The Return of the Sami
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The Reclamation of Sami Identity and the Traces of Swedish Colonialism
THE RECLAMATION OF SAMI IDENTITY AND THE TRACES OF SWEDISH COLONIALISM A qualitative study about the formation of Saminess and Sami identity Master’s Programme in Social Work and Human Rights Degree report 30 higher education credit Spring 2020 Author : Frida Olofsson Supervisor : Adrián Groglopo Abstract Title: The Reclamation of Sami identity and the traces of Swedish colonialism : A qualitative study about the formation of Saminess and Sami identity Author: Frida Olofsson Key words (ENG): Sami identity, Saminess, Sami people, Indigenous People, identity Nyckelord (SWE): Samisk identitet, Samiskhet, Samer, Urfolk, Identitet The purpose of this study was to study identity formation among Sami people. The aim was therefore to investigate how Saminess and Sami identity is formed and specifically the way the Sami community transfers the identity. Semi structured interviews were conducted and the material was analyzed by the use of a thematic analysis. In the analysis of the material, four main themes were : Transfer of Sami heritage over generations, Sami identity, Expressions about being Sami and Sami attributes. The theoretical framework consisted of Postcolonial theory and theoretical concepts of identity. The main findings showed that the traces of colonialism is still present in the identity-formation of the Sami people and that there is a strong silence-culture related to the experiences of colonial events which consequently also have affected the intergenerational transfer of Saminess and Sami identity. Furthermore, the will to reclaim the Sami identity, heritage and the importance of a sense of belonging is strongly expressed by the participants. This can in turn be seen as a crucial step for the decolonization process of the Sami population as a whole. -
Connections Between Sámi and Basque Peoples
Connections between Sámi and Basque Peoples Kent Randell 2012 Siidastallan Outside of Minneapolis, Minneapolis Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota “D----- it Jim, I’m a librarian and an armchair anthropologist??” Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Connections between Sámi and Basque Peoples Hard evidence: - mtDNA - Uniqueness of language Other things may be surprising…. or not. It is fun to imagine other connections, understanding it is not scientific Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Documentary: Suddenly Sámi by Norway’s Ellen-Astri Lundby She receives her mtDNA test, and express surprise when her results state that she is connected to Spain. This also surprised me, and spurned my interest….. Then I ended up living in Boise, Idaho, the city with the largest concentration of Basque outside of Basque Country Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota What is mtDNA genealogy? The DNA of the Mitochondria in your cells. Cell energy, cell growth, cell signaling, etc. mtDNA – At Conception • The Egg cell Mitochondria’s DNA remains the same after conception. • Male does not contribute to the mtDNA • Therefore Mitochondrial mtDNA is the same as one’s mother. Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Kent Randell (c) 2012 --- 2012 Siidastallan, Linwood Township, Minnesota Four generation mtDNA line Sisters – Mother – Maternal Grandmother – Great-grandmother Jennie Mary Karjalainen b. Kent21 Randell March (c) 2012 1886, --- 2012 Siidastallan,parents from Kuusamo, Finland Linwood Township, Minnesota Isaac Abramson and Jennie Karjalainen wedding picture Isaac is from Northern Norway, Kvaen father and Saami mother from Haetta Kent Randell (c) 2012 --- 2012 Siidastallan, village. -
Adult Education and Indigenous Peoples in Norway. International Survey on Adult Education for Indigenous Peoples
DOCUMENT RESUME ED 458 367 CE 082 168 AUTHOR Lund, Svein TITLE Adult Education and Indigenous Peoples in Norway. International Survey on Adult Education for Indigenous Peoples. Country Study: Norway. INSTITUTION Nordic Sami Inst., Guovdageaidnu, Norway.; United Nations Educational, Scientific, and Cultural Organization, Hamburg (Germany). Inst. for Education. PUB DATE 2000-00-00 NOTE 103p.; For other country studies, see CE 082 166-170. Research supported by the Government of Norway and DANIDA. AVAILABLE FROM For full text: http://www.unesco.org/education/uie/pdf/Norway.pdf. PUB TYPE Reports Research (143) EDRS PRICE MF01/PC05 Plus Postage. DESCRIPTORS Access to Education; Acculturation; *Adult Education; Adult Learning; Adult Students; Colleges; Computers; Cultural Differences; Culturally Relevant Education; Delivery Systems; Dropouts; Educational Administration; Educational Attainment; *Educational Environment; Educational History; Educational Needs; Educational Opportunities; Educational Planning; *Educational Policy; *Educational Trends; Equal Education; Foreign Countries; Government School Relationship; Inclusive Schools; *Indigenous Populations; Language Minorities; Language of Instruction; Needs Assessment; Postsecondary Education; Professional Associations; Program Administration; Public Policy; Rural Areas; Secondary Education; Self Determination; Social Integration; Social Isolation; State of the Art Reviews; Student Characteristics; Trend Analysis; Universities; Vocational Education; Womens Education IDENTIFIERS Finland; Folk -
