This thesis intends to examine a sámi perspective on Swedish educational policy between 1962 and 1994. To do so the curriculum of the Swedish schools and the sámi schools are analyzed. The sámi perspective in the thesis is represented by the debate about educational policy in a sámi journal, Samefolket.The results show that the Swedish curriculums from 1962-1994 don’t mention the sámi people and only the last one, the one from 1980, are stating shortly that groups within Sweden are to be treated with solidarity. Otherwise the sámis aren’t mentioned. In the curriculums for the sámi schools that only permitted sámi children, one can find that the purpose of those schools were to strengthen the sámi people in their culture and language.In the debate about education politics in the journal Samefolket it appears that there were three themes of subjects that were central in the debate. The first was the debate on the organizational form of the sámi schools. It appears that the voices in the debate of educational policy in Samefolket wanted greater sami influence in the sami school, however, this study shows that the Samefolket-debate did not comment on the educational policy reforms themselves. The study shows that the sámi voices in Samefolket wanted to keep the special sámi schools and that the two motives, which was the second theme of the debate, were to keep and to defend their culture. In the curriculum för the sami schools, this was also the motive. The third theme was of how the school system in Sweden was educating the non-sámi people about the sámi. In this theme the prime focus was about how sámis were represented in Swedish textbooks and the study shows that there were, according to the voices in Samefolket, a great disappointment in these.At last, from a culture imperialistic theory one can make the observation that the sámi schools were motivated as an important institution because the Swedish school system couldn’t give the sámi an education to fulfill their cultural needs. This is a result from the analysis of the Swedish school curriculums in comparison with the debate in the journal Samefolket, where the Swedish schools were criticized for being ethnocentric in the sense that the text books presented a stereotype of the sámis. The culture, most often represented by the language, play an important role in the educational policy debate in the Samefolket, which strengthen a language-based definition of the sámi culture.

This thesis deals with place-names in the southern part of the municipality of Skellefteå in the province of Västerbotten, more precisely the parishes of Bureå, Burträsk and Lövånger. It consists of three different sections, first a survey of the settlement names in each parish, then a section on the second elements in these place-names, and finally a study of names of more recent settlements. The earliest place-names here are names like Blacke, Bureå, Bäck, Kräkånger and Lövånger. The second elements in the names from the medieval expansion period are mark, böle, byn, träsk, sjön and vattnet. Placenames of Nordic, Sami and Finnish origin are found in Skellefteå. The name Lossmen has its origin in Ume Sami and was then borrowed into Finnish. Originally Sami names are Gorkuträsk, Jäppnästjärnliden, Lubboträsk, Sittuträsk and Tavträskliden. The thesis consists of interpretations of the names on parishes, villages, farms and summer pastures, and in Bureå and Lövånger also the names of seasonal fishing stations. The second major section deals with the second elements included in village names, alternative village names, names of parts of villages and farm names. Here the second elements in place-names in Bureå, Burträsk and Lövånger are accounted for, as are the names in the parishes of Byske, Jörn and Skellefteå. This is followed by a discussion of the second elements in Västerbotten and quite often in other parts of Norrland as well. The third major section consists of an analysis of the names of recent settlements in the area. These were established from the 1730s and up to 1870. Founding settlements was a way of providing livelihoods for a rapidly growing population. The study comprises 726 names, of which 269 are in the primary area of investigation, the parishes of Bureå, Burträsk and Lövånger. Extensive comparisons are made continually with conditions in the parishes of Byske, Jörn and Skellefteå in the northern area. The aim of the study is to determine in greater detail what characterises the names of more recent settlements in the municipality of Skellefteå in terms of categories of settlement names, their frequency and distribution within the area. A comparison is also made between Skellefteå and the municipality of Vännäs (Hagervall 1986). One of Hagervall’s findings is that many names are not based on existing features. This thesis shows, however, hardly any cases of stereotype naming in Västerbotten and that in nearly all cases the names refer to features.

