"Most Pite Saami people do not use the language for reading and writing or intellectual argumentation in the academic sense, or in the public sphere. Some Pite Saami people have limited vocabulary or trouble remembering and using words
actively as they do not use the language on a daily basis" (pgs. 299-300).
"Pite Saami people who live in towns in Lapland or elsewhere are
surrounded by Swedish speakers. Even at home, Swedish tends to dominate as Pite
Saami speakers have often married a non-Saami and they have not used the language
with their children and only use it when speaking to other Saami speakers on rare
occasions" (pg. 301). "The youngest speaker of Pite Saami speaks the language to his two childrenwhen
he is at home; the children also speak the language with their grandparents, yet the two
children are going to North Saami classes at a day care center in Arjeplog. Another
interviewee said that she speaks Pite Saami with her grandchildren sometimes and
she sings to them in Pite Saami. But otherwise, we are not aware of any other children
who are exposed to Pite Saami on a regular basis at all (pg. 302). "Our impression is that many Pite Saami speakers and people of Pite Saami origin have a positive attitude towards their language and language revitalization efforts... That said, there are also those who are indifferent to the survival of Pite
and those who perhaps would want to be more active but have other commitments.
We have not heard of anyone actively supporting language shift towards Swedish but, in practice, an indifferent attitude will lead to language shift" (pg. 306).

"Pite has no established orthography, nor are there any dictionaries or textbooks.
Instead, Lule Saami textbooks or materials developed by the course leaders have been adapted for use in the few Pite Saami courses that have been organized in 2006–2011" (pgs. 304-305). "a Pite Saami wordlist project is being carried out by a group of
Pite Saami speakers in Arjeplog. The wordlist consists of Pite Saami headwords
and Swedish translations; in addition, grammatical information and English and
Norwegian translations are provided for a number of entries. Upon completion, this
wordlist should be useful as a Pite Saami pedagogical resource and as a reference for
creating an orthography standard for both the creation of future educational materials
and for everyday use" (pg. 305).

“Today, Sámis are acknowledged as indigenous peoples in the law in Finland and through a parliamentary decision in Sweden. In the new constitution for Sweden (SOU 2008: 125 act 2), the Sámi are mentioned separately for the first time as an ethnic and linguistic minority, but not as an indigenous people. Both countries have Sámi language acts which give speakers of Sámi the right to use Sámi in contact with the authorities in the Sámi administrative areas. Sámi varieties are used as languages of instruction in some special Sámi schools in Sweden (grades one to six) and in Finland in public schools in the Sámi home area (grades one to nine)."

"Only a few households (less than five) use Pite Saami on a regular basis at home or in family situations, and these are still involved in reindeer husbandry. In public realms, the language is rarely used today."

"Swedish dominates everyday life for most speakers today, particularly for those who do not work in reindeer husbandry, and for those not living in the traditional Pite Saami area."