År 1100 var Sverige ett kristet land, i alla fall till namnet, men det skulle dröja ytterligare nära 700 år innan de svenska samerna helt övergett sin gamla tro och gått över till den kristna läran. Religionsskiftet skedde långsamt, och även om många samer döpte sig redan under medeltiden är det först under 1600-talet som man på allvar kan se hur den gamla samiska religionen försvinner till förmån för kristendomen. Denna uppsats syftar till att utöka förståelsen för hur detta religionsskifte gick till och hur detta upplevdes av de berörda samerna själva. Genom att analysera protokoll ifrån lappmarkens domböcker rörande religionsbrott (så kallade "trolldomsrannsakningar") har jag undersökt hur de åtalade samerna själva uppfattade sina brott och hur de försvarar sig själva inför rätten, samt hur stark kristendomens ställning var bland den samiska befolkningen under denna period. Jag har även strävat efter att få en tydligare bild av vilka dessa personer var, och om detta svarar mot den gängse uppfattningen om att de åtalade i regel var nåjder. Genom en kvalitativ hermeneutisk metod har jag kommit fram till att den gamla samiska tron under skiftet mellan 1600- och 1700-tal fortfarande var relativt stark i stora delar av de svenska lappmarkerna, och min undersökning visar också att det var i de södra lappmarkerna som den gamla tron levde kvar längst. Jag har också dragit slutsatsen att den svenska kyrkan var relativt tolerant mot religionsbrott hos samerna fram till år 1689 då missionsverksamheten gick in i ett nytt skede. Jag kan också konstatera att det inte finns någon homogenitet hos de åtalade samerna – ålder och social status varierar markant, och ingen av dem beskrivs som nåjder i källmaterialet / By the year 1100 Sweden was christianized, but the Sámi indigenous religion persisted among the Sámi people up until the mid 18th century. Up to the 17th century the efforts to convert the Sámi to Christianity was fairly weak, but increased pressure came after the protestant reformation. Death sentences could now be carried out for practicing the old religion. In this essay I have examined court protocols from trials regarding Sámi witchcraft, superstition and heresy during the period 1649-1739. I have analyzed the protocols in order to get a better understanding of how the religious change in this area came about, and how the Sámi people themselves regarded their crimes and their religious belief. I have also tried to find out how deeply rooted Christianity really was within in the Sámi community and in the Sámi area (Sápmi) during this period. It is commonly believed, that it was mainly the Sámi shaman (the noaide) who was charged and sentenced in these witchcraft trials and I have examined whether or not this really was the case by looking for common denominators and characteristics among the people on trial. By using a qualitative hermeneutical method in analyzing these documents I have learned that Christianity was not very deeply rooted in the Sámi community during this period and it is clear that it was in the southern parts of Sápmi that the old religion persisted the longest. I have also come to the conclusion, that the Swedish church was fairly tolerant towards the Sámi practising the old religion up to the year 1689, when the policy changed prominently. As for common denominators, the accused are all male and none of them are referred to as a noaide in the protocols. It is in this discovery I claim to bring something new to this subject field.

Against a background of ongoing and predicted climatic and environmental change facing humans on a global level, this thesis combines historical perspectives with theories of social resilience in a study of reindeer husbandry in Swedish Sápmi, from the late 18th century to the early 20th century. The thesis includes four individual studies that examine the topic from different angles, connected together by reoccurring elements of social resilience. The first paper analyses the adaptive capacity of reindeer husbandry communities in the northernmost part of Swedish Sápmi during the 19th to early 20th century, using materials from the Sami bailiffs’ archives, governors’ reports and documentation from official committees. The second paper is based on similar materials and explores livelihood diversity of reindeer husbandry in southern and northern regions of Swedish Sápmi from 1860 to 1920. The third paper examines the social networks of reindeer husbandry and includes an analysis on how these are represented in demographic sources at the turn of the 20th century. The fourth and final paper examines taxation lands as objects of place-attachment in a south Sami reindeer husbandry context from 1740 to 1870. The thesis demonstrates that communities and families practiced highly flexible herding in terms of what pasture area they used, when and how they used it and with whom. In order to maintain this flexibility, communities needed authority to manage their own livelihoods and a diverse and interconnected landscape. The results further show that reindeer husbandry was a dynamic and diverse livelihood, well into the 20th century. Fishing, hunting, trapping or farming was part of many reindeer herding families’ livelihoods. By tethering aspects of diversity to norms and ideals within the communities included in the study, I argue that farming can be understood as both an enforced adaptation and as an adaptive capacity depending on the ideals within the community in question. The thesis supports the notions that reindeer husbandry since long has faced many challenges, including: border closings; competing land uses; disturbance from settlers; enforced regulations and laws concerning reindeer husbandry; and restrictions of livelihood diversity. Furthermore, these challenges were not only sources of disturbances in their own right, but they also restricted the adaptive capacity of reindeer herding communities.

