Uppsala mitt i Sápmi Rapport från ett symposium arrangerat av Föreningen för samisk- relaterad forskning i Uppsala, Upplandsmuseet 4–5 maj 2011

Red. Håkan Tunón, Märit Frändén, Carl-Gösta Ojala & May-Britt Öhman

Uppsam Föreningen för samiskrelaterad forskning i Uppsala

CBM:s skriftserie 55

Bör citeras: Tunón, H., Frändén, M., Ojala, C.-G. & Öhman, M.-B. (red.) !"#!. Uppsala mitt i Sápmi. Rapport från ett symposium arrangerat av Föreningen för samiskrelaterad forskning i Uppsala, Upplands- museet $–% maj !"##. CBM:s skriftserie %%. Naptek, Centrum för biologisk mångfald, Uppsala. © Uppsam, Centrum för biologisk mångfald och författarna !"#! CBM:s skriftserie %% Författarna ansvarar för sina egna texter Omslagsbilder: Överst: Uppsala domkyrka (foto/montage: Håkan Tunón). Nedan t.v.: Ren på sommarbe- te (foto: Anna Olofsson); nedan mitten: utdrag ur en avskrift av Descriptio Lapponiæ, skriven av samen och Uppsalastudenten Nicolaus Lundius; nedan t.h.: Samisk tradition i förändring: Kautokeinoskor med mansskoband från Jukkasjärvi, burna till kjol (foto: Håkan Tunón) Layout: Håkan Tunón utifrån en mall av Oloph Demker Tryck: Davidsons tryckeri AB, Växjö/Taberg Media Group AB !"#! Rapporten föreligger också som PDF-&l på: http://www.cbm.slu.se/publ/skrift/skrift%%.pdf ISBN: '()-'#-)'!*!-+(-' ISSN: #$"*-+%+)

The Sámi are just like everyone else? A scientist of religion looks at the encounter between the Christian missionary religion and the Sámi ethnic religion* A!!" L#$%" S&"'"()*+, C,!)-, .*- R,(,"-/0 E)0%/( "!$ B%*,)0%/(, U11("'" 2!%&,-(%)#

(1) hen academics present Sámi religion, this usu- Anna Lydia Svalastog, PhD in history of religion, ally means pre-Christian Sámi religion, which W associate professor in religious studies. Svalastog is then depicted as non-literate and polytheistic, a tra- focuses on areas of research characterized by in- dition that has many rites, including both private and terdisciplinary debate. She puts research history, public sacri3cial rites, and is based on oral narratives. method and theory to the forefront of her ana- 4ese characteristics coincide with pre-Christian Norse lysis. Her PhD analyzed abortion, myth, religious heritage, and gender construction. Post doc she religion. At the same time, pre-Christian Sámi reli- analyzed modernity, identity and rites. The last ten gion di5ers from pre-Christian Norse religion in that years her focus has been on genetic research in re- it is shamanistic. 4e Sámi shaman is called noaidi lation to risk handling and ethics, and Sámi history (Northern Sámi). Pre-Christian Norse religion is not and culture. Svalastog is associated researcher at shamanistic, although several stories, especially those Centre for Research Ethics and Bioethics, Uppsala linked to Odin, have shamanistic traits. In the Sámi University. tradition, the noaidi both maintains and renews the tradition. Shamanistic traditions operate with rituals in Christian tradition or a Christian tradition with Sámi which the shaman enters a trance or ecstasy and un- participants.7 dertakes journeys in time and space in order to gather necessary information and to have dealings with the (2) dead, in order to restore health, or to cut bonds that are In studies of pre-Christian Sámi religion, the state of pulling an individual towards the realm of the dead.6 the sources and the interpretation and combination of Presentations of pre-Christian Sámi religious his- these sources pose a considerable academic challenge. tory are super3cially tidy and clear, and are characte- 4is is why source criticism, that is to say, the critical in- rized by a scholarly consensus. Debates among church vestigation of the background and value of the sources, historians contribute one further sphere, namely, a di- plays a central role. Since the sources are fragmented, scussion of the extent to which Læstadianism is a Sámi the work of interpretation is linked to critical compari- sons with other traditions such as pre-Christian Norse *4is present text is part of an ongoing project on research religion, popular Finnish traditions, and the myths and history and ethics concerning Sámi life and culture, Sápmi, rites of circumpolar cultures. past and present theories and histories. 