During late Nordic iron age there were two main cultures in Scandinavia; the Norse and the Sami.  This essay seeks to do two things. Firstly, to determine differences and similarities in how said cultures viewed liminality, that is the border line, or threshold, between two 'areas'. Secondly, to in one text gather and discuss all these areas where liminality played an important role. If not exactly the same a clear similarity is found in how liminality in the landscape was viewed, but the Norse seems to have found more meaning in the liminality of architecture. Both cultures also found one sex preferable before the other concerning magic, but while the Sami favored men, the Norse thought it women's work. Men taking on a woman's role was, among the Norse, found to be both shameful and dangerous, while the Sami of the age seems to have had no such view.  The Norse and Sami saw power in liminality, in various ways, making use of it in burial, religious ritual and magic.

The green transition does not only bring positive effects, but it can also have a negative impact on groups that are in vital need of a reverse of the climate crisis to the extent that they actively oppose a sustainable initiative. This is the case in the land-use conflict between the Sámi and the wind power industry. The purpose of this study is to critically analyze the representation of indigenous perspectives in the policy document "National Strategy for Sustainable Wind Power Expansion" to investigate how the climate crisis reinforces colonial effects on the Sámi people. To achieve this, Carol Bacchi's critical discourse analysis "What’s the Problem Represented to Be?" (WPR) has been adapted in combination with the concept of green colonialism to implement a critical review of indigenous representation in the government-produced "National Strategy for Sustainable Wind Power Expansion." Conflicting land-use interests constitute an identified problem, which is intended to be resolved through coexistence—a complex issue to address for many reasons. Sámi influence is presented as both a priority and a problem in the"National Strategy for Sustainable Wind Power Expansion." This representation can be explained by colonial structures that underpin the formulation of this representation, thereby contributing to the further reproduction of colonial power structures.

The oppression that indigenous people experienced in many decades slowly began to loosen after the second world war, this is partly visible in the growing number of international convention protecting indigenous people. The racism and discrimination towards the indigenous people were exchanged with an aim to mediate a respectful and informative view of the history about the indigenous people to the majority. The Sami people’s history, the indigenous people of Norway, Sweden, Russia and Finland, is a European example of colonial oppression inside the boundaries of Europe. This essay aim to analyze how the Samis are represented in the Swedish curriculum from 1994 and 2011 and the Norwegian curriculum from 1997 and 2015. The analyze is concentrated to the subjects Religious Education and History. The theory of the analyze is based on postcolonial theory presented by Ania Loomba which make it possible to critically examine the curriculums.

This dissertation shows that the forest Sami of Arvidsjaurbyn (the forest Sami community in Arvidsjaur) were actors on an economic, social and societal level. The parish of Arvidsjaur was founded by the Swedish state in the beginning of the 17th century. The dissertation is a source study. The primary area of investigation consists of the then existing Arvidsjaurbyn in Pite lappmark (the Sami region of Pite). With regard to economic and societal changes, comparative studies have been made of the forest Sami neighbours in the south, Uhmeåbyn (the forest Sami community in Ume lappmark), and the neighbours in the north, Jokkmokk and Sjokksjokk (forest Sami communities in Lule lappmark). Arvidsjaurbyn is