Idag utförs renmärkningen för att hålla koll på vilka renar som hör till vilken renägare. För att identifiera och särskilja renarna, räknas dem manuellt, alltså genom att personer går in i inhägnaden och prickar av renarna i en bok. Processen för att märka kalvarna kan ta upp mot två dagar beroende på om alla renarna har kommit in i inhägnaden, processen blir då lång och utdragen. Detta kommer vara utgångspunkterna i projektet, att identifiera renarna på ett mer effektivt och hållbart sätt. Detta är ett examensarbete för Högskoleingenjör Teknisk design vid Luleå tekniska universitet, som ska utveckla ett hållbart koncept genom att underlätta för renskötarna och effektivisera identifiering och dokumentering av renar. Genom att förena traditionell renmärkning med modern teknik tas ett hållbart koncept fram, som även minskar påfrestningen på renarna. Att kunna koppla ihop rätt kalv med rätt vaja och samla informationen på ett gemensamt ställe som är enkelt att hantera är ett krav på lösningen. Arbetet har följt IDEO:s trefasprocess för användarcentrerad design. Under faserna inspiration, ideation och implementation har olika metoder använts för att nå slutresultatet. Dessa metoder är exempelvis semistrukturerad intervju, benchmark, persona, workshops, Wireframes och simulering. Dessa metoder utgör en bra grund till arbetet och slutresultatet. Genom att ha återkommande kontakt med användaren har projektet genererat en lösning som är baserad på användarens behov. Resultatet blev en ny digitaliserad arbetsprocess innehållande RFID-chip som möjliggör automatisk hopparning och digital dokumentering. Denna arbetsprocess förenar den traditionella renmärkningen men effektiviserar de aktiviteter som idag tröttar ut renskötarna och renarna. Genom att ha bättre koll på renarna och deras avelsträd, gör att rätt ren i slutändan blir slaktad. Alltså renarna som är äldst eller har sämst förutsättningar. Det kan också bidra till att ekonomin blir stabilare då samma mängder renar slaktas varje år. Ur ett hållbarhetsperspektiv gynnar detta ekonomisk hållbarhet. Social hållbarhet gynnas genom att skapa transparens inom samebyn och möjliggör att fler kan vara delaktiga under processen. Genom att hopparningen sker automatisk behöver inte renen stressas upp av människor som går omkring i hagen. Eftersom renens välbefinnande är en del i naturens ekologi bidrar det till ekologisk hållbarhet. / Today, reindeer marking is performed to keep track of which reindeer belong to which reindeer owner. To identify and distinguish the reindeer, they are counted manually, i.e., by people entering the enclosure and dotting the reindeer in a book. The process for marking the calves can take up to two days depending on whether all the reindeer have entered the enclosure, the process then becomes long and drawn out. This will be the starting points in the project, to identify the reindeer in a more efficient and sustainable way.  This work is for a bachelor’s thesis in industrial design engineering at Luleå University of Technology, which will develop a sustainable concept by making it easier for reindeer herders and make the identification and documentation of reindeer more effective. By combining traditional reindeer marking with modern technology, a sustainable solution is developed that also reduces the strain on the reindeer. Being able to connect the right calf with the right sway and gather the information in a common place that is easy to handle is a requirement for the solution.  The work has been followed by IDEO's three-phase process for user-centered design. During the phases inspiration, ideation and implementation, different methods have been used to achieve the end result. These methods are, for example, semi-structured interview, benchmark, persona, workshops, Wireframes and simulation. These methods form a good basis for the work and the end result. By having regular contact with the user, the project has generated a solution that is based on the user's needs.  The result was a new digitized work process containing RFID chips that enables automatic pairing and digital documentation. This work process unites the traditional reindeer marking but make the activities that today tire out the reindeer herders and reindeer more effective. By having a better look at the reindeer and their breeding trees, the right reindeer will eventually be slaughtered. That is, the reindeer that are the oldest or have the worst conditions. It can also contribute to a more stable economy as the same quantities of reindeer are slaughtered every year. From a sustainability perspective, this benefits economic sustainability. Social sustainability is benefited by creating transparency within the Sami village and enabling more people to be involved during the process. Because the connection takes place automatically, the reindeer do not have to be stressed by people walking around in the enclosure. Since the reindeer's well-being is part of nature's ecology, it contributes to ecological sustainability.

