Sámi University College (Brage)
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Defining the limitations and opportunities in the consultation with the Sámi: The cases of the Arctic Railway and the Davvi Vindpark
Get PDFThis paper points to a number of limitations in the consultation with the Sámi, such as incomplete information, lack of transparency and the failure of governments to build relationships based on trust with the Sámi. The article discusses limitations and opportunities of consulting Indigenous peoples based on two cases, the Arctic Railway and Davvi Vindpark. It builds on the analysis of news articles from the Sámi unit of the Finnish national broadcasting company as well as “memory-work.” Additionally, the findings of this study seem to indicate that the limitations to consultation and participation of Indigenous peoples persist even after signing international agreements such as the ILO Convention No. 169. In the conclusions, we also point to some opportunities for consultation and greater participation found in the investigation.publishedVersionpublishedVersio
“Teknologiija lea lunddolaš oassin árgabeaivvis”: Sámegielat álgooahpahusa oahpaheddjiid jurdagat diehto- ja gulahallanteknologiija oahpahusgeavaheami birra
Get PDFDát masterdutkamušas čielggada maid Suoma sámiid ruovttuguovllu álgooahpahusa sámegielat oahpaheaddjit jurddašit diehto- ja gulahallanteknologiija geavaheamis oahpahusas ja mo sii árvvoštallet iežaset digitála gelbbolašvuođaset. Dasa lassin dutkamuš buktá ovdan mot oahpaheaddjit vásihedje sirdáseami gáiddusoahpahussii Covid19-epidemiija geažil. Dutkanmateriála čoggui elektrovnnalaš jearahallanskoviin (N=6). Jearahallanskovis ledje guovttelágan vástádusvuogit: vuosttažin oahpaheaddjit válljejedje gárvves skálas molssaevttolaš vástádusa mii govvii sin dili buoremusat ja dasto sii čálle oaiviliid rabas vástádusbáikái. Go vástádusat ledje unnán, de dát kompenserejuvvui dainna ahte oahpaheddjiid kvalitatiivvalaš čállosat bukte čiekŋaleappot dieđuid oahpaheddjiid jurdagiin diehto- ja gulahallanteknologiija oahpahusgeavaheami birra. Dutkanmateriála analyserejuvvui teoriijastivrejeaddji sisdoalloanalyseremiin, mii vuođđuduvvá Mishra ja Koehlera (2009) teknologalaš pedagogalaš sisdoallodiehtomállii (TPACK). TPACK-málle dahká vejolažžan reflekteret oahpaheaddji digitálalaš gelbbolašvuođa ja dasa lassin ovddidit oahpahusa mii váldá digitála reaidduid ja birrasiid buoremus vugiin vuhtii. Bohtosat čájehit, ahte oahpaheaddjit geavahit unnán diehto- ja gulahallanteknologiija sámegielat álgooahpahusas. Dát boahtá bohtosiid vuođul das ahte oahpaheaddjit eai dovdda nu bures digitálačovdosiid mat heivešedje sámegielat oahpahussii. Oahpahusas leat eanáš geavahusas digitálalaš rusttegiin dihtorat. Dasa lassin oahpaheaddjit almmuhit ahte gártet geavahit máŋgii suomagielat digitálačovdosiid, go sámegillii leat unnán gávdnomis heivehusat, maid sáhtášii geavahit sámegielat álgooahpahusas. Dutkamuša vuođul lea dárbu fállat dievasmahttinskuvlejumi oahpaheddjiide diehto- ja gulahallanteknologiija 2
