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SWEDISH HISTORY

Why is Gothenburg known as Sweden’s ‘Little London’?

With ties to Britain dating back more than 200 years, the city of Gothenburg has long been known as Sweden’s Little London.

Why is Gothenburg known as Sweden’s 'Little London'?
The Haga district in Gothenburg was cleaned up and modernised by its British residents. Photo: Frida Winter / Göteborg & Co

Grey skies, rainy days, a wide-mouthed river, and a love for English pubs. At first glance, it’s no wonder that Gothenburg has long held the nickname of Sweden’s own “Little London”, or Lilla London

But what are the origins of this British title?

“The nickname ‘Little London’ was first used in a newspaper in 1766,” explains Håkan Strömberg, educational officer at the Museum of Gothenburg.

“The Brits were the largest immigration group during the 1700s and early 1800s, mainly because Sweden was a country close by, it was economically underdeveloped compared to England and Scotland and had a lot of raw materials. To put it simply, could make some money here.”

The city’s reputation as a British enclave dates back to the 1700s when trade brought many foreign influences to the Västra Götaland region.

As merchants and shipbuilders like Charles Chapman, David Carnegie, and James Dickson moved to the area, local residents began to notice a growing list of similarities between the Swedish port city and the British capital.

Indeed, even one of Sweden’s most renowned scientists, Carl Von Linné, is said to have commented on the similarities between the two cities when he visited Gothenburg in the 1700s.

 “Being a group of upper-class immigrants, the British merchants made sure they had access to all the good things from their home country. But the feeling of Gothenburg as a Little London was most likely something the Swedish citizens had, rather than the Brits,” adds Strömberg. 

The historical roots that connect the UK and Gothenburg are still evident today, with many spots in the city still alluding to British names, like Chalmers University – founded by the son of a wealthy Scottish industrialist, or Chapmans Torgnamed after a family of sailors and shipbuilders once well-established in the area. 

Catriona Chaplin, a British expat turned Gothenburger, only began to see the similarities and know of the nickname after relocating to the region for work. Growing up in Leicestershire, central England, she’d never heard of London’s Swedish sibling city.

“We came to Gothenburg 17 years ago. We’d never heard about [the nickname] until we moved here, but there is a bar on Avenyn called Lilla London, so that’s when we started to know about it,” she says.

Today, as the membership secretary of the British Club of Gothenburg, she brings a taste of the British Isles to life in Gothenburg.

The Club, which organises social events like concerts, quiz nights, and theatre performances, has a membership base of nearly 200 families. And although less than 0.5 percent of Gothenburg’s population today was born in the UK, the club welcomes members from a range of nationalities.

In fact, the only membership requirement is having some kind of interest in the UK, be it from a cultural standpoint, a past tourist experience, or a love of the language. 

“People come to the British Club just to socialise in their native language. It’s also about the culture, like the banter, the jokes and playing on words,” she says. 

Although the city’s British roots run deep, questions remain about modern-day Gothenburg’s status as “Little London”.

To some, the west-coast maritime hub’s industrial legacy, strong working-class culture, and amiable nature are reminiscent of a different English city. “They ought to call it ‘Little Liverpool’!” says Chaplin, with a smile. 

Lasting Landmarks

Evidence of Gothenburg’s British connections can be found in many of its landmarks, shops, and of course, pubs. Some of the historical hotspots still apparent today include:

Haga – The British ‘hood 

The area of Haga, just outside the old city, was once considered a slum, but changed character thanks to British philanthropist Robert Dickson (1782-1858), who built public baths, a library, and other landmarks with the typical red bricks found in Britain at the time.

St Andrew’s Church 

A key part of the British community is the Anglican church of Saint Andrew’s, also in Haga. Dedicated to the patron saint of Scotland, it was built and to date funded by ‘The British Factory’, a British society founded in the 1700s to help expats in Gothenburg that remains active even today.

The Victorian gothic style of the church is in line with the architectural trend in Britain at the time. 

John Scott – a legend among Gothenburgers

One of Gothenburg’s most well-loved establishments is John Scott’s, a local pub chain named after Pastor John Henry Scott, an Englishman and prominent landowner in 18th century Gothenburg. 

The “English quarter”

The square of buildings delineated by Teatergatan, Storgatan, Kungsportsavenyn and Vasagatan was once known as the city’s English Quarter. The buildings in this neighbourhood are influenced by British design, and the original landowners were in fact English pastor John Henry Scott and his wife, Jacobina.

