The aim of this study is to demonstrate how the publication of books in Swedish about Native Americans for children and young people developed and changed between 1890 and 2008. Translations into Swedish of such books from 1860 onwards are commented on. The terms "Native American", "Indian" and "Indigenous" are discussed. Postcolonial theory forms the basis of an examination of the means by which the American Indian peoples were presented with regard to language, identity, and opposition to colonization. The first chapter comprises a summary of Native American history and literature. Chapter Two deals with books about Native Americans in Sweden during the period 1860‒1965, while Chapter Three continues the study of such books from 1966 to 1985. The fourth chapter is devoted entirely to the author Stig Ericson and his books for juveniles, and aims to present an in-depth analysis of Swedish books about Native Americans in the period when he was writing. Chapter Five deals with such books published in Sweden during 1986‒2008.  Widespread publication of traditional books about Native Americans, with confrontation between American Indians and Whites as their major theme, continued until the mid-1960s. Subsequently, there was a shift in narrative perspective in favour of the Native American view, while the books in general became more documentary and ideological in nature. White people were presented as villains; Native Americans became the victims of progress. Post-1985 only a few books of this type were published, and readers turned to other genres.

Denna uppsats behandlar representationer av fadderskap i den kommersiella TV-kanalen TV4’s Faddergalan, ett välgörenhetsprogram som sändes mellan åren 1998-2009, i samarbete med biståndsorganisationen Plan Sverige. Uppsatsens syfte är att analysera hur fadderskapet konstrueras genom de representationer av fadder och fadderbarn som existerar i Faddergalan med en utgångspunkt i postkolonial teori. Studien har genomförts med hjälp av kvalitativ metod där diskurs och representation utgjort analysverktygen. Det empiriska materialet som ligger till grund för analysen omfattar samtliga program av Faddergalan som hittills sänts. Genom att analysera vilka språk och praktiker som omgärdar Faddergalan belyser uppsatsen hur fadderskapet konstrueras kring skillnad och hur fadderskapet innebär en asymmetrisk relation mellan fadder och fadderbarn i termer av givare och mottagare av bistånd. Ett dikotomiskt förhållande mellan fadder och fadderbarn framträder i Faddergalan och genomsyrar representationerna av fadderskapet vilket kan förstås i en bakgrund av andrafiering som placerar fadder och fadderbarn i imperialistiska relationer som bland annat tar sig form i kommodifiering av fadderbarnet och fadderskapet förknippat med svenskhet och kändisskap. Dessutom förstås fadderskapet som relation utifrån tanken om välgörenhet som en könad och rasifierad struktur som sätter biståndsmottagaren i en feminiserad roll gentemot en världsordning präglad av vithet och patriarkala maktrelationer.

No description available.

The mental constructions of other places are based on impressions from everything that surrounds us in our everyday life, e.g. pictures, videos, texts and narratives. The tourism industry is especially influential when it comes to creating the image of before “unknown places”. Furthermore, it has a tendency to embellish and idealize people and places located in what is commonly known as the Third World. The mental construction of South Africa, today a rapidly growing tourist country among Western tourists, is especially interesting to investigate given its very long and complex colonial history. The purpose of this paper was to describe and analyze the image of South Africa among a group of Western exchange students who each of them had spent one semester at the Stellenbosch University, situated in the Western Cape in South Africa. This was made through a text analysis which was based on open conversations/interviews with five former students. They were asked to tell about their time in South Africa regarding expectations they had, what they experienced on place and how their image of South Africa altered during time. The analysis was made based on post-colonial theory with the emphasis on Edward Said’s notions Orientalism and imaginary geographies. The analysis was also put in comparison to what other writers researching the similar issues have found. The analysis showed that all students had an imaginary Africa. South Africa’s small town Stellenbosch in its colonial appearance surprised them and wasn’t considered as “the real Africa”. The exotic animals and the locals though, were just as they’d expected them to be – very exotic respectively nice and friendly. The study indicates that the imaginary Africa is deeply rooted and that it takes much reflection to change or influence these imaginaries.

