This dissertation is an analysis of the relations between reindeer herding Sami and settled non-Sami in Gällivare parish, Swedish Lapland, 1898-1940. The focus of the dissertation is on the system of skötesrenar, the practice of reindeer belonging to non-Sami being herded by Sami and the subsequent contacts between the two groups. The results presented demonstrate the transformation of the relations between the two groups from mutuai interdependence to mutuai self-sufficiency, and the swiftness with which this change took place. In order to analyse the transformation, reciprocity theory is used. Reciprocity theory concerns the Constitution of relations between different groups, and the basis for such relations. In the early 1900's, the practice of skötesrenar was a well-developed system contributing to the good relations between Sami and non-Sami, as well as to the improvement of the material conditions of those involved. The skötesrenar were important both socially and economically for the persons participating in the system. The huge societal changes that took place during the 20th Century resulted in painful consequences for the relations between the groups. Industrialisation multiplied the number and types of jobs available for the settled non-Sami, while the Sami to a large extent were prevented from partaking of the new opportunities. Industrialisation also caused the decline of the subsistence economy and made the market economy dominant in the locai community. The foundation of the system with skötesrenar had been the mutuai need to meet and exchange goods and services not available within each group; the growth of the market economy altered that. The laws concerning skötesrenar were also changed repeatedly - in 1898, 1917, and 1928 - without regard for the fears by the local community concerning the negative consequences for inter-group relations. Significant changes also took place within Sami society affecting the skötesrenar; the transformation of herding from the intensive to extensive type decreased the participation of women and children in herding, and subsequent erection of permanent residences for Sami families, as well as large annual fluctuations in herd sizes. The present dissertation demonstrates from reciprocity theory that a mutual concern - in this case the skötesrenar - can contribute to the maintenance of a low level of conflict between two ethnically and culturally different parties. Mutual interdependence is a significant factor in upholding a feeling of solidarity. The parties were eager to preserve good mutual relations as conflicts could severely hurt their material conditions. The societal changes taking place meant that by the 1930's the old institutionalised interdependency had ceased to exist. Older people continued the exchanges across group boundaries, but for the rising generation mutuai interaction was replaced by alienation. / digitalisering@umu

Made available in DSpace on 2017-07-10T19:07:36Z (GMT). No. of bitstreams: 1 JULIANA SONAGLIO.pdf: 1315348 bytes, checksum: b79349bc19b60abfc0520b76febd7202 (MD5) Previous issue date: 2012-04-24 / The Economic Commission for Latin American and Caribean (ECLAC) has spread widely from 90 s, the propose of Productive Transformation with Equity, as basis for the consolidation of economic development able to ally progress with the reduction of poverty. Being the labour the central axis of this propose, the conciliation between productivity and social cohesion understood as the people access to a minimum of well-being, as the insertion in the job , gain strength in the ECLAC that his thinking is assumed as object of reflection of this proposed study. To the ECLAC, the structural heterogeneity the debility of the diffusion of the technical progress, the unemployment and informality has inhibited the growth of economy, contributing for the worsening of poverty in Latin America. In view of this confront of such heterogeneity, the ECLAC emphasize the importance of work for the process of growth by defining it as a determinant of significant economy and stimulating the diffusion of the technical progress, and at the same time, conceiving it as the pillar of the social cohesion in Latin America, for being the mark of income distribution that allows people to actively participate in economic development. Understand the paper of work in the ECLAC s context is the aim of this exploratory study, that search to evidence that, over his thinking, the ECLAC has hidden the exploitation in which the work is submitted in this capitalist mode of production, and deny it as a mechanism of poverty and reproductive existing relations of domination in contemporary times. / A Comissão Econômica para a América Latina e o Caribe (CEPAL) tem difundido amplamente, a partir dos anos 1990, a proposta da Transformação Produtiva com Equidade, como base para a consolidação de um desenvolvimento econômico capaz de aliar crescimento com a redução da pobreza. Sendo o trabalho o eixo central de tal proposta, a conciliação entre produtividade e coesão social entendida como o acesso das pessoas a um nível mínimo de bem-estar, como a inserção no emprego , ganha força na CEPAL cujo pensamento assume-se como objeto de reflexão desse estudo proposto. Para a CEPAL, a heterogeneidade estrutural debilidade da difusão do progresso técnico, o desemprego e a informalidade tem inibido o crescimento da economia, contribuindo para o agravamento da pobreza na América Latina. Tendo em vista o enfrentamento de tal heterogeneidade, a CEPAL enfatiza a importância do trabalho para o processo de crescimento, definindo-o como determinante de uma economia significativa e impulsionador da difusão do progresso técnico, ao mesmo tempo, concebendo-o como o pilar da coesão social na América Latina, por ser o marco da distribuição de renda que permite à população participar ativamente no desenvolvimento econômico. Compreender o papel do trabalho no contexto da CEPAL é o objetivo desse estudo exploratório, que busca evidenciar que, ao longo de seu pensamento, a CEPAL tem ocultado a exploração na qual o trabalho é submetido no modo de produção capitalista, ao negá-lo como mecanismo reprodutor da pobreza e das relações de dominação vigentes na contemporaneidade.