that the mobilized interests are those of the Sami people, but with a certain fear of unacceptance. A sense that, if something would appear to be atypical or strange, it is best not to mention it. In a critical discourse analysis the intention may seem good, since it seeks to find acceptance, but the consequence is an erroneous definition that lacks the most crucial features which make up Sami culture.

Sami opposed discourse The Sami opposed discourse can be clearly seen in Idre sameby’s definition through the text of Nils Gustav Labba and it can also be found in Sami politician Inger Inga’s statement which we have mentioned before. The message aims to show that Sami culture is something beyond the concepts, definitions and discourses given by the image that most people have about the Sami people. This discourse can also be found in the study by Elina Helander and Kaarina Kailo’s work No Beginning, No End from 1998; in the numerous texts published by the University of Texas at Austin on Sami culture and in statements given by Sami people. This discourse would seem to state that there is a Sami culture which is hard to define. Taking that into consideration, a concept such as Sami cultural heritage, is even harder to define. In this discourse the truth being represented is that of a different Sami worldview and thus a different conceptualization of Sami culture, if possible. The text is given support by first describing the Western definition of Sami culture and then saying the Sami culture is none of this. What I feel is left out in this discourse, is the fact that Sami culture is dynamic, as we have been able to see. Through the passing of time, since the Pre-colonial period and having been exposed to very harsh conditions during the Colonial period, Sami culture has evolved. It may have lost crucial features. But it has evolved. And nowadays in the Post-colonial period, Sami culture continues to develop and take and learn things from the dominating culture. This cultural capacity is not mentioned.229 The mobilized interests are the Sami peoples’ own in this case. Nothing has been normalized nor considered to be atypical or strange from a Sami point-of-view. In a critical discourse analysis the intention is to create an awareness and to state a fact. It sets a point of departure for further discussion.

227 Sametinget 2008. 228 Some First Nations in Canada refer to people of European background as “linear people”. Personal communication Douglas Yahn, Senior Archaeologist, WSP Canada, 2014-11-24. 229 Compare with statement by Chief Dan George, Tslei-Wauthuth Nation, British Columbia, Canada "We have taken so much from your culture, I wish you had taken something from ours...”

The intended and the attainable message

Thus, we come now to our second research question: (B.) How is cultural heritage represented in regards to specific ideas or concepts, such as continuity, nontangible, space and nature? The three discourses choose to mention specific concepts to enhance their message. The official discourse enhances concepts such as “an indigenous people who lives close to and depends on their natural environment” and “the preservation of traditional knowledge and the natural environment is crucial for the survival of Sami culture”. They are overall explanatory definitions which state a present situation and a necessity. The Sami AHD –adapted discourse is different. As we have seen, the indigenous peoples/minority group in order to get acceptance from the ruling-state and find a plausible meeting ground makes new definitions and adapts to the rules imposed by the dominating state’s worldview. The message here is informative, but does not give the entire picture. Concepts such as “the past is linked to the present, everything is connected” and “cultural heritage includes both tangible and intangible heritage (traditional knowledge)” are lifted. However, we do know now that Sami culture (no Sami cultural heritage) comprises much more than that. Finally the opposed Sami discourse states just that, Sami culture is something completely different from that which has been said by the general public up to now. Concepts such as “inner life”, “present-past-future” and “a Sami way of thinking, and a Sami way of interpreting things”230 are lifted. The message is that of awareness, it intends to point out that it is not a question of defining something, it goes beyond that, it has to do with how things are seen and understood from the beginning.

Political scale and spatial distribution

Political scale In this study we have been able to see patterns and differences in both hierarchical level and geography as well. We will now look into our third research question: (C.) How does the political scale (administrative divisions: national, regional, local) and/or the geographical location (northern Sápmi, southern Sápmi) have an effect on the conceptualization of the Sami people’s cultural heritage? At a national and even at a regional level the Swedish concept of “kulturarv” (cultural heritage) is used by both non-Sami and Sami institutions. At a local level the concept of cultural heritage – kulturarv is barely mentioned. When the Sami people is mention, the subject is in that case their culture or sometimes even their cultural traditions. Very few municipalities have lifted the Sami People to the same level as the rest of the community and

230 Eira 2014.

64 given them their place. Few of the samebyar, show an interest in trying to define and share what Sami culture is. Idre Sameby is in exception with the use of Nils Gustav Labba’s texts at a local level. This approach is reminiscent of the texts by Inari Sami author Maii Heikki Ilmari Morottaja for Siida, the National Museum of the Finnish Sámi.231

Spatial distribution In a first approach, taking a look at words and their meaning in Sápmi, we can observe that while the more recent Southern Sami language has a word for “cultural heritage”: aerpiegaerie, the traditional Northern Sami language does not. It uses the term kultuvra árbevierru which means “cultural tradition”. The Sami people prefer the concept of “Sami tradition” instead of “Sami cultural heritage”. I agree with Annika Lindgren who suggested to me that tradition implies an appoarch or an attitude with has been a part of Sami culture for a long time. Tradition seems to strengthen Sami identity since it is implicitly understood that it means something which has existed for a long time. The concept “arv” (heritage) instead when used in the same context is substantially vague.232 In this study we have also been able to see that of the Sami management municipalities which give more importance to Sami culture are not distributed in according to any particular geographical pattern (Fig. 6). Also the samebyar which mention Sami culture and which have seen the importance of defining Sami culture show a concentration in the southern half of Swedish Sápmi (Fig. 7), in the area often mentioned as Southern Sami. An overlay of these spatial studies and taking into consideration the participation of the Sami local organizations in this question, we are able to note two important concentrations. One around the Ájtte Museum and Jokkmokk which is indeed the heartland of Swedish Sápmi, and the other in the south around the Gaaltje Cultural Center in Östersund and in close connection with very active Idre Sameby.

231 Morottaja, Siida, Culture, http://www.samimuseum.fi/anaras/english/kulttuuri/kulttuuri.html (visited: 2014- 11-23). 232 Personal communication Annika Lindgren, 2015

Figure 6 Sami management municipalities in Figure 7 Samebyar in Sweden. Those in grey do not Sweden. Those in turquoise do not mention Sami mention Sami culture. The ones in yellow mention its culture. The ones in yellow mention their existence. existence. The ones in orange give information on The ones in orange give information on Sami culture Sami culture and those in red lift give specific and those in red lift Sami culture to the same level as definitions on Sami culture. Base map © Anders Swedish culture Suneson and Sametinget

Finding a solution

Now that we have a better understanding of all of these questions it is tempting to reflect upon the idea if it is possible to draw some conclusions about the outcome and effects of the problem. As we have seen there are discrepancies, there are differences in concepts, definitions and discourses. I come back to the problem raised during the environmental impact assessment study for the Malmberget mine in Gällivare. It was held that major structural changes would considerably affect cultural heritage. The Sami people’s worldview requires an understanding as well as a respect for the circle of life. For them earth, water, air, animals and people are connected and there is recognition of a necessity for all beings to keep a balance. Is it possible, then, to arrive at a wide-ranging definition that would work for both worldviews or not? It is my belief that solution is a combination of two aspects. The first being crucial to involve Sami people any project, decision or enterprise which comes into contact with their culture. The second is that one they are involved, to ask them not to comply

66 and adapt to a linear structure when presenting their point-of-view. Only then we will be able to see the nuances of their ideas and values.

“If you talk to the animals they will talk with you and you will know each other. If you do not talk to them you will not know them and what you do not know, you will fear. What one fears, one destroys.”

(Chief Dan George, Tslei-Wauthuth Nation, British Columbia, Canada, 1981)

CONCLUSIVE OBSERVATIONS

We have been able to distinguish three different discourses on the Sami people’s cultural heritage through this study. These are an unofficial overall discourse; a Sami adapted AHD discourse and a Sami opposed discourse. Whereas the unofficial overall discourse interprets Sami culture from above and from outside, the Sami adapted AHD discourse interprets Sami culture from a fragile and awkward position when it seeks acceptance by the established authorized cultural institutions and the Sami opposed discourse interprets Sami culture from within. Through this study I have come to understand that as we try to apprehend the nature of the Sami People’s Cultural Heritage that the Sami People do not have the need to define or conceptualize it, since they are a part of their own ongoing cultural heritage. It would seem that Sami culture from a Sami point of view does not need to be considered as heritage, in the sense that we know it. There is no such thing as a static and fixed Sami cultural heritage. Sami culture is a living and ongoing process, essentially based on living cultural traditions and experiences learnt through a close symbiosis and interaction with nature. From a linear point of view, of course, one can establish that a set of physical objects and places can represent the cultural heritage of an indigenous people, they are leftover remains of the past. But, since they have been removed from the ongoing context, and from the Sami collective consciousness, they will eventually lose their value. Academics, researchers and politicians seem to have a need to control this unknown and to define Sami culture, forcing it to fit into the linear and fixed concept of “cultural heritage”. The concept is too narrow, it is so narrow that the majority of the Sami people do not use it. It is only used in those Sami contexts which come into direct contact with the dominating state and linear worldview. On the other hand we have also seen that at a local level there is no common interest by the Sami people to share their traditional knowledge or culture. So where should we look for this true Sami culture or traditional knowledge? It would be in Sami everyday life of course, the museums only give a fragmentary sample.

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Vilhelmina kommun, Fatomomakke sameförening, http://www.vilhelmina.se/Hem/Katalog/FAV1-00050AB5/FOV1-00050C82/FOV1- 00050CAD/FOV1-00050C84/S03937E9B (visted 2015-05-02).

Vualtjere duodji, Föreningsinformation, Historik, http://www.vualtjereduodji.se/foereningsinformation/historik (visited: 2105-05-02)

Västerbotten museum, Västerbotten, 1-11, 2011.

Waterton, Emma; Smith, Laurajane & Campbell, Gary, “The Utility of Discourse Analysis to Heritage Studies: The Burra Charter and Social Inclusion”, International Journal of Heritage Studies, Vol. 12, No. 4, July 2006, pp. 339-355.

World Public Library, Utsjoki, http://netlibrary.net/articles/utsjoki?&words=nature (accessed: 2015-04-26).

WSP, Framtid Gällivare – Malmberget – Koskullskulle, Fördjupad översiktsplan FÖP 2008

Unpublished sources Oral sources

Baer, Maret, Swedish-Sami museum educator, interview, Skansen, 6 Februari 2015.