On Transfer of Sámi Traditional Knowledge: Scientification, Traditionalization, Secrecy, and Equality*
On Transfer of Sámi Traditional Knowledge: Scientification, Traditionalization, Secrecy, and Equality* Elina Helander-Renvall and Inkeri Markkula Introduction The aim of this chapter is to elaborate how Sámi traditional knowledge is ar- ticulated and transferred, especially as part of research activities. As a starting point, we will discuss traditional knowledge and its various understandings. Further on, we will trace and address some of the concerns that Sámi have in relation to how their reality is researched and described. Special attention will be paid to the secrecy surrounding some Sámi traditions and some knowl- edge in the context of conducting research on such issues; the scientifijication of Sámi knowledge; the traditionalization (actualization) of various traditions; and the need for equality between scientifijic and traditional knowledge. Traditional knowledge ( TK) has many defijinitions. Traditional knowledge may be defijined as knowledge that has a long historical and cultural continu- ity, having been passed down through generations, as Berkes has noted.1 In the book on traditional knowledge by Porsanger and Guttorm2 the concept árbediehtu (inherited knowledge, a Northern Sámi word) is used to refer to Sámi knowledge. They state that árbediehtu is ‘the collective wisdom and skills of the Sámi people used to enhance their livelihood for centuries. It has been * We would like to thank Regional Council of Lapland, European Regional Development Fund, and University of Lapland for the fijinancial support for the project Traditional Eco- logical Knowledge in the Sami Homeland Region of Finland which was conducted at the Arctic Centre, Rovaniemi during 1.1.2014-30.4.2015. The general aim of this project was to promote the status of Sami traditional ecological knowledge through support to the Sami craftswomen. -
Sami in Finland and Sweden
A baseline study of socio-economic effects of Northland Resources ore establishment in northern Sweden and Finland Indigenous peoples and rights Stefan Ekenberg Luleå University of Technology Department of Human Work Sciences 2008 Universitetstryckeriet, Luleå A baseline study of socio-economic effects of Northland Resources ore establishment in northern Sweden and Finland Indigenous peoples and rights Stefan Ekenberg Department of Human Work Sciences Luleå University of Technology 1 Summary The Sami is considered to be one people with a common homeland, Sápmi, but divided into four national states, Finland, Norway, Russia and Sweden. The indigenous rights therefore differ in each country. Finlands Sami policy may be described as accommodative. The accommodative Sami policy has had two consequences. Firstly, it has made Sami collective issues non-political and has thus change focus from previously political mobilization to present substate administration. Secondly, the depoliticization of the Finnish Sami probably can explain the absent of overt territorial conflicts. However, this has slightly changes due the discussions on implementation of the ILO Convention No 169. Swedish Sami politics can be described by quarrel and distrust. Recently the implementation of ILO Convention No 169 has changed this description slightly and now there is a clear legal demand to consult the Sami in land use issues that may affect the Sami. The Reindeer herding is an important indigenous symbol and business for the Sami especially for the Swedish Sami. Here is the reindeer herding organized in a so called Sameby, which is an economic organisations responsible for the reindeer herding. Only Sami that have parents or grandparents who was a member of a Sameby may become members. -
INDIGENOUS PEOPLES on TWO CONTINENTS Self-Determination Processes in Saami and First Nation Societies
RAUNA KUOKKANEN INDIGENOUS PEOPLES ON TWO CONTINENTS Self-Determination Processes in Saami and First Nation Societies Sometimes it can be challenging to be Jr. was not, however, satisfied with indigenous peoples is the collective a Sámi in North America. Not only this “scientific” explanation. He dimension of their existence as well as have most people never heard of the argued that “[t]he Lapps may have rights. This implies that besides com- Sámi but in many cases, we remain whiter skins than Africans, but they do monly characterized rights of individ- suspect due to our relatively “White not run around naked to absorb the uals, we have rights as distinct peo- looks.” Especially in Native North sunlight’s vitamin D. Indeed, it is the ples. In other words, indigenous peo- America (or in “Indian Country” or Africans who are often bare in the ples are not merely “groups,” “popu- “Turtle Island” as the continent is also tropical sun. The Lapps are always lations,” or even “ethnic minorities” called), Europe equals White and heavily clothed to protect themselves but peoples with inherent right to self- White equals the settler and colonizer from the cold” (Deloria 1995: 10). determination as defined in interna- —the well-known figure of “the white Though probably more correct than tional law. This is the reason why man.” Due to a common lack of knowl- Bronowski, Deloria also lapses into indigenous peoples worldwide have edge of the Sámi, it is hard for some the stereotypical belief that the Sámi demanded recognition of this collec- people to think that there really are live in a permanent winter. -