unique as a research object, since the community consisted of no other Sami category but the forest Sami. They had cooperated under private management with each other and communicated with the state and the church for more than one hundred years before the first settler arrived (in 1757). Traditionally the forest Sami have been dependent on three industries, namely fishing, hunting and reindeer husbandry. In the 18th century the reindeer herding came to be dominant. The forest Sami showed that they could handle important issues in the encounter with the state and the church. Forest Sami lay assessors successfully defended the Sami community’s industries at the district court sessions. The economic differences among them were not great and the internal solidarity in the Sami community was strong. Arvidsjaurbyn was a Sami community with a considerable population increase 1750–1800. From the 1740s the Swedish state’s policy vis-à- vis the forest Sami became increasingly clear; they ought to pass on to the agricultural industry. The forest Sami were, however, not convinced to adhere to this state policy. Around 1800 the administration of lappskatteland (the taxation area of each forest Sami) came to be moved from the local district court to the county administrative boards, which was a considerable adversity for the forest Sami’s development potentialities. This dissertation is one of the few that problematizes the forest Sami in Sweden. It reveals a sustainable, cooperative, resilient and innovative society. / Denna avhandling om skogssamerna behandlar förändringarna i deras samhälle 1650–1800. Bland allmänheten är skogssamerna inte lika kända som fjällsamerna. En del forskning om skogssamerna har genomförts men då i sammanhang där den fjällsamiska forskningsdelen legat i förgrunden. I avhandlingen påvisas att skogssamerna hade kontroll på utvecklingen av sina näringar: De var därmed aktörer på en social och samhällelig nivå i samebyn, Arvidsjaurbyn. Omkring år 1800 skulle denna ordning, på grund av statliga åtgärder, komma att försvagas. Om vi hade kunnat besöka Övre Norrland omkring 1650 skulle vi ha träffat på skogssamer från Kemi lappmark i öster ned till skogslandet som omger Ångermanälven och dess biflöden i söder. Deras område gränsade mot fjällterrängen i väster och de uppodlade kustbygderna i öster. I dessa milsvida skogsområden var skogssamerna inbyggarna medan området säsongsvis nyttjades av kustbönderna för fiskets skull och av fjällsamerna för dess vinterbetesmarker. Skogssamernas kärnområde av idag utgörs av Arvidsjaurs och Malå kommuner med utlöpare in i Arjeplogs, Jokkmokks och Gällivare kommuner. Avhandlingen är en källstudie om skogssamerna 1650–1800. Källorna består av domböcker, skattelängder, befolkningstabeller, kyrkböcker, visitationsprotokoll och avräkningsböcker. Skogssamerna har studerats ned på individnivå varefter resultaten sammanförts, analyserats, generaliserats och diskuterats. Redan tidigt i avhandlingsarbetet stod det klart att lappskattelandet var en viktig del när förändringar i skogssamernas samhälle skulle undersökas. Undersökningsområdet omfattar dåvarande Arvidsjaurbyn i Pite lappmark där jämförande studier, med avseende på ekonomiska och samhälleliga förändringar, har gjorts med skogssamegrannarna i söder, Uhmeåbyn, och grannarna i norr, Jokkmokk och Sjokksjokk. Arvidsjaurbyn är unik som forskningsobjekt eftersom byn bestod av enbart skogssamer. Som skogssamer hade man i egen regi samarbetat med varandra och kommunicerat med stat och kyrka i över hundra år innan förste nybyggaren anlände. Den var egen socken och eget kyrkligt, rättsligt och administrativt område. Marknaden i Arvidsjaur var av gammalt datum och under 1700-talet kom marknadshandeln att utvecklas. Mot slutet av 1600-talet kom den fjällsamiska nomadismen att sätta sina spår i vinterskogslandet. Under första halvan av 1700-talet kom skogssamerna att stämma fjällsamer inför tinget för betesintrång. Dessa avtog avsevärt fram till 1800. Den fjällsamiska rennomadismen