Faith-Ell, Charlotta 2010, Business coordinator for environmental studies and sustainability, conversation, WSP Civils, Sweden, autumn 2010.

Hammarlund-Larsson, Cecilia, Curator, interview, Nordiska Museet, 27 January 2015.

Jonsson, Anneli, Swedish-Sami EU project leader, Idre sameby, e-mail, 25 February 2014.

Kuhlefelt, Helena, Process and project analyst, Västerbottens museum, e-mail, 19 November 2014.

Lindgren, Annika, Group Manager, WSP Civils, Luleå, e-mail, 29 April 2015.

Magnusson, Gert, Senior Archaeologist, Swedish National Heritage Board, 2 June 2015.

Nylund, Anna-Vera 2015a, museum educator, Skansen, Stockholm, e-mail, 4 February 2015.

Nylund, Anna-Vera 2015b, museum educator, Skansen, Stockholm, interview, 6 February 2015.

Rimpi, Katarina, Swedish-Sami craftsman, artist and singer, speech on Sami culture given during Jokkmokksdagarna, Huddinge 28 October 2011.

Sevä, Katarina, Swedish-Sami parliament member, Sametinget, e-mail, 10 May 2015.

Ullén, Inga, First Antiquarian, interview, Swedish History Museum, 2 March 2015.

Yahn, Douglas, Senior Archaeologist, WSP Canada, telephone conversation, 24 November 2014.

APPENDIX: CORPUS OF ANALYZED TEXTS

A - International level

A-1. The situation of the Sami people in the Sápmi region of Norway, Sweden and Finland The Sami people traditionally inhabit a territory known as Sápmi, which spans the northern parts of Norway, Sweden and Finland, and the Russian Kola Peninsula. Although the Sami are divided by the formal boundaries of these four States, they continue to exist as one people, united by cultural and linguistic bonds and a common identity. The Sami have the oldest languages and cultures of these countries, long pre-dating the present-day States, and today there are nine language groups divided across the national borders of the Nordic and Russian States. The fragmentation of Sami settlements and shortage of Sami teachers presents a problem for education in Sami language and culture, and there is also a shortage of education material, especially in the Skolt and Inari Sami languages. Some measures have been taken to facilitate long-distance learning, but these programmes have experienced problems primarily due to a lack of funding. Also important to reviving Sami language and culture is increasing the public awareness about Sami people. According to reports, the current primary school curriculum fails to adequately reflect the diversity of the Nordic countries’ populations, and textbooks for compulsory schooling have used stereotypes to describe the Sami culture. Similarly, the Special Rapporteur was informed that the university curricula for teachers do not include sufficient guidance on the Sami history and culture. The Special Rapporteur also heard many accounts of media giving a highly stereotypical image of the Sami, which contributes to the deterioration of the public image of the Sami people and also leads to a general lack of interest in the Sami by the society at large.

Source: United Nations, General Assembly, Human Rights Council, 6 June 2011 Reference: A-1. (Anaya 2011)

A-2. Samerna – ett folk, fyra länder Samerna är ursprungsfolket bosatta i norra Europa, i Sápmi, som sträcker sig från norra Norge, Sverige och Finland till Kolahalvön. De utgör en minoritet i dagens Finland, Ryssland, Sverige och Norge, men en majoritet i de innersta delarna av Finnmark i Norge och Utsjoki i Finland. Problemet är att det finns få gemensamma kriterier för vad det är att vara same och vilka kriterier som definierar dem. Enligt de vanligaste uppskattningarna finns det mellan 40 till 60 000 samer i Norge, 20 000 i Sverige, 9 000 i Finland och 2 000 i Ryssland. Samerna själva fruktar assimilering som skulle rubba deras traditionella levnadssätt. Ofta behandlas samerna som en språklig minoritet istället för som ett folk. En FN-rapport som utrett samernas situation i Sverige, Finland och Norge, uppmanar de nordiska länderna att förse

86 samernas parlament med större bidrag för att understöda och uppmuntra allmän medvetenhet om den arktiska ursprungsbefolkningen, deras språk och kultur.

Source: United Nations, United Nations Regional Information Centre for Western Europe, 2013 Reference: A-2. (UNRIC 2013)

A-3. Laponian area This area has been occupied continuously by the Saami people since prehistoric times, and is one of the last and unquestionably the largest and best preserved area of transhumance, involving summer grazing by large reindeer herds, a practice that was widespread at one time and which dates back to an early stage in human economic and social development. The Swami (sic) retain their traditional rights relating to pasturage, felling, fishing, and hunting and to the introduction of dogs into the protected areas. The practice of pastoral transhumance has been rendered obsolete or been abandoned in many parts of the world, but this area is one of the last and the best preserved of those that survive. The present-day peoples of the area, the Lapps or Saami, as they call themselves, who speak a Finno-Ugrian language, arrived from the east 4000-5000 years ago. At the same time other peoples arrived in the region from the south, settling along rivers and lake-shores. The Saami began hunting wild reindeer, like their predecessors, but slowly replaced them by domesticated herds, with which they migrated during the year. They practised (sic) a form of transhumance, spending the summer in the mountains and the winters in the coniferous forests to the east.

Source: UNESCO, World Heritage Centre, 1992-2015 Reference: A-3. (UNESCO/WHC 1992-2015a)

A-4. Living with reindeer: Laponian Area The area is inscribed as world heritage for retaining pristine nature and reflecting the culture of the indigenous people. The Sami people continue to live in a harsh natural environment together with their reindeer. [Inteview with a member of Sirges sameby] ”...och vi är civilizationen tillsammans med djuren. Så att det är ju en felaktigbeskrivning att säga att det är vildmark för att det är det ju inte. Det här folvaltats av oss i generationer...” [Subtitles: ”Laponia is where we have lived for generations. We have wisdoms and traditions to live with reindeer in this harsh natural environment.”(misleading translation)]. The Sami people have a broad and deep knowledge of nature. In Laponia the Sami people and reindeer depend on each other for their lives.

Source: UNESCO TV / NHK (Japan Broadcasting Coorporation), 20 September 2013

Reference: A-4. (UNESCO TV 2013)

A-5. The Laponian Area, Sweden The site has been occupied continuously by the Saami people since prehistoric times, is one of the last and unquestionably largest and best preserved examples of an area of transhumance, involving summer grazing by large reindeer herds, a practice that was widespread at one time and which dates back to an early stage in human economic and social development. The Committee underlined the importance of the interaction between people and the natural environment. Furthermore, it recommended that the Swedish authorities continue to work with local Saami people, extend the inventories on species, consolidate the management plan for this site and would welcome the consideration of a transboundary site with Norway.

Source: UNESCO, World Heritage Committee, 2-7 December 1996 Reference: A-5. (UNESCO/WHC 1996)

B - Europe / Arctic Region level B-1a. The Sami’s position in the EU The Sami protocol, which has been attached to the agreement on Swedish membership of the European Union, recognises (sic) the obligations and undertakings that Sweden has in relation to the Sami people in accordance with national and international law. The protocol states that Sweden is committed to preserving and developing the Sami people's living conditions, language, culture and way of life. Sweden and the EU have also jointly observed that the Sami culture and lifestyle are dependent on primary sources of income such as reindeer herding in areas where the Sami traditionally live. … Sápmi has been designated as a region in Europe, and the Sami people's international work has been broadened as a result of the Sami's special conditions and circumstances being viewed from new perspectives.

Source: Samiskt Informationscentrum, 6 November 2006 Reference: B-1a. (Samiskt Informationscentrum 2006)

B-1b. Sámi Cultural Centre to keep Sámi people’s cultural heritage alive The Sámi people are the only indigenous people in the European Union whose (sic) cultural and linguistic rights are secured in Finland's constitutional legislation, but only inside the Sámi homeland. Taking into account the fact that 65% out of 9000 Finnish Sámi people are living outside of their homeland, the existence of the cultural centre will provide job opportunities and therefore incentives for young and educated Sámi people to return to their region of origin.

Source: European commission, InfoRegio, 23 April 2012 Reference: B-1b. (European commission 2012)

B-2. Permanent Participant Article Series: Saami Council The Saami Council's general objectives are to protect Saami interests, strengthen the Sami solidarity across national boundaries as one people, and work to ensure that the Saami will be recognized also in the future as one people, whose cultural, political, economic, civil, social and spiritual rights will be ensured by each country's laws, agreements between the States concerned and the Saami representative body, and international laws in general. The Saami Council also works internationally to promote and ensure Saami and other indigenous peoples' interests and rights. … [Interview with Gunn-Britt Retter, Head of Artic and Environmental Unit at the Saami Council] “What drives me personally is the fact that the Saami culture depends on healthy environment and ecosystems. I believe the Saami Council can contribute to this objective, together with the other PPs, member states and Observers to reach the same objective to keep Arctic nature clean into the future.”

Source: The Arctic Council, 22 August 2012 Reference: B-2. (The Arctic Council 2012)

B-3. Samisk forskning og forskningsformidling ved NSI Samisk kultur har en viktig basis i områder og naturressurser. Vedlikehold og styrking av samisk kultur er nært forbundet med vedlikehold av nære relasjoner til de ressurser Sápmi rommer, og til de geografiske utstrekninger som inngår, både i økonomisk, rettslig og kulturell sammenheng. Det nære forbundet med landskap og natur avspeiler seg på mange måter, som i språk, tradisjoner og fortellinger, i forholdet mellom slekt og område og i musikk, litteratur og kunst.

Source: Sámi Instituhtta - Nordisk Samisk Institut, 2005 Reference: B-3. (Nordic Sami Institute 2005)

B-4. Sami Culture / Samisk kulturkunnskap Sami culture and the "Sami" is / has been portrayed in different ways of "the others" through the ages. Sami people has often been portrayed as little dynamic (traditionalistic) and little futuristic. This view is challenged in this course. What is the Sámi modernity? Does indigenous people have other ways to be fashionable, than so-called western people? It is also important to highlight the strength and the positive development of the Sami. Despite the strong pressure from

other cultures over time, it still proves viable enough not only to survive but also to develop their own character, their own institutions and societies (sic) schemes. … The Sami community has been through a major political development in recent decades: From assimilation to self-determination over their own development as people. It will be given insight into the key historical processes in which assimilation policies and Norwegianization, was normative.

