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Reindeer and other animals play a central part in Sami culture, though today reindeer husbandry is of dwindling economic relevance for the Sámi people. There is currently (2004) no clear indication when reindeer-raising started, perhaps about 500 AD, but tax tributes were raised in the 16th century.
From 1913 to 1920, the Swedish race-segregation political movement created a race-based biological institute that collected research material from living people and graves. Throughout history, Swedish settlers were encouraged to move to the northern regions through incentives such as land and water rights, tax allowances, and military exemptions.
Sámi people from Karasjok painted by Johan Fredrik Eckersberg in 1852.. The origin of the Sámi has been of research interest since at least the early 17th century. Initially, the Sámi were grouped together with ethnic Finns, due to the relative similarity between the Sámi languages and Finnish.
Genetic studies on Sami is the genetic research that have been carried out on the Sami people. The Sami languages belong to the Uralic languages family of Eurasia. Siberian origins are still visible in the Sámi, Finns and other populations of the Finno-Ugric language family. [2] An abundance of genes has journeyed all the way from Siberia to ...
The act was modeled in part on Norwegian and Swedish policies on the ownership of reindeer by the Sami people of Sápmi. Many Sámi had recently arrived in Alaska to manage the reindeer in the 1930s. As a result of the act, Alaskan Sámi were required to sell their herds to the government at $3 per head.
Sápmi (and corresponding terms in other Sami languages) refers to both the Sami land and the Sami people. The word "Sámi" is the accusative-genitive form of the noun "Sápmi"—making the name's (Sámi olbmot) meaning "people of Sápmi". The origin of the word is speculated to be related to the Baltic word *žēmē, meaning "land". [8]
The Sami Siida of North America (Northern Sami: Davvi-Amerihká Sámi Siida) is a loosely organized group of regional communities, primarily in Canada and the United States, who share the Sámi culture and heritage from the arctic and sub-arctic regions of Norway, Sweden, Finland and the Kola Peninsula of Russia.
After an introductory chapter sketching the scope and historiographical and political import of the book, Chapter 2 explores the historiography of historical research on the Sámi, emphasising the ways in which Sámi history and archaeology were systematically marginalised in favour of national histories of the Nordic countries which emphasised their ethnic majorities and the formation of states.