Starting with my own travel experiences, and with the help of poets, Elizabeth Bishop, Jorie Graham, and Emily Dickinson, I create a theory of displacement, called Vertigo. Vertigo is not only a sense of falling, but a sense of detachment from reality that I felt traversing through different cultures, languages, and worlds for the first time. Vertigo is a liminal, transformative space that allows an individual to experience the created nature of their own worldview and culture. This is also a physical experience, as Bishop, Graham, and Dickinson give evidence to in their poetry, as the individual experiences a heightened sense of their physical bodies. This work acknowledges the privileged position of the traveler, and reveals that often the observations we make in this privileged position can be moves of colonization. Poetry is one way to both acknowledge these moves, and to also show what we can learn from these moments when we continue to question and explore. Additionally, poetry, as a medium of mindful reflection, allows for a language that is capable of handling the physical knowledge of the body; the mental mapping of the cultural and personal realities of the individual; and also the geographic and political landscapes that surround an individual or population, simultaneously. With this understanding, the theoretical framework for displacement, bodies, and place, which Bishop, Graham, and Dickinson give us, is the foundation for exploring how poetry can provide knowledge for more 'scientific' writing, such as, cultural geography or cognitive science. / Master of Arts

In this project I outline the current discourse within feminist epistemology and elucidated its limitations of feminist epistemology particularly its lack of formal attention to the modes of theorization and, in complementarity, the generative potential of an analysis foregrounding materiality. The first chapter explores the theories that constitute the field of study and the relationships between both feminist empiricism and standpoint theory illuminate the conceptual concerns of feminist epistemology. Building from this, I present an analysis that examines the rhetorical and disciplinary structures that determine the kinds of arguments and methodologies that are possible within these frameworks. This argument simultaneously presents an analysis of theoretical formation as well as a critique of the lack of attention given to the rhetorical and formal scaffolds which render additional epistemic limitations perceivable. Lastly, I demonstrate a mode of knowledge production that centers materiality and body which exerts pressure on the very frameworks utilized in the analysis of materiality and embodiment. If materiality has the capacity to articulate relationships between knower and knowledges formed by the knower and formal elements of research has the capacity to render the limits of knowledges created from the research, then feminist epistemology should account for the formal and the material in its attempts to explicate the possibilities and limitations of epistemology.

Since the decoding of the human genome project concluded in 2003, rapid technological advances in the area of human genetics including genetic testing and bio banking have accelerated. Public discussion of genetic testing and biobanking are the focus of this thesis. Genetic profiling and predictive tests aim to establish the causal conditions for disorders such as Fragile X, cystic fibrosis and Huntington's disease. Biobanking involves the storage of genetic material for genetic research and can also include genealogical research. The complex and varied relationships that Maori (indigenous peoples of New Zealand) in different social locations have with western science (and human genetics in particular) is at the heart of this thesis. The thesis explores the responses of three differently located Maori social groups to the challenges posed by genetic testing and biobanking. Focus/contact group discussion with Maori members of the Church of Jesus Christ of Latter Day Saints, a group of rongoa or traditional Maori health practitioners, and a group of Maori lawyers illustrate both diversity in the ways in which Maori respond to the issues posed by human genetics, and connections among them as they draw on Maori ontologies and epistemologies. In the analyses of these discussions which constitute the core of this thesis, Maori can be seen juggling alternative frames of reference and negotiating between knowledge systems. The thesis does not purport to provide an overview of Maori responses to genetic testing. Instead it uses discussion among three groups of research participants to illustrate the relevance of temporal and relational knowledge in local situations. A range of social science and Te Ao Maori conceptual tools are used to analyse conversations among research participants. These tools include discussion of power/knowledge and governmentality, actor network theory, sociological discussions of agency as well as concepts of whakapapa, kaitiaki, mauri, and mana motuhake. My goal is to illustrate both connection and heterogeneity in Maori responses to the challenges posed by genetic testing and bio banking.