Die Chanten leben als Rentierzüchter in der Taiga Westsibiriens – eine Lebensweise, die durch die Erdölförderung verdrängt wird. Ihr Leben verläuft heute räumlich und sozial im Wechsel zwischen Wald und Stadt. Ihre Strategien, kulturelle Differenz und Autonomie durch Grenzziehungen mit Hilfe religiöser Praktiken und sozialer Normen aufrechtzuerhalten, werden am Beispiel des Festes zum „Tag des Rentierzüchters“ verdeutlicht. Der Autor zeigt, wie Menschen der Taiga in dieser Situation eigene Praktiken des Verbergens und Vermeidens, aber auch neue Wege der öffentlichen Repräsentation nutzen.:Inhalt 1 Einleitung ........................... 11 Fragestellungen ............................ 17 Indigene – Chanten – Rentierzüchter ............................. 20 Gastgeber – Forschungspartner – Freunde 23 Datenschutz und Anonymität 25 2 Theoretische Konzepte Lebensstil 29 3 Geschichte der Chanten am Fluss Tromjogan 35 Kolonisierung 39 Sesshaftmachung und ihre Verhinderung 42 Verstaatlichung, Industrialisierung, Erdölförderung 46 Verhältnis zur „Obrigkeit“ 50 Aussterben? 59 Rentierzucht 62 4 Stadt und Wald 66 Die Stadt Kogalym 67 Das chantische Konzept „Stadt“ 73 Die Sicht der Stadtbewohner auf die Waldbewohner 77 Die chantischen Wohnplätze 80 5 Spion oder Schwiegersohn 90 Methodologische Überlegungen 91 Ernst genommene Teilnahme 95 Rollenzuschreibungen 96 Schlussfolgerungen 108 6 Der „Tag des Rentierzüchters“ – Fassaden und Nischen der Lebensstile 111 Zugang zum Fest und Fragestellungen 111 Öffentliche Ereignisse als Rituale 118 Das Erbe des „Sowjetischen Massenfests“ 120 Geschichte des „Tages des Rentierzüchters“ 125 Festvorbereitungen 131 Offizielle Inszenierungen 139 Das informelle Programm: Nischen 156 Zusammenspiel der Gruppen im Fassadenbau 163 Getrennte Kommunikationssphären 167 7 Opferrituale und Öffentlichkeit 182 Methodische Schwierigkeiten 183 Chantische Rituale 186 Ablauf der Opferrituale 191 Trennung der Welten in den Ritualen 198 Ritualspezialisten 205 Umgang mit Öffentlichkeit 209 Verfolgung durch Christentum und Atheismus 218 Kommunikationsformen – Taktiken des Verbergens 223 Das Verborgene 233 8 Gesicht verborgen oder Gesicht verloren – Grenzen der Intimität 241 Fragestellung 242 Jimәłta-Praxis – doppelt verborgen 246 Jimәłta – Einführungsrituale 252 Heilig – jim: rein und unrein 256 Tabusprache – Respekt vor dem Anderen 266 Theoretische Überlegungen zur Grenze 268 Methodologische Schlussfolgerungen 278 9 Zusammenfassung 281 Tradition versus Moderne? 282 Strategien des Verbergens und Verschweigens 285 Strategien der Repräsentation im öffentlichen Raum 287 Öffentlichkeit und Opferrituale 288 Jimәłta und Intimität 289 Bühne und Kulissen 290 Privatsphären 294 10 Anhang 297 Programmablauf der Rentierzüchterfeste 297 Rentierzüchter am Tromjogan 302 Glossar 309 Literatur 314 Zum Autor 342 Index 343 / The Khanty live as reindeer herders in the Western Siberian Taiga but their lifestyle is endangered by crude oil extraction on their land. Today their lives are divided socially as well as spatially between the town and the forest. By taking the celebration of the Day of the Reindeer Herder as an example, the book describes the indigenous strategies to keep cultural difference and autonomy alive by drawing boundaries and maintaining religious practices and social norms. The author shows how the people of the Taiga use their traditions of hiding and avoiding as well as new ways of public representation to cope with the changes.:Inhalt 1 Einleitung ........................... 