Publikationer

Public Quran burnings provoked the Easter Riots of 2022 and justified a nativist shift in Swedish politics to repel the alleged “invasion” of culturally incompatible people and restore the Swedish Model without rolling back the neoliberal reforms that produce rising inequalities and segregation. By operationalizing a novel definition of racism as technology and highlighting the political impact of nostalgia, provocation tactics and affect, the article offers a study of racial capitalism in motion, which currently is transforming Sweden from social to Herrenvolk democracy.

Purpose and Vision of RPT 5:

Rooted in Indigenous Futures RPT 5 builds on the foundational work of earlier reports by focusing on the co-production of knowledge and Indigenous-led methodologies.

This report responds to the commitments established during the International Conference on Arctic Research Planning (ICARP) III and the strategic priorities of the International Arctic Science Committee (IASC) aiming to strengthen Indigenous participation across all dimensions of Arctic research.

It outlines specific strategies for researchers, funding agencies, and policymakers to prioritize Indigenous leadership, working collaboratively with knowledge holders to ensure that research practices remain accountable to Arctic communities.

The vision guiding this work is of mutual respect and shared responsibility. It recognizes that scientific excellence in the Arctic must emerge from relationships, where Indigenous laws, governance and knowledge systems shape research questions, methods and outcomes.

Co-production is not a checklist or afterthought. It is a practice of being in relation, grounded in trust, reciprocity and long-term commitments to the well-being of Peoples and places. It honours and upholds mutual respect and responsibility in Actionable outcomes through all aspects of research.

We begin with a vision.

As Indigenous scholars, educators, knowledge keepers, and allied community members and academics, we are not simply responding to research frameworks and paradigms, we are reshaping and creating them.

Guided by our respective self-determining practices, laws, languages, and ways of knowing, we assert that:

• As part of their self-determination, Indigenous Peoples have the right to their own knowledge creation and participate in sharing and creating knowledge as they deem appropriate.

• Indigenous Peoples are Rightsholders.

• Indigenous governance in knowledge production is non-negotiable.

• Data sovereignty and ethical research practices are essential.

• Research must lead to tangible, community-directed outcomes.

• Indigenous Knowledge systems must shape, not just inform, Arctic research.

Indigenous Peoples have sovereign authority and inherent expertise to generate knowledge, fundamentally shaping epistemologies and research paradigms. Their knowledge systems are dynamic, authoritative, and central to understanding and addressing complex Arctic realities and building Arctic futures. Indigenous Knowledge is a powerful, legitimate and indispensable source of insight and innovation. Indigenous-led research is rooted in generations of wisdom that stems from a deep understanding of the Land.

ICARP IV is a forum for scientific priorities, including a place where science and Indigenous Peoples meet, reclaim space and redefine knowledge. This report asserts that true co-production of knowledge at most research tables requires Indigenous leadership at every level—defining priorities, leading methodologies, owning data, and determining the outcomes. 

ICARP IV is a call to action: to reimagine Indigenous research inclusion as an act of humanity, Indigenous sovereignty and to ensure that knowledge co-production reflects the futures Indigenous people are building. 

Indigenous Peoples are continually pushed into systems that often do not align with our knowledge, responsibilities, or ways of being. We assert inherent authority within our systems of knowledge as knowledge holders and protectors while carrying responsibilities to safeguard, regenerate, and rearticulate our ways of knowing. We establish this through continuity and relational accountability to both our knowledge systems and Western knowledge.

Successful implementation of ICARP IV’s recommendations will transform the Arctic research space in the following ways:

1.  Strengthen and broaden dedicated funding for Indigenous-driven research.  Strengthened and expanded funding streams are set aside specifically for Indigenous-driven research, with Indigenous organizations, governments, and communities in the lead as applicants and decision-makers. These funds support projects where Arctic Indigenous Peoples define the questions, methods, partnerships, and timelines. For example, a regional Indigenous government could receive multi-year funding to run its own research office, hire community researchers, and commission studies on language revitalization, land use, climate adaptation, or youth well-being that respond directly to local priorities. Funding rules, reporting requirements, and evaluation criteria are redesigned so that community benefits, cultural safety, and knowledge sovereignty matter as much as academic publications.

