The objective with this paper is to introduce a small-scale explorative study where remote Sámi language K-9 teachers test vlog kits for the production of culturally relevant teaching media. Remote is in this context to be understood as online education where teachers and pupils are remotely located in relation to each other in space but not in time, mediated by digital technologies, often a desk top computer or laptop. The vlog kits in this study consist of a flexible stand, multidirectional microphone and mobile holder, which afford teachers to move their education to other settings than where the computer is located. Such settings can for example be where traditional Sámi knowledge, árbediehtu can be manifested.

When the Sámi Parliament in Sweden identify knowledge claims they wish to pass on to future generations, they emphasise árbediehtu(Nordin Jonsson, 2010), the "collective wisdom and skills of the Sámi people" (Guttorm, 2018, p. 68), carried by different individuals at different degrees depending on contexts, their personal experiences and points of views (Nordin Jonsson, 2010). Traditionally, árbediehtu has been passed on from one generation to the next orally through stories and yoiks (traditional style of Sámi singing or chanting), and practically through work manifested in actions and habits not necessarily recognized as árbediehtu by its carrier. Árbediehtu is also embedded in language (Guttorm, 2018; Magga, 2006). As all Sámi languages are now on the UNESCO Atlas of the World's Languages in Danger list (http://www.unesco.org/languages-atlas/index.php), it implies that árbediehtuseen in language, such as a myriad of ways to describe snow conditions or reindeer (Magga, 2006), are equally threatened. This might explain the increasing interest in remote K-9 Sámi language education, since 2015 when it was legalised.

The aim with this study is to encourage the production of (open) multimodal learning resources possible to use for all learners of Sámi languages. This is however not an uncomplicated issue as Wemigwans (2018) so eloquently has shown in her extensive work with gathering, and later analysing the use of Indigenous Knowledge online. Rather than using digital technologies to safeguard árbediehtu, this study aims at supporting Sámi efflorescence, which is more in line with resurgence efforts. Wemigwans (2018) has managed to collect and openly present Indigenous knowledge and philosophy from five diverse First Nations in Canada (http://fourdirectionsteachings.com/), an impressive process. However, when reproducing árbediehtu in media formats possible to share online one has to stay relationally accountable (see for example Wilson, 2008; Kuokkanen, 2000; Smith, 2012).

When diehtu (knowledge) is embodied it turns into máhttu, which is easiest understood as the distinction between knowing about an action and actually being able to perform it (Guttorm, 2018). One such action is to use a language in as close to real life settings as possible. Another emphasised feature of árbediehtu is the strong connection between human-animal-nature (Nordin-Jonsson, 2010), especially how to sustain in nature without taking more than necessary. Keskitalo (2019) even claims that "When planning Sámi educational learning environments, the Sámi ideas of place and space are the starting points" (p. 563). Given the latter, Sámi language education probably benefits from crossing the boundaries of traditional educational contexts such as classrooms, and in later years also the computer interface.

A core feature of Indigenous efflorescence is happiness in relation to cultural belonging (Roche, 2018), in other words how to live a good life. The data corpus (Clarke & Braun, 2006) will in this study revolve around the research question; which conditions open up when using vlog kits in remote Sámi language education?

Based on an Indigenous, holistic, relationally intertwined onto-epistemology (Wilson, 2008), this is a small-scale, theory driven, qualitative case study with 1-5 participants. Teachers can borrow vlog kits during a time of their choosing, at most the spring semester of 2022, stretching from February to the beginning of June. Their own mobile phones are used to record and/or stream lessons or lesson content, while also documenting the process in notes and/or recordings. I will also conduct interviews and, if the covid-situation allows, observe when the kit is used in-situ. As the approach is exploratory with an open character, the exact details on how to document the process will be decided in collaboration with the participants. Thematic analysis is chosen as analytical tool due to its theoretical freedom, flexibility, and potential to "provide a rich and detailed, yet complex, account of data" (Clarke & Braun, 2006, p. 78). It gives me the opportunity to empirically test a multidimensional relational framework I am working on inspired by resonance theory (Rosa, 2019) and Kelchtermans (2009) framework for teachers' self-understanding. Resonance theory is a sociology of our relationship to the world working from the thesis that experiences of and positions in life are always culturally and socioeconomically mediated (Rosa, 2019). How one appropriates world is driven by fear of losing out in competition and desire to acquire what is available, accessible and attainable, which affect if subjects perceive oneself and/or parts of the world as repulsive or attractive (ibid.). The quality of how we relate to ourselves or parts of the world is described in terms of resonance, i.e. how strongly entities are "speaking to us". Hence, teachers' self-understanding (Kelchtermans, 2009) would, from Rosa's (2019) theoretical perspective, be influenced positively by a strong self-resonance leading to a sense of self-efficacy. This in turn, makes it easier for pupils to relate resonantly to both the teacher and the teaching content making possible transformative learning. In addition to self-resonance, the framework organizes relational entities on three different resonance axes; horizontal (people and groups of people), vertical (abstract entities like ideologies, values and beliefs), and diagonal (objects and the actions they afford) (ibid.). What Kelchtermans (2009) ads is an emphasis on the relational character of teaching and the importance of illuminating how the teacher understands her/himself. The methodological contribution will hence be to investigate whether these two frameworks can inform each other, offering a more robust analytical framework.

Since 2015, when legislation opened up for remote Sámi language education to be offered to pupils aged 6-15 (K-9), the Sámi Education Board (Sameskolstyrelsen), a national Swedish agency responsible for Sámi education has seen a reduplication of pupils from approximately 100 to 200. Some pupils queue to get what is their right by the Law on national minorities and minority languages (SFS 2009:724). Although positive, it also indicates a desperate unsatisfied need. Due to lack of educated Sámi language teachers, teaching aids, such as digital media, and other teaching resources (Outakoski et al., 2018); the situation can best be described as critical. This study is therefore designed to encourage practicing remote Sámi language teachers to experiment, and investigate how to produce culturally relevant multimodal teaching media content, which potentially can be shared with others. For that reason, easily accessible and comparatively affordable digital technology is chosen, which could also be adapted and adjusted to satisfy many different needs. One of which can be to help pupils relate to árbediehtu. Another expected outcome is to learn about how this kind of experimentation affect teachers' self-understanding, self-resonance and sense of self-efficacy. For cultural efflorescence to be supported, I believe transformational learning is of uttermost importance. There are so many distractions in society today leading young people away from their cultural belonging and at worst creating a feeling of alienation and lack of relatedness (Rosa, 2019).

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