Detta arbete är en kvalitativ studie av den normkritiska pedagogikens förankring i lärarens sätt att arbeta och planera sin undervisning. Syftet med studien är att belysa hur undervisningen i ämnet samhällskunskap bedrivs ur ett normkritiskt perspektiv samt skapa en bild av i vilken utsträckning normkritisk pedagogik bedrivs i just ämnet samhällskunskap på några skolor i sydöstra Skåne. Studien baseras på en enkätundersökning där de svarande är samhällslärare i årskurs 7-9 på några av skolor i sydöstra Skåne. I studien ligger fokus på hur den enskilda läraren förhåller sig till heteronormativitet i sitt val av undervisningsmaterial och i sitt förhållningssätt gentemot eleverna samt om hen medvetet använder sig av normkritisk pedagogik som ett verktyg i sin undervisning. Resultatet visar att det i de utvalda skolorna inte bedrivs normkritisk pedagogik i någon stor utsträckning med undantaget av en. Detta beror dels på okunskap hos lärare om vad heteronormativitet är, dels en ovilja om att att se möjligheter istället för hinder med att arbeta normkritiskt.

Vi har under vårterminen undersökt hur förskolor arbetar praktiskt med frågor kring olika familjekonstellationer samt hur barnen uttrycker sig om ämnet. För att få en tydlig bild av förskolans verksamhet, valde vi att observera deras miljö innan vi startade intervjuerna med barnen och pedagogerna. Vi har använt oss utav kvalitativ undersökning, då vi fört halvstrukturerade intervjuer med sex olika pedagoger samt fyra gruppintervjuer med barn. Frågeställningarna som vi använde oss utav är:Vad är en familj för barnen? Vad är pedagogers tankar om värderingar och normer, samt hur de arbetar för att få in det i förskolans verksamhet. Hur arbetar förskolan med likabehandling samt jämställdhet, och hur det avspeglas på barnen i förskolan. Efter dessa intervjuer analyserade vi svaren från barnen och pedagogerna, vi utgick från teorier som Piagets samt Foucault. Vi använde även annan tidigare forskning och andra teorier, som ni kan se i dessa kapitel. Under tiden av vår undersökning såg vi att förskolorna arbetar med våra frågeställningar, mer eller mindre. Skillnaderna vi såg var att barnen på de förskolorna som har jobbat mer aktivt med regnbågsfamiljer har en större förståelse för att det finns olika familjekonstellationer. / During the spring semester examined how nursery practitioners with questions about different family and how children express themselves on the topic.To get a clear picture of preschool, we chose to observe their environment before we started the interviews with the children and teachers. We have used out qualitative research when we brought semi-structured interviews with six teachers and four group interviews with children. The questions that we used out are:What is a family for the children? What are teachers' thoughts about values ​​and standards, and how they are working to get it into preschool. How do preschool with equality of treatment and equality, and how it reflected on the children in the preschool.After these interviews, we analyzed the responses of the children and the teachers, we based theories of Piaget and Foucault. We also used other previous research and other theories, as you can see in these chapters.During the time of our survey, we saw that preschools are working on our issues, more or less. The differences we saw was that the children in the preschools who have worked more actively with rainbow families have a greater understanding that there are different family constellations.

Eftersom julkalendern är ett återkommande fenomen i Sverige med minst en miljon tittare per avsnitt varje år anser vi att en studie av dessa ur ett queerteoretiskt perspektiv är intressant och kan ge en idé om hur uppfattningar kring vad som är normalt respektive avvikande skapas och reproduceras. Det centrala i våra frågeställningar rör presentationen av könsroller samt vilka egenskaper karaktärerna tillskrivs utifrån könstillhörighet då vi ser en problematik gällande vilka attribut som tillskrivs könen utan eftertanke eller reflektion över hur detta kan påverka exempelvis skapandet av genus. Resultatet av uppsatsen visar bland annat att heteronormativiteten i regel upprätthålls även om det går att utröna avvikelser från det som uppfattas som normativt normalt.

