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Denna studie utgår från ett sociokulturellt perspektiv i sin undersökning om tornedalska elevers språkliga identitet och relation till meänkieli. Studien utfördes genom triangulering som bestod av visuella språkliga porträtt, gruppintervjuer och fältanteckningar i tre fjärdeklasser i två olika tornedalska skolor. Metoden visuella språkliga porträtt, även kallad språkporträtt, är en unik metod som inte använts i tidigare svensk forskning om minoritetsspråk. Den kreativa process som arbetet med språkporträtt innebär för eleverna hjälper eleverna att utveckla sina tankar om språk och identitet. Tillsammans med gruppintervjuer och fältanteckningar ger denna studie ett slutresultat med hög reliabilitet och validitet. I studien synliggörs även vilka luckor det finns kring beskrivningen av tornedalingarnas historia. Resultatet av denna studie sammanfattar att meänkieli fortsättningsvis är en betydelsefull del av tornedalska elevers språkliga identitet. Åtta av 20 elever vill lära sig mer meänkieli då språket är en essentiell del av elevernas kultur och identitet. Detta är ett viktigt resultat för att ge ny glöd och motivering till att revitaliserings-arbetet av meänkieli ska fortgå. Vidare visar resultatet av denna studie att dialekter har en stor betydelse för elevers språkliga identitet. Eleverna beskriver sitt muntliga språkbruk i form av olika svenska dialekter. Tornedalska elever är inte representerade i aktuell forskning och denna studie bidrar med en viktig röst till samtalet om hur språk, kultur och identitet är faktorer som inte går att skilja åt. På så vis innebär en framtid för meänkieli även en framtid för den tornedalska kulturen och identiteten. This study is based on a socio-cultural perspective and aims to examine Swedish Tornedalian pupils´ linguistic identity and relationship to meänkieli. The study was performed by triangulation which consisted of visual linguistic portraits, group interviews and field notes in three classes in fourth year in two different schools in Swedish Tornedalen. The method visual linguistic portraits, also called language portraits in this study, is a unique method that has not been used in previous Swedish research about minority languages. The creative process of working with the language portraits helps pupils develop their thoughts about language and identity. Together with group interviews and field notes, this study has a high reliability and validity. In this study it also becomes clear what historical gaps that exist around the description of Swedish Tornedalen. A summary of the study still shows that meänkieli is a very important part of Swedish Tornedalian pupils’ linguistic identity. Eight out of 20 pupils want to learn more meänkieli because pupils describe the language as an essential part of their culture and identity. This is an important result to give the revitalization of meänkieli more energy and motivation. Furthermore, the results of this study show that dialects are of great importance for pupils´ linguistic identity. The pupils describe their oral language in form of different Swedish dialects. Tornedalian pupils are not represented in current research and this study contributes with an important voice to the conversation about how language, culture and identity are factors that cannot be distinguished. In this way, a future for meänkieli also means a future for the culture and identity of Tornedalen in Sweden. Tämän tutkimusten tarkoitus on selvittää ruottin toornionlaakson koulukläppiteen kielellinen itenttiteetti ja suhe meänkieleen. Tutkimuksen teoria perustuu sosiokyltturinen näkökulma ja tehtiin triangulerinkiin kautta jota sisältää visyallinen kielellinen potretti, joukkointerjyyvit ja panna kirjoihin. Tutkimuksessa on mukana kolme eri luokkia kaksi eri meänmaan koulusta. Metuuti visyallinen kielellinen potretti myös sanottu kielipotretti, ei ole ennen nähty ruottin riikin tutkimuksissa minuriteettikielissä. Koulukläppiteen kreativi työskentely kielipotrettiten kanssa auttaa ne käsittäämään niien ajatukset kielestä ja itenttiteettistä. Tutkimuksen lopputulos on vahva reliabiliteetti ja validiteetti triangulerinkiin kautta. Tutkimukssessa selvästi tulle näkön mikkä putteet meänmaan histoorialinen muistelussa on. Lopputulos tästä tutkimuksesta on että meänkieli jatkuvasti on kolon tärkeä osa ruottin toornionlaakson koulukläppiten kielellinen itenttiteettiä. Kaheksan koulukläppiä kaksikymmenestä halvaavat oppia enemmän meänkieltä. Meänkieli on niien mielestä tärkeä osaa kylttuuristä ja itentitettistä. Nämät tulokset ovat tärkeitä revitaliserings teko meänkielelle. Eespäin lopputulos näyttä että dialektit ovat iso osa kielellisestä itenttittettistä. Koulukläppit korostavat että niien suullinen kieli on joku ruottin dialekti. Koska ruottin toornionlaakson koulukläppit ei ole edustettuina missän aktyellissa tutkintossa tämän tutkimuksen tarkoitus on että nostaa ja laajenaa kansapuhe miten kieli, kylttuuri ja itenttiteetti ovat tekiötä jotta ei voi eroitella. Täten tulevaisuus meänkielelle tarkoittaa myös tulevaisuus meänmaan kylttuurille ja itenttiteettille.

In the Swedish peasant society, the church was an important venue. In areas were the church in the parish was located nearby a lake, the easiest way to reach the church was by boat. This was the case in several parishes around the lake Siljan in the province Dalarna, which is the focal point of this study. The villages were large, and the villagers would organise themselves in large boats, so called church-boats. Due to technological innovations, as one important aspect, there were no longer any need for the church-boats at the time of the turn of the 20th century. Some decades into the new century the old boats were once again taken into use and new boats of the same type were taken into production. In 1936 an organized racing competition with church-boats was initiated, and this still lives on today. This study examines the contemporary customs surrounding church-boats on Siljan in the character of competition as well as journeys to the church. The main part of the material is collected through ethnological fieldwork, conducted through interviews and observation/participant-observation, supplemented with a wide range of other material such as internet sources as well as textual and visual material. Aspects that are highlighted is the different characters of the custom, how the custom today is expressed in relation to the past, how local identity is expressed through the custom and what role its performers see for the custom today and for the future. One aspect that is highlighted is the stagnated interest in the usage of the church-boats but narratives with a positive tone are given room as well. A crucial proposition of the study is how the custom in its era as revitalized cultural heritage is filled with new values. Its historical purpose is no longer of relevance and today the usage of the church-boats comes with other purposes such as a cultural historical interest, tourism and sport. It is also shown how changes and preservation both serves as necessary components for the further existence of the cultural heritage. Crucial theoretical frameworks that is used, apart from cultural heritage and revitalization, are performance and nostalgia.