The aim of this PhD thesis was to expand the current knowledge of “traditional Sami” diet and lifestyle, and to test aspects of the Sami diet and lifestyle, specifically dietary pattern, macronutrient distribution and coffee consumption, in population-based epidemiological studies of mortality and incident cardiovascular disease and cancer in a general population. In Paper I, semi-structured interviews were conducted with 20 elderly Sami concerning their parent’s lifestyle and diet 50-70 years ago. Questionnaire data from 397 Sami and 1842 matched non-Sami were also analyzed, using non-parametric tests and partial least square methodology.  In Papers II-IV, mortality data and incident cancer data for participants in the Västerbotten Intervention Program (VIP) cohort were used for calculations of hazard ratios by Cox regression. In Paper II, a Sami diet score (0-8 points) was constructed by adding one point for each intake above the median for red meat, fatty fish, total fat, berries and boiled coffee, and one point for each intake below the median for vegetables, bread and fibre. In Paper III, deciles of energy-adjusted carbohydrate (descending) and protein (ascending) intake were added to create a Low-Carbohydrate, High-Protein (LCHP) score (2-20 points). In Paper IV, filtered and boiled coffee consumption was studied in relation to incident cancer. In Paper V, a nested case-control study of filtered and boiled coffee consumption and acute myocardial infarction, risk estimates were calculated by conditional logistic regression. Surprisingly, fatty fish may have been more important than reindeer meat for the Sami of southern Lapland in the 1930’s to 1950’s, and it is still consumed more frequently by reindeer-herding Sami than other Sami and non-Sami. Other dietary characteristics of the Sami 50-70 years ago and present-day reindeer-herding Sami were high intakes of fat, blood, and boiled coffee, and low intakes of bread, fibre and cultivated vegetables (Paper I). Stronger adherence to a “traditional Sami” diet, i.e. a higher Sami diet score, was associated with a weak increase in all-cause mortality, particulary apparent in men (Paper II). A diet relatively low in carbohydrates and high in protein, i.e. a high LCHP score, did not predict all-cause mortality compared with low LCHP score, after accounting for saturated fat intake and established risk factors (Paper III).  Neither filtered nor boiled coffee consumption was associated with cancer for all cancer sites combined, or for prostate or colorectal cancer. For breast cancer, consumption of boiled coffee ≥4 versus <1 occasions/day was associated with a reduced risk. An increased risk of premenopausal and a reduced risk of postmenopausal breast cancer were found for both total and filtered coffee. Boiled coffee was positively associated with the risk of respiratory tract cancer, a finding limited to men (Paper IV). A positive association was found between consumption of filtered coffee and the risk of acute myocardial infarction in men (Paper V). In conclusion, the findings of Paper I, in particular the relative importance of fatty fish compared to reindeer meat in the “traditional Sami” diet of the 1930’s-1950’s, suggest that aspects of cultural importance may not always be of most objective importance. The findings of Papers II-V generally did not support health benefits for the factors studied. The relatively good health status of the Sami population is therefore probably not attributable to the studied aspects of the “traditional Sami” lifestyle, but further investigation of cohorts with more detailed information on dietary and lifestyle items relevant for “traditional Sami” culture is warranted. / Syftet med denna avhandling var att beskriva livsstil och kostvanor hos samer. Det var också att undersöka hur en ”traditionell samisk” livsstil påverkar risken att insjukna av eller dö i cancer och hjärt-/kärlsjukdom i en norrländsk normalbefolkning. En majorietsbefolkning har alltså undersökts ur ett minoritetsperspektiv. Avhandlingen belyser framför allt kostvanor, fördelning av de näringsämnen som innehåller energi (kolhydrat, protein, fett) och konsumtion av kok- och bryggkaffe. Bakgrunden till undersökningarna var att samerna, till skillnad från de flesta andra urfolk i världen, kan förvänta sig ett lika långt liv som majoritetsbefolkningen. När det gäller hjärtkärlsjukdom finns inga stora etniska skillnader, men samiska män, särskilt renskötande, har lägre risk att drabbas av cancer än icke-samer. Det finns ingen entydig förklaring till samernas relativt goda hälsa, men det kan finnas ett samband med kostvanor och livsstil. Delstudie I var en intervjustudie med äldre samer och fungerade som bakgrund för de andra delstudierna. Tjugo äldre samer intervjuades om sina föräldrars livsstil och kostvanor för 50-70 år sedan. Dessutom analyserades kostdata från 81 renskötande och 226 icke-renskötande samer och 1842 matchade icke-samer för att se vilka skillnader som fanns mellan grupperna. Intervjuerna visade överraskande att fet fisk kan ha varit viktigare än renkött för samerna i södra Lappland under 1930-1950-talen. Fet fisk äts fortfarande i högre utsträckning av renskötande samer än av andra samer och icke-samer. Saker som har hög kulturell betydelse (i detta fall renkött) behöver alltså inte alltid ha lika stor betydelse ur ett objektivt, vetenskapligt perspektiv. Andra typiska särdrag hos den samiska kosten var en hög andel av fett, blod och kokkaffe och en låg andel av bröd, fibrer och odlade grönsaker. Det dagliga livet hos samerna på 1930-1950-talen präglades också mycket mer av fysisk aktivitet än vad det gör idag. De samiska männen arbetade oftast långt hemifrån, medan kvinnorna hade ansvaret hemmavid för fiske, jordbruk och trädgårdsskötsel (som introducerades under 1930-1950-talen). Kvinnorna tog även hand om hushållsarbetet och barnen. Delstudierna II-V handlade om olika aspekter av samisk kost i relation till dödlighet och sjuklighet. Till dessa användes huvudsakligen data från Västerbottens hälsoundersökningar, men i delstudie V även från MONICA-projektet, som är en del av ett multinationell forskningsprojekt om hjärt-/kärlsjukdom.  