11 Fragestellungen ............................ 17 Indigene – Chanten – Rentierzüchter ............................. 20 Gastgeber – Forschungspartner – Freunde 23 Datenschutz und Anonymität 25 2 Theoretische Konzepte Lebensstil 29 3 Geschichte der Chanten am Fluss Tromjogan 35 Kolonisierung 39 Sesshaftmachung und ihre Verhinderung 42 Verstaatlichung, Industrialisierung, Erdölförderung 46 Verhältnis zur „Obrigkeit“ 50 Aussterben? 59 Rentierzucht 62 4 Stadt und Wald 66 Die Stadt Kogalym 67 Das chantische Konzept „Stadt“ 73 Die Sicht der Stadtbewohner auf die Waldbewohner 77 Die chantischen Wohnplätze 80 5 Spion oder Schwiegersohn 90 Methodologische Überlegungen 91 Ernst genommene Teilnahme 95 Rollenzuschreibungen 96 Schlussfolgerungen 108 6 Der „Tag des Rentierzüchters“ – Fassaden und Nischen der Lebensstile 111 Zugang zum Fest und Fragestellungen 111 Öffentliche Ereignisse als Rituale 118 Das Erbe des „Sowjetischen Massenfests“ 120 Geschichte des „Tages des Rentierzüchters“ 125 Festvorbereitungen 131 Offizielle Inszenierungen 139 Das informelle Programm: Nischen 156 Zusammenspiel der Gruppen im Fassadenbau 163 Getrennte Kommunikationssphären 167 7 Opferrituale und Öffentlichkeit 182 Methodische Schwierigkeiten 183 Chantische Rituale 186 Ablauf der Opferrituale 191 Trennung der Welten in den Ritualen 198 Ritualspezialisten 205 Umgang mit Öffentlichkeit 209 Verfolgung durch Christentum und Atheismus 218 Kommunikationsformen – Taktiken des Verbergens 223 Das Verborgene 233 8 Gesicht verborgen oder Gesicht verloren – Grenzen der Intimität 241 Fragestellung 242 Jimәłta-Praxis – doppelt verborgen 246 Jimәłta – Einführungsrituale 252 Heilig – jim: rein und unrein 256 Tabusprache – Respekt vor dem Anderen 266 Theoretische Überlegungen zur Grenze 268 Methodologische Schlussfolgerungen 278 9 Zusammenfassung 281 Tradition versus Moderne? 282 Strategien des Verbergens und Verschweigens 285 Strategien der Repräsentation im öffentlichen Raum 287 Öffentlichkeit und Opferrituale 288 Jimәłta und Intimität 289 Bühne und Kulissen 290 Privatsphären 294 10 Anhang 297 Programmablauf der Rentierzüchterfeste 297 Rentierzüchter am Tromjogan 302 Glossar 309 Literatur 314 Zum Autor 342 Index 343 / Оленеводы-ханты живут в Западносибирской тайге, на этой же территории ведется добыча нефти, которая ставить их образ жизни под угрозу. Их жизнь сегодня связана одновременно и с тайгой и с городом, между которыми они постоянно перемещаются и пространственно и социально. На примере празднования Дня Оленевода автор пассматривает существующие у жителей тайги стратегии сохранения культурного своеобразия и культурной автономии, связанные с проведением социальных границ при помощи культурных практик и социальных норм. Автор показывает, что в этой ситуации ханты используют как традиционные практики избегания и скрывания, так и новые способы публичной репрезентации.:Inhalt 1 Einleitung ........................... 11 Fragestellungen ............................ 17 Indigene – Chanten – Rentierzüchter ............................. 20 Gastgeber – Forschungspartner – Freunde 23 Datenschutz und Anonymität 25 2 Theoretische Konzepte Lebensstil 29 3 Geschichte der Chanten am Fluss Tromjogan 35 Kolonisierung 39 Sesshaftmachung und ihre Verhinderung 42 Verstaatlichung, Industrialisierung, Erdölförderung 46 Verhältnis zur „Obrigkeit“ 50 Aussterben? 