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SWEDEN EXPLAINED

Why are so many rural Swedes obsessed with the American South?

Residents of Sweden's major cities who have not spent much time in more rural areas of Sweden may not be aware of the 'raggare' subculture, with key elements including American cars, Confederate flags and Swedish rockabilly music.

Why are so many rural Swedes obsessed with the American South?
Power Big Meet in Västerås, the world's largest meet for vintage American cars. Photo: Pontus Lundahl/TT

Raggare culture is an extremely Swedish phenomenon, existing mainly outside the larger cities. There are some small pockets of raggare in Finland, and in Norway, where they are known as rånare.

Although there are many young people who would identify themselves as raggare, it is by no means a new subculture, having been around in Sweden since at least the end of the Second World War, inspired by American ‘greasers’.

One of the reasons raggare are found mainly in rural Sweden is that raggare culture centres around owning a car. This can be anything from an old American car from the 1950s or 60s, to a vintage Volvo from roughly the same time period.

Younger raggare (who might not have the funds to buy a swanky classic American car) are more likely to be spotted driving an a-tractor, a small cut-off car with an orange warning triangle on the back which is limited to a top speed of 30km/h.

A Norwegian ‘raggare’, referred to as ‘rånare’ at a meet in Strömstad. Photo: Thomas Winje Øijord

Many of these a-tractors are hand-built or hand-altered from standard cars, meaning that they are often personalised to the owner, with colours, decorations or decals reflecting the owner’s personality.

Another aspect of raggare culture – both among the classic-car raggare and the a-tractor raggare – is listening to American-style rockabilly music (not always in English – one Swedish example popular with raggare is Eddie Meduza, who wrote the unofficial raggare anthem, appropriately titled Raggare).

This music is most often played through a pumped-up car stereo system, like this example of a teenager suspected of stealing a Hesa Fredrik warning signal and hooked it up to the soundsystem in his a-tractor car.

Prejudice towards this subculture is based partly on the fact that locals often get tired of their drinking, allegedly dangerous driving and loud music, and partly on the fact that historically, raggare had questionable morals, loud mouths and often archaic attitudes towards women.

A raggare car decorated with the Confederate flag. Photo: Thomas Winje Øijord

Raggare often attend meets together, usually in the summer, where copious amounts of alcohol are drunk while wearing American-inspired clothing such as jeans, leather vests or denim jackets, pomade in their hair, leather boots and often a large number of Confederate flags.

Former Social Democrat minister for public administration, Ida Karkiainen, who is from Haparanda, a small town with a large raggare population, was in hot water back in 2021 after pictures surfaced of a Confederate flag in her partner’s band practice room which she dismissed, saying she “had no influence” in the band’s choice of decoration.

One raggare showing his backside next to a Confederate flag. Photo: Thomas Winje Øijord

The Confederate flag, known in Sweden as a sydstatsflagga or “southern state flag”, was the flag used by the pro-slavery southern American states during the American civil war. It is a symbol commonly used in the USA among right-wing extremists and white supremacists.

In Sweden, it is instead generally connected with raggare culture, often used as a nostalgic symbol for the American south – although its racist connotations have been increasingly debated in recent years here, too.

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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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