Search Results (40)

This research explores how intercultural dialogue through a Collaborative Online International Learning (COIL) project enhances students’ understanding and integration of Indigenous perspectives. The initiative connected Norwegian Early Childhood Teacher Education (ECTE) students with Canadian Teacher Education students to explore Sámi and Métis cultures. Using a qualitative design, focus group interviews with ECTE students employed a hermeneutic approach to interpret experiences and cultural reflections. These insights, analyzed systematically, demonstrated the COIL project’s effectiveness in facilitating intercultural dialogue, fostering intercultural competence, and encouraging self-reflection among participants. Participants developed invaluable skills for integrating Indigenous perspectives into future educational roles, supported by facilitation that enhanced cross-cultural dialogue and language skills. This study underscores the need for frameworks supporting sustained cultural engagement, acknowledging sample size limitations. Findings advocate for the broader integration of intercultural collaborations in strategies, emphasizing education that enhances cultural competence. Future research should expand with larger samples and varied cultures, using longitudinal studies to assess the impacts on professional development and optimize collaboration educational contexts. Full article

This article is about how Elsa, a young Sámi girl in Ann-Helén Laestadius’ Stolen, learns to resist hate crimes that seek to sever her roots in traditional Indigenous herding practices. The nine-year old Elsa witnesses the killing of her personal reindeer and is threatened into a decade-long silence by the killer. There are more attacks which we read as the violent enforcement of western linear time on traditional seasonal herding cycles. The novel charts Elsa’s coming-of-age as a rebel able to seek retribution not just for herself and her reindeer but also to fight for a vital future for her culture. We read Stolen together with “revolutionary theory” to show how imposed settler temporality is harmful to sustainable modes of living. We emphasise a range of eco-activist responses to the novel, among them rebel reading itself as one of several forms of political engagement available for the eco-rebel. We consider teaching Stolen at secondary school level focusing on how readers can practice risk-taking engagement with a text while learning “how to read our world now” in solidarity with Elsa’s struggle for her people’s survival within an ecologically and socially just future for all. Ultimately, Elsa’s emergent rebellion suggests forms of activism based on a commitment to ancestry, especially its future. Full article

This study explores the integration of Sámi traditional knowledge in Norwegian science education, addressing the challenges that are faced by teachers who are unfamiliar with Sámi culture. The research employs action research methods, involving student teachers and teacher educators, to develop teaching units focused on Coastal Sámi topics. The study highlights the use of Banks’s multicultural curriculum reform approaches to analyze how Indigenous perspectives were incorporated. The key findings reveal that while efforts were made to include Coastal Sámi concepts, the integration often remained superficial. This study underscores the need for comprehensive teacher training and resources to effectively teach Indigenous topics. The conclusions emphasize the importance of a transformative approach to education that authentically incorporates diverse perspectives, advocating for systemic support to enhance teachers’ ability to deliver culturally relevant education. The research calls for collaboration among policymakers, teacher educators, and the Sámi community to ensure meaningful integration of Indigenous knowledge in curricula, fostering a deeper understanding and appreciation of Sámi culture and sustainability practices. Full article

The article explores the visible, semiotic use of languages in two schoolscapes on the Arctic borderland and how these schoolscapes stimulate the learning of languages and cultures. The schools are situated in a historically multilingual area with several languages present. However, since the 17th century, the area has undergone Swedification, resulting in the current situation where all languages other than Swedish are endangered minority languages. The schoolscapes were studied through visual ethnography, and 229 photographs were analysed by qualitative content analysis. The results show that in one school in the middle of Sápmi, the Sámi languages were almost entirely excluded, despite their relevance and importance in maintaining bilingualism. Conversely, in a school where some pupils were from the Finnish side of the national border, the Finnish language was present in the form of various subject-relevant books. However, in both schools, all formal information is given to pupils in Swedish, with only a few exceptions permitted by the school management. Overall, the visual use of semiotic language is mainly teacher-produced, and the pupils’ opportunities to use the schoolscape as an affordance for active bilingualism through social participation are minimal. Full article