<p>The Saami, a Nordic indigenous people scattered over four countries, has for centuries been regarded as parts of the national populations of the countries in which they live. During the 19th century saami demands for greater influence resulted en several changes, among them the founding of a Swedish Saami Council in 1993. The council became a popularly elected, representative institution with an agenda of its own, but also a public authority answerable to the government. The decision to attribute the council this twofold role was unusual and, from a certain point of view, even controversial: it makes it difficult to determine the location of the power to act in saami-related issues and the legitimacy to do so.</p><p>This essay is about how the twofold role came into existence, what it leads to and how the seemingly contradictive duality is managed. It has an institutional approach with theories concerning institutions and etnicity as well as institutional change and handling of complicated and ambiguous demands. Among the theorists are Karppi, Micheletti, Jacobsson and Sahlin-Andersson. The previous two treat the possibilities and the shortcomings of the multicultural democracy. The later deals among other things with decision making and with changes in politics and public administration.</p><p>The council was presented as the main solution of the problem that the Saami felt a lack of influence. However it was not welcomed by all main Saami figures. The founding of a council with a twofold role can be explained by governmental pressure at the time for a Saami Council working on governmental terms. This essay emphazises the efforts of the state to meet Saami demands without losing influence over a group long seen as a part of the national population.</p><p>It is my opinion that the case of the Saami Council is an example of the difficulties in the multicultural democracy. It is problematic when a group is “given” an institution by the state, among other things because it may undermine the possibilities for the group to raise objections in future conflicts. An arena attracting attention to an indigenous people in the national politics in the way the Saami Council does is, however, of great value for the Saami. It is truly a political success resulting in a new conception of the Saami and sprung from international change and a growing urge to question the legitimacy of national borders, but also from the propagation of the concept of Sápmi. One of its consequences is critique of the twofold role and suggestions of other ways to solve the situation, not only from the Saami but also from others, e. g. a governmental report. While waiting for such changes, the members of the Saami Council have created shared frameworks of interpretation and chosen to handle the twofold role by putting stress on the popularly elected part.</p><p>The structure of the Saami Council is studied through legal and other formal sources and through articles and litterature commenting the results of the structure. The results are contributions to the knowledge of the Saami political state in the Swedish society and to the knowledge of the Saami Council – a young institution harbouring many possibilities for future change. They are also ment to add to the understanding of the functioning of institutions with a built-in duality.</p>

om du eier an Arne Jacobsen-stol, og det å spikre en pinne til ryggen på den, gjør den mer anvendleig for deg og ditt hverdagsliv, vil dette heve eller senke verdien på stolen? For meg er svaret helt klart ja. Jeg synes man i større grad skal forme sine egne objekter og de objektene vi omgir oss med i hverdagen. Hvorfor skal en designer som du aldri engang har møtt, være bedre skikket enn deg selv til å bestemme hvordan du skal ha det rundt deg?

Det ligger ett stort ekonomiskt intresse i de näringar som finns etablerade i Sápmi och de naturresurser som ännu inte exploaterats. Norrländska älvar, skogar och mineraler bringar stora inkomster till Sverige varför det finns ett samhälleligt intresse i att ge goda förutsättningar för att utnyttja landets naturresurser. Mineralbrytning och vindkraftsparker är intressanta etableringar i både fjäll- och skogsland och högaktualiserar frågan om rennäringens fortsatta bedrivande. Det finns även andra ekonomiska intressen i fjällområdena bortom energiproduktion, gruvnäring och skogsbruk som gör anspråk på mark och vatten som omfattas av renskötselrätt. Omfattande intrång i renbetesmarker och hinder för den praktiska renskötseln utgörs nämligen också av turism och friluftsaktiviteter. Med detta som bakgrund finns det ett intresse och behov av att studera svenska kommunala, statliga och rättsliga instansers hantering och värdering av rennäringsintresset i frågor som rör den fysiska planeringen på mark med rätt för sameby att utöva renskötsel. Examensarbetet har koncentrerats till två fallstudier och med hjälp av en metod för kvalificerad uppföljning av offentlig förvaltning har resultatet av fallstudierna analyserats. Den ena fallstudien behandlar ett bygglov för en vildmarkscamp i Kuossanjarka i Kiruna kommun medan den andra fallstudien behandlar en detaljplan för ett fritidshusområde i Nedre Laukkuluspa, också det i Kiruna kommun. I analysen och diskussionen utifrån examensarbetets problemställning har det framkommit att svenska myndigheter hanterat och värderat rennäringsintresset på ett olikartat sätt i ärendehandläggningen. Myndigheter har inte tydligt redovisat vilka argument och mot bakgrund av vilka lagbestämmelser eller annat underlag som beslut fattats. En sådan otydlighet kan bland annat skönjas i myndigheters tolkning av bestämmelserna i första och andra stycket i 3 kap. 5 § MB, där det inte tydligt kunnat utläsas om eller på vilket sätt, skillnaderna i de båda styckena vägts in i myndigheternas bedömningar och beslut. Vad beträffar myndigheters hantering av riksintresset för rennäring, har det framkommit att tolkningen av bestämmelsen även där skett på ett disparat sätt. Skillnader återfinns både i myndigheternas bedömning av det underlag som legat till grund för beslut liksom vilka konsekvenser den förändrade markanvändningen kan få och vilka effekter det kan ge på riksintresset. I myndigheternas värdering av risken för påtaglig negativ inverkan på förutsättningarna att utöva renskötsel, har bedömningar generellt gjorts utifrån det enskilda fallet och inte med hänsyn till det samlade intrång i betesmarker som berörd sameby fått utstå eller beräknas kunna få utstå i framtiden. Därutöver kan konstateras att översiktsplanen som varit gällande för de två fallen har brustit i sin funktion som beslutsunderlag då riksintressanta områden för rennäring inte redovisats i laglig ordning.

