This thesis examines the everyday resistance, and its interaction with cultural hybridity, of the Saami population in the administrative unit of Torne lappmark during the period 1639–1732. To do this, the thesis uses theoretical concept of everday resistance as it has been described by JamesC. Scott and the theories of cultural hybridity as they have been described by Peter Burke. Primary source material used in this thesis consists of the court records from Torne lappmark, specifically from the courts at Jukkasjärvi and Enontekis.The results of this thesis present a picture of the everyday resistance in early modern Torne lappmark. The states control was most prominent at the annual markets and court proceedings. The everyday resistance of the Saamis became more subtle when the supervision by the Swedish state became more significant, for example by cutting off pieces from the reindeer hides that they sold or taxed with. Further away from the courts the Saamis could use more drastic options, for example fleeing to Norway. The Swedish state did not want to implement hard punishments on the Saamis because the mining operations in the lappmarks were dependent on Saamis and reindeers to carry ore, wood and food in order to keep the mines operational. This is used by the Saamis as an argument against material domination. The insults and rumours concerning state officials that can be found in the source material often concern abuse of power. The lack of control outside the yearly court proceedings also led to harassments of state and church officials.The Swedish state had political reasons to present the Saamis as chris- tian subjects while trying to exterminate the Saami religion. The Saamis therefore learned a sufficient amount of christianity to make interaction with the state easier and to use as a tool in court proceedings to avoid punishment. This normalised and legitimised the states use of power. The fact that Saamis carried christian ideas and could reproduce them when they needed also led to a cultural hybridisation. They also adapted these ideas in accordance to their own worldview. Some Saamis also hybridised the two religions in different religious practises.The use of these theoretical models offers a new perspective on the interaction between the Swedish state and the Saamis. It also gives a new perspective on the power relationships in Torne lappmark during the early modern period. Keywords: Saami history, everyday resistance, cultural hybridity, 17th century, 18th century

The lives of Palestinian refugee women are complex and layered, embedded in the constraints and dictates of a patriarchal class system within a conservative culture that has been shaped by resistance to the Israeli military occupation since 1948. Over six decades of Israeli military occupation, ongoing national resistance, poverty and a maledominated society are a few of the forces that continue to shape the lives of refugee women today. The Israeli occupation has obstructed the development of a viable Palestinian economy and legal institutions that could serve as a framework for attaining women’s rights. In addition, Palestinian women, especially refugee women have limited employment and education opportunities due to the military violence which serves to strengthen patriarchal norms that discourage women seeking either higher education or work outside the home. Military occupation and traditional patriarchal society are therefore two inter connected processes central to the formation of gender identities and roles for women living in refugee camps. Palestinian refugee women are also part of a unique experience of being refugees on their own land. A central question arises as to whether, in the absence of an independent Palestinian state, refugee women can be agents of transformation in their personal, familial and community relations. I t is necessary to explore the potential for resistance and empowerment at the local level as defined and expressed by women and men in Jabaliya camp in an effort to assist in responding to this question. The everyday experiences of women explored in this study from the standpoint of women and men in Jabaliya refugee camp and their interpretations and perceptions of those experiences, are the basis for identifying everyday acts of resistance and potential avenues of empowerment among women in the camp. Everyday resistance and the process of empowerment are evident in the lives of women. The data show both subtle and open acts of defiance to oppressive ideas and social structures as well as a clear development of a critical understanding of women’s roles and status in the camp.