geavaheamis oahpahusas. Dasa lassin lea dárbu buvttadit lasi digitála čovdosiid sámegielat vuođđooahpahusa várás.This master’s thesis clears out what Finnish Sami primary school teachers thinks about information and communication technology use in teaching and how they assess their own digital competence. In addition, research shows how teachers experienced the transition to distance learning due to the Covid-19 pandemic. The research material was collected through electronic surveys (N06). The surveys provide two different answers: Firstly, teachers chose answers from ready scales that fit best for their situation and secondly, wrote about their experiences in open scales. When there were few teachers participating, it was compensated with the teachers' quantitative written answers supplementing the research material. The research material was analyzed with theory-driven content analysis, which Mishra and Koehler (2009) created to describe fundamentally teachers’ technological pedagogical content knowledge model (TPACK). With the help of the TPACK model, it is possible to reflect the teacher’s digital pedagogical competence and develop teaching that makes the best possible use of learning environment and digital solutions. The results indicate that the teachers do not use largely information and communication technology in Sami language teaching. This may be because they are not familiar with the technology that can be used for the teaching in Sami language. Computers are the most widely used tools in teaching. In addition, teachers report that they must use digital tools in Finnish, as there are few tools to find in Sami language, which are used in primary school education. The study indicates need to give teachers inservice education in information and communication technology use in Sami teaching and create more solutions for primary school education.publishedVersio
Boazoságat skuvlašiljus: Sámegiela oahpaheapmi gárdebáikkis
Get PDFGo oahpahus viiddiduvvo luohkkálanja olggobeallái, de oahppanbirasin sáhttá leat vaikko gárdebáiki guovdu duoddara. Dutkanmateriála lea čohkkejuvvon golbma beaivvi gárdebáikkis, gos čađahuvvojit jahkásaččat boazoealáhusa deháleamos doaimmat, mearkun ja njuovvan. Guovddáš teorehtalaš rámmat leat kultuvrii ja gillii heivvolaš oahppobiras (Alisaari ja earát 2020), máhttofievrrideapmi (Joks 2007), ássanbáikeperspektiiva (Ingold 2011), sámi mánáid bajásgeassin (Balto 1997) ja searvelatnja (Sara 2003). Dutkamuš lea skuvlaetnográfalaš dutkan, mii lea čađahuvvon kvalitatiivvalaš dutkanvugiin gárdebáikkis. Dutkanmateriála lea buvttaduvvon oassálastiáicamiin ja jearahallamiiguin. Dutkamuš buktá ovdan maid oahpaheaddjiid ja oahppiid vánhemiid jiena. Dutkangažaldagain guorahallojuvvui, mo sámegiela oahpahusa sáhttá lágidit gárdebáikkis ja makkár áššit dasa váikkuhit. Materiálaid dievasmahttet govat, dutkanbeaivegirjjit, jearahallanbáttit ja jearahallamiin buhtisin čállojuvvon teavsttat. Dutkamii serve vihtta sámeoahpaheaddji ja golbma oahppi vánhema. Dutkamuš ovdanbuktá gárdebáikái heivvolaš oahpahusvugiid. Analysa vuođđun lea heivehuvvon fáddávuđot mearkunvuohki, mas dutkamuša materiálas badjánan fáttáin ohccojuvvo vuođđu teoriijas. Seammás dutkamušas badjánit máŋggat veahádatgillii gullevaš bealit nugo ovddidit oahpaheami, mii heive sámegiela oahpahusdillái. Oahpahusvuohkin lea beaivegirječállin, man bokte oahppit čilgejit, maid leat ovddit beaivvi oaidnán ja vásihan gárdebáikkis. Bohtosat čájehit, ahte gárdebáikki sámegiela oahpahusa vuođđun leat boazoealáhusa doaimmat, main oahppit buvttadit boazoságaid. Boazoságat leat guovddáš gulahallan-, ságastallan- ja diehtojuohkinvuogit boazodoalus. Beaivegirječállin lokte oidnosii boazoealáhusa árvvuid ja fágagiela sámegiel oahpahusas. Oahpahus ovdánahttá oahppiid doabaáddejumi, mii fas čatná sin buoret gárdebáikki sosiála birrasii ja veahkeha sin gulahallat boazoságain. Gárdebáikkis leat golbmalogi jagi oahpahan sámegiela gárdeskuvllas.Porouutisia koulun pihalla – saamenkielen opettaminen poroerotusaidalla Kun opetusta laajennetaan luokkahuoneen ulkopuolelle, voi oppimisympäristönä olla vaikka keskellä tunturia oleva poroerotuspaikka. Aineistoa on kerätty kolme päivää erotuspaikalla, jossa tapahtuvat vuosittaiset poroelinkeinon tärkeimmät toimet, kuten merkintä ja teurastus. Keskeiset teoreettiset kehykset ovat kulttuuriin ja kieleen sopiva oppimisympäristö (Alisaari et al. 2020), taitojensiirto (Joks 2007), asuinpaikkanäkökulma (Ingold 2011), saamelaislasten kasvatus (Balto 1997) ja yhteistilan käsite (Sara 2003). Tämä on kouluetnograafinen tutkimus, joka on toteutettu kvalitatiivisin tutkimustavoin erotuspaikalla. Tutkimusmateriaali on tuotettu osallistuvalla havainnoinnilla ja haastatteluilla. Tutkimus nostaa esiin myös opettajien ja vanhempien äänen. Tutkimuskysymyksillä selvitettiin, miten saamenkielen opetusta voidaan järjestää erotuspaikalla, ja millaiset asiat siihen vaikuttavat. Aineistoja täydentävät kuvat, tutkimuspäiväkirjat, haastatteluäänitteet ja haastattelujen puhtaaksikirjoitetut tekstit. Tutkimukseen osallistui viisi saamelaisopettajaa ja kolme oppilaiden vanhempaa. Tutkimuksessa tarkastellaan erotuspaikalle sopivia opetustapoja. Jäsentelyn perustaksi on sovellettu teemaperustaista merkitsemistapaa, jossa tutkimuksen materiaalista nousseilla asioille etsitään teoreettinen pohja. Tutkimuksessa nousee esiin monia vähemmistökielille tyypillisiä asioita, kuten saamenkielen opetusoloihin sopivan opetuksen edistäminen. Opetustapana on päiväkirjan kirjoittaminen, jonka avulla oppilaat selittävät, mitä ovat edellisenä päivänä nähneet ja kokeneet erotuspaikalla. Tulokset osoittavat, että saamenopetus erotuspaikalla perustuu poroelinkeinon toimiin, joista oppilaat tuottavat porouutisia. Porouutiset ovat poroelinkeinossa keskeinen tapa keskustella, tarinoida ja jakaa tietoa. Kun päiväkirjassa kirjoitetaan porouutisista, tuo se esiin poroelinkeinon arvoja ja ammattikieltä. Opetus edistää oppilaiden käsitteiden ymmärtämistä, mikä sitoo heidät paremmin erotuspaikan sosiaaliseen ympäristöön ja auttaa heitä kommunikoimaan porouutisista. Erotuspaikalla on opetettu kolmekymmentä vuotta erotuskoululla.Reindeer News In The Schoolyard – Sámi Language Education At The Reindeer Fence When expanding teaching outside the classroom, the learning environment can even be a reindeer fence in middle of the fells. Over three days, the research material was collected at the reindeer fence, where reindeer husbandry’s most essential tasks (e.g., marking and slaughtering) are carried out annually. The central theoretical framework is centred around the suitability of the learning environment for culture and language (Alisaari et al. 2020), knowledge dissemination (Joks 2007), dwelling perspective (Ingold 2011), the upbringing of Sámi children (Balto 1997) and the common arena (Sara 2003). The study draws upon school-based ethnographic research, which was carried out using qualitative methods at the reindeer fence. The material is produced through participation observation and interviews, with a focus on both teacher and parent views. With the help of the research questions, the researchers set out to investigate how to facilitate Sámi language teaching at the reindeer fence and seek to assess which factors influence this language teaching. The research material is complemented by pictures, research journals, interview recordings and written texts from the interviews. Five Sámi language teachers and three parents participated in the research.
