"Jag är bara här tillfälligt" : Identitetsskapande i arbetarromaner från 2010-talet av Sara Beischer och Jack Hildén

Syftet med denna uppsats är att reda ut hur huvudgestalterna i Sara Beischers roman Jag ska egentligen inte jobba här (2012) och Jack Hildéns roman Vi, vi vaktmästare (2014) formar identiteter utifrån arbetet samt hur de ser på sig själva utanför arbetet. Detta gör jag genom att utgå ifrån definitioner av begreppen "identitet" och "prekariat". Analysen visar att romankaraktärerna skapar identiteter kopplade till arbetet genom att studera hur deras kollegor beter sig och därefter härma detta beteende. De gör det även genom att bära arbetskläder, lära sig arbetsuppgifterna samt genom att differentiera sig mot arbetsgivaren respektive tjänstemännen på samma arbetsplats. Den identitet de har utanför arbetet är kopplad till kultur och åtskild från identiteten som arbetare.

The Mediated Immediacy : João Batista Libanio and the Question of Latin American Liberation Theology

This study is a systematic analysis of mediated immediacy in the production of the Brazilian professor of theology João Batista Libanio. He stresses both ethical mediation and the immediate character of the faith. Libanio has sought an answer to the problem of science and faith. He makes use of the neo-scholastic distinction between matter and form. According to St. Thomas Aquinas, God cannot be known as a scientific object, but it is possible to predicate a formal theological content of other subject matter with the help of revelation. This viewpoint was emphasized in neo-Thomism and supported by the liberation theologians. For them, the material starting point was social science. It becomes a theologizable or revealable (revelabile) reality. This social science has its roots in Latin American Marxism which was influenced by the school of Louis Althusser and considered Marxism a science of history . The synthesis of Thomism and Marxism is a challenge Libanio faced, especially in his Teologia da libertação from 1987. He emphasized the need for a genuinely spiritual and ethical discernment, and was particularly critical of the ethical implications of class struggle. Libanio s thinking has a strong hermeneutic flavor. It is more important to understand than to explain. He does not deny the need for social scientific data, but that they cannot be the exclusive starting point of theology. There are different readings of the world, both scientific and theological. A holistic understanding of the nature of religious experience is needed. Libanio follows the interpretation given by H. C. de Lima Vaz, according to whom the Hegelian dialectic is a rational circulation between the totality and its parts. He also recalls Oscar Cullmann s idea of God s Kingdom that is already and not yet . In other words, there is a continuous mediation of grace into the natural world. This dialectic is reflected in ethics. Faith must be verified in good works. Libanio uses the Thomist fides caritate formata principle and the modern orthopraxis thinking represented by Edward Schillebeeckx. One needs both the ortho of good faith and the praxis of the right action. The mediation of praxis is the mediation of human and divine love. Libanio s theology has strong roots in the Jesuit spirituality that places the emphasis on contemplation in action.