The recent reforms in the Norwegian early childhood/primary/secondary education curriculum explicitly highlight the inclusion of Sámi perspectives across various subjects. In this context, one of several suggested educational practices is to include Sámi traditional practitioners in teaching activities. Against this backdrop, this paper explores the perspectives of five Sámi practitioners, concentrating on their experiences and pedagogical practices when engaging students of various ages and kindergarten children in Sámi culture in a nature-based setting. The study reveals the practitioners’ arguments for sharing their culture and skills through such learning activities and their suggestions for inclusion in teaching practices. The qualitative-based research methodology comprises semi-structured interviews with Sámi practitioners who are involved in different cooperative projects within our region. These different practitioners offer learners the chance to engage with Sámi nature-based traditional practices by participating in activities in close collaboration with reindeer herders, duodji (handicraft) practitioners, coastal Sámi caretakers, and similar cultural educators in an outdoor setting. This study advocates for the significance of involving Sámi traditional practitioners and Sámi practices on all educational levels and proposes that nature-based activities are of specific value in such practices. Full article

The framework plan for kindergartens in Norway emphasizes knowledge of Indigenous Sámi culture among the core values of pedagogical practice. Preservice students in early childhood teacher education (ECTE) are thus obliged to learn about Sámi culture. We explored and developed collaborative teaching interventions for Sámi topics. We aimed to “braid” Sámi diversity into our teaching and make the lessons explorative, practical, and student-active, in line with the basics of Sámi pedagogy. The teaching emphasized how Sámi people were historically connected to the land through sustainable livelihoods and respect for natural resources. We developed the teaching interventions through action-based research in three cycles (2022–2024). Our primary material consisted of students’ responses to online surveys and group interviews. The findings show that students gained a broader understanding of diversity within Sámi culture after the interventions. They reported greater interest and better learning outcomes, especially from the active and practical lessons. The Sámi teaching content, structure, and methods explored in this study may be relevant to other ECTE or other teacher education programs, especially those related to teaching Indigenous topics to majority populations. Full article

Objective: The aim of this study was to explore Sámi healthcare staff experiences in encounters with Sámi patients and their expectations for non-Sámi healthcare staff. Methods: Focus groups and individual interviews with 14 participants were conducted, and the participants’ experiences were subjected to a thematic analysis approach. Results: The findings show that the Sámi healthcare staff expect non-Sámi healthcare staff to enhance their knowledge about Sámi language and culture. The Sámi healthcare staff also expect non-Sámi healthcare staff to gain knowledge of diversities within the Sámi cultures. Additionally, the results show that the participants felt that the encounters were more authentic when the patients had the same background as themselves. Conclusion: These results were also based on the participants’ experience of resistance from non-Sámi healthcare staff, which can be addressed by the non-Sámi healthcare staff and healthcare institutions enhancing their knowledge of Sámi history, culture, and language. This can be conducted by making efforts to meet the participants’ expectations and experiences, enhancing their knowledge of Sámi history, culture, and language, and showing respect to provide culturally safe care. Further, tacit knowledge and what can be seen as “two-eyed seeing”, as demonstrated by the participants, are not necessarily transferable to non-Sámi healthcare staff. Despite this, all healthcare staff, through experience, recognition, and reflections on encounters with Sámi patients and Sámi healthcare staff, can develop awareness in what is addressed as “two-eyed seeing” by the participants in this study. Full article