2.  Community-defined priorities at the center of Arctic research.  Arctic research prioritizes projects that clearly and directly address needs, concerns, and aspirations identified by Arctic communities, including moral, cultural, and ethical dimensions. This means that research proposals must show how they were developed with communities, how they respond to community-identified issues, and how the work will uphold local values and protocols. For example, a health study might be funded only if it emerges from a community-led process that identifies specific mental health concerns related to colonial trauma, and if the project’s methods are guided by Elders, local healers, and community ethics guidelines. Similarly, wildlife research might proceed only when it respects harvesting practices, sacred areas, and community decision-making, and includes clear plans for sharing results in local languages and formats that are meaningful and useful to the people most affected.

3.  Bridging, Weaving, Creating Knowledge that is Deeply Co-Productive. Bridging, braiding, weaving, and creating deeply co-productive knowledge are everyday, expected practices in Arctic research. They are not just exceptions. For example, a sea-ice study might combine satellite data with Inupiat or Inuit ice terminology and travel stories, with Elders and hunters named as co-authors and co-leads, rather than “participants.” Researchers routinely plan projects so that Indigenous and Western knowledge systems are in genuine partnership from the start. For instance, monitoring programs may be designed in community workshops, where Indigenous Knowledge holders decide which indicators matter (like animal behavior or shorefast ice changes) alongside scientists’ measurements.

4.  Critical research as healing (decolonizing) work.  Critical research activities inside the research system are used deliberately to challenge, change, and heal from colonial practices. For example, universities and research institutes may run regular internal reviews that examine who gets funding, who is cited, whose knowledge is valued, and then change their policies when they find bias. These activities might include ethics board reforms, mandatory anti-colonial training for reviewers, and audits of data ownership that lead to shifting control of data back to Indigenous organizations. In this way, “research about research” becomes a tool for accountability and repair, not just an academic exercise.

5.  Decolonized research spaces.  Decolonizing research spaces allows Arctic Indigenous scholars and others to fully participate in research while staying rooted in their home communities and responsibilities. For example, an Indigenous PhD student might be able to join seminars online from their community, have fieldwork count as core research time, and schedule academic deadlines around hunting seasons or cultural obligations.Institutions adapt policies, funding, and infrastructure so that Indigenous scholars do not have to leave their language, land, or community relationships behind to succeed. This can look like community-based research hubs, flexible residency requirements, and hiring practices that recognize community leadership and land-based expertise as scholarly excellence.

Utifrån Lule älv som fallstudie, med samiska erfarenheter och perspektiv som utgångspunkt, belyser kapitlet vattenkraftutbyggnaden, dess förutsättningar och konsekvenser, samt även ifrågasättanden och kampen för hållbarhet och för samisk kultur, tradition och historia. Koloniala och bosättarkoloniala förhållningssätt belyses. Kapitlet bygger på ett flertal studier med intervjuer och konversationer, genomgångar av media, sociala medier, arkiv, enkäter och observationer på plats med start från 1999. De har utförts inom eller i anslutning till ett flertal forskningsprojekt. Teoretiska och metodologiska utgångspunkter har hämtats från teknik- och vetenskapshistoria, miljöhistoria, miljöfilosofi, antropologi, mark- och vattenresursteknik, genusvetenskap och statsvetenskap. Kapitlet bygger dock främst på författarens egna forskningsområden inom teknik- och vetenskapshistoria och miljöhistoria. Erfarenheterna från Lule älv kan med fördel användas som utgångspunkt för att närmare granska skeendena i de andra reglerade älvarna i samiska områden.

Critical Pentecostal studies increasingly chart racism in the movement’s history, while racialization of Jews remains largely unexplored. This article contributes by analyzing Christian Zionism and political antisemitism in the teachings of Lewi Pethrus (1884–1974), a key figure of formative Pentecostalism during the Holocaust era. By examining his publications, editorials, sermons, and correspondence, the article reveals an ambivalent racialization of Jews as both threat and promise: Jewish power posed a cultural threat by its degenerative and anti-Christian agenda while relocation of Jews to Palestine bore the promise of God’s plan for world redemption. With this theological outlook, Pethrus rallied against alleged attacks on Christian values in Sweden while promoting Jewish migration to Palestine. The dispensational Jews-to-Palestine call—based on Jeremiah 16:16 prophesying about fishers of Zionism and hunters of antisemitism—answered the so-called Jewish question in this Pentecostal vision of national rebirth.

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.