Arbetet försöker belysa och förstå hur några lärare i årskurs 4-6 i Malmö ser på frågor om homosexualitet, bisexualitet och transpersoner (HBT) ur ett queerperspektiv. Frågeställningarna handlar om hur lärarna anser att HBT-frågor hanteras bäst i mötet med eleverna i och utanför klassrummet, vilken syn de har på kollegor och föräldrar som är HBT samt grundsynen i HBT-frågor. Undersökningen genomfördes med enkäter som syftade till att ge kvalitativa svar och skickades ut till olika skolor i Malmö kommuns stadsdelar. Resultatet visar på att den allmänna synen bland lärarna är att heterosexualitet är viktigare att undervisa i än homo- och bisexualitet samt transsexualitet. Synen på HBT-personer är accepterande, men hamnar lätt i skymundan bakom heterosexuella normer.

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This written portion of my thesis documents my process as a director in staging Taylor Mac’s play The Lily’s Revenge in collaboration with a creative team of designers, dramaturgs, and performers. I share with the reader my processes toward fostering cohesion and collaboration among a team while working on a complex play that departs from many theatrical conventions. I discuss significant learnings from several areas of dramaturgical and performance research that dovetail within the play: queer performance practice, Theater of the Ridiculous, and Noh theater, and how I used this research to support the communication with my design collaborators to design a show crossing several theatrical genres. I invite readers into the challenges and discoveries of a rehearsal process that required heightened performances from actors and creative solutions for sustaining audience engagement. This thesis includes dramaturgical research, documentation of the rehearsal process, and documentation of audience and performer experiences.

Background: Since the early 1960s, survival rates among cancer survivors have been increasing. Surviving cancer can be a stressful experience due to the multifaceted changes that come with diagnosis, treatment, and recovery. Therefore, studying the mental health of cancer survivors is vital for their well-being. Among queer groups (including those identifying as gay, lesbian, or bisexual), poor mental health is more prevalent than among heterosexuals. However, cancer survivorship among queer populations is not well studied. This study examines the association between cancer survivorship and poor mental health, focusing on potential sexual orientation differences. Methods: Data are from the 2019-2021 National Health Interview Survey. Participants identified as straight (n=65,006), gay or lesbian (n=1,271), or bisexual (n=1,100). Diagnosis of anxiety and depression as well as the frequency of anxiety and depressive symptoms were regressed on cancer survivorship (assessed based on cancer diagnosis) using logistic models. Using a subsample of 2019 rotating core participants, we assessed anxiety, using the Generalized Anxiety Disorder-7 (GAD-7) scale, and depression, using the Patient Health Questionnaire-8 (PHQ-8) symptoms, to account for a potential lack of diagnosis. Models were adjusted for sociodemographic covariates and were stratified by sex. Results: After adjusting for sociodemographic characteristics there was no significant association between cancer diagnosis and mental health in the overall sample. However, when examining sexual identity-specific estimates, among bisexual males, cancer survivors had higher odds of “daily” anxiety [OR=8.07 CI (1.23,52.81)] and “weekly or monthly” depressive symptoms [OR=15.23 CI (3.17, 73.22)]. While among bisexual females, cancer survivors had significantly higher odds of anxiety diagnosis [OR=3.03 CI (1.37, 6.71)] than those who never had cancer. Moreover, bisexual male cancer survivors had higher GAD-7 [β =10.39 (4.03, 16.75)] and PHQ-8 [β =13.59 (6.03, 21.16)] scores than those who never had cancer. No other significant associations were found for other sexual identity groups. Our test for effect modification based on sexual identity on the association between cancer diagnosis and mental health outcomes suggested that the association between cancer diagnosis and mental health outcomes were similar across sexual identity groups. The p-values ranged from 0.11 to 0.92. Conclusion: Bisexual cancer survivors may experience poorer mental health than those who have not had cancer, suggesting a potential need for more targeted mental health intervention and cancer survivorship support. However, small sample sizes suggest that additional work with larger samples of cancer survivors is needed to corroborate these findings.