Totalt ingick på så sätt data från mer än 80 000 unika individer från en allmän, till största delen icke-samisk, normalbefolkning. Delstudie II byggde på en modell liknande den som använts för att undersöka hälsoeffekter av så kallad Medelhavsdiet.  En poängskala från 0-8 poäng, en så kallad ”Sami diet score”, skapades för att spegla likheter med ”traditionell samisk” kost. Den hälft av deltagarna som åt mest rött kött, fet fisk, fett, bär respektive kokkaffe, fick 1 poäng var, sammanlagt maximalt 5 poäng. Den hälft av deltagarna som åt minst grönsaker, bröd respektive fibrer fick också 1 poäng var, sammanlagt maximalt 3 poäng. Stora likheter med en ”traditionell samisk” kost, det vill säga höga ”Sami diet score” poäng, var förknippade med en svagt ökad dödlighet, särskilt hos männen. Det verkar därför osannolikt att den samiska kosten i sig förklarar den relativt goda hälsan hos samer. Denna fråga är dock mycket svår att undersöka, eftersom kostvanorna kan ha skiljt sig mellan olika samegrupper och över tid. Dessutom äter dagens västerbottningar mycket mindre av vissa livsmedel, jämfört med vad samerna gjorde förr i tiden. Det gäller till exempel fet fisk och bär.  För sådana livsmedel kan det därför vara extra svårt att påvisa samband med dödlighet. Syftet med kostenkäten i Västerbottens hälsoundersökningar är inte heller att spegla en ”traditionell samisk” kost. Det finns till exempel inga frågor om renkött och vilt, utan sådant kött räknas som en del av övrigt rött kött. Det här är första gången som någon undersökt betydelsen av ett ”traditionellt samiskt” kostmönster för hälsan på detta sätt. Fler liknande undersökningar i material med mer detaljerade frågor, som bättre fångar en samisk kost, är önskvärda. Lågkolhydratdieter, som har vissa likheter med den ”traditionella samiska” kosten, är både populära och kontroversiella. Eventuella långtidseffekter för hälsan är till stor del okända. I delstudie III speglades förhållandet mellan kolhydrater och protein i kosten med hjälp av så kallade LCHP (låg-kolhydrat, hög-protein) poäng. Högsta LCHP poäng fick de deltagare som åt minst kolhydrater och mest protein. Höga LCHP poäng påverkade inte risken att dö, eller att dö i cancer eller hjärt-/kärlsjukdom, efter att statistisk hänsyn tagits till intaget av mättat fett och de vanligaste riskfaktorerna. LCHP score användes i denna studie, istället för exempelvis en LCHF (low carbohydrate, high fat) variant. På så sätt kunde betydelsen av total fettmängd och av mättat fett också vägas in i analyserna. Dessutom innehåller kolhydrater och protein samma mängd energi per gram, vilket gör det lättare att byta ut dem mot varandra i en poängskala. Fett innehåller nästan dubbelt så mycket energi per gram som proteiner och kolhydrater. Inte bara olika sorters fett, utan även olika sorters protein och kolhydrater, kan spela roll för hälsan. Det är därför mycket svårt att skilja ut effekterna av mängd och kvalitet av kolhydrater, protein och fett i kosten. I delstudierna IV och V undersöktes risken att bli sjuk i cancer eller få en akut hjärtinfarkt hos västerbottningar som dricker mer respektive mindre kok- och bryggkaffe. De som drack mycket kaffe hade varken ökad generell cancerrisk, eller ökad risk för prostata- eller tjocktarmscancer. Kvinnor som drack kokkaffe ≥ 4 ggr/dag hade minskad risk för bröstcancer jämfört med kvinnor som drack <1 gång/dag.  Både totalt kaffeintag och intag av bryggkaffe var kopplade till ökad risk för bröstcancer hos yngre kvinnor och minskad risk hos äldre. Män som drack mycket kokkaffe hade ökad risk för cancer i luftvägarna. Dessa resultat visar att de som dricker olika sorters kaffe kan ha olika stor risk att drabbas av olika sorters cancer. I tidigare studier har inga starka samband hittats mellan kaffedrickande och cancer. Denna studie var den första att undersöka hur cancerriskerna ser ut hos människor som dricker olika sorters kaffe. När det gäller hjärtinfarkt, hade män som drack mycket bryggkaffe ökad risk, medan inga entydiga resultat kunde visas bland män som drack mycket kokkaffe. Tidigare studier har visat motstridiga resultat när det gäller kaffe och hjärt-/kärlsjukdom, även om kaffekonsumtion är vedertaget förknippat med en del faktorer som kan öka risken att drabbas av hjärtinfarkt, till exempel ökade halter av blodfetter. Betydelsen av kokkaffe har aldrig undersökts tidigare i en studie där uppgifter om kaffedrickande samlats in i förväg. Delstudierna II-V är alla så kallade observationsstudier. I sådana studier följer deltagarna ingen bestämd forskningsplan, utan lever sina normala liv och jämförs sedan med varandra.  