Utgångspunkten inför studien är att våld i nära relationer inte sällan benämns som mäns våld mot kvinnor och syftar till att det är ett fenomen som främst förekommer inom heterosexuella relationer, där mannen framförallt ses som förövaren. Vi ser att våld i samkönade relationer därigenom riskerar att inte bli lika uppmärksammat. Från litteraturen går det att utläsa att det kan påverka tillgången till stöd och hjälp för personer som lever i våldsamma samkönade relationer. Vidare ser vi även att hbtq-personer, världen över, många gånger lever utan samma rättigheter som heterosexuella. Studien har som syfte att undersöka hur våld i samkönade relationer, uppbrott och bemötande kan uppfattas och beskrivas från personer som levt i en våldsam samkönad relation. Studiens material har samlats in från offentligt publicerade, personliga, berättelser på sociala forum, både internationellt och nationellt. Studiens resultat visade att våldet i en samkönad relation kan beskrivas på liknande sätt som våld i nära relation. Däremot framgick det i resultatet att målgruppen kan stå inför en specifik utsatthet till följd av samhällets struktur och normer. Denna aspekt återfanns i våldets olika uttryck, uppbrott och bemötande. Det är en aspekt som vanligtvis inte återfinns i våld i nära, heterosexuella, relationer. Ett annat resultat från studien var att hjälp- och serviceorganisationer inte ansetts vara behjälpliga och anpassade att bemöta målgruppen. Däremot framkom det att individuella professionella har ansetts behjälpliga i uppbrottet och tiden efteråt. Det återfanns även ett märkbart fenomen inom resultatet där män som är utsatta av våld tenderar stå utanför samhällets skyddssystem. Det framgick att mäns utsatthet, i sig, osynliggörs genom samhällets förutfattade meningar kring maskulinitet och mannens roll i samhället. Slutsatser från studien är att våld i samkönade relationer till stor del liknar det våld som återfinns i våld i nära relationer, men att det finns aspekter som skiljer sig. Dessa aspekter utgörs av hbtq-personers generella, och karaktäristiska, utsatthet i samhället och kan leda till att personerna blir dubbelt isolerade. Slutligen har vi även kunnat dra en slutsats om att heteronormen i ett samhälle kan bidra till att fenomenet blir obelyst. / Our prior view is that violence in close relationships is not often referred as men's violence against women and aims to be a phenomenon which mainly occurs in heterosexual relationships, where the man is the perpetrator. Therefore, violence in same sex relationships risks not being as well known. Based on the literature this may affect access to support and help for people living in violent same sex relationships. Furthermore, we also see that LGBTQ-people often live without same rights as heterosexuals. The aim of this study was to investigate how break-up and response regarding violence in same sex relationships can be perceived and described from people who have lived in a violent same sex relationship. The materials of the study have been collected from publicly published, personal, stories on social forums, both internationally and nationally. The results of the study show that violence in a same sex relationship can be expressed similarly as violence in a close relationship. However, the results showed that the target group can face a specific vulnerability as a result of the structure and norms of society. This aspect was found in various expressions, break-up and response of violence. It is an aspect usually not found in violence in close, heterosexual, relationships. Another result was that aid and service organizations were not considered helpful nor adapted to meet the target group. However, it emerged that individual professionals were considered helpful in the break-up and afterwards. There was also a noticeable phenomenon where men who were subjected to violence tend to be outside the social protection system. It appears that men's vulnerability is invisible through society's preconceived notions of masculinity and man's role in society. Conclusions drawn in the study are that violence in same sex relationships is similar to the violence found in close relationships, though there are aspects that differ. These aspects constitutes from LGBTQ-peoples general vulnerability in society and how it risks causing them to become doubly isolated. Finally, we have been able to conclude that the heteronorm can contribute to the phenomenon going unresolved.