Le séminaire Pensée extractiviste, pensée écosophique. L’art (ré)génératif face à la dépossession dans le système-monde capitaliste propose d’explorer les puissances critiques et imaginantes des pratiques visuelles et artistiques confrontées à la crise écologique, aux logiques extractivistes et aux héritages coloniaux. À travers quatre séances, il réunit artistes, chercheur·euses et curateur·ices pour interroger les manières dont les images – fixes, mouvantes, techniques ou rituelles – participent à la fabrique de mondes, à la critique des savoirs dominants, et à la construction d’alternatives. Quelles sont les visualités de l’extractivisme ? Quels gestes et imaginaires pour penser, habiter ou résister à l’extractivisme ? Et comment l’art peut-il proposer des formes de basculement, d’alerte ou de soin ?

Friday 12 décembre 2025.Pratiques artistiques et curatoriales relationnelles : penser autrement les écosystèmes de l’art: Cette dernière séance explore les modalités curatoriales, collaboratives et artistiques qui cherchent à penser ou accompagner la fin d’un monde – non comme effondrement passif, mais comme occasion de révélation, de recomposition des sens et des alliances. Damien Beyrouthy, Dos Mares (Ron Reyes-Sevilla + Laurent Le Bourhis), Ignacio Acosta, Sergio Valenzuela-Escobedo,

Ignacio AcostaDe Mars à Venus Cette présentation explorera les oeuvres présentées lors de la 13e Biennale d’art Leandro Cristòfol au Centre d’Art la Panera, à Lleida, en Espagne, commissariée par María Íñigo Clavo et Christian Alonso. L’exposition dénouait les politiques de représentation, d’extraction et de résistance à travers deux géographies en apparence éloignées : le désert d’Atacama et la région andine au Chili ; et le Sápmi, au nord de la Suède, territoire du peuple sámi. L’expansion des projets miniers dans ces régions déjà affectées par le changement climatique d’origine anthropique a entraîné une augmentation des injustices sociales, environnementales et économiques. Face à la violence persistante que l’exploitation minière inflige aux corps et aux écosystèmes, l’exposition a mis ces régions lointaines en dialogue à travers leurs diverses stratégies de résistance, soulignant la détermination des peuples autochtones et locaux à préserver leurs savoirs, leurs traditions et leurs modes de vie dans des territoires de plus en plus fragmentés.

The emergent field of podcast research is typically devoid of critical reflection on the ethical borderlands of digital lurking and personal data protection. This article draws on methodological literature, guidelines for digital media studies, legislation, and knowledge produced by the emerging podcast-ethnographic research field to expound three ethical considerations: (i) determining whether the podcast contains sensitive or personal data; (ii) distinguishing between publicly and openly available podcasts; (iii) reflecting critically on whether to use an overt or covert intervention. These ethical considerations provide a rough guide for reflexive ethics of podcast research.

While historical studies of fascism in Sweden typically start in the interwar period, this article traces the political-ideological roots in the nationalist era leading up to the Great War. It depicts the genesis of Swedish radical nationalism, a political ideology centred on tying an imagined people to a bordered territory. In the early twentieth century, radical nationalism in Sweden articulated that the people were diluted by cultural decadence and uncontrolled migration while the territory was threatened by geopolitical aggression from Russia. This radicalisation of national defence was driven by a gendered logic of masculinist protection, reinforced by an emergency temporality oriented towards national rebirth. Whereas national conservatism cultivated the memory of paradise lost, radical nationalism became the politics of resurrection: Swedishness restored and Sweden reborn. This ideational assemblage of defence and rebirth was articulated in a series of books, articles, and journals published by three men-Rudolf Kjellen, Adrian Molin, and Teodor Holmberg-who have become ideological sages for the nationalist movement today; radical-nationalist think tanks are republishing Kjellen's and Molin's political manifestos while the Sweden Democrats publicly acknowledges its debt to Holmberg's political thought. In that sense, the genesis of Swedish radical nationalism serves as an ideological resource when demanding the reinforcement of the exclusionary mechanisms of the modern nation-state.

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.

