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Även då Sverige kan ses som liberalt i konstrast till andra länder i världen vad gäller sexualundervisning i skolan, så menar RFSU att den fortfarande är bristfällig, i synnerhet vad det gäller frågan om pornografi då RFSU menar att det är samtal som behövs inte vuxna som ålägges sin tolkningsram om ungas sexliv och porrvanor utan ett samtal med unga. Sexualundervisningen i Sverige är i dagsläget upp till de enskilda rektorerna och lärarna, det blir därmed väldigt individuellt vad för undervisning eleverna får beroende på vilken skola och vilket klassrum de hamnar i. Den nuvarande läroplanen för sexualundervisningen har även ett kritiskt förhållningssätt till pornografi. Det odemokratiska i att undervisningen blir individuell beroende på vilket klassrum och skola man är på samt det porrkritiska förhållningssättet är anledningarna till att RFSU behöver vara ute i skolorna. Detta kan ses som en effekt av en ytterst tudelad debatt. Debatten kring just pornografi är oftast tudelad. Antingen är man för eller emot. Jag vill försöka få fram en nyansering av denna polarisering hos Roks, Sveriges Kvinnoorganisationer å ena sidan samt RFSU å den andra sidan, för att kunna tillhandhålla nyanserade riktlinjer gällande dagens sexualundervisning om hur man hanterar det omtalande och laddade ämnet pornografi. Med en nyanserad bild av pornografi där pedagogerna har ett tydligt material så skulle (precis som deras mål är) inte RFSU eller andra externa aktörer behövas i skolorna då pedagogerna lär ut en nyanserad sexualundervisning som tar åtanke åt båda sidorna. Denna studie kom fram till att två diskurser produceras: pornografi-som-orsak (Sveriges Kvinnoorganisationer och Roks), där pornografin ses som direkt orsak för mäns våld mot kvinnorsom grundar sig i heteronormativitet. Den andra diskursen pornografi-som-syndabock (RFSU), hävdar att pornografi blir syndabocken för mäns våld mot kvinnor där man bortförklarar och lägger ansvaret för mäns våldsamma handlingar på pornografin, inte på männen själva. Jag presenterar avslutningsvis förslag för hur vi kan gå vidare efter denna analys. / <p>2023-06-11</p>

The purpose of this study is to tell two Iranian women’s stories about how they experienced patriarchal violence during their lives, but also to find answers to what common experiences both women share and how their stories differ and what the reason for this might be, as well as to highlight how patriarchal violence can be understood through experience-based narratives. The method used is qualitative and consists of an interview study. The research approach has been “Restorying”. In order to also get answers to the study’s questions, the stories have also been analyzed using thematic analysis. The themes that emerged in the study regarding the women's common experience are; Lack of rights, opportunities and support from family and society; A feeling of loneliness, insecurity and injustice; We know we are not to blame for the abuse; our resistance and own strength which means we don’t give up. The themes that emerged in terms of how the stories differ are; The feeling of shame; Economic opportunities as prerequisites for being able tochange one’s life situation. The themes that emerged regarding how patriarchy can be understood through experience-based narratives are; That various forms of violence are present throughout life; That, as a girl or a woman you must constantly try new ways of relating to violence or the risk for violence; That violence in the family is sanctioned and supported by society; That these women’s sexuality constitutes their material value. The conclusion of this study shows how these women share a sense of injustice towards them as women, but that it is more difficult for them to understand where to place the blame for the violence but also that the women share a feeling of being victims of circumstances to a greater extent than blaming patriarchal structure. These women share a loneliness but also an enormous strength and determination of their own and a strong sense of justice and a desire for a different life free from violence. / <p>2023-06-07</p>

Enacting gendered behaviors and using gendered resources has been a way for boys to "do masculinity." One place where boys do masculinity is the public school system. It plays a large role in facilitating adolescent youths' exposure to peer groups where they learn gendered behaviors. Our culturally imposed social script for hegemonic masculinity emphasizes strength and social dominance which can be seen to influence a variety of psychological areas. This thesis examines the relationship between hegemonic masculine traits and mental health. Mental health and masculinity were operationalized and measured using the 2017 Youth Risk Behavior Survey containing measures of masculinity, mental health, and school connectedness. A univariate analysis was initially performed using the survey frequency procedure. Then a bivariate analysis was performed with the Chi-square test. A weighting factor was applied to adjust for nonresponse and the oversampling of Black and Hispanic students in the sample group. Weighted frequency and percentage were reported. The p value at a level 0.05 was considered significant. Finally, a logistical regression analysis was performed to understand whether hegemonic masculinity can predict the odds of reporting poor mental health in the sample controlling for other sociodemographic variables. Findings indicated that masculine ideals exert influence on mental health outcomes and raises concerns for adolescent boys