Source: Course description, Sámi Univeristy College 2015 Reference: B-4. (Sámi Univeristy College 2015)

C - Sápmi level

C-1. De nordiska samernas gemensamma kulturpolitiska program Allmän del Vi är samer och vi vill vara samer, utan att därför vara varken mer eller mindre än andra folk i världen. Vi är ett folk med ett eget bosättningsområde, ett eget språk och en egen kultur- och samhällsstruktur. Vi har under historiens lopp funnit vår bärgning och levat i Sameätnam. Och vi äger en kultur som vi vill skall utvecklas och leva vidare. Vi har fått erfara hur det alnd vi levat och bott i tagits ifrån oss, hur vårt land skövlats och berövats på rikedomar och hur vi trängs undan. ... Vi har fått uppleva hur vår kultur och våra traditioner förringats, hur våra seder, och vårt samhällsliv tagits ifrån oss och ersätts med nya och främmande. ... Vårt traditionella samiska liv, socialt baserat på slakt- och bysamfälligheter, möter i våra dagar ett modernt samhälle med stora krav på organisation, administration och rörlighet. De av oss som lever kvar mera isolerat i samebygderna upprätthåller fortfarande de värderingar och traditioner som inte direkt kolliderar med storsamhällets system. Men många av oss har, för att nå en social position och finna sitt levebröd, accepterat storsamhällets kultur och gjort den till sin egen. En del har förnekat sitt ursprung och andra har aktivt arbetat för att vi skall lämna vårt ”primitiva” levnadssätt. ... Vi är ett folk med ett gemensamt språk och en gemensam historia kultur och vi har en stark samhörihetskänsla. Vi grundar oss på tidigare generationer, lever och arbetar nu och bygger för kommande generationer. Först när vi rättsligt, socialt och ekonomiskt fått en trygg ställning kan vårt kulturliv komma till full utveckling och förbli en levande kultur.

Source: The Saami Council (Sámiráddi), 11-14 August 1971

Reference: C-1 (Sámiráddi 1974)

C-2. Jokkmokksdeklarationen 2005 Slår fast att de nordiska staterna, genom lappkodicillen av 1751, har erkänt samerna som ett folk med rätt till egen framtid, utan hinder av riksgränserna som då blev dragna. Det skedde genom att samerna försäkrades rätt till bruk av land och vatten, och omfattande interna självbestämmelseordningar. Understryker behovet av fortsatt bevarande och utveckling av samisk kultur, språk och utbildning, samiska traditioner och näringar, och vidkänner våra egna förpliktelser i dessa avseenden. Uttrycker stora förväntningar till den nordiska expertgruppens arbete med en nordisk samekonvention, och framhäver betydelsen av att även Ryssland på längre sikt inkluderas i arbetet med att erkänna och säkra samernas grundläggande rättigheter tvärs över landsgränserna. Finland, Norge, Ryssland och Sverige är förpliktade att erkänna och säkra samernas urfolksrättigheter, däribland historiska rättigheter till land, vatten och naturresurser. Bevarandet, stärkandet och överföringen av samisk kultur, särskilt traditionella samiska näringar som renskötsel, jakt och fiske och andra naturbaserade näringar, är beroende av nationalstaternas erkännande och effektiva säkring av samernas historiska rättigheter till land, vatten och naturresurser, så som det skedde redan 1751. Detta ligger också i linje med nationalstaternas respektive förpliktelser i enlighet med FN:s konvention om civila och politiska rättigheter,speciellt artikel 1 och 27, och ILO:s konvention nr 169 om ursprungsfolk och stamfolk i självstyrande länder. Samerna i de fyra länderna är ett enda folk som har rätt att utveckla sitt samhälle, sina näringar, institutioner och framtidsvisioner, sitt språk och sin kultur tvärs över riksgränserna utan hinder, och nationalstaterna ombeds därför fullt ut harmonisera rättsliga, politiska, förvaltningsmässiga och ekonomiska villkor för samerna i de olika länderna. Finland, Norge och Sverige ombeds efter det att nordisk samekonvention vunnit laga kraft, också söka inkludera Ryssland i ett förpliktande och konventionsbaserat samarbete om samiska förhållanden och rättigheter. Fiske i havet och andra näringskombinationer vid kusten är en central del av den samiska kulturen. Det är ett faktum att samiskt fiske idag är hotat och att ett växande antal fiskare har mist och fortsättningsvis mister sin rätt till fiske. Nationalstaterna är skyldiga att ge klara lagföreskrifter om samernas rätt till att delta i fiske i havet och annat utnyttjande av marina resurser, och rätt att delta i förvaltningen av dessa resurser. Föreskrifterna måste återspegla det behov den samiska kulturen som helhet har av särskilda åtgärder för att kunna överleva som egen kultur.

Source: The Sámi Parliamentary Council (Sámi parlamentáralaš ráÿÿi) 24 February 2005 Reference: C-2 (SPR 2005)

C-3. Rovaniemi-deklarationen 2008 Tradisjonell kunnskap/árbediehtu er en viktig del av samisk kultur og identitet. Samene har rett til å opprettholde, kontrollere, beskytte og utvikle sin kulturarv, tradisjonelle kunnskaper og kulturelle uttrykksformer med tilhørende opphavsrettigheter. Samene har gjennom generasjoner levd i og av naturen og har en særskiltkompetanse i bevaring og brukav naturen. Samenes tradisjonelle kunnskap bidrar i seg selv til en bærekraftig utvikling. Samenes særlige tilknytning til naturen innebærer både en plikt og et ansvartil å ta nødvendige miljø-og ressurs hensyn og for å overlevere den tradisjonelle kunnskapen til kommende generasjoner. Source: The Sámi Parlamentary Council (Sámi parlamentáralaš ráÿÿi) 28 October 2008 Reference: C-3 (SPR 2008)

C-4. Kirkenes-deklarationen 2011 Det følger av nyere folkerett, herunder FNs erklæring om urfolks rettigheter, at det samiske folket har rett til å bevare, ha kontroll med, verne og utvikle sin kulturarv og sin tradisjonelle kunnskap og sine kulturuttrykk. Statene er således forpliktet til å respektere og sikre det samiske folkets rett til å forvalte sin tradisjonelle kunnskap og sine tradisjonelle kulturuttrykk.

Source: The Sámi Parlamentary Council (Sámi parlamentáralaš ráÿÿi) 10 November 2011 Reference: C-4 (SPR 2011)

C-5. Förslag till Nordisk Samekonvention Regeringarna i Sverige, Finland och Norge, som konstaterar: - att det samiska folket har en egen kultur och ett eget samhällsliv med egen historia, egna traditioner, eget språk, egna näringar och egna framtidsvisioner, ... Kapitel I - Det samiska folkets allmänna rättigheter Artikel 2- Samerna som urfolk Samerna är urfolket i Finland, Norge och Sverige. ... Kapitel III - Samiskt språk och samisk kultur Artikel 23 - Samernas språkliga rättigheter Samerna skall ha rätt att använda, ut veckla och till kommande generationer förmedla sitt språk och sina traditioner samt att verka för att kunskap i det samiska språket sprids också till samer som endast ofullständigt eller inte alls behärskar detta språk. Samerna skall ha rätt att bestämma, behålla och få allmänt erkännande av sina personnamn och geografiska namn. ... Artikel 28 - Undervisning och information om samerna

Det samiska folkets kultur och samhällsliv skall på ett ändamålsenligt sätt komma till uttryck i undervisningen också utanför det samiska samhället. Sådan undervisning skall särskilt syfta till att främja kunskap om samernas ställning som ländernas urfolk. Staterna skall i samarbete med sametingen erbjuda undervisning i samisk kultur och samiskt samhällsliv åt personer som skall arbeta i samiska områden. Staterna skall i samarbete med sametingen sörja för allmän information om samisk kultur och samiskt samhällsliv. ... Artikel 31 - Traditionella kunskaper och kulturyttringar Staterna skall respektera det samiska folkets rätt att förvalta sin traditionella kunskap och sina traditionella kulturella uttryck samt verka för att samerna kan bevara, utveckla och förmedla dem till kommande generationer. Staterna skall verka för att det samiska folket, när samisk kultur kommersiellt används av andra än samer, får inflytande över verksamheten och skälig andel i det ekonomiska utbytet av denna. Den samiska kulturen skall skyddas mot användningar av kulturella uttryck som på ett missvisande sätt ger sken av att ha samiskt ursprung. Staterna skall verka för att samernas traditionella kunskap beaktas vid beslut om samiska förhållanden. ...

Source: The Sámi Parlamentary Council - Sámi parlamentáralaš ráÿÿi, February 2014 Reference: C-5 (SPR 2014a)

C-6. The Umeå-declaration 2014 We emphasise (sic) the connection of the Sami culture to nature and the importance of a clean environment for the future of the Sami culture, We extend our deep concern for the indigenous peoples in Russia, foremost the Sami, where the situation in Russia has deteriorated, and appeal to the Russian state to improve the rights of indigenous peoples, We are happy to note the Swedish constitution recognizes the Sami as a people, and remind that the Norwegian and Finnish constitutions recognize the Sami as an indigenous people, We hereby declare the following; Article 1 The Sami are an independent people, whose region Sápmi is divided between four states. Sápmi is the traditional region of the Sami and our common home, where since time immemorial the Sami have basic rights to land and water, including ocean and natural resources. … Article 3 The Sami are an indigenous people who own the right to their traditional lands, water and natural resources. The Sami popularly-elected body, the Sami parliament, is to be able to influence decisions concerning Sami rights, culture, natural resources and use of lands. The States shall negotiate with the Sami parliaments and in a reliable manner achieve consensus at every level –

local, regional, national and international. The Sami parliament shall participate in decisions on questions concerning legal, political, economic, cultural and social progress. … Article 10 We Sami parliament members see that the Sami can still experience being made invisible and structural discrimination by state agencies. The Sami culture, traditional Sami livelihoods and the Sami language have to give way to the majority culture’s economic and political needs. The Sami can also be confronted with hate crimes in their everyday lives and increasingly in the social media. The oppression of Sami and lack of understanding means to justify the destruction of the natural resources on Sami lands to benefit the majority culture. The Sami will have to fight for their rights and against ignorance, prejudice and racism. For the sake of our culture’s survival, we Sami must be ensured the right to exist in a tolerant environment where our own traditions and cultural expressions are respected.

Source: The Sámi Parlamentary Council - Sámi parlamentáralaš ráÿÿi, February 2014 Reference: C-6 (SPR 2014b)

D - National level: Sweden D-1a Samiskt kulturarv Med det samiska kulturarvet menas det samiska folkets kultur och historia i en geografisk kontext. Kulturarvet återspeglar en svunnen tid samtidigt som det är basen för ett tankesystem och dagens levande samiska kultur.

