Search

The COVID-19 pandemic posed a grave threat not only to Indigenous people's health and well-being, but also to Indigenous communities and societies. This applies also to the Indigenous peoples of the Arctic, where unintentional effects of public health actions to mitigate the spread of virus may have long-lasting effects on vulnerable communities. This study aim was to identify and describe Sámi perspectives on how the Sámi society in Sweden was specifically affected by the pandemic and associated public health actions during 2020–2021. A mixed-method qualitative case study approach was employed, including a media scoping review and stakeholder interviews. The media scoping review included 93 articles, published online or in print, from January 2020 to 1 September 2021, in Swedish or Norwegian, regarding the pandemic-related impacts on Sámi society in Sweden. The review informed a purposeful selection of 15 stakeholder qualitative interviews. Thematic analysis of the articles and interview transcripts generated five subthemes and two main themes: "weathering the storm" and "stressing Sámi culture and society". These reflect social dynamics which highlight stressors towards, and resilience within, the Sámi society during the pandemic. The results may be useful when evaluating and developing public health crisis response plans concerning or affecting the Sámi society in Sweden. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic posed a grave threat not only to Indigenous people’s health and well-being, but also to Indigenous communities and societies. This applies also to the Indigenous peoples of the Arctic, where unintentional effects of public health actions to mitigate the spread of virus may have long-lasting effects on vulnerable communities. This study aim was to identify and describe Sámi perspectives on how the Sámi society in Sweden was specifically affected by the pandemic and associated public health actions during 2020–2021. A mixed-method qualitative case study approach was employed, including a media scoping review and stakeholder interviews. The media scoping review included 93 articles, published online or in print, from January 2020 to 1 September 2021, in Swedish or Norwegian, regarding the pandemic-related impacts on Sámi society in Sweden. The review informed a purposeful selection of 15 stakeholder qualitative interviews. Thematic analysis of the articles and interview transcripts generated five subthemes and two main themes: “weathering the storm” and “stressing Sámi culture and society”. These reflect social dynamics which highlight stressors towards, and resilience within, the Sámi society during the pandemic. The results may be useful when evaluating and developing public health crisis response plans concerning or affecting the Sámi society in Sweden.

In Hallingdal, southern Norway, a number of round dwelling structures have been documented. A contemporary parallel to these constructions is the stállo foundations in the mountains along the Norwegian-Swedish border, which are recognized as a Saami type of dwelling from the Viking Age and Early Middle Ages AD (800-1300). Based on analyses of the round structures in Hallingdal and stállo foundations further north, the paper suggests that the dwellings in Hallingdal may represent similar ethnic processes that initiated a homogenization and standardization of Saami material culture and consolidation of Saami identity all over Sápmi in the Viking Age and Early Middle Ages, and that Saami identity was manifested and materialized through practices of dwelling in the mountains of Hallingdal. [ABSTRACT FROM AUTHOR]

This paper attempts to analyse diverse forms of reindeer pastoralism that exist in the European part of Russia from the viewpoint of landscape approach, that is as unique localized and historically developed interaction between people, reindeer and the natural landscape. The analysis starts with a short overview of the history of reindeer herding in the two reindeer herding regions of European Russia: the Archangelsk tundras and the Kola Peninsula. The developments of the last 300 years related to the transition from pre-pastoralist reindeer herding to reindeer pastoralism and the development of reindeer pastoralism during the late Imperial and Soviet periods are shown as particularly important. During this period, the particular form of reindeer-animal interaction developed in the Archangelsk tundras and characterized by intensive control over the herds and long linear interzonal migrations became dominant throughout European Russia before disintegrating again into a set of more localized forms by the late Soviet to early Post-Soviet periods. The discussion proceeds by analysing interactions between herders, reindeer and environment in the two main forms of reindeer pastoralism present in European Russia now in the most part of the Kola Peninsula and the most part of the Archangelsk tundras respectively. It is demonstrated that these two forms essentially depend on the interactions between reindeer, people and environment that existed in previous periods and have left traces in the physical landscape as well as in reindeer behaviour. The current modes of interaction between the elements of reindeer landscape build on them in different ways. Besides the two main forms, there are three small localities in European Russia where other forms of landscape interactions can be found. [ABSTRACT FROM AUTHOR]

