6 research outputs found

    In the Tracks of the Reindeer: The Emotional Effects of Digital Information on Raindeer Herders

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    Through a story about a reindeer that wandered off from its grazing area, this article explores the emotional effects mediated by digital technology. It concerns the way in which reindeer movements are made visible through the use of digital tools. As reindeer movements are documented by GPS (Global Positional Systems) technology and transformed into inscriptions, the movements become easier to observe. It makes a difference when herders can follow reindeer movements from above, instead of from the ground. New knowledge emerges with increased amounts of information. As GPS data makes reindeer movement visible, it creates a new, partial relation between seeing and knowing. The strong emotional effects that are induced by this relation on the herder are observed and described through a narrative of the reindeer that wandered into another S√°mi community

    Myrens betydelse för renen och renskötseln

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    Detta √§r en kunskapssammanst√§llning om myrarnas betydelse f√∂r rensk√∂tselns och hur rensk√∂tseln i sin tur p√•verkar myrarnas biologisk m√•ngfald. Studien √§r uppbyggd av tv√• delar, en genomg√•ng av vetenskaplig litteratur √∂ver biologisk m√•ngfald, myrar och kopplingen till rensk√∂tseln och en intervjudel d√§r traineer (samiska rensk√∂tare) intervjuar andra samiska rensk√∂tare om lokal och traditionell kunskap r√∂rande rensk√∂tselns beroende av myrar samt hur den p√•verkar den biologiska m√•ngfalden. Syftet har varit att skapa ett bredare kunskapsunderlag till kopplingen mellan rensk√∂tseln och biologisk m√•ngfald och till bevarande och h√•llbart nyttjande av biologisk m√•ngfald. Programmet √§r en del i Sveriges genomf√∂rande av FN:s konvention om biologisk m√•ngfald, att synligg√∂ra nyttan med myrar. Detta √§r en uppf√∂ljare till rapporten √Ājddo ‚Äď Reflektioner kring biologisk m√•ngfald i renarnas sp√•r (2012) och en del i ett arbete om att lyfta fram rensk√∂tseln som en indikator f√∂r ett sammanh√•llet landskap best√•ende av m√•nga olika biotoper och det biologiska tillst√•ndet f√∂r dessa biotoper. Traditionell kunskap, dvs. praktisk erfarenhetsbaserad kunskap som f√∂rts vidare fr√•n generation till generation, bed√∂ms i exempelvis FN:s Konvention om biologisk m√•ngfald vara en viktig f√∂ruts√§ttning f√∂r att bevara och h√•llbart nyttjande av biologisk m√•ngfald samt att uppn√• ett framtida h√•llbart samh√§lle. NAPTEK ‚Äď Nationellt program f√∂r lokal och traditionell kunskap relaterad till bevarande och h√•llbart nyttjande av biologisk m√•ngfald. Programmet √§r en del i Sveriges genomf√∂rande av FN:s konvention om biologisk m√•ngfald

    New ways into the Sami language

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    The Sami language is the carrier of our Sami heritage, and could itself act as a key that opens the door to our wider understanding of it. During the period 2012‚Äď14, √Ājtte Museum in Jokkmokk, Sweden, worked on the language project Giela muitalusat / Giela giehto. The Sami Language ‚Äď Three Generations Tell, with the aim of collecting the different generations‚Äô thoughts and ideas about the Sami language. Sami cultural heritage is not only about traditions of the past; it is also contemporary and urban. Many young Sami alternate between joining in with traditional Sami activities and being part of modern society. √Ājtte Museum has aimed to set the focus on young Sami people, through various projects, and to try to identify issues that are relevant to the younger generation. The general image of Sami culture and life as reflected in museums today must be extended, so that more people will recognise that they themselves are an integral part of it. In the project, using film and still photography, young people documented and presented their everyday life and thoughts on how the use of the Sami language and Sami culture could be developed in the local community today.