Sixth Periodical Report Presented to the Secretary General of the Council of Europe in Accordance with Article 15 of the Charter
Strasbourg, 1 July 2014 MIN-LANG (2014) PR7 EUROPEAN CHARTER FOR REGIONAL OR MINORITY LANGUAGES Sixth periodical report presented to the Secretary General of the Council of Europe in accordance with Article 15 of the Charter NORWAY THE EUROPEAN CHARTER FOR REGIONAL OR MINORITY LANGUAGES SIXTH PERIODICAL REPORT NORWAY Norwegian Ministry of Local Government and Modernisation 2014 1 Contents Part I ........................................................................................................................................... 3 Foreword ................................................................................................................................ 3 Users of regional or minority languages ................................................................................ 5 Policy, legislation and practice – changes .............................................................................. 6 Recommendations of the Committee of Ministers – measures for following up the recommendations ................................................................................................................... 9 Part II ........................................................................................................................................ 14 Part II of the Charter – Overview of measures taken to apply Article 7 of the Charter to the regional or minority languages recognised by the State ...................................................... 14 Article 7 –Information on each language and measures to implement -
The Ethnic Identity of the Sami People
Bachelor thesis The ethnic identity of the Sami people A study about the perception of Samis’ ethnic identity Author: Ludvig Malmquist Supervisor: Lennart Wohlgemuth Examiner: Manuela Nilsson Term: HT20 Subject: Peace and development studies Level: Bachelor Course code: 2FU33E Abstract The purpose of this thesis is to analyze perceptions about the Sami ethnic identity. In order to analyze the topic, this thesis is using a qualitative method. It seeks to answer the research questions “how do the Sami perceive they can live and express their ethnic identity?” and “how are the Sami people´s ethnic identity being portrayed by others”?. The conclusions were reached through studying language and to be more specific, a discourse analysis using various academic papers and from newspaper articles. The analysis is based on a broad analytical framework which consists of stigma by Goffman, Ethnicity by Olsson, Ålund and Johansson and ethnic identity three stage model development by Phinney. These theories and concepts were chosen since they are the most suitable theories in order to analyze the objective. The findings were broken down into four different topics, the topics are “reindeer herding”, “relationship with each other and other indigenous groups”, “climate change” and “Sami identity”. The results suggest that Sami people are proud of their identity and that they can express their identity, even though there are perceptions about that they live in a colonial system. The results also suggest that non-Sami people very often perceive the Sami ethnicity in a negative way. The results correspond to stigma and ethnicity and mostly regarding ethnic identity development. -
Colonialism, Peace and Sustainable Social Cohesion in the Barents Region
Colonialism, Peace and Sustainable Social Cohesion in the Barents Region - Creating Theoretical and Conceptual Platforms for Peace Building and Restorative Action by Are Johan Rasmussen Submitted in accordance with the requirements for the degree of DOCTOR OF EDUCATION in the subject PHILOSOPHY OF EDUCATION at the UNIVERSITY OF SOUTH AFRICA Supervisor: Professor Catherine Odora Hoppers January 2018 Student number: 49131605 I declare that “Colonialism, peace and sustainable social cohesion in the Barents Region: Creating theoretical and conceptual platforms for peace building and restorative action” is my own work and that all sources used or quoted have been indicated and acknowledged by means of complete references. Are Johan Rasmussen 31 January 2018 1 Table of Contents Acknowledgements…………………………………………………………………………………………………………..5 Abstract ……………………………………………………………………………………………………………………………6 Chapter 1: Introduction .................................................................................................... 8 1.1 The Barents Region and the Sami people ................................................................. 8 1.2 Rivers of conflict and transformation ..................................................................... 13 1.2.1 The Alta River .......................................................................................................... 13 1.2.2 The Tornedal River .................................................................................................. 17 1.2.3 The Pasvik River ..................................................................................................... -
Archaeology and the Debate on the Transition from Reindeer Hunting to Pastoralism Ingrid Sommerseth Dept