Since Norwegian compulsory education increasingly recognises Sámi rights and the Sámi as an Indigenous people, the question of how we can provide inclusive education for Sámi pupils by recognising Sámi culture in teaching remains. I argue in this literary research, that inclusive education, both as a concept and as a practice in school, stems from a pathological field, targeting individual needs, and therefore misses the target when educating pupils with an Indigenous cultural belonging. Inclusion as a concept centres on practices such as fellowship, participation, equal access, quality, equity and justice, but its legacy is anchored in individual needs, influencing how we think about inclusion and implementing inclusive measures. This way of thinking still guides the national strategy for inclusive education but will not be sufficient for Sámi pupils, since they, as a group, are not disabled. So-called inclusive measures will rather enhance the integration of Sámi pupils into the Norwegian framework of schooling defined by the majority’s expectations for fellowship, participation and so forth. While Indigenous inclusion takes integrative measures which uphold the status quo, thus dependent on a majority perspective, indigenising has an Indigenous baseline. I argue that non-Sámi society needs to re-contextualise itself towards the Sámi society if we want an education for all. Full article

Intrinsic and extrinsic sensory elements influence our food experiences. However, most research on extrinsic multisensory aspects of food has centered on WEIRD (White, Educated, Industrialized, Rich, and Democratic) urban participants. This study breaks from this trend by investigating multisensory food experiences in the context of Northern Norway, a region characterized by distinct seasonal shifts, harsh arctic weather, unique atmospheric phenomena (e.g., the midnight sun and northern lights), limited food growth opportunities, and a rich Sámi cultural heritage. Our aim was to unravel the formation and development of multisensory food experiences within a culturally and environmentally specific framework. Our exploratory research used participant observation and interviews, involving four researchers from diverse backgrounds who closely examined multisensory food experiences within four Northern Norwegian food-related tourism businesses, all infused with Sámi cultural elements. Our findings suggest four major themes: (1) Experience elements, involving elements associated with plants, animals, and inanimate objects; (2) Bipolar concepts, which refer to opposing dimensions where experience elements varied, notably in the interplay between Sámi and Norwegian traditions; (3) Sensory stories, which highlight the narratives, enriching the eating experience with context, such as tales of dining under the captivating northern lights; and (4) Values, which indicate guiding principles shaping these experiences on a broader scale, emphasizing support for local traditions and culture. Our main contribution is the presentation of a new contextual framework of multisensory food experiences, which can be applicable to studying food experiences in other contexts. Full article

For at least two decades, lack of knowledge about the Sámi in Norway has been recognised as a reason for the perpetuation of stereotypes and discriminatory acts and hate speech towards them. Education about the Sámi, their lifeways, culture and rights is posited as a means of closing this gap, with the intention of influencing the majority Norwegian society’s attitudes towards the Sámi. The relatively new Norwegian curriculum (LK20) reflects this understanding. It requires teachers at every level of the educational system to include Sámi perspectives and themes in all subjects. This paper looks at how Indigenous Education is included in mainstream schools in Norway. It asks, if Indigenous Education can provide a counterbalance to existing stereotypes and discrimination of the Sámi People, then what kind of knowledge is sufficient to this end? To explore this, I specifically consider the efforts of the Sámi Pathfinders—a group of young Sámi adults (18–25 years) who visit and provide lectures about Sámi history, language and culture for Norwegian high school pupils. Through semi-structured interviews with five Pathfinders, I explored what kind of Indigenous Education they provide, how the Pathfinders interpret their role in relation to combatting stereotypes and discrimination, and their perception of the impact they have. Through reflexive thematic analysis, this study confirmed that there is a lack of knowledge about the Sámi in mainstream education. It also shows that most teachers did not prepare their pupils for the Pathfinders’ visit. Although the Pathfinders’ visit arguably improved pupils’ and teachers’ knowledge about the Sámi, this research suggests that how and how often knowledge is presented matters. It also suggests that who presents knowledge is a factor. Indigenous knowledge that is coupled with contact that is sufficiently close, positive and frequent has greater potential in altering discriminatory tendencies towards the Sámi. Full article