    Digital information and traditional knowledge : the implementation of GPS collars as a tool in reindeer husbandry

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    This dissertation presents the use of global positioning systems (GPS) navigation devices to monitorthe reindeer within husbandry. The use of the GPS collar in the study area has expanded over theyears. This dissertation has sought to obtain a deeper understanding of how the two knowledgesystems, traditional S√°mi knowledge and a technology-based knowledge, operate in husbandrytoday. Furthermore, social and ethical dimensions of change that may accompany digital technologyare examined. The prerequisite for reindeer husbandry vary from season to season, from year to year. The reindeer‚Äôs grazing and movement patterns are governed by changes in the weather conditions. Other factors that affect the reindeer husbandry work include different intrusions in the form of treefelling, hydropower, turbines for wind power and the activities of the mining industry. The four articles in this dissertation follow the research‚Äôs empirical foundation, with the GPS collar‚Äôs role inhusbandry examined from different angles. The ethnographic material consists mainly of interviews, observations and extant-literature studies conducted mostly between 2015 and 2019. I have made interviews with men and women of different ages that all have a lifelong relationship with the reindeer. The informants are reindeer herders who participate in daily herding activities and reindeer owners who do not participate so actively. They belong to different S√°mi communities and are connected to and living in different areas around Jokkmokk. I have taken inspiration from actor network theory in highlighting the relationship between the reindeer, the landscape, the reindeer herder, the GPS technology, and authorities and other stakeholders. One starting point in actor-network theory (ANT) is to follow the relationships that are constructed and reconstructed through the collaboration of an heterogeneity of actors that together form what is called a network within ANT (Latour 1998). In article I, I discuss how the use of digital technology is a process in which new technology becomes familiarised, and the nature of the technology gradually changes to natural elements of everyday life. Reflecting on digitally transmitted data, herders expressed how there are things you cannot replacewith technology. One conclusion of the research was that new technology cannot replace reindeer herders‚Äô presence in the reindeer forest; it only complements reindeer herders‚Äô active presence. In article II I highlight how technologically transferred knowledge is becoming a tool to strengthen the S√°mi community‚Äôs voice in discussions about land-use rights, providing ‚Äėhard facts‚Äô. Article III outlines how reindeer movements are materialised and how herders experience these movements through a spectrum of emotions ¬īread¬ī through herders‚Äô embodied, traditional knowledge. There are two¬†conflicting scenarios at the centre of this article: feeling in control and feeling a loss of control due to the same information. Article IV draws attention to processes of creation of meaning and thoughts about value concerning digital technology. Further in the article, I addressed questions that refer to cultural and ethical values connected to the use of GPS collars.Muv diedalasj tj√°la vuos√°dall√° GPS-s√°sst√°gij (global positioning system) adnemav v√°ksjudittjat boahttsujt boatsoj√§l√°dus√°n. Adnem GPS-teknologidjas boatsoj√§l√°dus√°n la lass√°naddam maŇčemus jahkel√•gijt. D√°t diedalasj tj√°la vadd√° d√°djadimev man l√°hk√°j guokta m√°httovuog√°dag√°; √°rbbed√°b√°lasj s√°me m√°httudahka ja teknijkalasj m√°httudahka d√•jmmi d√°l√°sj √§llosujton. Tj√°la s√°gastall√° goapp√°tjag√° praktijkalasj adnema birra GPS-s√°sst√°gij h√°rr√°j ja soci√°lak b√•htusij birra ma b√•hti adnema tjad√°. √Ąllosujto vijor m√•lssus jages jahk√°j. D√°lke rievddadime stivrriji g√•ggu boahttsu guohtu ja v√°dtsi. Ietj√° oare ma b√°jnatji √§llosujtov nievresl√°hk√°j li tjuolos, tj√°htjef√°bmo√°sadus, bieggaf√°bmo√°sadus ja r√•kk√•dakindustridja d√•jma. Da niellja artihkkala d√°n tj√°llagin tjuovvu √•ts√•dallamm√°hto vuodov, g√•nn√• GPS-s√°sst√°ga √°nburgge √§llosujton moattet guovlos √•ts√•duvvi. Gehtjadum ihtanis√° li tjielggiduvvam etnologidjalasj barggovuogij tjad√°. √Öts√•dallamdiedo li tjoahkkiduvvam gatj√°dallamij, gehtjadimij ja girjjel√•hk√•mij tjad√°, ienemus√°t 2015 ja 2019 gaskan. M√•n lav √•lmm√•jt ja nissunijt s√°g√°jdahtt√°m, goapp√°tjag√° nuorap ja vuorrasap s√°me gudi li viessom√°jgev boahttsuj barggam. Diehtovadde li r√§jn√°ra gudi b√§jvv√°sattjat barggi √§llosujton ja √§lloniehke gudi duolloj d√°lloj √§llosujton barggi. Sij gulluji umasse tjieldijda ja √•rru moatten b√°jken D√°lvvadis√° birra. Mielastuvvam ‚ÄĚakt√∂r‚ÄĚ-v√§rmm√°dakteoridjas (Latour 2005) anet √§llosujtov v√§rmm√°dahkan mij h√°bbmiduvv√° moattel√°g√°sj aktavuodajs boahttsuj, institusj√•vn√•j, teknijkaj, biejadus√°j ja r√§jn√°rij gaskan. 1. artihkkalin s√°gastal√°v man l√°hk√°j digit√°la teknijkka l d√°hp√°jdis g√•nn√• √•d√• teknijkkaadnem l√°vkes l√°vkk√°j luondulattjan sjadd√° √§llosujton. R√§jn√°ra li giehttum juska teknijkka g√°vnnu de h√§httuji huoman r√§jnnuhittjat vuolgget; teknijkka dan sadj√°j duoddi r√§jn√°rij aktijvalasj s√§brramav. Dassta vuojnn√° √°rbbed√°b√°lasj m√°htto l √°vkken √§llosujttuj ja aktan teknijkajn. 2. artihkkalin √•ts√•v man l√°hk√°j digit√°lak teknijkka nanostuhtt√° r√§jn√°rij giehtojt g√• adni digit√°lak d√°ht√°v duodastussan sjiehtadallamijn ednamadnema birra, buojkulvissan miehttsevidnudag√°j. 3. artihkkalin √•ts√•v r√§jn√°rij v√°s√°dis√°jt g√• boahttsuj v√°dtsemijt GPS-k√°rtan vuojnni. G√°vnnuji guokta vuossted√°hp√°jdis√° d√°n artihkkala gassko: d√•bddo kontr√•ll√•s ja d√•bddov√°dne s√§mmi diedojs. 4. artihkkalin vuoset man l√°hk√°j r√§jn√°ra ielvvi teknjijkav g√°vnnasin moattel√°g√°sj vidjurijn. √Ājn vil vuosedav kultuvralasj ja etijkalasj √°rvojt tjan√°dum GPS-s√°sst√°ga adnemij

