Publikationer

This study contributes to the debate on the role of spatial contexts in rural entrepreneurship. Drawing on rural and indigenous entrepreneurship theory, we explore how four Sámi entrepreneurs from Sweden and Norway engage with their spatial contexts. We employ a multiple-case study design, an interpretive philosophy of science, and elements from indigenous research methodologies. Our findings demonstrate that the entrepreneurs engage both within and across their spatial contexts, encompassing environments both nearby and far away. We also identify drivers and practices associated with this entrepreneurial engagement. Based on the findings, we develop The Sámi Entrepreneurial Engagement Framework. The framework serves as an illustration of how a Sámi perspective adds new insight into the field of rural entrepreneurship and offers a comprehensive lens for understanding entrepreneurial engagement with spatial contexts in culturally rich and environmentally sensitive settings.

In this book, Tomas Poletti Lundström unveils how religion is tightly woven into the political fabric of radical nationalism. He offers the first comprehensive historical analysis of the Sweden Democrats while also providing an in-depth examination of the Nordic Resistance Movement, Swedish identitarian nationalists, and evangelical supremacists. From Viking discourse and Lutheran nationalism to Pentecostal revivalism, Poletti Lundström explores how religious ideas lie at the heart of Swedish radical nationalism. Drawing on archival studies, digital ethnography, and corpus linguistics, he examines how radical nationalists construe and reinterpret the concept of religion. By tracing the history and global influence of key Swedish actors, Poletti Lundström reveals how their versions of radical nationalism resonate with authoritarian politics worldwide. This interdisciplinary study is essential reading for scholars and general audiences interested in religious extremism, political nationalism, and the global dynamics of the far right.

The article explores key trajectories of Swedish press discourse on immigration in the period 2010–2022 which covers a variety of socio-economic and political developments including parliamentary entry and growth of the immigration-critical Swedish far-right. Analysing the press across its key variants (liberal/conservative, nationwide/regional, broadsheet/tabloid), the article points to how dynamics of the press discourse on immigration locates within the key “discursive shifts” in the wider Swedish public sphere, including those related to regular political events such as national-parliamentary elections (of 2010, 2014, 2018, and 2022) as well as those marked by other, pivotal contextual factors such as the 2015–2016 European “Refugee Crisis.” Deploying a systematic, multi-method approach from within critical discourse studies, the article leads to a number of findings, including on the gradual change and the apparent negativisation of the analysed press discourse over time. It highlights that the increasing hybridity and ambivalence of discursive constructions of immigration in the press are among the key factors underlying their alignment with the wider logic of the public sphere in Sweden, and especially with developments in Swedish political discourse in recent years.

Förebedjare för Sverige var under 1976–1986 ett väckelsekristet nätverk som genom profetisk klarsyn och gemensam bön ville kontrollera den andliga, moraliska och politiska utvecklingen i landet. I kristen press och litteratur har nätverket och dess företrädare sedan 1980-talet emellanåt omtalats som banbrytande inspiratörer. Nätverket har också gjort avtryck i internationella sammanhang. Genom en tematisk textanalys av deras nyhetsbrev och litteratur framgår att Förebedjare för Sverige utvecklade en evangelikal och karismatisk politisk filosofi baserad på en konspirationsteoretisk världsbild inspirerad av antisemitisk litteratur och auktoritärt idégods. Föreställningarna kombinerades med en betoning på nationens pånyttfödelse och försvar, varför denna sammanslutnings politiska ideologi kan beskrivas som en väckelsekristen radikalnationalism.

Radical nationalism is a political ideology centred on tying animagined people to a bordered territory. It grows from nationalism’sroot system into a diversity of political manifestations aimedat sealing the people-territory bond. By theorizing radical nationalism,this article outlines a political-ideological approach that opensnew pathways for studying the so-called far right. The article drawson Michael Freeden’s conceptual-morphological theory and delineateshow nationalism’s thin-centred conceptual core – people andterritory – can thicken into a full-bodied political ideology: fromfootball and flags to systemic discrimination, deportations, andmass violence. In response to the empirical observation that radicalnationalism nurtures historical and contemporary actors across theleft-right spectrum, the article offers a political-ideological lens fortranshistorical analyses of various political manifestations thatsprout and flourish from the exclusionary roots of the modernnation-state.

In this article, I aim to contribute to the expanding field of research on Christian nationalism by exploring the intersection of political thought and evangelicalism in Sweden. The study is based on a quantitative and qualitative textual analysis of 18,614 articles published between 2016 and 2022 in the newspaper Världen idag (The World Today), an important voice within the Swedish evangelical revival movement. The results show that Världen idag’s evangelicalism places considerable emphasis on the idea of the nation. However, its ideological core also includes concepts related to 1) ideas about how the church should gain political influence and control, 2) perspectives of evangelical Christian faith impacting geopolitical conditions, 3) a view that children outside the confines of Christian heterosexual families face numerous risks, and 4) warnings of persecution of evangelical Christian faith. I conclude that the Swedish variant of evangelical nationalism shares key conceptual themes with its North American counterpart while also invoking memories of nationalism within Sweden’s revivalist history – with power and persecution emerging as central motifs.