I observationsstudier är det mycket svårt att ta hänsyn till alla möjliga störande faktorer som kan finnas i omgivningen. Därför är det i princip omöjligt att bevisa direkta samband mellan orsak och verkan i en observationsstudie. Delstudierna II-V hade emellertid den starkaste design som en observationsstudie kan ha. De byggde på en representativ normalbefolkning (= en befolkningsbaserad kohort), där data samlats in från ett stort antal personer (> 80 000 unika individer) medan de ännu var friska (= en prospektiv kohort).  Resultaten av enstaka observationsstudier har störst betydelse som underlag för att planera nya liknande, eller andra typer av mer riktade undersökningar. De är med andra ord hypotesgrundande. Om däremot flera observationsstudier visar på liknande resultat brukar man utgå från att resultaten är sanna, eller åtminstone sannolika. / (Nordsamiska) Guorahallama ulbmil lea muitalit sámi biepmu ja eallinvuogi birra ja iskat got árbevirolaš sámi borranvierut, makrobiebmama juogustus ja gáffegolaheapmi  váikkuhit jámolašvuođa  ja riskka oažžut borasdávdda dehe váibmo-/ suotnadávdda dábálaš davvi-ruoŧŧelaš ássiid luhtte. Guoktelogi sámi vuorrasa ledje jearahallon daid vánhemiid eallinvuogi  ja borramuša birra 50-70 jagi áigi (Oassedutkan 1). Dasa lassin  397 sámi ja 1842 ruoŧŧelačča biebmandata guorahallojuvvo eahpe-paramehtarlaš iskamiid ja partialalaš unnimus kvadráhta metoda (PLS) mielde. Dát golbma čuovvovaš oassedutkama, gait kohortdutkamat, isket jápminsiva dehe borasdávdabuohccivuođa oaseváldiid luhtte  Västerbottenis dearvas-vuohŧaiskkademiid hárrái (64 603-77 319 iskama) ja riskkaluoitimat leat rehkenaston Cox regrešuvnna  mielde. Oassedutkamis  2  árbevirolaš sámi biebman  lea speadjalaston čuokkesskála vuostá   0 rájes gitta 8 čuoggá.  Dát bealli oaseváldiin geat leat eanemus rukses bierggu, buoiddes guoli, buoiddi, murjiid ja vuoššangáfe borran, lea ožžon 1 čuoggá juohke áidna biebmanelemeanta ovddas, oktiibuot eanemus 5 čuoggá. Vel 3 čuoggá dát bealli oaseváldiin lea ožžon geat lea unnimus šattuid, láibbi ja fiberiid borran, eanemus oktiibuot 3 čuoggá. Oassedutkamis 3 speadjalastá oktavuođa kolhydráhtaid ja proteiinnaid gaskkas  biebmamis  LCHP (vuolit-kolhydráhta, alit-proteiidna) čuoggáid bokte. Alimus LHCP čuoggát (=20) dát oasseváldit leat ožžon geat leat borran unnimus kolhydráhtaid ja eanemus proteiinnaid  ja vuolimus čuoggát (=2)  dát oasseváldit leat ožžon geat leat borran eanemus kolhydráhtaid ja unnimus proteiinnaid. Oassedutkamis 4 riska borasdávdabuohccivuođa ektui guorahallojuvvo brygg- ja vuoššangáffejuhkkiid  luhtte. Oassedutkan 5 lei goallostuvvon dárkkástus-dutkan, gos riska fáhkkatlaš healladávdda oažžut gáffejuhkkiid luhtte rehkenasto logistihkalaš eaktuduvvon regrešuvnna bokte. Sáhttá leahkit nu ahte buoiddes guolli lea rievtti mielde leamašan deaŧaleabbo sámiide go boazobiergu lulli Lapplánddas  1930-1950-logus ja badjeolbmot ain dávjábut borret dan go iežá sámiid ja ruoŧŧelaččat. Iežá sierra erenomášvuohta sámi biebmamis lei alit oassi buoiddis, mális ja vuoššangáfes ja vuolit oassi láibbis, fiberiin ja šaddaduvvon  šattuin (Oassedutkan 1). Stuora seammaláganvuođat árbevirolaš sámi biebmamiin, rievtti mielde alit Sami diet score čuoggát, ledje čatnon veahá aliduvvon jámolašvuhtii  dievdduid luhtte muhto ii fal nissoniid luhtte (Oassedutkan 2). Biebman mas vuolit oassi kolhydráhtaid ja alit oassi proteiinnat, rievtti mielde alit LHCP čuoggát, ii váikkuhan riskka jápmit, maŋŋel go lea statistihkalaččat jurddašan ahte buoiddi borrat ja mat dát leat dát sajáiduvvon riskafáktorat (Oassedutkan 3). Gáffejuhkan ii lean čatnon eaneduvvon borasdávdariskii, iige eaneduvvon riskii oažžut prostata- gassačoalleborasdávdda. Nissoniin mat juhke vuoššangáfe ≥ 4 geardde/beaivái lei geahpeduvvon riska oažžut čižžeborasdávdda go nissonat mat juhke <1 geardde/beaivái.  Ollesgáffe ja brygg-gáffe ledje čatnon eaneduvvon riskii oažžut čižžeborasdávddá nuorat nissoniid luhtte ja geahpeduvvon riskii vuorrasiin luhtte. Dievdduin mat juhke ollu vuoššangáfe lei eaneduvvon riska oažžut borasdávdda (Oassedutkan 4). Dievdduin mat juhke olu brygg-gáfe lei eaneduvvon riska oažžut healladávdda (Oassedutkan 5). Vuorrasit sámiid muitalusat man olu guoli sin vánhemat leat borran boazobierggu ektui 1930-1950-logus, čujuhit ahte bealit main alit kultuvrralaš mearkkašupmi eai dárbbaš seamma nanu objektivalš mearkkašumi atnit. Oassedutkamiid 2-5 bohtosat čujuhit ahte guorahallon bealit árbevirolaš sámi biebmamis ja eallinvuogis eai váikkut gárrasit dearvvašvuođa ja buohccivuođa dábálaš davviruoŧŧelaš ássiid luhtte. / (Lulesamiska) Dán guoradallama ájggom lij sáme biebmov ja viessomvuogev tsuojgodit, ja åtsådit gåk árbbedábak sáme bårråmdábe, stuoräládusebna juohkem ja káffajuhkam nuorttalándak álmmugin, bájnná jábmemav ja bårredávddabalov ja tsåhke-/ varravárredávddabalov. Guoktalågev sáme gatjádaláduvvin sijá äjgádij viessomvuoge ja biebmo birra 50-70 jage dán åvddåla (Oasseåtsålvis 1). Biebbmodáhtá 397 sámes ja 1842 láttes guoradaláduvvin parametragahtes gähttjalimij ja muhtem miere unnemus kvadráhta vuoge (PLS) viehkijn. Gålmmå tjuovvo oasseåtsådime, gájkka kohorttaåtsådime, vuolggin Västerbottena varresvuohtaåtsådimj oassálasstij jábmemårijs jali bårredávddaskihpudagájs (64 603-77 319). Ballamoarremerustallamav dahkin Cox regressionijn.  