This dissertation intervenes in debates in Media Studies, Gender and Sexuality Studies, Canadian Immigration Studies, and Critical Race Studies to explore how shifting news media and political representations of Muslim families reflect the complexities of what it means to be Canadian beyond holding citizenship. In the post-9/11 era, the Muslim family has re-emerged in Canadian English-language news media and Canadian political debates as a site of inherent violence. Drawing on orientalist narratives of the Muslim family, news media and political conversations tend to frame these homes as being headed by patriarchal fathers and oppressed mothers, and children seeking to break from families and traditions, yet always holding the potential to become violent themselves. Even though Canada identifies as a multicultural nation, Muslim families are often presented in media as undeserving of the rights of Canadian citizenship, and even deserving of state violence. While news media play a key role in reproducing orientalist framings of Muslim families, news media can also take the government to task when it comes to the violation of immigrant and racialized Canadians’ rights as citizens. Some news media coverage counter orientalist narratives by producing “positive” representations of Muslim families, however, these “positive” representations frequently frame Muslims who are worthy of the rights of citizenship as adhering to heteronormative family dynamics, productive citizenship, and normative Western gender roles and kinship formations. These “positive” portrayals produce varying representations of Muslim families, but such framings can also labour in the way of reifying Canada’s multicultural ideals and Canada’s idea of itself as “civilized.” Drawing on the news media coverage of the family of Maher Arar, the Khadrs, and the Shafias, I argue that such representations still produce the norms of the settler-colonial Canadian nation, where some racialized bodies, in this case Muslim families, can be granted the rights of Canadian citizenship if they are able to proximate normative Canadian kinship formations. / Dissertation / Doctor of Philosophy (PhD) / In the wake of 9/11, many Canadian English-language news media have framed Muslim men as violent and Muslim women as oppressed. This dissertation analyzes the shifting Canadian news media portrayals of the Muslim family. Muslim homes in Canada are often portrayed as spaces for the perpetuation of violence that threatens the Canadian nation. Simultaneously, news media also portray some Muslim homes as spaces of purportedly “good” Canadian citizens, if these Muslim families are able to conform to Canadian “values.” I examine how Canadian news media mobilize heteronormativity, middle-class status, productive citizenship, among others, to portray some Muslims as ascribing to Canadian values, and therefore worthy of the rights of citizenship. Drawing on the news media coverage of the cases of Maher Arar and Monia Mazigh, Ahmed and Omar Khadr and Maha Elsamnah, and Mohammed Shafia, Rona Mohammed, and Tooba Yahya, I analyze how Muslims who are viewed as not assimilating to Western ideals of family are deemed as undeserving of the rights of citizenship, and, in addition, may even deserve violence.

[pt] Considerando os processos de normalização de performances de gênero e sexualidade no contexto familiar, o presente trabalho se debruça sobre as histórias de vida de pessoas que se identificam como LGBTQIA+ acerca de suas experiências com seus familiares. Inserido nas investigações atuais da Linguística Aplicada, a partir da Análise de Narrativa – a qual tem buscado compreender, dentre outras coisas, os processos de produção de vulnerabilidade e subalternidade em práticas sociais e discursivas – buscase compreender os processos de construção identitária, performances, bem como os respectivos discursos que lhes dão suporte. Em um viés metodológico de pesquisa qualitativa e interpretativa, foram gerados dados em situação de entrevista com homens e mulheres cujas performances correspondem ao espectro de sexualidades supracitado. Destas, optou-se por analisar as narrativas de três participantxs. Para isso, foram mobilizadas discussões e ferramental teórico-analítico próprio à Análise de Narrativa, às análises sobre estigma de Goffman (1963) e à Linguística Queer. A análise se dá a partir da divisão laminar em três partes. Na primeira lâmina, busca-se mostrar como identidades são indexadas em relações de sequencialidade na produção de causalidade e por avaliações de modo a produzir a família como uma instituição repressora. Na segunda, pautado no trabalho de face, busca-se mostrar como ocorre a negociação do estigma na interação. Por fim, busca-se mostrar quais sistemas de coerência atuam na construção dessas histórias. A partir disso foi possível compreender como performances identitárias não alinhadas a ideias cis-heteronormativas desencadeiam processos de controle, regulação e repressão. / [en] Taking into account the processes of normalization of experiences of gender and sexuality in the family context, the present work focuses on the life stories of people who identify themselves as LGBTQIA+ regarding their life experiences with their family. As part in the contemporary researches of Applied Linguistics – which has been intending to understand the processes of production of vulnerability and subalternity in discursive and social practices – the processes of identity construction (performance) in these narratives as well as the respective discourses that support it are investigated. In a qualitative and interpretative research methodological bias, data were generated through interview with men and women whose performances correspond to the above-mentioned spectrum of sexualities; for the analysis it was chosen the narratives of three participants. For this, it was mobilized discussions and tools proper to the Narrative Analysis, Intercultural Sociolinguistics and Queer Linguistics. The analysis follows the laminar division in three parts. In the first, it is intent to demonstrate how identities are indexed through sequential relations in the production of causality and through evaluations in order to produce the family as a repressive institution. In the second, based on the face work, we seek to show how a stigma negotiation occurs in the interaction. Finally, based on lexical choices and evaluative sequences, it is intent to show how the Discourse of Repression is indexed in the narratives. From this, it was possible to understand how identity performances not coherent with cis-heternormative values triggered process of control, regulation and repression.

