De ti forfatterne er Stein Reegård, Jarle Trondal, Noralv Veggeland, Ole Gunnar Austvik, Bjørg Marit Andersen, Per Kristian Mydske, Per Halvor Vale, Torill Nyseth, Helene Bank og Dag O. Hessen. Temaene de skriver om er EUs Statsstøtteregel, den solbergske staten som reformstat, norsk energipolitikk, konsekvenser av helseforetaksreformen, regional styring. norsk landbrukspolitikk, New Public Management, miljøkrisa og Coronapandemie
This paper examines participation in water management, more specifically in implementing the EU Water Framework Directive (WFD) in Norway. Attainment of the goals of the WFD depends on new ways of coordinating the activities, knowledge and resources of many sectors and levels of government, including the private sector. The WFD explicitly emphasizes broad stakeholder involvement and public participation. The new network arena of River Basin District Water Boards at the regional level and Sub-District Boards at the sub-regional level, cut across existing municipal, regional and national borders. In each River Basin District, broad reference groups are established. Through surveys and qualitative case studies, we examine how this norm of participation is operationalized in the River Basin Districts, and how different actors evaluate it. We find that the reference grou ps have mobilized many actors from civil society and the private sector, but they do not report having influe nce. The role of the reference group is unclear. ; Artikkelen er skrevet i forskningsprosjektet «Water Pollution Abatement in a System of Multi-level Governance: A study of Norway's implementation of the EU Water Framework Directive (WAPABAT), finansiert av MILJØ2015-programmet i Norges forskningsråd.
The aim of this study was to reveal if there is literature about who's still playing Pokémon Go two years after game launch, and whether players report the AR-aspect as part of the reason they're still engaging in the game. Investigating the phenomenon covered widely by news and social media from this angle could be of interest of public health workers with the ambition to replicate the success. We ran a systematic search resulting in 22 articles included, published between 2016-2018. The results revealed that the main part of the included studies were conducted just around game launch (July 2016) and within the first six months Pokémon Go was out "in the wild". AR was in general not questioned about, and there exists different and vague understandings of what augmented reality actually is. We were not able to identify the typical long-term player engaging with the game, and to what extent AR was a part of the prolonged success. The search also revealed a lack of longitudinal studies (with larger, more representative participant groups) about general social and mental health implications of playing the game. The studies imply a successful combination of several game aspects - whether playing for the adventure and discovering new places, family bonding, general game flexibility, "to pass time", a bit of nostalgia – or just for fun. Further studies are needed to understand of which importance it is to implement an AR- or location-based-feature, the importance of branding, what app/game mechanics appeal to the general and how deeply immersive experiences through a mobile screen are able to affect us, dragging us into an augmented world – and keeping us there. ; M-FOL
In this thesis, we compare two organizational reforms within one policy area. How the "Modernization reform for development management" from 2002/03 and the "Reform for the organization of grant management" from 2018/19, affected the relationship between the Ministry of Foreign Affairs and Norad - the Norwegian Agency for Development Cooperation. Central is the political choice of the overall organizational model in the reforms, with two main alternatives: an integrated model in which the directorate becomes part of the ministry, and a delegated model that assigns the directorate additional tasks (enhanced vertical autonomy). In the thesis, we examine what led to the reform in 2003, and whether the newer reform can be regarded as a continuation of the 2003 reform. We have chosen to base our analysis on the theoretical framework for reforms by Pollitt and Bouckaert. The thesis is a comparative case study, and the analysis is based on three types of data sources: semi-structured interviews, document analysis, and media coverage. In the thesis, we find that several