<p>This essay investigates the results of participation by teenage girls in feminist groups, the so called girl groups. These groups are descendants of the awareness-raising groups of the 1970’s feminist movement. The essay assumes the relevance of theories of heteronormativity and performativity, as well as theories surrounding two different ways to organize girl groups. It is done either through the Pippi-feminism, named after strong independent book character Pippi Longstocking, or through the collective empowerment feminism. The aim of this essay is to examine the outcome of these groups – that is, what previous participants remember and have taken to heart of what was discussed at the girl groups. Through using interviewing methods influenced by the methodology of feminist oral history, memories and experiences by these former participants concerning their involvement with the girl groups have been recorded. The informants give mostly positive accounts of their time in the girl group, emphasizing the importance of the discussions which the group brought up concerning feminism and sexuality. Another important aspect of the group was the role playing, which allowed the girls to explore new performative utterances. One important conclusion is that considering the effectiveness and importance of these girl groups, there is a need to find ways to organize similar groups for boys, so that the responsibility for a gender equal society is distributed equally between the sexes. This essay investigates the results of participation by teenage girls in feminist groups, the so called girl groups. These groups are descendants of the awareness-raising groups of the 1970’s feminist movement. The essay assumes the relevance of theories of heteronormativity and performativity, as well as theories surrounding two different ways to organize girl groups. It is done either through the Pippi-feminism, named after strong independent book character Pippi Longstocking, or through the collective empowerment feminism. The aim of this essay is to examine the outcome of these groups – that is, what previous participants remember and have taken to heart of what was discussed at the girl groups. Through using interviewing methods influenced by the methodology of feminist oral history, memories and experiences by these former participants concerning their involvement with the girl groups have been recorded. The informants give mostly positive accounts of their time in the girl group, emphasizing the importance of the discussions which the group brought up concerning feminism and sexuality. Another important aspect of the group was the role playing, which allowed the girls to explore new performative utterances. One important conclusion is that considering the effectiveness and importance of these girl groups, there is a need to find ways to organize similar groups for boys, so that the responsibility for a gender equal society is distributed equally between the sexes.</p>

Abstract The purpose of this study is to investigate how seven homosexual men in the age between 18 and 26 years experience openness with their sexuality in Stockholm. We wish to investigate how these men experience and handle their everyday life in a community characterized by a heteronormative foundation. We will focus on how they handle their openness in an urban environment and if they experience any limitations dependent on the situation or surroundings they live in, and also how they handle these situations. The study is hermeneutically inspired where seven life story interviews are analyzed within the theoretical frameworks provided by Connell, Goffman, Foucault and Queer theory. The results show that the respondents’ openness varies depending on a variety of factors where surroundings, situations and previous experiences are influential. In those cases where the openness was limited there appeared to be several different strategies to use. Furthermore feelings of many times being excluded and belonging to a different part of society were clear. These feelings have proven to be constantly present in the minds of the respondents. It is also clear that there is strength and solidarity to be found within their own group.

This essay investigates the results of participation by teenage girls in feminist groups, the so called girl groups. These groups are descendants of the awareness-raising groups of the 1970’s feminist movement. The essay assumes the relevance of theories of heteronormativity and performativity, as well as theories surrounding two different ways to organize girl groups. It is done either through the Pippi-feminism, named after strong independent book character Pippi Longstocking, or through the collective empowerment feminism. The aim of this essay is to examine the outcome of these groups – that is, what previous participants remember and have taken to heart of what was discussed at the girl groups. Through using interviewing methods influenced by the methodology of feminist oral history, memories and experiences by these former participants concerning their involvement with the girl groups have been recorded. The informants give mostly positive accounts of their time in the girl group, emphasizing the importance of the discussions which the group brought up concerning feminism and sexuality. Another important aspect of the group was the role playing, which allowed the girls to explore new performative utterances. One important conclusion is that considering the effectiveness and importance of these girl groups, there is a need to find ways to organize similar groups for boys, so that the responsibility for a gender equal society is distributed equally between the sexes. This essay investigates the results of participation by teenage girls in feminist groups, the so called girl groups. These groups are descendants of the awareness-raising groups of the 1970’s feminist movement. The essay assumes the relevance of theories of heteronormativity and performativity, as well as theories surrounding two different ways to organize girl groups. It is done either through the Pippi-feminism, named after strong independent book character Pippi Longstocking, or through the collective empowerment feminism. The aim of this essay is to examine the outcome of these groups – that is, what previous participants remember and have taken to heart of what was discussed at the girl groups. Through using interviewing methods influenced by the methodology of feminist oral history, memories and experiences by these former participants concerning their involvement with the girl groups have been recorded. The informants give mostly positive accounts of their time in the girl group, emphasizing the importance of the discussions which the group brought up concerning feminism and sexuality. Another important aspect of the group was the role playing, which allowed the girls to explore new performative utterances. One important conclusion is that considering the effectiveness and importance of these girl groups, there is a need to find ways to organize similar groups for boys, so that the responsibility for a gender equal society is distributed equally between the sexes.