4e project has result- 4e principal academic tools in the study of pre- ed in three articles: Svalastog & Eriksson, “You can use my Christian Sámi religion have been the historical-phi- name: You don’t have to steal my story – A critique of ano- lological method and phenomenological analyses. 4e nymity in indigenopus studies”, in Developing World Bioeth- history of religion has been helped, and is still helped, ics 7969;69(7):69:–669; Pye & Svalastog, “Colonial and mis- by the disciplines of secular history, folklore, ethno- sionary perceptions of Sami and Ainu in Sweden and Japan”, graphy, anthropology, and archaeology. Particular theo- in !e CSSR [!e Council of Societies for the Study of Reli- ries about history, culture, and religion have functioned gion] bulletin 799;, september; Svalastog, “Tiden som förs- as parameters for the content and the manner of the vann”, in Amft & Svonni (eds) SápmiY"K – Livet i samernas historical-philological investigations. All these theories bosättningsområde för "### år sedan, Umeå University: Sami have assumed that Sámi religion consisted of greater Studies Nr 8, 799<;8:66=–68:. A book chapter on maps and and lesser variations of a non-Christian tradition that theories on Sámi history and religion will be published 7967 was uniform from a phenomenological perspective and in a book written by the ad hoc group Riekkis, published at that disappeared in the eighteenth and nineteenth cen- Arthub Publisher. (www.riekkis.se). turies.8

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Today, a question-mark has been placed from many "e polemics of polycultural Scandinavia of the Vi- di!erent angles with regard to theories that present reli- king age and the early Middle Ages had a well-known gion as something uniform, stable, and culturally pure. continuation in J. Sche!erus’ book Lapponia ('()*) "e critics have pointed both to diachronic variation about the life and culture of the Sámi, which was writ- and to variation from one locality to another at one ten to counter accusations, especially from Germany, and the same time. "ey have also shown that di!erent that were linked to the "irty Years War. ("e accusa- participants in a society can have di!ering narratives tions were spread by means of pamphlets that claimed and rites that regulate their everyday life, for example, that the Swedes won battles on the European battle- because of gender, age, and social position. Besides this, %elds because they made use of Sámi who practiced they have emphasized that popular praxis and o#cial magic.) Several very celebrated senior civil servants in doctrine in a people can not only be distinct from one Sweden had a Sámi background, including the pastor another, but can also encompass di!erent narratives Olaus Sirma, the pastor Anders Fjellner who transmit- and practices, and that encounters between traditions ted the cycle of poems called !e son of the sun, the are dynamic: some elements are taken over and renewed, pastor Petrus Læstadius, the pastor and botanist Lars while others are eliminated and rejected.$ Levi Læstadius, and the provincial governor Johan Parts of this critique have been integrated into the Gran. When the Swedish crown established its rule in study of pre-Christian Sámi religion, but there is one the north, it made use of Sámi as jurors in court cases. striking exception, namely the treatment of Christian Both the early settling of Iceland and the much later elements in the history of Sámi religion and the lack of emigration to the United States included Sámi persons. understanding that the Christian tradition too must be Sámi were among the Norwegian national heroes who included in the study of Sámi religious history. accompanied across Greenland, and among those who took part in the work of resistance (3) during the Second World War.