The purpose of this study is to examine ordinary people’s resistance against the king and queen between the years of 1718 and 1790 in Sweden. This is done by examining court cases of treasonous and defamatory words used against the king and queen. The criticism and resistance towards the king and queen are analysed and compared to see how men and women in powerful positions were perceived differently. This essay also tries to answer how the dominant elite respond to the resistance. To analyse the everyday resistance, James C. Scott’s theories about hidden and public transcript are used. Criticism against the royal family was illegal in 18th century Sweden and was therefore often spoken in private settings. When the criticism or defamation was spoken in public places, it was often the result of drunkenness, outbursts of strong feelings or mental illness. The resistance found in these words can also be publicly displayed when the sender was disguised, either by anonymous texts or using a physical disguise. The king was the main subject of the critique; in 17 of 21 cases the king was criticised and the queen in 6 cases. These numbers includes cases where both were criticised. Criticism against the king often concerned political issues or a person’s discontent about something. In contrast, the queen was subject to slander against her character. The king was also more often represented as an abstract power figure in the analysed cases. This is connected to the king’s formal power, whereas the queen’s power was more informal. Both the king and queen was criticised for their reckless spending, since society’s divisions affected both men and women. Class also affected how the resistance was performed, where people from higher classes gave written criticism and lower classes tended to express their criticism more spontaneously.

This thesis aims to investigate and illuminate lived experiences, cultural representations, and organizational conditions that influence the way therapists in Swedish psychiatry receive and treat migrant women. This overall aim is pursued through two distinct but interlinked part-studies. The aim of the first of these is to examine migrant women’s perceptions of mental (ill-) health along with their actual experiences of therapy in Swedish psychiatry. The aim of the second part is to describe and explain how therapists, in their organizational work conditions, interpret and experience their professional encounters with migrant women.   The thesis is based on qualitative interviews with twelve migrant women and eleven therapists in psychiatry. The result show that the migrant women experience health and mental health through a sense of belonging. Non-belonging, isolation and estrangement will point to the other direction i.e. not having health. The migrant women may gain a sense of belonging to society through therapy. However there are also obstructions on this path to belonging. The therapists, in psychiatry, seeing migrant women are doing emotion work comparable to physical labor. As the production is expected to increase due to marketing principles it puts a demand of acceleration on the therapists emotion work. They, thus have to find strategies to manage their emotion work. Everyday resistance thus becomes a way to gain emotional energy and to avoid emotional numbing and burnout. It is also gives openings to be content with their work with their patients and thereby to be able to offer an adequate reception of migrants into treatment in psychiatry. The thesis contributes to the gap in research by focusing on the borderlands between migrant women’s lived experiences of social suffering and the receiving therapists’ possibility to meet their migrant patients’ request. / This thesis aims to investigate and illuminate lived experience and organizational conditions that influence the way therapists in Swedish psychiatry receive and treat migrant women. This overall aim is divided into two separate but interlinked part-studies. The main body of the thesis is based on interviews with migrant women as well as therapists in psychiatry. The result show that the migrant women are searching for belonging in the host society. One way of searching for belonging is through therapy in psychiatry. However the work pace in health care and psychiatry is increasing and the therapists are struggling with giving a decent reception of migrants. In order to manage the heavy emotion work the therapists oppose the accelerating work pace by doing resistance in their everyday work. This thesis contributes to gap in research on the borderlands between lived experiences of social suffering odf migrant women as well as the lived experiences of the work conditions that make it possible to care for another person

The everyday experiences of Waikiki’s residents of color often escaped official and semi-official records of historical events. When concerning Native Hawaiians and other nonwhite peoples, haole elite journalists and policymakers viewed their land, possessions, and bodies as opportunities for the cultural commodification, sexualization, and reimagination. As part of the redevelopment efforts of the Waikiki shoreline in the early twentieth century, state and commercial actors worked to affect the systematic erasure of Native Hawaiian and resident Asian spaces. This study utilizes extensive collections of oral histories from marginalized Waikiki residents of color to provide counterpoint to notions of indigenous passivity and ‘native’ savagery perpetuated by hegemonic colonial influences. In conjunction with an “against the grain” reading of print sources, including legislation records, newspaper articles, advertisements, and tourist literature, the study of Waikiki’s oral histories revealed a narrative of everyday resistance and cultural amalgamation in opposition to forces of assimilation and control. Focusing within the first four decades of the twentieth century, the project highlights the social development of Waikiki over that span. It provides vivid reinterpretation of race, ethnicity, sexuality, and gender in the space. The study examines the territorial government's application of biopower against vulnerable, multiethnic populations with respect to immigration and redevelopment, while simultaneously uncovering everyday resistance to that power.

