Fler-foreldre-systemet i samisk barneoppdragelse

Nergård, Vegard

doi:10.18261/issn1504-2987-2011-01-04

Cited by 4 publications

(7 citation statements)

References 1 publication

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“…Ailo explains that the driftwood could belong to someone else, Sáivu people or Háldit for example, and that therefore, one should sivnidit – bless the wood – before using it by cutting three marks in it with a knife. In Nergård’s (2006) accounts of Sámi stories this is also a recurring theme. Things found in nature is not just for the taking.…”

Section: Following Unna-olmmos the Mini People And Finding Radical Hopementioning

confidence: 90%

“…These approaches to life, and the worlds they articulate, are challenging for philosophies, institutions and societies that are maintaining and maintained by colonial structures. In Sámi contexts they may also, as Nergård (2006) illustrates, result in conflicting existential voices within one and the same person, who lives with Indigenous Philosophies in colonial circumstances. In that sense the very idea of articulating Indigenous Philosophies can challenge colonial ideas and ways of life.…”

Section: Jurddavázzi: Philosophers Word Warriors and Thought Herdersmentioning

confidence: 99%

“…Stories have been believed and not believed at the same time (Pollan, 1997: 36). Often the storytelling becomes a form of pedagogy, a way of teaching that forms a way of being in a particular place and practice (Nergård, 2006).…”

Section: Jurddavázzi: Philosophers Word Warriors and Thought Herdersmentioning

confidence: 99%

“…4For examples of the philosophical and pedagogical role of the stories referred to in Áillohaš’s poem see Nergård (2006, 2019). For a collection of stories from the northern parts of Sápmi see Pollan (1997).…”

mentioning

confidence: 99%

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Sámi children as thought herders: philosophy of death and storytelling as radical hope in early childhood education

Johansson

2021

Policy Futures in Education

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This article follows a story played out by children at a Sámi early childhood centre in north Sweden. It does so by reflecting on the children’s story as a form of Critical Indigenous Philosophy. In particular it explores what it could mean for a child to be a philosopher in a Sámi context by developing the concept of jurddavázzi, or thought herder, in conversation with Wittgenstein’s method of ‘leading’, and Cavell’s of ‘shepherding’, ‘words back from their metaphysical to their everyday use’. The children’s play story – involving themes of death, struggles with natural surroundings, and interconnectivity through seeing life in nature – is read in relation to questions about traditional stories raised in the poetry of the Sámi poet, artist and philosopher, Nils-Aslak Valkeapää, or Áillohaš. The article ends by discussing how the children’s invitation to follow their story can be seen as a decolonizing pedagogical gesture of the child that requires a particular kind of philosophical listening by the teacher or adult. The article is in its style an attempt to demonstrate a form of philosophical storytelling the children are engaged in.

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Section: Following Unna-olmmos the Mini People And Finding Radical Hopementioning

confidence: 90%

Section: Jurddavázzi: Philosophers Word Warriors and Thought Herdersmentioning

confidence: 99%

Section: Jurddavázzi: Philosophers Word Warriors and Thought Herdersmentioning

confidence: 99%

mentioning

confidence: 99%

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Sámi children as thought herders: philosophy of death and storytelling as radical hope in early childhood education

Johansson

2021

Policy Futures in Education

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“…Forskning om barnevernets arbeid i møte med samer, viser store mangler over år når det kommer til tillit og kulturell forståelse (Angell et al, 2022;Boine, 2012;Eidheim & Stordahl, 1998;Nergård, 2011;Saus, 2003;Saus & Boine, 2008;Tronvoll et al, 2004). Mange samiske lokalsamfunn kjennetegnes av lange avstander og lav sentralitet (Meld.…”

Section: Samer Som Er Utsatt For Vold Og Overgrepunclassified

Samiske kvinner utsatt for vold og overgrep i oppveksten

Bersvendsen,

Saus

2023

TNB

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I denne artikkelen har vi undersøkt fortellingene til samiske volds-og overgrepsutsatte kvinner når det gjelder det å få hjelp av barnevernet. Problemstillingen er: hva forteller samiske kvinner med vold-og overgrepserfaringer i oppveksten om opplevelsen av hjelp fra barnevernet og andre instanser? Hvordan kan vi forstå deres opplevelse i et interseksjonalitetsperspektiv? Datamaterialet består av dybdeintervju med fem samiske kvinner som har opplevd vold og overgrep. Resultatet viser at kvinnene forteller at de ikke fikk tilstrekkelig hjelp og beskyttelse av barnevernet eller andre instanser. I diskusjonsdelen drøfter vi hvilken betydning ulike identitetskategorier og samspillet mellom disse har på kvinnenes livsbetingelser. Vi peker på at barnevernet og andre instanser mangler kunnskap om samvirkende diskriminering, kulturelle forhold og om langtidseffektene av fornorsking.

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Resilience to Discrimination Among Indigenous Sami and Non-Sami Populations in Norway: The SAMINOR2 Study

Friborg

Sørlie

Hansen

2017

Journal of Cross-Cultural Psychology

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Discrimination is generally negative for mental health and well-being; however, few studies have examined protective effects of resilience factors, especially among minority indigenous people. Here, we validated a short version of the Resilience Scale for Adults (RSA) and examined its protective effects against discrimination among Norwegian indigenous Sami and non-Sami populations. Data come from a large population-based survey of health and living conditions in multiethnic areas among indigenous Sami and non-Sami population (the SAMINOR2 study). The information was collected in 2012 from 11,600 participants (18-69 years old). The main outcome measures were mental health (or distress) as measured with the Hopkins Symptom Check List (HSCL-10) and well-being as measured with the WHO-5 index by the World Health Organization. A 10-item short version of the original RSA (33 items) showed good model fit in all ethnic strata as well as factorial invariance, thus indicating cross-cultural validity. Being exposed to discrimination in general was more negative for the main outcome measures than exposure to ethnic discrimination alone; however, high scores on the RSA-10 almost canceled this negative effect completely. Minority participants with a strong Sami identity (N = 1,270) were least negatively influenced by discrimination, whereas majority ethnic Norwegians (N = 5,233) were most negatively affected. The strong Sami subgroup, thus, showed a remarkable resilience despite considerable exposure to discrimination. Members of this group were synergetically protected by individual (personal strength) and family (cohesion) resilience factors.

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Fler-foreldre-systemet i samisk barneoppdragelse

Cited by 4 publications

References 1 publication

Sámi children as thought herders: philosophy of death and storytelling as radical hope in early childhood education

Sámi children as thought herders: philosophy of death and storytelling as radical hope in early childhood education

Samiske kvinner utsatt for vold og overgrep i oppveksten

Resilience to Discrimination Among Indigenous Sami and Non-Sami Populations in Norway: The SAMINOR2 Study

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