Parental Values and Ethnic Identity in Indigenous Sami Families: A Qualitative Study

Abstract

The qualitative study reported in this article is part of a larger multimethod investigation of child-rearing practices and child-behavior problems in indigenous Sami and majority Norwegian populations in the Sami core area in Northern Norway. In the primary quantitative study we found significant ethnic differences between Sami and Norwegian parents in various areas of child rearing and family structure. Seeking the deeper cultural meaning underlying the parental practices and attitudes that had emerged in the indigenous Sami group, we performed additional indepth interviews. Four parents, selected from the sample of 134 Sami parents, served as subjects. Giorgi's descriptive phenomenological method was used. Data analysis of the interviews identified seven key consitituents of Sami child rearing, which in their interrelationships formed a common structure that constitutes the results of this study. These constituents were: (1) Independence, (2) Hardiness, (3) Autonomy, (4) Closeness/Love, (5) Sami Language, (6) Sami Traditions, and (7) Extended Family. The first four constituents are constituents pertaining to child-rearing values, while the latter three are contextual constituents, related to the promotion of ethnic identity. The study discusses the contemporary dilemmas and challenges that face Sami families in raising their children. It highlights the phenomenon of cultural transition in minority families as an important topic in family research.

Do Norwegian Sami and non-indigenous individuals understand questions about mental health similarly? A SAMINOR 2 study

“…Today, less than 10% are engaged in reindeer husbandry, and most live well integrated into the Norwegian majority population [2]. Compared with majority Norwegians, Sami tradition places greater emphasis on bringing children up to independence, robustness and tolerance for discomfort [3,4] and not having them to talk about mental problems [5]. Mental health stigma is stronger, and the Sami are more frequently using traditional treatment forms [6].…”

Mixed Methods Approaches in Family Science Research

“…The remaining 8 studies mixed by connecting the two data sets. When quantitative data were analyzed first, authors connected to the qualitative phase by developing interview questions that followed up on significant quantitative results (e.g., Javo et al, 2003) and by deciding how to select participants for the second phase (e.g., McGraw et al, 2000). When qualitative data were analyzed first, authors connected by developing a questionnaire based on qualitative findings (Miall & March, 2005a) and by identifying variables to be tested from a qualitative model (Richter, 1997).…”

“…Although most of the studies reported the quantitative and qualitative components within one article, Javo et al (2003) chose to report their follow-up qualitative phase in a separate article from the initial quantitative results (Javo, Ronning, & Heyerdahl, 2004). They referred to the other publication so that the readers could understand the overall mixed approach and context of the qualitative follow-up.…”

“…An example of a mixed methods question written for an explanatory design (where quantitative data are used first) is, How do the qualitative themes explain the differences between the ethnic groups? (developed for Javo et al, 2003). For the exploratory study of Richter (1997) that began with a qualitative phase, we suggest the following mixed methods question: How well does the qualitative model of child care decision making generalize to the quantitative sample?…”

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

“…Since this is a shared experience among the Sami, validation and support from fellow group members are perhaps more readily available than among majority Norwegians? Second, the Sami people may have learned important skills and strategies already from their upbringing (Javo, Alapack, Heyerdahl, & Rønning, 2003;Javo, Rønning, Heyerdahl, & Rudmin, 2004), serving them well when faced with discrimination later on. In Sami child rearing practice, emphasis is put on fostering inner strength, hardiness and autonomy within a context of closeness and love (Javo et al, 2003).…”