Ähnlich wie in den Sozialwissenschaften blieben Männlichkeiten lange Zeit ein blinder Fleck innerhalb einer Gender-orientierten Literaturwissenschaft und die Konstruktionsmechanismen literarischer Männlichkeit im Dunklen. Erforscht wurden zunächst herausragende Modelle von Männlichkeit(en): einerseits dominante Leitbilder, andererseits deviante Alternativen, etwa der Dandy, der Homosexuelle, der Cross-Dresser. Mittlerweile liegt in nahezu allen Philologien eine Fülle von Einzelstudien zur Darstellung von Männlichkeit innerhalb bestimmter Epochen oder Autoren-Oeuvres vor, wiewohl der Stand der theoretischen Reflexion unterschiedlich ausgeprägt ist.

Abstract.  The purpose of this study is to investigate connections between Andrew Tate and right-wing extreme ideologies through fascist and feminist theories and how they spread in a digitalized globalization. The material is gathered from interviews and podcasts on YouTube where Andrew Tate shares his opinions. I have used theories and concepts that discuss sex, gender and heteronormativity as a social construction, as well as a theoretical framework that identifies tactics used by fascist movements to spread their ideas and increase their influence. The result of my study shows that there are distinct connections between Andrew Tate opinions and right-wing extreme ideologies. Tate uses the same tactical method as fascism to spread his message and gain followers. They also share the traditional conservative view on gender and gender roles where everything is based on masculinity and femininity in relation to one's biology. Both ideologies are based on a heteronormativity that lacks intersectional analysis and stigmatizes those who break the norm.

No description available.

Syfte och frågeställningar: Det övergripande syftet handlar om att undersöka hur villkoren för killars och mäns deltagande i ridsportverksamheter gestaltas i berättelser om ridsport. Annorlunda uttryckt är jag intresserad av hur kön konstrueras, eller ”görs”, i killars och mäns ridsportberättelser. Centrala frågeställningar är: Hur hanteras killarnas och männens könsgränsöverskridande i berättelserna? Vilka normer och föreställningar kring kön och sexualitet blir synliga i berättelserna? Hur positionerar sig killarna och männen i förhållande till rådande köns- och sexualitetsnormer? Metodologi: Studien bygger på kvalitativa intervjuer med 19 killar och män, 13 till 55 år gamla, aktiva på såväl bredd som tävlingsnivå i verksamheter knutna till Svenska Ridsportförbundet. I ett första analyssteg genomfördes en narrativ analys, där fem berättelser – eller narrativ – konstruerades. Dessa illustrerar på olika sätt centrala teman, erfarenheter och problematiker i intervjupersonernas berättelser. I ett andra analyssteg gjordes en feministisk poststrukturell läsning av de fem narrativen. Resultat och diskussion: Sammanfattningsvis verkar det som att deltagandet i en kvinnligt kodad idrott som ridsporten kan öppna upp för andra, och mindre stereotypa, sätt att vara kille än traditionellt manligt kodade idrotter. Eftersom den vardagliga verksamheten innehåller både sådant som (i vår kultur) brukar definieras som kvinnligt, exempelvis omsorg, kommunikation och lyhördhet, och sådant som brukar definieras som manligt, exempelvis handlingskraft, styrka och mod, får man som kille (och tjej) möjlighet att inta såväl feminint som maskulint kodade positioner. På detta sätt utmanas dominerande diskurser om hur tjejer och killar, män och kvinnor ”är”. Samtidigt måste man som kille inom ridsporten förhålla sig till det omgivande samhällets syn på ridning som en ”tjejsport” liksom till en heteronormativ särartsdiskurs enligt vilken killar inom ridsporten är tävlings-, prestations- och målinriktade, inte gillar att pyssla med hästarna och tycker att det bästa med ridsporten är tjejerna. Det verkar göra att det kan bli extra viktigt att betona maskulinitet – och framförallt heterosexualitet – för att visa att man trots allt är en ”normal” kille. Bögen blir här en form av ”gränsvakt”, en stereotyp som både möjliggör och begränsar, men som framförallt synliggör en heteronormativ ordning. / Aim: The overall aim is to investigate how conditions of boys and men’s participation in equestrian sports activities are framed in stories about equestrian sports. In other words I´m interested in the construction of gender, or the ‘doing of gender’, in boys and men´s stories about equestrian sports. Research questions are: How is the gender bending of the boys and men treated in the stories– both inside and outside equestrian sports? Which norms and representations about gender and sexuality are visible in the stories? How do the boys and men position themselves in relation to prevailing gender- and sexuality norms? Methodology: 19 boys and men, between the ages of 13 and 55, active on different levels in the Swedish Equestrian Sports Federation, were interviewed in the study. In a first step, a narrative analysis was conducted. Five narratives, illustrating central themes and experiences in the informants´ stories were constructed. In a second step a feminist post-structuralist reading of the five narratives was carried out. Results and discussion: The results indicate that participation in female-coded sports, like equestrian sports, can open up to other and less stereotypical ways of being a boy or man than participation in sports traditionally seen as masculine. Since the everyday activities contains both elements that we usually (in our culture) define as female, for example care, communication and sensitivity and elements we usually define as male, for example initiative, strength and courage, boys get the opportunity to practice assumed feminine as well as assumed masculine positions. In this way dominant discourses about boys and girls and men and women – how they “are” and what they like – are challenged. At the same time the stories make visible that boys and men in equestrian sports have to relate to the surrounding society’s view of horse riding as a “girl sport” and to heteronormative gender discourses in which men in equestrian sports are competitive and goal oriented, don’t like to cuddle with horses and think that the best thing with horse riding is the girls. It seems as if one strategy for handling this is to emphasize masculinity – and especially heterosexuality – to show that you in spite of everything are a “normal” guy. In this way the “fag” becomes a sort of “border agent” – a stereotype that both allows and restricts, but above all makes visible a heteronormative order. / <p>Uppsatsen tilldelades stipendiemedel ur Överste och Fru Adolf Johnssons fond för VT 2014.</p>