driving forces contributed to the initiation of reform in 2002/03, but that the Minister of Development's political ambitions must be regarded as a main reason to reform. The result of the reform was a mixed model, which can best be explained by the interaction - or tug-of-war - between two ministers, between foreign policy and development policy and the meeting between political desires and what was administratively feasible. Unresolved issues in the 2003 reform led to constant attempts to find an administrative balance in the years between the two reforms. In 2019, driving forces within the political system, especially party politics, became decisive for the choice of model, after the political party KrF (the Christian Democrats) entered the government. By studying the two reforms over time, we show in the thesis that ongoing discussions about the interface between politics and administration, as well as tensions between foreign policy and development policy interests, were central to the reform processes. This may help explain why reforms are repeated. The thesis is a contribution to understanding reforms in a context that also includes the time perspective. ; publishedVersion
Begrepet siida er kjent over hele Sápmi. Så langt tilbake i tid vi kan vite, har siidaer vært der som noe som vi kan forstå som samiske lokalsamfunn. Det som i dag gjenstår av videreførte næringsutøvende og levemåtepraktiserende siidaer, er siidaer som har arbeidet med reinflokker som sitt sammenbindende element. Denne siidatradisjonen har vært levende frem til i dag spesielt i Kautokeino- og Karasjokområdet i Norge, det vil si i det området hvor det foreliggende studiet er gjort. Imidlertid lever den fortsatt i krysspresset mellom representasjonen av tidligere østlige siidaer i litteraturen og den forvaltningsmessige praktisering av reindriftsloven. Bildet av en fasttømret organisering i de østlige siidaer og opphør av de såkalte veidesiidaene har usynliggjort forbindelseslinjene mellom tidligere og dagens siidaer og også ført til oppfattelse av siidasystemet som ikke-eksisterende. Reindriftslovgivningen har på sin side skapt og utviklet et alternativt reinbeitedistriktssystem. Etter at siidaen i prinsippet ble anerkjent ved reindriftsloven av 2007, har problemstillinger og forvaltningspraksis med opphav i reinbeitedistriktssystemet allikevel fått lov til å prege tilnærmingen til siidasystemet. For å kunne rehabilitere siidaer og siidasystemet er det ingen veg utenom å plukke opp og ta utgangspunkt i forbindelseslinjene som ligger i videreføringen av siidaer gjennom tidene. Det går ut på å ta utgangspunkt i siidasystemets egne begreper, forståelsesformer og prioriteringer. I dag dreier det seg først og fremst om å ekstrahere og fremlegge siidaers felles begrepsbruk og tradisjonelle kunnskaper i arbeidet med reinflokker, men også å rette blikket mot tradisjonelle anskuelsesformer som ligger bak praksisene i siidautøvelsen. Blant annet ligger i dette et grunnlag for å synliggjøre settinger og tilpasning i forholdet mellom siidautøvelsen og dens naturgitte omgivelser, og også problemstillinger og sider ved avklaring av forhold mellom siidaer i prosessen mot rehabilitering av siidasystemet. Fastsettelse av ytre rammer for reinbeitedistrikter og siidaer har tematisk sett vært et møtepunkt mellom reineierne og offentlig forvaltning, et møte som så langt ikke har hatt siidaers tradisjonelle kunnskaper og tenkemåter som sitt utgangspunkt og sentrum for oppmerksomhet. Det foreliggende studiet tar for seg eksempler på tradisjonell samisk livsanskuelse og måter å nærme seg siidaer ut fra deres egne begreper og praksiser. Som reingjeteren forholder seg til kantene av flokken så forholder disse tekstene seg til betydningsfulle aspekter av siidaer generelt og ikke til det indre liv i noen spesifikk siida. ; Siidadoaba lea oahpis miehtá Sámi. Siiddat leat leamaš juo nu áigá go mii oba diehtit. Dat siiddat mat leat buolvvas bulvii doalahuvvon otnážii birgejumi ja eallinlági vuođđun, lea dat siiddat main boazoealut dahket siiddastallama. Dát siidavierut lea leamaš eallevaččat gitta otná rádjái, Norgga bealde erenoamážit Guovdageainnus ja Kárášjogas. Dat dattege ain almmolašvuođas cahket duvdahuvvan dilis, girjjálašvuođa dološ nuortalaš siiddaid ja boazodoallolága hálddahuslaš meannudeami gaskkas. Nuortalaš siiddaid čavga organiserema ja bivdosiiddaid bieđganeami govat leat jávkadan ovdalaš ja dálá siiddaid čanastagaid ja dagahan vel dan ipmárdusa ahte