The purpose of this essay is to look into why women decide to join women-only feminist groups on Facebook. Specifically, we want to explore how women view their own and others’ safety in feminist Facebook groups that allow men to participate and those that do not. Another aspect of why women join separatist groups is the possibilities that surface when men are not allowed to join or partake in discussion. We took a qualitative approach to these questions of issue and interviewed eight women who are or have been members of both mixed and separatist Facebook groups focused on feminist discussion. By using a thematic analysis, we found that the women we interviewed seek separatist spaces to avoid sexism, threats and digital violence by men. In mixed groups, actions like derailing, mansplaining, threats and silencing were common and the women wanted to find women-only groups to protect themselves from this oppressive behaviour. In addition to that, we found that separatist groups often create the possibility for women to speak freely about their oppression, share private experiences and organize themselves against the patriarchal system.

The aim of this thesis is to examine female migrants’ experiences of separatist activation policies for a more inclusive labor market, and to contribute to a more nuanced and heterogeneous view on "immigrant women" in Sweden. I interviewed five women who have participated in these types of programs. The empiric material was analyzed from a social constructionist perspective and using postcolonial feminist theory. The result of this thesis is that the separatist room worked as a form of consciousness-raising. It also shows how the interviewees both identify themselves with, and disidentify themselves from a stereotypical image of “immigrant women”.

<p>This thesis concerns the feminist consciousness-raising novel of the 1970s. The aim of the thesis is to examine narrative strategies which, according to the consciousness-raising practice, are adapted to enlighten the political aspects of the personal. The focus is both on strategies that address the protagonist and on those that address the reader. I also examine in which way the use of these strategies is dependent upon ideas of class and gender.</p><p>I find that the narrative situation, in this case the relationship between the protagonist and the narrator, is central to the use of the consciousness-raising narrative strategies. In Anna-Lisa Bäckmans Fia i folkhemmet och Fia med manifestet, the protagonist Fia is positioned as an oppressed working-class woman, which results in a narrative situation that gives the protagonist a limited space of action and that gives the narrator the power to interpret the experiences of the protagonist. In Margareta Sarris Ta dej en slav och Mor ror åran är trasig, the relationship between the protagonist and the narrator is more equal, due to its dialogic form that enables the protagonist Lisa to talk back to the narrator. The consciousness-raising narrative follows a heteronormative development that is characteristic of all novels examined.</p><p>The analysis demonstrates that the narrative situation is important to the plot. Lisa is able to change the course of her life according to the novel’s feminist analysis, which Fia to a lesser degree, is not. The analysis also demonstrates that the narrative position is constructed according to gender as well as to class.</p>

This thesis concerns the feminist consciousness-raising novel of the 1970s. The aim of the thesis is to examine narrative strategies which, according to the consciousness-raising practice, are adapted to enlighten the political aspects of the personal. The focus is both on strategies that address the protagonist and on those that address the reader. I also examine in which way the use of these strategies is dependent upon ideas of class and gender. I find that the narrative situation, in this case the relationship between the protagonist and the narrator, is central to the use of the consciousness-raising narrative strategies. In Anna-Lisa Bäckmans Fia i folkhemmet och Fia med manifestet, the protagonist Fia is positioned as an oppressed working-class woman, which results in a narrative situation that gives the protagonist a limited space of action and that gives the narrator the power to interpret the experiences of the protagonist. In Margareta Sarris Ta dej en slav och Mor ror åran är trasig, the relationship between the protagonist and the narrator is more equal, due to its dialogic form that enables the protagonist Lisa to talk back to the narrator. The consciousness-raising narrative follows a heteronormative development that is characteristic of all novels examined. The analysis demonstrates that the narrative situation is important to the plot. Lisa is able to change the course of her life according to the novel’s feminist analysis, which Fia to a lesser degree, is not. The analysis also demonstrates that the narrative position is constructed according to gender as well as to class.

This study aims to understand how women’s interactions in online based forums concerningexperiences of violence contributes to practices of sisterhood. Women’s interactions havebeen analysed using conceptual understandings of awareness-raising and sisterhood. Thestudy’s primary contributions are the theoretical concepts: Linear and Circular practices ofsisterhood. The concepts are coined and introduced with the aim to make divergences withincontemporary understandings and practices of sisterhood visible. Circular practices ofsisterhood refer to the traditional practice based on a ‘give-and-take’ relation, with emotionalcloseness. Linear practices of sisterhood aim to delineate how sisterhood can be practices ‘to’someone, rather than ‘between’ two women. Linear practices of sisterhood can be explainedas: A practices sisterhood towards B, with the aim for B to be able to practice sisterhoodtowards C, and so on. I suggest that this change within traditionally central concepts is a resultof a professionalised work and movement towards men’s violence on women.My study is based on eight semi structured interviews. Five informants represented ‘shelterorganisations’, (referred to as formal forums) and three informants who represented accountson Instagram (referred to as informal forums). The interviews were centred around howwomen’s interactions concerning experiences of violence is understood and practiced withinthese forums. This study draws the conclusion that both formal and informal forumsunderstand women’s interactions concerning experiences of violence similarly. This as all ofthe informants understand violence as a female experience where interactions women-towomen has a certain value. All of the informants also describe these interactions as stipulatingpractices of sisterhood. What on the other hand differs between formal and informal forumsare the changes within the practices of awareness-raising and practices of sisterhood in theformal forums. With the support of Jeffner (1994) and Helmersson (2017) I argue thesechanges is a result sprung from the societies will to professionalise the work with men’sviolence on women. / I föreliggande studie har kvinnors interaktioner i onlinebaserade rum studerats i syftet attförstå hur erfarenhetsdelande och medvetandehöjning med våldet som gemensam erfarenhetbidrar till systerskap(ande). Kvinnors interaktioner har analyserats utifrån de(kvinno)historiskt centrala koncepten medvetandehöjning och systerskap. Studiens primärabidrag är de teoretiska koncepten Linjära och Cirkulära systerskap(anden). Konceptenintroduceras i syftet att bredda förståelsen av systerskap(anden) och synliggör en differens ipraktiker av samtida systerskap(anden). Cirkulära systerskap åsyftar den traditionellapraktiken där ett givande och tagande med emotionell närhet står i centrum. Linjärasysterskap(anden) ämnar synliggöra en förändrad praktik av systerskap. I linjärasysterskap(anden) systerskap(ar) kvinnor i ’etapper’, dvs, A systerskap(ar) med B för att Bska kunna systerskap(a) med C. Utifrån min studie föreslår jag att denna förändring är ettresultat av en professionalisering av kvinnors organisering mot mäns våld mot kvinnor.Min studie baseras på åtta semistrukturerade intervjuer. Fem informanter representerade’jourorganisationer’ (omnämnda som formella rum) och tre informanter representeradeInstagramkonton (omnämnda som informella rum). Intervjuerna centrerades kring hurkvinnors erfarenhetsdelande om våld förstås och görs i ’deras’ rum. Slutsatser som jag istudien drar är att informanter från både formella och informella rum förstår kvinnligterfarenhetsdelande på liknande vis. Detta då dem förstår våld som en kvinnlig erfarenhet därinteraktioner kvinna till kvinna har ett värde, och beskriver detta som (olika former av)systerskap(ande). Däremot skiljer sig praktiker, eller ’görandet’, av kvinnligterfarenhetsdelande. Dessa förändrade praktiker i de formella rummen argumenterar jag, medstöd av Jeffner (1994) och Helmersson (2017), är ett resultat av ett professionaliserat arbetemot mäns våld mot kvinnor