This paper explores the impact of colonial perceptions on Indigenous territories, focusing on the Sámi people. Maps have played a central role in reinforcing these perceptions, limiting the recognition of Indigenous knowledge. Indigenous geographers have endeavored to challenge these perceptions, emphasizing the role of Indigenous mapping in reshaping how territories are understood and thus promoting decolonization. Nevertheless, challenges persist, particularly in the Sámi communities in Sweden, where traditional mapping has reduced their complex landscape to mere grazing areas, neglecting essential cultural practices. This perspective has guided land use planning, facilitating extractive ventures such as large-scale while at the same time displacing Sámi and severely disadvantaging Sámi livelihoods.

This paper presents a case study within the Swedish Sábme that adopts a feminist and supradisciplinary approach incorporating Sámi Indigenous methodologies and 'biocultural diversity' to decolonize mapping and facilitate knowledge transfer within the Sámi community. As part of the research, we carried out a co-production process with a Lule-Sámi family, where we mapped the biocultural diversity in Sámi territories by collecting landscape stories. We argue that environmental and land-use policies must address the complexity of the Sámi landscape by acknowledging the linguistic, biological, and cultural diversity to work towards sustainability. Additionally, our work provides an example of how to work ethically with and for Indigenous communities and makes Sami's expertise, knowledge, and biocultural diversity visible.

Work with the paper and presentation supported by  "Sijddaj máhttsat" means "coming home" in Lule SámiSwedish Research Council Vetenskapsrådet, Dnr 2021-03080; Environmental Justice, Land Based Learning and Social Sustainability in SábmeSwedish Research Council FORMAS Dnr 2021-01723

This study aims to strengthen the visibility of Sámi expertise, knowledge, and the biocultural diversity of Sámi territories by exploring the impact of colonial perception on Sámi territories Maps have played a central role in reinforcing colonial perceptions. In Sámi communities in Sweden, traditional mapping has reduced their complex landscapes to mere grazing areas, neglecting essential cultural practices. This perspective has guided land use planning, facilitated extractive ventures such as large-scale mining while displacing Sámi and severely disadvantaging Sámi livelihoods. This chapter presents a case study on the Swedish side of Sábme with a feminist and supradisciplinary approach that incorporates Sámi Indigenous Methodologies in co-production with a Lule Sámi family (a “sijdda”). We argue that environmental and land-use policies must address the complexity of the Sámi landscape by acknowledging the linguistic, biological, and cultural diversity to work towards sustainability. Additionally, our work provides an example of how to work ethically with and for Indigenous communities and how to make Sámi expertise, knowledge, and biocultural diversity visible.

The paper I plan to present would be about the preliminary work and findings for my Master thesis about lappskatteland, Saami taxlands on the Swedish side of Saepmie. The thesis will be a study in intellectual history/history of ideas (In swedish: Idéhistoria) which entails the study of human thought throughout history. The method used will be to study official and public discussions as well as governmental policies about Saami taxation to see how the concept of Saami autonomy is presented and understood and how it changes from the 1600s to lappskattelands dissolvement in 1928. The thesis plans to further the understanding of self-autonomy in Saami history through the study of lappskattelands origins and development. This field of study is important to historical and current discourse and understanding of Saami autonomy and land rights due to the uncertain nature of ownership that has entailed lappskatteland and Saepmie.

Lappskatteland was a way to divide Saepmie into different regions of taxation from the 1600s to its dismantlement in 1928. These taxlands weren’t static concepts but took different forms and sizes throughout history. Lappskatteland also played a major part in avvittringen. A governmental process between the 1600s-1900s where the Swedish government systematically appropriated land in Northern Sweden and Saepmie to then redistribute it to what the government considered suitable parts of the population for exploitation of the local resources. The local reindeer herding Saami population were not considered suitable for this end and were therefore forced to give up their ancestral land.

This chapter focuses on the burning of the Quran and the Hebrew Bible and the relation between bibliocaust and holocaust. I will begin with the recent series of Quran burnings in Sweden and then revisit history, from the ceremonial Quran burnings in Granada 1499 via the Nazi bonfires of 1933 back to our time and show how book burnings throughout this history have been used as a way of ridding society of the evil these books were seen as associated with and how this frequently included the people who read and cherished these books.

Coming Home to Culture

Home is a place of safety to be with kin, to practice and preserve culture and to plan the next stage of Indigenous activism in a colonized world.  This panel was developed in collaboration with the project Sijddaj máhttsat/Coming home led by Dr May-Britt Öhman, Uppsala University, alongside ongoing international Indigenous work that centres culture, kinship, and Indigenous studies.

The speakers are connected to Uppsala University in Sweden and the University of South Australia. By working together, we continue to inspire and uplift each other. 

