The word integration is a well-known word and often used in today's media and politics. The question is if integration is ever spoken in terms of integrations for men and integration for women instead of integration generally. What we can see from several studies is the newly arrived women's exclusion from the integration to the Swedish society, especially on the labor market. This problem is rarely discussed throughout politicians and how they can remove this exclusion from the society, and what kind of efforts that needs to be made on a national level to create a more accepting society. This essay is created to highlight the problems and difficulties that may arise while integrating into the Swedish society and labor market as an immigating woman. This was studied through three different Swedish national documents: “2017 Budgetpropositionen om etableringsinsatser” and two action plans from the Swedish labor authority called “Arbetsförmedlingen”. With the help of the questions, the material was investigated in which efforts are being made in the labor market for newly arrived women seen from a feminist perspective in the documents. The material was read and analyzed based on a discourse analysis using a content analysis. The essay is based on a feminist theory, that is embedded in two feminist perspectives which are: the theory of gender roles and the intersectional perspective. The results of the study show a clear lack of the intersectional perspective, where new arrivals are seen as a homogeneous group. The documents do not express themselves based on the correct terms and the structural problems are not addressed sufficiently, which creates problems for the newly arrived woman to be integrated into the labor market. Therefore, there is a need in national documents to focus more to the needs of the individual, and see it from several grounds and not just see it from a gender perspective. This creates more individualized efforts, but we are not there yet.

SammanfattningI föreliggande undersökning granskas vilka likheter och skillnader som finns mellan hur socialtjänstlagen (SoL) och lagen om mottagande av asylsökande m.fl. (LMA) tar hänsyn till barnets bästa. Uppsatsen utgår från ett feministiskt intersektionellt perspektiv vilket är av stor vikt för val av frågeställning, syfte och diskussion. Vidare har uppsatsen en jämförande karaktär genom att respektive lags förarbeten, lagtext och rättstillämpning sätts i relation till varandra. Jämförelsen utgår från tre kriterier; dagligt bidrag (försörjningsstöd), särskilt bidrag (höjt försörjningsstöd) samt vilka skyldigheter som är förknippade med försörjningsstödet. Vidare görs även en mer övergripande jämförelse av respektive lags syfte, historia och grundläggande principer. Undersökningen visar att barn som söker asyl inte tillförsäkras en skälig levnadsstandard då det i propositionen till LMA anses rimligt att ge människor en lägre levnadsstandard än vad som enligt SoL tillkommer en person som är permanent boende i Sverige. En hypotetisk barnfamilj som söker asyl får 7000 kronor mindre i månanden än en hypotetisk familj som erhåller bistånd från socialtjänsten. Uppsatsen visar att de skillnader som finns i hur barnets bästa införlivats SoL och LMA leder till att barn som söker asyl diskrimineras. Skillnaderna och likheterna mellan hur SoL och LMA beaktar barnets bästa analyseras utifrån det feministiska intersektionella perspektivet. Undersökningen synliggör att både barn som får bistånd enligt SoL och barn som söker asyl tillhör underordnade grupper i samhället. Dock påvisar undersökningen att barn som söker asyl är utsatta för en formell diskriminering gentemot barn som får bistånd enligt SoL. Detta innebär att den svenska lagstiftningen inte lever upp till principen om barns lika värde, artikel 2 i FN:s barnkonvention. Slutsatsen blir således att ett litet steg mot ett mer likvärdigt samhälle vore att inkludera barn som söker asyl i SoL och på så sätt tillförsäkra dem en skälig levnadsstandard. / Abstract The objective of this investigation is to review similarities and differences in how the best interest of the child is recognised in the Social Service Act (Socialtjänstlagen (SoL) and Refugee Protection Act (Lagen om mottagande av asylsökande m.fl. (LMA). The framework of the essay is based on a feministic intersectional perspective which is of significant importance to the questions at issue, objectives and discussions. In addition, the essay compares the legislative history, legal context and application of the respective law. This comparison is founded on three criteria, i.e. financial benefit (dagligt bidrag), special support (särskilt bidrag) and the liabilities associated with such support. Finally, the essay compares the general objectives, history and fundamental principles of the aforementioned laws. The result of the investigation indicates that children who apply for asylum are not guaranteed a reasonable standard of living as the bill relating to the Refugee Protection Act (LMA) suggests that it is acceptable for asylum seekers to have a lower standard of living than those who according to the Social Service Act (SoL) are permanent residents of Sweden. An imaginary asylum seeking family with children is given SEK 7,000 less a month than an imaginary family with children on financial benefit under the Social Service Act. The essay shows that the differences between the Social Service Act (SoL) and Refugee Protection Act (LMA) lead to discrimination of children seeking asylum. The differences and similarities between the Social Service Act (SoL) and Refugee Protection Act (LMA) have been analysed from a feministic intersectional perspective. The result of the analysis indicate that children receiving financial benefit under the Social Service Act (SoL) and asylum seeking children originate from subordinate groups in the society. However, it is also evident from the investigation that asylum seeking children are formally discriminated in relation to children receiving financial benefit under the Social Service Act (SoL). As a result, the Swedish law does not comply with Article 2 of the United Nations Convention on the Rights of the Child (UNCRC) which specifies that there should be no discrimination between children on the basis of the status of their parents. In conclusion, a small step towards an equal society would be to include asylum seeking children in the Social Service Act (SoL) and thus, guarantee them a reasonable standard of living.

