| Summary: | Sámit leat nugo earáge álgoálbmogat guhká (1900-logu álggu rájes juo) rahčagoahtán heivehit skuvlavuogádaga iežaset dárbbuid ja árvvomáilmmi mielde. Dán girjjis sáhtát lohkat mo dákkár sámáidahttináigumušaid geahččaleimmet duohtandahkat Ruoŧa beal Sámis. Skuvlaovddidanbargu álggahuvvui guovtti sámi skuvllas masa heiveheimmet dutkama, oahpaheddjiid gelbbolašvuođaloktema ja dokumenterenvugiid, mat čájehit bargoproseassa. Girji váldá vuolgaga das ahte sámit dárbbašit dekoloniseret iežaset, ja čilge mo dákkár dekoloniseren gievruda ja árvvasmahttá olbmuid sin iežaset servodagaid hukset, dearvvašmahttit ja buoridit. Lea vuosttaš gearddi ahte čađahuvvo akšuvdnadutkan sámi skuvllas, dutkan maid skuvlabargit ieža ovttas dutkiiguin leat mielde hábmemin ja mii rievdada skuvlapraksisiid. Girji lea oaivvilduvvon skuvlajođiheddjiide, oahpaheddjiide, skuvlabargiide, oahpaheaddjeoahpu studeanttaide, pedagogaide, dutkiide ja áinnas politihkkáriidda ja muđui buohkaide geat beroštit ”váldit ruoktot” iežaset kultuvrra ásahusaid bokte, leš dal dat skuvla, dearvvašvuođasuorgi, organisašuvdna, girku, duopmostuollu dahje fitnodat mas lea sáhka. Girjji vuođđun lea skuvlaovddidanbargu, mii čađahuvvui Ruoŧa bealeSámis, 2005−2007. Sámeskuvllat Johkamohkis ja Jielleváris válde iežainitiatiivva dutkanbirrasiiguin bargat ovttas ja dalá rektorat, Gudrun Kuhmunen, Carina Sarri ja Kerstin Pittsa Omma bivde Gunilla JohanssonaLuleju teknihkalaš universitehtas ja mu Sámi allaskuvllas jođihit dutkanprošeavttanannen dihte sámi perspektiivva skuvladoaimmas. Bargovuohkinválljejuvvui akšuvdnadutkanmálle, mii eaktuda, ahte dutkit jabargit ovttas ođasmahttet ja nuppástuhttet praksisa.Váikko sámi politihka áigumuššan fargga čuohtejagi juo lea leamašansámevuođu hukset skuvlii, de dat ii leat ollašuvvan. Ja váikko Ruoŧa bealeja Norgga beale Sámis leat dál almmolaččat dohkkehuvvon sámi oahppoplánatmat deattuhit sámivuođa ovddideami skuvllas, de ii leat dátgedáhkidan sámi skuvlla sámi mánáide. Dutkamušat čájehit, ahte okta sivvansáhttá leat ahte váldoservodaga kultuvra lea buori vuoimmis ja báidnásakka sámiid jurddašeami ja sámi oahpaheddjiid mentalitehta. Koloniseremaváikkuhusaid sáhttá njulget dekoloniserema bokte, mii lea burgitkoloniserema váikkuhusaid, oaidnit daid ođđa čalmmiiguin ja veahkehitkoloniserejuvvon álbmogiid gudnejahttigoahtit iežaset duogáža. Dekoloniserendoaba lea áigeguovdilis ja ollu geavahuvvon álgoálbmot dutkamušainja leage dán akšuvdnadutkamuša guovddáš doaibma, − dekoloniseretsámeskuvlavuogádaga.Mu bargun dán dutkanprošeavttas lei čuovvut oahpaheddjiid oahppama jasin ovddidanbargguid proseassa, ja čilget mii ja mo dat dáhpáhuvai.Buvttan ovdan maid dákkár praksisođasmahttin ja dekoloniserenbargugáibida vai lihkostuvvá. Dutkamuš galggašii maid leat ovdamearka miimovttiidahttá sámi politihkkáriid, skuvlaeiseválddiid, skuvlarektoriid jaoahpaheaddjijoavkkuid álggahit sullasaš bargguid iežaset guovllu sámiskuvllain.Dán mu guorahallamis boahtá ovdan, man gáibidahkes bargu lei oahpaheddjiidegávdnat alcceseaset sámi doaibmalanja; sii dárbbašedje dasasihke oahpu, bagadeami ja lassi áigeresurssa. Muhto daiguin eavttuiguinlea vejolaš ovddidit sámi sisdoalu ja váldit sámi oahpahanvugiid skuvlii.Ođas dán dutkanbarggus lea, ahte mii geahččalat konkretiseret mii sámikultuvrralaš- ja árbevirolaš diehtu lea, makkár árbevirolaš oahpahanvuogit gávdnojit ja mo daid sáhttá heivehit skuvlla pedagogalaš praksisii. Girjjisválddahalan oahpaheddjiid ovddidanbargguid sin ovdanbuktimiid ja ságastallamiidvuođul ja guorahalan, man láhkai dat ovddastit ođđa ja ođasmahttipraksisiid sámeskuvllain. Oahpaheaddjit loktejit sámi árbevieruidpedagogihkkan, systematiserejit, analyserejit, ođastit ja heivehit daid ođđarámmaid sisa. Dien láhkai oaidnit, mo sámi oahpaheaddjit ohppet transformeretkultuvraset skuvlii. Vuođu leat váldán Balto “sámi árbevirolašbajásgeassin”, teoriijas man implementerejit praksisii. Teoriija geavatlašávki ja doallevašvuohta boahtá ovdan praksisođasmahttiin.Olles dutkanprošeakta čájeha ahte skuvllat eai bastte okto dákkár ovddideamičađahit ja skuvlaeiseválddit, geat leat doaba- ja rápmaevttoheaddjit,fertejit aktiivvalaččat doarjut ovddidanbarggu. Sámeskuvllaid stivrendokumeanttat, lágat, plánat ja njuolggadusat galget leat sámiid iežasethálddus ja Sámedikkiid duohkin mearridit. Váilevaš diehtu ja máhtulágaid, konvenšuvnnaid, julggaštusaid ja ortnegiid birra, mat dorjot javuoigadit sámi rivttiid, lea okta stuorra hehttehus ovddideapmái. Sámiskuvlajođiheaddjit ja oahpaheaddjit dárbbašit skuvlejuvvot riektesuorggisgo gártet bealuštit ja ákkastallat sámi mánáid ja ohppiid rivttiid. Maiddáieiseválddit ja politihkkárat, ležžet sii sámit dahje earát geain leamearridanváldi, dárbbašivčče diehtit iežaset formála geatnegasvuođaid. Siiberreše maid diehtit maid koloniseren lea dagahan sámi álbmogii jamakkár hástalusaid dát buktá.Dutkamuša bohtosiidda gullet eandalitge dán barggu teorehtalaš guorahallamatsámi árbevirolaš ja árvomáilmmi diehtovuogádaga birra, bajásgeassinvuogádagaja