Panel: Indigenous perspectives on and expertise within climate change, justice, technology & sciences – 20 November 2025

Online and in-person parallel session at the Climate Existence Symposium 2025, Uppsala University

Place: Engelska parken, Uppsala University and online

Time: 16.00 -17.30

Session Summary

Presentations on research in progress within  Powering Change With Justice: Weaving Indigenous perspectives to uncover impacts of the wind energy transition, funded by FORMAS, led by Dr Vanessa Masterson, Stockholm Resilience Centre;  ⴰⵔⵔⴰⵎⴰⵜ Ărramăt: Strengthening Health And Wellbeing Through Indigenous-Led Conservation and Sustainable Relationships With Biodiversity,  based at University of Alberta, Edmonton,  and SING Sábme: Questioning “Green Energy” and its Impact on Indigenous Livelihoods in Sweden, all co-led by Dr May-Britt Öhman, Centre for Multidisciplinary Studies on Racism, CEMFOR, Uppsala University 

Moderator: May-Britt Öhman

Ecologically and Socially Just Sustainability Transformations (EcoJust) is a cross-departmental research platform at Södertörn University. The research question is "How can we work successfully together across disciplines, sustainability issues, places, and societal contexts in order to enhance our knowledge and develop innovative solutions to current environmental and sustainability problems?"

EcoJust brings together about 40 researchers with the aim of advancing theoretical and empirical research where the areas of ecological justice and social justice overlap, and across a range of sustainability issues, places and contexts.Keynote: Ignacio AcostaFrom Mars to Venus brings together works by artist and researcher Ignacio Acosta, untangling politics of representation, extraction and resistance across two seemingly distant geographies: Sápmi in northern Sweden, home to the Sámi people; and the Atacama Desert and Andes Mountains region in Chile. The expansion of mining projects in these regions, already affected by anthropogenic climate change, has led to a rise in social, environmental, and economic injustices. Faced with the sustained violence that mining exerts on bodies and ecosystems, this presentation brings these distant regions into dialogue with each other through their diverse strategies of resistance, highlighting the determination of Indigenous and local people to maintain their knowledge, traditions, and ways of life in increasingly fragmented territories. 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. Read more about Ignacio’s work here: http://ignacioacosta.com

Lewi Pethrus (1884–1974) var en av grundarna till den svenska pingströrelsen. Som pastor för Sveriges första och största pingstförsamling fungerade Pethrus som pingströrelsens ledare från seklets början fram till sin död. Han drev teologiska tidskrifter och bokförlaget Filadelfia, var ansvarig utgivare för rörelsens huvudorgan Evangelii Härold och 1945 lanserade han tidningen Dagen. Pethrus författarskap sträcker sig över sex decennier och innefattar ett femtiotal böcker samt en lång rad ledartexter och tidningsartiklar. Hans väckelsekristna arbete utmynnade i ett politiskt engagemang som 1964 kulminerade i grundandet av partiet Kristen Demokratisk Samling. 

Denna artikel kastar nytt ljus över Pethrus politiska arbete genom en historisk undersökning av hans förhållande till den svenska radikalnationalismen. Studien bygger på hans publicerade texter samt opublicerat källmaterial från personarkivet i form av predikomanus och brevkorrespondens. Undersökningen omfattar även arkiv från Kristen Demokratisk Samling, Filadelfiaförsamlingen, Tyska legationen i Stockholm, Säkerhetspolisen (SÄPO) med föregångare, radikalnationalistiska arkivsamlingar samt nationalsocialistisk korrespondens vid Das Bundesarchiv och Politisches Archiv des Auswärtigen Amtes i Berlin. Studien inbegriper även audiovisuellt material från SVT:s arkiv samt mikrofilmade tidningar och tidskrifter vid Kungliga biblioteket.

Sammantaget visar det historiska källmaterialet att Lewi Pethrus under hela sitt verksamma liv uttryckte antisemitiska föreställningar om illvillig judisk makt. Föreställningarna integrerades i en dispensationalistisk eskatologi, läran om världshistoriens slutskede där judarnas lidande och repatriering spelade en nyckelroll. I undervisningen kombinerades Pethrus antisemitism med kristen antijudaism, föreställningen att judarna måste straffas eftersom de förkastat Messias. Fram till 1950-talet predikade han om Novemberpogromerna och Förintelsen som Guds straff över judarna.

Lewi Pethrus antisemitiska uttryck följde den svenska radikalnationalismens idéutveckling under 1900-talet, från öppna anklagelser om judisk makt till ett terminologiskt kodspråk. Arkivstudien visar att Pethrus läste och refererade till antisemitisk litteratur samt korresponderade med Sveriges ledande radikalnationalister från mellankrigstiden och livet ut. Dessa personliga och organisatoriska kontaktnät manifesterades genom inbjudningar, publicistiskt stöd, politiskt samarbete och val av nationalsocialistiska medarbetare. 