kom ändå inte att påverka skogssamerna särskilt mycket. De blev viktigare som skogssamernas förebilder för hur man ökar numerären i sin renhjord. Under 1750-talet inleddes en mer omfattande kolonisation av lappmarkerna. Arvidsjaurbyn blev den sista av de svenska lappmarkernas skogssamebyar som koloniserades (från och med 1757). Skogssamerna i Åsele, Ume, Pite och Lule lappmarker påverkades olika mycket av nybyggarnas intåg. Efter 1750 kom de flesta av skogssamernas lappskatteland i Uhmeåbyn i Ume lappmark att gå förlorade till nybyggarna med den påföljden att Uhmeåbyn (nuvarande Lycksele kommun) i praktiken hade upphört omkring år 1800. Skogssamebyarna norr däremot utvecklade sina näringar. Dit hörde Arvidsjaurbyn som ännu finns kvar (nuvarande skogssamebyarna Malå, Mausjaur, Östra Kikkejaur och Västra Kikkejaur). Förklaringarna till denna förmåga till överlevnad är onekligen intressanta. Skogssamerna har traditionellt lutat sig mot tre näringar nämligen fiske, jakt och renskötsel. Omkring 1650 dominerade jakt och fiske. Under 1700-talet kom renskötseln att bli dominerande. I den förändringen gick skogssamerna sin egen väg. Efter 1750 började man dela på lappskattelanden och renhjordarna ökade i storlek – en hållbar näringsutveckling som blev starten för näringen av idag. Arvidsjaurbyn var en av samebyarna med en befolkningsökning 1750–1800. Nybyggarna i Arvidsjaur kom inte att påverka skogssamernas näringar på ett allvarligt sätt förrän efter år 1800. Samtidigt omvandlades skogssamernas samhälle och man såg till att behålla sitt inflytande på olika arenor. Skogssamerna var en viktig del av det kyrkliga sammanhanget, skogssamiska nämndemän försvarade med framgång deras näringar, de visade att de kunde hantera viktiga frågor i mötet med staten. De ekonomiska skillnaderna dem emellan var inte stora och den inre sammanhållningen i samebyn var stark. I avhandlingen konstateras att skogssamerna var aktörer, inte offer. De hade därmed en maktposition att hantera framförallt i sina näringsfrågor. Att det var så berodde på deras förmåga till självorganisering och självstyre. Den svenska staten formade Arvidsjaurbyn som en administrativ enhet från 1600- talets början och in i 1700-talet och ska under 1700-talet ses som en strukturell maktfaktor. Reformen av lappskatten genomfördes 1695. Under 1740-talet ändrades förutsättningarna för fattiga samers flyttningar till den av svenska bönder bebodda bottenvikskusten. Nu krävdes att de hade ett arbete dit de kom och att flyttningen skulle vara reglerad hos myndigheterna i avflyttnings- och inflyttningssocknen. Under inledningen av 1750-talet drogs gränsen mellan bönderna vid bottenvikskusten och lappmarken upp. Den innebar framförallt att det nu var slut med kustböndernas fiskefärder till sjöarna i lappmarkerna. Dock: Under senare delen av 1700-talet utvecklades den svenska statens ståndpunkt om skogssamernas näringar att de borde övergå till jordbruksnäringen. Skogssamerna lät sig dock inte övertygas. Först senare, in på 1830- talet, kom skogssamer i Arvidsjaurbyn, att i någon omfattning, bli nybyggare. En statlig negativ makt i betydelsen att det blev en betydande motgång för skogssamerna genomdrevs in på 1800-talet då lappskattelandsärenden flyttas från det lokala tinget till länsstyrelserna. Ändå var tiden fram till år 1800 gynnsam för skogssamerna. Det århundrade som följde skulle komma att innehålla stora och svåra utmaningar som inte blev mindre av att skogssamernas inflytande, på grund av statliga åtgärder, skulle komma att minska. / Sammanfattning på umesamiska Dáhta doktårbargguo lúvletjij bijrra sijttá tjielgastit syöbradahkan virduodiemiev 1650–1800 tjuöhtiejäbij gaskasne. Lúvletjij viessuomvyjjarh eäh almatjijste leäh aktta åhppásh guh váriegij vyjjarh. Múvtieme uhtsadiebmie leä gujt dahktuvvame valla dalluojge váriegij ienabe guh lúvletjij viessuome leä guövddielisne urrame. Jis máhttiet lúvlijmeh mannat Bijjie-Nuorttalándasne 1650 lúhkien bájkiesne lúvlijmeh gávnadame Giebmasámieniednaman lúvletjijgújme