The first presentation brings together two generations of Indigenous people from Australia who talk of the importance of Elders and Academic kinship in their university work after the brutal result of the referendum that denies Indigenous people a voice to parliament. 

The second presentation is a young politically active Sámi person working to communicate Sámi perspectives in both academic and parliamentary sectors. 

The third presentation tells a familial, cultural, and geographical story of the Sámi gákti, knowing that the wearing of this traditional dress is often a performance of activism, that the personal is the political. 

The fourth and last presentation is from the President of the Stockholm Sámi Association who often hosts Indigenous visitors from other countries, connecting people from business, politics, and academia. Sweden and Australia journey on different paths regarding voices to parliament and conciliation with the colonizer but we have the same goal, to be safely at home with our own cultures in our own countries.

Dr. Frances Wyld (University of South Australia) and Ms. Keita Wyld (University of South Australia)

The Importance of Eldership and Academic Kinship after the No Vote in Australia

The brutal outcome of the vote that will deny recognition of Indigenous people in the Australian constitution in 2023 highlights the importance of generational change through listening to Elders and a commitment to Critical Indigenous studies in teaching and learning. The presenters are Martu women from two generations working for a university on Kaurna land (South Australia). One will story their work with the Elders in Residence who provide an embedding of Indigenous knowledges and cultures across programs, in research and which informs university business and governance. The other will present part of a chapter published in 2024 using the methodology of storying to speak of Academic Kinship in teaching and is inspired by NAISA and the relationships formed through attendance and collaborations, especially regarding work with Sámi scholar May-Britt Ӧhman. Academic Kinship (Wyld, 2024). is a useful term to help students story themselves within their work, respecting those who have come before them, and knowing that change will be generational; “[f]or story is the most powerful intergenerational manifestation of hope” (Archibald et al., 2019, p. 13, in Kovach, 2021, p. 156). Holding on to that hope, however difficult that may be is the way to reconnect to purpose after the crushing defeat of the referendum that was to give Indigenous people a voice in how we manage our own affairs. We do this collectively, through relatedness for our relations, as our Elders have always done.

Ingela Jannok Öhlund

The Sámi gákti, history and variations from north to south in Sámi territories

I will present the gákti, a dress of major importance within Sámi culture. My grandparents lived 10 kilometres away from roads, a couple of kilometres from the railway station Harrå, Gällivare, on the Swedish side of Sábme. The salesman would come walking, and my grandmother sewing the gákti for the family, would use the entire fabric, not letting anything go to waste.

Sámi cultural and language regions follow the rivers from the coast on the Swedish side to the coast on the Norwegian side, just as the reindeer have migrated for millennia. Trade routes followed the coasts around the North Pole and down to England. Sámi maintained trade routes within their areas and transported goods between the coasts. Our culture has overcome the colonial borders imposed, reflected in the gákti variations. The gákti has also followed fashion trends in society, in the past and today. There are elements that are of importance for a gákti to be considered a gakti, and with that as base, one is free to make the design.

Furthermore, the Karesuando Sámi in the 20th century were displaced by force southward and, as a result, are scattered throughout Sápmi. These families have retained the Karesuando collar and the Northern Sámi language, even now in the third generation after the forced relocations. This is of importance to understand what the gákti is in the different geographical settings of today.

The presentation is developed in collaboration with the Sijddaj mahttsat project, led by Dr May-Britt Öhman, Uppsala University.

Inger Axiö Albinsson, Stockholm Sámi Association

Stockholm Sámi Association in the middle of Sápmi and the center of Swedish power

I am the president of the Stockholm Sámi Association for 2 years, a member of many years. I am urban Sámi, from the North, with experience from several professions. An economist from the beginning, I worked with development aid in Asia, & Africa. I have a vast knowledge of working with empowerment of women, Swedish and immigrants, individual and unemployed and small business-owners. My meetings with First nation people in Canada and Bangladesh, and Australia where I have my daughter and grandchildren, have helped me to return to my own origin, and also enhanced my interest in working intensely with Indigenous peoples issues.

I will present reflections on how to work for a better society, bringing in Sámi expertise and perspectives, especially from the urban /Stockholm point of view. Although there are many Sámi living in the north of Sweden, Stockholm is the capital, close to the political power and international visits from like-minded countries like Australia, New Zeeland, the US and Canada.

Focusing on the Sámi Association I will present the type of activities I have found most useful to be as a family for Sámi in urban setting. I will also point at the challenges we have with so-called consultations, the lack of interest from our government for all Sámi issues and the consequences for us as the so-called “green” transition is taking place. More than anything the immense ignorance of Sámi life, values and knowledge from politicians and the vast majority of the Swedish population.

Contribution by Christine Olsen, president of the association Niejdda, added on site. 