Modern state boundaries often cut through territories currently or formerly occupied by indigenous peoples. In many cases, the unmitigated application of laws on movement across the border can interfere with the rights and way of life of an indigenous group. This paper considers recent legal developments in Canada and Norway concerning cross-border rights and claims. It highlights conflicts that have emerged between constitutional principles that are regarded as fundamental within the state and norms drawn from international law, and in particular the norms set by United Nations Declaration on the Rights of Indigenous Peoples. We focus on the constitutional jurisprudence on cross-border rights of indigenous peoples in Norway, and draw on the Canadian law as a means of demonstrating that the Norwegian approach is unduly restrictive. This, we argue, is primarily due to the preference of the Norwegian court for a paternalistic model of indigenous claims. We contrast this with the recent jurisprudence from the Canadian Supreme Court on cross-border claims, where the reasoning is closer to a model that gives priority to the recognition of indigenous rights, as required under the UN Declaration. The final section returns to Norway, to consider the impact of the European Convention on Human Rights ('ECHR') to Sami rights. The leading case is under review by the European Court of Human Rights, and accordingly the article asks whether the paternalist model will withstand the closer scrutiny against human rights standards. [ABSTRACT FROM AUTHOR]

Book details Larsson, Jesper and Eva-Lotta Päiviö Sjaunja Self-governance and Sami communities: Transitions in early modern natural resource management Palgrave Macmillan, 2022 251 pages, ISBN 978-3-030-87497-1, ISBN 978-3-030-87498-8 (eBook)

Artikkelen tar utgangspunkt i livet til Martin Sivertsen og Marie Kjelsberg Finskog i siste halvdel av 1800-tallet og de første tiårene av 1900-tallet. Begge to bodde i Tråante/ Trondheim i deler av sitt liv, hadde et sterkt samisk engasjement, og begge var deltakere i den tidlige samepolitiske bevegelsen. De forsvarte begge samiske interesser i det offentlige rom. Den sammenstilte fortellinga om deres liv med et kildenært perspektiv er en av hensiktene med artikkelen. En annen hensikt med artikkelen er å gi konkrete bidrag til samisk historie, slik som samisk bosetting i Tråante/ Trondheim, ved å forsøke å operasjonalisere elementer fra urfolksteoretisk kritikk gjennom anvendelse av mikrohistoriske framgangsmåter. Dette innebærer at sørsamisk historie ofte betyr arbeider på personnivå, siden kildene er norske og svenske, og metoden må være rekonstruerende og transnasjonal. Bruken av noen få samiske stedsnavn og begreper er bevisst for å skape både gjenkjennelse og avstand.

Abstract Background Suicide is a major public health issue among Indigenous Sámi in Nordic countries, and efforts to prevent suicide in the Sámi context are increasing. However, there is no literature on suicide prevention initiatives among Sámi. The aim of the study was to map suicide prevention initiatives targeting Sámi in Norway, Sweden, and Finland during 2005–2019. Method Initiatives were identified and described through utilizing networks among stakeholders in the field of suicide prevention among Sámi, acquiring documentation of initiatives and utilizing the authors first-hand experiences. The described initiatives were analyzed inspired by the “What is the problem represented to be?” (WPR)-approach. Results Seventeen initiatives targeting Sámi were identified during 2005–2019, including nine in Sweden, five in Norway, one in Finland and two international initiatives. Analysis with the WPR-approach yielded 40 problematizations regarding how to prevent suicide among Sámi, pertaining to shortcomings on individual (5), relational (15), community/cultural (3), societal (14) and health systems levels (3). All initiatives were adapted to the Sámi context, varying from tailor-made, culture-specific approaches to targeting Sámi with universal approaches. The most common approaches were the gatekeeper and mental health literacy training programs. The initiatives generally lacked thorough evaluation components. Conclusion We argue that the dominant rationales for suicide prevention were addressing shortcomings on individual and relational levels, and raising awareness in the general public. This threatens obscuring other, critical, approaches, such as broadening perspectives in prevention planning, improving health systems for Sámi, and promoting cultural empowerment among Sámi. Nevertheless, the study confirms considerable efforts have been invested into suicide prevention among Sámi during the last 15 years, and future initiatives might include a broader set of prevention rationales. To improve evaluation and identify the most promising practices, increased support regarding development of plans and implementation of evaluation components is needed.

