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There have been several studies that have found that history textbooks are not equal when it comes to the representation of men and women. They are characterized by male perspective, where women as individuals and in groups are unapparent. The magazine Historiskan arose as a response to this problem, whose stated purpose is to highlight women in history and creating a gender historiography. When women on the other hand are being highlighted in history, other studies have shown that it is in general only the white Western heterosexual middle-class woman's perspective that historians include. Women of other ethnicity, class and sexuality ​​are excluded. The Swedish schools policy documents expresses that equality must be included in students’ education, and ethnicity, class and sexuality are perspectives to be included in the teaching of history. Based on a qualitative content analysis and intersectional gender theory this essay aims to examine how Historiskan depict women from the social categories; ethnicity, class and sexuality. The result shows that the stories are dominated by white Christian Western women as the norm. Women of different ethnic origin, color and religion exist, to a lesser extent, in which their ethnicity and skin color are more prominent in the narrative. Class and social status is a clear category that explains women's diverse experiences and opportunities. Heterosexuality is the norm, which is depicted as an economic and political agreement between the sexes. The big deviant is the unmarried woman. / Det finns ett flertal utredningar som har konstaterat att läromedlen i historia inte är jämställda. De präglas av manligt perspektiv, där kvinnor som individer och grupp osynliggörs. Tidskriften Historiskan uppstod som ett svar på denna problematik, vars uttalade syfte är att lyfta fram kvinnor i historien och skapa en jämställd historieskrivning. När kvinnor däremot lyfts fram, har andra studier visat att historieskrivningen generellt endast inkluderar den vita västerländska heterosexuella medelklasskvinnans perspektiv. Kvinnor av annan etnicitet, klass och sexualitet exkluderas. I skolans värdegrund uttrycks krav på att jämlikhet ska prägla elevers utbildning, samt ska även etnicitet, klass och sexualitet inkluderas i historieämnet. Utifrån en kvalitativ innehållsanalys och intersektionell genusteori genomförs en granskning av hur Historiskan skildrar kvinnor utifrån de sociala kategorierna; etnicitet, klass och sexualitet. Resultatet visar att berättelserna domineras av vita kristna västerländska kvinnor som utgör normen. Kvinnor av annan etnisk tillhörighet, hudfärg och religion förekommer om än i mindre utsträckning, och där framförallt deras etnicitet och hudfärg uppmärksammas mer specifikt. Klass och social ställning utgör en stark kategori som förklarar kvinnornas skilda erfarenheter och möjligheter. Heterosexualiteten utgör normen, som skildras som en ekonomisk och politisk överenskommelse mellan könen. Den stora avvikaren är den ogifta kvinnan.

Kayako and The Grudge: How Historical Traditions Shaped The Female Japanese Ghost is an attempt at examining the Japanese historical past, and to unearth the tropes, traditions and legends that laid the foundation for one of the most beloved horror icons of the past thirty years. From the rise of the J-horror genre, where Japanese horror films were first introduced to Western cinema during the late 1990s to the early 2000s, few characters have become as well known or as beloved as Ju-On:s Kayako Saeki. She may not have been the first to cross the sea, that title goes to Ringu:s Sadako Yamamura. Kayako is a tragic figure, living an unfulfilling life and meeting a brutal end – something that is surprisingly common in Japanese ghost stories as a whole. These stories often focus on distressed women, who are bereft of either the things they love, their lives, or both – and after their deaths, these women find themselves using their newfound powers to wreak havoc upon the living through a sudden lust for vengeance. Yet, as the epitome poster girl for a woman scorned, Kayako has given the long lived trope a face – she is the definitive iteration of the Japanese vengeful ghost, but she was not born in a vacuum. Kayako is the final step on a long journey throughout history, one that has been shaped and defined largely by the male perception of the female person. So how do we, as women, reclaim, embrace and see ourselves in such a complex figure? And what exactly, historically, is it that has given birth to this compelling and sympathetic villain who seeks only to satiate her grudge?