    Digital information and traditional knowledge : the implementation of GPS collars as a tool in reindeer husbandry

    No full text
    This dissertation presents the use of global positioning systems (GPS) navigation devices to monitorthe reindeer within husbandry. The use of the GPS collar in the study area has expanded over theyears. This dissertation has sought to obtain a deeper understanding of how the two knowledgesystems, traditional S√°mi knowledge and a technology-based knowledge, operate in husbandrytoday. Furthermore, social and ethical dimensions of change that may accompany digital technologyare examined. The prerequisite for reindeer husbandry vary from season to season, from year to year. The reindeer‚Äôs grazing and movement patterns are governed by changes in the weather conditions. Other factors that affect the reindeer husbandry work include different intrusions in the form of treefelling, hydropower, turbines for wind power and the activities of the mining industry. The four articles in this dissertation follow the research‚Äôs empirical foundation, with the GPS collar‚Äôs role inhusbandry examined from different angles. The ethnographic material consists mainly of interviews, observations and extant-literature studies conducted mostly between 2015 and 2019. I have made interviews with men and women of different ages that all have a lifelong relationship with the reindeer. The informants are reindeer herders who participate in daily herding activities and reindeer owners who do not participate so actively. They belong to different S√°mi communities and are connected to and living in different areas around Jokkmokk. I have taken inspiration from actor network theory in highlighting the relationship between the reindeer, the landscape, the reindeer herder, the GPS technology, and authorities and other stakeholders. One starting point in actor-network theory (ANT) is to follow the relationships that are constructed and reconstructed through the collaboration of an heterogeneity of actors that together form what is called a network within ANT (Latour 1998). In article I, I discuss how the use of digital technology is a process in which new technology becomes familiarised, and the nature of the technology gradually changes to natural elements of everyday life. Reflecting on digitally transmitted data, herders expressed how there are things you cannot replacewith technology. One conclusion of the research was that new technology cannot replace reindeer herders‚Äô presence in the reindeer forest; it only complements reindeer herders‚Äô active presence. In article II I highlight how technologically transferred knowledge is becoming a tool to strengthen the S√°mi community‚Äôs voice in discussions about land-use rights, providing ‚Äėhard facts‚Äô. Article III outlines how reindeer movements are materialised and how herders experience these movements through a spectrum of emotions ¬īread¬ī through herders‚Äô embodied, traditional knowledge. There are