According to the research findings, the research presents suitable forms of teaching at the reindeer fence. Drawing on a content analysis method, the authors of the study have categorized the topics that appear in the research material according to the overarching theoretical framework. At the same time, the research shows many aspects of minority languages such as developing a training that addresses the specific needs of the Sámi language teaching situation. The central teaching method is diary writing, where students explain what they have observed and experienced the day before at the fence. The results show that reindeer husbandry-related duties form the basis for Sámi language teaching at the reindeer fence, with the pupils directly contributing to reindeer husbandry benefits. Reindeer husbandry news is a central method of communication, conversation and information dissemination in reindeer husbandry. Writing a diary serves to highlight the values and academic language of reindeer husbandry as part of the Sámi language teaching. The teaching develops the pupils' conceptual
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understanding, which in turn connects them more closely to the social environment at the reindeer fence and helps them communicate about reindeer husbandry news. For thirty years Sámi teachers has been carried out at the reindeer fence.publishedVersio
Vuorašjávrái Goalssi geassit, Goddejoganjálmmeniitui meahccelájuide ja Lihkolašsiđgii rievssatgárddiid oahppat
Get PDFDát lea mu mastergrádadutkamuš mas lean guorahallan Ávžži guovllu báikenamaid Guovdageainnu suohkanis. Mun lean báikenamaid bokte geahčadan dološ olbmuid luondduávkkástallama, resursaanu ja ealáhusaid semantihkalaš guorahallama vehkiin. Analysamállen geavahin syntávssalaš-semantihkalaš vuogi, mii guorahallá namain navdinákka ja semantihka. Mun lean dán barggus čohkken 323 báikenama, ja mu dutkanguovlu lea Ávžejoga, Ávžži gili, Vuorašvári, Vuorašjávrri ja Nammajávrri guovlu. Dutkama boađusin lea ahte 32 % olles dutkanmateriála báikenamain čatnasit olbmuid luondduávkkástallamii, resursaatnui ja ealáhusaide, ja eanemus namat čatnasit eanandollui ja guolásteapmái.In the present master thesis, I have studied the toponyms in the region of Ávži, located in the municipality of Guovdageaidnu. By studying the toponyms, I have explored the traditional utilization and management of natural resources and livelihood of the local people. A syntactic-semantic-based analysis method was conducted, in which one studies the reason for naming and the semantic content of the toponyms. In the present study, a total of 323 place names have been collected. The area of research includes Ávžejohka (river), the Ávži village, Vuorašvárri (mountain), Vuorašjávri (lake) and Nammajávri (lake). The results indicate that 32% of the material collected are related to the management and utilization of natural resources and to the traditional livelihood, and the majority of the place names are associated with agriculture and fishing.publishedVersio
Minoritehtagielaid namat njálmmálaš ja čálalaš oktavuođain
Get PDFThe year 2019 was chosen by The United Nations as the International Year of Indigenous Languages, and the 49th NORNA symposium was one of the Sami events of that year. It was the first time in NORNA’s history that Sami had been one of the symposium’s designated languages. The theme of the symposium was, Minority Names in Oral and Written Contexts in a Multi-Cultural World, and minority language personal names as well as place names were discussed from both name-disciplinary and cross-disciplinary perspectives. This NORNA report contains nine articles written in the Nordic languages and in English, as well as three articles written in North Sami, together with corresponding versions in Norwegian translation. All the articles are based on the presentations given at NORNA’s 49th symposium.publishedVersio
An analysis of the documentary: “In the wake of modern life, women are becoming leaders”
Get PDFThe focus of my master’s thesis is the statistical analysis of gender differences in education and migration in Greenland. A television documentary: “In the wake of modern life, women are becoming leaders” covers a real story about contemporary issues in Greenland and the ways one is able to have a career and earn a living. I have documented the gender gap between men and women in education and the impact their choices have upon their careers.
