Question: The Sami people (also known as the Sami or the Saami) are a Finno-Ugric people inhabiting Sapmi, which today encompasses large parts of Norway and Sweden, northern parts of Finland, and the Murmansk Oblast of Russia. The Sami have historically been known in English as the Lapps or the Laplanders, but these terms can be perceived as derogatory. Sami ancestral lands are not well-defined. Their traditional languages are the Sami languages and are classified as a branch of the Uralic language family.

For long periods of time, the Sami lifestyle thrived because of its adaptation to the Arctic environment. Indeed, throughout the 18th century, as Norwegians of Northern Norway suffered from low fish prices and consequent depopulation, the Sami cultural element was strengthened, since the Sami were mostly independent of supplies from Southern Norway.  However, during the 19th century, Norwegian authorities pressured the Sami to make Norwegian language and culture universal. Strong economic development of the north also ensued, giving Norwegian culture and language higher status. On the Swedish and Finnish sides, the authorities were less militant, although the Sami language was forbidden in schools and strong economic development in the north led to weakened cultural and economic status for the Sami. From 1913 to 1920, the Swedish race-segregation political movement created a race-based biological institute that collected research material from living people and graves, and sterilized Sami women. Throughout history, Swedish settlers were encouraged to move to the northern regions through incentives such as land and water rights, tax allowances, and military exemptions.  The strongest pressure took place from around 1900 to 1940, when Norway invested considerable money and effort to wipe out Sami culture. Anyone who wanted to buy or lease state lands for agriculture in Finnmark had to prove knowledge of the Norwegian language and had to register with a Norwegian name. This caused the dislocation of Sami people in the 1920s, which increased the gap between local Sami groups (something still present today) that sometimes has the character of an internal Sami ethnic conflict. In 1913, the Norwegian parliament passed a bill on "native act land" to allocate the best and most useful lands to Norwegian settlers. Another factor was the scorched earth policy conducted by the German army, resulting in heavy war destruction in northern Finland and northern Norway in 1944-45, destroying all existing houses, or kota, and visible traces of Sami culture. After World War II the pressure was relaxed though the legacy was evident into recent times, such as the 1970s law limiting the size of any house Sami people were allowed to build.  The controversy over the construction of the hydro-electric power station in Alta in 1979 brought Sami rights onto the political agenda. In August 1986, the national anthem ("Sami soga lavlla") and flag (Sami flag) of the Sami people were created. In 1989, the first Sami parliament in Norway was elected. In 2005, the Finnmark Act was passed in the Norwegian parliament giving the Sami parliament and the Finnmark Provincial council a joint responsibility of administering the land areas previously considered state property. These areas (96% of the provincial area), which have always been used primarily by the Sami, now belong officially to the people of the province, whether Sami or Norwegian, and not to the Norwegian state.

Using a quote from the above article, answer the following question: Did they stop thriving eventually?
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Answer: However, during the 19th century, Norwegian authorities pressured the Sami to make Norwegian language and culture universal. Strong economic development of the north also ensued,

Problem: Mircea Eliade (Romanian: ['mirtSea eli'ade]; March 9 [O.S. February 24] 1907 - April 22, 1986) was a Romanian historian of religion, fiction writer, philosopher, and professor at the University of Chicago. He was a leading interpreter of religious experience, who established paradigms in religious studies that persist to this day. His theory that hierophanies form the basis of religion, splitting the human experience of reality into sacred and profane space and time, has proved influential.

After completing his primary education at the school on Mantuleasa Street, Eliade attended the Spiru Haret National College in the same class as Arsavir Acterian, Haig Acterian, and Petre Viforeanu (and several years the senior of Nicolae Steinhardt, who eventually became a close friend of Eliade's). Among his other colleagues was future philosopher Constantin Noica and Noica's friend, future art historian Barbu Brezianu.  As a child, Eliade was fascinated with the natural world, which formed the setting of his very first literary attempts, as well as with Romanian folklore and the Christian faith as expressed by peasants. Growing up, he aimed to find and record what he believed was the common source of all religious traditions. The young Eliade's interest in physical exercise and adventure led him to pursue mountaineering and sailing, and he also joined the Romanian Boy Scouts.  With a group of friends, he designed and sailed a boat on the Danube, from Tulcea to the Black Sea. In parallel, Eliade grew estranged from the educational environment, becoming disenchanted with the discipline required and obsessed with the idea that he was uglier and less virile than his colleagues. In order to cultivate his willpower, he would force himself to swallow insects and only slept four to five hours a night. At one point, Eliade was failing four subjects, among which was the study of the Romanian language.  Instead, he became interested in natural science and chemistry, as well as the occult, and wrote short pieces on entomological subjects. Despite his father's concern that he was in danger of losing his already weak eyesight, Eliade read passionately. One of his favorite authors was Honore de Balzac, whose work he studied carefully. Eliade also became acquainted with the modernist short stories of Giovanni Papini and social anthropology studies by James George Frazer.  His interest in the two writers led him to learn Italian and English in private, and he also began studying Persian and Hebrew. At the time, Eliade became acquainted with Saadi's poems and the ancient Mesopotamian Epic of Gilgamesh. He was also interested in philosophy--studying, among others, Socrates, Vasile Conta, and the Stoics Marcus Aurelius and Epictetus, and read works of history--the two Romanian historians who influenced him from early on were Bogdan Petriceicu Hasdeu and Nicolae Iorga. His first published work was the 1921 Inamicul viermelui de matase ("The Silkworm's Enemy"), followed by Cum am gasit piatra filosofala ("How I Found the Philosophers' Stone"). Four years later, Eliade completed work on his debut volume, the autobiographical "Diary of a Short-Sighted Adolescent" translated into English and published by Istros Books in 2016.

What two writers was he interested in?

Answer with quotes:
Eliade also became acquainted with the modernist short stories of Giovanni Papini and social anthropology studies by James George Frazer.