( Research during the last three decades has brought to "e historical depth in the Sámi presence and par- light South Sámi history in central Scandinavia and ticipation in Scandinavia has consequences for how we cultural encounters in the whole of Finnoscandinavia. understand Sámi religious history – probably larger Scholars from a variety of disciplines relate a concur- consequences than we have as yet grasped. rent story when they tell about Sámi and Norse lives: that relationships to the Sámi people are regulated and (4) attested in central mediaeval texts, in legal codes (the Questions are raised by the fact that Sámi people have Eidsivating Law and the Borgating Law), in new practi- lived over a long period together with, not separated ces such as the Rettarbot of King Håkon Magnus for from, other peoples in Scandinavia, while at the same Hålogaland in the fourteenth century, in the nationally time they have, correctly, been perceived as a distinct important historical accounts by Ágrip (about Harald people going back to the pre-Christian age. I am parti- Hairfair), in the many stories about Sámi and the Sámi cularly interested in the question of unity and purity in people in Snorre Sturlason, and in the Norse saga lite- religious history from the Viking age up to the present rature. In the last thirty years, archaeologists have con- day. %rmed the Sámi presence in central Scandinavia and Trade between Sámi and non-Sámi persons has along the coastal regions that earlier scholars believed been marked by the will of the Norse kings, and their did not belong to the Sámi areas. "e archaeologists will to exercise power has changed over the course of have shown that Sámi and non-Sámi Scandinavian time. After the land gets Christian kings, they regulate groups lived side by side both before and during the their own people’s trade with Sámi persons by law, and Middle Ages. Linguistic researchers have studied the they begin to tax the Sámi revenues. At a later period, terms used by Sámi to express the relationships with boundaries begin to be set for the presence of Sámi and non-Sámi persons who married into their group and their use of natural areas. "ree historical trajectories loan-words from Sámi to Norse. Both the terms for re- are especially important: lationships and the loan-words point to interaction and t a) "e construction of the nation that begins with a well-established trade between the peoples. Historians the consolidation of as one country in the of religion and folklorists have begun a fresh compari- ninth century. "is later takes the form of the take- son with pre-Christian Norse traditions, but this time over of land and the development of mining in cen- free from the evolutionistic theories of earlier periods.& tral Scandinavia and northern Sweden.

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t b) !e development of national borders from the kings in the period before the Reformation. !e third sixteenth century onwards. !e Swedish crown had Christianization was Protestant, and it is at this period ambitions in the northern regions. War was fought that the principal literary material about pre-Christian between Denmark-Norway, Sweden-Finland, and Sámi tradition was written down. !e best known scho- Russia to get hold of the resources in the northern lars include the Swedish-Finnish missionary and pas- regions. !e Peace of Calmar led to the establis- tor Pehr Högström in the seventeenth century and the hing of the border between Denmark-Norway and zealous von Westen, who initiated and carried out the Sweden-Finland in "#$". At the same time, reindeer Danish-Norwegian mission in the eighteenth century.( husbandry was forbidden south of Femundsmarka. Von Westen seems harsher than earlier missionaries. In "%&$, Norway was liberated from Sweden and the !e new element is that it no longer su)ces to observe national border between Norway and Sweden was ecclesiastical rituals and behave correctly in order to be closed to Swedish Sámi engaged in reindeer hus- regarded as a Christian: one must also believe aright and bandry, although the national border of "#$" was think aright. Pure doctrinal orthodoxy becomes the key de'ned in such a way that it permitted free passage to the kingdom of heaven and a requirement for parti- for the Sámi across the border. cipation in the Protestant lands. We 'nd this idea later t c) !e development of ideas and concepts in this on in various renewal movements. !is understanding period that had their origin in European colonial of Christianity was combined with particular notions politics and ideology (Axel Oxenstierna called the of people and culture. areas of Sámi dwellers in the north the “India” of Other currents in the history of ideas in the eighteenth contemporary Sweden), and in the Christian mis- century include the idea of Völksgeist (H. G. Herder), the sion. Colonial and missionary activities produced “soul of a people”, and theories that languages are mem- ethnographic accounts of the Sámi people and their bers of linguistic families, which in turn represent cultural life. !ese accounts are descriptive, evaluative, and families. !e Sámi people have a language from a di*erent controlling. !e Sámi are made into something exo- linguistic family than other peoples in Scandinavia; but it tic, while at the same time Sámi life and economic was unthinkable that one nation could consist of several activity are marginalized both socially and geograp- peoples with di*erent languages and cultures. hically. !is has consequences for public discourse.