Traditionell kunskap Definitionen på kulturarv inkluderar både det materiella och det immateriella kulturarvet. Det kan vara lämningar i naturen. Det kan vara berättarkonst, traditionell musik, traditionell kunskap, religiösa och filosofiska system, traditioner, idéer och värden.

Det förflutna en del av nuet Det förflutna och förfäderna/-mödrarna är för samer liksom för andra urfolk en bas för den samtida kulturen och identiteten. Det är ett tankesystem som skiljer sig från det moderna västerländska tankesystemet. Nuet är ingen isolerad ö av tillfälligheter utan en länk i en lång, lång kedja. Allt hänger ihop. Förfäderna och det förflutna är en del av nuet och vårt liv idag.

Source: Sametinget, Swedish Sami Parliament 2014 Reference: D-1a (Sametinget 2014a)

D-1b Det samiska kulturlandskapet

... Immateriellt kulturarv Det samiska kulturarvet består inte bara av fysiska lämningar. Minst lika viktigt är det så kallade immateriella kulturarvet, d v s allt det som inte lämnar några synliga spår efter sig. Fångst och fiske, bärplockning, barkning av skinn och insamling av växter hade sina ställen. Landskapet tillhandahöll material till skidor, redskap och husgeråd. Alla berättelser och traditioner, alla viktiga platser, de gamla namnen på fjäll och myrar, alla människor som nyttjat markerna - alla är lika värdefulla beståndsdelar i det samiska kulturlandskapet. Allt hänger ihop och för att spåren ska kunna tolkas och förstås måste de sättas in i sitt rätta sammanhang.

Source: Sametinget, Swedish Sami Parliament 2014 Reference: D-1b (Sametinget 2014b)

D-2. Samiska samlingar – samiskt kulturarv Det samiska kulturarvet är både materiellt och immateriellt, det finns både i museer och hos enskilda personer. Det omfattar såväl landskap, bebyggelse och andra kulturmiljöer som föremål, berättelser och kunskaper i bland annat renskötsel. En del av det samiska kulturarvet och den samiska historien finns bevarad i museernas samlingar av föremål, bilder, böcker och dokument. …

Source: Nordiska Museet 2015 Reference: D-2 (Nordiska Museet 2015)

E- Regional level

E-1a 8.2 Utveckling på regional och lokal nivå ... Att samerna under långa tider starkt har bidragit till den regionala tillväxten med sin kultur är ställt utom allt tvivel. Med hantverksskicklighet och olika formerav upplevelser finns en stabil förutsättning för fortsattutveckling och bidrag till den regionala tillväxten, men också för fortsatt stark profilering av den samiska kulturen. Rennäringens ställning är central för både den samiska kulturen och för ekonomin. De nationella minoriteterna bidrar väsentligt till Norrbottens och Sveriges kulturliv. Men de nationella minoriteterna och deras företrädare kan själva bäst formulera förslagen om insatser för att stärka och utveckla minoritetskulturerna. Insatserna måste självfallet vara genuint förankrade hos de nationella minoriteterna. Kulturplanens förhållningssätt är därför att den regionala kulturpolitiken så långt möjligt ska respondera på kulturpolitiska initiativ som de nationella minoriteterna formulerar och föreslår. Detta förutsätter ett fortsatt utrednings- och utvecklingsarbete där de nationella minoriteterna kan utveckla sådana förslag.

...

E-1b 14.6 Áttje, fjäll – och samemuseum Ájtte är huvudmuseum för den samiska kulturen, specialmuseum för fjällvärldens natur och kultur och ett informationscentrum för fjällturismen. ... Museets huvuduppgifter är: x Specialmuseum för fjällregionen i Sverige x Huvudmuseum för den samiska kulturen i Sverige x Informationscentrum för fjällturismen Museets uppgifter innebär att verksamheten omfattar hela fjällregionen och det traditionella samiska bosättningsområdet i Sverige från Treriksröset i norr till norra Dalarna i söder. ... Ájttes specifika roll är den samiska kulturen och fjällvärldens natur.

Source: Kulturplan för Norrbotten 2014-2016 (Norrbottens Läns Landsting), 2014 Reference: E-1a-b (Norrbottens Läns Landsting 2014)

E-2a Norrbottens strategier ... Bevara och förädla kultur och kulturarv, exempelvis samiskt näringsliv och kulturföretagande, samt värna om de nationella minoriteternas språk, naturen och miljön nu och för kommande generationer.

E-2b Åtgärder ... Bevara och förädla kultur och kulturarv, exempelvis samiskt näringsliv och kulturföretagande, samt värna om de nationella minoriteternas språk, naturen och miljön nu och för kommande generationer.

Source: Regional utvecklingsstrategi för hållbar framitd i Norrbotten 2020 (Länsstyrelsen Norrbotten), 2013 Reference: E-2a-b (Länsstyrelsen Norrbotten 2013)

E-3 Om Region Västerbotten ...

Västerbottens län har en kulturmiljöprofil som främst baseras på det samiska landskapet, fjällens, skogens och vattendragens kulturarv, jordbrukets historia, gruvnäringen och kustanknutna näringar. ... 1. Förutsättningar I Västerbottens län … Utbildning och forskning ... Forskningen täcker många olika kulturella fenomen från populärkultur, kulturarv, kulturpolitik och mångfaldsfrågor till musik och samhälle, samiska kulturtraditioner och matkultur. ... Västerbottens Museum ... Museet har en policy för repatrieringsfrågor för samiskt kulturarv, vilken bland annat innehåller riktlinjer för kulturhistorisk dokumentation av samiskt kulturarv. ... Samisk kultur och kulturarv ... De samiska kulturarven och dess nutida uttryck inom exempelvis konst, musik och doudji (samiskt hantverk) är en unik del av länets kulturliv.

Source: Västebottens läns kulturplan 2012-2015 Reference: E-3 (Västerbottens läns landsting 2011)

E-4 Det samiska kulturarvet i Västerbottens län ... 1. Bakgrund och syfte ... Detta för att få en kartläggning, ett slags kunskapsunderlag, över dokumentations- och bevarandeinsatser inom det samiska kulturarvet i länet. ... Under träffarna togs även reda på om det fanns byggnads- eller hantverkskunniga som skulle vilja arbeta med bevarande av det samiska kulturarvet. ... Frågorna som diskuterats ... 8) Vem i er sameförening/sameby är särskilt intresserad av frågor som rör det samiska

kulturarvet och kan tänka sig att fungera som föreningens/byns kontaktperson gentemot Skogsmuseet i Lycksele, Skellefteå museum, Västerbottens museum och Länsstyrelsens kulturmiljöfunktion? 9) Finns det byggnads- och/eller hantverkskunniga inom byn/föreningen som skulle vilja arbeta med bevarande av det samiska kulturarvet? ... 5.2. Konflikter och svårigheter Flertalet samebyar och föreningar uppger att man vid kontakter med Länsstyrelsen fått förmedlat om att det idag inte finns några pengar till upprustningar och annat riktat till det samiska kulturarvet. Medlemmar ur en sameby anser att dessa fått en dålig respons när det gäller ansökningar om medel till restaureringsobjekt, då de efter inskickandet av ansökan inte fått någon respons från Länsstyrelsens håll och då fått leva i ovisshet och inte vetat om ansökan överhuvudtaget kommit fram, om det varit under bearbetning etc.

Source: Det samiska kulturarvet i Västerbottens län Reference: E-4 (Länsstyrelsen i Västerbottens län and Skogsmuseet)

E-5 Det samiska kulturarvet ... Lämningarna efter den äldre samiska kulturen är mycket diskreta. Byggnader som kåtor, förråd och rengärden uppfördes av naturens egna material och återgick snart till naturen när de inte längre användes. Viktiga platser som kallkällor, goda betesmyrar och heliga ställen har inte lämnat andra markeringar efter sig än i folkminnet. Samtidigt finns allt färre traditionsbärare kvar som kan återge minnen och platser. Spåren efter äldre samisk närvaro kan därför vara mycket svåra att upptäcka. Risken för att samiska kulturlämningar ska förstöras genom skogsbruk och andra exploateringar är stor. ...

Source: Länsstyrelsen Jämtlands län 2015 Reference: E-5 (Länsstyrelsen Jämtlands län 2015)

E-6 Tankar kring utställningen: ... Biskop Lars Landgren tog 1880 initiativet till bildandet av Västernorrlands läns museisällskap. Syftet var att rädda det gamla kulturarvet och verka för folkbildningen. ... Lars Landgren såg precis som många andra pionjärer runt om i landet, hur kulturarvet låg på vindar och i skrymslen och förstördes. ...

Axel Calleberg, kyrkoherde i Arjeplog, kunnig i samiska språk och väl hemmastad i området kring Arjeplog, Arvidsjaur och Malå. Han dokumenterade den samiska kulturen där under många år. Mellan 1919-1930 arbetade han som amanuens på museets lapska avdelning. ...

Source: Från Såapmi till Murberget, 6 februari 2008- 30 april 2010 Reference: E-6 (Murberget-Länsmuseet Västernorrland 2008)

F- Local level

F-1 Arkeologi och politik går hand i hand Många historieforskare och arkeologer har tecknat sydsamernas historia och berört samerna som en sentida 1700-tals företeelse i historien. Det är inte oväsentligt i sammanhanget att svensk arkeologisk och historisk forskning uppstod under 1600-talet för att bevisa Sveriges nationella storhet. Men redan på den tiden höjdes kritiska röster från framstående forskare: - Två hinder ställer sig i vägen för sanningens utforskande. Den ena är fördomen, den förutfattade meningen, det andra är stora mäns auktoritet. ... Det som tidigare var ”den oomtvistade vetenskapliga ståndpunkten” är idag inte alls lika självklar. När det gäller vår historia i det sydligare sameområdet, i mellersta Skandinavien, så finns det idag tre synsätt om den kulturhistoriska processen under järnålder – medeltid (500 f.Kr – 1500 e.Kr) ... För oss samer är det tvärvetenskapliga synsättet naturligt och logiskt. Den nordsamiska författaren Johan Tuuri skrev i början på 1900-talet ”att vi samer kommer ingenstans ifrån, Vi har alltid funnits här”. - Det finns helt enkelt inte någon annan, idag levande kultur, i Härjedalen – Dalarna, än den samiska som med hjälp av arkeologiskt fyndmaterial, språk- och historisk forskning kan härledas tillbaka till de äldsta arkeologiska fynden och genom historien visa på en inre utveckling mot det som idag kännetecknar sydsamisk kultur. Så enkel och okomplicerad skulle den sydsamiska historirn kunna vara om den inte skrivits av forskare med förutbestämda och fördomsfulla nationalistiska uppfattningar.

