Braiding Time: Sami Temporalities for Indigenous Justice

Abstract

During this time period, the word "Lapp" was used by both Sami activists and the Swedish state to describe the Indigenous Sami people. This word is no longer used in public or academic discourse. Here, we follow contemporary Sami scholarship and only include the term in quotes from original sources.

Teaching complex time through pattern thinking and understanding

“…A complex approach to time that includes differently configured temporal perspectives within a complex conceptualisation of time may support wellbeing and academic participation for Indigenous students (Wilson et al, 2020). As pattern thinking and understanding is a language and relational strategy for knowledge of and co-generative engagement with complex phenomena in many Indigenous cultures (Yunkaporta, 2019), and many Indigenous cultures already express a complex conceptualisation of time (Awâsis, 2020;Buhre and Bjork, 2021), a patterns-based approach to the teaching and learning of complex time may be particularly appropriate for Indigenous students. Engaging with time as a complex phenomenon is a powerful contribution to decolonising pedagogies in colonial educational settings.…”

“…Thus, spiraltime patterning can be described as an indigenist knowledge. It is a form of decolonising design, connecting with the many Indigenous cultures today that conceptualise time as a complex phenomenon (Awâsis, 2020;Buhre and Bjork, 2021;Stanner, 2011;West-Pavlov, 2012).…”

Att sätta det sociala i rörelse

“…Därutöver har vissa rörelser undersökts i enskilda studier, såsom t.ex. kvinnorörelsen (Mral 2003;Lund, 2022;von der Lippe & Tønnesson, 2013), den samiska rörelsen (Buhre, 2020;Buhre & Bjork 2021;Bakken, 2022), den samtida klimatrörelsen (Vikøren Andersen, 2023;Buhre, 2023;Hoff-Clausen, 2019;Bjerggaard Nielsen, 2021), väckelserörelsen (Riiser Gundersen 2022) och freds-och antimilitaristiska rörelser (Qvarnström, 2009;Roer, 2020). Några teoretiska och begreppsliga studier har också gjorts, såsom genreanalyser av tal hållna vid demonstrationer (Berg, 2020;Madsen, 2020), retorisk exkludering av aktivister i urbana rörelser (Berg & Juul Christiansen, 2010) och anklagelser och affekt i MeToo-kontext (Hoff-Clausen, 2021).…”

Childhood, Futurity, and Settler Time

“…Rifkin (2017) names settler time: the colonial temporal structures of settlers that view time as strictly delineated, in opposition to Indigenous temporal heterogeneity and temporal multiplicity-the coexistence of a multiplicity of temporalities or ways of "being-in-time that are not reducible to being in a singular, given time" (Rifkin, 2017, p. 3). While there is no one universal Indigenous understanding of time and temporality, Indigenous temporalities are grounded in relations with land, human and nonhuman animals, ancestors and descendants, and other beings past and present, frequently in tension with linear settler temporalities (Buhre & Bjork, 2021;Kidman et al, 2021;Voinot-Baron, 2020). Rifkin describes this temporal heterogeneity as having the power to unsettle settler frames of reference.…”