Sámi University College (Brage)
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Sámi dieđalaš áigečála
No full textJohan Turi dovddus girji Muitalus sámiid birra devddii čuohte jagi 2010. Mearkadáhpáhusa ja Johan Turi eallinbarggu gudnin Sámi allaskuvla lágidii ávvuvahku skábman 2010. Ávvuvahku áigge dollojuvvui ávvuseminára. Dán seminára ovdanbuktimiid vuođul leat dán temánummira artihkkalat čállojuvvon.
Muitalus sámiid birra gullá sámi girjjálašvuođa klassihkkariidda, dasgo dat lei vuosttas sámi čállin sámegiel girji. Čállimii Turi oaččui veahki Dánmárkku
dáiddáris Emilie Demant’as (maŋŋá Demant-Hatt), guhte doaimmahii Turi teavsttaid
girjin ja jorgalii dan dánskkagillii. Su ánssus Turi čálus šattai dovddusin ja beakkálmassan Eurohpás juo 1910–1930-logus. Girji jorgaluvvui máŋgga gillii ja erenoamážit antropologat, etnográfat ja oskkoldatdutkit beroštišgohte das. Girjjiinis Turi dagai dovddusin sámiid eallima, muhto seammás su teaksta lea šaddan divrras kultuvrralaš árbin sápmelaččaide alcceseaset.
Nugo dán temánummiris boahtá ovdan, de sápmelaš dutkiide Turi girji lea gáldu, mas lea goistemuš, leš dal sáhka girjjálašvuođas, filosofiijas, historjjás, sámegielas,
duojis dahje dáidagis. Sierra fágasurggiid olbmot leat lahkonan Johan Turi girjji iežaset vuolggasajiin ja oaidninvugiiguin, mii čájeha dán teavstta riggodaga
ja máŋggabealatvuođa
Sámi báikenamaid dáruiduhttin Várjjaga guovllus Norgga uniovdnaáiggi loahpas
Get PDFMo Fárrennurki lea šaddan Farkollen dárogillii muhto FárrenjeaggiFerdesmyra? Manin Daasoaivi lea jorgaluvvon Lyngklumpen-nammandárogillii? Manin sámi báikenamaid dáruiduhttin lei Norgga eiseválddiidguovddáš politihkka Finnmárkkus 1800-logu loahpa rájes? Manin leatain erohusat sámi luonddunamaid ja ássanbáikkiid namaid virggálašanus?
Dáidda ja olu eará gažaldagaide leat vástádusat dán dutkamušasmas guorahallojuvvo sámi báikenamaid dáruiduhttin sihke servodatlašja gielalaš oainnus Norgga uniovdnaáigge, 1800-logu loahpa rájes. Dátdutkamuš lea fágalaš oasteapmi mii rahpá sámi báikenammadutkamiioa lahkonanvugiid daningo das deaivvadit báikenammafága, geogra ija, historjjálaš kartogra ija ja servodathistorjá.
Girji lea doavttirgráda dási dutkamuš muhto lea dasa lassin oaivvilduvvonávkin sámi nammagáhtten- ja giellapolitihkalaš bargui. Datheive maid lohkamuššan buohkaide geain lea beroštupmi vuodjuteanet sámi báikenamaid dáruiduhttima duogážii, váikkuhusaide jabohtosiidda.This doctoral dissertation is a multidisciplinary study of the treatment of Sáminomenclature in official use and of the creation by political means of Norwegianplacenames in indigenous Sámi areas up to the end of the unionification periode(1814–1905). The state of Norway initiated a harsh policy of assimilation in themiddle of the 19th century targeting minorities in northern Norway. TheNorwegianizing Sámi place names played a significant part in the intentionalassimilation policy.In the social analysis, the question of why Sámi placenames wereNorwegianised is discussed, with particular reference to theories of geography andhistorical cartography. In the linguistic analysis, the main purpose is to show ways inwhich Norwegian place names were created through translation and adaption fromthe original Sámi names. This analysis is based mainly on contact onomastic theories.The research area is in the eastern part of the county of Finnmark, especiallyUnjárga and Mátta-Várjjat, which are traditional settlement areas of both Sea andSkolt Sámi populations. The production of the first topographic maps in the county ofFinnmark at the end of 19th century has affected the choice of the research area. Theuse and choice of place names is analysed mainly in the context of mapping but alsoas a part of the land purchasing activities.Toponymic silence and toponymic subjugation are consequences ofNorwegianizing Sámi placenames. These strategies were consciously used as a meansof constructing Norwegian settlement history, and creating and strengthening theterritorial idea of the nation state. Toponymic silence has especially affected Sáminames of settlement, while toponymic subjugation is mostly used to make ahierarchical difference between Norwegian and Sámi nature names.Linguistically, the creation of a Norwegian name based on a Sámi placenamehas often caused morphological and semantic problems because of the structural andlexical differences in the languages. Different authorities have often used differentloan strategies in creating a Norwegian name from the original Sámi. This practiseillustrates clearly that these Norwegian names originally were lacking any tradition ina local, oral place name use
Writings from the Arbediehtu Pilot Project on Documentation and Protection of Sami Traditional Knowledge