Source: Ruvhten sijte (Ruvhten sammeby), 2010? Reference: F-1 (Ruvhten sijte 2015)

F-2 En levande kultur - Det inre livet ...

Samisk kultur är någonting som finns inom varje same. Kultur skapas av entusiasm, medmänniskors njutning och mänsklig växt. Omgivningens bekräftelse är en nödvändig stimulans för kulturens bevarande och växtkraft. ... Många bär säkert på en inre bild av samiskt kultur som byggts upp av det man läst, hört eller sett. En bild som skapats av någonting som flyktigt presenterats i turistbrochyrer eller när man besökt ett museum.

En bild som berättar om; x Ett folkslag som talar ett eget ålderdomligt tungomål, x Människor med vackra, färgstarka och gammaldags dräkter, x Samernas hantverk, som är väldigt speciell och gammal, x Några gamla redskap på museum, sådana som ingen behöver längre, x Ett eget sätt sjunga och formar väldigt underliga tonerna som kallas jojk och som till och med finns på CD, x Renen som den viktigaste i hela samekulturen, nästan viktigare än samen själv.

För oss samer är samekultur ingenting av detta. Det är inte de yttre dragen eller kultturyttringarna som är det centrala.

Samisk kultur är det inre livet x Samekultur är att vi sitter tillsammans och talar om saker som människan kanske talar om på alla platser i världen. Att vi talar tillsammans om saker på vårt eget sätt, på samiska, eller att vi tiger, x Samekultur är när vi åker båt eller ror på sjön, på fjorden eller älven, x Samekultur är när vi går på jakt, kokar kaffe, vandrar ute i naturen, att vi är där under bar himmel och har vår tid, att vi lever och upplever. Samiska språket har inte uttryck för exempelvis fin kvällsstämning, härlig soluppgång och vidunderligt stilla kväll. Det är uttryck som är viktiga för stadsbor och marknadsförare av midnattssol och sameområdets natur- och miljö, x Samekulturen är det samiska språket, ett sätt att tänka och förhålla sig till omgivningen, x Samekultur är en livshållning som väldigt många rationella stadsmänniskor inte förstår mer av än att de kallar det för slentrian eller ineffektiv låt det vara, mentalitet, x Samekultur är gamla traditioner i konsten att utnyttja naturresurserna i ett kargt och magert landskap, x Samekultur är att ha ro, det är en del av den traditionen. Tålmodighet är den enda möjliga hållningen hos människor som inte har besegrat eller anser sig kunna besegra naturen.

Nej, inte ens detta kan gälla som en slutlig definition på samekultur. Det kommer att dröja mycket länge innan den kan definieras. Innan den är död.

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Source: Idre sammeby 2009? Reference: F-2 (Idre sammeby 2014)

F-3 Árbediehtu - samiskt kulturarv och traditionell kunskap I syfte att inspirera har Sametinget och CBM Centrum för biologisk mångfald gett ut en skrift om dokumenterad samisk traditionell kunskap; Árbediehtu. Det samiska samhället har gått mot det västerländska sättet att leva. Kunskapsöverföringen mellan generationerna har förändrats, då barn idag inte är delaktiga i de vuxnas aktiviteter som man var förr. Den under generationer samlade árbediehtu, som formats i samspel med klimat, natur och resurser, försvagas och riskerar att försvinna. I urfolkskulturer finns kunskaper och synsätt, som kan bidra till lösningar på de problem och hot som den modärna (sic) livsstilen orsakar. Enskilda initiativ för att ta vara på gammal kunskap har resulterat i projekt som; Kartläggning av det samiska kulturlandskapet; Vilda örter som mat och som medicin; Traditionell ekologisk kunskap bland samer i världsarvet Laponia, för att nämna några.

Source: Silbonah sámesijdda 2015? Reference: F-3 (Silbonah sámesijdda 2015)

F-4 “Jag fick använda mycket munväder för att få in flickorna på skolhemmet”. ... Yngsta flickan är det enda av barnen som inte kan lapska. Det är nog tråkigt. Men tänker en efter så vet jag inte vad vi fattiga samer har att förlora på den här samekulturen, som de tallar så mycket om, försvinner. Det här med kultur är ju inte något som angår oss.

Source: Laevas, Sameby idag – historia imorgon? 1977 Reference: F-4 (Reichwald and Svedlund 1977)

F-5 Samisk Kultur "Naturen och naturfolkens kulturer har alltid fascinerat den resande människan. Vi söker oss tillbaka till ursprunget och till naturens vitala skönhet."

Samisk kultur, spännande äventyr och annorlunda upplevelser hittar du här mitt i Europas största naturskyddade område Vindelfjällen och Ammarnäs

Source: Sorsele kommun, Se och göra 2015? Reference: F-5 (Sorsele kommun 2015)

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F-6 Historik Historiskt är Arvidsjaur sameland. Området koloniserades sent av svenskarna. Den förste nybyggaren bosatte sig i kommunen 1757, då Per Israelsson-Käck kom till trakten och inledde nybyggareran. Ännu vid medeltidens slut hade samerna endast i liten grad påverkats av kristendomen. Omkring 1570 uppfördes ett litet kapell i Arvidsjaur vid dåvarande marknadsplatsen. År 1607 stod en ny kyrka färdig och på 1640-talet blev Arvidsjaur eget pastorat. Befolkningen var då ännu helt samisk. ... Under medeltidens senare del växte kustlandets fasta befolkning, som alltmer trängde ut samerna från deras gamla jaktmarker och fiskevatten. Bönderna, och då särskilt de sägenomspunna birkarlarna (storbönder och köpmän på samma gång) förmedlade varuutbytet med sydligare landsdelar. Vissa år var det otroliga mängder pälsdjursskinn av olika slag som förmedlades från lappmarkerna. På grund av hård beskattning av viltbeståndet medförde detta att denna storhetstid inte varade länge. l början av 1600-talet hade jaktutbytet sjunkit till betydelselöshet. ... Arvidsjaur var en kyrkostad, som beboddes vid kyrkhelger och marknader. Kyrkostaden bestod av tre delar. "Lappstaden" finns alltjämt kvar, den äldsta av kyrkostäderna, som det förnämsta minnet av den skogssamiska kulturen samt skogssamebyarna och svensbygdernas månghundraåriga kontakt vid marknader och kyrkhelger. Än i dag används "lappstadens" 70- talet kåtor och härbren av samerna vid stora kyrkhelger. En andra del utgjordes av "borgarstaden", där handelsmän från Piteå ägde stallar och hus där de vistades särskilt under marknaderna. Den tredje var "bondstaden", som kom till under senare delen av 1700-talet, då Arvidsjaur även fick en befolkning av nybyggare och bönder. Kyrkostaden låg tidigare strax väster om det nuvarande samhället i korsningen av landsvägarna Arvidsjaur - Arjeplog - Jokkmokk, där grunder ännu finns att se. På 1820-talet flyttades kyrkostaden till platsen för det nuvarande samhället. Nu har en ny tid kommit med högre levnadsstandard och förbättrade kommunikationer. Arvidsjaur har alltid hållit sig väl framme, både socialt, kulturellt och ekonomiskt.

Source: Arvidsjaur kommun, Historik 2008 Reference: F-6 (Arvidsjaur kommun 2008)

F-7 Samiska språken och kulturen/saemien gïelide jïh Kultuvrem Samerna är ett ursprungsfolk som genom urminnes tider levt i ett område som sträcker sig över fyra länder, Ryssland, Finland, Norge och Sverige. I Sverige finns det ca 20 000 samer. Samerna har ett eget språk. I Krokoms kommun som ligger i det sydsamiska området finns det barn som

102 har sydsamiska som modersmål och svenska som andra språk. Övriga samiska språk som talas i Sverige är nord-, lule- och umesamiska. ... Inom samekulturen finns ett stort utbud av t.ex. foto, film, scenkonst och skrivkonst och som sysselsätter många samiska företagare. Exempel på produkter kan vara musik, teater, jojk, tidnings- samt bokutgivning, multimedia, konst, film och museiverksamhet. Den samiska kulturen är betydelsefull för samerna då den synliggör och berikar det samiska samhällslivet samt att den skapar arbetstillfällen. Samisk media är en av de nya samiska näringarna där foto, video och filmskapande är på frammarsch.

Den traditionella joiken består av en enda sång och är ett sätt att berätta och minnas. Den gamla traditionella joiken var oftastett sätt att få sällskap och för att lugna renarna. Under 1970-talet började joiken att utvecklas och samiska artister blandade in andra musik instrument. Den samiska allkonstnären Nils-Aslak Walkeapää har betytt mycket för utvecklingen av den samiska musiken. I sin musik blandade han in musik från andra kulturer. Kommunen ska som en del av att vara ett samiska förvaltningsområdet/saemien reeremedajve främja och utveckla de samiska språken och kulturen/saemien gïelide jïh kultuvrem.

Source: Krokoms kommun, Kulturpolitiska program 2014 Reference: F-7 (Krokoms kommun 2014)

F-8 Kulturhistoria och kulturarv Storumans kommun har ett rikt kulturarv med storslagen natur och många sevärdheter. ... Den säreget formade Atoklimpen, på samiska Atoklippie, betraktades av samerna som ett heligt fjäll. Idag är Atoklimpen ett kulturreservat av riksintresse.

Source: Storumans kommun, Kulturhistoria och kulturarv 2015? Reference: F-8 (Storumans kommun 2015a)

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F-9 Kultur

I Storumans kommun finns storslagen natur samt ett aktivt och varierat föreningsliv som bidrar till ett rikt utbud av aktiviteter. På flera platser i kommunen kan du utnyttja skidspår och slalombackar, samt ta del av ett brett utbud av musik och teater.

