Rika-Maja, born in 1661, was a Sami female activist renowned for refusing to recognize the Swedish State and continued practice the Sami religion during the Christianization of the Sami population, according to her descended kin Jörgen Stenberg (Heldebro & Erling, 2023). The 16th century was the rise of Western Civilization. To collect tax, the Swedish State drove the definition of territorial state boundaries, further the Sami nomadic customs and its regional forms of organizing turn into that of permanent settlers (Norstedt, 2021), introducing ownership (individual private property rights) of a farming location. Nature and its elements hold a central function in the Sami religion, with a presence of reverence in its customs to live off and in nature together as a social group over generations (Heldebro & Erling, 2023). Today, the main source of income is reindeer herding. The climate changes are present in Sampi in how the temperature fluctuates at a more significant variance, forming snow into an unbreakable ice layer and preventing the Reinders' access to food. Rika-Majas: No, and their way of organizing themselves as a transgenerational social group who live with nature forms for me a subtle resistance towards the state-organized structure of ownership boundaries for shorter-term gains. In management, ownership is dominated by the corporate governance construction of individualistic, passive, and public (La Porta et al., 1999; Robé, 2011). Bjursell and Bäckvall (2011) directed future studies to explore and distinguish the leadership role from the ownership role done by women, turning ownership from a passive state as active in corporate governance to those activities of doing owning. Continuing this, I argued in my dissertation study (Bäckvall, 2022) that Marie, the head of the family council, the unmarried sister, and a non-financial and non-legal owner, due to her relative social position, did ownering in an entangled sense.

The purpose of this text is to explore the activities of a role by a woman who is by others (family members and significant others in the field) given the power to act and do ownership in her relative power of being a female that is not a mother, unmarried, and without legal and financial ownership. The idea is to refine the construct of ownering with the aim of introducing the construct of Womenering, as a non-legal, non-financial role existing in the relative position of females’ activities. The empirical material is interviews with Marie and her family members.