No full textThis book explores various aspects of work with Sami traditional knowledge. The articles highlight community work, legal questions and legislation, ethics of documentation, institutional relationships, history and identity, information technologies, transmission, management and legitimacy of traditional knowledge. The book is a result of the Árbediehtu Pilot Project on the documentation and protection of Sami traditional knowledge. The project was conducted in the period 2008–2011 by five indigenous Sami institutions: Sámi University College, Árran – Lule Sami Centre, Sea Sami Centre of Expertise (Mearrasámi diehtoguovddáš), Saemien Sijte – South Sami Museum and Cultural Centre, and the museum association RiddoDuottarMuseat. Article summaries are provided in North, Lule and South Sami languages. This collection of articles is for students, researchers, educators, policy makers, museum and archive staff and anyone else interested in Sami traditional knowledge. This book also serves as general academic reading, and is therefore worth reading for anyone interested in the theoretical and practical aspects of the documentation of indigenous knowledge
Dekoloniserema akšuvdnadutkamuš Ruoŧa beale Sámis
Get PDFSámit leat nugo earáge álgoálbmogat guhká (1900-logu álggu rájes juo) rahčagoahtán heivehit skuvlavuogádaga iežaset dárbbuid ja árvvomáilmmi mielde. Dán girjjis sáhtát lohkat mo dákkár sámáidahttináigumušaid geahččaleimmet duohtandahkat Ruoŧa beal Sámis. Skuvlaovddidanbargu álggahuvvui guovtti sámi skuvllas masa heiveheimmet dutkama, oahpaheddjiid gelbbolašvuođaloktema ja dokumenterenvugiid, mat čájehit bargoproseassa. Girji váldá vuolgaga das ahte sámit dárbbašit dekoloniseret iežaset, ja čilge mo dákkár dekoloniseren gievruda ja árvvasmahttá olbmuid sin iežaset servodagaid hukset, dearvvašmahttit ja buoridit. Lea vuosttaš gearddi ahte čađahuvvo akšuvdnadutkan sámi skuvllas, dutkan maid skuvlabargit ieža ovttas dutkiiguin leat mielde hábmemin ja mii rievdada skuvlapraksisiid. Girji lea oaivvilduvvon skuvlajođiheddjiide, oahpaheddjiide, skuvlabargiide, oahpaheaddjeoahpu studeanttaide, pedagogaide, dutkiide ja áinnas politihkkáriidda ja muđui buohkaide geat beroštit ”váldit ruoktot” iežaset kultuvrra ásahusaid bokte, leš dal dat skuvla, dearvvašvuođasuorgi, organisašuvdna, girku, duopmostuollu dahje fitnodat mas lea sáhka.Girjji vuođđun lea skuvlaovddidanbargu, mii čađahuvvui Ruoŧa bealeSámis, 2005−2007. Sámeskuvllat Johkamohkis ja Jielleváris válde iežainitiatiivva dutkanbirrasiiguin bargat ovttas ja dalá rektorat, Gudrun Kuhmunen, Carina Sarri ja Kerstin Pittsa Omma bivde Gunilla JohanssonaLuleju teknihkalaš universitehtas ja mu Sámi allaskuvllas jođihit dutkanprošeavttanannen dihte sámi perspektiivva skuvladoaimmas. Bargovuohkinválljejuvvui akšuvdnadutkanmálle, mii eaktuda, ahte dutkit jabargit ovttas ođasmahttet ja nuppástuhttet praksisa.Váikko sámi politihka áigumuššan fargga čuohtejagi juo lea leamašansámevuođu hukset skuvlii, de dat ii leat ollašuvvan. Ja váikko Ruoŧa bealeja Norgga beale Sámis leat dál almmolaččat dohkkehuvvon sámi oahppoplánatmat deattuhit sámivuođa ovddideami skuvllas, de ii leat dátgedáhkidan sámi skuvlla sámi mánáide. Dutkamušat čájehit, ahte okta sivvansáhttá leat ahte váldoservodaga kultuvra lea buori vuoimmis ja báidnásakka sámiid jurddašeami ja sámi oahpaheddjiid mentalitehta. Koloniseremaváikkuhusaid sáhttá njulget dekoloniserema bokte, mii lea burgitkoloniserema váikkuhusaid, oaidnit daid ođđa čalmmiiguin ja veahkehitkoloniserejuvvon álbmogiid gudnejahttigoahtit iežaset duogáža. Dekoloniserendoaba lea áigeguovdilis ja ollu geavahuvvon álgoálbmot dutkamušainja leage dán akšuvdnadutkamuša guovddáš doaibma, − dekoloniseretsámeskuvlavuogádaga.Mu bargun dán dutkanprošeavttas lei čuovvut oahpaheddjiid oahppama jasin ovddidanbargguid proseassa, ja čilget mii ja mo dat dáhpáhuvai.Buvttan ovdan maid dákkár praksisođasmahttin ja dekoloniserenbargugáibida vai lihkostuvvá. Dutkamuš galggašii maid leat ovdamearka miimovttiidahttá sámi politihkkáriid, skuvlaeiseválddiid, skuvlarektoriid jaoahpaheaddjijoavkkuid álggahit sullasaš bargguid iežaset guovllu sámiskuvllain.Dán mu guorahallamis boahtá ovdan, man gáibidahkes bargu lei oahpaheddjiidegávdnat alcceseaset sámi doaibmalanja; sii dárbbašedje dasasihke oahpu, bagadeami ja lassi áigeresurssa. Muhto daiguin eavttuiguinlea vejolaš ovddidit sámi sisdoalu ja váldit sámi oahpahanvugiid skuvlii.Ođas dán dutkanbarggus lea, ahte mii geahččalat konkretiseret mii sámikultuvrralaš- ja árbevirolaš diehtu lea, makkár árbevirolaš oahpahanvuogit gávdnojit ja mo daid sáhttá heivehit skuvlla pedagogalaš praksisii. Girjjisválddahalan oahpaheddjiid ovddidanbargguid sin ovdanbuktimiid ja ságastallamiidvuođul ja guorahalan, man láhkai dat ovddastit ođđa ja ođasmahttipraksisiid sámeskuvllain. Oahpaheaddjit loktejit sámi árbevieruidpedagogihkkan, systematiserejit, analyserejit, ođastit ja heivehit daid ođđarámmaid sisa. Dien láhkai oaidnit, mo sámi oahpaheaddjit ohppet transformeretkultuvraset skuvlii. Vuođu leat váldán Balto “sámi árbevirolašbajásgeassin”, teoriijas man implementerejit praksisii. Teoriija geavatlašávki ja doallevašvuohta boahtá ovdan praksisođasmahttiin.Olles dutkanprošeakta čájeha ahte skuvllat eai bastte okto dákkár ovddideamičađahit ja skuvlaeiseválddit, geat leat doaba- ja rápmaevttoheaddjit,fertejit aktiivvalaččat doarjut ovddidanbarggu. Sámeskuvllaid stivrendokumeanttat, lágat, plánat ja njuolggadusat galget leat sámiid iežasethálddus ja Sámedikkiid duohkin mearridit. Váilevaš diehtu ja máhtulágaid, konvenšuvnnaid, julggaštusaid ja ortnegiid birra, mat dorjot javuoigadit sámi rivttiid, lea okta stuorra hehttehus ovddideapmái. Sámiskuvlajođiheaddjit