| 1. |
- Öhman, May-Britt, 1966-
(författare)
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Ogrön vindkraft : Samiska och naturvetenskapliga perspektiv på fossilberoende och miljöförstörande design
- 2021
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Annan publikation (film/video) (populärvet., debatt m.m.)abstract
- Titel: Ogrön vindkraft: Samiska och naturvetenskapliga perspektiv på fossilberoende och miljöförstörande designInnehåll: Hur kommer det sig att vindkraft av idag framhålls som grön? Stora vindkraftsindustriområden är under planering och byggnation i Sverige. Svenska staten såväl som aktörer på energimarknaden, ideella miljöorganisationer och klimataktivister framhåller ofta vindkraften som grön, fossilfri och miljövänlig.Vindkraftsindustriområdena har omfattande negativa konsekvenser för omgivande miljö, renskötsel, djur, fåglar och natur. Vindkraften i dagens design består av uppemot 150 till 300 meter höga stålstrukturer på betongfundament. Konstruktion och underhåll förutsätter nya gruvor, bilvägar, skogsavverkning och stenbrott. Fossila bränslen är en förutsättning i allt detta. Hur kommer det sig att dessa aspekter inte räknas in när vindkraften framhålls som grön?I filmen medverkar docent Eva Charlotta Helsdotter, Uppsala universitet och Henrik Andersson, renskötare i Gällivare skogssameby. De områden som syns är vindkraftsindustriområdet Markbygden, Piteå kommun, samt platser inom Gällivare skogssamebys renskötselområde; Pålkem och Nattavaaravägen, Gällivare kommun; Livasudden, Bodens kommun. Alla medverkande i filmen har gett sitt medgivande eller går inte identifiera.Finansiering: Med stöd av forskningsrådet FORMAS, inom det nationella forskningsprogrammet om klimat. FORMAS Dnr 2017-01923, 2019-01975, samt 2016-01039, under ledning av docent May-Britt Öhman, Centrum för mångvetenskaplig forskning om rasism, Cemfor, Uppsala universitet.
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| 2. |
- Öhman, May-Britt, 1966-
(författare)
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The Talvivaara Mine : Water consequences
- 2019
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Annan publikation (populärvet., debatt m.m.)abstract
- A film about the Talvivaara mine in Sotkamo, Finland. Produced within the research project Dálkke: Indigenous Climate Change Studies."Don't be afraid, we come in peace and offer jobs!" The mine was not going to have any harmful effects on the surrounding areas according to the CEO. However, this soon turned out to be false. The impacts of the mine in terms of pollution of water courses and lakes is enormous. Both due to a failure of the tailing dam, and also of the constantly ongoing pollution.This is a filmpresentation of a research project, within the Dálkke: Indigenous Climate Change Studies, FORMAS Dnr 2017-01923, led by Dr May-Britt Öhman, Uppsala University, within the Swedish National research programme on climate.Please reference as: Helsdotter, Eva Charlotta; Öhman, May-Britt, and Storlöpare, Petri, 2019. The Talvivaara Mine - Water consequences. Film 12.41'. Centre for Multidisciplinary Studies on Racism (CEMFOR), Uppsala University, Uppsala.Project leader and Research: Dr May-Britt Öhman and Associate Professor, Dr. Eva Charlotta HelsdotterProject leader movie: Associate Professor, Dr. Eva Charlotta HelsdotterPhoto, editing, subtitles and translation from Finnish: Petri Storlöpare, Slowlife FilmTranslation to English: Associate Professor, Dr. Eva Charlotta HelsdotterDrone photo: Sotkamo Naturskyddsförening
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| 3. |
- Öhman, May-Britt, 1966-
(författare)
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Ungreen windpower : Sámi Indigenous and scientific perspectives on fossil dependent and environmentally destructive designs
- 2021
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Annan publikation (film/video) (övrigt vetenskapligt/konstnärligt)abstract
- Title: Ungreen windpower: Sámi Indigenous and scientific perspectives on fossil dependent and environmentally destructive designsContent:This film is produced by Dálkke, a research project and research group at Uppsala University, within the Swedish National Research Programme on Climate, the Swedish research council FORMAS.In the film, Henrik Andersson, reindeer herder within Gällivare Forest Sámi village, Norrbotten County, Sweden, speaks about the environmental destruction caused by the Swedish state, through forestry practices by the Swedish state owned forest company Sveaskog, as well as the planned wind energy industrial area by the Swedish state power company Vattenfall. Associate Professor Eva Charlotta Helsdotter, Uppsala University, tells about how the analysis of windpower is not taking into account all relevant aspects in terms of fossil dependency and environmental consequences. A large part of what is needed to establish, maintain, as well as decommission windpower is never taken into account within the so called LCA analyses. This is what makes it possible to – falsely – claim that windpower is green. However, the windpower designs of today cannot be considered green, nor fossil free.The area in question is one out of two project areas for windpower within Gällivare Forest Sámi village - “Storlandet”, which is the ancestral grounds of Henrik Andersson’s family. Work is currently ongoing with an environmental impact study, planned to be ready for submission in 2022. The other wind power industry area that is planned within the area for the Gällivare Forest Sámi Village is Hällberget, conducted by a private power company Vasavind. In early 2021 it received permission to go ahead with a smaller part of its project. The