This article explores the integration of digital games, specifically Minecraft, within Sámi educational contexts. The qualitative case study was based on a development project in Sámi teacher education, exploring key aspects highlighted by pre-service teachers when using Minecraft during their practice periods with primary school children. Given the significant role teachers play in instructional organisation, this article aims to identify specific areas where pre-service teachers may benefit from additional support and training to enhance their preparedness for the classroom. Incorporating Sámi educational frameworks and digital competencies into Sámi teacher education, we utilised the digital competence of future teachers (DCFT) model to guide data collection and analysis. This involved distributing anonymous online questionnaires to pre-service teachers (n = 17). Our findings indicate the transformative potential of digital games in Sámi education, particularly in the use of Sámi as a gaming language and Sámi cultural game content. The article emphasises the relevance of digital technologies in preserving and revitalising Indigenous languages and cultures to better understand how to leverage these tools effectively in culturally relevant ways. By utilising contemporary digital tools within an Indigenous education, educators can enhance cultural continuity and empower Indigenous communities in the digital age. Full article

In the first decades of the 20th century, the Sámi movement developed a vision for how education could play a central role in the future of the Sámi people. Faced with expanding colonial school systems, teachers and intellectuals imagined what education could look like if it was to contribute to the flourishing of Sámi livelihoods. One key contributor to this project was Per Pavelsen Fokstad (1890–1973). This article outlines key elements in Fokstad’s philosophy of education and discusses his contribution to education theory in both his contemporary cultural interface and the one that we work in over 100 years later. The analyses are based on a hermeneutical reading of Fokstad’s published texts. The analyses show how Fokstad outlined a philosophy of education based in the mother tongue as a catalyst for the child’s development of a sense of self, a feeling of community, and a connection to land. This philosophy was revolutionary in his own time due to its redefinition of what was worth learning and knowing, and has grown in significance since. Full article

The Norwegian primary and secondary school curriculum from 2020 (LK20) clearly states that the history, cultural life, and rights of the indigenous Sámi people should be included in the school practice. This study addresses how objectives in the subject-specific plans with Sámi content are taught and explores, in addition, teachers’ experiences and reflections on these topics. To investigate this, an electronic questionnaire with open and closed questions was sent to all primary and secondary schools in the South Saepmie region of Norway. The results indicate that a high degree of the respondents include Sámi culture and tradition in their teaching, and there is a variation in their teaching from happenings on February 6th to interdisciplinary projects. The teachers report a lack of competence and call for a greater emphasis on Sámi topics in the teacher education programs. A lack of available teaching aids is experienced even though many found other resources locally and, e.g., on the internet. They experienced, however, an increase in the availability of teaching aids in recent years. The respondents pointed out, however, that inadequate teacher competence and a lack of teaching aids strongly limited the respondents’ possibility to teach Sámi topics in school. Consequently, more teaching aids should be developed, and Sámi content in continuing and teacher education programs should be strengthened. Full article

Child sexual abuse is a form of violence that occurs across nations and cultures. Collective efforts are being made to address this issue within many Indigenous communities. In Australia, Aboriginal and Torres Strait Islander communities have expressed the need for cultural models of healing child sexual abuse. A preliminary exploration of the relevant literature shows a lack of synthesis with regard to the current evidence base. This protocol outlines the methods and background for a scoping review that aims to explore and collate the broad scope of literature related to healing from child sexual abuse within an Indigenous context. The proposed review utilises a ‘population, concept, and context structure’ from the Joanna Briggs Institute to explore the broad scope of the literature within a scoping review framework. The target population is Indigenous survivors of child sexual abuse, including Indigenous populations from six distinct regions: Aboriginal and Torres Strait Islander peoples from Australia; Māori peoples from Aotearoa (New Zealand); First Nations, Inuit and Métis peoples from Canada; Native American peoples from North America; Native peoples from Alaska; and the Sámi peoples of the Sápmi region in Northern Europe. The concept within the review is healing from an Indigenous perspective, which includes a broad range of processes related to both recovery and personal growth. The contexts explored within this review are any context in which healing from child sexual abuse can occur. This may include processes related to disclosure and accessing services, specific interventions or programs for survivors of child sexual abuse, as well as broader non-specific healing programs and personal experiences of healing without intervention. The scoping review will use search strings with broad inclusion and exclusion criteria to capture the potential breadth of perspectives. The search will be conducted across several academic databases and will also include an extensive search for grey literature. This protocol establishes the proposed benefits of this scoping review. Full article