Historically, age has been and still is a major organizing principle for social relations and the allotment of resources and power, yet age is very seldom acknowledged as a social categorization in its own right and in intersection with other identity categorizations. While feminist scholarship and activism have deconstructed racist and sexist discourses, in which biology is often used to legitimize social injustice, the presupposed naturalness of ageism is rarely challenged. The aim of the present paper is to explore if and why age relations and ageism are invisible in feminist work by interviewing eleven feminists in a Swedish context. The interviews, which are qualitative and semi-structured, have been thematically analysed to identify patterns in the respondents’ approaches to age as a social categorization in intersectional analysis. A recurring theme is explaining age and ageism in terms of a fluidity of age relations, which make it a complex categorization to include in intersectional analysis. Drawing on theories of ageing and intersectional feminism I explore how the research material can be understood from a social and historical perspective. The thesis builds on a post-constructionist epistemology which underlines the importance of situated knowledges and accountability, and I therefore chose to make myself as the author visible throughout the text by writing the I and including personal accounts related to ageism and ageing.

Den här studien omfattar alla läromedel som är utgivna efter 2018 i läs- och skrivinlärning för årskurs 1 i svenska. Syftet har varit att analysera läromedlen utifrån förekomst av genus, etniciteter samt religion. Resultatet visar att nationella minoriteter inte finns representerade i de analyserade läromedlen. Resultatet visar också att olika etniciteter inte framkommer i läromedlen, även om det förkommer människor med olika hudfärger. Etnicitet kan dock inte baseras på hudfärg. Resultatet visar också att religion och religiösa symboler inte förekommer i de analyserade läromedlen, annat än som ett fåtal symboler för julfirande samt bilder av kvinnor med hijab. Angående genus visar resultatet på att fördelningen mellan kvinnligt kodade karaktärer och manligt kodade karaktärer skiljer på sig i antal och framställning. Antalet manligt kodade karaktärer syns mest på bild, men omnämns inte i lika stor omfattning i text. Antalet kvinnligt kodade karaktärer omnämns i text och bild oftare än manligt kodade karaktärer. Antalet kvinnligt kodade karaktärer är 158 fler än manligt kodade karaktärer totalt. Utav dessa är dock flera kvinnligt kodade karaktärer djur: kor och hönor etc. De didaktiska implikationerna av resultat från denna studie visar på att man som undervisande lärare inte kan förlita sig på att läromedel i svenska i läs- och skrivinlärning för årskurs 1 följer likabehandlingskravet i Lgr 11. Samt att det budskap som elever möts av är homogent, vitt och icke-religiöst. Dessa implikationer är inte generaliserbara utanför studiens ramar, men det kan ändå anses intressant för undervisning i svenskämnet i läs- och skrivinlärning för årskurs 1.

