Syftet med föreliggande studie är att belysa hur dokumentation som arbetsform kan förstås som ett redskap för regementalitet och normalisation i förskolans verksamhet. I studien har förskolans läroplan, samt två ytterligare dokument från skolverket och regeringen studerats med diskursanalytisk metod och begrepp hämtade från Foucault. Detta med syfte att bilda förståelse för hur dessa instanser skapar förutsättningar för förskolans dokumentationsarbete. Studien belyser hur dessa givna förutsättningar söker bidra till att barn styrs till att utveckla vissa specifika förmågor, som kommer att utgöra norm för förskolans barn. Vidare visar studien att dokumentation förväntas utsätta också pedagogerna för styrningstekniker då de genom detta arbete ska bli utsatta för synliggörande praktiker, och granskade, av sig själva och sina medarbetare. Detta ska åstadkommas genom att ge pedagoger möjlighet att övervaka förskolans verksamhet och individerna som verkar där. Resultatet visar att dokumentation i det studerade materialet förs fram som ett redskap med vilket pedagoger  kan övervaka barn, andra pedagoger och sig själva samt styra individer mot ett sanktionerat beetende. Studien belyser också på vilket sätt den diskurs som de studerade dokumenten är en del av fungerar normaliserande i förhållande till utvecklandet av vissa förmågor, bland annat lust till lärande.

This master’s thesis analyzes how cultural policy was problematized in three governmental policy areas; culturalpolicy for the free sector, education policy and popular education policy, during the social democrat Ragnar Edenman’s time (1957-67) as minister of ecclesiasticalaffairs. Earlier research has examined the policy for the free sector, concerning artist’s economic problems. This thesisadds an analysis of the other fields of policy, which were reformed in the 1960’s by the same ministry. The purpose is twofold: first to examine if the two fields wereproblematized as a cultural policy. The conclusion is that popular education was part of what Edenman problematizedas a “wider cultural policy”. Education policy was not included in this field of reform, but not conceptually different from it. Secondly to examine what these threepolicies had in common as a problematization. This concept is combined with the concept of governmentality into ananalysis of how wider cultural policy was defined by two technologies, aesthetic education and environment. These elements are analyzed in programs for these fields of policy, their use of behavioral sciences and ideological programs after 1946. The conclusion is that the wider problematizationduring the early part of the period was part of a governmentality held together by a psychologically defined democratic subject. When cultural policy was defined as aseparate field of policy in the 1960’s, it lost contact with this governmentality’s focus on the citizen’s ethical behavior.Instead, its purpose was to fulfill goals of the citizen’s wellbeing in society. / Program: Bibliotekarie

Former creative resistance to environmentally hazardous activities has during the last decades, through discussions on climate change, been increasingly reoriented by meteorology, expert knowledge and policy discourse. The ecological system’s perspective on climate change, proclaiming the human not simply as a disturbance in a natural balancing system, but as changing it, has become a causal model for the possibility to change that human. This PhD thesis interrogates how statements in IPCC reports and a Swedish newspaper (DN) constitute truth claims on climate change. What subjectivities does parlance on climate change produce and what type of citizen is called upon to optimize vitality in relation to atmospheric molecules? How is self-management of every-day activities established by help to interactivity and self-techniques framed by technical artefacts? These questions are addressed by a governmentality perspective on how discourse, conceived as partaking in a process of productive power, strives to make climate change an ethico-politic question that fosters ‘Homo Clima’, climate man. What strategies and techniques this form of ‘government’ deploys are described by six interconnecting themes; “Atmospheric biopolitics fosters contingency”, “Mortality/Vitality”, “The moral population in the atmosphere moral economy”, “Homo Clima” and “Bioaesthetics through technical artefacts”, ending in a discussion upon these themes as an act which “Re-thematizes climate change”. The chapters illustrate how statements on the prevention and mitigation of climate risks mold scientific rationalities, mathematically modelled futures and calculations of molecular compounds with how these same futures and molecules correlate to individual culpability, responsibility and morality. From Foucauldian biopolitics to Foucauldian ethics, this can be conceived as an optimization of the vitality of the population by inserting the idea of the population as moral into history and foster moral en masse. Homo Clima is in line with this power/knowledge regime investigated, regarding his ambitions and receptiveness to adapt into a self-governing communicative ethico-politically active neoliberal subject, predicted to inhabit a not yet fully flourished relation between its climate moral self and its actions. By statements in the perimeter of technical artefacts, death, reproduction and consumption, Homo Clima is to become an ideal citizen, investing its own changeability in relation to those beings that are investigated, mapped, localized, archived, systematized and segmented; to simultaneously amend and protect a climate authorized aesthetizised life. This formation, together with the atmosphere as a new terrain for ‘government’ with market solutions for climate risks that links vitalisation with individual morality to moral at an aggregate level, offers an ostensible confrontation of the enterprising subject in the advanced liberal society. Homo Clima is thus conceptualized as a relay of bioaesthetics rather than as a protector of the environment. / <p>QC 20110608</p>

Former creative resistance to environmentally hazardous activities has during the last decades, through discussions on climate change, been increasingly reoriented by meteorology, expert knowledge and policy discourse. The ecological system’s perspective on climate change, proclaiming the human not simply as a disturbance in a natural balancing system, but as changing it, has become a causal model for the possibility to change that human. This PhD thesis interrogates how statements in IPCC reports and a Swedish newspaper (DN) constitute truth claims on climate change. What subjectivities does parlance on climate change produce and what type of citizen is called upon to optimize vitality in relation to atmospheric molecules? How is self-management of every-day activities established by help to interactivity and self-techniques framed by technical artefacts? These questions are addressed by a governmentality perspective on how discourse, conceived as partaking in a process of productive power, strives to make climate change an ethico-politic question that fosters ‘Homo Clima’, climate man. What strategies and techniques this form of ‘government’ deploys are described by six interconnecting themes; “Atmospheric biopolitics fosters contingency”, “Mortality/Vitality”, “The moral population in the atmosphere moral economy”, “Homo Clima” and “Bioaesthetics through technical artefacts”, ending in a discussion upon these themes as an act which “Re-thematizes climate change”. The chapters illustrate how statements on the prevention and mitigation of climate risks mold scientific rationalities, mathematically modelled futures and calculations of molecular compounds with how these same futures and molecules correlate to individual culpability, responsibility and morality. From Foucauldian biopolitics to Foucauldian ethics, this can be conceived as an optimization of the vitality of the population by inserting the idea of the population as moral into history and foster moral en masse. Homo Clima is in line with this power/knowledge regime investigated, regarding his ambitions and receptiveness to adapt into a self-governing communicative ethico-politically active neoliberal subject, predicted to inhabit a not yet fully flourished relation between its climate moral self and its actions. By statements in the perimeter of technical artefacts, death, reproduction and consumption, Homo Clima is to become an ideal citizen, investing its own changeability in relation to those beings that are investigated, mapped, localized, archived, systematized and segmented; to simultaneously amend and protect a climate authorized aesthetizised life. This formation, together with the atmosphere as a new terrain for ‘government’ with market solutions for climate risks that links vitalisation with individual morality to moral at an aggregate level, offers an ostensible confrontation of the enterprising subject in the advanced liberal society. Homo Clima is thus conceptualized as a relay of bioaesthetics rather than as a protector of the environment. / <p>QC 20110608</p>