Syftet för denna uppsats är att undersöka hur nationalism reproducerades i Sverige under 1920-talet. Uppsatsen gör detta från ett genusperspektiv genom att använda sig av Nira Yuval-Davis begrepp biologisk- och kulturell kvinnlig reproducerande av nationalism. För att kunna uppfylla uppsatsens syfte använder sig undersökningen av texter från kvinnotidskrifterna Idun och Morgonbris publicerade mellan 1919–1927, mot bakgrund av rasbiologins ökande popularitet och den ökande svenska nationalismen som detta med förde. Undersökningsfrågor som användes var (1) Hur reproducerar texterna i de valda kvinnotidskrifterna kulturell nationalism mellan 1919–1927? (2) Hur reproducerar texterna i de valda kvinnotidskrifterna biologisk nationalism mellan 1919–1927? (3) Vilka uppfattningar uttrycks om kvinnorollen i anknytning till deras svenska identiteten i biologisk respektive kulturell mening? Metoderna som används är dels en komparativ analys mellan de två tidskrifterna, dels en kvalitativ textanalys med hermeneutik som tolkningsmodell där kodning användes för att kunna utvinna relevant material för syftet för denna uppsats. Undersökningens resultat visar hur både Iduns och Morgonbris innehåll reproducerade nationalism både från ett biologiskt och kulturellt perspektiv, och att detta gick i linje med Yuval-Davis förklaringar av de båda begreppen. Resultatet visar även hur uttrycken för nationalism liknade varandra i flera avseenden i både höger- och vänsterkretsar, och att kvinnans roll inom nationen tenderade att anknytas till deras roll som mödrar och husmödrar samt som förmedlare av de svenska idealen, kulturen och traditionerna till det kommande släktet. / The purpose of this study is to examine in what ways nationalism was reproduced in Sweden during the 1920’s. The study does this by examining the matter from a gender perspective using Nira Yuval-Davis two concepts of biological- and cultural female reproduction of nationalism. To fulfill this purpose, the study uses texts from issues of two different women’s periodical journals Idun and Morgonbris that were published between the years 1919-1927, against the background of the rising popularity of eugenics in Sweden and the rising of Swedish nationalism that accompanied this. The questions that were put towards the content of the journals were in regard to (1) their biological reproduction during the given time period, (2) their cultural reproduction during the given time period and (3) explicit perceptions of the female roll in regard to the Swedish identity. The method used in this study is, by the nature of the two different journals, a comparative analysis together with a qualitative text analysis with hermeneutics as the model for interpreting the texts, as well as coding to find the relevant material for the purpose of this study. In broad strokes, the result of the study will show how the contents of both Idun and Morgonbris reproduced forms of Swedish nationalism regarding both the biological- and cultural component, which goes in line with what Yuval-Davis describes about the two concepts. The results will also show how the expressions of nationalism were similar within both conservative- and leftist circles, and that the women’s roles within the nation were often tied to their roles as mothers and homemakers as well as purveyors of the Swedish ideals, culture and traditions to the next generation.

This essay aims to study the Swedish suffrage movement, LKPR from an emotional historical perspective. How did the activists in the early 1900s relate to emotions, in a time in which women were described as “too emotional” to participate on the public stage? What do the emotions that got expressed actually mean and how could this affect the practical actions of the organisation? Do the activists share an emotional language, simply because they share the same restrictions and goals in life? The study will be formed as a discourse analysis, which will show us the importance of understanding that language and practical actions are interrelated. In time, we will see how the Swedish organisation actually used quite an aggressive rhetorical language, which differs from their practical actions. They used words such as unworthy, threatening, guiltand shame, belligerent, etc. And I came to realize just how willing and well the organisation and the actors within this compound actually adapted their language and the emotions that they described depending on the social, religious and political context that they found themselves to be in. The LKPR:s own journal very rarely held back emotions in any way, while actors within the organization that also wrote in other journals adapted to the preconceptions that could be found within those surroundings and readers. And based on this fact, the language of the LKPR:s actors and journal differs quite a lot from other common newspapers that were published at the same time and that discussed the same kind of issues. I would not hesitate tosay that the language of the LKPR actually does remind quite a lot about the english suffragettś rethorics, and therefore, I will argue, that further studies would gain from studying the relationship between the swedish activists and the english suffragettes, how this relationship affected the language and emotions and the practical actions.

