Culturalisation, Homogenisation, Assimilation? Intersectional Perspectives on the Life Experiences of Sami People with Disabilities

Abstract

Sami people experience a wide range of challenges in their dealings with health and social services (Blix 2016). However, little is known so far about the circumstances for disabled people of a Sami background (Huuva 2014). Since previous research has shown that people with disabilities have poorer living conditions and fewer opportunities for social participation than the general population (Kittelsaa, Wik & Tøssebro 2015; Söderström & Tøssebro 2011), it would be reasonable to assume that disabled people of a Sami background may risk marginalisation along both dimensions or have a 'double disadvantage' (Wehmeyer 2007). Through narrative analysis of interviews with disabled Sami people, we discuss marginalisation processes faced by this category in their dealings with welfare services. We argue that research based on experiences from ethnic minorities are not sufficient analytical tools to understand the experiences of the Sami people. Rather than experiencing culturalisation (Fuentes 2015), disabled people of a Sami background still experience assimilation mechanisms when communicating with welfare services.

Indigenous climate change adaptation: New directions for emerging scholarship

“…There is evidence multiple subjectivities are the source of both oppression and agency, depending on the context (Maracle et al, 2020). For example, in a study of Norwegian Sami men with disabilities, Fylling and Melboe (2019) find that intersections of Indigeneity with conditions like hearing impairment and ADHD precipitate both structural oppression and opportunities for agency and freedom from judgement through connection with traditional livelihoods. Likewise, Njeze et al (2020) show that although Canadian Cree youth face challenges including mental health, addiction and the criminal justice system, cultural engagement and supportive family relationships are key elements of their identity that enable youth to build resilience in the face of hardship.…”

“…The literature also demonstrates that intersecting subjectivities are key assets that enable Indigenous communities to offset climate vulnerabilities and adapt successfully to ongoing change (Gearhead, 2015). While most intersectional scholarship attends to the ‘unique experiences of oppression and privilege’ (Fylling and Melboe, 2019: 90) produced through an individual’s location within power dynamics, scholars recognise that persons who occupy several categories of marginal identity do not necessarily experience additive oppression known as a ‘double handicap’ (Brooks and Deegan, 1981) or ‘double jeopardy’ (Rousso and Wehmeyer, 2001). There is evidence multiple subjectivities are the source of both oppression and agency, depending on the context (Maracle et al., 2020).…”

“…There is evidence multiple subjectivities are the source of both oppression and agency, depending on the context (Maracle et al., 2020). For example, in a study of Norwegian Sami men with disabilities, Fylling and Melboe (2019) find that intersections of Indigeneity with conditions like hearing impairment and ADHD precipitate both structural oppression and opportunities for agency and freedom from judgement through connection with traditional livelihoods. Likewise, Njeze et al.…”

Diversifying Indigenous Vulnerability and Adaptation: An Intersectional Reading of Māori Women’s Experiences of Health, Wellbeing, and Climate Change

“…Different assemblages of subjectivity coalesce in particular contexts, with some subjectivities becoming dominant while others recede or take on new meaning [262]. Relatedly, as Fylling and Melboe note [330], subjectivities commonly interpreted as the basis for oppression or discrimination-such as the intersection of Indigeneity with disability-can, in fact, produce opportunities and positive experiences, depending on the situation. During my fieldwork, I witnessed the amorphous nature of subjectivity; how particular combinations could produce heightened risk of bodily and emotional harms yet also enabled actions to offset vulnerability and drive adaptation at the individual and community level.…”

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