This dissertation considers experiences of embodied memory and indigenous connection to land by which people reconstitute social life in Skolt Sámi resettlement areas of Arctic Finland. After their Petsamo homeland was ceded to the Soviet Union following the Second World War, Skolt relocation to new areas of northern Finland radically transformed social, political, and subsistence lifeways, including through education in Finnish boarding schools. Continuing out-migration to Finnish cities has contributed to the suppression of identity and threats to community wellbeing, felt in ruptures of practice associated with material culture, language, and relationships with local ecologies. Though most studies in the region still focus on the reindeer herding and fishing commonly associated with Sámi populations, there is actually resurgence of Skolt craft (boats, tools, dress), as well as collection and processing of wild foods, which form the core of a vibrant cultural revival. Through participant observation and life history methods, I follow the making of things using local materials as a means by which people remake relationships with the land and with each other. The thesis focuses on the first 14 months of fieldwork in Čeʹvetjäuʹrr (F. Sevettijärvi) 2014-2015, out of a total of 26 months of multi-sited research in the Sámi regions. Scholarship on memory, practice, and displacement examines how memory becomes embodied, reworked, and reconciled across generations, and how material objects and the creation of home in new places create connections to original homelands. Meanwhile, studies among indigenous communities highlight how people use craft and art to establish connections to land despite, and through, displacement and movement. However, to understand the tangible mechanisms of these attachments and interventions, I inquire into the material practices by which people form relationships to resettlement environments. The thesis follows the concept of practical knowledge as transformed and mobilised through revival of local forms of production, to show how practices and memories are selectively rewoven to shape social futures. I argue that embodied processes of making, enmeshed in the materiality of resettlement environments, make Skolt community visible and felt in new ways by establishing connections between resettlement area and indigenous homeland. Grounding each chapter in stages of reconstruction of a Petsamo-style boat, made with roots, pine, and without metal nails, I weave points of analysis and diverse case studies to explore how processes of production, from collection of materials to building and ceremony, serve as loci of memory and practice by which people establish relationships with land to remake social worlds. In the first chapter, I explore spatial and temporal reconnections among Skolt return migrants and Finnish settlers to the Skolt regions of Finland. The second chapter deals with political and gendered dimensions of cultural revival work, showing how different ways of relating to the environment are negotiated through humour and production. The third chapter examines institutional avenues of reviving techniques of production. In the fourth chapter, I consider politics surrounding the role of non-Skolt actors in Skolt cultural revival. The final chapter examines how these politics are reconciled through ceremony and the making of collective memory, establishing Skolt presence in resettlement areas, as well as spatial and temporal continuity with Petsamo, through the public launching of the root boat. I conclude the thesis by bringing together the stages of boat production and related case studies to show how engagements with the environment through making create ways to reimagine relationships to people and place. I further suggest the broader contributions of this study for understanding indigenous movements, displacement, memory, and future-making.

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<p>The purpose of this thesis was to investigate in which way samis in Stockholm relate to their identity in lack of their language. Four sami living in Stockholm have been interviewed. Furthermore, books, laws, and rules regarding the language and living of the samis are investigated.</p><p>It is shown that historical factors and episodes still are the bases of how they are influenced and relate to their identity, group belonging, and ethnicity.</p><p>The questions of the principles behind ones identifying as a sami, and if there is any difference compared to the corresponding principles of the rest of the society, are also dealt with.</p><p>It is clearly shown that Samis are not an outdated people, but rather a people that follow the general social and technical development.</p><p>It is concluded that samis who live and grow up in Stockholm today which don’t practice reindeer husbandry and lack the sami language, have difficulties in feeling fully acceptance in there identity as samis.</p>

The purpose of this thesis was to investigate in which way samis in Stockholm relate to their identity in lack of their language. Four sami living in Stockholm have been interviewed. Furthermore, books, laws, and rules regarding the language and living of the samis are investigated. It is shown that historical factors and episodes still are the bases of how they are influenced and relate to their identity, group belonging, and ethnicity. The questions of the principles behind ones identifying as a sami, and if there is any difference compared to the corresponding principles of the rest of the society, are also dealt with. It is clearly shown that Samis are not an outdated people, but rather a people that follow the general social and technical development. It is concluded that samis who live and grow up in Stockholm today which don’t practice reindeer husbandry and lack the sami language, have difficulties in feeling fully acceptance in there identity as samis.