I also documented that there is a migration of women out of Greenland. Still the most important demographic changes taking place in Greenland for example Danish population is decreasing besides that the employees high ranking officials from Denmark are replaced by well-educated Greenlandic women in workplaces. In the “traditional” Greenlandic media coverage of such events, reporters have most often used stock video or film from previous reports with regards to the actual “on site” documentation when making stories about the hunters and fishermen and their wives.
In contrast to this, I followed their work by accompanying them specifically at sea. In doing so, I showed how they managed to work along the coast. Interviewees from Ilulissat I interviewed at their homes.
It has been important to me to document for the television viewers, the major differences between men and women in education and career choices. I have tried to present a fair and honest documentary regarding this gender difference. In this issue we should not only see the facts, numbers, and statistics, but find stories and the reality to show that the hunters and fishers, and their wives, are deeply proud of what they are doing, despite society requiring Greenlanders to be educated. I follow two hunters and fishers, their wives and a BA level graduate from University of Greenland, documenting their daily life in 2018 stories in Greenland. I have documented seal hunting that is very important, especially the first seal catch, a boys first catch, a practice we have inherited from our ancestors.Iežan masterbarggus leat statistihkalaš sohkabeale erohusat oahpahusas ja fárrendábiin guovddážis. Mu TV dokumentáras “In the wake of modern life, women are becoming leaders (“Ođđaáigásaš máilmmi riegádeamis nissonolbmot šaddet jođiheaddjin”) mun fuopmášahtán dálá áiggi diliid Ruonáeatnamis ja mo Ruonáeatnanlaččat ellet. Dán muitalusas mun lean dokumenteren sohkabeale erohusaid albmáid ja nissonolbmuid gaskkas oahpahusa dáfus ja mo sin válljemat váikkuhit sin bargoeallima,
Mun dokumenteren maid ahte nissonolbmot fárrejit eret Ruonáeatnamis. Das beroškeahttá lea deháleamos demográfalaš nuppástus mii dáhpáhuvvá Ruonáeatnamis ahte dánskalaš álbmoga sturrodat lea geahpideamen, ja bures oahpahuvvon ruonáeatnanlaš nissonolbmot váldet badjelasaset bargosajiid main ovdal ledjet áššedovdit geat eai lean Ruonáeatnamis eret.
“Árbevirolaš” ruonáeatnanlaš mediareportášain árgabeaieallimis, doaimmaheaddjit geavahit dávjá vuorkávideoid dahje oasi boares reportášain go baicce dálááiggi govaid duohtadáhpáhusas go muitalit ruonáeatnanlaš bivdiid, guolásteaddjiid ja sin eamidiid birra. Mun ges dokumenterejin Ruonáeatnanlaš guolásteaddjiid ja sin guimmiid bargguid ja vásáhusaid go ieš fitnen meara alde ja jearahallen daid sin ruovttuin.
Munnje lea leamaš dehálaš dokumenteret váldo erohusaid nissoniid ja albmáid gaskkas oahpahusas ja bargoeallinválljemis mii dávjá bohciida oahpahusa boasttuerohusas. Mun lean geahččalan ovdanbuktit vuoiggalaš ja rehálaš dokumentára sohkabeale erohusa dáfus, gehččojuvvon duohtaeallima olbmuid linssa bokte.
Mii eat dárbbaš oaidnit dušše duohtadieđuid, nummiriid ja statistihkaid. Mii dárbbašit maiddái muitalusaid ja duohtavuođaid mat muitalit manne bivdit, guolásteaddjit ja sin eamidat leat albma lahkái čeavlái das geat sii leat ja maid sii barget, beroškeahttá das ahte servodagas gáibiduvvo ahte ruonáeatnanlaččat galget oahpu váldit.