This article highlights the increasingly prevalent process of so-called “conceptual flipsiding”: that is, of strategic reversal of notions once closely associated with liberal democracy, and of its key values of freedom, equality, tolerance, and the like, for the pronouncedly illiberal gains. Viewing the said process as part and parcel of the wider normalization of an illiberal imagination through strategic discourses and practices in and beyond the field of politics, the article contends that conceptual flipsiding increasingly allows recontextualizing and eventually normalizing a deeply illiberal understanding of polity, society, and community. Seeing these as increasingly redefined in recent years in many formerly liberal-democratic contexts by, especially, the far right and its numerous affiliates in politics, media, and/or un-civil society, the article argues for theoretical and analytical elaboration of conceptual flipsiding in order to depict its wider exploratory usability in grasping the current illiberal conceptual and discursive fluidity. The article emphasizes that, following the discourse-conceptual logic behind the conceptual flipsiding dynamics, one is able to deconstruct the ongoing infusion of key social and political concepts and discourses with new and often deeply illiberal understandings.

This chapter is an email conversation on Sweden’s own colonialism—inside the country as well as overseas—and its historic role and continuing relevance to Sweden. Among the topics that are discussed are the significance of Swedish colonialism within a broader context of European colonialism; how the history, legacies and continuing practices of Swedish colonialism often fail to be recognized in Swedish political and public life; Sweden’s continuing colonization of the Sámi and Sápmi; decolonial Indigenous and Black consciousness among the Sámi and people of African descent in Sweden, the struggles of Sámi and people of African descent in Sweden to correct the public and political lack of recognition of Swedish colonialism and how these struggles are connected to other decolonial and human rights struggles across the world.

This chapter explores the management of the Covid-19 pandemic and it effects focusing on Norrbotten County, the largest county in Sweden, which occupies a quarter of the country, with 98,245 square kilometers and a population of 250,000.

Norrbotten has two international borders, Finland and Norway, crossing Indigenous Sámi territories and reindeer grazing and herding lands. The effects are linked to geography, cold climate, natural resource exploitation, industries, multicultural population, and sparsely populated areas with long journey times to access healthcare.

The county has a large Sami population and the largest number of reindeer and reindeer herders on the Swedish side of Sábme.

The research project “Pandemic in the (sub) Arctic North: A supra and cross-disciplinary data collection on experiences, resilience and social mobilization during the COVID-19 pandemic focusing on Norrbotten county,” was initiated in March 2020 and ended by April 2022. The project was led by the author of this chapter, Dr. May-Britt Öhman, Associate Professor of Environmental History, Lule and Forest Sámi of the Lule River valley. Within the project, an important part was the participants’ own documentation of their everyday life, including reflections on the events and developments during the crisis management period. One of the project participants was Henrik Andersson, a reindeer herder in the Gällivare Forest Sámi community, Flakaberg group, and also a coauthor of this chapter. Gällivare Forest Sámi village is one of fifty-one reindeer herding Sámi villages on the Swedish side of Sábme. The reindeers’ land stretches from the inland around Gällivare city and out into the archipelago of Luleå city.

In wintertime the reindeer are in the area of the archipelago in the Gulf of Bothnia, and during the summer they move to the grazing lands in the inland.Andersson started documenting his everyday life in March 2020, when he first heard of the pandemic. He uses a first-person perspective bringing together situated knowledge and ego-histoire.

The diary contains written entries and photographs and thereby documents the experiences from Sámi reindeer herding throughout almost two years of the Covid-19 pandemic.

In this chapter, May-Britt Öhman has made a selection of entries, starting from day one, covering from the first day when Henrik Andersson heard about Covid-19 in March 2020 to the end of August 2020. The entries thus follow half of the reindeer herding year, including winter season when the grazing is often hard to find, spring migration from the coastal areas toward the inland, the calving season and the calf marking season, and the short time of rest that follows in August before the herders’ work begins again.

In this article, we have only entered the first few months of Henrik Andersson’s corona diary, showing the initial thoughts, responses, and difficulties that emerged. As most are aware, the situation continued for very long. When this article was being finalized, in early 2023, the Covid-19 situation was far better, but still not completely over. 

There has been very little study on the situation of the reindeer herders during the Covid-19 pandemic, at least not on the Swedish side of Sábme. Our research project, which was mainly data collection, has contributed to highlight a few of the issues at stake and will hopefully result in more research and writing on this subject.

Within posthuman critical theory, the advent of the Anthropocene has revived dreams of a critical and deco- lonial language, free of the exclusions of modernity. Through a deconstructive reading of Bruno Latour’s texts on the Anthropocene and Gaia – which constitutes one of the most clear and influential examples of this hope – this article aims to deconstruct the dream of a decolonial language. What emerges from this deconstruction is that Latour’s writings – far from being free of modernity – rather reproduces key facets of the modernity that he seeks to critique. By showcasing the intimate and paradoxical relationship between posthuman critique and the colonial power relations expressed in discourses of modernity, the article problematizes ideas of a critical language free and outside of power as well as the notion of a pure critical position that this idea presupposes. In this way, the article strives to contribute to an ongoing debate about the conditions for critical theory in a time of global climate change.