Hällberget project is currently (August 2021) in court process. The Swedish state, the European Union (EU), as well as actors within the energy market, environmental organizations and climate activists all insist in the promotion of windpower as “green”, fossil free and thereby environmentally friendly. A large part of these constructions are planned for in Sámi territories, on land that has been taken from Sámi during late 19th and early 20th century. Furthermore, the wind power industrial areas have major negative impacts for the local environment. Forests are clear cut and replaced with 100 – 300 meters high steel constructions, on massive foundations made of concrete. Construction and maintenance demands new mines, car and truck access roads and thereby new stone quarries causing major wounds in the landscape.These industrial areas have major negative consequence for the local environment, fresh water, nature, wild life, local inhabitants as well as reindeer herding. This film is part of a supradisciplinary research and documentary project on (un)sustainable power production, researching and documenting the subject matter from Indigenous Sámi reindeer herding point of view, along with analyses of the whole windpower industry. Henrik Andersson, Gällivare Forest Sámi Village, who works to protect - through research and challenging decision makers - the reindeer and other animals from a destructive power production mode along with the Sámi traditional culture in the area is at the front. The Sámi reindeer herding culture is documented to having lived and prospered here since at least two millennia. What can EU, Sweden and EU member countries learn from the knowledges and understandings of the Sámi reindeer herders? What is needed to make their voices heard and turned into policy making in Sweden and in the EU? Filmed from September 2020, to August 2021. Sequences from the film “The Last Generation?” Storlöpare 2016 – reindeer feeding - and by the fire.The film is part of the research project: ”Safe and Sustainable Energy Futures in Sápmi” FORMAS dnr 2016-01039, and two projects within the Swedish National Programme on Climate: ”Dálkke: Indigenous climate change studies” FORMAS dnr 2017-01923 and ”Living without oil?! Rethinking relations with lands and waters with Indigenous Land Based Expertise for a transition towards a fossil free welfare society” FORMAS Dnr 2019-01975. All projects are led by May-Britt Öhman, Associate professor in Environmental history, PhD in History of Technology, researcher at the Centre for Multidisciplinary Studies on Racism, CEMFOR, Uppsala University.Copyright: May-Britt Öhman, Henrik Andersson, Petri Storlöpare License via Creative Commons: CC BY-NC-ND Attribution-NonCommercial-NoDerivs
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| 4. |
- Svalastog, Anna Lydia, 1966-, et al.
(författare)
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On Teachers’ Education in Sweden, School Curriculums, and the Sámi People
- 2014
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Ingår i: Re: Mindings. - Uppsala : The Hugo Valentin Centre, Uppsala University. - 9789186531102 ; , s. 153-171
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Bokkapitel (refereegranskat)abstract
- This article discusses the intersection of Teachers’ Education and the Swedish society with regards to Sámi religion, history and culture. It aims at a renewed understanding of present premises for construction of curriculums in courses on Sámi history, culture and religion. An important back drop is the Swedish State’s regulation of Teachers Education, their inclusion of indigenous peoples’ inte- rests, and the general demand for research based and reflexive academic teaching. I argue that Teachers’ Education and Swedish bookstores present research based knowledge on the Sámi People’s religion, history and culture in a weak and accidental manner. For a better understanding, I discuss Anthony Giddens’ description of society as regionalized into “back stage” and “front stage” regions structured by different rules – back stage rules being loosely structured and characterized by feelings, subjectivity and bodily activities, while front stage rules are strictly disciplined, and not characterized by personal feelings or bodily excursion. Universities and Colleges fit front stage characteristics, though Teachers’ Education, as well as Swedish bookstores, seems to be structured by back stage rules when it comes to the Sámi People. Giddens emphasizes how social encounters between people contribute to the construction of social institutions and their organization. As such, the loose link between research based teaching and Teachers Education regarding the Sámi people, generates societal consequences. If reflexivity is a major feature of present academic life, we should expect universities to change present premises for research based new curriculums regarding Sámi history, culture and religion. The argument forwarded in this article is thus that, first of all, this situation needs to be made visible. The blind spot has to be identified and targeted. Qualified and reflexive knowledge and competence in Sámi religion, history and culture need to be integrated within all disciplines of academic education. Secondly, I argue that there is an urgent need for the (re-)establishment of the discipline of Native Studies – Indigenous Studies headed and fronted by Sámi scholars – which would have the responsibility of developing and renewing research-based curriculums on Sámi culture, history and religion. To be able to reach the full extent and depth of Sámi religion, culture and history, this discipline needs to be directed by Sámi scholars.
