DIEĐUT 5 | 2014

Deháleamos ášši masa mii dárbbašit máhtu lea dát: “Leat go doarvái gođđoguolit?” Jus Deanus galggaš leat buorre luossa- bivdu boahtteáiggi, de fertejit doarvái

dihtorvuogádagas. Loggat ráhkaduvvo automáhtalaččat go muhtun ohcanhápmi ohccojuvvo Neahttadigisánit- vuogádagas. Dat mearkkaša ahte dán loggas leat dieđut buot ohcamiid birra

Rather than waiting for the Western educational system to fully acknowledge and validate Indigenous knowledge, context, and research methods, this article takes a proactive stance

Okta váhnen, gii ii leat mu diehtoaddi, muhto geas lea mánná sámi skuvllas Álttás, logai ahte orru su mielas nu ahte giella lea hui dehálaš váhnemiidda nu guhká go

ássangielddas go Sámegiela 4 informánttat (45 proseantta). Čielga oktavuohta lea dutkanguvlui fárren informánttaid ovddeš ássan- báikkis ja sámegiela máhtus. Eanet

Å gi statens tidligere rettslige og faktiske disposisjoner “vanlig” vekt i avveiningen av momenter i vurderingen av krav om eiendomsrett på grunnlag av alders tids bruk,

My preliminary conclusion would be that there seems to have been an early indigenous system, best preserved in the North Sami area, that has been influenced and partly changed by

Lágaid oktavuođas son goitge čállá ná: "Buoremus giellagáhtten lea oainnat giela duohta geavaheapmi." Dán mun dulkon nu ahte lágat leat dehálačča ja galget leat