Slutsatsen är att Lewi Pethrus bidrog till den svenska radikalnationalismens idémässiga och organisatoriska utveckling genom sitt samarbete med organiserade nationalsocialister och sin undervisning om judarnas fientliga makt och självförvållande lidande under Förintelsen.

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.

This book emerges as a disciplinary extension of the exhibition project Transforming Legacy: The Evolution of Extractive Cultures in the European Arctic, presented at the 19th International Architecture Exhibition – La Biennale di Venezia, 2025. The exhibited work explores the complex layering of extractive cultures in the European Arctic and sub-Arctic environments, questioning whether the rhetoric of the “smart city” can genuinely deliver sustainability in the periphery of extractive economies –where deeply rooted development patterns continue to dominate. At the core of the project lies the tension between technologically advanced iron ore production in mining towns and the ancestral “intelligences” of Indigenous communities living in these regions (Sweden, Norway, Finland, and eastern Russia).The current model of Arctic urban development, driven by extractivism and masked by smart city ambitions, is reshaping territorial and social structures. In contrast, Indigenous knowledge, such as Sámi reindeer herding or traditional Arctic river fishing practices, offer alternative, rural, and dispersed approaches to sustainability that challenge centralized, industrial models and may hold new appeal for contemporary inhabitation. This evolution in extractive culture reveals how advanced digital systems are altering human interaction with land, generating both conflict and unexpected intersections. These transformations can be understood through the lens of assemblage, a dynamic juxtaposition of elements and systems that are often distant or seemingly incompatible: automation and ancestral knowledge, industrial infrastructures and fragile ecosystems, remote sensing and embodied traditions.

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.

SING Sábme 2025 WorkshopQuestioning “Green Energy” and its Impact on Indigenous Livelihoods in SwedenSING Sábme and the 2025 workshop is a collaboration between Uppsala University’s Centre for Multidisciplinary Studies on Racism (CEMFOR), the Faculty of Native Studies at the University of Alberta, the University of British Columbia’s Department of Forest and Conservation Sciences, and local Sámi community members and experts. It builds on the SING Canada approach and is customized to fit Sábme’s unique cultural, educational and political contexts.

The inaugural SING Sábme 2025 workshop will serve as a trial for a potential ongoing series. It will be held from August 11 to 15, 2025, in Julevu/Luleju/Luleå, Sweden. We will travel to the Gällivare Forest Sámi territories, where Sámi livelihoods and the so-called ”green” industry intersect. A key concern for local reindeer herders is the impact of wind and hydroelectric power development on reindeer habitat – a habitat already impacted by forestry and mining activities. Using methods developed by the SING program, we will coach youth in the region to think critically and engage creatively with scientific approaches in genomics and environmental monitoring so that they can help the Sámi community understand their territory in even greater detail.

The 2025 workshop will provide hands-on, place-based education in Sámi cultural practices and practical and technical skill-building in environmental genomics approaches. It will be supplemented by learning sessions that introduce a critical and ethical framework for considering Indigenous science and educational approaches. Participants will be able to learn about and discuss genomics, ethics, feminist technoscience, water security, and colonization from Indigenous, feminist, and 2S/queer-inclusive perspectives.

Funded by  ⴰⵔⵔⴰⵎⴰⵜ Ărramăt: Strengthening Health And Wellbeing Through Indigenous-Led Conservation and Sustainable Relationships With Biodiversity https://arramatproject.org/ (Government of Canada's New Frontiers in Research Fund (NFRF), [NFRFT-2020-00188]; Genome Canada; FORMAS, Vetenskapsrådet 

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.

The Arramat Global Transformation Pathway 5 (T5)  Decolonizing Science and Education aims to build a network and create a space toaddress the challenges and opportunities for Indigenous-led science,technology, and society research and education.

Within this framework, we aim to organize a series of webinars that willbe recorded and published as vodcasts - to highlight projects and workthat are actively promoting the decolonization of science and education. 

We welcome you to join our very first webinar on December 15,2025, 6-7.30 PM Central European Time. Click here for Calendarinvite to get your time.  

Content:  We begin with an introduction of the T5, followed by apresentation about the Summer internship for INdigenous peoples inGenomics (SING) program which first started in 2011. We then present the one-week SING Sábme workshop held in August 2025, with the help of a short film. The scientists and Sámi hosts will then present their reflections and insights. Thereafter we will open the floor for an opportunity to ask questions, discuss, exchange perspectives and ideas. 