Debates over the ethnogenesis of the Sámi and their historical presence in Fennoscandia have long affected scholarly and public discourses. More recently, these debates have been fueled by new propositions launched by Finnish linguists regarding the origin and development of the Sámi language. In this article, we target this corpus of linguistic research and the wide-ranging implications it suggests for the Sámi past. While based on historical and comparative linguistics data, a notable feature of the studies examined is that they also lean heavily on assumptions about the archaeological record in their reasonings. These assumptions, we argue, are, to a large extent, based on very limited or outdated knowledge of archaeological research on the Sámi past, and in particular, that of northern Norway. The article raises critical questions regarding the notions of cultural areas, ancestral homelands, and migrations that abound in these linguistic studies and challenges the a priori primacy assigned to language as the constituent of cultural identity. In conclusion, we outline a Sámi archaeological past that does not concur well with recent linguistic accounts and which, in the end, begs the question of whether this discrepancy can be reconciled and, if so, how this can happen. [ABSTRACT FROM AUTHOR]

The aim of this article is to discuss the difficulties that may be encountered by the Saami truth and reconciliation commissions examining abuses against Saami indigenous peoples in Norway, Finland and Sweden. This is a significant and very recent problem, and as such, has hardly been researched in the international academia. There is rich literature on the truth and reconciliation commissions in general as well as on specific cases, but not on the Saami commissions. The research method adopted is that of legal-institutional analysis as well as content analysis of relevant literature (discourse analysis). The article examines general characteristics of truth and reconciliation commissions also from a historical-philosophical perspective supported by the developments of international law, and against this background it analyzes the establishment of Saami truth and reconciliation commissions, their regulations, functions as well as the potential difficulties. Conclusions will indicate potential benefits coming from the Commissions' work. [ABSTRACT FROM AUTHOR]

Background: Suicide is a major public health issue among Indigenous Sámi in Nordic countries, and efforts to prevent suicide in the Sámi context are increasing. However, there is no literature on suicide prevention initiatives among Sámi. The aim of the study was to map suicide prevention initiatives targeting Sámi in Norway, Sweden, and Finland during 2005-2019.Method: Initiatives were identified and described through utilizing networks among stakeholders in the field of suicide prevention among Sámi, acquiring documentation of initiatives and utilizing the authors first-hand experiences. The described initiatives were analyzed inspired by the "What is the problem represented to be?" (WPR)-approach.Results: Seventeen initiatives targeting Sámi were identified during 2005-2019, including nine in Sweden, five in Norway, one in Finland and two international initiatives. Analysis with the WPR-approach yielded 40 problematizations regarding how to prevent suicide among Sámi, pertaining to shortcomings on individual (5), relational (15), community/cultural (3), societal (14) and health systems levels (3). All initiatives were adapted to the Sámi context, varying from tailor-made, culture-specific approaches to targeting Sámi with universal approaches. The most common approaches were the gatekeeper and mental health literacy training programs. The initiatives generally lacked thorough evaluation components.Conclusion: We argue that the dominant rationales for suicide prevention were addressing shortcomings on individual and relational levels, and raising awareness in the general public. This threatens obscuring other, critical, approaches, such as broadening perspectives in prevention planning, improving health systems for Sámi, and promoting cultural empowerment among Sámi. Nevertheless, the study confirms considerable efforts have been invested into suicide prevention among Sámi during the last 15 years, and future initiatives might include a broader set of prevention rationales. To improve evaluation and identify the most promising practices, increased support regarding development of plans and implementation of evaluation components is needed. [ABSTRACT FROM AUTHOR]

