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<p>Our theatre tradition has a long history where men have written most of the plays. If we want that the theatre should be a place, which should be built as much around womens experience as mens experiences, how can we relate to the canon? This is a study based on questions around our theatre tradition. Three women dramatists have been asked questions like: What do you think about the classics? About the women roles? Do the classics inspire you, in your writing? Is there a difference in being a female dramatist than being a male dramatist? Femi-nist theatre- theories have been used to guide us through the canon. Through the answers and reflection I have found that women writers still feel locked up in their sex, they always have to deal with the fact of being first of all women. The study has also given some answers about their relation to the classics and the women roles in them. We shall also see that it is a possi-ble connection between the canon and some patriarchal conservative theatre institutions.</p>

<p>En analys av den svenska medicinska diskursen om barn med atypiska kön, med särskild fokus på diskursens begripliggörande av kroppar som inte passar in i en heterosexuell matris</p>

<p> This study interprets the public perceptions of feminism and gender equality in Nigeria as reflected in the media. In recent times, the issue of gender equality has been subject to numerous debates in Nigeria. My interest in this issue stems from the increased awareness of feminism and a growing feminist movement in the country. This thesis details the popular opinions on feminism found on Nigerian blogs, online newspaper columns, social media and the likes. The purpose of this research was to (1) analyze feminism as a discourse in the Nigerian society (2) identify the existing gender issues (3) contribute to the growing body of transnational feminism. The findings reveal the dynamic interplay of gender and culture. The main discourses are centered on the relevance/irrelevance of feminism and the advocacy for the girl child rights. These findings have implications for the larger discourse regarding the correlation between culture and gender equality. Furthermore, findings indicate that issues concerning gender inequality is mostly linked with the cultural expectations of the particular society.</p>

No description available.

<p> Stay-at-home fathers, male primary caretakers of their children, represent an emergent form of fatherhood challenging gendered stereotypes related to breadwinning, caretaking, and parenting. This study explores, from a social constructionist and feminist perspective informed by critical men&rsquo;s studies, social psychology, and psychoanalysis, how stay-at- home fathering is socially constructed across gendered everyday social spaces and places. More specifically, the focus is on how the social dynamics within the everyday spaces and places of these men are shaped by cultural stereotypes and gendered interactions. Nine White, middle-class, college-educated, heterosexual stay-at-home fathers taking care of at least one child under the age of 12 and married to a breadwinning wife were interviewed. The transcribed interviews were coded using an inductive thematic analysis applying a narrative methodology. A typology of five social spaces and places is proposed and theorized. Each gendered space and place identified is associated with distinct affective experiences by the stay-at-home fathers and gendered social dynamics that oppress, affirm, or validate the men&rsquo;s identity as male caretakers. The gendered stereotypes of &ldquo;The Hero,&rdquo; &ldquo;The Pervert of the Playground,&rdquo; &ldquo;The Unwelcome Intruder,&rdquo; &ldquo;The Man Among Men,&rdquo; and &ldquo;The Communal Father&rdquo; are proposed. Conceptually, gender dualism, the repertoire of possible male caretaker identities, and the challenges of embodied masculine caretaking are discussed. Stay-at-home fathers struggle with documented loneliness and social isolation; the findings presented have important clinical implications for counselors and therapists working with stay-at-home fathers. </p><p> <i>Key words:</i> stay-at-home father, identity, loneliness, isolation, stereotype, social interaction, gendered space, social geography, public spaces, private spaces, social dynamics, social constructionism, doing gender, masculine care, emergent masculinity, playground, playgroup, volunteering. </p>

<p> Marital naming choices are inevitably made from within the framework of the historical sociopolitical contexts and carry the potential to index particular social, cultural, and political meanings or to be made on the basis of personal, individual, or relationship-bound rationales. While same-sex couples may draw upon the choices and discursive frames put forth in the rationales provided by opposite-sex couples, there is no precedent of tradition for same-sex marital naming, allowing for flexibility and variety in the choices made and rationales invoked by married same-sex couples. This paper demonstrates that the reflexivity necessitated by being a member of a marginalized group newly entering into a normative practice influences naming decisions. Same-sex couples present highly nuanced rationales for naming choices and draw from but rework the traditional, heteronormative frame of marital naming by incorporating novel naming choices. Same-sex couples often make appeals to what &ldquo;makes sense&rdquo; for a particular couple in their own relationship in the context of traditional practice, whether regarding children and being seen as a family, biological factors in parenting, or resistance to heteronormative practice. </p>