Source: Storumans kommun, Kultur 2015? Reference: F-9 (Storumans kommun 2015b)

F-10 Ulla Barruk Sunna, språkrör för Samiska delegationen i Umeå. Tal på samernas nationaldag, 6 februari 2014 ... Framför allt firar vi idag varje år vår sammanhållning som enat folk trots att vi bor i fyra stater. Tack vare dem som gått före oss som lever och verkar nu har vi behållit en stark identitet och utvecklat en rik kultur. Den samiska kulturen är ett kulturarv i samhället som alla medborgare kan känna stolthet över. Staterna i världssamfundet har en gång åtagit sig att värna minoriteterna. För samernas del vårt traditionella näringsunderlag, våra kulturella yttringar och våra språk. I ett demokratiskt och öppet samhälle bejakar vi varandras olikheter, respekterar de mänskliga rättigheterna och värderar och tillvaratar människors olikheter och färdigheter som en tillgång för hela samhället. På så sätt tillförs samhället resurser, som ger goda resultat. Som i sin tur utvecklar samhället i sin helhet. ... Västerbotten är av tradition ett samiskt område. Vi samråder och samarbetar med landstinget om frågor som berör samer. ...

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Vikten av samarbete människor emellan gäller också inom det samiska samhället. Vi får ständigt påminna oss om att våra olikheter kännetecknar ett folk och är vår gemensamma styrka. Vi behöver fortsätta stå upp för varandra, stödja varandra och backa upp samtliga våra språk eftersom de är så intimt förknippade med människans innersta. Vi samer har funnits här. Vi finns här. Vi kommer att finnas här. Vi kommer att synas och höras. ...

Source: Umeå kommun, Kommun och politik 2014 Reference: F-10 (Umeå kommun 2014a)

F-11 Umeå kommun,Umeå – the sami heritage 2014 … The Sami culture is a part of Umeå's diversity and the city's history. Umeå will be the first Capital of Culture in Europe to spotlight an indigenous people. … The Sami culture is a natural part of Västerbotten's and Umeå's history. The Sami culture in Umeå is visible today among other things in exhibitions at Bildmuseet and the Museum of Västerbotten. Sami Week is arranged every year. Umeå University conducts research and offers programmes and courses in Sami language and culture. …

Source: Umeå kommun,Umeå – the sami heritage 2014 Reference: F-11 (Umeå kommun 2014b)

F-12 Strömsunds kommun / Straejmien tjïelte undated Strömsund är en del av det område där samer bor, verkar och utövar sin kultur. Därför är det naturligt att Strömsund ingår i förvaltningsområdet för samiska, där samisk kultur och samiska språk har ett förstärkt skydd enligt lagen om nationella minoriteter och minoritetsspråk. ... Strömsund är en av de nitton förvaltningskommunerna för samiska som särskilt ska skydda och främja samisk kultur och samiska språk. Kommunen ska: informera samerna om lagen ge inflytande till och samråda med företrädare för samer skydda/främja samers språk och kultur, särskilt med fokus på barn ge service och erbjuda myndighetskontakter helt/delvis på samiska vid efterfrågan ge barn- och äldreomsorg helt/delvis på samiska vid efterfrågan.

Source: Strömsunds kommun, Samisk förvaltningskommun 2015?

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Reference: F-12 (Strömsunds kommun 2015)

F-13 Saemieh Bierjen tjielte - Samerna i Bergs kommun I kommunen finns Tåssåsens sameby med totalt ca 6 000 renar. En sameby är inte en by i ordets vanliga betydelse, utan ett större geografiskt område som renskötarna nyttjar under olika årstider. Under vinterhalvåret är samerna med sina renar i skogslandet, medan de under sommaren nyttjar hela fjällområdet. Rennäringen är inte bara en näring utan också en livsstil som knyter ihop banden med det ursprungliga samiska samhället och visar på en historisk kontinuitet, från det ursprungliga jägarsamhället till dagens moderna renskötsel. Som besökare i regionen kan du ta del av både samiska smak- och kulturupplevelser. Samiska näringsidkare i Bergs kommun producerar och säljer samiska delikatesser från ren och samiskt hantverk. Vill du uppleva samisk kultur och samisk vardag så är byn Glen värt ett besök. Den samiska kulturen är en viktig del av Bergs kommuns identitet. Du är välkommen som gäst i Sápmi - Sameland.

Source: Bergs kommun, Saemieh Bierjen tjielte - Samerna i Bergs kommun 2015? Reference: F-13 (Bergs kommun 2015)

F-14 Samerna i Härjedalen I kommunen finns tre samebyar, Mittådalen, Ruvthen sijte och Handölsdalen, med totalt ca 16000 renar. En sameby är inte en by i ordets vanliga betydelse, utan ett större geografiskt område som renskötarna nyttjar under olika årstider. Under vinterhalvåret är samerna med sina renar i skogslandet, medan de under sommaren nyttjar hela fjällområdet. Rennäringen är inte bara en näring utan också en livsstil som knyter ihop banden med det ursprungliga samiska samhället och visar på en historisk kontinuitet, från det ursprungliga jägarsamhället till dagens moderna renskötsel. Som besökare i regionen kan du ta del av både samiska smak- och kulturupplevelser. Samiska näringsidkare i Funäsdalen och Mittådalen producerar och säljer samiska delikatesser från ren och samiskt hantverk. Vill du uppleva samisk kultur och samisk vardag så är byn Mittådalen värt ett besök. Den samiska kulturen är en viktig del av Härjedalens identitet. ...

Source: Härjedalens kommun, Kultur & Historia 2015? Reference: F-14 (Härjedalens kommun 2015)

F-15 Fatmomakke Sameförening idag Fatmomakke Sameförening är liksom övriga Sameföreningar i Sverige till skillnad från

106 samebyarna bildade av samer och för samer, och har sitt ursprung i den samiska nationella rörelse som växte fram kring sekelskiftet 1900. I sameföreningen på orten kan alla samer bli medlemmar - och så är det även i Fatmomakke Sameförening. Många sameföreningar arbetar mycket med kulturella frågor, och detta är även Fatmomakke Sameförenings huvuduppgift idag. Man vill genom sitt arbete öka intresset och kunskapen om för den sydsamiska kulturen och Fatmomakke kyrkstad bland samer och lokalbefolkning i Kultsjödalen, men även i övriga Sverige och världen. Fatmomakke Sameförening är en av 14 sameföreningar i Sverige och medlem sedan flera decennier i Svenska Samers Riksorganisation. Idag har Fatmomakke Sameförening 190 medlemmar, vilka främst kommer från Vilhelmina Norra- och Södra Sameby.

Source: Fatmomakke, Sameförening 2014 Reference: F-15 (Fatmomakke sameförening 2014)

F-16 Det Samiska ... Många tar tillbaka sina samiska släktnamn – det handlar om identitet. Det är också så att traktens nämndemän har haft samiska namn, ända in mot 1960-talet. Det betyder att det som kallas svensk lag kan sägas vara uttolkad med samiska sinnen ända sedan tingsrätterna instiftades, i början av 1600-talet. Tankeväckande. Tre nämndemän och en lagman. Alla med lika röstkraft. I Sápmi talas flera samiska språk. I Sverige nord-, lule-, ume- och sydsamiska. Många använder flera språk med grannarna, i vardagen. Det språk som vill överleva gör det. Ett av de mest kända samiska orden idag är Duodji – slöjd. Den samiska slöjden värderas högt och formspråket lever. På samedagis och i sameskolan sker leken och undervisningen på elevens samiska språk. Samiska ungdomar är idag medvetna om historia och nutid. Många utbildar sig till jurister, agerar sakkunniga, skapar självkänsla genom klädseln och inspirerar det övriga samhället. Sverige som stat markerar i vår tid, på flera sätt, att den tillfälliga industrialismens omskrivning av folkets historia är viktig att aktivt radera bort, till förmån för vår äkta historia. ... Och Sápmi är ett område där de lokala människorna alltid har levt i fred. Den som koloniserar har alltid ett annat perspektiv än den som koloniseras. Ur detta konstaterande är det lämpligt att låta den samiska Stallo-traditionen få näring inom sig. Det är alltså människor med sådan uppfostran som är grunden till att det är fred i Sápmi.

Source: BoAnders Arvidsson, Historiska vintermarknaden i Jokkmokk 2015 Reference: F-16 (BoAnders Arvidsson 2015)

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F-17a Hembygdsföreningar ... En typisk hembygdsförening äger och förvaltar ett antal byggnader, ordnar hembygdsfester vid midsommar och hyr ut sina byggnader för olika festliga aktiviteter. Vissa ger ut hembygdsskrifter. Hemsidor börjar ha allt större betydelse för att bygga upp lokalt kunnande. Mer än hälften av Sveriges hembygdsföreningar bedriver eller bidrar aktivt till lokalhistorisk forskning. Även nutidsdokumentation bedrivs och lagras då i beständig form. Hembygdsföreningarna samarbetar ofta med skolor och hembygskunskap har varit ett skolämne sedan det infördes 1919. Dagens kritiska elever, skolade under Internetkultur, för som nya medlemmar i hembygdsföreningarna in allt mer pragmatik i hur föreningarna bidrar till den gemensamma historiebeskrivningen, långt från eskapism, nostalgi och nationalism. Å andra sidan är yngre människor vana vid rollspel och spelvärldens välkryddade världar och levels. Vem som helst kan vara med i en hembygdsförening och verksamheten är av hävd okontroversiell. Föreningarna ordnar aktiviteter och alla kan vara med på sina egna villkor. Det gör att föreningarna stärker självkänslan, ofta påtagligt i glesbygd, på både det personliga och lokala planet. För många inflyttade blir hembygdsföreningen en öppen dörr till att under ansvar etablera sig lokalt. Sammanfattningsvis har hembygdsföreningarna och hembygdsförbunden en allt större uppgift i att som lokal aktör verka framåtsyftande, följa med i tiden och låta bygden växa utifrån sina uppskattade traditioner och värden.

F-17b Starka tankar och samisk hävd I norr, i Sápmi, samefolkets hemland, används ofta ordet hävd utan att vi egentligen reflekterar över vad det egentligen betyder. Att hävda något är att säga att något är på ett viss sätt. Att hänvisa till hävd eller rentav urminnes hävd är något annat. Frågan känns igen från hembygdens rennäring och samisk kultur. ... Norrbygderna är hembygd för en större mångfald och historisk kontinuitet som är mer omfattande än vad många moderna människor tänker på. ...