Oasseåtsådibme 2 spiedjildij avtaárvojt árbbedábak sáme biebmon tjuokkesmåhtajn nållå rájes gávtse tjuoggáj. Dat lahkke oassálasstijs gudi bårrin ienemus ruoppsis biergov, buojdes guolev, buojdev, muorjijt ja máleskáfav, oattjoj avtav tjuoggáv juohkka avta bårråmoases, aktan 5 tjuoggá ienemusát.  Ájn 3 tjuoggá oattjoj dat lahkke oassálasstijs mij båråj binnemus ruonudisájt, lájbijt ja fiberijt, aktan ienemusát 3 tjuoggá. Oasseåtsådibme 3 spiedjilt vidjurijt kolhydráhtaj ja proteijnaj gaskan biebmon nåv gåhtjodum LCHP (vuolle-kolhydráhta, alla-proteijna) tjuoggáj viehkijn.  Alemus LCHP tjuoggájt (=20) oadtjun oassálasste gudi binnemus kolhydráhtajt ja ienemus proteinajt bårrin ja vuolemus LCHP tjuoggájt (=2) oassálasste gudi ienemus kolhydráhtajt ja binnemus proteijnajt bårrin.  Oasseåtsådimen 4 åtsådaláduváj bårredávddaballo brygga- ja máleskáffajuhkkijn. Oasseåtsådibme 5 lij aktijdum guoradim-åtsådibme, gånnå káffajuhkkij tsåhkedávddaballo merustaláduváj aktijdam vihkemáhtsadime baktu. Vuordedahtek lij buojdes guolle ájnnasabbo gå boatsojbierggo sámijda oarjje Lapplándan 1930-1950-lågojn ja ájn vilá ällosáme guolev ienebut bårri gå ietjá sáme ja látte. Ietjá sierra merka sáme biebmon lij alep oasse buojdes, máles ja máleskáfas ja unnep oasse lájbes, fiberis ja sáddjidum ruonudisájs (Oasseåtsådibme 1). Árbbedábak sáme biebmo muoduk biebbmo, alep Sami diet score tjuoggáj, aktijaneduváj lasse jábmemijn sierraláhkáj ålmmåj hárráj (Oasseåtsådibme 2). Biebbmo vuolep kolhydráhttaåsijn ja alep proteijnnaåsijn, alla LCHP tjuoggáj, ittjij jábmembalov bájne, maŋŋel gå statistijkalattjat gehtjadam buojddebårråmijt ja ieme ballovidjurijt (Oasseåtsådibme 3).  Káffajuhkam lij tjanádum juogu de lasse gájkkásasj bårredávddaballuj, jali lasse prostáhta- bahtatjoallebårredávddaj. Kujnajn gudi máleskáfav juhkin ≥ niellji bäjvváj lij binnep njidtjebårredávddaballo gå buohtastahttá kujnaj gudi < akti bäjvváj juhkin. Ålleskáffa ja bryggakáffa tjanáduváj lasse njidtjebårredávddaballuj nuorap kujnaj hárráj ja binnep vuorrasappoj. Ålmmåjn gudi juhkin edna máleskáfav lij lasse bårredávddaballo vuojŋŋamorgánajn (Oasseåtsådibme 4). Ålmmåjn gudi juhkin edna bryggakáfav lij lasse tsåhkedávddaballo (Oasseåtsådibme 5). Vuorrasap sámij tsuojggoma äjgádij guollebårråmis gå buohtastahttá boatsojbierggobårråmijn 1930-1950-lågo, vuosedi biele alla kultuvrak sisanos e agev dárbaha sämmi nanos objektijvak sisanov adnet. Oasseåtsådimij 2-5 båhtusa vuosedi åtsådum biele árbbedábak sámebiebmos ja viessomvuoges e varresvuodav ja skihpudagáv nuorttalándak álmmuga hárráj heva bájne. / (Sydsamiska) Dan goerehtimmien ulmie lea saemien beapmoem jïh jielemevuekiem buerkiestidh jïh dotkedh guktie aerpievuekien saemien beapmoevuekieh, makrobïepmehtimmiej juekeme jïh prïhtjhjovhkeme jaemedem jïh riskem dijpieh vaajmoe-/ jïh soeneskïemtjelassen muhteste noerhtesvöörjen sïejhmi årroji luvnie. Lea göökteluhkie saemien voeresh goerehtamme daej eejtegi jielemevuekien jïh beapmoen dïehre  50-70 jaepiej juassah (Stuhtjedotkeme 1). Dïsse lissine lea beapmoedaatam goerehtamme 397 saemijste jïh 1842 laedtijste ov-parametrihken gïehtjedimmiej jïh partiellen unnemes kvadraaten vuekien mietie (PLS).  Dah golme båetien stuhtjedotkemh, gaajhkh kohortdotkemh, leah dotkeme man gaavhtan jaameme jallh mïetskeåedtjieskïemtjelassh daej luvnie gïeh meatan Västerbottenen healsoedotkemi muhteste (64 603-77 319 dotkemh) jïh riskeryøknemh  dorjeme Cox  regresjovnen viehkine. Stuhtjedotkemisnie 2 lea mohtedamme guktie aerpievuekien saemien beapmoe vaestede låhkoeraajterasse 0 raejeste 8 raajan. Daate bielie daejstie gïeh meatan gïeh jeenemes rööpses bearkoem, buajtehks gueliem, buejtiem, muerjieh jïh voessjemeprïhtjegem byöpmedamme, leah aktem låhkoem åådtjeme fïere guhte beapmoeelementen åvteste, jeenemes 5 låhkoeh. Dïsse lissine 3 låhkoeh åådtje daate bielie daejstie gïeh meatan gïeh unnemes kruanesaath, laejpiem jïh fiberh byöpmedamme, jeenemes 3 låhkoeh. Stuhtjedotkemisnie 3 daelie mohtede kolhydraath jïh proteinh beapmosne LHCP (vuelehks-kolhydraath, jïlle-proteine) låhkoej viehkine. Jillemes LHCP låhkoem åådtjeme (=20) dah gïeh meatan gïeh vaenemes kolhydraath jïh jeenemes proteinh byöpmedamme jïh vueliehkommes LHCP låhkoem (=2) åådtjeme dah gïeh meatan gïeh jeenemes kolhydraath jïh vaenemes proteinh byöpmedamme. Stuhtjedotkemisnie 4 riskem goerehtamme mietskeåedtjieskïemtjelassem åadtjodh brygg- jïh voessjemeprïhtjegejovhkiji luvnie. Stuhjtedotkeme 5 lïj tjetskeme-dotkeme gusnie riskem ryöknoe logistihken regresjovnen baaktoe jis maahta  faahketji vaajmoedåeriesmoerh åadtjodh prïhtjhjovhkiji luvnie. Buajtehks guelie meehti vihkielåbpoe årrodh båatsoesaemide goh bovtsebearkoe åarjel Lapplaantesne 1930-1950-låhkosne jïh daamhtah båatsoesaemieh daam byöpmedieh jeenebe goh jeatjah saemieh jïh laedtieh. Jeatjah sïejhmi sjïere vuekieh saemien beapmosne lea jïlle stuhtje buejteste,  maeleste jïh voessjemeprïhtjegistie