ja oahpaheaddjit dárbbašit skuvlejuvvot riektesuorggisgo gártet bealuštit ja ákkastallat sámi mánáid ja ohppiid rivttiid. Maiddáieiseválddit ja politihkkárat, ležžet sii sámit dahje earát geain leamearridanváldi, dárbbašivčče diehtit iežaset formála geatnegasvuođaid. Siiberreše maid diehtit maid koloniseren lea dagahan sámi álbmogii jamakkár hástalusaid dát buktá.Dutkamuša bohtosiidda gullet eandalitge dán barggu teorehtalaš guorahallamatsámi árbevirolaš ja árvomáilmmi diehtovuogádaga birra, bajásgeassinvuogádagaja dáidda gullii ii-oinnolaš beliid birra. Hástalussan leaain dievasmahttit sámi diehto- ja árvovuođu, hukset sámi filosofalaš vuođusámi skuvlavuogádahkii. *************************************************************************The background to this book is the efforts of advancing the educationalsystem that took place in Swedish Sami area between the years 2005 and2007. On their own initiative, the Sami schools in Johkamohkki/Jokkmokkand Jiellevárri/Gällivare contacted the researchers requesting them tocollaborate and the current headmasters Gudrun Kuhmunen, Carina Sarriand Kerstin Pittsa Omma requested Gunilla Johansson at the University ofTechnology in Luleå and myself at the Sami University College in Kautokeinoto coordinate a research project aimed at enhancing the Samiperspective within the work of the school. The ”participatory actionresearch model” was the methodology chosen, presupposing thatresearchers and workers cooperate in reviewing and altering existingpractices.Even though Sami political intentions for almost a hundred years hasaimed at enhancing the Sami foundation of the education system, successis still pending in this regard. And although Sami education plans andprograms underlining the demand to promote the Sami perspective inschools have been approved both in the Swedish and Norwegian Samiarea, this achievement has not ensured Sami schools for Sami children.These investigations show that one of the reasons could be that the cultureof the dominant society is in a strong position and as such has a heavyinfluence on the Sami way of thinking and the mentality of Sami tutors.Through decolonisation it should be possible to rectify the influencecaused by colonisation. This ought to be carried out by disclosing theresults of colonisation, evaluating them with new eyes and encouragingcolonized peoples to appreciate own backgrounds. The notion of decolonisationis topical and often applied in indigenous research works and thus isof paramount interest in this type of action research - decolonising themethods of Sami schooling.My part in this research is to monitor the learning of teachers and theprocess of their promotional work and elucidate what happened and how itprogressed. I further adduce reasons for what this kind of renewal ofpractice and decolonizing efforts demand in order to succeed. The researchshould also become an example in encouraging Sami politicians, schoolauthorities, headmasters and teacher groups to initiate similar endeavoursin Sami schools in their own area. My investigations brought to light thestruggle facing teachers in finding a Sami working space; they need both learning, advice and additional time resources. However, with these termsit will be possible to promote Sami content and bring Sami teachingmethods into the schools.A new aspect in this research is that we try to put into concrete terms whatSami cultural and traditional knowledge is, which traditional teachingmethods exist and how one could incorporate these into the pedagogicpractices of the school. In the book, based on tutor’s efforts, presentationsand discussions, I give an account of how they manage to present new andrenewing practices in school situations. The teachers table Sami traditionsas pedagogics, systemise, analyse, revise and adapt them into a newframework. In this fashion we see how Sami teachers learn to transformtheir own culture into being an intrinsic part of the school. We have basedour work on Balto’s theory addressed in her thesis ”Sami traditionalupbringing” which will be put into practice. The practical benefit and thetenability of the theory will be visible in the renewing of practices.The entire research project shows that schools alone do not manage toaccomplish this kind of progress and school authorities, being those whosuggest terminology and frameworks ought to support these developmentefforts. Managerial documents, acts, plans and regulations for Samischools must be controlled by the Sami themselves and the Sami parliamentmust hold the decision making authority. Insufficient knowledge andcompetence on legal aspects, conventions, declarations and systems thatfavour and affirm Sami rights, are considerable obstructions to progress.Sami school leaders and teachers are in need of learning about rights issueswhen they face tasks of defending and arguing in favour of the rights ofSami children and students. Authorities and politicians with decisionmaking power, also, be it Sami or others, are in need of knowledge abouttheir own formal obligations. They should further know what colonisationhas inflicted on the Sami people and what challenges this fact brings forth.Results of this research certainly include theoretical investigations on Samiinherited habits and values with regard to knowledge and upbringingsystems are attached and the invisible aspects herein as well. The challengestill remains to accomplish a Sami knowledge and value basis and to buildup a Sami foundation for a Sami school system
