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- Svalastog, Anna Lydia, 1966-, et al.
(author)
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On Teachers’ Education in Sweden, School Curriculums, and the Sámi People
- 2014
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In: Re: Mindings. - Uppsala : The Hugo Valentin Centre, Uppsala University. - 9789186531102 ; , s. 153-171
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Book chapter (peer-reviewed)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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| 2. |
- Arai, Kaori, et al.
(author)
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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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In: Re: Mindings. - Uppsala : The Hugo Valentin Centre, Uppsala University. - 9789186531102 ; , s. 17-25
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Book chapter (peer-reviewed)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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| 3. |
- Mikaelsson, Stefan, 1957-, et al.
(author)
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Winds of Change : The Role and Potential of Sámi Parliamentarians
- 2014
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In: Re: Mindings. - Uppsala : Uppsala University. - 9789186531102 ; , s. 79-87
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Book chapter (other academic/artistic)abstract
- This chapter is based on a presentation by Stefan Mikaelsson held at RE-Mindings symposium, October 2012, his opening speech for the Sámi Plenary 62nd session in Vualtjere/Vilhelmina, Sweden, February 19, 2013, and his presentation for the panel “Decolonizing Sápmi: archeology, food security and struggles against mi- ning and militarization” at the annual meeting of NAISA, Native American and Indigenous Studies Association, in Saskatoon, Saskatchewan, Canada, June 13- 15, 2013. In this article Mikaelsson speaks of the threats against lands and waters, culture and food security, and ultimately the survival and continuance of the Sámi People. He speaks of the complex situation and monetary economy that makes it difficult to respond to these threats and challenges, and that the never-ending negotiations with the Swedish government and the Swedish membership within the European Union are ultimately undermining Sámi culture. Mikaelsson argues for a need for responding against threats and challenges through a collaboration within the Sámi Parliament and between Sámi people in general. The chapter has been developed in close collaboration with May-Britt Öhman.
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| 5. |
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Re: Mindings : Co-Constituting Indigenous, Academic, Artistic Knowledges
- 2014
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Editorial collection (peer-reviewed)abstract
- RE: Mindings brings together indigenous scholars, artists and activists, and indigenous allies to speak of whose positions, contexts and experiences it is that inform the construction of knowledges, histories and sciences. In short, whose experience counts? The purpose of RE:Mindings is to encourage its authors and readers to investigate what it means to resist exploitation of humans, non-humans and nature within the frames of modern nation states. Examples are provided from communities within or across the borders of existing nation states: Sámi and Saepmie/Sábme/Sápmi in Fenno-Scandinavia; Aboriginal-Martu in Australia; Ainu people in Japan, Dakota-Native Americans in USA and Mapuche in Chile. This publication originates from the supradisciplinary symposium RE: Mindings; Co-Constituting Indigenous/Academic/Artistic Knowledges and Understandings of Land-, Water-, Body-, and Lab-scapes, held at Uppsala University, 10-12 October 2012.The RE:Mindings publication has been funded through research projects financed by the Swedish Research Council (Vetenskapsrådet) and Formas - the Swedish Research Council for Environment, Agricultural Sciences and Spatial Planning.
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| 6. |
- TallBear, Kim, 1968-, et al.
(author)
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Indigenous Bioscientists Constitute Knowledge across Cultures of Expertise and Tradition : An Indigenous Standpoint Research Project
- 2014
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In: Re:Mindings. - Uppsala : The Hugo Valentin Centre, Uppsala University. - 9789186531102 ; , s. 173-191
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Book chapter (peer-reviewed)abstract
- This talk explains my recent Indigenous Science Studies research project – an ethnography of Indigenous bioscientists in the U.S. – as it is informed by two key Feminist Science Studies frames, “feminist objectivity” and “feminist standpoint theory.” Most often, anthropological projects focused on Native Americans derive from outside the Native American community and often turn Native American social and cultural practices into anthropological curiosities and sites of difference from the non-Indigenous observer.However, from my longstanding location within U.S. Native American social, cultural, educational, and professional circles, this Indigenous standpoint project examines cultural and social conditions that lead U.S. Native Americans to work as bioscientific researchers. The Indigenous standpoint in this research is not mainly concerned with assessing Native American social or cultural difference from the mainstream. Rather, this research investigates how Indigenous participation in bioscience can help make Western bioscience more multi-cultural and democratic, while also serving Native American community capacity-building and self-governance.This talk also advocates that Indigenous Studies scholars pay greater attention to the role of science and technology as they seek to do research that supports Indigenous sovereignty. Both Nation States and Indigenous Nations increasingly govern through science. However, in its U.S. formation, Indigenous Studies is more focused in humanities fields. It engages too little with the physical and bio- logical sciences and with technology fields. If Indigenous Studies scholars ignore the role of technoscience in both limiting and facilitating Indigenous sovereignty, they limit their relevance for Indigenous communities.