Within posthuman critical theory, the advent of the Anthropocene has revived dreams of a critical and decolonial language, free of the exclusions of modernity. Through a deconstructive reading of Bruno Latour’s texts on the Anthropocene and Gaia – which constitutes one of the most clear and influential examples of this hope – this article aims to deconstruct the dream of a decolonial language as well as the dichotomy between Anthropocene and modernity that this dream presuppose. What emerges from this deconstruction is that Latour’s writings – far from being free of modernity – rather reproduces key facets of the modernity that he seeks to critique. By showcasing the intimate and paradoxical relationship between post-human critique and the colonial power relations expressed in discourses of moder-nity, the article problematizes ideas of a free critical language as well as notions of a pure critical position. In this way, the article strives to contribute to an ongoing debate about the conditions for critical theory in a time of global climate change. 

This presentation is by me, Lule Sámi reindeer herder, within the Sirges Sami Village, in the Lule Sámi area. The Lule Sámi area encompasses a large geographic region, around the Lule River valley, stretching from coast to coast. The Sámi village is an organisational structure that the Swedish state set up through legislation, an economic association, in a specific region.

Reindeer husbandry in this area has been present for many generations and continues to be a vibrant culture, passed on from generation to generation.

There are few Indigenous peoples in the world that still maintain their primary livelihood in the same way. The reindeer husbandry has undergone significant changes over the last century. When my grandfather practiced reindeer husbandry, there were no motor vehicles, and they lived in very basic settlements. They were nomadic, following the reindeer, and couldn't carry many provisions.

Today, we are not as closely connected to the reindeer as before. We live in more permanent settlements, and use all available technology.

I will discuss these issues, from a reindeer herder point of view, and expertise adressing issues in particular these aspects: How has reindeer husbandry changed over 100 years?; Why is Sirges Sami Village the largest Sami village in Sweden?; What are the advantages/disadvantages of being a large Sámi village?

The presentation will be in our language, Lule Sami, with slides in English.

The presentation is supported and developed in collaboration with Dr May-Britt Öhman, Uppsala University, and the research project Sijddaj máhttsat.

Exploring the Nexus of Water, Territory, Life, and Sustainability in Sámi (Swedish side) and Pataxó (Brazil) territories

Abstract

This roundtable represents a collaborative effort between Indigenous and non-indigenous partners, exploring the critical role of water in the context of territory, life, science and sustainability, building on earlier exchange and aiming strengthening international collaborations, while inviting new collaborators.

Participants include Erilsa Braz, Master's student at the Federal University of the State of Minas Gerais, who also leads Pataxó’s Mother land in Brazil;Eva Charlotta Helsdotter, Uppsala University, Associate professor of Water Security; Henrik Andersson and Hampus Andersson, two generations of reindeer herders, Gällivare Forest Sámi community; Marcia Camargo, PhD candidate, Federal University of Sao Carlos, and Tamikuã Pataxó, coordinator of the Articulation of Indigenous Peoples of the Southeast Region of Brazil and part of the National Articulation of Ancestral Warriors Women and the Biome Women of Brazil.

Chair is Warren Cardinal-McTeague, (Métis and Cree), University of British Columbia, of the SING Canada program, (Summer internship for Indigenous peoples in Genomics), SING Sábme and also a co-lead of Pathway T5, Decolonizing Science and Education of ⴰⵔⵔⴰⵎⴰⵜ Ărramăt (https://arramatproject.org/) , University of Alberta.

The roundtable is supported by the Environmental Justice, Land-Based Learning, and Social Sustainability in Sábme project, led by Dr May-Britt Öhman (Forest/Lule Sámi), Uppsala University. We will discuss the essential connection between water, territory, life, science and sustainability through the lenses of different cultures and expertises. We provide insights from Indigenous lands, urban perspectives, and academic expertise, addressing shared challenges. We invite scholars, experts, and practitioners to participate in dynamic discussions, knowledge sharing, and the creation of innovative solutions that uphold principles of collectiveness, co-creation, ethics, and respect to promote decolonization of science and education.

Marcia de Camargo, UFSCar

This presentation delves into the profound significance of water in Pataxó cultural identity and political empowerment, focusing on the Awê ceremony.

Awê is a central element of full moon ritual, featuring various water-related rituals. It culminates with warriors journeying to the sea to greet, receive and take the sun to the community, signifying the profound connection between the Pataxó and water, from which their name derives.

The presentation highlights that Pataxó's cultural identity and political empowerment hinge on culture and consciousness. Awê fosters unity, fortifies individuals for collective struggles, and transforms ritual practices into tools of resistance, strengthening the entire community.

This presentation is a fragment of an ethnographic decolonial collective research with pataxó women from the mother land, Aldeia Barra Velha, as part of Phd dissertation intitled: “Awê, the sacred and the ethnicity of the jokanas of the Pataxó people of Aldeia Barra Velha”, from 2020 till 2024, and also a partnership of more than 10 years with the community.

