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Education must enhance a positive self-esteem in each pupil. (KUF 1998/816: 1) Thus, Sámi language, culture and social life must not be looked at purely as historical phenomena; and education must ensure the revitalization of 22 Can Schools Save Indigenous Languages? Sámi cultural heritage and local culture. The strengthening of the Sámi students’ identity is one of the main tasks of the Sámi schools, and they are expected to be able to teach about the varieties of Sámi communities. Education should also stress the position of the Sámi as an Indigenous people among other Indigenous peoples.

The curriculum’s section on principles provides guidelines for the subject syllabuses. The intention is for the principles then to be made concrete and put into practice locally and at syllabus level. Thus, we are dealing not only with educational change and the adoption of a curriculum, but also with much wider issues; the social and political changes that concern the meeting of different cultures. This raises the question of whether it is at all possible to make the ways of the school the ways of society, or vice versa, and whether the curriculum provides enough room for the realization of multicultural activities.

Brussels: EBLUL. Skutnabb-Kangas, Tove (1988), Vähemmistö, kieli ja rasismi [Minority, language and racism], Helsinki: Gaudeamus. Skutnabb-Kangas, Tove (2000), Linguistic Genocide in Education – or Worldwide Diversity and Human Rights? Mahwah, New Jersey, London: Lawrence Erlbaum Associates. Skutnabb-Kangas, Tove (2005), ‘Ealáskahttima vuoigatvuohta. ], paper presented in Sámegiela buolvvaidgaskasaš sirdaseapmi. Ohcamin vugiid bearráigeahccat gielladili, Guovdageaidnu: Sámi allaskuvla. Todal, Jon (1999), ‘Minorities with a minority: language and the school in the Sámi areas of Norway’, in S.

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