two¬†conflicting scenarios at the centre of this article: feeling in control and feeling a loss of control due to the same information. Article IV draws attention to processes of creation of meaning and thoughts about value concerning digital technology. Further in the article, I addressed questions that refer to cultural and ethical values connected to the use of GPS collars.Muv diedalasj tj√°la vuos√°dall√° GPS-s√°sst√°gij (global positioning system) adnemav v√°ksjudittjat boahttsujt boatsoj√§l√°dus√°n. Adnem GPS-teknologidjas boatsoj√§l√°dus√°n la lass√°naddam maŇčemus jahkel√•gijt. D√°t diedalasj tj√°la vadd√° d√°djadimev man l√°hk√°j guokta m√°httovuog√°dag√°; √°rbbed√°b√°lasj s√°me m√°httudahka ja teknijkalasj m√°httudahka d√•jmmi d√°l√°sj √§llosujton. Tj√°la s√°gastall√° goapp√°tjag√° praktijkalasj adnema birra GPS-s√°sst√°gij h√°rr√°j ja soci√°lak b√•htusij birra ma b√•hti adnema tjad√°. √Ąllosujto vijor m√•lssus jages jahk√°j. D√°lke rievddadime stivrriji g√•ggu boahttsu guohtu ja v√°dtsi. Ietj√° oare ma b√°jnatji √§llosujtov nievresl√°hk√°j li tjuolos, tj√°htjef√°bmo√°sadus, bieggaf√°bmo√°sadus ja r√•kk√•dakindustridja d√•jma. Da niellja artihkkala d√°n tj√°llagin tjuovvu √•ts√•dallamm√°hto vuodov, g√•nn√• GPS-s√°sst√°ga √°nburgge √§llosujton moattet guovlos √•ts√•duvvi. Gehtjadum ihtanis√° li tjielggiduvvam etnologidjalasj barggovuogij tjad√°. √Öts√•dallamdiedo li tjoahkkiduvvam gatj√°dallamij, gehtjadimij ja girjjel√•hk√•mij tjad√°, ienemus√°t 2015 ja 2019 gaskan. M√•n lav √•lmm√•jt ja nissunijt s√°g√°jdahtt√°m, goapp√°tjag√° nuorap ja vuorrasap s√°me gudi li viessom√°jgev boahttsuj barggam. Diehtovadde li r√§jn√°ra gudi b√§jvv√°sattjat barggi √§llosujton ja √§lloniehke gudi duolloj d√°lloj √§llosujton barggi. Sij gulluji umasse tjieldijda ja √•rru moatten b√°jken D√°lvvadis√° birra. Mielastuvvam ‚ÄĚakt√∂r‚ÄĚ-v√§rmm√°dakteoridjas (Latour 2005) anet √§llosujtov v√§rmm√°dahkan mij h√°bbmiduvv√° moattel√°g√°sj aktavuodajs boahttsuj, institusj√•vn√•j, teknijkaj, biejadus√°j ja r√§jn√°rij gaskan. 1. artihkkalin s√°gastal√°v man l√°hk√°j digit√°la teknijkka l d√°hp√°jdis g√•nn√• √•d√• teknijkkaadnem l√°vkes l√°vkk√°j luondulattjan sjadd√° √§llosujton. R√§jn√°ra li giehttum juska teknijkka g√°vnnu de h√§httuji huoman r√§jnnuhittjat vuolgget; teknijkka dan sadj√°j duoddi r√§jn√°rij aktijvalasj s√§brramav. Dassta vuojnn√° √°rbbed√°b√°lasj m√°htto l √°vkken √§llosujttuj ja aktan teknijkajn. 2. artihkkalin √•ts√•v man l√°hk√°j digit√°lak teknijkka nanostuhtt√° r√§jn√°rij giehtojt g√• adni digit√°lak d√°ht√°v duodastussan sjiehtadallamijn ednamadnema birra, buojkulvissan miehttsevidnudag√°j. 3. artihkkalin √•ts√•v r√§jn√°rij v√°s√°dis√°jt g√• boahttsuj v√°dtsemijt GPS-k√°rtan vuojnni. G√°vnnuji guokta vuossted√°hp√°jdis√° d√°n artihkkala gassko: d√•bddo kontr√•ll√•s ja d√•bddov√°dne s√§mmi diedojs. 4. artihkkalin vuoset man l√°hk√°j r√§jn√°ra ielvvi teknjijkav g√°vnnasin moattel√°g√°sj vidjurijn. √Ājn vil vuosedav kultuvralasj ja etijkalasj √°rvojt tjan√°dum GPS-s√°sst√°ga adnemij