The power of the “moderate” branch of the Islamic Movement (Alharaka al-Islamiyya, subsequently referred to as IM) Southern Faction (IMSF) in Israel stems from its ability to adapt to different situations, reconcile with the complex reality of being an indigenous minority in a state that defines itself a “Jewish state”, and operate within the state structure accepting democratic processes that have long been debated to clash with Islamism. Besides being represented in the Israeli Knesset since 1996, the culmination of this adaptation was the joining of the movement to the short-lived Zionist coalition government on 2 June 2021 (the government collapsed in July 2022). This historic entry of an Arab Party into a Jewish/Zionist government coalition for the first time in Israel’s history was a shocking surprise to many, not only due to the IM being an Arab–Palestinian movement but also an Islamist movement. My analysis shows that despite this reconciliation, the IM continues to emphasize religiosity, binding it to the national political struggle and identity of Israel’s Palestinian minority. For its supporters, the IMSF is seen as a meeting point of spiritual/religious needs on the one hand and material needs in the social, political, and cultural spheres on the other. However, for its opponents, mainly from the other Arab political parties, the IM had deviated from the national consensus and accepted strategies and tools to deal with the challenges facing them as a minority in Israel. And, for some others, the IM had even deviated from Islam itself. I draw on a field study that spanned several years. It is based on qualitative, extensive interviews with senior Islamist and non-Islamist leaders in Israel, as well as primary sources of the IM, including publications, leaders’ speeches, and social media. All quotes in this article are based on the author’s interviews during 2022–2024. Interviews with the following leaders and activists: IM leader Abdul-Malik Dahamsheh, sheik Ibrahim Sarsour, former MK Muhammad Hasan Ken`an, Nosiba Darwish `Issa, IM MK Eman Yassin Khatib, NDA’ chairman Sami Abu Shehadeh, secretary general of Abnaa al-Balad (Sons of the Country) Muhammad Kana`neh, and with Kufr Qare` former mayor Zuhair Yahya were conducted by in-person or by phone during summer–fall 2023. The interviews with former IMNF activist Aisha Hajjar, activist Zuhriyyeh ‘Azab, journalist Abd el-Rahman Magadleh, and DFPE member Elias Abu Oksa were conducted via What’s App, Messenger, and e-mail in 2022. The interview with political analyst Ameer Makhoul was conducted in December 2023 via Messenger. Follow-up communication was mainly through What’s App to clarify certain points. The interview questions focused on the reasons for the Islamic Movement’s division into two wings, the religious and political justifications for entering the Knesset and the coalition, the relationship between the southern wing and the main Arab parties active in the Israeli Knesset, the experience of unity with them, and the experience of its members while in the Zionist coalition. This article examines how the Islamic Movement in Israel uses religion as a tool to influence the national, cultural, political, economic, and social lives of the Arab minority in Israel. It asks: How does the Islamic Movement, religiously and politically, justify its involvement in the political game and in a Zionist government coalition, and how do Arab parties perceive this involvement? Moreover, it raises an important question about the nature of the movement: to what extent is the Islamic Movement a political Islam movement, and whether it has abandoned the basic goals of political Islam for the sake of becoming a democratic Islamic party? This article will provide significant insight into crucial aspects of the IM that have been previously overlooked. While being in a Zionist coalition gave hardly any latitude in decision making about policies, budgets were an attractive avenue for the Islamic Movement to guide public opinion and gain political support. The article comes during the ongoing war on Gaza, which will undoubtedly cast a shadow on the political climate and the political map in Israel in general and on the political work of Arab parties and the Islamic Movement in particular. Although it is too early to predict the impact of this war on the Islamic Movement and its political future, it can be assumed that the impact will be profound. Full article