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| 5. |
- Aira, Gun, 1956-, et al.
(författare)
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Buolvas buolvvaj - From generation to generation : Sámi knowledge-transfer to schoolchildren for sustainability and good relations
- 2021
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Konferensbidrag (refereegranskat)abstract
- In this presentation, part of a research project at Uppsala University with the ambition to promote Sámi knowledges and values, I discuss how I as a Lule Sámi teacher work with the transfer of traditional knowledge to Sámi school children. Sámi tradition is climate and environmental friendly and shows deep respect for animals, water and nature. There are five Sámi schools on the Swedish side of Sábme. In Jåhkåmåhkke where I work, there are 62 pupils from preschool to year six. What differs from Sámi school from a Swedish is that the Sámi language is present throughout the day, in class, at breaks, at lunch and at the after-school centre. Sámi culture is supposed to permeate the entire education, with the Sámi eight seasons as its foundation. Today only few children can learn the traditional knowledge earlier transferred buolvas buolvvaj – from generation to generation – as most families are in need to wage income and thus adapting to the Swedish industrialised society. Furthermore, the families are no longer living with the older generations. The Sámi society has changed as we spend so much time in the Swedish society, where these knowledges and traditions are not valued. I work with árbbe diehto, traditional knowledge, teaching the pupils a closer relation to the Sámi language present in all Sámi activities, such as hair removal from hides and the whole process to sassne, the tanned hide to be crafted to duodje, handicrafted work, and guole – the handling of fish from capture to cooking.
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| 6. |
- Allard, Christina, et al.
(författare)
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Rasbiologiskt språkbruk i statens rättsprocess mot sameby : DN Debatt 2015-06-11
- 2015
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Annan publikation (populärvet., debatt m.m.)abstract
- Statens hantering av forskningsresultat i rättsprocessen med Girjas sameby utgör ett hot mot Sverige som rättsstat och kunskapsnation. Åratal av svensk och internationell forskning underkänns och man använder ett språkbruk som skulle kunna vara hämtat från rasbiologins tid. Nu måste staten ta sitt ansvar och börja agera som en demokratisk rättsstat, skriver 59 forskare.
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| 7. |
- Andersson, Henrik, 1980-, et al.
(författare)
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Var dag en kamp för skogssamisk framtid : Ett (drygt) år med Henrik Andersson,renskötare i Gällivare skogssameby
- 2017
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Ingår i: Uppsala mitt i Sápmi – Sábme – Saepmie II.. - Uppsala : Uppsam - föreningen för samiskrelaterad forskning i Uppsala. - 9789188559289 ; , s. 51-62
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Bokkapitel (refereegranskat)abstract
- Every day struggles for Forest Sámi futures: A year with Henrik Andersson, reindeer herder in GällivareForest Sámi villageAt the UPPSAM spring symposium 2014 Henrik Andersson, reindeer herder in Gällivare Forest Sámi village(sameby), participated and presented along with film maker Petri Storlöpare the documentary “The LastGeneration?”. The film follows Henrik during a year 2012–2013, when he decided to live according to oldertradition. Henrik Andersson is besides working for the maintaining of Forest Sámi tradition and handicraftalso a frequent writer on Facebook and he is actively pursuing different issues of importance for the preservationof Sámi lands and waters for current reindeer herding and for future generations. May-Britt Öhmanhas with the approval of Henrik selected among his many Facebook updates over a year, starting fromJuly 7, 2014 until September 4, 2015. [facebook.com/henrik.andersson.982] The content in the updates isall from every day reflections, happy moments, to critique against the destructive exploitations of Sámi landsand waters. One recurrent theme is the struggle to safeguard reindeer grazing, calving and migration landsagainst wind power exploitations, at the moment pursued by the company Vasavind and also the state powercompany Vattenfall, on the lands of Gällivare forest Sámi village. The updates are most of the time written oncellphone and some smaller editing has been made for enhanced legibility. However, most of the text is thesame version as is available on Henrik’s open Facebook wall. The updates follows Facebook chronology,meaning that the latest are the first.