Marriage has come to be center-stage in a semiotic and ideological “culture war.” The issue of same-sex marriage has emerged as a defining political argument shaping the manner by which the contemporary gay rights movement positions itself. In Georgia’s 2004 election, a constitutional amendment was proposed defining marriage as legal unions between only biological men and women. In response, campaigns were organized by both supporters and opponents to same-sex marriage. This thesis examines the politics of spectacle at play through which both sides of this argument positioned themselves. This thesis employs anthropological theory, queer theory and public sphere literature to illuminate the campaign against same-sex marriage as one of not only the denial of citizenship rights, but of identity recognition. The methods of theatricality employed by both sides of this debate are examined alongside the manners by which they represented themselves as legitimate voices in the fight over “marriage.”

As a director Sandra Werneck consistently demonstrates her commitment to social issues impacting Brazilian society, from gay rights and AIDS awareness to child prostitution in her films. This thesis will discuss three feature-length films which address social conditions affecting non-hetero-normatively identifying people, women, youth and people with HIV. Werneck’s films offer a form of optimism by crafting an alternative space in which her characters may evolve and thrive by avoiding the victimization and stereotyping of her characters. Cinematic elements like the narrative structure, lighting, color and texture aid in articulating her support for human rights. This thesis is set against the backdrop of recent legislative developments protecting gay rights, impoverished children and families and increased AIDS research and education. The discussion is foregrounded by Brazil’s post-dictatorship re-democratization and contemporary Brazilian feminism, symbiotic with human rights movements based on the essential equality and equal treatment of all human beings.

<p>The main topic of this essay is heteronormativity and the main question is how Jackie Kay’s Trumpet relates to this concept. My assumption is that Kay has created a main protagonist that seems to completely coincide with heteronormative discourse only to show us how insufficient this discourse is when it comes to identifying people. I argue that Kay defies / mocks heteronormative discourse in this way and I try to show this using discourse and queer theory. In the end, I have to conclude that this love story of Joss and Millie presents us with an alternative discourse that is, however, not so different from the dominant discourse.</p><p>The essay consists of two parts that lead us to a conclusion: in the first part I look at the institutionalized relationships that the main protagonist is involved in and in the second part I consider why nobody ever confronts the main protagonist.</p>

The study that follows is a deep semiotic analysis meant to shed a light on which ideologies the serial represents and communicates to its audience. In my analysis I have used the terms homonormativity and homosubversity to divide the different discursive codes and thus see if it was the former or the latter that the production of Empire preferred. These terms have been used in relation to hegemony, ideology and discourse to fully grip the connection between production and reception.   The study consists of an analysis of the overall narrative of the serial in its entity with focus on the gay character Jamal, in relation to John Fiske’s concept of reality, representation and ideology, and then a deeper semiotic analysis of three strategically chosen scenes. This division was done simply so that I could perceive the show both in terms of representation and semiotic signs, but also the interrelations between production and audience which gives the show its meaning and ideological power.   My analyses showed that Empire is an epithet of hegemony as a moving equilibrium. While the representation of the character Jamal as a gay man may resist homonormative rules in some ways, it reinforces it in others. The serial mostly incorporates homosexuality in the vicinity of heteronormative ideology, but prefers a discourse of homosexual superiority where masculine hegemony even in gay men, is the only way to achieve fair inclusion. The preference of masculinity is done on the expense of femininity.

This paper examines how the reality competition television program American Idol serves to reinforce gendered, racialized and heteronormative stereotypes, particularly for female contestants. Through its "democratic" style of public audience voting, those competitors who not only sing well, but also perform their gender and race to standards which have been deemed by the judges to be appropriate mainstream American culture, prove to be the most successful on the program. Through a content analysis of the show's first four seasons, I find that those female contestants who begin their tenure in the contest by fitting into categories which would be considered stereotypical for their gender and race, and continue to appear and behave in this manner, move farther along in the competition than their peers appear to be more innovative. I also find that while the judges comments suggest that American Idol purports to be looking for someone "unique," the contestants who do well in the competition are in fact not exceptional, but rather fit into "conventional" performances of either white or African American women. Those who present themselves as too different, that is, "deviant" from gendered or racialized performances end up being voted off the show before getting their chance to be crowned American Idol.