This essay aims to examine and work as an example for how one can discuss power and intersectionality in the classroom based on Astrid Lindgren’s book Pippi Longstocking. It also aims to examine if teachers could use the book as a starting point for working with other important questions about life and identity in the classroom. Analyses have been performed with an intersectional starting point. Matrixes, based on a system of points and categories of importance for power relations, have been made and used as a method for the analyses. The categories sexuality and ethnicity are often considered important for intersectional analyses, but because the book never really brings up any aspect of them, they were excluded from the analyses in the essay. Instead, many other important categories are discussed. The matrixes show that Pippi, from an intersectional point of view, should be subordinate in many situations. However, further analyses show that she, to the contrary, tends to always make herself more powerful than others. Her powerfulness would not be possible without her so called super powers, but her self confidence and attitude are also of great importance, since they allow her to take power. The essay shows that the complex book could work very well to help touch upon the equally complex subject of power and intersectionality, as well as upon other questions about life and identity, in the classroom.

Uppsatsen ämnar utföra en intersektionell analys av hur kvinnliga rappare diskuterar cunnilingus i sina texter. Utförandet av en intersektionell analys innebär att undersöka, beskriva och tolka någonting utifrån ett sociologiskt perspektiv som tar hänsyn till hur samverkan av olika sociala maktstrukturer skapar förtryck för olika samhällsgrupper. För denna analys innebär det att se på hur cunnilingus diskuteras av kvinnliga rappare i relation till deras kön, klass och etnicitet, för att se hur diskussionen påverkas av dessa sociala faktorer.

The thesis aim is to discuss the Gotlandic jewelry constellations and the difference in the jewelry assemblies between five Viking Age burial grounds on the island from an intersectional perspective. Differences or alikeness between the burial grounds are meant to highlight or decline a possible group dynamic on the island where different subgroups could be detected in an overall Gotlandic group. The subgroups could be a result of trad or local expression that show up in the jewelry constellations and by that means highlight an expression beyond the Gotlandic grouping. Following questions is discussed in relation to the different jewelry constellations in the graves, is there any differences between the jewelry constellations on the analyzed burial grounds that could indicate more than one group in the Gotlandic population during the Viking Age? How can different genders be visible in the jewelry constellations of feminine and masculine graves on the five burial grounds? If more than one group can be detected, is it possible to interpret a difference in possibility to express gender in the jewelry constellations between the burial grounds? The Gotlandic feminine jewelry has been interpreted as specific for Gotland during the Viking Age and has been discussed to show an overall group on the island. In relation to this, the five analyzed burial grounds show about a third of the graves having no jewelry in the graves and a varying jewelry constellation in the feminine graves. The thesis discussion shows a possible difference even between the jewelry in masculine graves on the burial grounds that has been analyzed which earlier studies have not highlighted. The result shows a variation both between the five burial grounds but also between the individuals. What earlier has been understood as the traditional Gotlandic feminine jewelry constellation has in the analyzes been shown to relate quite little to the actual material. Few feminine individuals have been buried with the traditional jewelry constellation, more often are they buried with a few Gotlandic jewelry items and with varying placements in the graves. In summary, the five burial grounds show a variation in local tradition and manifestations related to the Gotlandic grouping.

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In the novel, Kärlek i Europa, the main character Birgitta travels to Europe searching for a new approach to life: to her gender, her sexuality and her social class. The places she visits represent two different discourses: the Stockholmean discourse where life is strictly adjusted to gender and class and the European discourse where the frame of life is more open concerning gender, sexuality and social class. The purpose of this essay is to examine what kinds of scope for action the two discourses enables Birgitta in terms of gender, sexuality and social class. By employing a discourse theoretical method combined with intersectional theory focusing on the power axis of gender, sexuality and social class, I hope to reach my goal of investigating what the discourses enables Birgitta. My results show that, in some respects, the ideals for a woman within the European discourse are less strict than the ones within the Stockholmean discourses. My results also show that while Birgitta leaves the Stockholmean discourse regarding her gender and sexuality, she never fully leaves in terms of her social class. Her habitus is so fully developed that it enables her to float between the classes while travelling Europe.

No description available.