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| 8. |
- Öhman, May-Britt, 1966-
(author)
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Bortom gruvTäringen: : Hållbara framtider i Jokkmokk genom samverkan mellan forskning, kultur, näringsliv, samiska traditioner och kunskap
- 2014
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Conference paper (pop. science, debate, etc.)abstract
- Bakgrund och syfte: Jokkmokk är en kommun där man har en stark framåtanda inom näringar som anknyter till samiska traditioner och kunskap. Trots detta återkommer beskrivningar av Jokkmokk som en döende ort och gruvindustri framhålls som något av en ”sista utväg” för att orten inte ska dö ut. Detta seminarium/workshop tar avstamp i utgångspunkten att Jokkmokks kommun är en högst levande kommun med livskraftig småskaliga näringar vilka har fast förankring i samisk kultur och tradition. Det finns 193 rennäringsföretag, ett flertal hantverksföretag, Ájtte fjäll och samemuseum , samisk slöjd och konst - duodji, Samernas utbildningscentrum med utbildning inom samisk kultur och näring, turism och ekoturism och inte minst världskulturarvet Laponia. Återkommande omfattande kultur- och näringsevenemang är Jokkmokks vintermarknad, en samisk utomhusmarknad sedan drygt 400 år förlagd till början av februari. Denna lockar mellan 30-40 000 besökare till en kommun som har drygt 5000 invånare.Kommunen inrymmer dessutom ett flertal storskaliga vattenkraftverk och producerar elkraft för hela Sverige. De prospekteringar för gruvindustri som genomförts av främst utländska bolag de senaste åren har inneburit att konflikter uppstått lokalt mellan motståndare och förespråkare samt att osäkerhet uppstått vad gäller framtiden för de existerande näringarna. Rennäringen – en av de viktigaste grunderna i samisk kultur och tradition i området – riskerar att helt slås ut i kommunen. Ekoturismen likaså, liksom att Laponia riskerar att förlora sin världsarvsstatus.Dessutom innebär etablerande av gruvindustri –beräknad livslängd på 30 år - med självklarhet giftiga utsläpp i marker och vatten samt stora risker för dammhaverier i existerande vattenkraftdammar och magasin där konsekvenserna blir katastrof i hela Lule älvdal med såväl tusentals dödsoffer som långtidsevakuering av både Boden och Luleå. Vid seminariet är syftet därför att dels visa på styrkorna i Jokkmokks kommun i de olika nu existerande sektorerna, dels visualisera och presentera faktiska konsekvenser av gruvetableringar inom kommunen – med hjälp av existerande forskning – samt att diskutera möjligheter för existerande hållbara näringar och verksamheter inom kommunen att stärkas genom samverkan med forskning.Målet är att under dagen, genom mötet och presentationerna, så frön till möjliga samverkansprojekt och att inleda diskussioner om nödvändigt arbete för att söka finansiering för dessa.Långsiktigt mål På sikt hoppas vi kunna bidra till stärka det lokala småskaliga och hållbara företagandet i Jokkmokks kommun, och använda denna samverkan som en modell för liknande satsningar i andra glesbygdskommuner i Sápmi - Sameland, där de samiska traditionerna och kunskaperna kan stärkas och synliggöras på olika sätt.Med olika visualiseringsmetoder som exempelvis GIS kan de omfattande negativa konsekvenser av stora miljöförstörande industriella ingrepp göras synliga för lokala invånare och beslutsfattare, så väl som på nationell nivå. Tanken är även att lägga grunden för en samisk forskningspolicy, för samisk medverkan och ökat antal samer som forskar om samiska angelägenheter. Samt att utveckla etiska riktlinjer för forskning om och med samer och samiska traditioner och kunskap.
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| 10. |
- Öhman, May-Britt, 1966-
(author)
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Kautokeino - Alta - Gállok : Civil disobedience and indigenous peoples struggle for ‘human security’ and the right to a sustainable future
- 2014
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Conference paper (peer-reviewed)abstract
- Summer of 2012, attention was drawn to the protests against mining on the island Gotland – near Stockholm -, where a large number of people protected the Ojnare forest with their bodies. The summer of 2013, protests against another mining project started on site in Gállok (Kallak) , Jokkmokk– which is traditional Sámi territory and reindeer grazing lands. Protesters from Ojnare came to support the local Sámi reindeer herders as well as other local Sámi and non-Sámi inhabitants who had fought without much success through legal procedures and manifestations. Since then the protests have continued, in different forms and different actions. It is likely that more protests will take place, as the current mineral policies in Sweden (as well as Norway and Finland) is challenged by an increasing number of organizations.The common denominator of Ojnare and Gállok is a struggle for the protection of lands and water against destructive mining exploitations and also are intimately linked through its actors involved. The case of Gállok also continues a tradition of Sámi agency and resistance against colonization. This tradition has come to the forefront in different ways, where rebellions form one important part of Sámi history and memory. I will discuss the Kautokeino rebellion in 1852, via the protests against hydropower exploitation in Alta in the 1970s and 80s, to Gállok. I argue that these rebellions – where civil disobedience is an important ingredient – is a strategy for the creation of ‘human security’ and enables the vision of sustainable futures in Sábme – the land of Sámi.
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