siidavuogádat ii leat šat doaimmas. Boazodoallolágaiguin fas lea ásahuvvon ja ovddiduvvon boazoguohtundistriktavuogádat dasa buohta. Maŋŋel go 2007 boazodoallolágain siida vuođđojurdagis dohkkehuvvui leat buorrin ieš sadjásis, leat aŋkke boazoguohtundistriktavuogádaga vuolggahan áššečoavdimušat ja hálddahuslaš doaibmavuogit beassan báidnit vugiid mainna lágiin ipmirdišgoahtit siidavuogádaga. Jus galgat máhttit fastain árvvosmuhttit siidda ja siidavuogádaga, de eat sáhte garvit bargamuša geaži gávdnat dain čanastagain mat leat doalahan siiddaid áiggiid čađa. Das ii leat earágo vuođđun atnit siidavuogádaga iežas doahpagiid, ipmárdusvugiid ja vuoruhemiid. Dálá dilis ovddemussan fertet lavdit ja ovdan bidjat siiddaid oktasaš doabageavaheami ja árbevirolaš máhtu eallogohkkema birra, muhto maiddái geahččalit čalbmat ipmárdusvugiid mat leat dagolaš siiddastallama duohken. Earret eará lea dás vejolaš oidnosii dahkat siiddastallama ja eatnamiid gaskavuođa meriid ja heivehusaid, ja nu maiddái siiddaid gaskavuođa gažaldagaid ja čilgejumi dárbbuid das go galgat bargagoahtit fastain árvvosmuhttit siidavuogádaga. Siiddaid ravdameriid čilgejupmi lea leamaš boazoeaiggádiid ja almmolaš hálddahusa deaivvadeami sáhkafáddán, deaivvadeapmi mas dán rádjái eai leat adnon siiddaid árbevirolaš máhtut ja jurddavuogit sáhkavuođđun. Čállagiin maid dás bijan ovdan, guorahalan ovdamearkkaid das maid sápmelaččat leat árbevirolaččat diđoštan ja vugiid beassat siiddaid lagabuidda alddeset doahpagiid ja doaibmavugiid bokte. Dáid čállagiid lean jurddahan lohkamuššan sihke siiddaid olbmuide ja earáide. Nugo guođoheaddjit bissot ealloravddain, de dáid tevsttaid guorahallamat nai bissot siidaravddaid diđošteapmin, eaige mana guđege siidda sisa. ; The concept of siida is well-known throughout the Sápmi. Far back in time there have been local Sámi communities called siidas. Siidas having reindeer herding as their unifying element are today the only ones representing a continuous practice of traditional siida livelihood and way of life. They represent an ongoing siida tradition up to now, especially the siidas in Guovdageaidnu and Kárášjohka in Norway, i.e. in the region where the present research has been carried out. This tradition, however, still lives under pressure from the representation of the eastern siidas in literature on the one side and the administrative way of practicing the Reindeer Husbandry Act on the other side. The image of a stable organization in the eastern siidas and the end of the hunting siidas has veiled the connecting lines between the past and present siidas and also led to an understanding of the siida system as non-existent. On the other hand, legislation on reindeer husbandry has led to construction and development of an alternate organization, the Reindeer Herding District system. The new Reindeer Husbandry Act now has acknowledged the siida as a basic unit, but issues and governing practices originating from the reindeer herding district system have still been allowed to shape the approach to the siida system. The process towards rehabilitation of siidas and the siida system contains no ways round the method of picking up the connecting lines between past and present siidas and taking them as our starting points. This implies taking the siida system's own concepts, premises of thought and priorities as our starting point. Today it means primarily to extract and present the siidas' shared concepts and traditional herding knowledge, but also to look towards the traditional world view behind the siida practices. This provides, among other things, a basis to elucidate settings and adaptation in the relationship between siida and its natural surroundings, and also issues and ways of settling different matters in the process of rehabilitation of the siida system. Determination of outer limits for reindeer herding districts and siidas has been a thematic meeting point between reindeer herders and government. So far these meetings have not taken the siidas traditional knowledge and ways of thinking as their primary starting point and focus of attention. The present research examines examples of traditional Sámi beliefs and ways to approach siidas based on their own concepts and practices. These texts are meant to be read by both siida members and others. As the reindeer herder primarily relates to the edges of the herd, likewise these texts relate to important aspects of all siidas and not to the inner life of any specific siida.