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| 8. |
- Andersson, Hampus, 2002-, et al.
(författare)
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When the climate apocalypse comes I’ll make it : 16 yr old Hampus' survival month in the forest
- 2020
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Annan publikation (film/video) (populärvet., debatt m.m.)abstract
- When the climate apocalypse comes I’ll make it: 16 year old Hampus Andersson’s survival month living off the lands and waters in the forests of Norrbotten, Sweden. There is a lot of talk of crisis and apocalypse, due to war, to climate change. Young people worried about their future go on school strike and manifest, around the world. But, when the climate or any other crisis happens, how are these young (and adult) protesters prepared to fend for themselves? How long can you survive without electricity and water in the tap, with access to food in the supermarket? Thinking about all of this, 16 year old Hampus Andersson decided to try to live off the lands and waters for a full month, on his own. If there is such a crisis, would he make it on his own? From mid July to mid August 2019, the experiment went on. He made sure to learn from more experienced and older reindeer herders and others with experience from the forests. Hampus is not completely unaware on how to get access to food in the forest. His father is a Sámi reindeer herder, and his mother’s family are an agriculture family. But until this day he had never done such an experiment. How would he find food, water, shelter? What would be the hardest? Some things that he had never even thought about turned out to be harder than expected. During the stay Hampus documented his everyday life with photos and short films, and posted on his Facebook page and Instagram. This is a film made from those photos and videos, along with an interview by film maker Petri Storlöpare, Slowfilm AB. Hampus speaks of his experiences, thoughts and ideas on how to continue this experiment. Will he try the same in the Arctic winter, with temperatures down to minus 40 Celsius? The film project is supported by Dálkke: Indigenous Climate Change Studies, led by Dr. May-Britt Öhman, Centre for Multidisciplinary Studies on Racism, CEMFOR, Uppsala University.
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| 9. |
- Arai, Kaori, et al.
(författare)
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Subjectivity of the Ainu People Described in the Book ‘Nibutani’, Edited by Kaizawa Tadashi : A New Discovery and Approach to Ainu Research
- 2014
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Ingår i: Re: Mindings. - Uppsala : The Hugo Valentin Centre, Uppsala University. - 9789186531102 ; , s. 17-25
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Bokkapitel (refereegranskat)abstract
- Ainu studies still lack an inside perspective from the Ainu themselves though the importance of such perspective has been recognized for a deeper understanding of the Ainu by a few Ainu and Wajin [ethnic Japanese] postmodern scholar. To begin with, Ainu “self telling history” have been considered by researchers of Ainu studies to be “non-existent.” In other words, it can be said that the very act of dealing with modern history in relation to the Ainu by those materials was under a taboo for both the Ainu and the Wajin.This article demonstrates that a history book of the Nibutani Community entitled “Nibutani” edited by Kaizawa Tadashi in cooperation with local residents is a rare ex- ample of modern Ainu history compiled by the Ainu themselves. The book covers all the details of each family with family trees though the Ainu hardly confessed them- selves as Ainu under severe discrimination at the time. Further most of its lifestories were collected through the interviewing of those families by Kaizawa himself. As far as the contents are concerned, some stories are related to the Ainu, whereas others are seemingly related to their personal life. Thus the book presented a variety of stories that represent the then lives of the local residents in the Nibutani Community.At the moment when ‘Nibutani’ was published the Ainu did not voluntari- ly talk about their own history, and neither were expected to do so. ‘Nibutani’, which was completed by Kaizawa, connected the individually divided histories to each other, and made clear the relationships between the individuals and the community. As a result, the local residents in the Nibutani Community have ap- preciated this book for highlighting their own perspectives on their local history.
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| 10. |
- Bruno, Linnéa, et al.
(författare)
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Samverkan och solidaritet i nya former
- 2021
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Ingår i: Tidskrift för Genusvetenskap. - : Ämnesföreningen för genusvetenskap (ÄG). - 1654-5443 .- 2001-1377. ; 42:4
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)
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