59 Rentierzucht 62 4 Stadt und Wald 66 Die Stadt Kogalym 67 Das chantische Konzept „Stadt“ 73 Die Sicht der Stadtbewohner auf die Waldbewohner 77 Die chantischen Wohnplätze 80 5 Spion oder Schwiegersohn 90 Methodologische Überlegungen 91 Ernst genommene Teilnahme 95 Rollenzuschreibungen 96 Schlussfolgerungen 108 6 Der „Tag des Rentierzüchters“ – Fassaden und Nischen der Lebensstile 111 Zugang zum Fest und Fragestellungen 111 Öffentliche Ereignisse als Rituale 118 Das Erbe des „Sowjetischen Massenfests“ 120 Geschichte des „Tages des Rentierzüchters“ 125 Festvorbereitungen 131 Offizielle Inszenierungen 139 Das informelle Programm: Nischen 156 Zusammenspiel der Gruppen im Fassadenbau 163 Getrennte Kommunikationssphären 167 7 Opferrituale und Öffentlichkeit 182 Methodische Schwierigkeiten 183 Chantische Rituale 186 Ablauf der Opferrituale 191 Trennung der Welten in den Ritualen 198 Ritualspezialisten 205 Umgang mit Öffentlichkeit 209 Verfolgung durch Christentum und Atheismus 218 Kommunikationsformen – Taktiken des Verbergens 223 Das Verborgene 233 8 Gesicht verborgen oder Gesicht verloren – Grenzen der Intimität 241 Fragestellung 242 Jimәłta-Praxis – doppelt verborgen 246 Jimәłta – Einführungsrituale 252 Heilig – jim: rein und unrein 256 Tabusprache – Respekt vor dem Anderen 266 Theoretische Überlegungen zur Grenze 268 Methodologische Schlussfolgerungen 278 9 Zusammenfassung 281 Tradition versus Moderne? 282 Strategien des Verbergens und Verschweigens 285 Strategien der Repräsentation im öffentlichen Raum 287 Öffentlichkeit und Opferrituale 288 Jimәłta und Intimität 289 Bühne und Kulissen 290 Privatsphären 294 10 Anhang 297 Programmablauf der Rentierzüchterfeste 297 Rentierzüchter am Tromjogan 302 Glossar 309 Literatur 314 Zum Autor 342 Index 343

The Arctic regions are currently undergoing transformative changes linked to globalization and climate change, which pose challenges for current governance structures. This thesis investigates governance in times of change through the lens of reindeer pastoralism, and the traditional ecological knowledge (TEK)- based management in reindeer herding. While studies increasingly highlight the benefits of incorporating TEK into governance, a central challenge remains in finding ways to ensure integration. To contribute such knowledge, this thesis analyses how reindeer-herding local management systems interact with multiple processes of governance steering reindeer pastoralism, and the ways TEK is negotiated in such interactions. Theoretically, the thesis draws on literature on multi-level governance as an analytical framework for engaging with different types of governance processes and actors, and the literature on TEK to conceptualize local social institutions. Methodologically, a qualitative bottom-up methodological strategy (with local reindeer-herding groups and constellations – siidas, brigadas – forming the central starting point for the research) was adopted, focusing on cases from reindeer pastoralism in western Finnmark in northern Norway and Yamal in northwest Siberia. The results show that local reindeer herding organizations are incorporated into processes of governance through participatory, representative and deliberative processes for decision-making. Yet, such incorporation has not facilitated integration of the TEK to processes of governance. A central challenge is that current governance processes are formalized in a way that do not accommodate non-scientific ways of knowing, or non hierarchical consensus-based decision- making. The thesis thus highlights the need for holistic strategies for how to include TEK in governance. Co-management and participatory processes alone are not enough. / IPY EALÁT, the Reindeer Herders Vulnerability Network Study / RUF: Forvaltning i endring