jïh vuelie stuhtje laejpeste, fiberistie jïh kruanesaatijste (Stuhtjedotkeme 1). Jeenh saemien aerpievuekien beapmoe, jïlle Sami diet score låhkoeh, provhki vuesiehtidh vaenie jeananamme jaemede ålmaj gaskemsh bene ij nyjsenæjjaj gaskemsh (Stuhtjedotkeme 2). Beapmoe man vuelehks stuhtje kolhydraath jïh stoerre stuhtje proteijnh, jeenh LCHP låhkoeh, ij leah dïjpeme riskem jaemedh, dan mænggan goh lea ussjedamme statistihken muhteste man jeene buejtiem byöpmedidh jïh sijjiedahteme riskefaktovrh ussjedamme. (Stuhtjedotkeme 3). Prïhtjhjovhkeme ij leah tjoelmesovveme jeananamme mïetskeåedtjieriskese, jallh jeananamme riskese prostaate-voeresbuejtiemïetskeåedtjiem åadtjodh. Nyjsenæjjah gïeh voessjemeprïhtjegem jovhkeme ≥ 4 aejkien/biejjesne unnemes riskem utnin njammamïetskeåedtjiem åadtjodh nyjsenæjjaj muhteste gïeh jovhkeme <1 aejkien/biejjesne. Ellies prïhtjege jïh bryggeprïhtjege lea tjoelmesovveme jeananamme riskese njammamïestkeåedtjiem åadtjodh noere nyjsenæjjah luvnie jïh unniedamme riskem voeresi luvnie. Ålmah gïeh jeenh voessjemeprïhtjegem juvhkieh jeananamme riskem utnieh mïetskeåedtjiem åadtjodh girsesne (Stuhtjedotkeme 4). Ålmah gïeh jeenh bryggeprïhtjegem jovhkeme jeananamme riskem utnieh vaajmoedåeriesmoerem åadjtodh (Stuhtjedotkeme 5). Dah saemien voeresi soptsestimmieh man jeeneh gueliem daej eejtegh leah byöpmedamme bovtsebearkoem muhteste 1930-1950-låhkosne, vuesehte ahte daate bielie man vihkeles kultuvren sisvege ij eejnegen seamma objektiven sisvegem utnieh. Illeldahkh stuhtjedotkemijstie 2-5 vuesiehtieh ahte  dah bielieh mejtie lea goerehtamme saemien aerpienvuekien beapmoen jïh jielemevuekien muhteste eah healsoem jïh skïemtjelassem dïjph jeenebe goh sïejme noerhtesvöörjen årrojh. / (Umesamiska) Dahte guoreteme suptseste saamien beäpmoen jah jielemevuökien  biire jah giehtjedie guktie aarpievuökien saamien beäpmoeh, oajviebeäpmoeh jah kaavoeh mietete jaameke vahkake jah  cancerenne jah vajmoen/ virreveättennea nuorthen  allmetjeih luunie. Guökteluhke saamieih boariesh gihtjedihke lie elltie eihtegeh jielemevuökien jah beäpmoen biire dann baelie 50-70 jaapieh (Oasie 1). Jieneh beäpmoe-dataede dahkedihke lie 397 saamieiheste jah 1842 ruotseiheste dennake viehketihenne ieh parmetriske giehtjedemeh jah  partiellen unnemes kvadraten vuökien miete (PLS). Dah gullme oasieh boatien kohort- luhkemeh, allkemme lie jaamemeste jall canceremeste mieteih Västerbottenen varaasgiehtjemeih luunie (64603-77319 ollu) vahkake-tsiehkesjeme dahkedihke Cox-enne regressione. Oasienne 2 vuöjnedihke leh akte laakatjenne aarpievuökien saamien beäpmoeh vuösstede akte tsiehkesjerairoe 0 – 8. Dahte bielie deistie gieh jienemes ruöpses beärrkoede, buöjteks guöliede, buöjtiede borrein jah vuossjeme kaavoede juukein, akte tsiehkie fierte beäpmoih outeste otjoin, jienemes 5 tsiehkieh.Vielie 3 tsiehkieh dahte bielie otjoin gieh unnemes jaamoede jah urhtsede, laipiede jah fiberede borrein, jienemes 3 tsiehkeh. Oasienne 3 vuöjnedihke aktevuotta gasske kolhydrateh jah proteieneh beäpmoenne LCHP-esne (vuöleke kolhydrateh, jylloeke-proteineh) tsiehkie. Jyllemes LCHP tsiehkieh (=20) dainie mietenne unnemes kolhydrateh jah ollomes proteineh borrein jah unnemes LCHP tsiehkieh (2) dainie mietenne ollomes kolhydrateh jah unnemes proteineh borrein. Oasienne 4 giehtjedihke vahkake cancerede brygg- jah vuossjeme kaavoe juukejenne. Oasie 5 tjohkenne lin kontrolle- giehtjedeme vahkake hiehke vaajmoe-narrenne kaavoe-juukejenne tsiehkiesjdihke logistiske regressionenne. Buöjteke guölieh borretdihke mahtein vieliebe buutsebeärrkoeste saamieihesne oarrjel  saamien eätname 1930-1950 jaapienne jah vieliebe borretdihke buutsesaamieiheste guh jeätja saamieh jah ruotse-allmetjeh. Jeätja siejhme sierreme saamien beäpmoesne lin akte jylloeke oasie buöjtie-, viire-, jah vuossjeme kaavoeste jah akte vuöleke oasie laipie-, fibere-, joamoe jah urhtseste (Oasie 1). Ollu aktelaaka aarpievuökien saamien beäpmoeh, ollu Sami diet score tsiehkieh tjohkan lin vieliebe jaameme ollmaihenne sierrelaaka (oasie 2). Beäpmoihenne unne kolhydrateh jah ollu proteineh, ollu LCHP tsiehkie, ieh vahkake lasste jaamet, dann mingjelen guh statistiske ussjede valltedihke leh borremmiean gallane buöjtieste jah vihties vahkake faktoreiheste (oasie 3). Kaavoejuukeminne lin ieh vielebe aarpievuökien cancer-vahkake tjohkenne, jall vielebe vahkake prostate-kolorektale-cancere. Nyesenejah guh vuossjeme kaavoe juukein ≥4  aikieh/biejvie  unnebe vahkake nitje-cancereb lin muhteste nyesenejanneh gieh  <1 aikie/biejvie juukein. Gaihkekaavoe jah brygg-kaavoe lie tjoahkan vielebe nitje cancereb nyesenejanne jah unnebe vahkake boariesh nyesenejaihenne. Ollma guh ollu vuossjeme kaavoeb juukein cancereste gonkelmesenne vieliebe vahkake otjoin (oasie 4). Ollma guh ollu brygg-kaavoe vajmoe-narreme vieleb vahkake otjoin (oasie 5). Dah boariesh saamieh suptsestemeh man jingje guöliede elltie eihtegeh buutsebeärrkoeh borrein 1930-1950-aikie, vuösiete dahte bielie veäksekes kulture miele ieh gaihke aikie darpesjedennake veäksekes objektive miele leh. Oasie 2-5 vuösiete dah giehtjedemes dahte bielie aarpievuökien saamien beäpmoen jah jielemen vuökien ieh varaas jah skieptjeme mietete ieh nuorthen almetejeh ollu.