dáidda gullii ii-oinnolaš beliid birra. Hástalussan leaain dievasmahttit sámi diehto- ja árvovuođu, hukset sámi filosofalaš vuođusámi skuvlavuogádahkii. *************************************************************************The background to this book is the efforts of advancing the educationalsystem that took place in Swedish Sami area between the years 2005 and2007. On their own initiative, the Sami schools in Johkamohkki/Jokkmokkand Jiellevárri/Gällivare contacted the researchers requesting them tocollaborate and the current headmasters Gudrun Kuhmunen, Carina Sarriand Kerstin Pittsa Omma requested Gunilla Johansson at the University ofTechnology in Luleå and myself at the Sami University College in Kautokeinoto coordinate a research project aimed at enhancing the Samiperspective within the work of the school. The ”participatory actionresearch model” was the methodology chosen, presupposing thatresearchers and workers cooperate in reviewing and altering existingpractices.Even though Sami political intentions for almost a hundred years hasaimed at enhancing the Sami foundation of the education system, successis still pending in this regard. And although Sami education plans andprograms underlining the demand to promote the Sami perspective inschools have been approved both in the Swedish and Norwegian Samiarea, this achievement has not ensured Sami schools for Sami children.These investigations show that one of the reasons could be that the cultureof the dominant society is in a strong position and as such has a heavyinfluence on the Sami way of thinking and the mentality of Sami tutors.Through decolonisation it should be possible to rectify the influencecaused by colonisation. This ought to be carried out by disclosing theresults of colonisation, evaluating them with new eyes and encouragingcolonized peoples to appreciate own backgrounds. The notion of decolonisationis topical and often applied in indigenous research works and thus isof paramount interest in this type of action research - decolonising themethods of Sami schooling.My part in this research is to monitor the learning of teachers and theprocess of their promotional work and elucidate what happened and how itprogressed. I further adduce reasons for what this kind of renewal ofpractice and decolonizing efforts demand in order to succeed. The researchshould also become an example in encouraging Sami politicians, schoolauthorities, headmasters and teacher groups to initiate similar endeavoursin Sami schools in their own area. My investigations brought to light thestruggle facing teachers in finding a Sami working space; they need both learning, advice and additional time resources. However, with these termsit will be possible to promote Sami content and bring Sami teachingmethods into the schools.A new aspect in this research is that we try to put into concrete terms whatSami cultural and traditional knowledge is, which traditional teachingmethods exist and how one could incorporate these into the pedagogicpractices of the school. In the book, based on tutor’s efforts, presentationsand discussions, I give an account of how they manage to present new andrenewing practices in school situations. The teachers table Sami traditionsas pedagogics, systemise, analyse, revise and adapt them into a newframework. In this fashion we see how Sami teachers learn to transformtheir own culture into being an intrinsic part of the school. We have basedour work on Balto’s theory addressed in her thesis ”Sami traditionalupbringing” which will be put into practice. The practical benefit and thetenability of the theory will be visible in the renewing of practices.The entire research project shows that schools alone do not manage toaccomplish this kind of progress and school authorities, being those whosuggest terminology and frameworks ought to support these developmentefforts. Managerial documents, acts, plans and regulations for Samischools must be controlled by the Sami themselves and the Sami parliamentmust hold the decision making authority. Insufficient knowledge andcompetence on legal aspects, conventions, declarations and systems thatfavour and affirm Sami rights, are considerable obstructions to progress.Sami school leaders and teachers are in need of learning about rights issueswhen they face tasks of defending and arguing in favour of the rights ofSami children and students. Authorities and politicians with decisionmaking power, also, be it Sami or others, are in need of knowledge abouttheir own formal obligations. They should further know what colonisationhas inflicted on the Sami people and what challenges this fact brings forth.Results of this research certainly include theoretical investigations on Samiinherited habits and values with regard to knowledge and upbringingsystems are attached and the invisible aspects herein as well. The challengestill remains to accomplish a Sami knowledge and value basis and to buildup a Sami foundation for a Sami school system.
|
|---|