Abstract How do we cope with technology today? We are surrounded by machines, computers and technological devices from mobile phones to automated check- outs. These types of machines are no longer exotic in Sweden where today the average person is usually fluent in their use. But do we really have an understanding of how these objects work, is understanding necessary and how do we cope when our knowledge is lacking? This thesis is intended as an introduction to an anthropological way of look- ing at strategies people develop for understanding, using and interacting with technological objects, specifically robots. Still an exotic object, robots are more widely known-about than experienced. Based on ethnographic data, primarily gathered in two distinct workplace environments as well as interviews and video documentation, my analysis aims to illustrate the implications of defining hu- mans and robots as equally significant agents within networks whilst disputing the traditional importance given to the dichotomy of technology (non-human) and human. Whilst robots are definitely less than we expect them to be, they are still so- cial artefacts, firmly situated within social networks and meaning which manifest through human–robot interactions. Perhaps little more than tools, an ambigu- ity exists in human–robot interactions which suggests that we form quasi-social relations that could, and have been exploited by designers and engineers to broaden the range of use for technological objects. Keywords: human-robot interaction, network theory, situated knowledges, agential realism, performativity, social contextualisation of technological objects

This study explores how futures studies could engage with critical feminist perspectives in an intrinsic manner and what feminist futures might mean. The study brings attention to the less discussed subject of epistemological basis in futures studies. Literature study and semi-structured interviews with practitioners and researchers working with feminist approaches in the fields related to futures development was deployed. I’ve analyzed Wendell Bell’s discussion on epistemological foundation of futures studies from feminist epistemological perspective, and have suggested the potential of feminist epistemology of situated knowledges and partial objectivity for futures studies. Based on the findings from the semi-structured interviews, an alternative feminist scenario set in Swedish society in the year of 2050 in the format of a fiction is presented with the aim to provide a detailed and situated narrative of political and daily lives in feminist futures. The feminist futures scenario should not be understood as the singular feminist future suggested for implementation. The intention is to demonstrate how the visionary dimensions of feminist studies could be articulated in various forms of futures studies, and to open up space for rich debates on envisioning feminist futures. / Denna studie utforskar hur framtidsstudier skulle kunna anta ett kritiskt feministiskt perspektiv på ett djuplodande sätt och vad feministiska framtider skulle kunna innebära. Litteraturstudier och semistrukturerade intervjuer med utövare och forskare som arbetar med feministiska tillvägagångssätt inom fält relaterade till framtidsutveckling har genomförts. Jag har analyserat Wendell Bells diskussion om den epistemologiska grunden för framtidsstudier utifrån ett feministiskt epistemologiskt perspektiv, och har föreslagit feministisk epistemologi om situerad kunskap och partiell objektivitet som potentiell epistemologi för framtidsstudier. Utifrån fynden i de semistrukturerade intervjuerna presenteras ett alternativt feministiskt scenario för ett svenskt samhälle år 2050 i ett fiktivt format med syftet att ge ett detaljerat och situerat narrativ om det politiska och dagliga livet inom feministiska framtider. Det feministiska framtidsscenariot bör inte läsas som den enda feministiska framtiden avsedd för implementering. Avsikten är att visa hur feministiska studiers visionära dimensioner kan uttryckas på olika sätt i framtidsstudier och ge utrymme för en bred debatt om hur feministiska framtider kan gestaltas.

Aim: The aim was to examine waiting times for cataract extraction in Sweden from an intersectional gender perspective; quantitative with regard to waiting times for different patient groups, and qualitative in order to identify factors that might contribute to gender differences in waiting time. Furthermore, the aim was to examine implications of critical realism and situated knowledges for studies of gender differences among patients regarding access to cataract extraction and more generally as grounds for studies of (in)equity in care.   Methods: Studies I and II were register studies, and linear regression was performed in Study I and logistic regression in Study II. Mean waiting times for female and male patients were calculated in both studies. In Study III, focus group interviews were conducted at two eye clinics with differences in gender-related waiting times. The analysis method used was constructivist grounded theory, and text analyses were performed in Study IV.   Main findings: Longer waiting times were associated with patients who were female, retired, of higher age, born outside the Nordic countries, having lower income, lacking education at university level and not being categorized by means of NIKE. Female patients had longer waiting time in all categories. The following factors might contribute to why female patients have longer waiting times: Traditional male occupations were constructed as being more demanding for visual acuity, while the need for good visual acuity in women’s work life was questioned; Assertive behaviour among men was explained in legitimizing ways; Behaviour among men with poor vision was constructed as safety risks in relation to driving and hunting. Concerning meta-theoretical aspects, both critical realism and situated knowledges can be fruitful for studies of (in)equity in care but are to some degree incompatible with each other.   Conclusions: Differences in waiting times at eye clinics can be related to gender constructions. The prevailing pattern of female cataract patients systematically having longer waiting time than male patients that emerges in this thesis is noteworthy in relation to the principle of equity in care. Furthermore, it is noteworthy that waiting times were related to age, retirement, and native country as well as income and education levels.