Translation: French and Spanish is organised.  For translation into otherlanguages within Arramat, please reach out to organizers latest byDecember 7 at email: arramatpathwayt5@gmail.com 

Invitation: The webinar/ vodcast is open to all Arramat members andalso open to all others interested in the themes discussed. 

Arramat members who wish to join the webinar as panelists pleaseemail us latest by December 14 at arramatpathwayt5@gmail.com.

Program

Opening and Introductions

A Decade-Plus of DecolonizingScience - SING- Summer Internshipfor INdigenous people in Genomics, Kim TallBear

Introduction to SING Sábme, May-Britt Öhman

Film SING Sábme

The SING experience: Reflections and insights by scientists and Sámi hosts

 Q and A

Panelists

May-Britt Öhman, Associate professor in Environmental History,Researcher, Centre for Multidisciplinary Studies on Racism,  CEMFOR,  Uppsala University, T5 Co-lead, Cofounder of SING Sábme (Lule and Forest Sámi)

Kim TallBear, Professor, American Indian Studies, University of Minnesota,T5 Co-lead, Co-founder of SING USA, Canada and Sábme (Sisseton-Wahpeton Oyate)

Elizabeth Nelson, Assistant professor, Metagenomics Laboratory for ancient and modern DNA,Southern Methodist University, Co-founder of SING Sábme (Turtle Mountain Band ofChippewa)

Warren Cardinal McTeague,  Assistant professor,  Canada Research Chair in Indigenous Peoples, Governance & Environmental Relations, Dept of Forest and Conservation Sciences, University of British Columbia, T5 Co-lead, Co-founder of SING Sábme (Métis and Cree of Lac La Biche and Fort McMurray ) 

Tina Eriksson. Reindeer herder in Gällivare Forest Sámi community, Flakaberg group,and a tradition bearer of reindeer herding knowledge. Co-founder of SING Sábme

Michael Guttorm,Eriksson Årsjok, Reindeer herder in the Gällivare Forest Sámi community, Flakaberg group, a tradition bearer of reindeer herding knowledge. Co-founder of SING Sábme

Henrik Andersson, Reindeer herder of the Gällivare Forest Sámi village, Flakaberg group. Activist and defender of Sámi rights. Local guide who shares his cultural knowledge with visitors and students. Co-founder of SING Sábme. 

Hampus Andersson, Young reindeer herder of the Gällivare Forest Sámi village,Flakaberg group. He is one of the youngest herders working to carry on his family tradition. Co-founder of SING Sábme.

Elle Eriksson, Member of the Gällivare forest Sámi community, Flakaberg group and Ph.D. student in Forest Science.  Co-founder of SING Sábme

Batzorig Tuvshinjargal, MA student at the Sustainable Development programme, Uppsala University, and intern with CEMFOR and the Arramat T5 pathway assisted in setting up the webinar and moderated.

Jacob Smallboy, MA student at UBC Faculty of Forestry & Environmental Stewardship,  assisted the webinar. 

This roundtable centers the resurgence of Indigenous-led scientific inquiry and research collaborations.

We discuss our interdisciplinary research collaborations aimed at enhancing Indigenous leadership in science, presenting experiences from Canada and Sámi territories. We also explore our roles as Indigenous scholars working with Indigenous community partners.  

We touch on our roles and responsibilities as co-producers of scientific research and how we navigate competing pressures between academia and Indigenous communities.

Research experience stories also highlight the diverse and innovative ways that Indigenous Peoples are framing their scientific questions, such as around #LandBack, industrial development pressures, and environmental monitoring for community health.

Because science and data production are essential for all forms of governance, we will not only present our collaborative work, but also invite participants to come together in a discussion to reflect on how Indigenous-led science benefits/benefitted their communities in past, present, and future generations.

We will close the roundtable by drawing on the interconnectedness of science among global Indigenous Peoples, identifying key strategies to enhance Indigenous leadership in this area.

The roundtable is organized by the co-leaders of Pathway T5 - Decolonising Science and Education , ⴰⵔⵔⴰⵎⴰⵜ Ărramăt: Strengthening Health And Wellbeing Through Indigenous-Led Conservation and Sustainable Relationships With Biodiversity.

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.