Suchergebnisse

The Tornedalians in northern Sweden and the Kvens in northern Norway are two large Finnish speaking national minorities. The Tornedalians was part of the continuous Finnish culture stretching from southern Finland up to the northernmost part of the Gulf of Bothnia. They were integrated in the Swedish kingdom from the 14th century but in 1809, at the time Sweden lost Finland to Russia, they were left on the Swedish side as a small and marginalised minority. In northern Norway a large immigration of Finnish speakers from Sweden and Finland took place in the 18th and 19th century. They were, according to Norwegian tradition, called Kvens and regarded as immigrants who, as time went on, received Norwegian citizenship. The Tornedalians and Kvens share a common Finnish cultural heritage within the transnational area of northernmost Scandinavia called the North Calotte.1 Both minorities were exposed to a harsh assimilation policy from the latter half of the 19th century within each nation state. During most of the 20th century they remained loyal to the majority culture of the state, but in the 1980s a strong political mobilisation and ethnic revitalisation took place, launching new political and cultural organisations. They now emphasized their Finnish cultural heritage and claimed aid from the state for the maintenance of their minority cultures. In the 1990s the political mobilisation was taken even further when part of the Tornedalians in Sweden, and the Kvens in Norway, claimed that they all belonged to a historically ancient Finnish speaking people called Kvens, who was mentioned in historical sources from the Viking Age. This new kind of transnational identity policy was deliberately directed against the Sámi people, who at that time received an official status as indigenous people in Norway, Sweden and Finland. Since the Sámi people claims land rights and political autonomy out of their history from immemorial time, both history and myth has come to be in focus for the Kven movement in their transnational political mobilisation, in order to proof their legitimacy as an ancient indigenous people. The aim of the article is to investigate how the power relation between the Tornedalian minority and the Swedish state changed from the 1930s to the 1990s, and how the expression of ethnic and national identification changed as part of the 1 The North Calotte region was created in the late 1950s, as a specific northern dimension of the Northern Countries [Norden]. It comprised the counties of Norway, Sweden and Finland that were tangent to the Arctic Circle. political mobilisation of the minority. The method for investigating the changed power relations is to analyse the way Tornedalian claims on the state changed and the way new types of political organisation contributed to this. The use of history in the public is an important part of this. Expressions of ethnic and national identification in relation to political mobilisation will be investigated through the reading of some Tornedalian periodicals and journals during the period of investigation. Some comparison is done with the Kven movement in northern Norway. ; Recalling the Past, Silvermuseet

AbstractThe cultural charisma of the Sámi people has served to inscribe them in the nation myths of the Scandinavian states. This charisma was also built into the self‐image of the Nordic countries when they established as a political organisation in the 1950s. While this charisma was to some extent created by leaders of the majority population, its symbolic value has also been used by the Sámi movement as a tool for political mobilisation. The global resistance by indigenous people towards colonialism resulted in a shift of the Sámi people's strategy from national to global action, and in the redefinition from a 'nature people' within the nation‐state to an 'indigenous people' in a global legalistic discourse. At the same time, Sámi politicians strive to unite the different Sámi groups through a common homeland, Sápmi, which crosses the nation‐state borders. The political territory of Sápmi can culturally be regarded as an imagined nation in the same way as a nation‐state, even if it is scattered across four countries. The creation of a Sámi nation also faces the same kind of inter‐ethnic problems as the nation‐state.

Introduction / Lars Elenius -- Nordic legislation on protected areas : how does it affect Sâami customary rights? / Christina Allard -- Conceptions of ethnicity and nature conservation in reindeer herding areas in Sweden and Finland / Lars Elenius -- Rights of the naturised / Tore Andersson Hjulman -- Protecting sacred sites, maintaining cultural heritage, and sharing power : co-management of the SGang Gwaay UNESCO World Heritage site in Canada / Thora Herrmann, Leena Heinèamèaki and Cindy Morin -- Land rights as the prerequisite for Sâami culture : Skolt Sâami's changing relation to nature in Finland / Panu Itkonen -- Nature conservation in Russia : the case of indigenous Sâami rights in the Kola peninsula / Vladislava Vladimirova -- Reimagining governance for 'Yellowstone' modelled national parks in the new era of indigenous legal recognition / Jacinta Ruru -- Engaging with uncertainty : shared governance in indigenous conservation landscapes / Michael Adams -- A space for Sâami values? Sâami reindeer herding and Norwegian national parks / Jan Age Riseth -- International arenas, local space for agency and national discourse as mediator : protected areas in Swedish and Norwegian Sâapmi / Elsa Reimerson -- World Heritage bureaucracy : how it works and how it affects indigenous peoples / Carina Green and Jan Turtinen -- Sâami participatory rights in area protection and management : the influence of the related CBD's programme in Finland and Norway / Antje Neumann -- Contrasting nature, contrasting rights : concluding remarks / Christina Allard, Elsa Reimerson and Camilla Sandstrom