This dissertation develops a constructive theological interpretation of the Body of Christ metaphor in order to provide a distinct understanding of Christian identity to assist Christians in responding to religious diversity. Presently, two academic approaches guide contemporary Christian theological responses to religious pluralism: theology of religions and comparative theology. They offer resources and insights into Christian responses, but questions remain regarding the relationship of Christian identity to contexts of religious diversity. Revitalizing the Body of Christ metaphor through engagement with contemporary theologians, this dissertation interprets their insights about alterity and embodiment regarding religious difference. Focusing on concepts of embodiment, relationality, diversity and praxis, the Christian identity that emerges is neither exclusive nor contained, but open and interdependent. This provides a framing of Christian identity that assists Christians in relating to religious diversity with openness. Chapter one surveys contemporary approaches that have guided the Christian theological response to religious diversity. Turning to the Body of Christ metaphor in the New Testament writings of Paul, chapter two demonstrates the original power of the metaphor to shape the values and worldview of early Jesus-followers. Chapters three and four explore womanist, feminist, queer, and crip theologies for critiques and contributions to the theological significance of bodies. Offering warnings about the failure to attend to the realities of difference, they offer essential theological insights into conceptions of bodies, hierarchy, and difference. The content they provide for the Body of Christ metaphor shapes Christian self-understanding in a manner that opens the Christian community as it engages other religious bodies. The final chapter provides a constructive interpretation of the Body of Christ and points to distinctive practices that guide the Christian community into a new embodiment of this metaphor. The identity provided by the metaphor shapes Christian relationships with each other and the world through practices of discernment, re-membering, and partnership. It challenges Christians to value fluidity and porousness, putting them in tension with dominant conceptions of Western society, and, through relationality and appreciation for the other, it calls Christians to engage religious diversity with actions of social justice.

This dissertation argues for an ethical investment in the flourishing of black trans women. It builds on the ongoing work of womanist and black theological ethics and draws from the personal narratives of black trans women. Carrying forward the black ethical tradition, this project recognizes black trans women and their lived experiences as an ethical source from which a unique, ethical posture emerges: ploughing. Necessitated by a social context that understands black trans feminine existence as abject and expendable, this ethical posture is a necessarily dynamic and laborious movement through life that resists and disrupts the moral ground thereby revealing and creating new moral possibilities in the process. Ploughing shows how the everyday experiences of black trans existence embody moral postures of resistance to heteropatriarchal systems of surveillance and violence. Ploughing denotes a series of ethical postures that generate alternate moral capacities that embrace embodiment and underscore the centrality of community. Focusing on respectability politics, its influence on black (Christian) religious spaces, and the operations of Black Sexual Panopticism (BSP), a system wherein black sexuality is acculturated through surveillance, chapters 1 and 2 examine the long history of social narratives that regulated and disciplined black movement and sexuality in ways that later targeted black trans femininity. Chapter 3 turns to black aesthetics. It examines blues culture and its links to black gospel through gesture and performance, introducing interstitial performativity as a glimpse of the moral potential within black-constituted spaces that affirm black erotic expression. The remaining chapters develop ethical postures through the metaphor of ploughing, highlighting distinctive features of black trans women’s existence. Drawing on published personal narratives, Chapter 4 outlines the social realities that confine and relegate black trans femininity in service of oppressive demands for social order. Chapter 5 identifies four ethical postures -- claiming pleasure, humble un/knowing, incessant becoming, and “no mind” ethos -- that coalesce to form ploughing. These postures irrupt social expectations and forge new moral trails in the process. This project recognizes black trans women as moral exemplars largely overlooked in Christian ethics, and the moral imperative to prioritize black trans feminine futures.

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