Hydropower development was one of the first systematic large-scale exploitations in the reindeer herding areas within Swedish borders. Therefore, this thesis departs from postcolonial approaches wherein the Swedish state policy and practice towards Sami, reindeer herders and Sápmi, the Sami homeland, is analysed as colonialism in relation to hydropower development. The study spans over the first large-scale hydropower projects in the reindeer herding area during the 1910’s and 1920’s, continuing with the decreased legal security during the second world war, and finally the opposition and opinion in the 1950’s and 1960’s, enabled by the establishment of a national association for Swedish Sami, SSR.      The industrialisation of watercourses in the reindeer herding areas were brought about by the works of an institutional framework consisting of the Water Act and the Reindeer Grazing Act together with the tutelage of a Lapp Administration. These institutions made invisible both reindeer herding as an industry and the herders rights. Authorities as well as hydropower companies acted and argued within an industrial colonial discourse. One technique was the re-writing of history and of the herders’ rights in favour of power developers. The Swedish hydropower system was built up based on cheap energy from the North, at the expense of stakeholders’ rights. This was made possible by arguing that exploitation was for the sake of ”the common good”. When reindeer herders eventually were noted in the process, reindeer herding was regarded as a vested interest and reindeer herding rights as a privilege given to the Sami by the state. In this system reindeer herders were given a more vulnerable legal position than farmers, in addition non-reindeer herding Sami were in some aspects even more affected by discriminating structures. By damming the watercourses, the grazing lands were reduced which affected the amount of herders that could practice reindeer husbandry and thereby also the amount of individuals holding Sami rights.      During the 1950’s and 1960’s the self-evidenced hydropower development was questioned by a Sami struggle for justice. With regards to Sami rights, the situation was more stagnant due to the state avoiding official investigation of certain legal issues that were object for trial. However, the industrial colonial discourse and the governing of hydropower politics were challenged and the authorities changed some of their notions of reindeer herders. Nevertheless, the Sami were denied representation and involvement in governing the finances that were aimed at alleviation of the consequences of various interferences in the herding area. / TJOAHKKÁJGÄSOS  Ådå tjátje, tjáhppis spiejildime. Industridjalasj kolonialissma dáttja tjáhtjefábmobidtjima tjadá boatsojsujttoednamin 1910-1968  Gå dáttja jávrijt ja änojt dulvvadahtjin de álgij akta dajs vuostasj plánidum stuoráp ekploaterima ma sjaddin ållo sajijn boatsojsujttoednamin Svieriga rájij sinna. Dán diedalasj tjállaga vuodo manná maŋŋekolonialak gähttjamguovlos gånnå Svieriga politijkka ja praktijkka sámij, räjnárij ja Sámeednamij vuosstáj guoradaláduvvi kolonialissman tjáhtjefábmobidtjima gávttuj.      Åtsådallam álggá daj vuostasj stuoráp bidtjimij boatsojsujttoednamin 1910-lågon, ja joarkká gehtjadimijn lágaj hárráj ma álkkedin tjáhtjefábmobidtjimijt nubbe väráltdoaron. Maŋutjissaj guoradaláduvvi vuossteháhko ja vuojnno ma sjaddin máhttelis 1950- ja 1960-lågojn, iehtjádij siegen gå vuododij rijkkalihtov svieriga sámijda. Gehtjadibme manná 1968 rádjáj ja sämmi jage bådij árvvádallam ådå boatsojäláduslága birra.      