    Digital information and traditional knowledge : the implementation of GPS collars as a tool in reindeer husbandry

    No full text
    This dissertation presents the use of global positioning systems (GPS) navigation devices to monitorthe reindeer within husbandry. The use of the GPS collar in the study area has expanded over theyears. This dissertation has sought to obtain a deeper understanding of how the two knowledgesystems, traditional S√°mi knowledge and a technology-based knowledge, operate in husbandrytoday. Furthermore, social and ethical dimensions of change that may accompany digital technologyare examined. The prerequisite for reindeer husbandry vary from season to season, from year to year. The reindeer‚Äôs grazing and movement patterns are governed by changes in the weather conditions. Other factors that affect the reindeer husbandry work include different intrusions in the form of treefelling, hydropower, turbines for wind power and the activities of the mining industry. The four articles in this dissertation follow the research‚Äôs empirical foundation, with the GPS collar‚Äôs role inhusbandry examined from different angles. The ethnographic material consists mainly of interviews, observations and extant-literature studies conducted mostly between 2015 and 2019. I have made interviews with men and women of different ages that all have a lifelong relationship with the reindeer. The informants are reindeer herders who participate in daily herding activities and reindeer owners who do not participate so actively. They belong to different S√°mi communities and are connected to and living in different areas around Jokkmokk. I have taken inspiration from actor network theory in highlighting the relationship between the reindeer, the landscape, the reindeer herder, the GPS technology, and authorities and other stakeholders. One starting point in actor-network theory (ANT) is to follow the relationships that are constructed and reconstructed through the collaboration of an heterogeneity of actors that together form what is called a network within ANT (Latour 1998). In article I, I discuss how the use of digital technology is a process in which new technology becomes familiarised, and the nature of the technology gradually changes to natural elements of everyday life. Reflecting on digitally transmitted data, herders expressed how there are things you cannot replacewith technology. One conclusion of the research was that new technology cannot replace reindeer herders‚Äô presence in the reindeer forest; it only complements reindeer herders‚Äô active presence. In article II I highlight how technologically transferred knowledge is becoming a tool to strengthen the S√°mi community‚Äôs voice in discussions about land-use rights, providing ‚Äėhard facts‚Äô. Article III outlines how reindeer movements are materialised and how herders experience these movements through a spectrum of emotions ¬īread¬ī through herders‚Äô embodied, traditional knowledge. There are two¬†conflicting scenarios at the