This paper deals with how different operators use Sami history, what kind of use of history they apply. The material I have analysed are lesson plans from Samiskt informationscentrum, The Sami – an Indigenous People in Sweden by Sametinget and the government, brochures by Gaaltije/Sydsamiskt kulturcentrum and the journal Samefolket the years 1969-2018. The study answers two main questions: - Which use of history is made by the actors claiming Sami history? How do they use Sami history? - In what way are global historical references used in the writing of history? I have used a hermeneutic method as a tool in my analysis to try to understand in what aim the use of Sami history is made. My main conclusions are that there often are deep historical arguments that are used, where the authors in my material are trying to legitimize the presence of the Sami people as far back in time as possible. A genealogical perspective is used in all the material, where the history that is important for them is shown, as well as that the actions of the Sami peoples ancestor is often raised. This is connected with an ideological use of history, because arguments like “the Sami have been here as long as anyone can remember” are used. This is linked with the existential use of history where I see it as an aim to legitimize the rights of land, fishing, hunting and reindeer husbandry. There is also a moral use of history that are shown in connection with an existential use of history, where I see it as strive for remembering the history of the Sami, but also a reconciliation and restoration with the past. Often the moral, ideological and existential use of history is used together to achieve the same thing – more rights for the Sami’s. There is a political dimension of history culture that I see in my material where the history is used to legitimize, in this case, the rights of the Sami people. The use of global historical references is partly showed in Samefolket, some of the brochures and in one of the lesson plans about colonialism; where there are comparisons with how the Jews, the indigenous Americans and aborigines were treated.

The subject of this report was to investigate how the Sami people are portrayed in the history subject in the Swedish upper secondary school. The aim was to analyse if the image portrayed was a contributor to a generalization of the heterogeneous groups of the Sami people. This study was conducted through qualitative methods where I interviewed eight teachers. The most common courses were History 1a1 and History 1b, but other advanced courses as History 2b were also represented. The theoretical framework of this study was based upon curriculum theory to analyse why, and how the teachers choose the specific content in their teaching. The result of the study confirms earlier work that shows how the Sami people are marginalized and exemplified by both the textbooks and the teachers. Furthermore this study shows that the teachers choose conflicts that happen in the present to relate their teaching so the students can relate to the content easier. When the teachers mention the Sami people it is mostly the reindeer herding ones because the conflicts regarding the rights to land and hunting are the most publicly noticed. The Sami that are not involved with reindeer herding are therefore even more marginalized because of the lack of knowledge the teachers possess. It is hard for the teachers to teach about the Sami when the curricula do not explicitly mention the Sami, in correlation to the fact that most of the teachers do not have any education about the subject. This study shows that education is necessary for the teachers if the history of the Sami people would become more present in the teaching.

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.

This study deals with the ethnopolitical mobilization among the Sami in Sweden during the first half of the 20th century. The investigation focus on why this mobilization took place, the demands the Sami made, and the strategies used to achieve these goals. Opposition towards the Swedish Sami policy was the most important reason for the political mobilization among the Sami. Both the formation of the Sami policy at the central administrative level, and the implementation of the policy at the regional and local level by the Lapp administration were criticised. During the first half of the period of investigation the Sami protests focused on policy decisions at central government level. During the later half of the period, it was the actions of the Lapp administration that triggered Sami activity. The central demands brought forward by the Sami movement concerned the position of the Sami in Swedish society. At the beginning of the period the Swedish Sami policy was based on the so called "Lapp shall remain Lapp" ideology. The Sami were looked upon as a reindeer herders by nature, who were weak and could not protect themselves against civilization, which was viewed as a threat to the cultural survival of the Sami. Therefore, they were to be protected by being segregated from the surrounding society. Only the reindeer herding Sami, however, were considered to be Sami which meant that a majority of the Sami population was not included in the Swedish Sami policy. A cultural boundary was drawn, which separated the Sami population into two large segments. Because of this, the main demands of the Sami movement were that the Sami should be granted an equal position in the Swedish society and that the Sami policy should include more aspects than just reindeer herding.Two main strategies were adopted by the Sami leaders to achieve the goals of the Sami movement. The first was to try to create a network of local Sami societies within a national Sami organization. As in Swedish society group interests were represented by a number of different organizations, Sami organizations were a precondition if the Sami were to be able to hold a dialogue with the Swedish authorities. However, during the period of investigation the Sami movement failed in its attempts to form a national Sami organization, which weakened the movement. The second strategy was directed at achieving more limited gains through goal-oriented actions, where the Sami were mobilized for shorter periods behind different demands. This second strategy was more successful during the period of investigation. However, ultimately the creation of a national Sami organization, was found to be a requirement if the Sami movement was to be able to influence the Swedish Sami policy. The formation of Svenska Samernas Riksförbund (National Union of the Swedish Sami) in 1950 was therefore an important step for the Sami movement.

This doctoral thesis examines how Sami women were represented in Swedish and Sami press during the years 1966, 1986 and 2006. Moreover, it problematises how the image of "the Sami woman" was constructed and represented in the press, in relation to the (re)production of normality and deviance, with special attention to the concepts of ethnicity and gender. The thesis adopts a theoretical framework informed by post-colonial theory and intersectional analysis, and the empirical study was approached through critical discourse analysis. Concepts such as orientalism, intersectionality, and strategic essentialism are central to the study, and the thesis includes discussions on ethics, reflexivity, knowledge and power as well as scrutinizing the hegemonic Western perspective in connection to Sami related research. As the main source materials, the Sami magazine Samefolket, and the Vilhelmina Sami press clippings archive were used. In addition to the articles, some of the women who appeared in the newspapers and magazines were interviewed, providing a valuable complement to the printed source materials. The study shows that Sami women were represented in a stereotypical manner in both Samefolket and in the Swedish press, with clear connections to the image of the Sami as it was formulated in the Swedish Sami policy during the 20th century. The balance between Sami and Swedish ethnicity was given increased attention over time, and women approached the theme by expressing themselves through various forms of art such as literature, film, photography or other extroverted activities. The importance of Sami women for the Sami ethno-political mobilisation appears to be more significant than has previously been noted, however women act from artistic platforms aswell as the traditional political arenas. As the dominant Swedish society, including members of the media, generally hold a low level of knowledge about Sami societies the discussion on Sami society, history and culture is kept at a rudimentary level. As a consequence, opportunities for in-depth discussions that represent the Sami from heterogeneous and alternative perspectives are limited. / <p>20160120: författaren har numera efternamnet Drugge. /ME</p>