The purpose of this study has been to examine how mature eight Swedish companies are in regards of IT- and agile maturity. Furthermore, how they can improve upon their IT- and agile maturity. The research objects of this study has been eight different organizations who all hired the same IT-consultancy. Information has been gathered through semi-structured interviews with respondents from each organization. The interviews were built upon a theoretical framework consisting of Ragowsky et al. (2012) IT-maturity model and Sidky et al. (2007) Agile Measurement Index (SAMI). We have attempted to combine the models into a matrix model that takes both types of maturity into account. The results have shown a greater level of IT-maturity than expected. Agile maturity on the other hand have been a contributing factor to failures in some of the projects. Although we have found that being mature in only one of the factors has been unusual. In conclusion, the organizations in our sample have shown high IT-maturity so the next challenge for Swedish organizations seems to be to acquire greater agile maturity.

This study focuses on the difficult Sami heritage which is exhibited within local history museums in northern Sweden. The study incorporates theories from cultural science and sociology but it is written within religious history as a philological and text-oriented discipline where discourses and social constructions of the Sami heritage and worldviews are in focus. The overall aim of this study is to increase the understanding of the difficult Sami heritage. This means that the analysis focuses on perspectives and discourses within local museums and Sami organisations.   The first research question revolves around the significances and meanings of the difficult Sami heritage: What phenomena (artefacts) and dimensions (immaterial culture) of the difficult past in Sapmi are highlighted? The second research question revolves around the power to represent the Sami heritage: How is the difficult Sami heritage represented? The third research question revolves around perspectives within museum practices: What approaches are the museum practice based upon?   This study focuses on four museums in northern Sweden; Ajtte museum, Samgården, Norrbottens museums and Hägnan museum. They are all local history museums which exhibit the past within a specific region from a rather broad or holistic historical perspective. The student visited each museum and observed the exhibitions then. She read texts, analysed artefacts and watched movies. Facts and interpretations were documented with a pen and the most important phenomena authenticated with a camera.   The difficult phenomena and dimensions within the museums were structured in three groups: living conditions, dark artefacts and colonization. The group living condition refers to poor people, risks, cold climate, hard work, illnesses and social classes. Dark artefacts refer to very old graves and drums which have been lost to the external society. Colonization refers to representations of Sápmi, uses of lands and resources, wounds, lack of local participation within decision-making processes, conflicts and women´s rights.   The analysis of representations highlights reflections about the meanings of the difficult and how subjective this is. Many dimensions within the Sami culture which have appeared as difficult from a colonialist perspective may be bright from an insider perspective. The museum practices follow discourses but there are few expressions within the museums which are associated with ethnocentrism. The external society is not presented as something higher, better or more valuable, but it is obvious that the government did hurt the region in the past.   The museums which were included in this study, based practices on a local separatist/patriotic approach since the unique Sami culture was in focus. It was portrayed as something which stays in contrast to the overall society. The Sami culture was associated with positive characteristics such as traditional, peaceful, original and authentic. The peace and international understanding approach was also embedded since exhibitions were based on ideas expressed within The Universal Declaration of Human Rights (UDHR) about the rights indigenous people have. The study also concludes that these museums rather based the practice on patriotic thinking, than a cosmopolitan. The museums made use of a bottom-up approach into a varying extent.  When the local perceptions were in focus are the following phenomena highlighted: the inner compass (director with wisdom), wounds of colonization, local worldviews and interaction with nature and animals.

Sweden has received critique from international organizations for its discrimination of indigenous rights. Even though there are conflicts taking place on the Swedish side of Sápmi, where the Sami people are fighting for their human rights as an indigenous people, there is at same time little or no research done on conflicts involving the Sami population, especially in the north of Sweden. Located on the Swedish side of Sápmi the Sami village Girjas has filed a lawsuit against the Swedish government for the hunting and fishing rights on the reindeer husbandry area of the Sami village territory. This lawsuit has led to a conflict that has been frequently discussed by the media. By applying Gray’s frame theory; “framebased resistance to collaboration”, this study aims to analyse the different stakeholders’ preferences and to focus on media´s framing of the conflict in order to deconstruct the issue and lay forward the affected stakeholders’ preferences, identity, characterisation and willingness to collaboration. The results of this study show that even though the conflict is being framed as polarized, attempts to reframing in order to aim for successful collaborations are starting to take place in the media. Moreover, the media perspective on the conflict has shifted from fuelling arguments from both sides of the conflict into embracing the Sami perspective by highlighting issues for the Sami population and criticizing discriminating and colonial norms held by the Swedish government and authorities. This result could mean that a postcolonial perspective has stated to dominate the media due to the fact that higher awareness and interest in the  Sami population’s fight for self-determination is developing in the public arena.

