“Go ealáska, de lea váttis dápmat” : davvisámegiela etnolingvisttalaš ceavzinnávccaid guorahallan guovtti gránnjágielddas Deanus ja Ohcejogas 2000-logu álggus

• Main Author: Rasmussen, Torkel
• Format: Doctoral or Postdoctoral Thesis
• Language: Sami languages
• Published: UiT Norges arktiske universitet 2013
• Subjects: VDP::Humaniora: 000::Språkvitenskapelige fag: 010::Samisk språk: 031; VDP::Humanities: 000::Linguistics: 010::Sami language: 031; VDP::Humaniora: 000::Språkvitenskapelige fag: 010::Finsk-ugriske språk: 030; VDP::Humanities: 000::Linguistics: 010::Finno-Ugric languages: 030; DOKTOR-001; Dego; Gielda; Norway; North Sámi; Sámegiela; sami; Sámi; samisk; Utsjoki
• Online Access: https://hdl.handle.net/10037/5593

This sociolinguistic dissertation examines the ethno-linguistic vitality of North Sámi in the two neighbouring municipalities of Deatnu/Tana in Norway and Ohcejohka/Utsjoki in Finland. The Sámi language revitalization manifested itself differently in different areas. My research focuses on how these differences influenced local level revitalization processes. Specifically the research solicited information on the linguistic history and language skills as well as actual language use of my informants: children and youth age 10-16 years in the primary schools and upper secondary schools in Deatnu and Ohcejohka. I interviewed also parents about how they evaluate the vitality of Sámi language and the role of the new Sámi policy in their home community. One result is that a language shift among Sámi people has nearly stopped because most of the Sámi speakers speak now Sámi to their children. In fact one can argue there is a reverse language shift occurring too. Although formal education in Sámi language is important so are larger extended linguistic networks. For the parents that have raised their children as Sámi speakers, kindergarten, extended family and friends are the most important supporters for the language learning of the children. The parents in Deatnu municipality consider the school to play a significant role in the promotion of Sámi language. In Ohcejohka most of the parents consider the school as an obstacle for the children’s socialisation as Sámi speakers. My data shows that the ways of organisation Sámi language education influences clearly the use of Sámi language among children. The children on the Finnish side use Sámi language considerably less than the children on the Norwegian side. In conclusion I argue there is a need for changes both on the macro and meso levels in order to enhance revitalization of Sámi language in the researched area. Dán giellasosiologalaš dutkamušas guorahalan davvisámegiela etnolingvisttalaš ceavzinnávccaid guovtti gránnjágielddas; Deanus Norgga bealde ja Ohcejogas Suoma bealde. Erenoamáš fuopmášumi bijan dasa, mo mákrodási nuppástusat váikkuhit mikrodási sámegiela geavaheapmái sámegiela ealáskahttináigodagas mii álggii 1990-logu álggus. Lean gažadanskoviin guorahallan 10–16-jahkásaččaid giellamáhtu, giellageavaheami, gielalaš historjjá, gielalaš doaladumiid ja etnihkalaš etnisitehta. Oktiibuot 193 oahppi dahjege 71 proseantta gielddaid skuvllaid oahppiin oassálastet dán veahkadatguorahallamii. 12 bearraša leat fas fárus kvalitatiiva dutkanjearahallamiin. Das guorahalan váhnemiid sámegiela oččodeami, sámegiela lingvisttalaš oktavuođaid individuála fierpmádagaid ja dáid fierpmádagaid rolla sámegiela sirdáseames mánáide. Guovddáš gažaldat lea maid, mo váhnemat árvvoštallet sámegiela ceavzinnávccaid ja mo sin mielas ođđa sámepolitihkka lea čađahuvvon ruovttugielddas. Dutkamušas boahtá ovdan ahte giellamolsun lea measta bisánan dan láhkai, ahte eanaš sámegielat váhnemat sámástit mánáideasetguin. Váhnemat geat ieža eai sámás, vásihit ahte mánáidgárddit ja skuvllat eai nagat oahpahit sámegiela sin mánáide. Váhnemat geat leat nagadan bajásgeassit mánáid sámegielagin, atnet fas mánáidgárddiid, fulkkiid ja ustibiid nana doarjjan mánáid sámegiela oččodeames. Skuvllaid rollas mánáid sámegiela oččodeames lea gielddaidgaskasaš erohus. Deanu gieldda váhnemat atnet skuvlla dehálaš sámegiela doarjjan. Ohcejoga gieldda váhnemat fas atnet skuvlla hehttehussan mánáid sosialiseremis sámegielagin. Dán dutkamuša analiissas boahtá ovdan ahte hehttehusat, maid váhnemat vásihit, bohtet sihke mákrodásis ja mesodásis. Dáro- ja suomagielat sámemánáin ii leat mákrodási láhkavuogádagas vuoigatvuohta oahppat sámegiela beaktilis oahpahusmálle mielde dego giellabesiin ja vuođđoskuvlla giellalávgunluohkáin. Gielddat eai lágit oahpahusa daid mánáide beaktilis oahpahusmálle mielde. Deanu gielda lea válljen lágidit sámegielat oahpahusa sierra sámegielat skuvllain. Ohcejoga gielda lea válljen lágidit sámegielat oahpahusa sámegielat luohkáin suomagielat skuvllain. Dát válljemat váikkuhit čielgasit mánáid ja nuoraid giellaválljemii ja joatkagis gielddaid válljemat váikkuhit dáid mánáid sámegiela máhttui. Vai sámegiela ealáskahttin lihkostuvašii buorebut dutkanguovllus, de dárbbašuvvojit nuppástusat sihke mákro- ja mesodásis.