# One can perhaps say that the ambition of the Pro- testant mission with regard to orthodoxy, together with (5) contemporary ideas about people and nation, have pre- In Norway and Sweden, it was taken for granted that vented us from seeing the older shared Scandinavian pre-Christian Norse tradition did not cease to exist on history during the middle ages and the Viking period. the day that a Christian king came to power. Snorre Sturlason’s saga about Håkon the Good is perhaps the (6) best known account of this. When the Christian king It is universally known today that in Christian regions Håkon comes to Lade, north-east of today’s Trond- in Asia, Africa, and South America, there are local re- heim, he is invited to take part in the sacri'ce. He takes ligious traditions that are maintained alongside Chris- part symbolically in order to show respect, but he is tian traditions. !is situation, where di*erent tradi- criticized for lacking respect when he does not take part tions are combined, is found more or less universally, fully. !e established tradition continues after the arri- wherever missionary traditions (of Christianity, Islam, val of the new religion. One must assume that this also and Buddhism) have spread. It is the rule, rather than applies to Sámi contexts. the exception, that local traditions and elements survive An important question here is: When did the Sámi alongside the missionary tradition. !e various missio- people make their acquaintance with Christian tradi- nary traditions have however taken di*erent views of tion? !e mediaeval researcher Else Mundal claims that local traditions, and the level of con+ict between the the Sámi people were Christianized in three phases. !e existing and the new traditions has varied. In its doctri- 'rst Christianization occurred at the same period as the ne, Islam has operated with the concept of “the people encounter with Christianity and the Christianization of of the book”, where certain traditions are recognized. other peoples in Scandinavia, when the Christian mis- Buddhist tradition has incorporated local gods as pro- sionaries came from the Continent, Catholics from the tectors of Buddhism. !e Christian tradition has had south and Orthodox from the east. !e second Chris- both strict and punitive sets of attitudes and more libe- tianization was carried out by Norwegian and Swedish ral and inclusive sets of attitudes.

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In Norway and Sweden, traditions that deviate the Persons of the Trinity (one God in three Persons) from the o!cial church are called popular religiosity. are central in formulae for staunching blood. "is includes traditions that can be traced back to the "e eighteenth century was the great missionary earlier Catholic period and traditions that are linked to century in Christian history. In northern Europe, the health, to places, and to local economic activities – for mission was Protestant, unlike the earlier Christian example, accounts and strategies for action in relation mission in this region. It no longer su!ces to be bap- to ghosts (unbaptized children, murdered persons, tho- tized and to observe the Christian rituals. Now, one se who have committed grave wrongs) and to various must also believe, think, and feel in the correct man- kinds of beings, such as subterraneous beings.