I denna undersökning har vi utforskat hur andrapersonsvy kan definieras och appliceras i film. Eftersom att definitionen för andrapersonsvy inte är etablerad, utgår vi ifrån spelindustrins definitioner av första- och tredjepersonsvy för att bilda en teori för hur det kan definieras. Denna utgångspunkt jämförs och förhålls mot användande av termerna första-, andra- och tredjeperson i grammatik, litteratur, narrativ och filosofi. Med hjälp av undersökningsmetoden grundad teori, Donna J. Haraways teknovetenskapliga begrepp situerad kunskap och diffraktion, Karen Barads diskussion om diffraktion, samt Michael Pauens diskussion om intersubjektivitet, resonerar vi för hur andrapersonsvy kan definieras och appliceras. Vi bildar en teori för hur andrapersonsvy kan definieras: Andrapesonsvyn är positionerad i ögonen hos personen som är delaktig i interaktionen/situationen med förstapersonen. Teorin anpassas därefter för applicerande i film: Andrapersonsvy positionerar kameran i ögonen hos den person som protagonisten interagerar med. Utifrån teorin har vi skapat filmer med andrapersonsvy, och prövat andrapersonsvy i verkligheten. Vi har då sett hur andrapersonsvy påverkar och diffrakterar filmmediet, genom att ge en ny vy in i mediet. Med denna undersökning finns mycket som kan utvecklas och förbättras med definitionen av andrapersonsvy, samt hur det kan appliceras. / In this research we have explored how second-person view can be defined and applied in film. Since there is no established definition for second-person view, we originate from the gaming industry’s definitions of first- and third-person view to form a theory on how it can be defined. This origin is compared and relativized to the use of the terms first-, second- and third-person in grammar, literature, narrative and philosophy. With the use of the research methodology grounded theory, Donna J. Haraway’s technoscientific concept situated knowledges and diffraction, Karen Barad’s discussion on diffraction, and Michael Pauen’s diskussion on intersubjectivity, we argue for how second-person view can be defined and applied. We form a theory on how second-person view can be defined: Second-person view is positioned in the eyes of the person involved in the interaction/situation with the first-person. The theory is then adapted to be applied in film: Second-person view positions the camera in the eyes of the person that the protagonist is interacting with. From this theory we have made films with second-person view, and tested second-person view in reality. We then have seen how second-person view effects and diffracts the film medium, by giving a new view into the medium. From this research, there is much that can be evolved and improved with the definition of second-person view, and how it can be applied.

Det här kandidatarbetet syftar till att synliggöra länken mellan kroppen och narrativet, och i utförandet belysa och problematisera befintliga maktstrukturer som reproduceras i medietekniska gestaltningar. Genom begreppen situerad kunskap och embodiment reflekterar jag över ifall berättelser, likt kunskap, kan berikas genom akten av begränsning och vad som sker när berättelser färdas från sin originella kontext till en annan. Jag undersöker stereotyp representation av minoriteter så som funktionsförändrade i film, och reflekterar därefter kring mina egna försök att gestalta narrativ utanför min egen situerade kontext. Jag vill uppnå en position i mitt eget gestaltande där jag kan tala om de konstruerade verkligheter jag producerar, acceptera mitt hantverk som en makt-teknologi, och ta steg till att skapa normkritiska gestaltningar med hjälp av metoderna designfiktion och diffraktion. Genom att använda webbteknologier för att förflytta fiktiva narrativ mellan de kroppar jag har gestaltat, hoppas jag kunna reflektera över vad som gör ett narrativ universellt och när de bör ses som situerade. / This Bachelor's thesis aims to shed light on the connection between the body and the narrative, and in the execution illuminate and problematize existing power structures that are being replicated in media technical designs. Together with the terms situated knowledges and embodiment I reflect upon if stories, like knowledge, can be enriched through the act of limitation and what happens as stories are transported from their original context to another. I examine stereotypical representation of minorities in film, such as the differently abled, and thereafter reflect upon my own attempts to illustrate narratives beyond my own situated context. I aim to reach a position within my own designing where I can talk about the constructed realities that I replicate, accept my craft as a technology of power, and take steps towards creating designs that are critical of the norm, using the methods design fiction and diffraction as tools. By using web technologies to transport my fictional narratives between bodies, I hope to reflect upon what makes a narrative universal and when they are to be considered situated.

