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.

This thesis examines how the gendering of ethnicity in the Swedish Reindeer Grazing Act of 1928 (RBL 1928) was part of a colonial structure of violence. The research context in which this thesis places itself is in the intersection of previous scholarship on the colonial interest in controlling Indigenous marriage, and scholarship on Swedish colonial history in Sápmi. The theoretical framework for the thesis is made up by an understanding of violence, settler colonial extinction in fact, intersectionality, and control over women’s reproduction as intertwined phenomenon.  The study consists of an analysis of the law in question using a feminist policy analysis and the method ‘What’s the problem represented to be’; as well as a source critical reading of archival materials such as magazine clippings, protocols, legal decisions, letters, questionnaires, and transcribed interviews with Sámi interviewees.  RLB 1928 gendered ethnicity so that Sámi women who married non-Sámi men lost their reindeer herding rights, and with that their Sáminess. This is a form of epistemic violence, changing the way Sámi women can relate to their Sáminess. The effects the provision in RBL 1928 controlling marriage had on Sámi women were both economic and social. The economic violence that Sámi women were exposed to consisted of access to land as well as material property being taken from them. When women lost their juridical Sáminess, they risked being isolated from their communities and culture, making out a form of violence here framed as violence of exclusion. The gendering of ethnicity also affected the Sámi society as a whole, as it posed a threat of extinction in fact of the Sámi population.