centre of this article: feeling in control and feeling a loss of control due to the same information. Article IV draws attention to processes of creation of meaning and thoughts about value concerning digital technology. Further in the article, I addressed questions that refer to cultural and ethical values connected to the use of GPS collars.Muv diedalasj tj√°la vuos√°dall√° GPS-s√°sst√°gij (global positioning system) adnemav v√°ksjudittjat boahttsujt boatsoj√§l√°dus√°n. Adnem GPS-teknologidjas boatsoj√§l√°dus√°n la lass√°naddam maŇčemus jahkel√•gijt. D√°t diedalasj tj√°la vadd√° d√°djadimev man l√°hk√°j guokta m√°httovuog√°dag√°; √°rbbed√°b√°lasj s√°me m√°httudahka ja teknijkalasj m√°httudahka d√•jmmi d√°l√°sj √§llosujton. Tj√°la s√°gastall√° goapp√°tjag√° praktijkalasj adnema birra GPS-s√°sst√°gij h√°rr√°j ja soci√°lak b√•htusij birra ma b√•hti adnema tjad√°. √Ąllosujto vijor m√•lssus jages jahk√°j. D√°lke rievddadime stivrriji g√•ggu boahttsu guohtu ja v√°dtsi. Ietj√° oare ma b√°jnatji √§llosujtov nievresl√°hk√°j li tjuolos, tj√°htjef√°bmo√°sadus, bieggaf√°bmo√°sadus ja r√•kk√•dakindustridja d√•jma. Da niellja artihkkala d√°n tj√°llagin tjuovvu √•ts√•dallamm√°hto vuodov, g√•nn√• GPS-s√°sst√°ga √°nburgge √§llosujton moattet guovlos √•ts√•duvvi. Gehtjadum ihtanis√° li tjielggiduvvam etnologidjalasj barggovuogij tjad√°. √Öts√•dallamdiedo li tjoahkkiduvvam gatj√°dallamij, gehtjadimij ja girjjel√•hk√•mij tjad√°, ienemus√°t 2015 ja 2019 gaskan. M√•n lav √•lmm√•jt ja nissunijt s√°g√°jdahtt√°m, goapp√°tjag√° nuorap ja vuorrasap s√°me gudi li viessom√°jgev boahttsuj barggam. Diehtovadde li r√§jn√°ra gudi b√§jvv√°sattjat barggi √§llosujton ja √§lloniehke gudi duolloj d√°lloj √§llosujton barggi. Sij gulluji umasse tjieldijda ja √•rru moatten b√°jken D√°lvvadis√° birra. Mielastuvvam ‚ÄĚakt√∂r‚ÄĚ-v√§rmm√°dakteoridjas (Latour 2005) anet √§llosujtov v√§rmm√°dahkan mij h√°bbmiduvv√° moattel√°g√°sj aktavuodajs boahttsuj, institusj√•vn√•j, teknijkaj, biejadus√°j ja r√§jn√°rij gaskan. 1. artihkkalin s√°gastal√°v man l√°hk√°j digit√°la teknijkka l d√°hp√°jdis g√•nn√• √•d√• teknijkkaadnem l√°vkes l√°vkk√°j luondulattjan sjadd√° √§llosujton. R√§jn√°ra li giehttum juska teknijkka g√°vnnu de h√§httuji huoman r√§jnnuhittjat vuolgget; teknijkka dan sadj√°j duoddi r√§jn√°rij aktijvalasj s√§brramav. Dassta vuojnn√° √°rbbed√°b√°lasj m√°htto l √°vkken √§llosujttuj ja aktan teknijkajn. 2. artihkkalin √•ts√•v man l√°hk√°j digit√°lak teknijkka nanostuhtt√° r√§jn√°rij giehtojt g√• adni digit√°lak d√°ht√°v duodastussan sjiehtadallamijn ednamadnema birra, buojkulvissan miehttsevidnudag√°j. 3. artihkkalin √•ts√•v r√§jn√°rij v√°s√°dis√°jt g√• boahttsuj v√°dtsemijt GPS-k√°rtan vuojnni. G√°vnnuji guokta vuossted√°hp√°jdis√° d√°n artihkkala gassko: d√•bddo kontr√•ll√•s ja d√•bddov√°dne s√§mmi diedojs. 4. artihkkalin vuoset man l√°hk√°j r√§jn√°ra ielvvi teknjijkav g√°vnnasin moattel√°g√°sj vidjurijn. √Ājn vil vuosedav kultuvralasj ja etijkalasj √°rvojt tjan√°dum GPS-s√°sst√°ga adnemij
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