Nordic Reflections on Northern Social Research

Beach, Hugh

doi:10.1002/9781118257203.ch3

Cited by 3 publications

(5 citation statements)

References 6 publications

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“…In its quest to meet clean energy goals as part of its commitment to international environmental responsibilities and in the wake of the Fukushima disaster, Sweden has installed thousands of wind-power turbines on reindeer ranges. The Sámi have fared far better in Norway during the last decades, with the acceptance in 2005 of the Finnmarksloven, the Finnmark Law, in which the state specified Sámi resource rights while it simultaneously secured rights for non-Sámi in the Finnmark area (Svensson, 2005;Beach, 2012).…”

Section: By Hugh Beachmentioning

confidence: 99%

“…The compensation that provided the herders for their lost reindeer is often conceived as a subsidy to reindeer herding. It would be more logical to class it as a subsidy to wolf ranching (Beach, 2004), for under Swedish wolf governance, the destruction caused by wolves is no longer an uncontrollable act of nature, but a consequence of human legal construction. The combination of herding law, taxation policy, predator policy, and other regulatory constraints on the one hand, along with new technological developments and government catastrophe aid for starving reindeer on the other, shape the variable responses of herders when it comes to labor investment and animal-handling techniques.…”

Section: By Hugh Beachmentioning

confidence: 99%

“…Even when the choice taken is one for environmental preserva-tion, either with a "hands off" policy (forcibly removing people from their homelands) or with policies of active repair, wilderness becomes tamed. It becomes our nature preserve, our environment (Beach, 2012).…”

Section: By Hugh Beachmentioning

confidence: 99%

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Il popolo Indigeno dei Sámi e la Conoscenza Ecologica Tradizionale: difficoltà e lezioni da imparare nel XXI secolo

Casi¹

2022

Nordicum-Mediterraneum

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Sommario: Questo articolo concerne le culture indigene dell’Artico, ma si focalizza soprattutto sul popolo dei Sámi, l’unico popolo indigeno ufficialmente riconosciuto come tale dall’Unione Europea. L’articolo continua esplorando il territorio Sámi, situato nell’estremo nord europeo e nel nord-ovest della Federazione Russa, e la sua connessione con la cultura Sámi perchè strettamente legato alle loro pratiche di sostentamento tradizionali, quali l’allevamento semi-nomade delle renne e la pesca del salmone. Questo articolo pone inoltre particolare attenzione alla conoscenza ecologica tradizionale Sámi, al rapporto conflittuale di questo corpo di conoscenze con il sapere accademico convenzionale e soprattutto mette in rilevo la critica neocoloniale che evidenzia discriminazioni del sapere non-accademico ufficiale, come la conoscenza ecologica tradizionale Sámi. Abstract: This article concerns the Arctic Indigenous cultures, and it focuses particularly on Sami Indigenous people, which is the only people officially recognized as such in the European Union. It continues presenting the Sami land, located in the extreme European North and in the North-West of the Russian Federation, and its significance for Sami people due to the deep connection with their traditional livelihood practices such as reindeer herding and salmon fishing. This article emphasizes the Sami traditional ecological knowledge, its controversial relation with the academic knowledge and the official science, as well as the neo-colonial critique which highlights the discrimination of non-academic body of knowledge such as the Sami traditional ecological knowledge.

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Section: By Hugh Beachmentioning

confidence: 99%

Section: By Hugh Beachmentioning

confidence: 99%

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Il popolo Indigeno dei Sámi e la Conoscenza Ecologica Tradizionale: difficoltà e lezioni da imparare nel XXI secolo

Casi¹

2022

Nordicum-Mediterraneum

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“…To be sure, female labor and subsistence activities were studied in previous decades; but with the growing interest in political leadership there is now a stronger, albeit still implicit, attention to the complexity and intersections between economic activities and other aspects of life, such as gender, ethnicity, social class and locality. Hugh Beach's above-mentioned works point out the gender inequality in Swedish Sámi reindeer herding communities (Beach, 1982(Beach, , 2004(Beach, , 2012(Beach, , 2013(Beach, , 2015Beach & Rasmussen, 2015) and explicate its economic aspects (cf. Eikjok, 2007;Kuokkanen, 2007).…”

Section: Gender In Relation To Economy Resources and Naturementioning

confidence: 99%

Introduction: feminist approaches and the study of gender in Arctic social sciences