Gå dáttja jávrijt ja änojt dulvvadahtjin boatsojsujttoednamin de tjadáduvvin institutalasj rábmaverkajn tjáhtjelágas, boatsojguohtomlágas ja stáhta boatsojäládusadministrasjåvnå mindárimes, ma vuojnodibmen dahkin boatsojsujtov äládussan ja räjnárij rievtesvuodajt tjáhtjeriektáássijn. Fábmudagá ja bidtjijiddje håladin ja barggin industrikolonialak diskursas gånnå rievtesvuoda ja histårjjå máhttin bånjudallat bidtjijiddjemiellogisvuoda ávkkáj. Håladime tjadá ”álmmuga buoremussan” bidtjiduvvin Svieriga tjáhtjefábmovuogádagá, vuododum hálbes energiddjaj nuorttat ja dassta sjattaj riektálasj ålgustjuolldemin ja unnediddje riektáäjgádin ja miellodiddjen. Dán vuogádagán oadtjun räjnára nievrep riektásajádagáv ednambarggijs, ja sáme boatsojsujto ålggolin nuppástallin ienebut. Dulvvadime unnedin boatsojguohtomednamijt vaj binnáp sáme máhttin boatsojäládusán barggat.      Sáme riektáoajbbom 1950- ja 1960-lågojn dagáj vaj ulmutja juorrulahtjin jus bidtjima lidjin diehttelis. Sáme rievtesvuoda hárráj de åvdedibme suojmabut manáj gå muhtem riektáássje ettjin guoradaláduvá tjielggidusájn jut lidjin juo duobbmoståvlån. Industrikolonialak diskurssa ja stivrrim tjáhtjefábmopolitijkas hásteduvvin huoman rievddadit muhtemijt sijá vuojnojs boatsojsujto ja räjnárij hárráj. Valla sáddnan la de báhtsin ietjá vuojno mälggadij gå sáme vuornoduvvin saje ja bájnatjibme sámefoanndabiednigij badjel ma galggin ekploaterima vahágijt unnedit. Översättning: Nils-Olof Sortelius / Urre tjaatjieh, tjiellketet vuöjneme. Faamoen vallteme jeänoede tsieekedeme saamien ätneme sisnie 1910-1968. Aneteme jeänoiheste lih maitie vuosts stuore aneteme guh ussjedemme lih, guh narretih stuore oasieh saamien ätnemeste Ruotsienne. Dahte leh supsteteb guktie tsieekedeme jeätjtatteih saamieh, buutsesaamieh jah saamien ätneme jah Ruotsie faamoen dahkeme jah vihtietit, aj giehtjetdihke mierreteme jeänoih faamoeh.      Giehtjete allka vuosts stuore tsieekedemeh buutsätnemenne 1910 - 1920 jaapienne jah jorrkeleh giehtjetemeh laagahenne guh tsieekedeme giehpetin muppie ätneme doaroenne. Mahketennie giehtjedihke vuössietietib jah mieletib guh tjuöttjelit 1950 jah 1960 jaapienneh. 1968 urre buutselaagab tjaaledihke.      Tsieekedeme jeänoesne dahkedihke viehketalleh tjaatjielaagaeste buutsegootemelaagaeste jah oajvedemes laapeveäsoemeste. Gautan sjatteih buutsebarrkeme jah buutsebuörie ieh gihtjeih elltie riekte eretvalltedihke. Faamoe jah veäsoke riektesvuote jah autebiejvieih veäsoede jiitjide dahkein. Dah jiehteih tsieekedemeb gaihke allmetjeh hevonemes lin. Gaihke otjoin alpies njuöie saamien ätnemeste jis riektesvuote juhteih faamoesse jah veäsokesse. Buutsebarrkoejaih riektesvuoteh unnebe sjatteih. Tsieekedemeste gaihkeh barrsjeh dahkeih gootemeb unnebe jah dahkeih juhtemin garhtjies sjatteih jah buutsebuörie uhttseteih.      Saamien doaroe 1950 - 1960 jaapienne viehkieih juoremeb lassanit tsieekedemesne. Saamien riekte bööteih suöjmielaaka auteles. Faamoe jiehteih tsalloe lih lagastoahpoesne guh tsakkesteih. Dah naggatalleme tsieekedejan huoloeme jah jeätjatatteh vuöjnie buutsebarrkoejah jah buutsebarrkoe. Lihkan lik dohkoe ieh buutsebarrkoejah faamoe bietnegenne buutsebarrkoesse vattedihke.   Översättning: Kenneth Saarstav och Valborg Wiinka / Anpassningar av naturresursbaserade samhällen till klimat- och samhällsförändringar. Samisk renskötsel i dåtid, nutid och framtid.

