Bakgrund: Kvinnlig omskärelse är sedan 1999 kriminaliserat i Sverige även i fall då ingreppet utförts i ett land där omskärelse är tillåtet. Vid ett flertal tillfällen har misstankar om ett en flicka omskurits lett till att gynekologiska tvångsundersökningar utförts. Kvinnlig omskärelse beskrivs ofta som ett kulturellt fenomen och omvårdnadsteoretiskt behandlas relationen mellan omvårdnad och kultur framförallt av den transkulturella omvårdnaden.Syfte: Att med hjälp av den transkulturella omvårdnaden förklara vårdens agerande i samband med ett fall av misstänkt kvinnlig omskärelse.Metod: En fallstudie med utgångspunkt i den transkulturella omvårdnadens beskrivning av kulturkongruent vård. Det undersökta fallet rör en somalisk flicka som genomgick en gynekologisk tvångsundersökning efter att en distriktssköterska fattat misstanke om att hon riskerade att omskäras. I studiens material ingår Diskrimineringsombudsmannens utredning av ärendet samt Socialstyrelsens utbildningsmaterial om kvinnlig omskärelse.Resultat: Analysen visar att vården i den transkulturella omvårdnadens mening inte varit kulturkongruent då familjens individuella perspektiv inte i tillräcklig grad beaktats.Konklusion: Resultatet utvecklades med hjälp av en kritisk diskussion av den transkulturella omvårdnaden. Begreppet stereotypisering användes för att visa hur fokus på kulturella förklaringar på ett tidigt stadium definierade familjen som annorlunda och avvikande. Den beskrivning av kvinnlig omskärelse Socialstyrelsen gett uttryck för förstods vidare med hjälp av begreppet räddningspolitik som en historiskt konstruerad diskurs vilken upprätthåller koloniala synsätt. Önskan att förstå familjen utifrån kulturella beskrivningar dolde på detta sätt hur olika samhällspositioner strukturelltförhåller sig till varandra. Slutligen beskrevs hur fokus på kulturell olikhet i det undersökta fallet lett till en avsaknad av kritiskt tänkande då föreställningen att familjenska förstås utifrån sin tänkta somaliska kultur inte utmanats. / Background: Female circumcision is since 1999 criminalized in Sweden even in cases when the procedure is done in a country where circumcision is legal. On numerous occasions suspicion of circumcision has led to the performance of forced gynecological examinations. Female circumcision is often described as a cultural phenomenon and from a theoretical perspective the relationship between nursing and culture is primarily explored by the theory of transcultural nursing.Aim: To explain the actions undertaken by health care professionals in connection with a case of suspected female circumcision with the aid of transcultural nursing.Method: A case study based on the description of culturally congruent care in the theory of transcultural nursing. The investigated case involves a Somali girl who was forced to undergo a gynecological examination as a district nurse suspected that she had been circumcised. The case is based on the investigation of Diskrimineringsombudsmannen and on an educational material from the National Board of Health.Results: Analyses show that the care of the family was not culturally congruent as the family's individual perspectives were not adequately taken into account.Conclusion: The results were elaborated through a critical discussion of transcultural nursing. The concept of stereotyping was used to demonstrate how the focus on cultural explanations at an early stage defined the family as different and deviant. The description of female circumcision expressed by the National Board was through the concept of politics of rescue understood as a historically constructed discourse that maintains colonial views and the desire to understand the family based on cultural descriptions concealed how different social positions are structurally related to each other. Finally the focus on cultural differences in the investigated case led to a lack of critical thinking as the idea that the family is to be understood based on its cultural heritage was never challenged.

The aim of this study has been to analyze how society is constructed in the workbook Möte med människor från andra kulturer, a popular material within the “cultural competency” industry. The analysis has largely been carried out from the perspective of a pedagogy against oppression as it has been outlined by Kevin Kumashiro. I have found that the material combines discursive movements, which in complex and hybrid ways deconstruct, decenter, recenter and reproduce stereotypes and norms, through its normative language and pedagogy. A language constructing culture as cleanly demarcated, static and homogenous. Cultures are made mutually exclusive and cultural patterns dominant within Sweden are placed in a dichotomous relationship with the “immigrant” other, naturalizing the privileges of the former and the marginalization of the latter. The material attempts to structure a reflexive process encouraging the reader to develop a critical self-awareness. However, the material, more often than not, fails to move this beyond an individual level, other than to inscribe a static and excluding notion of “Swedish” culture and identity onto the reader. The material teems with critical potential but I argue that its ambition is mired by normative language and staging. This is not to say that it cannot encourage critical awareness, but inarguably, its ability to do so has been lessened.