NOR’s 16th Nordic Conference on Reindeer and Reindeer Husbandry Research Tromsø, Norway, 16th-18th November 2010 Archaeology and the debate on the transition from reindeer hunting to pastoralism Ingrid Sommerseth Dept. of Archaeology and Social Anthropology, Faculty of Humanities, Social Sciences and Education, University of Tromsø, N-9037 Tromsø, Norway ([email protected]). Abstract: The distinctive Sami historical land use concerning reindeer management and settlement of inner Troms, North Norway, is reflected in places with archaeological remains. The insight and knowledge connected with these places can be accessed through oral traditions and place-names where reindeer management is embedded in reindeer knowledge developed over long time spans. Previous distinctions between wild reindeer hunting and pastoral herding can be redefined, since much of the traditional knowledge concerning the wild reindeer (goddi) may have been trans- ferred to the domesticated animals (boazu). The transition from reindeer hunting to pastoralism is a current research focus and archaeological results from inner Troms indicate that several Sami dwellings with árran (hearths) are related to a transitional period from AD 1300 to 1400. This period is marked by a reorganisation of the inland Sami siida (col- lective communities), and changes in landscape use wherein seasonal cycles and grazing access began to determine the movements of people and their domestic reindeer herds. This reorganisation was a response to both external political relations and the inner dynamic of the Sami communities. The first use of tamed reindeer was as decoys and draft animals in the hunting economy, only later becoming the mainstay of household food supply in reindeer pastoralism, providing insurance for future uncertainties. -
Études Finno-Ougriennes, 46 | 2014 Introduction À L’Histoire Des Sames Du Sud 2
Études finno-ougriennes 46 | 2014 Littératures & varia Introduction à l’histoire des Sames du sud Introduction to South Saamis’ history Inledning till sydsamernas historia Guillaume Lestringant Édition électronique URL : https://journals.openedition.org/efo/3794 DOI : 10.4000/efo.3794 ISSN : 2275-1947 Éditeur INALCO Édition imprimée Date de publication : 1 janvier 2014 ISBN : 978-2-343-05394-3 ISSN : 0071-2051 Référence électronique Guillaume Lestringant, « Introduction à l’histoire des Sames du sud », Études finno-ougriennes [En ligne], 46 | 2014, mis en ligne le 13 octobre 2015, consulté le 08 juillet 2021. URL : http:// journals.openedition.org/efo/3794 ; DOI : https://doi.org/10.4000/efo.3794 Ce document a été généré automatiquement le 8 juillet 2021. Études finno-ougriennes est mis à disposition selon les termes de la Licence Creative Commons Attribution - Pas d’Utilisation Commerciale 4.0 International. Introduction à l’histoire des Sames du sud 1 Introduction à l’histoire des Sames du sud Introduction to South Saamis’ history Inledning till sydsamernas historia Guillaume Lestringant Introduction 1 Avant de se lancer1 dans une histoire des Sames du Sud, il faut prendre le temps de déterminer de qui on parle. Donner une définition précise aux Sames du Sud est évidemment une tâche ardue, aussi ne me risquerai-je pas à décider ce qui caractérise l’appartenance au peuple same du Sud et ce qui n’est pas pertinent. Le Conseil Same, sorte de fédération de toutes les associations sames créée en 1956, a donné en 1986 sa propre définition des Sames : We, Saami, are one people, united in our own culture, language and history, living in areas which, since time immemorial and up to historical times, we alone inhabited and utilised. -
The Southern Sami Drum (Gievrie)- Discovery, Recovery and Recontextualising
The Southern Sami Drum (Gievrie)- discovery, recovery and recontextualising Martin Callanan∗1 1Dept of Historical Studies, NTNU Norwegian University of Science and Technology { Dept of Historical Studies, NTNU Norwegian University of Science and Technology, 7491 Trondheim, Norway., Norv`ege R´esum´e Sami frame drums, consisting of a wooden frame covered by a decorated membrane are the most common type of ceremonial drum from the Southern Sami region in central Scandi- navia. Well-preserved examples have complex decorations and offerings in the form of cords, rings and metal ornaments. Pointers and hammers were used together with the drums during certain ceremonies. Gievrie is Southern Sami language term for these drums. Around 44 examples of the Southern Sami Gievrie exist today. They allow us valuable glimpses into the materiality of past ceremonies and ritual life. They also have enormous symbolic power. Not least in relation to historical and political negotiations in the recent past, when Southern Sami minorities were subject to christianization and nationalization processes by Church and State. During certain periods, Church officials confiscated Sami drum they were seen as pagan objects. Sometimes, the drums' owners hid their Gievrie in the mountains rather than hand them over to State authorities. In recent years, a number of Gievrie that remained hidden in the mountains have been dis- covered and brought into regional museums. Furthermore, in 2017 a famous well-preserved Gievrie from Freavnantjahke that today belongs to a German museum, was loaned out temporarily to form the centerpiece of a museum exhibition during the Tr˚aante2017 Sami centenary celebrations in Trondheim.