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This essay has been a literary study where the purpose has been to provide insight into Sami settlements focusing on the so-called stalló foundations. Based on previous research, questions that have been considered have touched on who or whom the builders of the stalló foundations are, what uses they have had, and what period the stalló foundations may have dated. The delimitation has been to limit the period from about zero to about the 17th century. The material in this essay consists of books and scientific articles. After a thorough analysis of the previous research, a separate discussion has also been conducted. The result showed a disagreement about who is the builders of the stalló foundations as well as whether the stalló foundations have been part of a moving or permanent settlement pattern. However, much suggests that the stalló foundations have a Sami origin, and that there may be regional differences and natural geographic conditions that may have affected the use of stalló foundations. Finally, the stalló foundations appear to have a total time span in the period 500 to 1900 AD, but most of these have been used during the Viking Age and a bit in the Middle Ages.

The aim of this study is to investigate Swedish representations of the Lappmark in the 1600s and 1700s, with particular regard to the descriptions of nature and the supernatural. The study examines how swedes depicted nature and nature spirits in the Lappmark, and how the descriptions relate to larger process during the time period. The sources used are mainly from priests who were active in the Lappmarks during this period. The source material has been divided into two groups to simplify the comparison, one containing Johannes Schefferus Lapponia (1673), the other contains Pehr Högströms Beskrifning öfver de till Sveriges krona lydande lappmarker (1747). Works such as Carolyn Merchants The Death of Nature (1989) and Henri Lefebvre's The Production of Space (1991) are used in the study.The study show that the early authors had a very negative attitude towards the Lappmark and its nature. The area was perceived as an unproductive wilderness, and the saamis were used as an example of the Lappmarks depraved nature. Högström approached the land from a different angle, he believed that the Lappmarks had a great potential once Gods plan for the region had been realized. Högström uses the Saami to show how a people, despite their shortcomings, still could flourish in the Lappmark. Högströms optimistic attitude required that he separated the nature spirits from nature, which illustrated the transition from the idea of a lifegiving nature to the idea of a mechanical nature. The study also contributes to new knowledge about how swedish priests tried to define and control the representation of the Lappmark and how this was complicated by both saamis and settlers.

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The sami word Sápmi is a concept that seems to have become further used within texts written in Swedish, and this study aims to distinguish if it has become more common to use, when the concept of Sápmi generally began to be used within texts written in Swedish and how the word has been used. This study is further in-depth than previous studies. The source material consists of texts written in Swedish concerning the sami, their life conditions and land linked to the sami. The source material that has been used has been published between 1600 – 2020. There is interest in what meaning the concept has within these texts, and to distinguishing if there over time has been a change to the concepts usage and what meaning the concept holds. The chosen method is conceptual historical analysis. This study relies on Doreens Massey’s theory of place, and Penrose’s theory of territoriality. The first theory emphasizes that places are asserted identities and can be important to many people, on a global scale; however, they are constantly in a process of change. The second theory, describes the usage of territoriality, which derives from the need of turning a place into a ‘homeland’ and creating boarders between ‘we’ and ‘them’ in order to gain or regain control. During the period of investigation Sápmi is initially used scarcely and if it is used it is mentioned and translated to the sami people, or being sami. The analysis of the texts shows that isn’t until the 20th century that Sápmi becomes further used within texts written in swedish. And it isn’t until the beginning of the 21st century that Sápmi begins being used regularly by authors and scholars. The usage of Sápmi increases during the 1980s in Swedish written texts when the sami ethnopolitical movement moved into a more active phase, spurring the need of using a sami word, moreover greatly connected to the sami land and people. During the 20th century, Sápmi, along with being further used, also seems to shift from being used mainly when referring to the sami people, to being used mainly to refer to the sami ancestral lands, in texts written in Swedish.