This essay examines Harriet Jacobs’s autobiography Incidents in the Life of a Slave Girl from the perspective of resistance theory. The essay uses the analytical framework created by Anna Johansson and Stellan Vinthagen in Conceptualizing 'Everyday Resistance': A Transdisciplinary Approach (2020) to concretize and understand different resistance methods and how black women resisted while navigating in society as slaves and as mothers. Resistance theory and methodology is a newer research area in literature studies, and this study attempts to add to that research field to broaden the understanding of Harriet Jacobs’s autobiography from a resistance perspective point of view. Johansson and Vinthagen’s analytical framework uses four different aspects to capture conceptual and situational combinations of everyday resistance and relationships existing between agents and powerholders. This study finds that motherhood and communal resistance motivate and influence Jacobs's will to continue fighting for liberty and explains how Jacobs’s everyday resistance actions create a feeling of meaning and agency in her life.

Submitted by Maicon Juliano Schmidt (maicons) on 2015-05-27T17:15:58Z No. of bitstreams: 1 Rosana Vieira de Souza.pdf: 10043069 bytes, checksum: 6a54f6c82f32e484efaa1ed37e7a5541 (MD5) / Made available in DSpace on 2015-05-27T17:15:58Z (GMT). No. of bitstreams: 1 Rosana Vieira de Souza.pdf: 10043069 bytes, checksum: 6a54f6c82f32e484efaa1ed37e7a5541 (MD5) Previous issue date: 2014-12-16 / FORD - Programa Internacional de Bolsas de Pós-Graduação da Fundação Ford / O objetivo geral deste estudo é compreender de que forma vêm sendo articuladas táticas de resistência cotidiana dos usuários do ecossistema iOS/Apple. De forma específica, buscamos (1) identificar em que medida os usuários destes sistemas percebem limitações na sua apropriação; (2) compreender como são manifestadas táticas de resistência cotidiana entre diferentes grupos de usuários do ecossistema iOS; (3) discutir possíveis fatores moderadores da percepção de limitações e das táticas de resistência; e (4) compreender de que forma o iOS atua em conjunto com estratégias corporativas de controle da experiência de consumo. Ao longo da trajetória da computação pessoal e da internet, a noção de “abertura” constituiu um valor central na experiência do usuário. O PC conectado e aberto a softwares criados por terceiros se consolidou como artefato generativo em essência (ZITTRAIN, 2006). Sua arquitetura flexível permitia ao usuário alterar os propósitos de usos ao longo da apropriação, para além das configurações imaginadas pelas empresas que os comercializavam. Propomos, assim, uma reflexão acerca do crescente protagonismo de ambientes menos generativos, como é o caso do ecossistema iOS, da Apple. Em conjunto, tecnologia e estratégia promovem o discurso de prover experiências mais personalizadas, otimizadas, estáveis e seguras, pois a generatividade deixa de ser espaço de criação do usuário para ser sinônimo de vulnerabilidade. A partir da Teoria Fundamentada (STRAUSS e CORBIN, 1990) com o auxílio de entrevistas em profundidade, investigamos quatro grupos de usuários: Fanboys, Usuário Padrão, Jailbreakers e Desertores. Os resultados oferecem indícios de que as manifestações e a intensidade da resistência são moderadas pelo envolvimento com a Apple e pela presença do ecossistema de produtos. / The aim of this study is to understand how the users articulate tactics of everyday resistance to iOS/Apple ecosystem. Specifically, we sought to (1) identify the extent to which the users of those systems are aware of its restrictions; (2) understand how tactics of everyday resistance are manifested among different groups of iOS ecosystem users; (3) discuss possible moderating factors of the perceived limitations and resistance tactics; and (4) understand how the iOS interacts with corporate strategies as a way to control the consumer experience. Along the history of personal computing and the Internet, the idea of "openness" has been a core value in the user experience. The connected PC was opened to softwares created by third parties and constituted a generative device in essence (Zittrain, 2006). Its flexible architecture allowed the user to change the purposes of use beyond the scripts defined by companies. Thus, we propose a discussion on the growing importance of less generative environments such as the Apple's iOS ecosystem. Together, technology and strategy promote the discourse of providing more personalized, optimized, stable, and secured experiences, since generativity is no longer a space for creativity to become synonymous with vulnerability. The study is based on the Grounded Theory (Strauss and Corbin, 1990) through in-depth interviews with four user groups: Fanboys, Standard User, Jailbreakers and Deserters. The present results provide evidence for a moderator role of the involvement with Apple and the ecosystem presence in the manifestation and intensity of resistance.