Source: Historiska vintermarknaden i Jokkmokk 2015 Reference: F-17 (Historiska vintermarknaden i Jokkmokk 2015)

108

109

REFERENCES TO THE CORPUS

A - International

A-1. (Anaya 2011) Anaya, James, “Report of the Special Rapporteur on the rights of indigenous peoples, James Anaya, Addendum, The situation of the Sami people in the Sápmi region of Norway, Sweden and Finland”, United Nations, General Assembly, Human Rights Council, 6 June 2011, http://unsr.jamesanaya.org/docs/countries/2011-report-sapmi-a-hrc-18-35- add2_en.pdf (accessed: 2014-12-13).

A-2. (UNRIC 2013) Samerna – ett folk, fyra länder, United Nations Regional Information Centre for Western Europe (UNRIC Brussels), http://www.unric.org/sv/aktuellt/25987-samerna-ett-folk- fyra-laender (accessed: 2014-12-13).

A-3. (UNESCO/WHC 1992-2015a) Laponian Area, UNESCO/ World Heritage Centre, The List, http://whc.unesco.org/en/list/774 (accessed: 2014-12-13).

A-4. (UNESCO TV 2013) Living with reindeer: Laponian Area, UNESCO TV / NHK (Japan Broadcasting Corporation), 20 September 2013 http://whc.unesco.org/en/list/774/video (accessed: 2015-01-04). For a correct translation of the interview see https://www.youtube.com/watch?v=YBdhc02Ay40#t=38 (accessed: 2015-01-04).

A-5. (UNESCO/WHC 1996) World Heritage Convention concerning the protection of world cultural and natural heritage, Report, Word Heritage Committee, Mérida, Yucatan, Mexico, 2-7 December 1996, p. 62 http://whc.unesco.org/archive/1996/whc-96-conf201-21e.pdf (accessed: 2014-12-13).

B- Europe and the Arctic Region

B-1a. (Samiskt Informationscentrum 2006) Sápmi 2006, Samiskt informationscentrum, The Sami and the EU, http://www.eng.samer.se/servlet/GetDoc?meta_id=1110&open=5, last uppdated: 2006-11-06 (visited: 2014-12-13).

B-1b. (European commission 2012) European comission, Regional Policy, InfoRegio, Sámi Cultural Centre to keep Sámi people’s cultural heritage alive. http://ec.europa.eu/regional_policy/en/newsroom/news/2012/04/project-of-the-week-sami- cultural-centre-to-keep-sami-people-s-cultural-heritage-alive, last updated: 2012-04-23 (visited: 2015-05-14).

110

B-2. (The Arctic Council 2012) Arctic Council. Indigenous peoples today, Permanent Participant Article Series: Saami Council, http://www.arctic- council.org/index.php/en/environment-and-people/arctic-peoples/indigenous-peoples-today/589- permanent-participant-article-series-saami-council, last updated 2012-08-22 (visted: 2015-05- 14).

B-3. (Nordic Sami Institute 2005) Sámi Instituhtta / Norden, Sámi Instituhtta – 30 jagi, Nordisk Samisk Institutt – 30 år, Report, 2005, http://samas.no/sites/samas.no/files/page/attachments/sami_instituhta_30- jagi_avvudeami_raporta_redusert.pdf, last uppdated 2014-04-08 (visited: 2015-05-14).

B-4. (Sámi Univeristy College 2015) Sámi allaskuvla – Sámi Univeristy College, Course: Sami Culture / Samisk kulturkunnskap, http://samas.no/en/studier/sami-culture-samisk- kulturkunnskap, (visted: 2015-05-14).

C - Sápmi

C-1. (Sámiráddi 1974) Nordiska samerådet, Sámiid kulturpolitiikalaš prográm'ma: dåk'kehuvvun Davviriikaid VII sábmelaš-konferænsas Váþþiris 11-14.8.1971 = Samernas kulturpolitiska program = Saamelaisten kulttuuripoliittinen ohjelma, 2. prentehus, Davviriikaid sámiraÿÿi, Helset, 1974.

C-2. (SPR 2005) The Sámi Parliamentary Council (Sámi parlamentáralaš ráÿÿi), Jokkmokksdeklarationen, 24 februari 2005. Förklaring från den första sameparlamentarikerkonferensen, http://www.sametinget.se/1431 (accessed: 2015-01-04).

C-3. (SPR 2008) The Sámi Parliamentary Council (Sámi parlamentáralaš ráÿÿi), Rovaniemi- deklarationen, Sluttdokument. Den andre Sameparlamentarikerkonferansen i Roavvenjárga/Rovaniemi, 28. oktober 2008, http://www.sametinget.se/5574 (accessed: 2015-01- 04).

C-4. (SPR 2011) The Sámi Parlamentary Council (Sámi parlamentáralaš ráÿÿi), Kirkenes- deklarationen, Erklaering fra Sameparlamentarikerkonferanse 2011, 10. november 2011, http://www.sametinget.se/78433 (accessed: 2015-01-05).

C-5. C-5 (SPR 2014a) Sametinget 2014a, Sweden, Pronouncement, The Declaration by the Sami Parliamentary Conference on the Nordic Sami Convention adopted in Umeå 2014, http://www.sametinget.se/73165 (visited: 2015-05-14).Sametinget 2015, Kontaktuppgifter till Sveriges samebyar, http://www.sametinget.se/samebyar (accessed: 2015-04-30).

C-6. C-6 (SPR 2014b) Sametinget 2014b, Sweden, The 4th Parliamentary Conference held on 20 February 2014 in Ubmeje/Umeå, http://www.sametinget.se/73159 (visited: 2015-05-14).

111

D - National: Sweden

D-1a. (Sametinget 2014a) Sametinget, Samiskt kulturarv, http://www.sametinget.se/1967, last uppdated 2104-02-25 (visited: 2014-10-30).

D-1b. (Sametinget 2014b) Sápmi, Det samiska kulturlandskapet, http://www.samer.se/2250 (visited: 2013-09- 22).

D-2 (Nordiska Museet 2015) Nordiska Museet, Samiska samlingar – samiskt kulturarv, http://www.nordiskamuseet.se/en/node/2049 (visted 2015-05-14).

E- Regional level

E-1a-b. (Norrbottens Läns Landsting 2014) Norrbottens Läns Landsting, Kulturplan för Norrbotten 2014-2016, http://www.arjeplog.se/download/18.312257211410aa1dca55e/1418197639028/Kulturplan+201 4-+2016.pdf, last uppdated 2014-12-10 (visited: 2015-01-03).

E-2a-b (Länsstyrelsen Norrbotten 2013) Länsstyrelsen Norrbotten, Regional utvecklingsstrategi för hållbat framtid i Norrbotten 2020, http://www.bd.komforb.se/download/18.1a80309013b817f5c4a56c/1381761210590/Regional+ut vecklingsstrategi+f%C3%B6r+h%C3%A5llbar+framtid+i+Norrbotten+2020_uppslag.pdf, last uppdated: 2013-10-14 (visited: 2015-05-09).

E-3 (Västerbottens läns landsting 2011) Region Västerbotten, Västerbottens läns kulturplan 2012-2015, http://regionvasterbotten.se/wp-content/uploads/2012/08/Layout-Kulturplan- mindre.pdf, produced 2011 (visted: 2015-05-10).

E-4 (Länsstyrelsen i Västerbottens län and Skogsmuseet) Sevä, Katarina, Det samiska kulturarvet i Västerbottens län: sameföreningars och samebyars dokumentationsarbeten, Skogsmuseet, Lycksele, 2003.

E-5 (Länsstyrelsen Jämtlands län 2015) Länsstyrelsen Jämtlands län, Det samiska kulturarvet, http://www.lansstyrelsen.se/jamtland/Sv/samhallsplanering-och- kulturmiljo/kulturreservat/samiska-kulturarvet/Pages/index.aspx, last uppdated; 2015-01-16 (visited: 2015-05-10). E-6 (Murberget-Länsmuseet Västernorrland 2008) Murberget-Läsmmuseet Västernorrland, Från Såapmi till Murberget, 6 februari 2008- 30 april 2010, last uppdated: 2010-02-09 (visited:2015- 05-10).

112

F- Local level

F-1. (Ruvhten sijte 2015) Ruvhten sijte, Historik, Arkeologi och politik går hand i hand, http://ruvhten.se (visited 2015-01-02).

F-2. (Idre sammeby 2014) Idre sameby, En levande kultur - Det inre livet, http://www.idresameby.se/index.php?p=d&c=a (visited: 2014-02-25).

F-3. (Silbonah sámesijdda 2015) Silbonah sámesijdda, Rödingsträsk – Silversparrbyn, Árbediehtu – samisk kulturarv och traditionell kunskap, http://silbonah.se/13/54/arbediethu-traditioner-i-fokus, last uppdated: 26 April 2015, (visited 2015-04-30).

F-4. (Reichwald and Svedlund 1977) Reichwald, Astrid & Svedlund, Brita, Laevas: sameby i dag - historia i morgon?, PAN/Norstedt, Stockholm, 1977.

F-5. (Sorsele kommun 2015) Sorsele kommun, Se och Göra, Samisk kultur, http://www.sorsele.se/default.asp?pageid=45507 (visited: 2015-01-02).

F-6. (Arvidsjaur kommun 2008) Arvidsjaurs kommun, Historik, http://www.arvidsjaur.se/sv/BoLeva/Flytta-till-Arvidsjaur1/Om-Arvidsjaur/Historik, last uppdated: 2008-09-23 (visited: 2015-01-02).

F-7. (Krokoms kommun 2014) Krokoms kommun, Kukturpolitisk program,Kultur för alla, 2014, p. 18-19, online at: http://www.krokom.se/download/18.601b0a46143fe3c9a555f79/1401195491417/Kulturpolitiskt_progr am.pdf (visted: 2015-05-01). F-8. (Storumans kommun 2015a) Storumans kommun, Uppleva & göra, Kulturhistoria och kulturarv, http://www.storuman.se/Uppleva--gora/Kultur/Kulturhistoria-och-kulturarv (visited: 2105-01-02).

F-9. (Storumans kommun 2015b) Storumans kommun, Uppleva & göra, Kultur, http://www.storuman.se/Uppleva--gora/Kultur (visted: 2105-05-01).

F-10. (Umeå kommun 2014a) Umeå kommun, Kommun och politik, Ulla Barruk Sunna, http://www.umea.se/umeakommun/kommunochpolitik/tillganglighetmangfaldochjamstalldhet/na tionellaminoriteterochminoritetssprak/error/ullabarruksunna.4.1a5fea8a1437b3e6e5210957.html (visited: 2015-01-02).

