Hero characters and their narratives serve as important sites for negotiating a culture’s values. Informed by sexism in Western cultures, female heroes often construct and perpetuate women’s statuses as second-class citizens. However, female heroes also can and sometimes do work against such representations. This thesis argues for a third wave feminist interpretation of Joss Whedon and John Cassaday’s Astonishing X-Men comic books as a text that brings multiple feminist perspectives into conversation with each other and that opposes certain patriarchal systems. Through narrative and formal analysis, I explore female X-Men Emma Frost and Kitty Pryde as characters who reject gender essentialism and misogynist value systems and whose relationship addresses concepts of difference in third wave feminism. Using similar methods, I also explore an interpretation of villain Danger as a failure to integrate radical feminist ideologies into third wave feminism. I believe that Astonishing X-Men provides an example of how norms of the mainstream superhero comic book medium, which scholars have criticized as sexist, can be reworked for a new generation of feminists. / text

For the purpose of this thesis, the main focus of the feminist rhetorical criticism method was specifically linked to gender-related power inequities. This method was especially appropriate for the analysis of how film violence is used as a feminist rhetorical strategy in the Kill Bill films. This thesis is more closely aligned with challenging rhetorical standards as it sought to identify feminist counter positions of rhetoric in film violence.

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This doctoral thesis is about female rock musicians who are involved in two Swedish non-profit feminist music associations; Rockrebeller, which is situated in Uppsala and She´s Got the Beat in Umeå. The aim of the study is to analyze how the informants describe their lives as rock musicians and as active participants in these feminist music associations. The main issues are musicianship, identity, feminism and gender. The empirical material consists of in-depth interviews with ten informants – five from Umeå and five from Uppsala – and these interviews are complemented by a number of participatory observations. The focus of thesis is on the informants’ self-presentations: their stories and experiences. One central theme is the ways that the informants’ different identities are interlaced and closely knit together in different ways: as feminists, as musicians and as active participants in the associations. Two major themes in my thesis are music and politics and they can be regarded as two sides of the same coin; in order to make it easier for women to play rock music they have become involved in the associations, and this relationship is regarded as a form of political work. The informants have been influenced by punk and Riot Grrrls Movement – a feminist movement that is associated with punk bands and fanzines is sometimes seen as representative of a "third wave feminism". All the informants are members of rock bands, but many are also engaged in other projects, for instance in the role of a singer-songwriter, and these different identities as musicians are often seen as complementary to each other. Rock bands are generally considered to be fascinating but insecure experiences because bands tend to split up with time. Those who are also active musicians outside of the band (most often guitarists) usually regard their own individual identity as musicians as the most important thing; a safe harbor that is always there. Their ideological beliefs are for instance visible in a common vision of the ideal rock band as democratic, anti-hierarchic and where an equality of opportunity exists. Rock music is in some ways used as an expression for an alternative way of life, of rebellion, and is seen as politically subversive. One of the ambivalences of the source material is the kind of identity politics that the associations represent and whose purpose is to improve the gender equality in the field. There is a well-known dilemma involved in this practice; how is it possible to navigate from a marginalized, subordinated position, without using the method of categorizing that may increase the probability of reproducing their own marginalization? Their life as rock musicians is described as enjoyable rewarding, and as a means of expressing their cultural belonging and ideological beliefs, such as feminism. However, the overall picture highlights the pleasures of creating and making music, which serves as an explanation why they strive to make rock music more accessible for women. The descriptions of being in a band and performing on stage are varied and on the whole complex. The group dynamics of the band are portrayed as very meaningful but also trying at times, and playing in front of an audience is described as everything between ecstasy and a nerve-wrecking experience. However, there is an overall adaptation to the norms surrounding rock music; a sense that one has to adjust oneself in order to function as a rock musician. The informants´ statements generally emphasize gender, but from time to time they identify themselves with other male amateur rock musicians.