Since the 1980s, there has been a growing consciousness among heritage workers and policy makers about the management of indigenous heritage. Museums, universities, and other cultural institutions around the world have acknowledged that old work practices must be exchanged for new ones, where the indigenous peoples are allowed influence, stewardship, and interpretative prerogative. One result of these efforts is the United Nations Declaration on the Rights of Indigenous Peoples (2007). With the breakthrough of public archaeology and community archaeology in the 1990s, these ambitions have also been put into practice in multiple archaeological projects around the globe. In my research, I examine the heritage management system of Sweden, and how this system works in relation to the indigenous Sámi.  Despite being on the retreat geographically for the past few centuries, the Sámi still dispose of about 50% of the area of Sweden for the grazing of their reindeer, which means the historical and cultural landscape of the Sámi is vast and the archaeological traces of their activities are spread over a large area. In Sweden, about 90% of all archaeological projects are due to land development projects and conducted by archaeological companies operating on a commercial market. The remaining 10% are research projects financed by public funding and mostly conducted by museums and universities.  Investigating the Swedish county of Jämtland as a case study and drawing on interviews with ten actors with different perspectives on Sámi heritage, I study what happens when policy meets practice. The indigenous perspective appears to be considered less in contract archaeology than in research projects. Legislation, money, old habits, and the realities of everyday life obstruct indigenous influence. But my research results suggest that there are also ways of improving the system.

This essay aims to gain a deeper understanding for the beliefs and identity of the sami people in Sápmi, northern Scandinavia through observation of their material culture. More specifically the object of interest is different types of jewellery made from materials like horn, silver and tin dat- ed to iron age 500 BC to 1300 AD. Metal deposits, or places of sacrifices used by sami are key interest to understand the usage of jewellery and the symbolism behind it, if there is any. The discussion is based on earlier research made by archaeologists and other scientists. The purpose being to understand and illuminate a culture with a long history that’s still alive. This will be conducted with an archaeological perspective.

The purpose of this study is to examine the colonisation of Sápmi though the works of a local priest, by the name of Eric Grape. To do so, this study uses postcolonial theory when analysing the content of the works by Grape. Eric Grape was a priest active in the Lappmarks of northern Sweden in the early nineteenth century and who wrote articles for the Swedish Royal Academy of Sciences. The focus of the study is the othering of the Saami people and their culture, and the colonial production of knowledge that Grape produced about the Saami. Othering is a term by Edward Said and it is about the constructed difference between “we” the European culture and people regarded as the “other”. This term, the study argues, can also be applied when studying the colonial encounters between the Saami and Swedish colonial actors such as Grape. The main result of this study is that Grape portrays the Saami as different and more primitive than the Swedish settlers that occupy the northen part of Sweden, he describes the Saami as childish.

No description available.

The purpose of this thesis was to gain knowledge about the experiences of individuals from the Sámi community regarding the public libraries of Sweden. This was done through qualitative interviews with 9 individuals from the Sámi community living in Swedish Sápmi.  The research questions were:  In what ways do individuals from the Sámi community feel that Sámi culture is represented and included on swedish public libraries in 2020?  In what ways do individuals from the Sámi community feel that swedish public libraries could improve their work regarding  representation and inclusion of the Sámi culture?  Findings show that the general view on the public libraries among the interviewed is positive. However the level of satisfaction with the inclusion and representation of Sámi culture in the libraries varied greatly. Those among the interviewed who are living in municipalities with special responsibility regarding Sámi culture (Swe: samiska förvaltningskommuner) were more satisfied with, amongst other things, the collection of literature surrounding Sámi topics, its display and how it was arranged in the library. Findings also show that many of the interviewed were highly positive to library staff gaining more knowledge about Sámi culture. The knowledge that many interviewed requested was knowledge amongst library staff that Sámi languages is not one, but many distinct languages. If Sámi culture is to be represented by the library there has to be a certain level of competence regarding Sámi culture to make sure that this representation is made in ways that are respectful, nuanced and not in any way exotifying.