F-11. (Umeå kommun 2014b) Umeå kommun, Kultur och fritid, Kulturhistoria, kulturarv, http://www.umea.se/umeakommun/kulturochfritid/kultur/kulturhistoriakulturarv.4.3c34d75c129 2984ed9680001135.html (visted: 2015-05-01).

113

F-12. (Strömsunds kommun 2015) Strömsunds kommun, Samisk förvaltningskommun, Strömsunds kommun / Straejmien tjïelte, http://www.stromsund.se/6178.html (visted: 2105-05- 01).

F-13. (Bergs kommun 2015) Bergs kommun, Fritid, kultur & turism, Saemieh Bieren tjielte – Samerna i Bergs kommun, http://www.berg.se/fritidkulturturism/saepmisameland/saemiehbierjentjieltesamernaiberg.4.7e2f6b811 438ad8af3417f6.html (visted: 2015-05-01).

F-14. (Härjedalens kommun 2015) Härjedalens kommun – Herjedaelïen tjïelte, Kultur & Historia, Samerna i Härjedalen, http://www.herjedalen.se/omkommunen/kommunfakta/kulturhistoria/samernaiharjedalen.4.49f66 bd711c6b6d655a80003012.html (visited: 2015-01-02).

F-15. (Fatmomakke sameförening 2014) Fatmomakke, Sameförening, http://www.fatmomakke.se/index1.html, last uppdated 2014-01-21 (visted: 2015-03-02). F-16. (BoAnders Arvidsson 2015) Arvidsson, BoAnders, Det samiska, online at Historiska vintermarknaden i Jokkmokk – Den upplevelse vi gör den till, http://www.historiskamarknaden.se/hist/hembygdsomradet-i-jokkmokk/det-samiska (visted: 2015-05-02).

F-17a-b. (Historiska vintermarknaden i Jokkmokk 2015) Historiska vintermarknaden i Jokkmokk – Den upplevelse vi gör den till, Mer om hembygdsföreningar, självkänsla och välkomnande, http://www.historiskamarknaden.se/hist/mer-om-hembygdsforeningar-sjalvkansla- och-valkomnande (visted: 2015-05-02).

114

Permission for publication of images and maps used in this study

Fig. 1 – Map of Sapmi, © Stiftelse Nordiska Museet. Permission granted by Anders Svensson, kommunikationschef, Nordiska Museet, September 22, 2015.

Fig. 2 – Diagram Relational Worldview, ©Terry Cross. Permission granted by Mr. Terry L. Cross, NICWA, September 19, 2015.

Fig. 3 – Diagram Sámi Cultural Heritage, © University of Texas at Austin. Permission granted by John Weinstock, University of Texas at Austin, September 19, 2015.

Fig. 7 – Samebyar in Sweden, base map © Anders Suneson and Sametinget. Permission granted by Anders Suneson, Frösön, September 21, 2015.

Figure in the Corpus: F-9 – Image © Storumans kommun, photographer: Nina Andersson. Permission granted by Madeleine Rinman, införmatör, Storumans kommun, September 21, 2015.

Cover image by the author.

Giitu!

115

UPPSATSER I KONSTVETENSKAP LÄSÅRET 2014/2015

01. Bomark, David: Identitet och motstånd: Normbrott inom hiphop. (Kand) 02. Hallén, Lovisa: SITE VISIT – Stereotyper i en relationell kontext. (Kand) 03. Landefjord, Love: Google Earth Art – plats-orienterad konst i virtuell kontext. (Kand) 04. Helenius, Mia: Taylorismen och arkitekturen – Ford Motor Company i Frihamnen och General Motors i Södra Hammarbyhamnen. (Kand) 05. Liljekvist, Martin: Otukt mot naturen: En queeranalys av historieskrivningen om Carl von Platen. (Kand) 06. Westfelt, Miranda: Byggemenskaper och bostadsideal – Utsagor om en alternativ byggprocess och den hållbara livsstilens arkitektur. (Kand) 07. Hedström, Eleonore: Klädd och avklädd – En komparativ genusanalys om hur den visuella framställningen av manligt och kvinnligt har förändrats inom James Bondgenren. (Kand) 08. Sánchez Mata, María Gema: Who are you? – Deciphering the construction of gender stereotype in three billboard images from the turn of the 19th C. (Kand) 09. Vasseur, Lovisa: This will look nice framed. En betraktelse över graffitins rumslighet: från staden till konstmässan. (Kand) 10. Wistrand, Johanna: Magin i rummet – En rumsteoretisk analys av tre installationsverk av Laura Lima. (Kand) 11. Bodelson Lönn, Carina: ”Zon Moderna – Olle Bærtling – en modern klassiker” – En undersökning av ett konstpedagogiskt projekt på Moderna Museet sett ur ett kreativitetsperspektiv. (Kand) 12. Lundin, Marika: Konst i det offentliga rummet – Hammarby Sjöstad. (Kand) 13. Gerholm, Lisa: Stuckatur som brottyta. Värden, villkor och positioner under en restaurering i Stockholm 2014. (Kand) 14. Kateb, Alexander: Institutionell identitet och queer konfrontation – En studie av Leopold Museum och dess utställning Nude men from 1800 to the present day. (Kand) 15. Rubinova, Sandra: ”Fighting back by looking good” – om identitetsskapande strategier i sydafrikanskt porträttfotografi och i museipraktiker. (Kand) 16. Persson, Sophia: Getting things done for Satan – Linnéa Sjöbergs performativa projekt och dess politiska ståndpunkter. (Kand) 17. Sjöström, Maria: St. Sebastians Frigörelse – Homosexuella begär från renässans till nutid. (Kand) 18. Söderqvist, Alice: Magiciens de la Terre – om etnocentrism i utställningsrummet. (Kand) 19. Eklöf, Jesper: Romantiskt sublima aspekter hos barockkonstnären Salvator Rosa. (Kand) 20. Börje, Sara: Den virtuella kuben. (Kand) 21. Timonen, Ilkka: Timmerflottning mot strömmen – Olika iscensättningar av ett arbete. (Kand) 22. Jorborg, Julius: Den hägrande naturen – En metateoretisk undersökning av konstens förhållande till imitation. (Kand) 23. Amin, Awästa: Perceptionsanalys av Monument för III internationalen. (Kand) 24. Nersesyan, Lilit: Samlande, samlingar, samlare: Varufetischismens roll inom 3S och kulturarvs- skapandet. (Master) 25. Ström, Pernilla: Hotell med ambitionsnivå. Strategier och betydelser i hotellinredningsdesign. (Master) 26. Konvicka, Anna: Törnutdragaren och gycklaren i Tingstäde kyrka – Två motsatser i blickfång. En ikonologisk och receptionsestetisk studie. (Mag) 27. Berry, Gustav: Det iögonfallande landskapets natur och kultur: formeringen av natur- och kulturmiljövårdens landskapssyn under 1900- talet. (Master) 28. Henriques, Susanne: Vart tog textilkonsten vägen? En studie av en textilateljé under Märta Måås- Fjetterströms ABs regi mellan 1966 och 1975. (Master) 29. Röjgård, Hugo: Vad menas egentligen med gatukonst? – En diskursanalys av fyra tidningsmedier. (Master) 30. Mörkfors, Gunnel: MÄSTER JOHAN LARSSON WIMMER – Identifieringen av en bildhuggare och dennes verksamhet. (Mag) 31. Claesson, Kerstin: När porträttet på staffliet fick liv – fyra tidigmoderna självporträtt. (Kand) 32. Wedin, Kelly: I N F I N I T U M – En undersökning av oändligheten utifrån verk av Yayoi Kusama, Stanley Kubrick och Tatsuo Miyajima. (Kand) 33. Ståhl Sahlin, Josefin: Maskulina konstruktioner – En komparativ analys av Edvard Munchs och Egon Schieles avbildningar av män. (Kand)

______Uppsatserna kan beställas på institutionen per tel 08-16 33 56 eller e-post [email protected].

34. Ekström, Matilda: När Samtid Möter Dåtid – Historia som Curatoriellt Verktyg. (Master) 35. Andréhn Bärtås, Cuno: Avsikt och tolkning – En komparativ analys av samtida konstutställningar. (Kand) 36. Beuwertz, Paula: ”Flickan” – kvinna och motivlackerare i ett mansdominerat yrke. (Mag) 37. Boonyiam Demir, Patricia: Inredningsmedia. En diskursanalys om de samhälleliga normer och ideal inredningsmedia genererar och upprätthåller. (Kand) 38. Janerås, Anna: Hysteriska tecken – en semiotisk analys av hysteri i konst. (Kand) 39. Lönngren, Sanna: Allmogemåleri i Hälsingegården Pallars – Bild- och kontextanalys av väggmåleri i gårdens sängstuga. (Kand) 40. Reichenberg, Christoffer: Den digitala konstvärlden – Digital konst, teknik och det institutionella konstbegreppet. (Kand) 41. Strömberg, Clara: Giovanni Pietro Bellori och 1600-talets ambivalenta konstvärld – En litteraturstudie av Belloris konstnärsbiografier om Annibale Carracci och Michelangelo Merisi da Caravaggio. (Kand) 42. Pettersson, Jenny: Konsten att äga sin kropp: En receptionsteoretisk analys av kvinnlig nakenhet. (Kand) 43. Gonzalez, Felicia: Genren gatufotografi och utställningen The 0ther Camera på Etnografiska museet. En analys ur ett maktkritiskt perspektiv. (Kand) 44. Schöning, Amy: Selfie – En analys av selfien som verktyg för identitetsskapande. (Kand) 45. Allvin, Karin: Lustarnas trädgård – en plats där abjektion gror. En studie av Hieronymus Boschs verk utifrån Julia Kristevas teori om abjektion. (Kand) 46. Eriksson, Linn: Bilder av klädställningar: En undersökning av tagasodevikskärmen i förhållande till ”Vems ärmar?”-begreppet. (Kand) 47. Scelovic, Vojislav: Det surrealistiska rummet: En semiotisk analys av tre filmer. (Kand) 48. Campbell-Westlind, Helena: Bradamante och Fiordispina möter Bacchus och Ariadne – En performativ analys av två målningar tillskrivna Guido Reni. (Kand) 49. Pinto-Guillaume, Ezequiel: Beyond linear explanation – A theoretical study of definitions, concepts and discourses about the Sami people’s cultural heritage in Sweden. (Master)

______Uppsatserna kan beställas på institutionen per tel 08-16 33 56 eller e-post [email protected].