Water holds symbolic significance in Pataxó cosmology and religious beliefs, inhabited by water spirits inspiring rituals and shaping their collective identity. Water is integral to daily life, from fishing in the sea, bathing in lagoons, collecting shellfish in mangroves, and producing sacred drink, cauim. The rhythms of life revolve around water, with the some gathering by the water's edge, especially near the sea, to welcome a new day. This presentation elucidates the cultural importance of water rituals and their role in collective empowerment, offering insights into Pataxó resilience and identity.

Erilsa Braz dos Santos (UFMG - Universidade Federal de Minas Gerais) 

This presentation introduces the multifaceted history and ongoing struggles in the Indigenous Barra Velha territory, mother land, transcending conventional academic narratives.

As a formal leader, vice-cacique, from the pataxó mother land (Aldeia Barra Velha ) community since 2020, responsible for fights for the rights of the Barra Velha Indigenous Territory, along with the council of caciques, addressing social, territorial, and social projects for the community.

Erilsa will present a fragment of the demarcation process, that runs since 1988 when Federal Constitution was established, the marred by challenges and violence, that demands continual updates and documentation.. Barra Velha's Indigenous territory has evolved from a single village, aldeia, into 24 self-demarcated ones.

The Pataxó people from Aldeia Barra Velha are located in the coastal region of extreme south of the Brazilian state of Bahia, surrounded by waters, from ocean to mangrove and river. Barra Velha is more than, “geography”; it's our territory and identity, where Pataxó people relentlessly fight for land rights, cultural preservation, identity recognition, organizational autonomy, and community survival.

Through living research for graduation term paper in 2014 intitled: “The history of demarcation of the Indigenous land of Barra Velha, to an ethnographic research project for ongoing Master degree: “Continued Demarcation of the Territory of Barra Velha”

A presentation that will trace an introduction to the Pataxó community's historical journey, revealing leadership, community dynamics, threats, and unwavering resilience from ethnographic research but also a living reality through daily fights and struggles.

Luciene Santos Faustino (ANMIGA)

"My registered name is Luciene Souza Santos, but in truth, I don't know who that person is. Non-indigenous names were required, and I do not identify with this name; it's merely a name on paper that I was forced to carry. My true name, which I now begin the process of acknowledging, is Tamikuã Pataxó Faustino. Tamikuã will present her journey, memories and fights in urban environment, driven by collective struggle, that often appears to mean the loss of indigenous identity.

In urban context, São Paulo, Brazil, since very young, knowing that indigenous women often find themselves invisible in terms of territory and rights outside their territory, Tamikuã decided to fight for the rights, for territory and all indigenous women. As coordinator of the Articulation of Indigenous Peoples of the Southeast Region, ARPINSUDESTE since 2019 and part of the National Articulation of Ancestral Warriors Women (ANMIGA) and the Biome Women of Brazil, created in 2021, that organized this year the III March centered around the theme “Ecosystem Women in Defense of Biodiversity through Ancestral Roots”

The invisibility in urban context is challenged daily through the fight to preserve territorial rights, access to water essential for sacred rituals, and respect for indigenous culture, which is intrinsically linked to water. Water holds a sacred place in lives, both inside and outside the villages, strengthening the spirit and solidifying indigenous identity.

Tamikuã will present and overview of her ongoing fight and struggles as indigenous women in urban context for territory, water and rights.

Eva Charlotta Helsdotter (Uppsala University)

This contribution forms part of the preparations for an upcoming workshop to be held in Sámi territories, partly funded by the Arramat (arramat.org) program. Building on local Sámi expertise and requests, it focuses on water quality and water security by sampling surface water in creeks, springs, rivers, and lakes in the area of Gällivare Forest Sámi territories to investigate pollution levels and ascertain impacts from industrial projects and the so-called “green” transition. Pollution stems from mines with tailing dams, wind power plants, clearing of forests, military activities, tourism, and increasing human use of pharmaceuticals, such as hormones, found in the fertilizers made from human waste from the Swedish capital Stockholm brought to the forests. Despite increasing pollution levels, there is no existing research on water quality taking place.

The workshop will provide a curriculum that disrupts and unsettles conventional scientific approaches, but also provide participants with hands-on training. Through a co-produced method, which will be discussed at this roundtable, we will be focusing on the Sámi-led questions on quantifying and monitoring water pollution in this specific territory. Ultimately the aim is to both enhance Sámi governance processes and address their concerns with environmental and human health. Building on SING Canada’s (https://sing-canada.ca/) expertise in mobile genomics technology, the workshop will be using a combined approach examining surface water bacterial communities and chemical/pollutant profiles.