<p>Revoicing Sámi narratives investigates the relationship between storytellers, contexts and collective tradition, based on an analysis of North Sámi narratives published in the early 1900s. This dissertation “revoices” narratives by highlighting the coexistence of different voices or socio-ideological languages in repertoires and by considering Sámi narratives as utterances by storytellers rather than autonomous products of tradition. Thus, this study serves as an act of “revoicing,” of recovering voices that had been silenced by the scientific discourse which enveloped their passage into print.</p><p>Narrators considered “tradition bearers” were interviewed or wrote down folk narratives that were interpreted as representative of a static, dying culture. The approach chosen in this thesis highlights the dynamic and conscious choices of narrative strategies made by these storytellers and the implications of the discourses expressed in narration. By taking into account the intense context of social change going on in Sápmi at the time the narratives emerged, as well as the context that includes narrators, ethnographers and tradition, the analysis demonstrates that storytelling is an elaboration that takes place in negotiation with tradition, genres and individual preferences.</p><p>The repertoires of four storytellers are studied according to a methodological framework consisting in critical discourse analysis from a folkloristic perspective. The analysis underscores the polyphony of the narratives by Johan Turi, who related with skillfulness of tradition by taking position as a conscious social actor. This study also investigates the repertoires of storytellers Ellen Utsi, Per Bær and Isak Eira who were interviewed by the</p><p>Norwegian “lappologist” Just K. Qvigstad. Their contributions to his extensive collection of Sámi narratives express their relation to tradition and to the heteroglossia that surrounded them. Based on a receptionalist approach, this dissertation investigates the implications of these narratives for the North Sámi community at the turn of the twentieth century.</p><p>Storytelling appears to have had a set of functions for community members, from the normative as regards socialization, information and warning against dangers to the defensive with the elaboration of a discourse about solidarity, identity and empowerment.</p>

<p>This thesis focuses on dwelling sites with hearths dating from the period 600-1900 AD, located in the coniferous forest areas of Northern Sweden. The term dwelling sites with hearths refers to sites where stone-lined hearths occur. These hearths are of a type that became very common in Northern Sweden during the first millennium after the birth of Christ.</p><p>The main aim of this study is to apply environmental archaeological methods to the investigation of dwelling sites with hearths in order to attain new information on the organisation and use of these sites, as well as to discuss and evaluate earlier strategies of settlement and subsistence. For this study, soil chemical survey and pollen analysis methods are used. Soil chemical surveys have been conducted at a total of 13 sites from the period 1000/1100-1900 AD at locations in the inland areas of the counties of Norrbotten, Västerbotten and Jämtland, while pollen analyses have been conducted at 4 sites located in the county of Norrbotten.</p><p>Interpretations of the results are related to previous archaeological research, surveys and excavations. In addition, historical and ethnographical documentation as well as historical research concerning the conditions in the area during later periods are considered.</p><p>The results show that environmental archaeological methods can provide information about settlements with hearths that is not normally possible to discern through archaeological surveys or excavations. Regarding the environmental impact at the settlement areas, there are clear differences between different dwelling sites with hearths. These differences seem to be independent of the number of hearths at the sites. Thus, it is not possible to make interpretations regarding these dwelling sites based purely on the number of hearths at the sites. The results also imply that these sites have been part of a settlement system where different types of dwelling sites were in use for shorter periods of time, for different purposes, and by a limited number of people. With the exception of the 17th century church and market place in Arvidsjaur, none of the examined dwelling sites could be interpreted as being a gathering site for a large number of people. Compared to descriptions of the conditions in the Sami area (Sa. Sápmi) during historical periods, this type of settlement pattern is comparable to the Forest Sami settlement pattern of late historical times. Moreover, soil chemical surveys conducted in areas adjacent to a number of hearths show similarities to the Sami hut (Sw. kåta). </p><p>To sum up, the use of dwelling sites with hearths shows continuity from the 7th century settlements to Sami settlements of the 20th century, with respect to the environmental impact at the dwelling sites. On the basis of these results, it is suggested that a settlement pattern and subsistence similar to that of the Forest Sami economy and settlement of late historical times are characteristic for settlements with hearths and may have occurred as early as 600 AD.</p>

Thesis (doctoral)--Universität, Hamburg, 2006. / Includes bibliographical references (p. [319]-330).

This thesis examines the link between landscape and identity among the Sami in HandölsdalensSame village (sameby), one of the 51 administrative units that regulate traditional resourceuse in Sami areas in Sweden. Handölsdalen is situated in the Åre area in the southernpart of the Swedish mountain range. By tradition, the area is inhabited by South Sami, butother Sami groups have migrated into the area, partly as a result of government re-localizationpolicies. The study focuses on the period from around 1900 to the present. Thus study concentrateson the role of landscape in processes of identity formation, relating these processes alsoto various external influences, such as government policies concerning Sami culture and landuse, as well as the general modernization of society. Focusing on landscape and territoriality,the thesis traces the ways in which the Sami respond to, and perceive, the forces of change.The study is based on interviews with Sami who have access to the Sami village, on fieldobservations, as well as on a survey of literature and documents related to the area’s history.Thus, the study is an attempt to approach processes of identity formation from, as it were, theperspective of local Sami as well as the state. The thesis demonstrates, firstly, that the landscapeis an important part of Sami identity, on the individual and collective level. This landscape-based identity is affected, however, by state policies and what many Sami perceive asencroachments by the non-Sami society, as well as the modernization ways of life. Secondly,the thesis demonstrates that there are differences concerning the relationship between landscapeand identity. The dividing line seems to run between Sami who practice reindeerherdingand those who do not, but also between South and North Sami. / Forskarskolan i Geografi