luldnie, juhkh vumatlándasne vyössan, jah sämij dan lándasne juhka gidd’ Jeanoen jah dan lijggietjätsij gujga ållá. Jilliele dan dáhvuon leä bijjielándda jah lúvlielde jis mierradáhvuoj búnddedädtjij åhkierh. Dajn vuavdnájen vijđies vumadahkijne lúvletjh vyössan. Jábien äjgij mehte búndh dáhvuojde guelleman dehte ednen jah váriegh jis dálvvieguohtuoman dehte. Lúvletjij guovdátjedáhvuo gåvdnije údne Árviesjávrien jah Málágan kommuvnijne jah dassa lissiene iednamah ájáj Árjepluovien, Jåhkåmåhkien jah Jiellevárien kommuvnij sissnie. Dáhta doktårbargguo leä gåldijeuhtsadiebmie lúvletjij bijrra jäbijne 1650–1800. Gåldijieh leäh duobmuogirjieh, skáhttietsiehkuodissah, viesáttjållash, jessembuörddiegirjieh jah åsiestemegirjjieh. Uhtsadiebmie leä dáhktuvvame gidd’ vihtties almatjij rájjáje jah die leäh áj miŋŋiele sjadduoh såpkatuvvame jah nålggastemijne åbbaláhkáje giehtjadallatuvvame. Juo árrade uhtsademebarguosne däjđuv, lij ge åhpies gúktie skáhttielándh lijjen ájnas åssie lúvletjij syöbradahkan virduodemij jessemijste. Muv ájdnasummas uhtsademedáhvuo leä dållatje Árviesjávrien tjeälddie Byöhđaman sámieniednamisne. Leäb ájáj bednegevyrrarij jah syöbradahkan guohtáje lúvletjijde årjiene jeäbddastallame, Ubmejentjieldiesne, jah kránnájde nuortane, Jå- hkåmåhkien jah Sjuokksjåhkån tjieldijne. Árviesjávrien tjeälddie leä ájdnalágátje uhtsademesuörggiene, júhte tjieldiesne lijjen gájks lúvletjh. Lúvletjh ednen jijtjase vuögijde akttane barggat jah stáhtijne jah gïrkuojne guvlatallat bijjiele tjuöhtie jábieh uvddale guh vuostas búndh búhten. Tjeälddie lij jijtjase suaknnuo, gïrkkuo-, diggie- jah tjudtjatusdáhvuone. 1750 jäbij ájgien älgij vijđies iednamválddiemedåjbma sämij dáhvuojne. Árviesjávrien tjeälddie sjaddij miŋŋijmus lúvletjij tjieldijste sámieniednamisne, gússnie dahta dahktuvvij. Sjeltien, Ubmejen, Byöhđamen jah Julevun sámieniednamijne stuövies urratahkh lijjen vádnásh. Miŋŋiele 1750 lúvletjij skáhttielándh Uhmebïvdna (Ubmejen Tjeälddie) Ubmejen sámieniednamisne byöjsstan uđđastubij tseggemij dehte, mastie sjaddij júhte Uhmebïvdna (dálátje Lïkssjuon kommuvdna) lij tjeälddiene nåhkame 1800 tjuöhtiejäbij bijrra. Lúvletjij tjieldijne jis jielátissah nïnnuostuvvijeäh. Dajdde guvlij Árviesjávrien tjeälddie juhka villie údnek leä báhtsáme (Mávasjávrrie, Luvlatje jah Jilliebe Giehkure). Dassa lij dáhta vuođđuone ahtie lúvletjh ärbij tsaggie, nammadum guöllie- jah návddiebïvduojne jah båtsuojsuojtuojne, vyössan. 1650 jäbij äjgijne lijgan bïvdduo jah guelleme åjvviejielátissane jah 1700 tjuöhtiejäbij ájgien sjaddij båtsuojbargguo mierriedijjiene jah bájdnagúdij sagga sijjij viessuomvyjjarijde. Dan virduodemesne lúvletjh välljejijjen jijtjase tjåvddiemijde. Skáhttielándijde juogadeäh jah dan miŋŋiele ieluoh stuorránin Árviesjávrien tjeälddie lij tjieldij gaskasne aktta, gússnie vuojnuos ålbmagestuorruome sjaddij ájggiegaskasne 1750-1800. Lúvletjij syöbradahka jietjátuvvij dan mehte guh lägedijjen júhte bájdniemefábmuo bätsij sijjije. Lúvletjh lijjen åssiene gïrkuoste jah gïrkuon vyjjarijste, sämij dålmanjh (tålmannijh) gähtten buoragikta jijtjase jielátissijde. Vuösietijjen júhte mähtten dåjmadit dárbuoj mehte stáhtijne jah gïrkuojne jah ájnasikta sïhttáh úvdiedit åsiestiemiev. Ekonomijjasne eäh lama juogdish nåv stuorráh jah tjeälddie lij sisŋielde geävrra. 1750 lúhkien jäbij rájieste gidd’ 1800 kruvnan dahkuoh sämij vuösstie Sverjesne byjkkasissa sjedden, júhtie lúvletjh byörrijeäh sjaddat iednamberggijiene. Ussjadellen máje júhte lúvletjij viessuomtjeärdda lij úhtsiebe árvuoste jah udtja dan dehte byöjsstat. Valla lúvletjh dassa idtjen mivvah eäh geän tjuovuoh mab guhtjadijjen. 1800 tjuöhtejábien rájjáje lúvletjh úvdiedellen Árviesjávrien tjieldien jielátissijde ja sämij ålbmage stuoruoj. Miŋŋiele gújt, lahkabisne 1830-lúhkien ájggáje, lúvletjh múvtieme mierráje sjedden hiejmánij iejgádiene. Viehka vuösstiemanname lij dahta guh vuostas åsiesne 1800 tjuöhtiejäbijne lánddajessemah diggij vuöldie sirdietuvvijeäh lienatjudtjatussan vuolláje. Ihkabe ájggie 1800 tjuöhtiejäbij rájjáje lij buerijmus ájggie lúvletjijde. Tjuöhtiejáhpie juhka dalluoj búdij buektij sämijde stuorra jah lussas hásstiemijde, juhkh idtjen unnánh stáhtan dåjmaj dehte. / <p>Avhandlingen ingår även i institutionen för idé- och samhällsstudiers skriftserie <em>Historiska studier: Skrifter från Umeå universitet 10.</em> </p>

