In this essay I’ve been looking to extend the knowledge regarding the construction as someone as “the other”. The aim is to examine if it is possible to depict and find a general picture of ”the other”, as he/she is described in the media.   I’m not alone in examining this, and I present several works which are somewhat similar to this essay. My work is special however, in that I’ve decided to examine the picture of “the other" by examining how four different Swedish newspapers wrote about the first Russian and the first Chilean Nobel prize winner in literature, Ivan Bunin (1933) and Gabriela Mistral (1945). To be more specific, I’ve been asking the following thematic questions, to find answers to my initial question: Is “the other” portrayed differently, as a result of the winners’ native countries? Is "the other” portrayed differently, as a result of the winners’ social class or gender? Is it possible to distinguish any interesting differences and similarities in how “the other” is constructed, in diverse political schools? Through my findings I’ve discovered that the term “the other” isn’t a homogenous one, as it varies from situation to situation. In Bunin’s case the political aspect of the term tended to outweigh the ethnical one. In other words, the fact that Bunin, in the reporting, is constructed as someone who can represent the political views of the magazine (or is otherfied, as someone who’s representing deviating views), was considered more interesting than portraying a picture of Russia as “the other”. In Mistral’s case the newspapers tended to focus more on her otherness, as a female, in contrast to how the maleness is considered to be normal. There’s also a view of South American people as a whole – as embodied in Mistral – as something different and “other” compared to the Swedish.

Inledning: Även om Sverige under de senaste decennierna har uppfattats som mer accepterande och mångkulturellt, har forskning visat att barn till invandrare fortfarande upplever en känsla av att inte passa in i den svenska normen. Detta leder i sin tur till känslor av stress och upplevelsen av att bli diskriminerad. Sammanfattningsvis finns det flera olika stressfaktorer som påverkar barn till invandrare i förhållande till det svenska samhällets normer. 3(41) Syfte: Syfte med detta arbete är att få en djupare förståelse för upplevelser kring kulturell stereotypifiering, om/-och på vilka sätt den är en komponent av hur andra generationens invandrare uppfattar sin sociala identitet. Metod: Arbetet baseras på kvalitativa metoder där insamling av data sker via genomförandet av intervjuer. Resultat: Vid bearbetning av empiriska data identifierades tre teman som utgör studiens resultatdel och dessa är: Identitet och kulturtillhörighet; Jag och ”de andra” samt ”När man tittar på mig” och ser min ursprungskultur. Slutsats: Resultatet visar att stereotyper inte varit så påtagliga som tidigare forskning indikerat men att dessa spelar en roll i skapandet av en social identitet där andragenerationens invandrare tenderar att skapa en social identitet som tar element från båda kulturer som de utsätts för. Detta skapar en slags social identitet som kan möta negativa fördomar hos båda kulturer. / Introduction: Although Sweden in recent decades has been perceived as more accepting and multicultural, research has shown that children of immigrants still experience a feeling of not fitting into the Swedish norm. This in turn leads to feelings of stress and the experience of being discriminated against. In summary, there are several different stressors that affect children of immigrants in relation to the norms of Swedish society. Purpose: The purpose of this work is to gain a deeper understanding of experiences around cultural stereotyping, if / and in what ways it is a component of how secondgeneration immigrants perceive their social identity. Method: This study is based on qualitative methods where data is collected through the conduction of interviews. Results: When processing empirical data, three themes were identified that form the result part of the study and these are: Identity and cultural affiliation; Me and "the others" and "When you look at me" and see my culture of origin. Conclusion: The results show that stereotypes have not been as prevalent as previous research has indicated, but that these play a role in the creation of a social identity where second-generation immigrants tend to create a social identity that takes on elements from both cultures to which they are exposed. This creates a kind of social identity that can meet negative prejudices in both cultures.