The Kola uezd Sámi in 16th – 18th centuries: Model of the social structure
No full textДанная монография является расширенным изложением канди-датской диссертации, защищенной в 2007 году. Основная тема книги — реконструкция социальной структуры саами Кольского уезда в XVI−XVIII веках. Для решения поставленной задачи автором был использован системный анализ.
Многие архивные материалы, касающиеся саами Кольского уезда, впервые вводятся в научный оборот. Автор предлагает оригиналь-ную методику анализа собранного материала, основанную на меж-дисциплинарном подходе и применении современных информа-ционных технологий.
Специфика подхода М.Г. Кучинского состоит и в том, что в основе исследования лежит история конкретных людей. В результате, эта книга рассказывает не только об абстрактных социальных структурах, но и о прямых предках современных саами.The Kola uezd Sámi in 16th – 18th centuries:
Model of the social structure.
The target of this research is to reconstruct the social structure of the Kola
uezd Sámi in 16th – 18th centuries. This research in its base contains the
systems approach and is interdisciplinary. The specified target is
ethnological and it determines the circle of questions that the source give
answers to. The sources, on the other hand, are historical and often contain
mass material. Thus, the methods of working with the sources are closer to
the quantitative methods of social history and historical demography. In
order to correctly understand the “answers of the sources” and in order to
process them, we have also used methods of the source criticism and
historical anthropology. The work with the spatial reflection of the model
was based on the methods of historical geography. The “source answers”
that were obtained as the result have been interpreted using ethnological
and sociological methods as was needed. The general method of the whole
research was modeling.
The first chapter entitled “The Sources” contains information about
the sources used and the methods of their processing. It examined the state
of the source base, analyzed the typology of the sources and their
informational content. Different censuses were used as the main sources.
Thus the chapter describes in detail all the census of the Kola uezd in the
pertaining period.
The second chapter entitled “The Methods and Procedures” offers
methods of building a model on the basis of empiric material extracted
from the sources available: a complicated, open dynamic system and its
social structure as the subsystem. The building material for the model was
information, which was processed using mathematical logic. The set lies in
the base of any system description. Thus it was suggested to regard the
Kola uezd Sámi society as a dynamic set that possesses inside structure. As
a matter of fact this inside structure constitutes the social Sámi groups of
this study. The types of these institutes have been examined as the subset.
A base containing 6627 records containing personal information has been
created in order to process the information.
As the main method of modeling the censuses were used as the
average crossection of the society. The creation of these links between the
“crossections” (the censuses information) is, in fact, the modeling of the dynamic. The content of this procedure consists of uniting the information
from different sources into a model. It implies identification of the information
about objects/phenomenon contained in different volumes. This
specific procedure is the technological backbone of the whole research.
We offered identification techniques for three types of objects/phenomenon:
people, geographical objects and groups. As a result of this work,
out of 4502 records of male fixed in siidas that were recorded in the
censuses in the period from 1678 to 1763, 2133 male fixed in siidas were
traced. The placenames that were mentioned in our sources were identified
with geographical objects and depicted on the map using GIS. As a result
of the conducted procedure of graphical identification 327 objects have
been presented. In the book practically all groups of Sámi in the 16th – 17th
cc. that were mentioned in the sources have been identified. Since these
groups in the sources were connected to certain geographical objects, it
was possible to map their areas.
In the chapters described a cognitive model has been developed. The
third chapter, entitled “The Social Structure” was devoted to filling this
model with empiric material and thus creating a substantial model. This
chapter examines the main researched elements of the Sámi society: siida,
patriline, family unit and vezha. The examined elements were presented in
dynamic form and in view of the regional specifics. On the basis of these
materials the dynamic of the population numbers of the Kola uezd Sámi in
the researched period has been researched. This allowed to make a range
of conclusions about the social processes.
