History: The oldest written testimony of the Sami concerning the Sami was written by the Roman historian Tacitus v 98 r. neither. W 555 r. neither. The Greek Prokopius mentioned Scandinavia, named Thule, that is, the farthest north, and about the people who live there, named skridfinns. These people were engaged in hunting and grazing herds of reindeer, and he moved on the snow with the help of skids. Medieval Icelandic sagas confirm the existence of trade ties between the Norse peoples and the Sami. Ottar the merchant, “Living further north than other Norwegians”, he served at the court of King Alfred the Great (ok. 849-899), where he wrote a lot about his native country and its inhabitants. The Sami traditions were described by Johannes Schefferus in 1673 r. in a book called Lapponia.
During this period, the Sarnowos lived in small communities called siida, which took up their own, their designated territories. They lived by hunting and trapping game. The colonization of the North in the 17th and 18th centuries. by Norman farmers led to conflicts with this treaty. However, many newcomers found the Sami way of life to be much better adapted to the harsh conditions of the North and adopted the way the natives dressed, nutrition, customs and traditions.
In the first accounts, the Sami are presented as pagans. Although churches were founded in their lands already in the 12th century., he founded the first genuine missionary outpost only in 1716 r. Tomasz from the west, who concentrated mainly on eradicating shamanic practices, and he also tried to dissuade the northerners from using their own language. Subsequent missionaries, however, changed their policy and focused on translating the Bible into the native language. Already in 1728 r. the Lutheran catechism was written in the sama fell language, to which the Protestant missionary Morten Lund contributed.
Ok. 1850 r. education reform was introduced to limit the use of the Samo language in schools. From 1902 r. selling land to people, who don't speak Norwegian, found illegal. This tactic was used diligently, especially at the beginning of the 20th century. It was only after the Second World War that the official politics turned and began to promote internal multiculturalism. In years 60. the right of the Sami to preserve and develop their own cultural values and language has been fully affirmed by the government. Increasingly, official politics saw the Sami not only as Norwegian subjects, but also as an ethnic minority and a separate people with separate traditions. The legal status of minorities has improved significantly, and the government established two committees: The fungal culture committee [Sami Culture Committee], which deals with the cultural issues of the Sami, oraz Samerettsu-tvalget (Sami Legal Committee), determining the legal aspects of the status of this people and the sources of property rights. At the beginning 1990 r. the government passed a law
About the Sam language, which gives the Sami speech a status equal to the Norwegian language. Later that year, Norway ratified recommendation no 160 International Labor Organization, guaranteeing the rights of indigenous peoples and tribal peoples.
Although many techniques have been modernized in recent years, grazing reindeer herds remains the main source of Sami income. Reindeer meat, produced in quantity 2000 tons per year, states 1% annual meat production in Norway. Sarnowie, in addition to reindeer breeding, they are currently engaged in fishing, agriculture, trade, small industry and handicrafts. They also perform almost all the jobs available in Norwegian society.