<p> </p><p>The aim of this study has been to analyze how society is constructed in the workbook <em>Möte med människor från andra <em>kulturer</em>, a popular material within the “cultural competency” industry. The analysis has largely been carried out from the perspective of a pedagogy against oppression as it has been outlined by Kevin Kumashiro. </em></p><p>I have found that the material combines discursive movements, which in complex and hybrid ways deconstruct, decenter, recenter and reproduce stereotypes and norms, through its normative language and pedagogy. A language constructing culture as cleanly demarcated, static and homogenous. Cultures are made mutually exclusive and cultural patterns dominant within Sweden are placed in a dichotomous relationship with the “immigrant” other, naturalizing the privileges of the former and the marginalization of the latter.</p><p>The material attempts to structure a reflexive process encouraging the reader to develop a critical self-awareness. However, the material, more often than not, fails to move this beyond an individual level, other than to inscribe a static and excluding notion of “Swedish” culture and identity onto the reader. The material teems with critical potential but I argue that its ambition is mired by normative language and staging. This is not to say that it cannot encourage critical awareness, but inarguably, its ability to do so has been lessened.</p><p> </p>

This essay aims to map the ideas behind the Swedish cultural reform called Kultursamverkansmodellen, and how the ideas are forming a discourse. Furthermore it examines the social praxis on the three levels that constitutes the model. The three levels are the state, the region and culture creators/civil society. This is a qualitative study based on primary and secondary sources collected on the three levels. The theoretical frame of reference is based on institutional theory, on Michel Foucault‟s lecture on The Discourse of Language, and on New Public Management. When it comes to distribution of the official funds there has been no actual change after the reform, according to our empirical data. There may have been a change in terms of language and work methods. Our data also shows that there is a cumulative view on the concept of culture as an instrument for other parts of the society or other political areas. The culture does not stand independently; it is given the right to exist through the cause of something else.

Att identifiera barn som omsorgsgivande anhöriga är ett nytt sätt att förstå barns verklighet, och kunskapen och medvetenheten om den här gruppen är fortfarande begränsad både i Sverige och i andra länder. Detta gäller i ännu högre grad för unga omsorgsgivare i invandrade familjer. Det finns idag få studier som belyser situationen för den här gruppen specifikt. Syftet med föreliggande studie var att analysera forskningen om unga omsorgsgivare med fokus på de med utländsk bakgrund. Detta gjordes genom en litteraturstudie där nio vetenskapliga artiklar om situationen för invandrade unga omsorgsgivare sammanställdes och analyserades, och där resultatet diskuterades utifrån ett kunskapssociologiskt perspektiv. Resultatet visar att det i de studier som granskats finns en tendens att kulturalisera unga omsorgsgivare i invandrade familjer. Situationen för de invandrade unga omsorgsgivarna, oavsett etnisk tillhörighet, beskrivs vara delvis annorlunda den för unga omsorgsgivare från majoritetssamhället. Även om faktorer såsom socioekonomiska förhållanden anges spela roll är det kulturellt färgade föreställningar om att unga vill och kan ge omsorg till närstående, och att det framför allt är en uppgift för flickor, som framställs ha en avgörande betydelse för unga omsorgsgivare i invandrade familjer. Detta synsätt får också implikationer för hur stödet till den här gruppen föreslås ska utformas. Vidare visar resultatet att det finns en tendens att fokusera på de risker som kan finnas med ungas omsorgsgivande, speciellt då de unga tar över föräldrarnas ansvar och uppgifter. I det granskade materialet lyfts möjliga positiva effekter av invandrade ungas omsorgsgivande fram, men utgångspunkten är de potentiella problem som kan uppkomma i och med de invandrade familjernas anpassning till en ny kultur, vilket i sin tur anges kunna göra unga invandrare till en riskgrupp för en stor mängd omsorgsgivande. / Identifying children as carers is a new way of understanding children's reality, and the knowledge and awareness of this group is still limited in Sweden and in other countries. This applies even more to young carers in immigrant families. There are currently few studies that highlight the situation of this group specifically. The purpose of the present study was to analyse research on young carers focusing on those with a foreign background. This was done through a literature review in which nine scientific articles on the situation of immigrant young carers were compiled and analysed. The result was then discussed from a sociological perspective on knowledge. The result shows that in the articles examined, there is a tendency to culturise young carers in immigrant families. The situation of immigrant young carers, irrespective of ethnicity, is described to be somewhat different from that of young carers from the majority community. Although factors such as socio-economic conditions are stated to play a role, it is culturally coloured beliefs that children are willing and able to give care to their family, and that it is primarily a task for girls, which is stated to play a crucial role for the caregiving of immigrant young carers. This approach also has implications for how the support for this group is proposed to be designed. Furthermore, the result shows that there is a tendency to focus on the risks that may exist with children’s caregiving, especially when children take over their parents' responsibilities and tasks. The reviewed material highlight the possible positive effects of immigrant children's caregiving, but the starting point is the potential problems that may arise with the adaptation of immigrant families to a new culture, which in turn may make young immigrants a risk group for a large amount of caregiving.