By Alexander Maxia, Lisa Ostrowski and Sanna Sailer

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SWEDISH HISTORY

INTERVIEW: ‘Sweden viewed the Sami as a lower form of culture’

On February 6th Sami communities all over Sápmi – an area spanning the northern reaches of Norway, Sweden, Finland and Russia’s Kola peninsula – gather to celebrate Sami National Day. To find out more about the past, present and future of the Sami in Sweden, we speak to Charlotta Svonni, a researcher on indigenous education at Umeå University.

INTERVIEW: ‘Sweden viewed the Sami as a lower form of culture’

Before national borders were drawn in the Nordics, Sami hunters and fishers populated the area now known as Sápmi, and Sami National Day has become an important annual event for the celebration of Sami cultural traditions.

The date was chosen to mark the occasion of the first Sami Congress, held in Trondheim, Norway, in 1917 and reflects a desire among Sami communities for greater self-determination.

An estimated 20,000-40,000 Sami live in Sweden (the figure is uncertain since Sweden doesn’t gather data on ethnicity) and Sami languages are spoken across the region. A Sami parliament was established in 1993 to represent the interests of the Sami, who are one of the country’s five official minorities. 

Charlotta Svonni lives with her family in Umeå but is originally from Kiruna in the far north and belongs to the Sami village Laevas.

She recently completed a doctoral thesis on the ‘nomad schools’ instituted by Sweden to educate the children of reindeer herding Sami families and is well-versed in the colonisation and discrimination faced by the Sami over the centuries.

“If we start with the 1600s, the Sami religion was viewed as pagan and the crown wanted the Sami to be Christians,” she says. “Also, the crown wanted the Sami to pay taxes so that they could claim the land.”

In the decades that followed, Sweden encouraged more and more settlers to move north, dangling tax exemptions and freedom from conscription as very attractive incentives, she adds.

Relations between the Swedish authorities and the Sami frayed further as the nationalist ideologies proliferating in Sweden and elsewhere in Europe in the 19th century brought with them notions of racial supremacy.

“They viewed the Sami as belonging to a lower form of culture and that they were not able to take care of themselves. The view from the majority perspective, or the crown, was that if Sami people didn’t work with reindeers, they would die, they wouldn’t be able to live in Swedish society.

“But this was not for all Sami. One really important thing is that the crown of Sweden only wanted to preserve the reindeer herders that were in the mountain region, that were called the nomads.”

Sweden’s increasingly strict definition of the Samis’ role in society led to an exotification and segregation of the indigenous population, Svonni says. The mountain reindeer herders were expected to always wear traditional clothing and live a nomadic lifestyle in traditional tents, or kåtor. By contrast the forest-dwelling reindeer herders and other Sami were to be assimilated into Swedish society.

The nomad schools – boarding schools created for Sami children – further solidified this segregation, she says.

“They were not allowed to go to schools with the Swedes. They were not allowed to go to schools with other Sami people. So these reindeer herders went to the nomad school. This was created in 1913, around the same time period as the Racial Biology Institute, which was created in 1922. These were the kind of ideas flourishing in Sweden.”

Her voice cracks as she recalls a dark period of overt racism that affected many Sami, including her own family.

Svonni recommends anyone interested in this period to watch the 2016 film Sameblod (Sami Blood). The film tells the story of a girl attending a nomad school who, like many other Sami at the time, was subjected to degrading experiments at the hands of the Uppsala-based institute.

The nomad schools were finally shut down in 1962.

While relations with the state have improved immeasurably since the 1930s, Svonni says that “extractivism on Sami land” remains a central area of conflict.

“Just take all the mines. You have this big state company, LKAB, that’s situated in Kiruna, and there are always problems with that. You have this issue with Rönnbäcken in Tärnaby, if they are allowed to mine there or not. You also have the windmill parks and forestry. These are all big state companies but they don’t regard the Sami village or the reindeer husbandry people’s voice in this.”

Her claim is backed up by the fact that United Nations experts routinely chastise Sweden for its failure to adequately involve its indigenous population in consultation processes. But this criticism is also grounds for cautious optimism, says Svonni.

“I see some steps that are going in the right direction, and that is also due to the global indigenous issues moving forward. This puts pressure on Sweden, so I think it will become better in the future.”

A ‘truth commission’ established by Sweden to investigate abuses against the Sami is expected to present its findings in late 2025.

Hear more from Charlotta Svonni in the latest episode of The Local’s Sweden in Focus podcast.

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