This project argues that there is a previously unnamed canon of literature called Magical Feminism which exists across many current popular (even lowbrow) genres such as science-fiction, fantasy, so-called realistic literature, and contemporary television and film. I define Magical Feminism as a genre quite similar to Magical Realism, but assert that its main political thrust is to model a feminist agency for its readers. To define this genre, I closely-read the image of the female magic user as one of the most important Magical Feminist metaphors. I argue that the female magic user–commonly called the witch, but also labeled priestess, mistress, shaman, mambo, healer, midwife– is a metaphor for female unruliness and disruption to patriarchy and as such, is usually portrayed as evil and deserving of punishment. I assert that many (although not all) of the popular texts this genre includes are overlooked or ignored by the academy, and thus, that an important focus for contemporary feminism is missed. When the texts are noticed by parts of the academy, they are mostly considered popular culture novelty acts, not serious political genres. As part of my argument, I analyze third wave feminism’s attempt to reconcile traits previously considered less than feminist, such as the domestic. I also deconstruct the popular media’s negative portrayal of contemporary feminism and the resulting reluctance for many young women to identify themselves as feminist. I also argue that this reluctance goes hand in hand with a growing attempt to seek new models for empowering female epistemologies. My assertion is that these texts are the classrooms where many readers learn their feminism. Finally, I list a short bibliography as a way of defining canon of texts that should be considered Magical Feminist.

I identify and analyse an emergent sub-genre of contemporary literature by women that I am calling ‘New Femininities’ fiction. This fiction is about the distinctly feminine experience of contemporary domestic life written by women about the lives of heterosexual female characters that are married or in committed partnerships, often with children. These texts are concerned with the nature of the self, with a self that is plural and ‘in process’, and make use of particular narrative devices – ironic voice, unreliable narration, free indirect discourse, and interrogative endings that exceed their roles as simply telling stories. ‘New Femininities’ fictions allow their language the necessary freedom to multiply meanings and enact the narrative conflicts they raise and by so doing, undermine the binary oppositions which structure a gendered world. In this dissertation, I argue the models of existing criticism would do a disservice to these texts because much of the criticism either overvalues the theoretical and ignores the literariness of the text or seeks to identify a ‘feminine’ language the definition of which serves to reinforce and revalue patriarchal notions of femininity. The readings that this fiction requires necessitate a negotiation with established models of feminist literary criticism. I attempt to identify the characteristics of their style that allows them to straddle binary oppositions and to look at the language these authors use without having to label it ‘feminine’ and by so doing establish, build, or reinforce a boundary with some undefined ‘masculine’ language which stands in for all occurrences that are not ‘feminine’. Additionally, I attempt to forge a transformed, adapted concept vocabulary for dealing with this group of writers. To this end, I make use of various discourses to show how the different authors either negotiate with that discourse or prove its inadequacy to describe or explain these new femininities.

This comparative essay discusses feminist and post-feminist concepts in the novels Fear of Flying by Erica Jong (1973) and Trip Reports by Tone Schunnesson (2016) from a generational perspective. The term feminism embraces both second-wave and third-wave feminism, while the term post-feminism represents the contradictions between and within the two. The analysis centers on the first-person narrators, Isadora Wing, in Fear of Flying, and the anonymous narrator, in Trip Reports. A phenomenological close-reading was employed to uncover generational differences, contradictions, and similarities in the texts, which were then analyzed through the lens of feminism and post-feminism. Examination of the texts was facilitated through the use of three categories: love, the body, and artistry. The primary theory utilized in the analysis is Toril Moi’s feminist theory developed out of Simon de Beauvoir’s reflections on “the body as situation,” where it is argued that a person’s lived experience, one’s whole subjectivity, is dependent upon and reflected through one’s body. The body forms the relationship to ourselves and our experience of the world, as well as how others view us. Thus, the female lived experience and each woman’s individual project is in this regard connected to having a female body. The results define differences in the narrators’ lived experiences and how the two women view themselves and others, in relation to societal norms and each narrator’s specific generation. Furthermore, the narrators’ are both ambivalent in their thoughts and actions. The identified similarities center around male dependency, various degrees – or lack of - female identification and traditional gender norms, independent of generation. The results of the analysis could offer a cultural and generational contribution to the current feminist literary discussion. / <p>Godkännande datum 2019-06-03</p>

Der Begriff HipHop-Feminismus wurde von der amerikanischen Kulturkritikerin Joan Morgan etabliert und beschreibt einen Feminismus, der den Lebenswelten HipHop-sozialisierter Frauen (of color) gerechter werden soll. Neben der selbstreflexiven Auseinandersetzung mit der eigenen Positionierung innerhalb einer als sexistisch geltenden Kultur, zählen auch kritische Diskurse um rassisierte Repräsentationen von women of color und die Aufarbeitung weiblicher HipHop-Geschichte zu den Themen des HipHop-Feminismus.