# ner. It is against this background that von Westen can "e missionary traditions are super-contextual. behave as if the Sámi people had not been Christiani- "ey are doctrines that claim to formulate universal zed, at the same time as the bishop in Trondheim held truths, and they are not dependent for their implemen- that the Sámi people were Christian. Von Westen had tation on the time and space in which they are elabo- to go to Copenhagen to get backing for his missionary rated. Since these religions are super-contextual, they project. cannot give explanations and directives for the life, the economic activities, and the geography to which they (7) come – this is done by the tradition or traditions that If the Sámi people encountered Christian tradition at already exist in that place. In the course of time, when the same time as other peoples in Scandinavia, we must a missionary tradition becomes established, it will func- assume that Christian elements have their place in the tion as a basis for new narratives and practices in the history of Sámi religion, just as old and new elements great and small events of everyday life. "e missionary are combined and form new dynamic universes in other tradition will in its own way be localized and linked to places and periods. time and space. In the course of time, there will also "e Christian missionary tradition makes claims be a variety of practices with regard to the relations- that are universal and generally valid. We must assume hip between the old and the new. Some places, some variation in the way in which older and new traditions groups, and some families will see particular elements are combined, and that the universal and generally valid as central; others will de$ne the center di%erently. And claims entail tensions and con&ict. "e desire to distill the claim of the missionary traditions to general validity out a pure Christian tradition in Scandinavia or a pure and universality will entail that there will also be a place pre-Christian Sámi tradition will not be particularly for “the pure doctrine and praxis” (orthodoxy). fruitful, if one is interested in living religion rather than It is not particularly di!cult to explain either the in abstract doctrines and principles. "e idea of the con&icts or the continuing use of existing traditions. “pure tradition” excludes continuity and imposes fetters "e challenge lies in remembering how natural such a on Sámi religious history (as it does on other religious coexistence and overlapping are, so that one can deve- histories too). "e idea of the “pure religion” elimina- lop a critical eye for the way in which scholarly research tes the breadth and depth in the many di%erent con- and historiography have taken their starting point in an texts, human experiences, encounters, and challenges of idea of a “people” and in o!cial doctrines and o!cially which the Sámi people are bearers and administrators. accepted praxis. Instead of searching for a pure tradition, we ought If one takes seriously the fact that the Sámi people to investigate the processes that lead to the continua- were in contact with Christian tradition at an early tion, renewal and change. Some old and new elements date, it is unreasonable to see the process of Christiani- are adopted, while others are rejected; others again are zation as entailing a change of religion. And it is natu- integrated afresh, or combined in new ways. A good ex- ral to suppose that the Sámi people, like other peoples, ample of this is the Læstadian revival in the nineteenth integrated elements, narratives, a set of personages, and century. Læstadianism does not cover all the Sámi re- concepts that the Christian tradition brought with it. gions, and where it becomes strong in an area, there are In this perspective, the Sámi woman who strove variations from one place and family group to another. in the fourteenth century to get Queen Margaret, the And when shamanistic practices become more of an in- queen of the Scandinavian union, to take an interest in dividual encounter, practiced by the noaidi in solitude, bringing Christianity to the Sámi, is interesting. It is this indicates change, not that it has disappeared. "e also interesting to note that the Catholic Mary-mono- idea that being Sámi amounts to not integrating Chris- gram is also a traditional Sámi silver ornament, and that tian narratives, or that one ceases to be a bearer of Sámi