Iežan dokumentáras čuovun guokte bivdi ja guolásteaddji ja sudno eamidiid ja maiddái nissonolbmo geas lea bachelorgráda Ruonáeatnan Universitehtas ja dokumenteren sin árgabeaivvi eallima. Lean dokumenteren njuorjjobivddu. Dat lea bivdovuohki maid mii leat árben iežamet máttuin, ja dat lea hui dehálaš Ruonáeatnanlaš kultuvrras, earenoamážit gándda vuosttas sálas.Master Thesis-mi sammisakka tassaapput angutit arnallu ilinniartitaanermi assigiinnginngitsumik inissisimanerat kalaallit nunaani naatsorsueqqissaartarfimmeersut kisitsisit atorlugit paasiniaallunga, nunatsinnit nunanut allanut nuuttatut misissorlugit, taavalu tv-kkut piviusulersaarummik aallakaatitassiorlunga: «Ineriartupiloornerup nassataanik inooriaaseq allanngortinneqarmat nutaalianngortinneqarluni, arnat siuttunngorput». Ima qulequtseraluarakku : «In the wake of modern life, women become leaders”. Atorfillit sulianullu aalangersimasunut misilittagaqarluartut nunatta avataani inunngorsimasut Kalaallit Nunanni najugallit ikiliartornerat, taakkualu atorfii kalaallit arnartaannit ilinniarluarsimasunit atorfigineqalersimapput. Inuiaqatigiinni malunnaateqarluatumik allanngortoqarnera allaaserisanni isiginnaagassiamilu sammivakka.
Kalaallit Nunaanni piniartut aalisartullu taakkulu nuliaat pillugit nunatsinni tv-mi sammineqartarnerat annikitsunnguuvoq, aallakaatitassiaasimasuni tigulaarillunilu imaluunniit tusagassiariarineqareersuni tigulaarilluni aallakaatitani assit aalasut takutinneqaqqittarput, piviusulersarusiannili aallakaatitassami taakku takutilluarniarpakka.
TV-kkut piviusulersaarutilianni allatut periaaseqarlunga tusagassiaraakka, tassa piniartoq aalisartorlu taavalu puisimik pernganniartoq angalaqatigalugit malinnaaffigaakka. Malinnaaninnilu sinerissap avataani qanoq sulisarnerat takutippara, taavalu angerlarsimaffianni apersorlugit. Aquuteralallutik inuussutissarsiortut qanoq sulisarnersut takutissallugu pingaartissimavara, ingammik angutit arnallu ilinniakkap tungaatigut inissisimanerisa assinnginnerujussuat assiginnginngissutillu annertunera ersersinniarlugu. Angutit arnallu ilinniarnerup tungaatigut assinngitsunik angusaqarsimanerat unneqqarissumik uppernarsaatillu atorlugit sammivakka.
Piviusut kisiisa samminagit naatsorsueqqisaartarfimmit kisitsisit, oqaluttuat piviusullu saqqumiunnerisa saniatigut piniartut aalisartullu, taakkualu nuliaat tulluusimaarutissaqarluartut, imarmiit nunamiillu pisat piareersarlugit nerisassiaralugillu nuannarilluaraat takutippara, naak inuiaqatigiinni suaartaatigineqaraluartoq kalaallit ilinniagaqassasut. Piniartut, aalisartut taakkualu nuliaat arnarlu Universitet-mi ilisimatusarfimmi Bacheloritut ilinniaqarsimasoq 2018-mi ullluinnarni inuunerat malinnaavigaakka. Siuaasatsinnit kingornussaq puisimik perngarnerup pingaaruteqassusia aamma sammivara.publishedVersio
Diiddaid ja sátnevádjasiid geavaheapmi buolvvas bulvii: Muittuhussan mánáide, nuoraide ja rávisolbmuide