Syftet med denna uppsats är att belysa hur tre gruppvåldtäkter i Stockholm skildrats i Aftonbladet. Fallen vi valt att studera närmare är Rissnefallet 2000, Stureplansvåldtäkten 2007 samt Tenstafallet 2013. De frågor som ligger till grund för vår undersökning är: Vilka får uttala sig? Hur framställs offer och gärningsmän? Finns det några skillnader och likheter i rapporteringen av fallen? Vi har också valt att undersöka hur journalisterna förhåller sig till de pressetiska reglerna. För att besvara våra frågeställningar har vi valt att använda oss av en textanalys med kvalitativ ansats. Med hjälp av Teun van Dijks kritiska diskursanalys gör vi först en övergripande analys av samtliga 57 artiklar i Aftonbladet. Därefter gör vi en djupgående granskning av fem artiklar från varje fall, som särskilt karaktäriserar rapporteringen. De teoretiska ramarna för uppsatsen är den postkoloniala teorin, den journalistiska etiken och journalistikens roll i samhället. Vi har även använt oss av teorin om våldtäktsmyter samt hur invandrarbegreppet används i medierna. I vår studie har vi sett att rapporteringen om de tre fallen innehåller flera likheter. Rapporteringen följer ett tydligt mönster där rättsprocessen spelar en stor roll. Vi upplever att medierna ibland har tagit ställning för offret, som ges stort utrymme i rapporteringen. Vi har upptäckt skillnader i Aftonbladets förhållningssätt till de pressetiska reglerna. Från att ha beskrivit de två första fallen mycket ingående, har journalisterna i Tenstafallet utelämnat detaljer som kan vara till skada för de inblandade. / <p>En analys av Aftonbladets rapportering om tre gruppvåldtäkter i Stockholm.</p>

This survey is a theoretical analysis concerning didactics of literature, in which I problematize what Martha C. Nussbaum describes as ”narrative imagination”. By using postcolonial theory, more specific: Gayatri Spivaks essay ”Can the Subaltern Speak?” and her theoretical formula ”a leap into the other’s sea”, I try to answer the following question: Can ”narrative imagination” be understood as a manifistation or concretisation of ”a leap into the other’s sea”? The answer that is given concerning my general question is simply: No. Nussbaums’ reader is far to active, whereas Spivak strongly argues that hearing and/or listening to the subaltern requires a state of self-suspendedness. Nussbaum also shows a great belief in literature as a representation of something truly real, but also as a representation of the Other. Drawing on Spivaks critique of Deleuze and Foucault, I have suggested that representation of this kind should, from a poststructuralistic and Marxist point of view, be seen as a theoretical misstake, for: representation postulates objectiveness or/and transparentness. Finally Nussbaums goals, in terms of cultivating the humanity, has been problematized. Her cosmopolitan and democratic approach is based upon – a form of – universalism and an ambition towards consensus, which – again: from a poststructuralistic perspective – is highly debatable. With this background I have concluded two implications concerning didactics of literature: Firstly, there are plenty of voices not represented by literature, a fact that needs to be considered. Thus, to base a world citizenship, a democracy or an understanding of the Other on works of literature is to restrict ”the world” or ”the Other” to the fictional, literary characters that has been written. Secondly Spivak urges us to reflect on the reader as an interpreter. A total suspension of the self is a naive statement – but she is right to point to the occidental subject as a member and reproducer of postcolonial discourse.

In this thesis – concerning didactics of literature – I perform a reading and theoretical analysis of two pivotal works within reader-response theory, more precisely: Literature as Exploration (1938) and The Reader, the Text, the Poem – The Transactional Theory of the Literary Work (1978), both written by Louise M. Rosenblatt. The object of this analysis is to examine whether Rosenblatts’ theory and methodology can be used to accomplish understanding for ”the other”, what Martha C. Nussbaum have called ”narrative imagination”. For a theoretical basis I use postcolonial theory, implicating a poststructuralistic och constructivistic understanding of language and linguistics. The reader-oriented theory and methodology of Rosenblatt – what she calls an aesthetic transaction, or a ”total situation” – has been discussed as problematic in relation to ”narrative imagination” mainly because reader has to be understood as centered, i.e. to be able to understand why a reader performs a specific reading Rosenblatt focus is fixed on the reader her-/himself, ignoring the linguistic, social and discursive context surrounding her/him. I have, with reference to postcolonial theory made the argument that teaching literature must be understood as a discursive practice in which context and discourse limits and influences the readers’ perception and appreciation, and thereby found Rosenblatts method restricted and unsatisfactory. Finally I have, in the light of the results above, proposed a postcolonial version of ”narrative imagination” in which ambitions to understand ”the other” is not formulated in terms of personal, empathic and cosmopolitic cultivation, but rather a reflective practice in which the limitations and principles of discourse is taken into account. A certain attitude or a certain reading must be recognized as a concretion of an institutional (social and linguistic) order of thought. This is a theoretical aspect that needs to be considered in future research, as well as in the classroom.