The allocation of the Sámi groups and their areas have mostly
remained unchanged throughout the time period in question. It leads to the
conclusion about the existence of a system of allocation of the siida. Siida,
nominated as the “pogost”, was a very stable institute. The documented
length of the existence of some these social units are more than 400 years.
In the time period in question Sámi did not tie the origin of the siida with
certain people. Siida was a unity of people connected with the area of their
habitat. During this whole period the taxation policy influenced the
strengthening of the role of those siida who acted as the group subject to
taxation.
The male population of the siida was quite stable. From generation
to generation most of the men mostly remained in the same siida. The
social importance of the patriline at the time in question was expressed in
the performance of land inheritance functions in certain areas. In the Sámi
society the dominating tendency was for the newlyweds to settle in the
siida of the husband, but separately from the parents. Most of the family
units, in their composition, were similar to the nuclear family. Family units were not just groups of close relatives, but a minimal social-economic
elements, that could be temporary.
Personal composition of the vezha, dwelling site did not form
according to the patrilineal principal. It included family units created by
representatives of different patrilines. In most siida vezha was not a stable
social element. As a result of the tax reform of 1678/79 vezha was set
equal to the Russian dvor (house with household) and became subject to
taxation. This led to further decrease of importance of the vezha collective
body.
Thus we see that the model of the social structure was created, and
the goal set before the research was reached. Such factors as stability of the
vezha composition and the size of the family unit together can be interpreted
as indirect evidence of economic specialization. This analytical
method in combination with the dynamics research of the population size
made it possible to make hypothesis about social transformations of the
Sámi society during the time in question. The construction of such
hypothesis is evident of that our model can answer the questions outside of
the basic empiric material. It points to the multipurpose quality of the
methods used
Etniid doaibma árbevirolaš oahpaheamis boazodoalus
Get PDFGirji guorahallá mo mánát ohppet árbevirolaš máhtuid boazodoalus. Ovddeš lunddolaš máhttoevrrideapmi mii dahkkui go mánát bajásšaddelahka siidadoalu lea nohkan. Dattetge leat árbevirolaš máhtutdehálaccat maiddái odne go ovddeš johtolagat, organiserenmálle jabarggut bisuhuvvojit. Gažaldat lea mo mánát ohppet otná dilis, jamakkár hástalusat cuožžilit. Etniin boazodoalus lea dehálaš doaibmamáhttoevrrideami oktavuoas go sii leat eanaš áigge mánáin ovttasbáikedoaluin. Boazodoalu oahpaheamis leat iešvuoat mat gáibiditahte oahppi lea doppe gos barggut caahuvvojit ja dat ii buot áiggiidsoaba oktii gáibádusain otná servodagas. Árbevirolaš oahpaheamiiešvuohta lea maiddái máhttit coavdit cuolmmaid oa dilálašvuoain. Sámi servodagas leat danne hástalusat dasa mo láhcit dilálašvuoadainna lágiin ahte mánát ain besset leat mielde oahppamin joihitárbevirolaš ealáhusaid. Eatnit leat dehalaccat boazodoalu máhtuidevrrideamis, go sii leat eanas áigge mánáin ovttas báikedoaluin. Guorahallan lea dahkkon Guovdageainnus. Dán girjjis leat maiddáidieut eará boazodoaloguovlluin.Girji guorahallá mo mánát odne ohppet árbevirolaš máhtuid boazodoalus go eai jođe šat siidda mielde seamma ollu go sullii 40 jagi áigi dahje go 9-jagi skuvla álggahuvvui. Guorahallan lea dahkkon Guovdageainnus, ja dasa lassin leat maiddái dieđut eará boazodoalloguovlluin. Boazodoalu nissonolbmot leat odne guovddážis bajásgeassimin mánáid boazo¬dollui go mánát leat eanaš áigge etniid luhtte skuvlaváccedettiin. Albmát leat dat geat dávjjimusat leat siidadoalus. Ovddeš árbevirolaš siiddastallan mas olles bearaš jođii ovttas, lea nohkan, muhto boazodoalu iežas siskkáldas organiseren lea dattetge bisuhuvvon mealgat muddui rievddakeahttá nugo siidadoalut ja báike¬doalut. Seammás go organiserenmálle bisuhuvvo, de doaimmahuvvojit maiddái seamma barggut nugo guođoheapmi, gárddástallamat, bohccoávdnasiid dikšun ja dasa lassin duddjon. Organiserema ja bargguid mielde čuvvot máhtut, ja nu leage dárbbašlaš daid fievrridit ođđa buolvvaide. Boazodoalu heiveheamit leat leamaš iešguđetlágánat iešguđetge guovlluin. Nuorta-Finnmárkkus omd. leat nissonolbmot leamaš smávvadálolaččat lassin boazodollui juo 1900-logu álgogeahčen. Guovdageainnus ja báikkuid Kárášjogas lea leamaš nomádaeallin mas olles bearaš lea johtán siidda mielde, gitta 1900-logu gaskkamuddui. 