Get PDFDán masterbargu fáddá lea movt diiddaid ja sátnevádjasiid geavaheapmi lea leamaš ovdal, movt dat doaibma dál ja movt daid sáhtášii heivehit ja ođastit boahtteáiggi várás oahpahusas. Sámemánáid bajásgeassimis leat diiddat ja sátnevádjasat leamaš guovddážis, daid bokte leat mánáid hábmen olmmožin, eastadan mánáid mannamis sorbmái ja oahpahan mánáid šaddat iešbirgejeaddjin. Dutkamuša váldogažaldagat leat movt diiddaid ja sátnevádjasiid geavahemiin leat ávkkástallan ovdal, movt dál ávkkástallet daid ja movt daid sáhttá heivehit dálá sámi servodahkii, ja movt sáhttet diiddat ja sátnevádjasat leat ávkin skuvllas. Váldoteoriijat dán barggus leat sámi árbevirolaš máhttu, sámi oahppanoaidnu, ja sosiokultuvrralaš teoriija. Masterbarggu dutkanmetoda lea narratiiva metoda ja ságastallamii oassálaste ovcci diehtoaddi: vuorrasit olbmot, váhnemat ja oahpaheaddjit. Sámemánáid bajásgeassimis leat sihke ovdal ja dál diiddat ja sátnevádjasat anus ja ávkin, muhto eallinvuogi rievdama dihte šaddá heivehit ja ođastit daid vuoi heivejit dálá sámi servodahkii. Skuvllas lea dárbbašlaš heivehit diiddaid ja sátnevádjasiid vuoi fátmmasta buot ohppiid.The theme of this master’s these is how the use of diida (superstition) and proverbs/sayings have been in the past, how they are used now and how one could adapt and renew them for educational purposes in the future in teaching. The use of diida and proverbs has been central in sámi child rearing, through them they have shaped children into adults, preventing children from getting into danger and taught children to become independent. The main question is how the use of diida and proverbs was of use before, how the use of diida and proverbs are of use in today’s society, and how the use of diida and proverbs could it be of use in an educational context. Main theories in the thesis are sámi traditional knowledge, sámi learned perspective, and sociocultural theory. The research method of the master’s thesis is narrative method and we had nine informants who participated, elders, parents and teachers. Diida and proverbs have been useful and in use in sámi child rearing, but because of change in way of life one has to adapt and renew them, so they fit today’s sámi society. In school it’s custom to adapt diida and proverbs, so that they include all students.publishedVersio
Tradisjonell kunnskap og forvaltning av sjølaksefisket
No full textGjennom samtaler med sjølaksefiskere har dette prosjektet funnet frem til tradisjonell kunnskap i et stort geografisk område. Denne kunnskapen presenteres i fem kategorier. Prosjektet har ikke hatt ambisjoner om å dokumentere kunnskapen i sin helhet, verken i bredde eller i dybde, men gir en introduksjon til temaer som kan gi grunnlag for nærmere undersøkelser. De fem kategoriene kunnskapsbærerne har løftet fram omhandler laksens åte, predatorer som utgjør en trussel for laksebestanden, et mer praktisk tema om utøvelsen av sjølaksefisket; «rovær» og redskapsbruk, samt erfaringer med lakseoppdrettsnæringen. Den femte kategorien omhandler den offentlige forvaltningen av sjølaksefisket, og hvordan den ut fra fiskernes egne perspektiv påvirker både bestand og næring.
Resultatene viser at sjølaksefiskernes fokus dreier seg sterkt rundt den offentlige forvaltningens egen påvirkning av laksebestandene, laksens omgivelser og levekår. Dette inkluderer også forhold som de opplever ikke legges til grunn for forvaltningen. Kunnskapen de ønsker å formidle dreier seg særlig om forhold som påvirker laksebestanden negativt, og de forholdene kunnskapsbærerne har løftet frem har i stor grad vært samstemte. De har rettet fokus på de samme temaene, samt at deres opplevelser og erfaringer rundt både laksen, laksens omgivelser, praktiseringen av fisket, og den offentlige forvaltningens betydning, i stor grad er like.
