Statens hantering av forskningsresultat i rättsprocessen med Girjas sameby utgör ett hot mot Sverige som rättsstat och kunskapsnation. Åratal av svensk och internationell forskning underkänns och man använder ett språkbruk som skulle kunna vara hämtat från rasbiologins tid. Nu måste staten ta sitt ansvar och börja agera som en demokratisk rättsstat, skriver 59 forskare.

Pite River is a free-flowing water, from the Norwegian border to the Gulf of Bothnia. The River is about 400 km long with a water flow of 160 cubic metres per second. Known for the general public for its waterfalls, streams and good conditions for fishing. For the general public this area is empty, but it attracts a lot of tourists during the summer months, the tourists visits places like Storforsen and Trollforsens rapids. But for the indigenous peoples, the Sami, who have used the area since the dawn of time, the river is a friend that you need to take care of and always respect. Because the Pite River gives life, and it takes life. Every person who reaches the river banks has to be reminded of this.One way of remembering the rivers wilderness is to have stories and songs about it. We find several stories and songs to the river. Among yoikers like Jonas Eriksson Steggo, Jonas Edvard Steggo and Margareta Bengtsson, they sang stories on how to act when you use the natural resources of the river. Unfortunately you can’t find such skilled yoikers today in this area. I will guide you on a journey from the reindeer grazing areas in Norway, over the mountain Sulidälbma, follow the river down to the gulf. The yoiking and the stories from Arjeplog will be the pathfinders to find the soul of the river, the land and its people.

Pite River is a free-flowing water, from the Norwegian border to the Gulf of Bothnia. The River is about 400 km long with a water flow of 160 cubic metres per second. Known for the general public for its waterfalls, streams and good conditions for fishing. For the general public this area is empty, but it attracts a lot of tourists during the summer months, the tourists visits places like Storforsen and Trollforsens rapids. But for the indigenous peoples, the Sami, who have used the area since the dawn of time, the river is a friend that you need to take care of and always respect. Because the Pite River gives life, and it takes life. Every person who reaches the river banks has to be reminded of this.

One way of remembering the rivers wilderness is to have stories and songs about it. We find several stories and songs to the river. Among yoikers like Jonas Eriksson Steggo, Jonas Edvard Steggo and Margareta Bengtsson, they sang stories on how to act when you use the natural resources of the river. Unfortunately you can’t find such skilled yoikers today in this area. I will guide you on a journey from the reindeer grazing areas in Norway, over the mountain Sulidälbma, follow the river down to the gulf. The yoiking and the stories from Arjeplog will be the pathfinders to find the soul of the river, the land and its people.

When Linneaus in his youth made his first excursion 1732 to the north of Sweden, he wrote a diary later published as Iter Lapponicum. He travelled in the summer months and met a lot of the native people in the north, the Sami. Linneaus’ point of view is perceptible for the reader, however, what did the objects of his research think of him. I will discuss in this paper of possible reactions from the Sami people in their encounter with Linneaus. What can we learn from his journey, today? The Sami history lack a great deal of information and documentation from the 18th century and Linneaus’ work is still important to complete that part of the history.

High-quality Sami literature includes works published in any of the Sami languages. The Sami publishing houses cannot publish books without special grants or political support. Norway is most generous to provide cultural sponsorship. Sadly, Sweden is at the bottom of this list. However, one of the most interesting book in 2007 was published in Sweden by Ann-Helén Læstadius SMS från Soppero, which describes the second generation of children to the "escaped parents" who tried to hide their own ethnicity by moving south, leaving the Sami area.

Sámi Stories of the Bear and the Two Brothers.

(Samiska berättelser om björnmöten och de två bröderna)

The Sámi people have had a special relation to the bear. One can find it in stories and in songs, where the bear has an important role to play. My intention is to answer the question, why is the bear so afraid of the brothers? By using oral history as a tool, as presented by Jan Vansina, is it possible to find a core message in stories and yoiks. The yoiking tradition among the Sámi people is a way to tell stories, remembrance and to describe animals, humans and nature. There are hundreds of songs to the bear and in a majority of them do the lyrics describe the bear, its habits and movements. Simultaneously are the two brothers a common thread in many other stories, particularly in forest Sámi areas. By comparing these two themes, the bear and the brothers, we will find a mythical perspective. There are reason why the bear has to be concerned if he meets two brothers.

Jojken är ett muntligt uttryck bland samer som funnits sedan urminnes tider. Att jojka var ett sätt att berätta och beskriva djur, människor, händelser, supranormala relationer etc. Eftersom jojken också användes som verktyg för nåjder eller personer med liknande kunskaper för att nå andra medium, blev jojken stämplad av kyrkan under 1600-talet som ett djävulens verk. Under lång tid var detta uttryckssätt förbjudet och straffbart. Men jojken försvann inte. Den levde sitt liv i det inofficiella rummet, långt borta ifrån den styrande eliten som oftast fanns vid kusten. Syndastämpeln som kyrkan så skickligt implanterat blev så småningom samernas egen syn på jojk på många håll. Trots det, när man studerar äldre inspelningar från början av 1910-talet och anteckningar från slutet av 1800-talet, ser man att många präster, särskilt i norra Västerbotten och södra Norrbotten varit mer än aktiva att dokumentera jojk. De har även blivit tillägnade egna melodier, det förnämsta man som jojkutövare någonsin kan skänka någon. Till och med bland læstadianska predikanter har det förekommit att man accepterat jojkning. "Jojkning är inte syndigt, blott man inte jojkar syndigt, liksom det ej heller är syndigt att dricka tvenne supar när det är kallt." Studien granskar jojkens roll hos den samiska befolkningen i relation till kyrkans folk, med fokus på 1900-talets utveckling.

Den moderna samiska musiken fick sitt genombrott under 1900-talet med Lapp-Lisa och Jokkmokks-Jokke, men den första same som slog igenom var Sven-Gösta Jonsson från Ammarnäs i Västerbottens län. Jonsson är den mest framgångsrike samiske artisten i Sverige och han har fått efterföljare. Det är dock stora skillnader hur man uttrycker sina hemlandstoner, om man jämför Jonsson med Lars-Jonas Johansson i Tärnaby. Jonsson bröt mycket ny väg för samiska artister utan att själv ha den målsättningen.