An examination of postcolonial writings from the Caribbean disrupts the notion that postcolonial discourse is locked in a mode of constant reply to the colonizer and keeps the colonial powers at the center. Many Caribbean writers focus their discourse primarily on the ways their own communities internalize received ideas, and use them as the basis of social organization and interpersonal relationships. This study examines the use of Caribbean orature as the narrative strategy in selected Anglophone Caribbean fiction. I use a performance studies-centered approach to read prose fiction by Merle Collins, Earl Lovelace and Olive Senior that exemplifies the "inward turn" of Caribbean postcolonial criticism. I argue that these writers use specific oral forms to critique and challenge their communities, while affirming their local resources. In The Colour of Forgetting Merle Collins interrogates her community's rejection of its indigenous stories, in favor of a Euro-centric written history that privileges the outsiders' perspectives. Colour performs and presents an inclusive history, inspired formally and substantially by Grenadian oral tradition. I enter the conversation about Earl Lovelace's well-known nationalist discourse and validation of Caribbean orature by reading the gender ideologies that his choice of narrative strategy and treatment of female characters trouble. My central argument is that this writer's works reflect the lived experience of gender relationships in the Caribbean, rather than the dominant culture's colonially-derived patriarchal structure. My reading of Olive Senior's stories explores her use of gossip and other oral forms associated primarily with women to highlight how differences in race that informed life in colonial and early postcolonial Jamaica remain a central part of life in contemporary Jamaican society. I conclude that, in writing texts that straddle European literary traditions and Caribbean orature, these writers demonstrate the inevitable merging of and tensions among cultures and knowledge systems that characterize life in colonial/modern societies. However, more importantly, reading their fictions in the ways I have read them directs attention to the "inward turn" of postcolonial criticism that is sometimes elided in postcolonial discussions.

The universe of Marguerite Yourcenar is primarily masculine and the opposition between masculine and female is capital. Men dominate or initiate the action whereas women are supporting characters or negative. The women often appear as a deadly element which makes contemptible whatever they touch, making themselves by rebound conspicuous human beings, whether it is on the level of their intellect, their femininity, maternity or female sexuality, usually assimilated to prostitution. Prostitution thus crystallizes the attraction and the rejection of the female body. Although the feminine tries to get rid of this dirtiness and this opposition, the combat is impossible and the only exit is to dissolve, to disappear or to become masculine. On the contrary, men appear as positive characters. Fathers have filiations which mothers are unable to have, even if this bond is rather a chosen bond, more intellectual than biological. Homosexuality is a sexuality only fallen to men and makes it possible for them to live without women and to avoid a sexuation. Marguerite Yourcenar had nevertheless to develop a new vocabulary to approach this topic that was still a taboo. Homosexuality in the works of Marguerite Yourcenar is however ambiguous and hides a double and transgressive discourse. Because of this sexuality, men will have to find a different manner to perpetuate through transforming, as the feminine had done it. The need for men to perpetuate themselves without sexuation is actually linked to Far-Eastern philosophies at the same time as to the myth of Oedipus and shows that the masculine and feminine only want to create themselves ex nihilo.

This dissertation examines the role of motherhood in the women’s unit at Northeast Jail, a medium-security facility located in the Northeastern United States. Staff and administrators at Northeast Jail identify the facility as unique in the age of “get-tough” policies toward crime and punishment because the jail provides drug rehabilitation programming, educational opportunities, some job training, and a variety of classes and therapeutic groups. Preparation for parenting is an important part of the therapeutic agenda for women inmates at Northeast Jail. Officially, motherhood manifests in jail in the form of parenting classes and visitation, but motherhood is woven throughout other therapeutic groups, daily life and conversation. In these venues, staff promote an ideal form of motherhood that is not available to women in or out of jail. Thus, constructions of ideal motherhood punish women who cannot practice them. Motherhood is also tied to formal mechanisms of punishment that the jail uses to discipline inmates who break institutional rules. Or, motherhood is invoked to encourage women to behave in institutionally prescribed ways. Furthermore, since the purpose of Northeast Jail is to punish and confine, therapeutic endeavors are often superseded by punitive measures. In order to maintain a rhetoric of rehabilitation in the face of traditional punishment, staff and administrators construct inmates in ways that justify incarceration on therapeutic or punitive grounds. In short, motherhood is an integral part of life at Northeast Jail, even though women are practically and ideologically barred from practicing motherhood in their everyday lives. I will argue that this disconnect, and the primacy of motherhood to women’s lives makes motherhood an effective tool of gendered punishment.