I andras hem : Om minnesarbete som förnyelse av familjesociologi

In the home of others: exploring new sites and methods when investigating the doings of gender, class and ethnicity What role does the experience of being in and observing other people’s home play informing one’s gender and class identities and family aspirations? And how can it be explored? Through the traditions of socialization theory the everyday/-night experiences of family life are objectified into an institution (the family) with abstracted relations (mother-father-child) and functions (”primary socialization”). This is a view directly related to ruling relations through which the family is institutionalized, by rules and regulations, and made accountable as such. Hereby the question of experiences of other sites (and localities!) and other relations when forming one’s gender and family aspirations are not raised. In this article it is argued that when using an alternative approach (the method of inquiry proposed by Dorothy E. Smith) and alternative methods (memory work) the door to other homes is opened. Using experience stories a picture is drawn where new sites and relations are made visible as crucial contexts where gender and family life is explored and learned. By illuminating the ”work knowledge” of family life another way of mapping is presented, a way that extends and transforms the traditions within family research.

Projekt Norrliden : Om småstadspressens etnifiering och genderisering av en förort

The Norrliden project. Genderisation and ethnification of a low status residential area in the local press Media often contributes to segregation by constructing low status residential areas as “different” from what is “normal” and “Swedish”. Research into media representations of these residential areas often focuses big city contexts. Furthermore, research tends to be preoccupied with the construction of ethnic differences, paying little attention to the relationship between construction processes of gender and ethnicity. This article is a critical analysis of how the local daily newspapers in a medium sized town, Kalmar, construct stereotypes of immigrants and gendered identities in the low status residential area Norrliden. Two newspapers were studied in search for articles related to the area, published during the year 2005. Despite the newspapers’ claim that they want to contribute to a more nuanced and less stereotyped image of the residential area the consequences of their work seem to be the opposite. The representation sof the area are coded with stereotypes suggesting that the area is unsafe and dangerous and that the people who live there are motivated by affect and emotions rather than by successful socialisation. These representations are also characterised by notions of ethnicity and gender, as well as class. Norrliden is described as an area in need of change and improvement, as an unfinished project dependent upon aid from the outside. A reading of the 2005 media representations of Norrliden exposes an example of “symbolic violence” in that texts and photographs repeatedly degrade the area and its inhabitants.

Vernacular meaning making : Examples of narrative impact in fiction film questioning the 'banal' notion in mediatization of religion theory

The outcome of an audience study supports theories stating that stories are a primary means by which we make sense of our experiences over time. Empirical examples of narrative impact are presented in which specific fiction film scenes condense spectators' lives, identities and beliefs. One conclusion is that spectators test the emotional realism of the narative for greater significance, connecting diegetic fiction experiences with their extra-diegetic world in their quest for meaning, self and identity. The 'banal' notion of the mediatization of religion theory is questioned as unsatisfactory in the theoretical context of individualized meaning-making processes. As a semantically negatively charged concept, it is problematic when analyzing empirical examples of spectators' use of fictional narratives, especially when trying to characterize the idiosyncratic and complex interplay between spectators' fiction emotions and their testing of mediated narratives in an exercise to find moral significance in extra-filmic life. Instead vernacular meaning-making is proposed.

Etnisk identitet i en föränderlig värld : Upplevelser av etnisk identitet hos unga vuxna med utländsk bakgrund

Studiens syfte är att uppnå en förståelse över om och hur unga vuxna med utländsk bakgrund upplever att deras syn på sin etniska identitet har påverkats av en uppväxt i ett samhälle där de parallellt tillhör en majoritets- och minoritetsbefolkning. Studien syftar även till att undersöka om och hur deras etniska identitet har påverkat relationen till deras familj. Kvalitativa datainsamlingsmetoder har använts i form av en fokusgruppsintervju samt fyra individuella intervjuer. Materialet har analyserats utifrån sociologiska teorier om etnisk identitet. Utifrån insamlad empiri och analys av resultatet så dras slutsatsen att synen på den etniska identiteten är starkt situationsanpassad. Majoriteten av informanterna uttryckte en känsla av en "både och" identitet, där de upplevde två etniska identifikationer. Informanterna växlar mellan dessa identiteter beroende på vad som är mest passande utifrån aktuell situation. Studiens resultat visar även att familjen tycks spela en betydande roll för individernas syn på sin etniska identitet.

Gay and Lesbian Life at Colby 1969-1974

The history of a gay and lesbian student community at Colby seems to point to the difficulty of visibility. For students who were able to find others like themselves, their group of lesbian and gay friends had to remain underground. For students who were grappling with their newly found, socially stigmatized sexuality, the experience was isolating if they did not know where to find others like themselves. This paper seeks to address the social forces that kept sexually variant students from expressing their sexual identities openly on campus. Part of this difficulty is attributable to the compulsory heterosexuality assumed by general American society at the time, manifested in the silence or outright hostility directed against homosexuals. Naturally, Colby students replicated this assumption. Some of the students we interviewed seemed to internalize compulsory heterosexuality, while it was forced upon others. Religion and psychology were two methods of enforcing heterosexuality that were relevant to the people we interviewed. Another significant obstacle to visibility was Colby's location and the nature of Colby's student body. Waterville, unlike more urban cities, did not have a history of gay life, and thus an established gay community or gay identity into which one could be socialized. Colby, as a small, homogeneous and isolated space, posed difficulties in establishing a gay community as the population to draw from was small and regulated.

Opting out of oppositionality : toward an informed and engaged "third wave" feminism

I begin by citing a definition of "third wave" from the glossary in Turbo Chicks: Talking Young Feminisms at length because it communicates several key issues that I develop in this project. The definition introduces a tension within "third wave" feminism of building and differentiating itself from second wave feminism, the newness of the term "third wave," its association with "young" women, complexity of contemporary feminisms, and attention to multiple identities and oppressions. Uncovering explanations of "third wave" feminism that go beyond, like this one, generational associations, is not an easy task. Authors consistently group new feminist voices together by age under the label "third wave" feminists without questioning the accuracy of the designation. Most explorations of "third wave" feminism overlook the complexities and distinctions that abound among "young" feminists ; not all young feminists espouse similar ideas, tactics, and actions; and for various reasons, not all young feminists identify with a "third wave" of feminism. Less than a year after I began to learn about feminism I discovered Barbara Findlen's Listen Up: Voices From the Next Feminist Generation. Although the collection nor its contributors declare association with "third wave" feminism, consequent reviews and citations in articles identify it, along with Rebecca Walker's To Be Real: Telling the Truth and Changing the Voice of Feminism, as a major text of "third wave" feminism. Re-reading Listen Up since beginning to research "third wave" feminism, I now understand its fundamental influence on my research questions as a starting point for assessing persistent exclusion in contemporary feminism, rather than as a revolutionary text (as it is claimed to be in many reviews). Findlen begins the introduction with the bold claim, "My feminism wasn't shaped by antiwar or civil rights activism ..." (xi). Framing the collection with a disavowal of the influence women of color's organizational efforts negates, for me, the project's proclaimed commitment to multivocality. Though several contributions examine persistent exclusion within contemporary feminist movement, the larger project seems to rely on these essays to reflect this commitment, suggesting that Listen Up does not go beyond the "add and stir" approach to "diversity." Interestingly, this statement does not appear in the new edition of Listen Up published in 2001. And the content has changed with this new edition, including several more Latina contributors and other "corrective" additions.