1960-logus huksegohte boazosámit dáluid čoahkkebáikkiide Guovdageainnus ja 9-jagi skuvla álggahuvvui. Mánát šadde eanaš áigge leat skuvllas, ja eatnit maiddái ássagohte čoahkkebáikkiide. Mánáid lunddolaš oahppan beaivválaš bargguid bokte unnui.Mánát ohppet dávjá bargguid bokte daid guovlluin gos boazodoallu doaimmahuvvo. Eatnit boazodoalus leat guovddážis máhttofievrrideamis go mánát leat eanaš áigge sin luhtte báikedoaluin. Dávjá leat maiddái eatnit lágideamen mánáid siidadollui. Boazodoalu siskkobealde leat iešguđetlágán máhtut go dilálašvuođat leat máŋggalágánat. Suolohasain lea mearra maid rasttildit ja mii dagaha ahte sii dárbbašit earálágán máhtuid go omd. nannánorohagat. Boazo¬doallomáhttu lea máhttu maid dávjá ferte oahppat doppe gos doaibma lea, go dilálašvuođat gáibidit iešguđetlágán čovdosiid. Olmmoš vásihage dilálaš¬vuođaid mat eai leat ovttaláganat, ja nu eai gávdnoge čavga njuolggadusat álo dasa mo čoavdit čuolmmaid. Oahpaheapmi láhččojuvvo nu ahte mánná beassá ieš vásihit dilálašvuođaid ja oahppat oaidnima bokte gávdnat čovdosiid. Boazodoalus leage dehálaš oahppat oaidnit, dovdat ja dádjadit. Seamma láhkái go muitalusat ja diiddat eai leat njuolggosánálaččat, de maiddái oahppan dávjá dáhpáhuvvá geažideami bokte. Muitalusat ja diiddat doibmet morálalaš neavvun mánáide, ja muitalusaid bokte ealáskahttojuvvojit guovllut, ja olbmot geat leat mielde muitalusain muittašuvvojit. Boazodoalu giella lea mávssolaš go omd. okta sátni sáhttá sisttisdoallat oalle dárkilis čilgehusa. Mánná oahppá buoremusat go lea doppe gos barggut doaimmahuvvojit. Sámegielas leatge ollu sánit mat gusket duovdagiidda ja main leat dárkilis čilgehusat nugo omd. bohcco ealiheamis ja johtolagas. Giella doaibmá maid gulahallamis, jus dan ii hálddaš de geanohuhttá dat gulahallama eará boazobargiiguin.Boazodoallomáhttu lea árbevirolaš máhttu, ja dan dovdomearka lea ee. ahte máŋggalágan máhtut sáhttet oahpahuvvot oktanaga. Vuoiŋŋalaš máhttu omd. sáhttá oahpahuvvot geavatlaš bargguid olis. Nubbi dovdomearka lea ahte máhttu fievrriduvvo doppe gos barggut doaimmahuvvojit. Dát bealit dagahit ahte lea veadjemeahttun fievrridit boazodoalu ollislaš oahpaheami skuvlii. Boazo¬doallo¬máhtut leat dattetge dehálaččat doallevašvuođa geažil, ja servodat berrešii danne ságastallat mo máhtu seailluhit boahtteáiggis. ************************************************************************************************* The book examines how children, at present, learn the traditional skills needed in reindeer herding, as they no longer follow the herd and the herders – the siida – in the same way as about forty years ago when the 9-year-long school – the compre¬hensive school – was launched. This research has been done in Guovda¬geaidnu (Kautokeino), but it also contains information from other reindeer-herding areas.The women who are involved in reindeer husbandry play at present a central role in training children for reindeer herding, since the children mainly stay with their mothers when going to school. Men are the ones who mostly work with the reindeer. The former, traditional way of herding reindeer in which the whole family moved together is no longer practised, but the inner organization of reindeer husbandry, the system of siidadoallu and báikedoallu – is, to a great extent, unchanged. With an unchanged organization, the tasks, such as tending the reindeer, round-ups, taking care of all the material that the reindeer yields and making handicraft, also stay the same. The herding skills are learnt through organization and the performing of tasks, and they need to be passed down to new generations.In different areas, there have been local variations of reindeer herding. In Eastern Finnmark, for example, women were, to some extent, engaged in farming in addition to reindeer herding as early as the beginning of the 1900s. In Guovdageaidnu and in some parts of Kárášjohka (Karasjok), reindeer herding was nomadic in nature and the whole family migrated with the herd until the mid-1900s. In the 1960s, reindeer-herding Sámi began building houses into the villages in Guovdageaidnu and the 9-year-long comprehensive school was launched. Children ended up in being most of the year at school, and mothers also began to settle in the population centres. Children no longer learnt as much in a natural way, by performing every-day tasks.In reindeer-herding areas, it is typical for children to learn by doing. The mothers who are active in reindeer herding play an important role in passing down the skills to their children, as the children mostly live with them in the population centres. Often, the mothers also do all the preparations so that the children can go to the siida and engage in reindeer work.Because of differences in herding conditions, the skills of the herders vary from place to place. Some herders cross parts of the sea when migrating with their herds to