Throughout northern Fennoscandia, reindeer husbandry is a central part in the cultural heritage of the Sámi people. In its history, Sámi culture and reindeer husbandry have undergone significant adaptations to environmental, social and political challenges. Landscape changes on the winter grazing grounds were mainly driven by resource exploitation, especially by industrialized forestry. Important grazing resources were lost, i.e. terrestrial and arboreal lichens that constitute essential key elements in the herding year. In my thesis, I explore the consequences of these transformations in Swedish boreal forests for reindeer husbandry. The multi-disciplinary approach integrates interview studies, ecological fieldwork and theoretical modeling of forest development. I emphasize the understanding of landscapes as multi-dimensional concepts with ecological, social and economic components. They interact in determining the amount of landscape fragmentation in physical or administrative ways, or in enabling reindeer herders to move between different landscape elements. These elements, e.g. forest stands of different ages, can react differently to winter weather. Thus, they enable reindeer herders to adjust their grazing grounds according to the availability of forage, mediated by snow conditions. However, forestry practices have reduced the abundance of old-growth forests, and therewith the functionality of the landscape. By comparing snow conditions in different forest types, I show that multi-layered canopies can offer a more diverse pattern of snow hardness. However, the interaction between forest characteristics with snow is strongly dependent on weather conditions, e.g. the timing and intensity of warm spells. The prevalence of single-layered forest stands therefore can lead to a reduction in snow variability and potentially restricts the availability of suitable grazing grounds for reindeer. If snow conditions hinder reindeer in foraging on terrestrial lichens, old forests formerly supplied reindeer with arboreal lichens. I show how industrial forestry has reduced the availability of this emergency forage by the reduction of old forests and increased landscape fragmentation and analyze the consequences of different management strategies on future habitat availability for arboreal lichens. By integrating these results into a model of forest management, I offer insights into consequences arising from different priorities that either favor timber production or the development of lichen-rich grazing grounds. In conclusion, I emphasize the importance of landscape diversity, as well as the ability to make use of this diversity, as a source of adaptability of reindeer husbandry to changes in grazing conditions by e.g. winter weather dynamics. A shared future of reindeer husbandry and forestry could be fostered by encouraging the social-ecological co-evolution of multiple use landscapes and the enhancement of the cultural and biological significance of the Swedish boreal forests.

<p>The distribution of plant species and functional traits in alpine and arctic environments are determined by abiotic conditions, but also by biotic interactions. In this thesis, I investigate interactions among plants and herbivory effects on plant community composition and plant functional traits in three different regions: Swedish Lapland, Beringia (USA/Russia) and Finnmark (Norway). Reindeer grazing was found to be extensive in southern Lapland and had limited effects on plant community composition and seedling germination. However, reindeer presence was found to influence plant functional traits, particularly in the subalpine birch forest. Tall herbs were lower and had lower SLA when reindeer were present, while small herbs showed an opposite pattern. The contrasting effects on the two herb groups are probably explained by a competitive release for small herbs when the tall herbs are suppressed by reindeer. Rodents had the largest relative impact on plant community composition in southern Lapland and this is consistent with the study from Finnmark, where rodents heavily affected dwarf shrubs on predator-free islands. With no predators present, vole densities increased profoundly and almost depleted some dwarf shrub species. These results support the idea that small mammals in arctic and alpine tundra are controlled by predators (i.e. top-down). However, a decrease in the nutritional quality in a sedge after defoliation gives support for the idea that small mammals are regulated by plant quality (i.e. bottom-up). In Beringia, small and large herbivores differed in the relation to plant community composition, since large herbivores were related to species richness and small herbivores were related to plant abundance. Plant functional traits were related only to large herbivores and standing crop of vascular plants.</p>

The distribution of plant species and functional traits in alpine and arctic environments are determined by abiotic conditions, but also by biotic interactions. In this thesis, I investigate interactions among plants and herbivory effects on plant community composition and plant functional traits in three different regions: Swedish Lapland, Beringia (USA/Russia) and Finnmark (Norway). Reindeer grazing was found to be extensive in southern Lapland and had limited effects on plant community composition and seedling germination. However, reindeer presence was found to influence plant functional traits, particularly in the subalpine birch forest. Tall herbs were lower and had lower SLA when reindeer were present, while small herbs showed an opposite pattern. The contrasting effects on the two herb groups are probably explained by a competitive release for small herbs when the tall herbs are suppressed by reindeer. Rodents had the largest relative impact on plant community composition in southern Lapland and this is consistent with the study from Finnmark, where rodents heavily affected dwarf shrubs on predator-free islands. With no predators present, vole densities increased profoundly and almost depleted some dwarf shrub species. These results support the idea that small mammals in arctic and alpine tundra are controlled by predators (i.e. top-down). However, a decrease in the nutritional quality in a sedge after defoliation gives support for the idea that small mammals are regulated by plant quality (i.e. bottom-up). In Beringia, small and large herbivores differed in the relation to plant community composition, since large herbivores were related to species richness and small herbivores were related to plant abundance. Plant functional traits were related only to large herbivores and standing crop of vascular plants.