The objective for my research has been to put forward and discuss some aspects of knowledge production in relation to the epistemological positions of feminist technoscience, which lay emphasis on the contextual and the social embeddedness of both research and technology. My main inquiry has been how the relation between the subject and the surrounding context can be perceived epistemologically and how this in turn can be connected to and found relevant to the supposed new mode of knowledge production termed Mode 2. The licentiate thesis is built on three essays which together form my main arguments around the epistemological questions of if and how it is possible to gain and attain knowledge, and how its value might be ascertained. In the three essays I have attempted to illustrate some aspects of and possible hindrances to understanding and knowledge, while addressing what a feminist technoscience epistemology could signify for knowledge production. My intention in these three essays has also been to emphasize the ideological foundation of epistemological understandings, its implications both on what is viewed and valued as knowledge, and on what purpose knowledge production and research should have for and in society. In relation to these discussions I have tried to underline how feminist technoscience, as a research field, should be open to ongoing discussions about its own methodological, epistemological and ideological stances and its effects on research and society.

Em um mundo cada vez mais transnacional e multicultural, a identidade cultural é formada por meio de um processo constante de mobilidade e deslocamentos, resultando na formação de identidades culturais diaspóricas. Tais identidades culturais híbridas e heterogêneas se caracterizam por travessias de fronteiras e limitações impostas à construção da subjetividade. O presente estudo consiste em uma análise interpretativa de representações de identidades culturais diaspóricas em dois escritos autobiográficos ficcionais: Borderlands/La Frontera: The New Mestiza (1987), de Gloria Anzaldúa e Zami A New Spelling of my Name, a biomythography (1982), de Audre Lorde. As representações de identidades culturais diaspóricas desenvolvidas em ambos os textos produzem efeitos que desestabilizam a política de representação da identidade cultural articulando identificações e desejos informados por hibridismo e diferença bem como reconstruindo a categoria da experiência e a produção do conhecimento através da ficcionalização da construção da identidade. O objetivo é investigar como as vozes narrativas projetam representações de identidades culturais diaspóricas simultaneamente resistentes e marginais em relação à cultura hegemônica. Tais representações são analisadas à luz do seguinte referencial teórico: a reconstrução da categoria da experiência de Joan Scott; a teoria dos conhecimentos situados de Donna Haraway; e uma estratégia crítica que propõe uma intersecção entre argumentos advindos do pensamento feminista e pós-moderno, que postulam a identidade como um constructo fluído, múltiplo, e instável, sustentada em The Politics of Postmodernism, de Linda Hutcheon; a coleção de ensaios editada por Linda Nicholson, Feminism/Postmodernism; e The Postmodern Condition, de Jean-François Lyotard. O referencial teórico oferece uma perspectiva privilegiada para a investigação de representações de identidades culturais que questionam a concepção de identidade como fixa autônoma e anterior ao contexto sócio-histórico no qual a identidade e sua representação são formadas. / In an increasingly transnational and multicultural world, cultural identities are shaped through a constant process of mobility and displacements, resulting in the formation of diasporic cultural identities. These hybrid heterogeneous cultural identities are characterized by multiple crossings of borders and limitations imposed on the construction of a sense of subjectivity. The present study consists of an interpretative analysis of representations of diasporic cultural identities in two fictional autobiographical writings: Gloria Anzaldúa’s Borderlands/La Frontera: The New Mestiza (1987) and Audre Lorde’s Zami A New Spelling of my Name, a biomythography (1982). The representations of diasporic cultural identities developed in both texts produce disruptive effects on the politics of representation of cultural identity by articulating identifications and desires informed by hybridity and difference as well as reconstructing the category of experience and the production of knowledge through the fictionalization of the construction of identity. The objective is to investigate how the narrative voices project representations of diasporic cultural identities simultaneously resistant and “marginal” to the hegemonic culture. These representations are analyzed under the following theoretical framework: Joan Scott’s reconceptualization of the category of experience; Donna Haraway’s theory of situated knowledges; and a critical strategy that proposes an intersection of arguments derived from feminist and postmodern thinking, which posit identity as a fluid, multiple, and unstable construct, supported on Linda Hutcheon’s The Politics of Postmodernism; the collection of essays edited by Linda Nicholson, Feminism/Postmodernism; and Jean-François Lyotard’s The Postmodern Condition. The theoretical framework provides a privileged perspective to investigate representations of cultural identity that question the conception of identity as fixed, autonomous, and prior to the social-historical context in which identity and its representation are shaped.