| Summary: | Čoahkkáigeassu Dán artihkkalis guorahalan dan, mo lea vejolaš vuohttit kultuvrralaš ja gielalaš kontávttaid báikenamaid ráhkadusain, sátnerájuin ja nammabárain. Dutkanmateriálan leat njealji sámeservoša iešguđege gielat báikenamat. Dutkojuvvon gielat leat máttasáme-, davvisáme-, anáraš- ja nuortalašgiella. Dutkamuša vuolggasadjin lea jurdda das ahte báikenammavuogádat rievdá dalle, go luonddubiras, kultuvrralaš biras ja/dahje gielalaš biras nuppástuvvet. Dákkár teoriija mielde báikenammavuogádahkii báhcet gielalaš mearkkat nugo ovdamearkka dihte loatnasánit. Diet gielalaš mearkkat fas duođaštit eará gielaid ja kultuvrraid váikkuhusas dutkojuvvon gillii ja sáhttet seailut gielas hui guhká máŋggaid gielalaš áigodagaid čađa. Gielalaš mearkkaid analyseremiin lea vejolaš oažžut dieđuid ja ipmárdusa vássán áiggiid kultuvrraid ja gielaid oktavuođain. Abstract In this article, I describe how cultural and linguistic contacts can be identified in the construction and vocabulary of Saami place names, as well as in the parallel names. Each of the studied four Saami languages represent a sample of culturally defined place name material as follows: South Saami 168 names (Ruvhten sïjte, Härjedalen, Sweden), North Saami 222 names (Dálvadas, Utsjoki, Finland), Inari Saami 561 names (Čovčjävri and Kosseennâm areas, Inari, Finland) and Skolt Saami 655 names (Sverloff family area, Suõʹnnʼjel-sijdd, Pechenga, Russia / former Finland). The theoretical frame has its starting point in a remark that place name systems change according to the changes that happen in their natural, linguistic and cultural surroundings. The outcomes of these changes are stored in the linguistic system. Because of this also the linguistic and cultural influence absorbed from other groups during centuries are stored in the layers of the place name system, and can be detected with the help of linguistic-cultural analysis.
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