The rock art that is found in the region of Reindeer Lake, Saskatchewan is part of a larger category of rock art known as the Shield Rock Art Tradition. At present, there are more than 400 known and recorded rock art sites throughout the Canadian Shield region. These sites are found over an extensive geographical area and can be found from south-western Quebec across the Shield westward, up to north-western Saskatchewan. The majority of these rock art sites are comprised of imagery that has been painted on rock surfaces. The rock art sites at Reindeer Lake, or panels as they are called, depict a variety of symbols and characters that portray humans, animals, anthropomorphs, ceremonies and motifs of a spiritual nature. A variety of explanations have been proposed as to the function and meaning of rock art in general. Among the more accepted explanations are that rock art paintings were created by shamans; that they depict dreams or visions of an individual seeking medicine or participating in a vision quest/puberty rites; that they are a form of hunting magic whereby the author in capturing the animal in a painting assures capture of the animal in life; or that they serve as markers for travellers. Regardless of function and meaning, all of the rock art sites on Reindeer Lake are of immense heritage value and should be regarded as sacred locations. Very little is known about the rock art in the Reindeer Lake regions. Before any significant analyses of their meaning can be conducted, they must first be relocated and properly documented. At present there are only a very small number of publications that document or mention the Reindeer Lake rock art. This thesis surveys the rock art of Reindeer Lake, Saskatchewan. It discusses the general nature of pictographs from the Shield Rock Art Tradition and how the panels at Reindeer Lake fit into the overall scheme, and applies a systematic method to the recording and analysis of pictographs using a contextual approach. Although the primary focus is on recording the painted imagery, the specific context of each panel as well as the surrounding landscape is also considered. Recording these ancient rock art sites using a proper systematic method has ensured that this significant element of Aboriginal culture will endure not only for future research, but also for the benefit of future generations of the local Cree people.

The rock art that is found in the region of Reindeer Lake, Saskatchewan is part of a larger category of rock art known as the Shield Rock Art Tradition. At present, there are more than 400 known and recorded rock art sites throughout the Canadian Shield region. These sites are found over an extensive geographical area and can be found from south-western Quebec across the Shield westward, up to north-western Saskatchewan. The majority of these rock art sites are comprised of imagery that has been painted on rock surfaces. The rock art sites at Reindeer Lake, or panels as they are called, depict a variety of symbols and characters that portray humans, animals, anthropomorphs, ceremonies and motifs of a spiritual nature. A variety of explanations have been proposed as to the function and meaning of rock art in general. Among the more accepted explanations are that rock art paintings were created by shamans; that they depict dreams or visions of an individual seeking medicine or participating in a vision quest/puberty rites; that they are a form of hunting magic whereby the author in capturing the animal in a painting assures capture of the animal in life; or that they serve as markers for travellers. Regardless of function and meaning, all of the rock art sites on Reindeer Lake are of immense heritage value and should be regarded as sacred locations. Very little is known about the rock art in the Reindeer Lake regions. Before any significant analyses of their meaning can be conducted, they must first be relocated and properly documented. At present there are only a very small number of publications that document or mention the Reindeer Lake rock art. This thesis surveys the rock art of Reindeer Lake, Saskatchewan. It discusses the general nature of pictographs from the Shield Rock Art Tradition and how the panels at Reindeer Lake fit into the overall scheme, and applies a systematic method to the recording and analysis of pictographs using a contextual approach. Although the primary focus is on recording the painted imagery, the specific context of each panel as well as the surrounding landscape is also considered. Recording these ancient rock art sites using a proper systematic method has ensured that this significant element of Aboriginal culture will endure not only for future research, but also for the benefit of future generations of the local Cree people.

This thesis deals with a medieval material from Rounala in Karesuando parish, Norrbotten county, Lapland. The aim is to reconstruct the diet and mobility patterns. It is through carbon, nitrogen and sulphur stable isotopes and radiocarbon that both pastoralist traits and whether which part Christianity played in the burial traditions of these human remains is being studied. Another aim is to discuss the repatriation issue as these remains are subjected to. The results mainly show that all individuals had a mixed diet and no pastoral way of living has been established. Furthermore, individual 3 is suffering from pathological changes. With radiocarbon dates ranging from 1300 to 1720 AD, two groups can be distinguished as to whom had been buried before and after the construction of the church. And repatriation is being discussed as an issue to who have ownership over ancient remains.