Uppsatsen är en litteraturstudie som problematiserar begreppet invandrarförfattare/invandrarlitteratur med utgångspunkten att denna typ av kategorisering är diskriminerande. Litteraturstudien är kompletterad med två analyser av romanerna Utlänningar (Kallifatides, 1970) och Kan du säga Schibbolet? (Bakhtiari, 2008). Resultatet av litteraturstudien visar att det finns många problem med denna kategorisering och att den ger en mycket enkel bild av en författares verk. Denna förenkling förstärker bilden av vi och dem. Resultatet av analyserna ger de som har försökt definiera begreppet invandrarförfattare/invandrarlitteratur rätt till viss del men de olika författarnas olika definitioner belyser även hur komplicerat det är, att sätta en stämpel på hur invandrade författare skriver. Det finns inte heller något som säger att dessa teman inte är typiska även för svenskfödda författare inom samma genrer.

Syftet med denna studie var att bidra till ökad kunskap kring applikationen TikTok då det är en plattform som just nu ökar i popularitet, särskilt i åldrarna 16 – 25 (Svenskarna och internet 2020). Samt att få en inblick i hur kvinnor bemöts i applikationen. Vi valde att fokusera på hur unga kvinnor i åldrarna 16 – 25 bemöts och talas om i kommentarsfälten under sina egna videor, och om det fanns något samband mellan vilken typ av video de lade upp och den sortens kommentarer de fick; samt om det fanns tydliga skillnader mellan hur män och kvinnor uttryckte sig mot, och / eller, om de unga kvinnorna. Urvalet för undersökningen var tio kvinnliga TikTok-konton i åldern 16 – 25, den så kallade generation z. Metoden som användes var en kvalitativ innehållsanalys där vi med hjälp av ett analysschema analyserade sammanlagt 2000 kommentarer under de valda TikTok-kontonas videor. Resultatet visade att män och kvinnor uttrycker sig annorlunda, samt fokuserar på olika saker när de kommenterar kvinnornas videor. Kvinnor visade sig vara mer positiva än männen, samtidigt som de även skriv mest negativa kommentarer direkt riktade mot kvinnornas utseende. Männen däremot skrev framför allt negativa kommentarer som då var riktade mot kvinnornas åsikter, typiskt kvinnliga normer, sexistiska kommentarer, samt i princip allt innehåll som kunde beröra männen själva. När det gäller sambandet mellan videornas innehåll och kommentarerna, så fanns det ett visst mönster, men i grunden verkar det handla mer om vem personen bakom videon är och vilket syfte TikTok-kanalen har.

This study examines power structures and oppression in the first two novels of the Lunar Chronicles by Marissa Meyer. Postcolonial theory and concepts as the Other/the other, and mimicry supplemented with an intersectional perspective are applied in the study. The study investigates how the protagonist, Cinder, is treated as a cyborg in a human world, and as a Lunar on Earth. Furthermore, it focuses on what happens when the oppressed becomes the oppressor and gains power. I conclude that the humans in Meyer’s sequel treat cyborgs in a similar way as the colonizer has treated the colonized through history. Cyborgs are suppressed due to fear from humans who neither understand cyborgs, nor have any interest to learn about them. The humans have a preconceived idea about what and who the cyborgs are and in correlation to the colonizer, the humans see no point in changing that view. Therefore, humans take the role as the Other while pushing cyborgs to become the other. In a similar way, Lunars become the Other due to their Lunar gift, which creates a power imbalance that they use to suppress people on Earth. When Cinder accesses her Lunar gift, she transforms from being the oppressed into the oppressor, and she must face the consequences of possessing such power which results in someone’s death. She realizes then that she would rather be the oppressed and be hurt herself than to be the oppressor and hurt others.