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The overall aim of this dissertation is to explore the connections between rhetoric and civic and moral education. In the Latin schools (trivial schools, cathedral schools, and gymnasiums) in eighteenth-century Sweden, rhetoric still had a prominent position. In examining school rhetoric under the Swedish School Act of 1724, the study takes on rhetoric education in the broad sense, asking questions about teaching design and content, and about which texts were read and written. In addition to this, the dissertation discusses the moral content of the education as well as the function of the texts and exercises of rhetoric education in character and identity formation. The study also demonstrates the practices of rhetoric in schools and gymnasiums. Everyday classroom activities as well as ceremonies and festivities are treated as arenas for the display of erudition, asking questions about eloquence as a possible catalyst for the raising of schoolboys into men and citizens. Drawing from curriculum history, the investigation focuses on the content of the education. The analytical framework regards educational content as multilayered, ranging from conceptual content to content related to school subjects, syllabi and educational programmes, and further to socialisation content. Therefore a number of theoretical and methodological perspectives have to be employed in order to analyse a multitude of sources: from textbooks and records from schools to written curricula. The curriculum history foundation is therefore supplemented by theoretical inspiration from among other things the sociology of education and the sociology of literature, from the history of rhetoric and from gender history. The concept of virtue is given a special role in the construction of civic ideals and masculinities, two important aspects of an erudite identity cultivated in the early modern Latin schools. The dissertation shows that during the long period of time that the Swedish School Act of 1724 was effective – a total of 83 years, until 1807 – school rhetoric changed very little, and the changes that took place did so only slowly. A number of factors explain this rigidity. The same textbook, Elementa rhetorica by Gerardus Johannis Vossius, was used used in Swedish schools throughout the entire period studied. A shortage of textbooks led to older copies being used, and to a manual reproduction of textbooks and educational content.A canon or publica materies of classical, especially Latin, texts connected the branches of the trivium. It also worked as a common resource, read throughout the school: from fables and the short texts of compendia used in the first forms of the trivial schools to the philosophical and literary works used in the gymnasiums. The proximity between school rhetoric and the exemplary classical texts offers a further explanatory factor for the slow changes of 18th century rhetoric education. The rhetoric education in schools and gymnasiums appears as one of the most distinct illustrations of the early modern Swedish school's twofold objective to transmit knowledge and instill virtue. The rhetorical pedagogical programme was not just about the arts and crafts of linguistic ornaments. School rhetoric had an even larger aim, combining knowledge and virtue into the training of an orator. Through the reading of the exemplary texts and the moral lessons taught by them, and through pupils' own co-creation and rhetorical (re)production, a classical, medieval, Renaissance and Reformation legacy was passed on. In this legacy, the aim was virtuous eloquence. The learned world in and around schools and gymnasiums can be considered a premodern or early modern public sphere, filled with rhetorical ceremonials as a display of erudition and scholarly status. At the school level rhetoric was a representative resource that could justify the position of the scholarly community and the clergy, demonstrate the standing of the school and the church site in the city, and distinguish the learned from members of other social groups.

This thesis is situated at the intersection of trans, lesbian, and women’s history. It is an exploratory study that has sought to combine the disparate strands of the social movements organised around the identity categories trans, lesbian, and woman. Using a semibiographical and intersectional approach, the study follows in the footsteps of the transsexual lesbian woman Eva-Lisa Bengtson as she navigated the trans, lesbian, and women’s movements between 1964–1999. The analytical focus is on mapping Eva-Lisa’s presence in the movements, dissecting the production, reproduction, and negotiation of identities within and between the movements, and identifying identity-based conflict. The study finds that similar mechanisms of differentiation and the creation of new normativities occurred across all three movements in a recognisable pattern.