Vladimirova

Habeck

2018

Polar Geography

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Notwithstanding the gradual intensification of contacts across the different parts of the circumpolar North, research on gender in the Arctic is still a fragmented fieldnot the least because of language barriers. The four cases presented here, all from the Far North of Russia, are intended to complement research on gender in North America and the Nordic countries. We also hope they will encourage wider use of feminist approaches in geography and social sciences. After a first overview of how gender emerged as a topic of study in the circumpolar North, the introduction will focus on gender-specific forms of mobility and immobility. Next, gender will be discussed in relation to identity and intersectionality under colonial and post-colonial conditions. Thereafter, Feminist Political Ecology and other theoretical directions are portrayed as theoretical approaches to studying gendered economies. Such contextualization of the study of gender in the Arctic prepares the ground for short summaries of the four papers in this special issue, to be concluded by a brief statement about future directions of research. Particularly the concept of intersectionality is favored as a useful basis for examining gender, indigeneity, and economic differences.

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“…Some have worked with language minorities across national boundaries as well as with nomadic peoples such as Travellers, Sámi, Roma and Sinti (e.g. Binchy 1994;McDonagh 2000;Okely 2006;Beach 2012;Kopf 2012;Payne 2014). With nomadic peoples especially, as the field loses its territorial, placed and landscaped boundings, its definition becomes more dependent on the cultural features of a group of people and its location is frequently cross-bordered (see Beach 2007).…”

Section: Multi-sited Fields: Language Across Placementioning

confidence: 99%

Re-locating the Ethnographic Field

Craith

Hill

2015

Anthropological Journal of European Cultures

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When considering the ethnographic field, language-use has been of continued anthropological concern. Traditional approaches to the field have associated language-use with concepts such as place, territory and ethnicity and have tended to bound them within a single site. However, in conditions of increasing globalized mobility, approaches to both fieldwork and language-use within the field are changing. Using existing scholarship on minority-language communities in Europe alongside original fieldwork with Somali migrants in Glasgow, this essay considers the dynamics of that relationship within the contexts of single-sited, multi-sited and online fields. It finds that, for an inquiry focused on both language use and mobility, established modes of thinking about the field are a methodologically restrictive practice on 'being there'. Instead, the authors argue for rethinking the field as a "spoken" one where, with language at the fore, emphasis is placed on 'being there'. KeywordsClosed community, Great Blasket Island, multi-sited fieldwork, online ethnography, Somali *** At the beginning of the twentieth century a number of Celtic folklorists visited the Great Blasket, a small island at the most westerly tip of the Dingle Peninsula off the south-west coast of Ireland (Nic Craith 1988). The visitors included Nordic scholars such as Carl Marstrander, Carl Wilhelm von Sydow as well as British scholars like Kenneth Jackson, George Thomson and Robin Flower. They were in search of a traditional, pure, Irish-speaking community and keen to study an authentic language and lifestyle. These folklorists were impressed with their findings. From their perspective, they had encountered a Neolithic lifestyle untouched by modern civilisation. On this small Island they had discovered a closed community speaking a very pure form of Irish Gaelic with an oral 2 tradition untouched for centuries. The remoteness of the location had served to maintain the purity of language. Being surrounded by the sea had ensured that the community had minimal contact with the mainland.The scholars encouraged the tradition-bearers to recount their life experiences, and with time several scholarly accounts as well as the reflections by the Islanders themselves were published (e.g., Ó Criomhthain 1929;Ó Súilleabháin 1933;Sayers 1936). Introductions to the English-language translations of these autobiographies emphasised the closed nature of the Island community. In his preface to Island Cross-Talk by Tomás O'Crohan, Pádraig Sugrue asked the reader to 'imagine that small, lonely island, the most western habitation in Europe cut off from the life and knowledge of Europe' (Enright 1986: 5). In a subsequent edition, Tim Enright begins with an extract from Virgil's Aeneid (Enright 1986: 1). E. M. Forster advised readers of O'Sullivan's Twenty-Years-a-Growing that they were 'about to read an account of Neolithic civilization from the inside' (Forster 1933). Luce (1969: 151) described the Blasket writers as 'peasants, eking out a scanty living' whose wri...

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Nordic Reflections on Northern Social Research

Cited by 3 publications

References 6 publications

Il popolo Indigeno dei Sámi e la Conoscenza Ecologica Tradizionale: difficoltà e lezioni da imparare nel XXI secolo

Il popolo Indigeno dei Sámi e la Conoscenza Ecologica Tradizionale: difficoltà e lezioni da imparare nel XXI secolo

Introduction: feminist approaches and the study of gender in Arctic social sciences

Re-locating the Ethnographic Field

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