<p> Tale and myth have a long history of reinforcing, commenting on, and often subverting the ideologies at work in the society where the stories are being told. This research explores the ways three American novels, Eudora Welty&rsquo;s The Robber Bridegroom, Shirley Jackson&rsquo;s We Have Always Lived in the Castle, and Toni Morrison&rsquo;s The Bluest Eye, all incorporate variants of the fairytale Bluebeard: a fairytale which centers on domestic trauma. All three novels also re-vocalize the myth of Demeter and Persephone, and this re-vocalization serves to empower the female characters and subvert the dominant patriarchal paradigm. The subversion of white masculine ideology in these novels reflects a changing social structure during the thirty year span in which these three novels were published. Looking at the texts holistically while considering the ways the tale and myth interweave in each offers insight into the way these social changes for women were being narrated and explored. The question of interpretation is central to this research, which explores both feminine and masculine lenses in story. Particularly the ways a woman&rsquo;s sexual agency, decision not to marry, or even inability to escape are narrated and interpreted by the community around her. These fictional communities and the issues explored in the realm of tale reflect the larger society and ideological currents surrounding novels themselves. All three novels incorporate the Bluebeard tale, reject the masculine reading of women in that tale, and work to subvert not just patriarchal ideology but the flat literary trope and ways of writing and reading women.</p>

Syftet med denna uppsats är att undersöka hur Internationella Kvinnodagen uppmärksammas i Sverige 2017. Vilka frågor är centrala, vilken form har evenemangen och vem inkluderas är frågorna som jag ämnar besvara. Som metod har jag använt mig av dokumentstudier samt observation på Internet (Facebook) där 8:e mars evenemang från olika orter i Sverige utgjort studiens material. De teoretiska förståelseramar som legat till grund för analysen består framförallt av Chandra Mohantys teori om intersektionalitet och problematiken kring ett ”globalt systerskap”, Sara Ahmeds teori om ”rummets orientering”, dvs hur rum är orienterade efter de kroppar som är tänkta att vistas där och hur världen görs otillgänglig för vissa kroppar. Jag använder mig även av Jonas Engmans teori om demonstrationer som politisk ritual. I analysen visar jag hur evenemangens utformning vittnar om olika perspektiv på ideologi och samhällsförändring. Jag visar även hur personer och kroppar inkluderas och exkluderas genom den direkta miljön och det indirekta perspektivet (vems erfarenheter och intressen som prioriteras). Studien visar att det råder stor mångfald bland de frågor som tas upp i de olika evenemangen under dagen. Min tolkning av detta är att mediet Facebook möjliggör för även privatpersoner och mindre etablerade organisationer att skapa egna evenemang och själva lyfta sina frågor. Nyckelord: Intersektionalitet, Internationella Kvinnodagen, 8:e mars, politiska ritualer, demonstration, feministiska aktioner, tillgänglighet och inkludering.

<p> The overall image that emerges from the literature on gender and the French Revolution is that of revolutionary women transgressing traditional gender boundaries by actively participating in the Revolution. This study will show that with few exceptions, most revolutionary women did not attempt to transgress their gender boundaries; instead, they attempted to redefine their sphere of action on the basis of a new ideology born during the Revolution: that of the larger family of the Republic. This study investigates the contradiction between the eighteenth-century idea of the <i>femme id&eacute;ale </i> and the reality of revolutionary women activism and argues that these women justified entering the public space as part of their duties as patriotic mothers. On the other hand, this study also shows how revolutionary men increasingly started to marginalize all revolutionary women as &ldquo;femme-hommes&rdquo; to ultimately exclude them from the public sphere in 1793. While many historians focused on the way women were sexualized and feminized during the Revolution, this paper argues that most revolutionary leaders considered women who attempted to play men&rsquo;s roles to be women who were becoming men and thus losing their maternal and motherly duties.</p>