Syftet med examensarbetet var att undersöka samer och samisk religion i relation till undervisningsämnet religionskunskap. Studien har undersökt läroplanernas utveckling, både från grundskolan och gymnasieskolan med fokus på samisk religion. Läromedel inom religionsämnet har dessutom granskats i relation till läroplanernas förändringar samt för varje undervisningsstadium. En enkätstudie har slutligen genomförts vilken ligger till grund för lärares framställning av samisk religion i undervisningsämnet utifrån Lgr 11 och Gy 11. Metoden som tillämpats i studien har varit en komparativ metod samt kvalitativ metod med kvantitativa inslag. Resultatet visar att samisk religion fått större plats i läroplanerna i relation till samhällsförändringar. Läroplanerna utgör den grund som läromedel utgår från, med andra ord struktureras läromedel utifrån läroplanernas innehåll liksom fokusområde.  I samband med Lgr 11 och Gy 11 har samer med tillhörande religion fått större utrymme i läromedel. Trots detta visar studien att förhållandevis få läromedel behandlar samer och samisk religion i relation till andelen läromedel som granskats i examensarbetet. Resultatet visar att drygt hälften av lärarna som medverkat i studien undervisar om samer, detta trots att majoriteten av lärarna menar att tiden inte räcker till. Flertalet lärare anser det viktigt att belysa samer och samisk religion i undervisningen, lärarna önskar därför att lärarutbildningar i större utsträckning lyfter Sveriges nationella minoriteter. Majoriteten av lärarna menar däremot att de har tillräckliga kunskaper för att samer ska behandlas rättvist i undervisningen. Resultatet har skildrats i relation till ett diskursteoretiskt ramverk för att synliggöra maktstrukturerna gällande majoritetssamhälle och minoritetssamhälle. / The purpose with this advanced professional degree was to research Sami populations with associated religion in relation to religious education. In addition, the study has researched the development of the national school curriculum from primary school and secondary school with focus on Sami religion. Development and changes in teaching materials in accordance with the development of the school curriculum and its various phases has also been examined. To conclude, a survey has laid the foundation for a study of teachers' own portrayal of Sami religion in RE for Lgr 11 and Gy 11 students. A Qualitative Comparative analysis methodology has been practiced in the study with some quantitative uses. The results of the study show the Sami religion has received a larger place in the national school curriculum in relation to societal changes. The school curriculum sets the foundation the school materials are based on, in other words the materials are structured on the basis of the curriculum and its focus area. In relation to Lgr 11 and Gy 11, Sami with associated religion has seen a significant place in teaching materials. Despite this, there are comparatively few teaching materials that cover Sami population with Sami religion in relation to the amount of researched materials. Results show about half of the teachers participating in the study include Sami population and history in their teachings, despite the majority of teachers stating that time spent is not enough. Many teachers state Sami studies are important in education and wish that teachers' education include Sami more frequently. However, the majority of teachers report that they have sufficient competence for Sami to be covered in their teachings. The result has been described in relation to discourse theoretical framework to cast light on the hierarchical structures concerning majority and minority society.

