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Paulus Utsi beskriver de tre lávvustängerna i sin dikt Dat golbmagoahtecakki. Hur stängerna står starka tillsammans och är beroendeav varandra för att stå stadigt i storm. Sanningskommissionen fördet samiska folket har valt att presentera sina resultat med lávvunoch de tre stängerna som utgångspunkt. Var och en av de tre volymersom publiceras har sin egen funktion och sitt specifika innehåll,men det är först när de kopplas samman som helheten av de resultatsom kommissionen kommit fram till framträder. Volymerna bäroch behöver varandra för att vara kompletta.Den volym du just nu läser är den del som handlar om forskningoch vetenskap. Den andra volymen presenterar vittnesmål från detsamiska folket. Den tredje volymen är en slutrapport där kommis-sionens allsidiga historiska granskning av den förda politiken ochdess konsekvenser för samer fram till i dag, samt åtgärdsförslag, pre-senteras.

Paulus Utsi beskriver de tre lávvustängerna i sin dikt Dat golbmagoahtecakki. Hur stängerna står starka tillsammans och är beroendeav varandra för att stå stadigt i storm. Sanningskommissionen fördet samiska folket har valt att presentera sina resultat med lávvunoch de tre stängerna som utgångspunkt. Var och en av de tre volymersom publiceras har sin egen funktion och sitt specifika innehåll,men det är först när de kopplas samman som helheten av de resultatsom kommissionen kommit fram till framträder. Volymerna bäroch behöver varandra för att vara kompletta.Den volym du just nu läser är den del som handlar om forskningoch vetenskap. Den andra volymen presenterar vittnesmål från detsamiska folket. Den tredje volymen är en slutrapport där kommis-sionens allsidiga historiska granskning av den förda politiken ochdess konsekvenser för samer fram till i dag, samt åtgärdsförslag, pre-senteras.

This chapter considers the ethics of research on Sami education. The article deals with the starting points of research in the Sami educational context, which consists of many potentially sensitive aspects. As a backdrop, we describe the different positions and situations of the Sami in their respective state contexts, in relation to research ethics. Further, we discuss how reflections on research ethics cover the entire research process, from planning, empirical work, community contact and participation, to writing and sharing. In addition, the article considers the kind of critical requirements that appear in research in the context of Indigenous education. The research ethics debate in the education field on Sami matters is important, as there are special conditions for research, depending on the diverse histories and situations of Indigenous peoples. For example, involving ethnic groups and minorities in research calls for specific ethical considerations that must be addressed.

Unveil the dynamic world of Sami education across Finland, Norway, Sweden, and Russia in this book. This vital volume presents cutting-edge research from top scholars, enriching teacher education with innovative, interdisciplinary insights. Discover unique contributions through a blend of Sami and Māori perspectives, and navigate the profound impacts of history on modern educational challenges and Indigenous self-determination.

Contributors are: Rauni Äärelä-Vihriälä, Kristina Belancic, Karianne Berg, Anna-Lill Drugge, Heidi Harju-Luukkainen, Máret J. Heatta, Hanna Helander, Huia Tomlins Jahnke, Ylva Jannok Nutti, Pigga Keskitalo, Asbjørn Kolberg, David Kroik, Marikaisa Laiti, Inker-Anni Linkola-Aikio, Torjer Olsen, Hanna Outakoski, Annika Pasanen, Rauna Rahko-Ravantti, Hilde Sollid, Tuija Turunen and Ekaterina Zmyvalova.

Sami education has travelled on a long journey since the 1600s, resulting in diversity and different logics or knowledge regimes in education.1 This edited volume Girjjohallat girjáivuođa – Embracing Diversity: Sami Education Theory, Practice and Research, emphasises the profound need to navigate Sami education contexts while celebrating and enjoying diversity. Tasks of this nature are crucial and require attention and discussion, as Sami society and educational institutions find themselves in evolving situations shaped by long-standing processes of change and ongoing educational needs among minoritised Indigenous peoples (Keskitalo & Olsen, 2021). The vast scope of this volume is to provide an all-Sami perspective of Sami education, by scholars from institutions providing teacher education in various countries with a Sami population. These include authors on Sami education from Finland, Norway, Sweden and the Russian Federation. In addition, a Māori perspective is presented. In Aotearoa, New Zealand, scholars and teachers have developed a Kura Kaupapa Māori, a ‘by Māori, for Māori’ approach to schooling (Smith, 1999).

The Sámi are the Indigenous people of the northern part of the Scandinavian Peninsula and large parts of the Kola Peninsula; they live in Sweden, Norway, Finland, and Russia. There is no reliable information on the population of the Sámi people; they are, however, estimated to number between 75,000–100,000. Relatively few studies exist that focus on Sámi women’s health, particularly regarding pregnancy, childbirth, and midwifery. In this chapter, we focus on Sámi traditional knowledge in the context of Sámi midwifery practices and explore the transition from culturally anchored traditional midwives to the integration of professional midwifery within the general healthcare system. This integration most often occurs in maternity and delivery wards in the specialist health service, or as municipal midwives in the primary health service. In this chapter, we also present knowledge about Sámi midwives and about their traditional practices within a historical context and explore how Sámi midwifery and birth knowledge have developed from the past to the present. We ask: What specific traditions can be recognized in relation to the role of Sámi traditional midwives in a historical context? How did the transition from traditional birth practices to modern maternity care affect Sámi midwifery practices and Sámi women?.

In Australia, like in several of the Nordic countries, truth commissions (TCs) are becoming part of the political and educational landscape. These developments are related to a global phenomenon over the past 40-odd years, where states are examining their relations to minority groups and/or Indigenous people, including acknowledging historical mistreatment and addressing remaining injustices. A common aim of these processes is to spread knowledge to the broader public via institutions for education. This paper focuses on ongoing TC processes in the Australian and Nordic contexts, with a specific focus on their potential consequences for teacher education (TE). By addressing barriers and possibilities on systemic, institutional, and practical levels of TE, the paper aims to develop an understanding of (1) how new knowledge produced through TCs meets the organization of teacher training; possible ways for TE to respond to new requirements; and (2) of the pedagogical and didactical challenges that might entail. The main argument is that a closer professional dialogue is needed between scholars engaged in TCs and TEs for TE to better respond to the requirements of TCs and for TCs to better recognize conditions for organizing TE.

Today, there are several ongoing processes in Sweden that affect education, pedagogy and the teaching of history and civics with regard to the five officially recognised national minorities. This chapter highlights these contemporary developments in Swedish politics and education concerning one of these minorities (the indigenous Sami) and, against this backdrop, discusses (1) how practising school teachers of social studies (including history and civics) think and teach about the Sami population and culture, past and present, and (2) the complexities in doing this in terms of existing curricula, teaching material and so on. This chapter builds on teacher interviews and can be regarded as piloting research into an area that has not yet been systematically studied in Sweden.

In recent years, questions concerning research ethics within the research field of Sami studies have been given increased space and attention in the Nordic countries. Universities, institutions and individual researchers have become progressively aware that indigenous research ethics is an actual necessity for future research to take place, and can no longer be neither dismissed, or hidden within the mainstream research ethics discourse. This chapter is intending to reflect on what characterises recent development on Sámi research ethics in the Nordic context. The aim of the text is to provide an overview of the direction of both mainstream and Indigenous development in relation to the field of Indigenous research ethics in contemporary Sápmi in general, and the Swedish side of Sápmi in particular, and to reflect upon some issues that have emerged along the way, or might emerge in the future, that call for further conversations and research to take place.