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religious history if one belongs to the state church or & Åke Hultkranz Studies in Lapp Shamanism. Alm- to the Læstadian revival movement, if one tends more qvist & Wiksell International, Stockholm. towards alternative religiosity, or is linked to neo-sha- Hultkrantz, Åke, %'''. ”Shamaner i öst och väst – om manistic traditions, indicates that a scholar is operating schamanismens fenomenologiska enhetlighet”, in with obsolete categories from the phenomenology of ,omas P. Larsson (ed.) Schamaner. Essäer om reli- religion. It also indicates an unwillingness to investigate giösa mästare. Bokförlaget Nya Doxa, Nora. the Sámi people in the same way as one investigates Hætta, Odd Mathis, %''%. Samene. Nordkalottens ur- other peoples.! folk. Høyskoleforlaget, Kristiansand. Hødnebø, Finn & Hallvard Magerøy (ed.), !")". No- List of literature regs kongesoger. Snorre Sturlasson, översättare Steinar Aadnanes, Per M., !"#$. Læstadianismen i Nord-Noreg. Schjøtt, Hallvard Magerøy, Halvdan Koht, Gunnar Per M. Aadnanes og TANO A.S. Pedersen, Kr. Audne og Hallvard Magerøy, illustra- Alver, Bente Gullveig & Selberg, Torunn, !""%. Det er tioner: Halfdan Egedius, Christian Krohg, Gerhard mer mellom himmel og jord: Folks forståelse av vir- Munthe, Eilif Peterssen, och Wil- keligheten ut fra forestillinger om sykdom og behand- helm Wetlesen. Det Norske Samlaget, . ling. Vett & Viten, Sandvika. Järventaus, Arvi, !"#'. Korset och trolltrumman. Torne- Bergstøl, Jostein, %''#. Samer i Østerdalen? En studie av dalica, Luleå. etnisitet i jernalderen og middelalderen i det nordøstre Kildal, Jens, !"*+. ”Jens Kildals Afguderiets dempelse. Hedemark. Det humanistiske fakultet, Oslo. Ved Marie Krekling”, in Nordlands og Troms %nner Bertell, Maths, %''(. Tor och den nordiska åskan. Före- I elder håndskrifter, Nordnorske Samlinger. Etnogra- ställningar kring världsaxeln. Stockholms universitet, -sk Museum, Oslo. Stockholm. Kristiansen, Roald, %''+. Samisk religion og læstadian- Bø, Olav, !")%. Folkemedisin og lærd medisin: Norsk me- sime. Fagbokforlaget, Bergen. disinsk kvardag på !"##-talet. Samlaget, Oslo. Kusmenko, Jurij, %''*. ”Scandinavisch – Samischer DuBois, Tom, !""". Nordic Religions in the Viking Age. Sprachkontakt. Gegenseitiger ein.uss”, i Jurij Kus- University of Pennsylvania Press, Philadelphia. menko (ed.) %''*, $e Sámi and the Scandinacians. Ehrensvärd, Ulla, %''$. $e History of the Nordic Map. Aspects of &### years of contact. Verlag Dr. Kowach, From myths to reality. John Nurminen Foundation, Hamburg. Helsinki. Kusmenko, Jurij (ed.), %''*. $e Sámi and the Scandi- Eliade, Mircea, !"$*(:%%*). Shamanism: Archaic Tech- navians. Aspects of &### years of contact. Verlag Dr. niques of Ecstasy. Routledge & Kegan, London. Kowach, Hamburg. Eriksen, Anne, !"#$. Lovekirker i Norge etter reformasjo- Kvenangen, Per Guttorm, !""$. Samernas historia. nen. Oslo: Universitetet i Oslo. Sameskolestyrelsen, Jokkmokk. Fjellheim, Sverre, !""+. ”Det samiske kulturlandskapet”, Lundmark, Bo, !")". Anders Fjellner – samernas Home- in Sverre Fjellhem (ed.) Fragment av samisk historie. ros – och diktningen om solsönerna. Acta Bothniensia Sør-Trøndelag og Hedmark Reinsamelag. Occidentalis, Skrifter i västerbottnisk kulturhisto- Fur, Gunlög, !""%. ”Saami and Lenapes meet Swedish ria, Umeå. Colonizers in the Seventeenth Century”, in Roger Mebius, Hans, %''(. Bissie. Studier i samisk religionshis- Kvist (ed.) Readings in Saami History, Culture and torie. Jengel – Förlaget för Jämtlandica, Östersund. Language III. Umeå: Miscellaneous Publications nr. Mundal, Else, !""$. ”,e perception of Saamis and !*. their religion in Old Norse sources”, in Juha Pen- Holmberg, Uno, !""$ (!"!+). Lapparnas religion. Centre tikäinen (ed.) Shamanism and Northern Ecology. for Multiethnic Research – Faculty of Arts, Uppsala Mount de Gruyter, Berlin, New York. University, Uppsala. Mundal, Else, %''*. ”Kontakt mellom nordisk og sa- Hallencreutz, Carl F., !""'. Pehr Högströms missionsför- misk kultur re.ektert i norrøne mytar og religion”, i rättningar och övriga bidrag till samisk kyrkohistoria. Jurij Kusmenko (ed.) %''*, $e Sámi and the Scan- Utgivna och kommenterade av Carl F. Hallencreutz. dinacians. Aspects of &### years of contact. Verlag Dr. Svenska Institutet för Missionsforskning, Uppsala. Kowach, Hamburg. Hultkrantz, Åke, !")#. ”Ecological and Phenomeno- Mundal, Else, %''$. ”Kong Håkon Magnussons rettar- logical Aspects of Shamanism”, in Louise Bäckman bot for Hålogaland av !(!( og andre kjelder til krist- ninga av samane i mellomalderen”, i Andrea Amft ! English translation: Brian McNeil. !"