In literature on tourism in northern or 'Arctic' areas and on regions and places in northern areas, terms such as 'indigenous' and 'non-indigenous' are often used to distinguish people and places from each other. The aim of this paper is to deconstruct the 'indigenous'/'non-indigenous' categories as well as the geographical categories to which they are linked, using examples from tourism in northern Fennoscandia and northwest Russia, selected as areas with circumstances that vary greatly both locally and regionally. Specific focus is on the construction of labels and restrictions of use, particularly regarding handicrafts/souvenirs as a specific object of indigeneity to separate it from other objects. The study reviews the processes in tourism for constructing, labelling, and valuing – and thereby also exerting power upon – specific conceptions, and thereby also on the contesting of such processes amongst broader, but often unacknowledged, local groups. [ABSTRACT FROM AUTHOR]

The Saami people are indigenous people and ethnic minorities living in Sápmi, which encompasses the northern areas of Finland, Norway, Sweden, and the Kola Peninsula in Russia. At the beginning of the twentieth century, interest in Saami began to grow among Swedish researchers, journalists, writers, and film-makers (Jordahl 2014). The aim of this article is to compare the depiction of the attributes of Sami identity as reconstructed in cultural texts from the first half of the twentieth century. The main subject of the analysis is the Swedish feature film Midnattssolens son (The Son of the Midnight Sun) directed by Rolf Husberg and Thor L. Brooks from 1939 and the non-fiction book by the Swedish journalist Ester Blenda Nordström Kåtornas folk (People of the Cots) from 1916. [ABSTRACT FROM AUTHOR]

This study analyses suicides amongst reindeer herding Sámi in Sweden using information from the database of the National Board of Forensic Medicine. Suicides were identified using registers (39 suicides from 1961–2000) and key informants (11 suicides from 2001–2017). A great majority of cases were males (43 males, 7 females), and 50% occurred in the northernmost region. The mean age was 37.4 years with a peak in the group 20–29 years of age. Shooting was the most common (56%) method, followed by hanging. Blood alcohol concentration measures available from 1993 were above 0.2 g/l in 76% of the cases. There was a maximum incidence of suicides between 1981 and 1990. An accumulation of suicides in the months of May (N = 8) and November (N = 7) was seen. The annual suicide rate was estimated to be between 17.5 and 43.9 per 100 000 population. There was a clear gradient in suicide incidence with the highest being in the southernmost region (Jämtland/Härjedalen) and the lowest in the northernmost county (Norrbotten). For strengthened suicide prevention in this group, future research should address sex differences, the role of alcohol use and the general conditions for reindeer herding.

This study analyses suicides amongst reindeer herding Sámi in Sweden using information from the database of the National Board of Forensic Medicine. Suicides were identified using registers (39 suicides from 1961–2000) and key informants (11 suicides from 2001–2017). A great majority of cases were males (43 males, 7 females), and 50% occurred in the northernmost region. The mean age was 37.4 years with a peak in the group 20–29 years of age. Shooting was the most common (56%) method, followed by hanging. Blood alcohol concentration measures available from 1993 were above 0.2 g/l in 76% of the cases. There was a maximum incidence of suicides between 1981 and 1990. An accumulation of suicides in the months of May (N = 8) and November (N = 7) was seen. The annual suicide rate was estimated to be between 17.5 and 43.9 per 100 000 population. There was a clear gradient in suicide incidence with the highest being in the southernmost region (Jämtland/Härjedalen) and the lowest in the northernmost county (Norrbotten). For strengthened suicide prevention in this group, future research should address sex differences, the role of alcohol use and the general conditions for reindeer herding. [ABSTRACT FROM AUTHOR]