islands, and, therefore, they need different kinds of skills than the herders who stay on the mainland. The reindeer-herding knowledge consists of skills that one often needs to learn on the spot where the activities take place, as the conditions determine how to proceed. Indeed, conditions vary, and, therefore, it is not possible to decide in advance how to solve problems. Learning happens so that children are themselves involved in the different situations; thus, they learn, through experience, to find solutions. Indeed, it is important in reindeer herding to learn to see, know, cope and find one’s way. In the same way as narratives and beliefs tell nothing explicitly, learning also happens often through tips and hints. Stories and beliefs function as moral guidance for children, and, through narration, places become alive and people who are part of the stories are remembered. The language used in reindeer herding is important, as one word can, for example, contain an explanation that is rich in detail. A child learns best by being around when activities take place. The Sámi language abounds in words that are connected with and explain in detail the landscape and, for example, the care and routes of the reindeer. Language is also a means of communicating: not knowing it makes it harder to communicate with other herders.Reindeer-herding knowledge is traditional knowledge, and one of its characteristics is that a variety of skills can be taught simultaneously. For example, spiritual knowledge can be taught in connection with practical work. Another characteristic is that skills are passed down through doing. Therefore, it is impossible to train people for reindeer herding just at school. Still, in terms of sustainable development, reindeer-herding knowledge is important, and, thus, we should discuss how to maintain this knowledge in future
Sámi Radion toimittajien käsityksiä saamelaisen median tehtävistä
Get PDFMedia muokkaa ajatuksiamme joka päivä. Sen mahti on kiistaton ja se vaikuttaa suuresti jokapäiväiseen elämäämme. Media vaikuttaa yhtälailla vähemmistö- kuin enemmistöyhteiskunnissakin. Omakielisten medioiden merkitys on suuri vähemmistöyhteisöissä. Tämä kirja käsittelee saamelaisen median yhteiskunnallisia vaikutuksia saamelaiseen yhteisöön. Tässä pohditaan, kuinka Sámi Radiopäivittäisellä työllään kehittää saamen kieliä ja kuinka se vahvistaa eripuolilla saamelaisaluetta asuvien saamelaisten yhteenkuuluvuutta uutisoimalla saamelaisista ympäri Saamenmaata. Sámi Radio on myös johtava uutismedia ja keskusteluareena saamelaisyhteisölle. Tämä julkaisu on Jyväskylän yliopistossa vuonna 2006 suoritetunjournalistiikan pro gradu -tutkielman pohjalta Pohjoismaisessa Saamelaisinstituutissa toimitettu julkaisu.Omakielisillä medioilla on merkittävä rooli vähemmistöyhteiskuntien kielen ja kulttuurin säilymiselle. Haastatteluaineistoon perustuvassa pro gradu tutkielmassani, jonka pohjalta tämä julkaisu on toimitettu, pohdin saamelaisen median, Sámi Radion, merkitystä saamelaisten yhteenkuuluvuuden vahvistumiselle, saamen kielen kehittymiselle ja saamelaisen yhteiskunnan demokratisoitumiselle. Tutkimustani varten olen haastatellut kahdeksaa saamelaistoimittajaa, joista kolme informanttia on Norjan puolen Sámi Radiosta Karasjoelta ja viisi informanttia YLE Sámi Radiosta Inarista. Tämä tutkimus on kirjoitettu saamelaistoimittajienammatillisesta näkökulmasta, jolloin se todennäköisesti poikkeaa kuulijan näkökulmasta koskien saamelaisradion merkitystä edellä mainituissa tutkimuskohteissa. Sámi Radiolla on olennainen asema saamelaisen yhteiskunnan agendanmäärittelijänä ja vallan vahtikoirana, mutta toisaalta myös saamelaisen maailmanarvojen ylläpitäjänä ja yhteiskunnallisen keskustelun herättäjänä. Sámi Radio on informanttieni mukaan media, joka tekee uutisia saamen kielellä saamelaisista ja saamelaisiin ihmisiin vaikuttavista asioista, saamelaisesta näkökulmasta käyttäen saamelaisia lähteitä. Näin se vahvistaa saamelaista yhteisöllisyyttä, saamelaisia arvoja ja tuo esille saamelaisia näkökulmia. Sámi Radio on tärkeä saamelaisten yhteenkuuluvuuden tunteen vahvistaja neljässä valtiossa asuvien saamelaisten keskuudessa. Se on poistanut monia ennakkoluuloja, koska radion välistyksellä saamelaiset ovat tulleet tietoisiksi eri puolilla saamelaisaluetta asuvista saamelaisista, oppineet kuulemaan eri murteita puhuvia saamelaisia ja saaneet tietoa heidän elinkeinoistaan ja elämäntavoistaan. Nykyajannuoret ja nuoret aikuiset tunnistavat ongelmitta eri saamen kielen murteet ja erilaiset saamen puvut. Sámi Radio on olemassa olollaan nostanut saamen kielen arvoa kielenä, koska saamenkieliset lähetykset ovat mahdollistaneet saamen kuulumisen virallisissa yhteyksissä. Radio on kohottanut saamelaisten kielellistä itsetuntoa, mikä puolestaan on lisännyt saamen kielen käyttöä. Nopeana