Eva Charlotta Helsdotter has collaborated in several projects focusing on Sámi territories, since 2010, with Associate Professor, May-Britt Öhman (Lule/Forest Sámi), Uppsala University

Hampus Andersson 

Hampus Andersson, a 20-year-old reindeer herder hailing from the Gällivare Forest Sámi village within the Flakaberg group, has carried the rich tradition of his family's reindeer herding practices for generations. While Hampus himself has actively engaged in reindeer herding for the past two years, his connection to this way of life runs deep. In his contribution , Hampus will delve into his personal reflections on the critical importance of clean water. He will explore the significance of clean water for not only human consumption but also its vital role in sustaining the health and well-being of the reindeer, as well as the diverse flora and fauna that inhabit his territories. Moreover, Hampus will shed light on his observations regarding the impacts of industrial exploitations on water quality in his region. As a part of the Arramat project, Hampus will also share insights into the sites selected for study through the SING Sábme initiative. These areas hold immense significance in understanding the complex relationship between water quality and sustainable reindeer herding practices.

Henrik Andersson

Henrik Andersson, a 43-year-old father from the Gällivare Forest Sámi village, Flakaberg group, has devoted his life to full-time reindeer herding since the age of 16. In his contribution, Henrik will share his expertise, insights and reflections on the critical significance of clean and safe water. He will discuss its vital role in sustaining the well-being of reindeer, as well as other local fauna and fish within his territories. Henrik will provide examples on what he finds are the industrial exploitation that impact the quality of water, particularly within the context of his reindeer's seasonal migrations and the lush growth of essential mushrooms and plants in the summer. Furthermore, Henrik will address local expertise and reflections on the specific sites to be examined within with the SING Sábme, part of the Arramat (arramat.org) project. Henrik will emphasize the pressing issue of maintaining clean water sources, particularly in the face of ongoing industrialization and the proliferation of wind power in the region. These developments pose a significant threat to clean water, manifesting through increased road construction, amplified traffic, PFAS pollution from wind power plants, and expanded mining operations. Henrik's contribution serves as a powerful reminder of the urgency in safeguarding these critical water resources, as well as a promote the development of methods on how take into account Sámi reindeer herders’ expertise.

Why do white radical nationalists across the global north believe that (white) ‘native’ people are currently being ‘replaced’ with (nonwhite) ‘alien’ people? Why has an increasing number of individual white nationalists come to the conclusion that ‘resistance’ against this alleged ‘invasion’ of ‘their’ territory best is launched by them indiscriminately killing nonarmed people they do not even know the names of?  Why would such atrocities be hailed as exemplary acts of heroic masculinity? Building on ethnographic material and text analysis of white radical nationalist writings, this chapter explores these questions by 1) tracing the genealogy of the white genocide/great replacement theory to the history of settler colonialism and ethnic cleansing and the replacement model white nationalists find in their historiography of the Spanish reconquista; 2) following the tracks of the lone wolf through the political landscape of white nationalism; 3) discussing the role of the hero, violence, eros, and death in fascist cultural production; and 4) investigating the role of the People as a political referent in different versions of post-1945 fascist revolutionary theory. 

Welcome to an evening dedicated to three artists who delve into themes of memory, power, and identity through the exploration of landscapes and seascapes. This event is associated with the exhibition featuring Ingrid Pollard, the 2024 Hasselblad Award winner. In her work, Pollard revisits the landscape as a cultural construct that illuminates issues of power, representation, and the narratives that often remain obscured. 

Ignacio Acosta is a visual artist and researcher working with photography and video in territories under pressure from extractive industries. His multi-layered collaborative practice and spatial installations seek to connect audiences with these complex yet critical concerns.

Acosta works in places made vulnerable through ecological exploitation, colonial intervention and intensive capitalisation. He is devoted to the understanding of sites and landscapes that, although often neglected, are of global significance. Developed mainly between his native Chile and Swedish Sápmi, his projects focus on resistance to territorial fragmentation produced by extractive industries and the so-called “green transition”.

Jorma Puranen is known for his long-term work, which re-animates the colonial history and legacy of Arctic explorations. In ”narrating the North” he often uses archival sources and different techniques of re-photography, exploring and visualizing relations of history, knowledge, landscape and culture. Through experiences of travel and borderland Puranen wishes to create a matrix of fact and fiction, a field of fantasy and geographical imagination.

Puranen´s methodology is a dialogue across time, to rethink the Arctic colonialism and landscape through a poetics of memory and the historical. In his photographs the found visual material reappears as though from a lost world, becoming manifest in a ghost form.

Lotta Törnroth (b. 1981 in Solna) works with photography, text, sculpture and aquarelle. She is educated at the University of Photography in Gothenburg and at Aalto University, the University of Art, Design and Architecture in Helsinki. Törnroth has published three monographs with the publisher Blackbook Publications, and participated in exhibitions in Sweden and abroad. In 2023, she spent 6 months at IASPIS in Stockholm, where she worked on two projects about the sea and grief. Her latest book Lunar Cycles will be released in September 2024.

In ancient cosmology, planets and minerals have long been associated with alchemical traditions, astrology, and symbolic correspondences. Mars is symbolized by iron, while Venus is associated with copper. In this work, Sápmi where the majority of the iron is mined in Europe, becomes Mars; and the Atacama-Andes region, where the largest amount of the world's copper is produced, becomes Venus. Mars and Venus; iron and copper—like yin and yang, opposites but interconnected.