In this essay, I aim to give an account on the ethical dilemmas that archaeologists may come across in their work. I will give an insight into controversies and cases over the last years and study the reason as to how they appeared and how they were ultimately solved, and the process between those situations. The main focus will be on artefacts and debates regarding the indigenous Sami population I Sweden and Norway. Even though human remains has been a hot topic for debate among scholars and activists over the last years, I will keep my focus on artifacts and man made objects. One of the aspects studied in this essay will be the guidelines, declarations and policies that may apply to such questions and what help they can offer archaeologist and decisionmakers when approached by demands of repatriation. Furthermore, I will give an insight into the very complex history between Swedish and Norwegian archaeologists and the Sami and how this has impacted the situation today, regarding repatriations and ethical problems. Since the focus is on Sami people and archaeologists in both Sweden and Norway, I aim to look further into the differences and similarities one can find in cases of repatriation of Sami artifacts in both countries.

Bakgrund: Renägande samer tillhör en av Sveriges minoriteter, vars arbetssituation kan medföra skador/besvär i rörelseapparaten. Tidigare studier visar att renskötande samer inte uppsöker vård, trots behov, till stor del på grund av bristande kompetens inom sjukvården och förtroendebrist. Fysioterapeuter har en betydande roll inom rehabilitering och skadeprevention, det förekommer inga studier i dagsläget om renägande samer och fysioterapi. Syfte: Syftet var att undersöka i vilken utsträckning renägande samer i Västerbotten har skador och/eller problem i rörelseapparaten och om de söker fysioterapeutisk vård för sina skador. Metod: En webbenkätstudie innehållande frågor gällande skador/besvär, uppsökande av vård, orsak till ej uppsökt fysioterapeut och om de kunde tänka sig besöka fysioterapeut i framtiden sammanställdes. Enkäten skickades till Västerbottens sju samebyars ordföranden vilka skickade vidare den till samebymedlemmarna. Resultat: 21 renägande samer (10 män, 11 kvinnor) besvarade enkäten. 90% sa sig ha/haft skada/besvär, 68,4% skadade sig i renskötselarbetet med en påverkan på renskötselarbetet median 5, IQR 2,5. 19% hade uppsökt fysioterapeut, 66,7% hade ej uppsökt akutsjukvård/primärvård, 85% hade inte uppsökt annan behandlingstyp och 76,2% kunde tänka sig uppsöka fysioterapeut i framtiden. De vanligaste anledningarna till att ej uppsökt fysioterapeut uppgavs vara tidsbrist och förtroendebrist tillsammans med dåliga tidigare erfarenheter. Konklusion: Majoriteten hade skador/besvär men uppsökte inte fysioterapeut trots behov, största orsaken angavs vara tidsbrist. Fler studier behövs för att undersöka varför besök uteblir och hur en individanpassad vård för renägande samer bör se ut för att fler ska kunna nyttja fysioterapi.

This essay studies and compares three clergymen that were stationed in Sápmi during the eighteenth and nineteenth centuries and their writings that deal with the Saami population of the northern parts of Sweden. How they portray the Saami people and their culture is analyzed though postcolonial concepts as Edward Said’s othering and other concepts by the likes of Loomba, Lincoln and Pratt.  The three priests portrayal of the Saami people and their culture are similar In that way that they all confirm some of the colonial stereotypes of the Saami during the time they were writing. But especially one of the priests stands out in his effort to give a nuanced portrayal of the Saami people.

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.

Sami rights have, since the end of the 19th century, been debated. During this time, Sámi rights have been disregarded and areas within Sápmi has been exploited both by the government and businesses. The consequences of this still affect the Sámi culture. Laponia was named a world heritage site in 1996, with the foundation of this being the natural and cultural values. Laponia is locally managed, with a Sámi majority. Conceptions about the Laponia management will therefore be explored and problematized in relation to the sámi influence. The used methods are a media analysis and interviews, method for analysis is content analysis for both. With the media analysis being the foundation for the interviews. The main themes were detected through the analyses; management, mining, and tourism. The analysis is anchored in a theoretical framework using the concepts of development, productivity, and passivity. The results from this essay indicate big differences in how people imagine the goals for managing Laponia. This affects the decision making and work related to the world heritage site. Some interests are aiming towards development and financial growth, while others want passivity and conservation. The mine in Kallak has created an extensive debate with major consequences, if established it would greatly affect the reindeer herding. There is also a discussion surrounding tourism. Although all interests agree that there are economic advantages in expanding this, they emphasize the great importance of it being sustainable and locally anchored. Knowledge is viewed differently based on who possesses it. There’s a degrading view on the Sámi knowledge and an ignorance regarding how this ought to be handled.