sähköisenä mediana se myös levittää luomiaan uudissanoja saamelaisten arkikäyttöön. *********************************************************************************************************** Iežasgielat mediain lea mearkkašahtti rolla vehádatservodagaid giela ja kultuvrraseailluheamis. Jearahallanmateriálii vuođđuduvvi pro gradu -dutkosisttan suokkardalan sámi media, Sámi Radio, mearkkašumi sápmelaččaid oktiigullevašvuođanannemii, sámegiela ovddideapmái ja sámeservodaga demokratiseremii. Leanjearahallan iežan dutkamuša várás gávcci sámi doaimmaheaddji, geain golmmas leat NRK Sámi Radio diehtoaddi Kárášjogas ja vihtta diehtoaddi YLE Sámi Radios Anáris. Sámi Radios lea dehálaš sajádat sámi servodaga ageandda hábmemis ja válddigoziheaddjin, muhto nuppe dáfus maiddái sápmelaš máilmmi árvvuid bajásdoallin ja servodatlaš ságastallama boktaleaddjin. Sámi Radio lea mu informánttaid mielde media, mii geavaha sámi gálduid ja rahkada ođđasiid sámegillii sápmelaččaid birra ja sápmelaš olbmuide váikkuheaddji áššiid birra sámi oainnu vuođul. Dakko bokte dat nanne sámi servodaga ja árvvuid, ja buktá ovdan sámi oainnuid. Sámi Radio lea mearkkašahtti sápmelaččaid oktiigullevašvuođa dovddu nannejeaddji iešguđet njealji riikkas ássi sámiid gaskkas. Dat lea geahpedan ovdagáttuid,dan sivas go radio bokte sámit leat šaddan diđolažžan iešguđet sámi guovlluin ássisámiid diliin, leat oahppan gullat iešguđege sámi suopmana ja ožžon dieđuid sin ealáhusain ja eallindábiin. Dálá nuoramus buolva earuha njuovžilit sierra sámi suopmaniid ja iešguđege sámeguovllu gávttiid. Sámi Radio lea lokten sámegiela árvvu giellan. Sámegielat sáddagat leat dahkanvejolažžan dan, ahte sámegiella gullo virggálaš oktavuođain. Radio lea loktensápmelaččaid gielalaš iešdovddu, mii fas bealistis lea lasihan sámegielageavaheami. Jođánis elektrovnnalaš median Radio maiddái buktá ođđa sániid sápmelaččaid árgabeaivválaš atnui. *************************************************************************************************** For minority societies, media that use the language of that group play an important role in sustaining both their language and culture. In my Master’s thesis, I examine how Sámi Radio has strengthened the feeling of unity among Sami, promoted the language and made Sámi society more democratic. I interviewed eight Sámi journalists, three of whom work at NRK Sámi Radio in Karasjok and five who work at YLE Sámi Radio in Inari. Sámi Radio has an essential role to play in the Sámi society: it defines the agenda of and serves as a watchdog for the community, and it also reflects the values of Sámi society and initiates discussion about social issues. According to my informants, Sámi Radio is a medium, which by using Sami sources, broadcasts news in the Sámi language about Sámi and about issues that affect them, from a Sámi point of view. Thus, it strengthens the community and the values of the Sámi, by making Sámi perspectives visible. Sámi Radio plays an important role in consolidating a sense of unity among the Sámi who live in four different countries. It has removed many prejudices because, through the radio, the Sámi have become more aware of those groups that live in other Sámi regions. They have also become accustomed to listening to different dialects and becoming familiar with diverse Sámi sources of livelihood and lifestyles. Young people today easily identify the dialects and the traditional clothing of the different Sámi groups. Through its existence, Sámi Radio has also increased the value of Sámi as a language, because its broadcasts have made it possible to hear the Sámi language in official contexts. Sámi Radio has enhanced the linguistic self-esteem of the Sámi. This, in turn, has promoted the use of the Sámi language. Because communication by radio is fast, it quickly spreads new words coined by its journalists into common usag
Sámegiela ja sámi girjjálašvuođa muhtin áigeguovdilis dutkanfáttát.
Get PDFDát artihkalcoakkáldat lea boa us sáhkavuoruin mat dollojuvvojedje
Sámegiela, sámi girjjálašvuo a ja sámi gielladili symposias Guovdageainnus
skábmamánus 2008. Coakkáldat govvida dálá giela ja
girjjálašvuo a dutkandoaimmaid viidodaga. Guokte artihkkala
vuo uduvvojit symposiai bovdejuvvon váldologaldalliid ovdanbuktimiidda:
E ect of Orthography on Reading Acquisition –
Theoretical and Practical Implications ja Sámi báikenammadutkan –
gielladiehtaga ja fágaidrasttideaddji bálgáid alde. Mu ui váldooassi
artihkkaliin gie ahallet sámegiela oahppama sihke giellaoccodanproseassan
ja giellaoahpahussan. Moatti artihkkala fáttát leat
vuo uduvvon giellaoahpalaš dutkanbargguide, ja okta artihkal lea
sámi girjjálašvuo as. Artihkkalat leat buot sámegillii, earet okta mii
lea e gelasgillii. Buot sámegiel artihkkaliin leat oanehis e gelasgiel
coahkkáigeasut mat leat cohkkejuvvon girjji lohppii