Vår uppsats undersöker hur unga gängkriminella framställs på sociala medieforumet ”Flashback”, vilka subjektifierande effekter som uppstår inom diskursen såväl som vilka kriminalpolitiska åtgärder som aktualiseras utifrån dessa effekter. Vårt material omfattas av fyra trådar bestående av 198 kommentarer från plattformen som samtliga berör ungas involvering i gängkriminalitet. Vi belyser både det internationella liksom det nationella forskningsfältet, som alla berör konstruktionen av sociala samhällsproblem i relation till unga, invandrare och gängkriminella. I studien använder vi oss av paraplybegreppet andrefiering i dess allmänhet såväl som Garlands kriminalpolitiska utgångspunkter kring “självets kriminologi” respektive “kriminologin om den Andre”, för att förklara våra upptäckter. I trådarna åberopas det att Sverige numer blivit otryggt. Problemframställningen av unga gängkriminella förhåller sig inte särskilt mycket kring ungdomar, utan i stället är det invandrare och vänsterblockets politik som främst diskuteras vara orsaken till problemet. I framställningen av unga gängkriminella görs antagandet att de huvudsakligen är invandrarmän, vilka andrefieras i diskursen. Dessa tillskrivs stereotypiska egenskaper, som antas vara medfödda eller religiöst påverkade. Således konstrueras invandrare som ociviliserade gentemot den civiliserade svensken. I trådarna på Flashback åberopas straffåtgärder i form av förlängd inkapacitering och utvisning men även extremare våldsamma förslag tas upp, i form av tortyr och avrättning. Förslagen för hårdare tag grundar sig i en demoniserande porträttering av invandrare, då de upplevs ha orsakat den otrygghet i Sverige som åberopas i trådarna och att allt fler unga involveras inom gängkriminaliteten.

Denna studies syfte var att identifiera vilka diskurser som blev synliga samt hur och om dessa diskurser bidrog till en process av andrefiering i Ulf Kristerssons nationaldagstal från år 2023. För att utföra studien användes två frågeställningar vars syfte var att identifiera diskurser som kan kopplas till andrefiering, samt hur dessa kan förstås utifrån en process av andrefiering. I mitt resultat och analys användes van Dijks kritiska diskursanalys och diskursstrukturer samt teorier om andrefiering och van Dijks “ingroup-outgroup-polarization”. I resultatet identifierades tre diskurser: diskurs om medborgarskap, diskurs om det svenska språket och diskurs om svenska värderingar, som kunde kopplas till en andrefiering. Ett “vi” och “dem” identifierades genom diskursstrukturer. “Viet” symboliserades med svenska värderingar, tolerans, normer och medborgarskap, till skillnad från “dem” som symboliserades som kriminella, lögnare och med avvikande värderingar. “De andra” målades upp som annorlunda “oss”. Slutsatsen i min studie är att det kunde identifieras en direkt men oftast indirekt andrefieringsprocess i Ulf Kristerssons nationaldagstal. / The purpose of this study was to identify which discourses became visible and how and if these discourses contributed to a process of otherization in Ulf Kristersson's National Day speech from the year 2023. To accomplish the study, two questions were used whose purpose was to identify discourses that can be linked to otherization, as well as how these can be understood based on a process of otherization. In my results and analysis I applied van Dijk's critical discourse analysis and discourse structures as well as theories of otherization and van Dijk's ingroup-outgroup polarization. In the result, three discourses were identified: discourse about citizenship, discourse about the Swedish language and discourse about Swedish values, which could be linked to an otherization. The study identified an "us" and "them" through discourse structures. “Us” was symbolized with Swedish values, tolerance, norms and citizenship, in contrast to "them" who were symbolized as criminals, liars and with deviant values. "The others" were portrayed as different from "us". The conclusion of my study is that the process of otherization in Ulf Kristersson's National Day speech was direct but mostly indirect.

No description available.

This study has a threefold aim:  to make a theological contextualisation of four medieval anti-Jewish motifs in Christian iconography represented in churches in Sweden and to study how these motifs has been described and contextualised in guidebooks and other material written for the interested public from post-war to recent years. The study also explores the role of heritagisation and musealisation of the church buildings in relation to how the motifs are described in the material. There is also an underlying, constructive aim: to suggest how The Church of Sweden can work with these motifs in theological reflection and historical presentations to the public concerning this part of the cultural heritage. The motifs analysed are The Judensau, Ecclesia and Synagoga, Cain and a motif illustrating a medieval legend about the funeral of the Virgin Mary. They were all painted in Swedish churches in a time when there were no Jewish settlements in the area. The study argues that the iconography can be interpreted as an expression of othering and that the four motifs can all be theologically contextualised by using Jesper Svartvik’s threefold typology of Christian anti-Jewish discourse. The study further shows that very few of the texts in the guidebooks and other books in the material describes the motifs and contextualises them theologically.  The study suggests that this can be related to the more than hundred years old heritagisation- and musealisation process in The Church of Sweden which has created a twofold and split role of the church as both manager of the religious mission and of the cultural heritage.   It has not been the primary aim of the church to theologically contextualise the cultural heritage. New questions concerning the motifs arise in today’s multicultural and multireligious society. The study suggests that the church can approach the part of the cultural heritage which today is seen as problematic from David Lowenthal’s concept of an informed acceptance and tolerance of the past in order to be able to take responsibility for the future in dialogue with others.