Copyright of Black Sea / Karadeniz is the property of Black Sea / Karadeniz and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Language & Law / Revista de Llengua i Dret is the property of Revista de Llengua i Dret and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Suicide is a major public health issue across the Arctic, especially among Indigenous Peoples. The aim of this study was to explore and describe cultural meanings of suicide among Sámi in Norway. Five open-ended focus group discussions (FGDs) were conducted with 22 Sámi (20) and non-Sámi (2) participants in South, Lule, Marka, coastal and North Sámi communities in Norway. FGDs were recorded, transcribed verbatim and analysed employing thematic analysis. Six themes were developed from the analysis: “Sámi are treated negatively by the majority society”, “Some Sámi face negative treatment from other Sámi”, “The historic losses of the Sámi have turned into a void”, “Sámi are not provided with equal mental health care”, “The strong Sámi networks have both positive and negative impacts” and “‘Birgetkultuvvra’ might be a problem”. The findings indicate that the participants understand suicide among Sámi in relation to increased problem load for Sámi (difficulties in life not encountered by non-Sámi) and inadequate problem-solving mechanisms on different levels, including lack of equal mental health care for Sámi and cultural values of managing by oneself (“ieš birget”). The findings are important when designing suicide prevention initiatives specifically targeting Sámi.

The Saami are the only indigenous population in Europe and their traditional living area is northern Scandinavia. Hearing impairment (HI) among Saami has not been studied before. The objective was to investigate the presence and type of HI among Saami adults, aged 49–77 years (median age 61 years), living in northern Finland. In addition, the presence of self-reported hearing difficulties, difficulties to hear in background noise and tinnitus were studied. An epidemiological, cross-sectional study encompassing a structured interview, otological examination and audiometry was performed. Bilateral HI was present in 42.9% of men and 29.4% of women, when HI was defined as a pure tone average (PTA) of at least 20 dB hearing level (HL) or more at the frequencies of 0.5, 1, 2 and 4 kHz. In one or both ears (worse ear hearing level, WEHL0.5,1,2,4≥20 dB HL) HI was present in 61.8% of men and 42.2% of women. Sensorineural high frequency hearing impairment was found to be most common. Nearly half (46.9%) of the study subjects reported hearing problems and more than half (55.6%) reported difficulties in following conversation in background noise. Measured HI and subjective hearing difficulties are common among the Saami adults. The healthcare personnel working in this area should be aware of the hearing problems of the Saami population. Abbreviations: ARHI, Age-related hearing impairment; PTA, Pure tone average; HI, Hearing impairment; HL, Hearing level; BEHL, Better ear hearing level; WEHL, Worse ear hearing level; CI, Confidence interval

Copyright of Treaties & Documents / Razprave in Gradivo is the property of Institut za Narodnostna Vprasanja and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Spatiotemporal reindeer population fluctuations are a result of multiple factors that working in concert affecting the structure and functioning of many Arctic and Sub-Arctic ecosystems. We investigated the population dynamics of Swedish semi-domestic reindeer from 1945 to 2012 at the reindeer herding district-level (Sameby) to identify possible population collapses or declines. We also explored spatial trends and synchrony in population dynamics across latitudinal-longitude gradients for two distinct periods: 1945-1965 and 1995-2012 but found no evidence of large-scale reindeer population declines and no visible synchrony across adjacent populations. Our findings were unexpected as both reindeer populations and the pastoral lifestyle face increased habitat loss, predation, fragmentation and climate change. [ABSTRACT FROM AUTHOR]

The Saami and the Roma are both transnational peoples with robust journalistic practices. Although vastly different in socio-economic standing and relationship to the state, both groups choose to develop journalism and journalists to share their perspective of the world; and do so while remaining true to the distinction between journalism and propaganda. This requires access and ability to frame issues and actors, problems and solutions while maintaining professional journalistic standards. Media—both having one's “own” media and creating stories that appear in the “mainstream” media—is key to this practice. Saami and Romani journalists very clearly show there is a way to be objective without being neutral. By interviewing 45 journalists, journalism educators, funders, and evaluators across six countries, as well as examining primary source documents, I show that although emerging from radically different contexts, the Saami and Roma are both distinct nations stretching over two or more states—transnational—which allows, and indeed requires, a unique approach to journalism. I identify two distinct strategies in approaching the goals and practice of, “transnational peoples’ journalism”: nation building/speaking within and intervening/speaking outside. [ABSTRACT FROM PUBLISHER]