<p>The post-modern western city is going through two central changes in the organization of paid labour. One is the switch from production of goods to production of services, and the other is the increasing rift between well-paid labour with permanent jobs, and temporarily employed workers with low wages. Both of these processes are rasified and gendered, and strike harder against women, young persons and people of emigrant background. The flexible capitalism creates an informalization of the economy, breaking with earlier regulations of the labour markets, in which workers also need to find informal strategies in their individual and collective struggles. In this paper, I search for these “new” experiences of living and working in late capitalist society, by doing open interviews with three women of Latin-American origin, working without official permission (without documents) in the informal economy of Stockholm. Analyzing their narratives, I look for the agency and resistance that, according to my theoretical perspective, is part of everyday life of all suppressed subjects. I come to the conclusion that irregular systems of recruitment and other forms of interdependency could be useful for other groups of precarious workers. The interviewed women also use strategies such as fantasizing about a reversed world or focusing their thoughts on the future, and deceiving or avoiding the power(full), to cope with their everyday work situations and the contradictory class mobility they experienced in the migration. However, these strategies often reproduce an acceptance of power more than a resistance to it, and show us how the capitalism works as an hegemonic ideology incorporated in us all.</p>

Scholars and experts speak of a political apathy and a lack of political engagement in Jordan. In conventional studies of political engagement a large part of the actual everyday engagement of “the ordinary” is overlooked as it does not conform to the prevailing view of political or civic engagement.  Everyday politics as a field has developed as a response to this lacking view of political engagement or political behavior. The aim of the thesis is to find everyday political behaviors performed by Jordanian individuals. Additionally, everyday religious aspects according to the lived religion theory are discussed in relation to everyday politics as found.  A number of everyday political behaviors and everyday religious aspects of these were found through observations and interviews during two months of fieldwork in Amman, Jordan. Such behaviors were e.g. operating within the informal sector, relying on family and friends for money and labor, and derogatory joking about the regime. Religious aspects of these behaviors were e.g. explicit religious reasons for the behaviors, physical religious artifacts, and religious language.

The post-modern western city is going through two central changes in the organization of paid labour. One is the switch from production of goods to production of services, and the other is the increasing rift between well-paid labour with permanent jobs, and temporarily employed workers with low wages. Both of these processes are rasified and gendered, and strike harder against women, young persons and people of emigrant background. The flexible capitalism creates an informalization of the economy, breaking with earlier regulations of the labour markets, in which workers also need to find informal strategies in their individual and collective struggles. In this paper, I search for these “new” experiences of living and working in late capitalist society, by doing open interviews with three women of Latin-American origin, working without official permission (without documents) in the informal economy of Stockholm. Analyzing their narratives, I look for the agency and resistance that, according to my theoretical perspective, is part of everyday life of all suppressed subjects. I come to the conclusion that irregular systems of recruitment and other forms of interdependency could be useful for other groups of precarious workers. The interviewed women also use strategies such as fantasizing about a reversed world or focusing their thoughts on the future, and deceiving or avoiding the power(full), to cope with their everyday work situations and the contradictory class mobility they experienced in the migration. However, these strategies often reproduce an acceptance of power more than a resistance to it, and show us how the capitalism works as an hegemonic ideology incorporated in us all.