Rooted in an animistic belief that inanimate objects and places possess souls and agency, Acosta’s work envisions these distant territories rich in minerals and wisdom as connected bodies of knowledge. The exhibition begins with three video projects that highlight the role of social movements in refusing and contesting mining exploration ventures. Juxtaposing traditional knowledge with the scale of mining operations and the observation of space, the works consider the roles of technology and spirituality in resisting settler colonial exploitation, and open up ways of thinking and engaging with care-based community-led strategies of visibility and counter-surveillance. 

The exhibition begins with three video projects that highlight the role of social movements in refusing and contesting mining exploration ventures. Juxtaposing traditional knowledge with the scale of mining operations and the observation of space, the works consider the roles of technology and spirituality in resisting settler colonial exploitation, and open up ways of thinking and engaging with care-based community-led strategies of visibility and counter-surveillance. 

Showed alongside these films are photographic installations, documents, objects and a video that reflect on the unequal geographical development of extractivism, zooming in on mining’s legal frameworks and the resultant loss of biodiversity and toxicity from resource extraction. Stemming from a practice grounded in rigorous research methodologies and long-standing collaborative processes, these works challenge the narrative of the so-called “green transition” while acknowledging these spaces as pluriversal and highlighting the importance of small community-run spaces of resistance forged in the confluence of feminist and queer activism.

A collaboration between the Climate & Colonialism research project at the Paul Mellon Centre and Autograph ABP.

The arts have long been concerned with highlighting the ongoing histories of resource extraction and its repercussions. This symposium asks: what next? By bringing together researchers, artists, designers and activists from a range of backgrounds, this event will consider local projects in intersectional, granular detail, to collectively re-evaluate the relationship between the arts, extraction and activism, both historically and in the present.

The two days are framed around three broad themes: Colonial and extractive histories, Reparative and fragile ecologies, Environmental justice and legal rights.

Confirmed speakers and participants include: Ignacio Acosta, Mónica Alcázar-Duarte, Tobah Aukland-Peck, Eline Benjaminsen, Nancy Demerdash, Radha D'Souza, Francisco Gallardo, Hit Man Gurung, Sasha Huber, Elias Kimaiyo, Syowia Kyambi, Adrian Lahoud, Godofredo Pereira, Marie Petersmann, Julian Posada, Sheelasha Rajbhandari, Gabriela Saenger Silva, Sakiya, Audrey Samson, Marie Smith, Jonas Staal, Gerald Torres, Wilfred Ukpong, Rahul Ranjan and others.The symposium is convened by Sria Chatterjee (Paul Mellon Centre), Mark Sealy (Autograph/University of the Arts London) and Bindi Vora (Autograph).

This article explores how "the left" meme and the character and emotional reception of taboo-breaking therein via the case of r/DankLeft—a USA-centric Marxist, Anarchist, and Democratic Socialist Internet meme community. It asks: what themes do popular r/DankLeft Internet memes relate to, how does taboo feature within popular r/DankLeft Internet memes, and can any differences in the ways in which taboo-related r/DankLeft Internet memes are received be discerned. In turn, it carries out a thematic analysis of 366 popular memes, a multimodal critical discourse analysis of 41 taboo-related popular memes, and a comparative sentiment analysis of the comments these and other memes have received in r/DankLeft. The article finds that popular memes in r/DankLeft primarily relate to perceived threats to its community of users. It also shows that taboo-breaking does feature in r/DankLeft memes and that when it does correlative patterns emerge in terms of popularity and emotional reception.

The impact of wildfires in Sweden, commonly claimed to be caused by climate change, has recently become a national and international concern. The overall aim of the inter- and supradisciplinary research project presented in this article is to analyse, document and draw attention to the local and Indigenous/Sámi stewardship of land, with specific regard to fire management, drought, and other aspects of climate change. The project situated within the growing field of Indigenous Land Based Education and Knowledge (Wildcat et al., 2014). It is run by an experienced artist and researcher in collaboration with Indigenous Sámi communities and Indigenous Sámi academic scholars. The project brings together the disciplines of artistic research and visual documentation with the history of technology and science, environmental history, feminist technoscience, gender research and Indigenous methodologies as well as Sámi knowledge. Based on the methods available within these research disciplines, the project uses extensive fieldwork, archival research, and audio-visual documentation, including interviews, documents, drone images, photographs, writings, and workshops, as a source of research, communication, and dissemination. We investigate local and Sámi ecological knowledge available. Furthermore, we evaluate how artistic research and visual documentation -with a critical approach and developed collaboratively- can be used to document, analyse, discuss and provide a basis for promoting Indigenous knowledges in the nation state and climate change debate.

Uppsam, Uppsalanätverket för samiskrelaterad forskning arrangerar i samarbete med Centre for Integrated Research on Culture and Society ett höstsymposium som samlar forskare från Uppsala, Stockholm och civilsamhället för att presentera och diskutera pågående forskningsprojekt.