Exploitation of indigenous lands due to the extraction of natural resources is a global problem, historically and today. This paper will focus on a Swedish context, specifically the mining industry in Kiruna and how the state-owned mining company LKAB with a new discovery of rare earth elements (REE) threatens to exploit the lands of the Sami village of Gabna. Through a critical discourse analysis, the aim is to study to what extent and how Sami rights and interest are presented in the national media, how language in the national discourses can legitimize certain types of actions, and how this in turn can reproduce or challenge unequal power relations between the Sami and the Swedish state. In 13 investigated articles from Aftonbladet, the most dominant discourse is the presentation of the planned extraction as a contribution to the green transition and a solution to the climate crisis, which serves as legitimization of LKAB's actions. This, in combination with the peripheral position of the Sami, reproduce unequal power relations and shows practices of green colonialism as exploitation is legitimized through arguments about a green transition. In conclusion, this is a conflict of interest between the Swedish state and the Sami people, and whether it will follow the course of other colonial patterns remains to be seen.

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 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

Indigenous tourism is an expansive sector in the growing tourism industry. The Sami people living in Sápmi in northern Europe have started to engage in tourism, particularly in view of the rationalised and modernised methods of reindeer herding. Sami tourism offers job opportunities and enables the spreading of information. On the other hand, Sami tourism may jeopardise the indigenous culture and harm the sensitive environment in which the Sami live. The aim of this thesis is to analyse the supply and demand of Sami tourism in northern Sweden. This is presented in four articles. The first article analyses the potential of the emerging Sami tourism in Sweden, with special emphasis on the access to Sami tourism products. The study shows that there is a growing supply of tourism activities related to the Swedish Sami. The development of tourism is, however, restricted by factors such as the peripheral location and the lack of traditions of entrepreneurship. The second article analyse which factors influence tourists when they make their decisions about Sami tourism. In the article the respondents are requested to answer a number of hypothetical questions, ranking their preferences regarding supply, price and access. The study indicates that tourism related to the Sami and Sami culture has a considerable future potential, but also that there is a gap between supply and demand. In the third article the analysis shows that the festival in Jokkmokk, thanks to continuously added attractions, has been able to retain a rather high level of popularity, despite its peripheral location. Finally, the fourth article analyses to what extent the winter festival in Jokkmokk is a genuinely indigenous event, and to what extent it is staged. It is argued that the indigenous culture presented at the festival and in media is highly staged, although backstage experiences are available for the Sami and for the tourists who show a special interest.

The aim of this study is to show how some persons with one of the Swedish national minority languages as mother tongue use a library with regard to their mother tongue and culture. The research questions are: How do Sami-speaking, Finnish-speaking and Meänkieli-speaking (Tornedalen Finnish-speaking) persons use a library with regard to their mother tongue and their culture? What aspects do they find important in this use? As a theoretical frame I have used Marianne Andersson and Dorte Skot-Hansen’s model of the functions of the local library and Will Kymlicka’s theory of the value of maintenance of minority cultures. The study is a qualitative user study. Deep interviews have been conducted with 9 persons with Finnish, Meänkieli or Sami as mother tongue.The results show that the main use of the library is as a cultural centre and the most frequently used service is borrowing of literature. Most Finnish-speaking persons use the library this way and find it satisfactory. The Sami-speaking persons who read in Sami use the library but the small supply of Sami literature at the libraries is partly a limiting factor. The literature available in Meänkieli is limited, but some use the library to get access to this literature. Exhibitions and cultural arrangements are not attended very frequently and the library’s social function is not very prominent. Some persons use the library in their studies or in their profession to get access to literature in Finnish or Sami. The use of the library as information centre is minimal.The access to literature, the possibility to speak their mother tongue with the library staff and the highlighting of the literature and culture at the library are factors that are important and contribute to language-maintenance and strengthening of the identity. The accessibility to the literature itself and the children’s possibilities to use the library are also important factors. The study is a two years master’s thesis in Library and Information Science.