The aim of this paper is to make a cultural analysis of how young Swedes present themselves and review other’s presentations on the dating application Tinder. I have interviewed seven people between the age of 20 and 34 with experiences from using Tinder and/or other dating applications and websites. Characteristic for my informants is that they have a completed or ongoing higher education, that they call themselves feminists and have leftist political views. These common characteristics have influenced my results, which I have pointed out in my analysis.    I have done a thematic analysis, which means that I have highlighted interesting themes brought up by the informants during the interviews.  These have been further analyzed from the theoretical concepts of self-presentation, gender and social class.      In addition to the interviews, I have conducted a self-reflective analysis of how I present myself and judge other people's profiles on Tinder. Since I am a young university student and consider myself to be a feminist with leftist valuations, it could be expected that I have similar preferences and ways of interpreting other people's Tinder profiles as my informants.      As the results show, my informants have more or less deliberately used different strategies to control what kind of impression their profile visitors get of them. Most of the informants express a strong political awareness and believe that it is important that their dating partner have similar values ​​as themselves. They often make judgments of which values other people have based on what kind of clothing style, poses and gestures they present themselves with on Tinder. But even though my informants seem to have very clear criteria for what kind of persons they want to date, some of them also express a curiosity about meeting people with values, styles and tastes that differs from their own.        One of my informants had different experiences from Tinder than the others, since she was the only one who used the dating application to meet persons of the same sex. How LGBTQ people experience Tinder is a subject that would be interesting to do some further research on.

Bakgrund: Historiskt sett har människor som levt i samkönade relationer haft en sårbar situation i samhället och ofta blivit utsatta för diskriminering. I Sverige finns idag en lag som förbjuder diskriminering relaterat till sexuell läggning. Målet med hälso- sjukvårdslagen är att hela befolkningen ska ha en jämlik hälsa. Trots detta uppskattar de som lever i en samkönad relation att de har en sämre hälsa än övrig befolkning. Inom vården föreligger ofta ett heteronormativt förhållningssätt, vilket kan leda till osäkerhet för familjer med en annan konstellation än den heterosexuella. Syfte: Syftet med denna uppsats var därför att beskriva hur familjer där föräldrarna lever i en samkönad relation upplevde möten i vården. Metod: För att beskriva detta gjordes en kvalitativ innehållsanalys med deskriptiv ansats av 9 kvalitativa vetenskapliga studier och en enkätstudie. Detta diskuterades sedan utifrån Lévinas teori om den Andre. Resultat: Resultatet som framkom var att de flesta positiva upplevelserna grundade sig i en trygghet, vilken var sprungen ur en acceptans från vårdens sida. De negativa upplevelserna tenderade att genomsyras av ett känslomässigt utanförskap, som i sin tur ledde till en ökad sårbarhet. Slutsats: För att alla familjer ska känna sig lika välkomna och självklara kan vården troligen bidra genom att möta varje individ och familj med öppet sinne, utan några antaganden och värderingar gällande deras livssituation. Då personal ställer öppna frågor och är bekväma med svaren, kan det troligtvis underlätta för alla familjer att vara ärliga med sin situation. / Background: Historically, people in same-sex relationships, have had a vulnerable position in society and are often victims of discrimination. In Sweden there is a law that prohibits discrimination related to sexual orientation. The aim of the health care law is that the entire population should have an equal health. Despite this, the selfrated heath of those who live in a same-sex relationship is often lower than the rest of the population. In healthcare, there is often a heteronormative approach, which can lead to uncertainty for families with a different constellation than heterosexuals. Aim: The aim of this study was therefore to describe how families with parents who lives in same-sex realtionship experienced meeting within health care. Method: To describe this, a qualitative content analysis with descriptive approach of 10 scientific articles were done. This was then discussed by Levinas's theory of the Other. Results: The results that emerged were that most positive experiences were based in a comfortness, which was born out of an acceptance from the healthcare side. The adverse experiences tended to be imbued with an emotional alienation, which in turn to an increased vulnerability. Conclusion: For all families to feel welcome and obvious, it would probably be helpful if health personell should meet each individual and family with an open mind, without making any assumptions on their lives. As the personell makes open questions and are comfortable with the answers, it might make it easier for all families to be honest with their situation.