The new vision for space exploration will focus on sending humans to the moon and eventually to Mars. This endeavor presents new challenges that are critically different from the past experience with robotic missions to Mars. For example, the strict landing accuracy requirements for a manned space vehicle make it necessary to fly a controlled entry trajectory rather than a more robust ballistic entry trajectory used for some robotic missions. The large variations in Mars atmospheric properties make a controlled entry and a safe precision landing for manned missions a difficult engineering problem. Model reference adaptive control is a candidate solution for the Mars entry control problem. This type of controller has an adaptation mechanism that reduces tracking errors in the presence of uncertain parameters such as atmospheric density or vehicle properties. This thesis develops two different adaptive control systems for the Mars ellipsled, a vehicle which is much larger than those that carried robotic payloads to Mars in the past. A sample mission will have multiple ellipsleds arriving at Mars carrying an assortment of payloads. It is of critical importance that the vehicles land in close proximity to each other to best assure that the crew has manageable access to their payloads. The scope of this research encompasses the atmospheric flight of the ellipsled, starting at the entry interface point through the final parachute deployment. Tracking performance of an adaptive controller for prescribed entry trajectories in the pres¬ence of atmospheric and vehicle model uncertainties is shown here. Both adaptive controllers studied in this thesis demonstrate successful adaptation to uncertainties in the Martian atmosphere as well as errors in the vehicle properties. Based on these results, adaptive control is a potential option for controlling Mars entry vehicles.

Thesis (doctoral)--Uppsala University, 1981. / One map on one folded leaf tipped in on cover p. 3. Additional (corrected) p. 97 inserted. Included bibliographical references (p. 511-526).

This thesis examines the everyday resistance, and its interaction with cultural hybridity, of the Saami population in the administrative unit of Torne lappmark during the period 1639–1732. To do this, the thesis uses theoretical concept of everday resistance as it has been described by JamesC. Scott and the theories of cultural hybridity as they have been described by Peter Burke. Primary source material used in this thesis consists of the court records from Torne lappmark, specifically from the courts at Jukkasjärvi and Enontekis.The results of this thesis present a picture of the everyday resistance in early modern Torne lappmark. The states control was most prominent at the annual markets and court proceedings. The everyday resistance of the Saamis became more subtle when the supervision by the Swedish state became more significant, for example by cutting off pieces from the reindeer hides that they sold or taxed with. Further away from the courts the Saamis could use more drastic options, for example fleeing to Norway. The Swedish state did not want to implement hard punishments on the Saamis because the mining operations in the lappmarks were dependent on Saamis and reindeers to carry ore, wood and food in order to keep the mines operational. This is used by the Saamis as an argument against material domination. The insults and rumours concerning state officials that can be found in the source material often concern abuse of power. The lack of control outside the yearly court proceedings also led to harassments of state and church officials.The Swedish state had political reasons to present the Saamis as chris- tian subjects while trying to exterminate the Saami religion. The Saamis therefore learned a sufficient amount of christianity to make interaction with the state easier and to use as a tool in court proceedings to avoid punishment. This normalised and legitimised the states use of power. The fact that Saamis carried christian ideas and could reproduce them when they needed also led to a cultural hybridisation. They also adapted these ideas in accordance to their own worldview. Some Saamis also hybridised the two religions in different religious practises.The use of these theoretical models offers a new perspective on the interaction between the Swedish state and the Saamis. It also gives a new perspective on the power relationships in Torne lappmark during the early modern period. Keywords: Saami history, everyday resistance, cultural hybridity, 17th century, 18th century

The Cultural Capital of Europe project aims to highlight and promote culture of a specific region in Europe during a calendar year. Umeå was chosen to become the Capital of Culture in 2014 and highlight the northern corner of Europe. A new “Open source” approach with the objective to increase participation and co-creation of different actors in the cultural capital year was introduced. This study examines media descriptions of the Samis and alternative cultural groups’ participation in the Cultural Capital year. Both quantitative and qualitative methodological tools were used to analyse descriptions of these groups’ in digital articles from local newspapers. The findings indicate of widespread discontent with how these groups were represented in the Cultural Capital year. The Samis were described as being excluded from planning but included in the implementation of the programme. The alternative cultural groups were instead described as being included in the planning but excluded from participation in the programme year. The relations between these groups and the organisers were analysed in terms of hegemony. The results indicate the relations being in balance at the beginning of the year but started to weaken at an early stage.

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