Denne undersøkelsen viser også at kravet om bruk av tradisjonell kunnskap i den offentlige forvaltningen av naturressursene er godt forankret i lovgivningen, men derimot lite konkretisert både i lovens forarbeider og etterarbeider. Nødvendigheten av lokal erfaringsbasert kunnskap er godt reflektert i forvaltningens ulike styringsdokumenter, men oppfølgingen stopper imidlertid der. Planer for implementering av tradisjonell kunnskap i forvaltningens kunnskapsgrunnlag mangler, og det samme gjelder følgelig gjennomføringen.
Det gjenstår en betydelig innsats før lovgivers intensjon om ivaretakelse og bruk av samenes tradisjonelle kunnskap kan anses oppfylt.
Tradisjonell kunnskap er i dag generelt lite innarbeidet i det offentlige forvaltningssystemet, og er nok for de fleste forvaltere et heller fremmed anliggende. Det er derfor også gitt plass i denne boken til en presentasjon av både innholdet i begrepet tradisjonell kunnskap og kunnskapens lovstatus. Boken gir ikke en utfyllende fremstilling av selve kunnskapen i sjølaksefisket. Det er heller fokusert på en bredere fremstilling av kunnskapen, både tematisk og geografisk, og gått mindre i dybden på kunnskapen som formidles.publishedVersio
Mot láidestit mánáid sámi árbevieruide sámi mánáidgirjjálašvuođa bokte
Get PDFDán masterbarggu fáddá leat sámi árbevierut ja sámi mánáidčáppagirjjálašvuohta. Dutkančuolbma lea mo sámi čáppagirjjálašvuohta sámi mánáide sáhttá ovddidit sámi árbevieruid, ja jearaldat lea ahte ohppet go oahppit sámi árbevieruid birra čáppagirjjálašvuođa bokte skuvllas. Dutkanmetoda lea kvalitatiivvalaš jearahallan, ja informánttat leat sámi oahpaheaddjit sámi skuvllain. Jearahallamiidda leat hábmejuvvon gažaldagat mat fas leat juhkkojuvvon golmma oassái. Vuosttaš oassi lea oahpaheaddjit ja sámi mánáidčáppagirjjálašvuođa girjjit, nubbi oassi lea oahpaheaddjit ja sámi árbevierut sámi mánáidčáppagirjjálašvuođa girjjiid bokte, ja goalmmát fas lea mo oahpaheaddjit barget skuvllas sámi mánáidčáppagirjjálašvuođa girjjiiguin. Dutkanbargui lea adnojuvvon kvalitatiivvalaš sisdoalloanalysa. Lassin leamaš maiddái sámi mánáidčáppagirjjálašvuođa girji Áhkubiebmu. Girji lea geavahuvvon vuođđun ja doarjjan ságastallamiidda go lei fáddá árbevirolašvuođa birra. Dan girjjis leat informánttat árvvoštallan mii das lea sámi árbevirolašvuohta, ja mo sáhttá dan atnit oahpahusas. Dutkan gažaldagaid čoavdimii leat adnojuvvon sámi dutkiid teoriijat sámi árbevieruid ja kultuvrra birra. Lassi teoriijat leat vel ruošša dutki Vygotsky dutkosat ja muhtin eará dutkiid čállosat.The theme of this master thesis is Sami traditions and Sami fiction for kids. The Thesis statement is how can Sami fiction for Sami kids promote Sami traditions, and the question is: do pupils learn about Sami traditions at school through Sami fiction. The research method is qualitative interview, and the informants are Sami teachers at Sami schools. For the interview the questions are sorted into three main categories. The first category is teachers and Sami fiction books for kids, the second category is teachers and Sami traditions through Sami fiction books for kids, and the third category is how do teachers work with Sami fiction books for kids at school. The qualitative content analysis method has been used for this research. In addition, the Sami fiction book for kids: Áhkobiebmu is also used. The book is used as a basis and support for the conversations when the topic was about traditions. The informants have evaluated what the Sami traditions are in this book, and how it can be used in teaching. Sami researchers’ theories about Sami traditions and culture have been used in order to answer the thesis statement. Other theories used for this research are the Russian researcher Vygotsky’s work and other researchers’ research work.publishedVersio