Lill Tove Fredriksen (Romssa universitehta)<\/p>\n
Vie\u010d\u010da artihkkala\u00a0d\u00e1s<\/a> (pdf).<\/p>\n Mo s\u00e1ht\u00e1n geavahit konteavstta ja ie\u017ean kulturm\u00e1htu girjj\u00e1la\u0161vuo\u0111a guorahallamis? D\u00e1n f\u00e1tt\u00e1 guorahalan d\u00e1n artihkkalis. Geah\u010dadan mo s\u00e1mi dutkit gie\u0111ahallet erohusaid ja distink\u0161uvnnaid doahpagiid m\u00e1httu<\/em> ja diehtu<\/em> gaskkas. S\u00e1htt\u00e1 dadjat ahte m\u00e1httu<\/em> \u010dujuha praktihkala\u0161 m\u00e1httui ja diehtu<\/em> fas eanet analyhtala\u0161 d\u00e1ss\u00e1i. Gie\u0111ahalan mo doaba j\u00e1vohis m\u00e1httu \u010dilgejuvvo ie\u0161gu\u0111et m\u00e1httod\u00e1si h\u00e1rr\u00e1i ja mo j\u00e1vohis m\u00e1httu<\/em> \u010datnasa s\u00e1mi kultuvrii ja praktihkala\u0161 v\u00e1s\u00e1husaide. \u010c\u00e1jehan de ovdamearkkaiguin mo kultur\u00e1ddejupmi ja m\u00e1httu ie\u017eas kultuvrra birra leat \u0161attola\u0161 g\u00e1ldut, jos dutki m\u00e1htt\u00e1 daid di\u0111ola\u010d\u010dat geavahit.<\/p>\n <\/p>\n I often ask myself: how can I use my cultural knowledge when working with literary texts written by Sami authors? In this article I discuss how I can incorporate cultural understanding and context, together with common literary devices into my literary analysis. This forms part of my PhD project, \u201cCoping strategies in the trilogy \u00c1rbbola\u010d\u010dat<\/em> (1997\u20132005) by the Sami novelist Jovnna-\u00c1nde Vest\u201d. Sometimes when reading i.e. dialogues, I get the feeling that they are somehow familiar to me. In order to figure this out, and to try to explain these feelings, I examine what S\u00e1mi academics have written regarding cultural understanding, cultural sensitivity, tacit knowledge and the distinction between m\u00e1httu<\/em> and diehtu<\/em>. Both words mean \u2018knowledge\u2019 in English. M\u00e1httu<\/em> refers to experiential knowledge while diehtu<\/em> refers to analytical knowledge. In order to illustrate this distinction, knowing for example how to speak S\u00e1mi would constitute m\u00e1httu<\/em> as opposed to diehtu<\/em>, which, for example, would be knowing about the S\u00e1mi language. I also refer to different forms of hints and allusions as well as to familiarity with S\u00e1mi history and culture as different types of knowledge. When using personal experience in research, an awareness of blind spots is crucial, and as a researcher, one has to be conscious of this. My conclusion is that cultural sensitivity, cultural understanding and a conscious use of cultural knowledge are all valuable sources providing fruitful interpretation potential for researchers who choose to do their research in areas related to their own culture, in this case literary fiction.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" \u00abD\u00e1t lea mo nu munnje oahpis\u00bb \u2013 kultur\u00e1ddejupmi ja konteaksta girjj\u00e1la\u0161vuo\u0111a analysas Lill Tove Fredriksen (Romssa universitehta) Vie\u010d\u010da artihkkala\u00a0d\u00e1s (pdf). Mo s\u00e1ht\u00e1n geavahit konteavstta ja ie\u017ean kulturm\u00e1htu girjj\u00e1la\u0161vuo\u0111a guorahallamis? D\u00e1n f\u00e1tt\u00e1 guorahalan d\u00e1n artihkkalis. Geah\u010dadan mo s\u00e1mi dutkit gie\u0111ahallet erohusaid … Les videre \u201cThis is somehow familiar to me\u201d \u2013 Cultural understanding and context in literary analysis<\/em><\/h3>\n