The Saami are the only indigenous population in Europe and their traditional living area is northern Scandinavia. Hearing impairment (HI) among Saami has not been studied before. The objective was to investigate the presence and type of HI among Saami adults, aged 49-77 years (median age 61 years), living in northern Finland. In addition, the presence of self-reported hearing difficulties, difficulties to hear in background noise and tinnitus were studied. An epidemiological, cross-sectional study encompassing a structured interview, otological examination and audiometry was performed. Bilateral HI was present in 42.9% of men and 29.4% of women, when HI was defined as a pure tone average (PTA) of at least 20 dB hearing level (HL) or more at the frequencies of 0.5, 1, 2 and 4 kHz. In one or both ears (worse ear hearing level, WEHL0.5,1,2,4=20 dB HL) HI was present in 61.8% of men and 42.2% of women. Sensorineural high frequency hearing impairment was found to be most common. Nearly half (46.9%) of the study subjects reported hearing problems and more than half (55.6%) reported difficulties in following conversation in background noise. Measured HI and subjective hearing difficulties are common among the Saami adults. The healthcare personnel working in this area should be aware of the hearing problems of the Saami population. [ABSTRACT FROM AUTHOR]

Copyright of Istorijski časopis is the property of Istorijski Institut and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Saami society in Lapland (now often called Saapmi), particularly the seasonally-nomadic reindeer-breeding sector, is predicated upon mobility and autonomy of its actors. Runne-Beana, a talented reindeer-herding dog, exhibited both mobility and autonomy when allocating to himself a peripatetic ethnographer, on the first day of five years of doctoral dissertation fieldwork in arctic Norway in 1972. That family’s and the wider community’s reactions to Runne-Beana’s behavior, and mine, highlight the tensions when mobility and autonomy compound with ideologies of ownership and control. At the same time, his companionship profoundly shaped all field relationships, engendering an understanding of dog culture as it is manifest in the herder/herding dog/reindeer triad and in the interpenetration of assumptions concerning child/dog enculturation.

Purpose: This longitudinal case study affords opportunistic infra-cross-cultural and gendered comparisons of foodways within the fourth-world Saami societies across four north-European nation-states and through two generations. The study centers on 44 years of ethnographic research in arctic Norway, among both nomadic reindeer-herding and sedentary Saami together with their nearest neighbors within and without northernmost Norway. Methodology/approach: General ethnographic immersion, from five years in duration down to single months or weeks, since early 1972, provides qualitative and quantitative data relevant to gender and food, collected in the two local languages, and supplemented by archeological and historical records as well as literatures from contiguous areas. Findings: Two generations ago, most families, nomadic, or settled, could remember being self-sufficient with respect to food, and to lesser extents to clothing and shelter. Women's roles in food acquisition and preparation have expanded in recent times. Some families, given choices largely made by wives and mothers, may today have a diet comparable with that in other parts of the West. Research limitations/implications: This holistic ethnographic research continues indefinitely. Any ethnography is both enabled and limited by its investigator and by local social relations, in this case synergistic and positive. Social implications: By the close of the 20th century, Saami researchers joined others in social science, often focusing on their indigenous culture and language. These provide usually corroborating and always fascinating data for outsiders, and many anecdotal narratives illustrating these data. [ABSTRACT FROM AUTHOR]

Saami society in Lapland (now often called Saapmi), particularly the seasonally -nomadic reindeer-breeding sector, is predicated upon mobility and autonomy of its actors. Runne-Beana, a talented reindeer-herding dog, exhibited both mobility and autonomy when allocating to himself a peripatetic ethnographer, on the first day of five years of doctoral dissertation fieldwork in arctic Norway in 1972. That family's and the wider community's reactions to Runne-Beana's behavior, and mine, highlight the tensions when mobility and autonomy compound with ideologies of ownership and control. At the same time, his companionship profoundly shaped all field relationships, engendering an understanding of dog culture as it is manifest in the herder/herding dog/reindeer triad and in the interpenetration of assumptions concerning child/dog enculturation. [ABSTRACT FROM AUTHOR]

Copyright of Bylye Gody is the property of Cherkas Global University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Recherches Amérindiennes au Québec is the property of Societe Recherches Autochtones au Quebec and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)