& Mikael Svonni (ed.) Sápmi Y!K – Livet i samernas – Livet i samernas bosättningsområde för ett tusen år bosättningsområde för ett tusen år sedan. Sámi dut- sedan. Sámi dutkan, Samiska studier, Umeå. kan, Samiska studier, Umeå. Svalastog, Anna Lydia & Eriksson, Stefan, !"$". ”You Nergård, Jens-Ivar, !""#. Den levende erfaring. En studie can use my name: You don’t have to steal my story i samisk kunnskapstradisjon. Cappelen Akademiske – A critique of anonymity in indigenopus studies”, Forlag, Oslo. Developing World Bioethics $"(!):$"+–$$". Norlander, Johan, $%&'. Johan Graan. Landshövding Svonni, Mikael, !"$". ”Samiska termer för ingifta per- i Västerbotten !"#$–!"%&. Bokförlags aktiebolaget soner – ett historiskt perspektiv”, i Else Mundal & (ule, Stockholm. Håkan Rydving (ed.) Samer som ”de andra”, samer Näsström, Britt-Mari, !""$. Fornskandinavisk religion. om ”de andra”: identitet och etnicitet i nordiska kul- En grundbok. Studentlitteratur, Lund. turmöten (Samiska studier #). Samiska studier, Ojala, Carl-Gösta, !""%. Sámi Prehistories. 'e Politics Umeå universitet, Umeå. of Archaeology and Identity in Northernmost Europe. Zachrisson, Inger (ed.), $%%). Möten i gränsland. Samer Uppsala University, Uppsala. och germaner i Mellanskandinavien. Statens histo- Pentikäinen, Juha, !""!. Fragments of Lappish Mythol- riska museum, Stockholm. ogy, Lars Levi Læstadius. Aspasia Books, Beaverton, Ontario, Canada. Endnotes Pye, Michael & Svalastog, Anna Lydia, !""). ”Colo- $ See for example Mebius !""&; Steinsland $%%'; Näsström nial and Missionary Perceptions of Sami and Ainu !""$; Hultkrantz $%)'; Hultkrantz !"""; Eliade $%#+. in Sweden and Japan”, in 'e Council of Societies for ! See for example Aadnanes $%'#; Nergård !""#; Kristian- the Study of Religion Bulletin Vol $" Nr $, September. sen !""*. Ruong, Israel, $%#%. Samerna. Aldus/Bonniers, Stock- & See, for example Bertell !""&; Rydving $%%&; Rydving holm. !"""; Holmberg $%%#; Kildal $%+*; Hallencreutz $%%". Rydving, Håkan, $%%&. 'e end of drum-time. Religious + See for example Bertell !""&; Sundqvist !"""; DuBois Change among the Lule Saami, !"%(s–!&)(s. Uppsala $%%%. Universitet, Uppsala. * See for example Ojala !""%; Bergstøl !""'; Svonni !"$"; Rydving, Håkan, !""". ”(e Missionary Accounts Kusmenko !""+; Mundal $%%#, Mundal !""+; Mundal from the $)th and $'th Centuries – (e evaluation !""#; Berthell !""&; DuBois $%%%; Zachrisson (ed.) $%%); and Interpretation of Sources”, in Juha Päntikäinen Hætta !""!; Kvenangen $%%#; Fjellheim $%%*; Ruong $%#%; (ed.) Sami Folkloristics. Tu rk u . Hødnebø & Magerøy (ed.) $%)%. Solheim, Svale, $%*!. Norsk sætertradisjon. Aschehoug, # See for example Pentikäinen !""!; Fur $%%!; Hallencreutz Oslo. $%%"; Lundmark $%)%; Järventaus $%'"; Norlander $%&'. Steinsland, Gro, $%%'. Människor och makter i vikingar- ) See for example Pye & Svalastog !""); Svalastog !""#; nas värld. Ordfront, Stockholm. Ehrensvärd !""#. Sundqvist, Olof, !""". Frey’s o*spring. Rulers and re- ' See Mundal $%%#; Mundal !""+; Mundal !""#; Hallen- ligion in ancient Svea society. Uppsala universitet, kreutz $%%"; Kildal $%+*. Uppsala. % See for example Eriksen $%'#; Alver & Selberg $%%!; Bø Svalastog, Anna Lydia, !""#. ”Tiden som försvann”, $%)!; Solheim $%*!. i Andrea Amft & Mikael Svonni (ed.) Sápmi Y!K

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