Das Präfix "trans-" ist aus dem Lateinischen hergeleitet und bedeutet "jenseits". Bezogen auf Geschlecht deutet trans* auf Lebensweisen hin, die nicht in einer (vermeintlich natürlichen und angeborenen) Zweigeschlechtlichkeit aufgehen. Transgeschlechtlichkeit wurde in aktivistischen Zusammenhängen in Abgrenzung zu der medizinisch-psychologisch geprägten Kategorie Transsexualität entwickelt. Seit den späten 1960er Jahren eröffnete sich, vor dem Hintergrund ethnomethodologischer Theoriebildung, ein Feld der sozialwissenschaftlichen Untersuchung transgeschlechtlicher Lebensweisen. Im Gegenzug dazu perspektivieren die Queer- und Gender Studies Transgeschlechtlichkeit in den 1990er Jahren neu.

Das Präfix "trans-" ist aus dem Lateinischen hergeleitet und bedeutet "jenseits". Bezogen auf Geschlecht deutet trans* auf Lebensweisen hin, die nicht in einer (vermeintlich natürlichen und angeborenen) Zweigeschlechtlichkeit aufgehen. Transgeschlechtlichkeit wurde in aktivistischen Zusammenhängen in Abgrenzung zu der medizinisch-psychologisch geprägten Kategorie Transsexualität entwickelt. Seit den späten 1960er Jahren eröffnete sich, vor dem Hintergrund ethnomethodologischer Theoriebildung, ein Feld der sozialwissenschaftlichen Untersuchung transgeschlechtlicher Lebensweisen. Im Gegenzug dazu perspektivieren die Queer- und Gender Studies Transgeschlechtlichkeit in den 1990er Jahren neu.

Erst recht spät, durch Impulse der internationalen Forschung in den 1980er Jahren, etablierte sich in den deutschsprachigen Ländern ab den 1990er Jahren eine Männlichkeitsforschung innerhalb der Soziologie. Besonders wirkmächtig wurde dabei Connells Konzept der hegemonialen Männlichkeit. Männlichkeit wird hierbei als plural und variabel theoretisiert und konsequent mit einem Macht- und Herrschaftskonzept verbunden. Die Männlichkeitssoziologie thematisiert unter anderem (Prekarisierung der) Erwerbsarbeit, Sozialisation, Gewalt, Familie und Reproduktion aber auch neuere Felder der Geschlechtersoziologie wie Heteronormativität, Migration oder Körper.