This dissertation explores the ways in which Americans constructed a public understanding about gender relations in Muslim countries from the Iranian Revolution through the post-9/11 period that cast Muslims as oppressors of women. It argues that such understandings significantly influenced U.S. foreign policy in recent decades. In the last quarter of the twentieth century, the degree to which women had or lacked rights became one barometer by which Americans judged Muslim societies. Journalists, scholars, women's rights activists, novelists, filmmakers, politicians, and others in the U.S. contributed to public debates since 1979 that cast Muslims as particularly oppressive of women. The pervasiveness of such views and lobbying efforts by women's rights activists pushed policymakers to situate the attainment of rights for women within the constellation of legitimate areas of policy concern regarding the Muslim world. As a consequence, by the 1990s concern for Muslim women's rights sometimes drove U.S. policy, as when President Clinton chose not to recognize the Taliban regime in 1998; at other times, rhetoric about the oppression of Muslim women became a political tool which policymakers could use to provide legitimacy and moral force for their interventions in the Islamic world. This story is both national and transnational and involves both state and non-state actors. / History

In this essay we have used a qualitative interview approach to study the #Metoo movement that took place during 2017. Our aim has been to examine if ordinary Swedish citizens may have changed their views of sexual harassment in the wake of #Metoo, and if #Metoo and gender has contributed to these changes.We have carried out 8 interviews, 4 of them with men and 4 of them with women, all aged 22-25 years old and not in any close relationships or with children. Using several theories on gender roles, power structures and sex-related crimes, we put our empirical material into a theoretical context, seeking to find if our chosen theories could provide deeper explanations to the stories of our respondents and the themes we had ourselves identified.We found that the theories we had picked correlated well with our empirical material, with one important exception. While our respondents described several aspects of gender roles, power structures and sex-related crimes, the men never expressed a desire to maintain and uphold the older relationships of power within society, and instead attributed those reasonings to belong to the older generation. This turned out to partially contradict the prediction we had found in the theories.Our conclusion with this study is that there is a renewed foundation present in the viewpoints of our interviewees towards further development of the Swedish society to provide a just and equal everyday life for both women and men, to continue changing traditional gender roles and distributions of power, and that #Metoo has played a central role in that reinforcement. While these processes have been ongoing for many decades, we feel that our study has shown that #Metoo has provided a renewed boost on the path to an equal Swedish society. / Vi har gjort en kvalitativ intervjustudie om #Metoo-rörelsen som skedde under hösten 2017. Syftet var att undersöka om privatpersoners medvetenhet kring sexuella trakasserier har förändrats efter #Metoo. Vi ville även ta reda på om det är #Metoo som lett till denna eventuella förändring och om kön har haft någon påverkan på informanternas medvetenhet av #Metoo.Vi har genomfört 8 intervjuer med 4 kvinnor och 4 män, i åldrarna 22-25 år, alla våra informanter är ensamstående utan barn. Vi bearbetade det insamlade materialet genom en tematisk analys och identifierade de teman som vi fann i informanternas beskrivningar. Med hjälp av två genusteorier kring könsroller, maktstrukturer och sexualbrott har vi därefter analyserat dessa teman för att sätta våra informanters berättelser i ett teoretiskt perspektiv och för att se om teorierna kan förklara de teman som vi hade hittat i vårt material.Våra informanter beskrev många aspekter av könsroller, maktstrukturer och sexualbrott som överensstämmer med teorierna och vi fann att teorierna stämmer väl in på informanternas beskrivning av sina upplevelser med ett viktigt undantag. Det visade sig att våra manliga informanter aldrig uttryckte någon egen önskan om att behålla rådande maktförhållanden. Istället lade de dessa resonemang hos den äldre generationen män, vilket delvis gick emot vad våra teorier hade förutsett.Vår slutsats i denna studie är att de informanter vi intervjuade uppvisar en förnyad grundval för vidare förändring i det svenska samhället mot en rättvis och jämställd vardag för både kvinnor och män, att fortsätta påverka de traditionella könsrollerna och maktfördelningarna, och att #Metoo har spelat en central roll i denna förstärkning. Medan detta utvecklingsarbete redan har pågått i flera decennier, känner vi med vår undersökning att #Metoo har lett till en ökad kraft på vägen mot ett jämställt Sverige.

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

Post-colonial feminisms have questioned the concept of a universal sisterhood for decades. One of its critics is Chandra Talpade Mohanty (1955–), an Indian-American, post-colonial feminist theorist. In her work, Mohanty suggests that the concept of a universal sisterhood occludes variations in women’s experiences of oppression and ways of life. She criticizes western feminism for casting third world women as objects in their own lives rather than subjects. Instead, Mohanty suggests an international solidarity between groups of women from different circumstances, where women’s various experiences are taken into account. The present study aims to examine the possibility of a trans-contextual feminist ethic based on the questions posed by Mohanty’s work in her book Feminism Without Borders. Since Mohanty is no ethicist, the study will also use resources from the work of Seyla Benhabib (1950–), a Turkish-American philosopher. She places herself in the Kantian tradition and in close relation to Habermas discursive ethics, but she also takes a feminist approach to ethics. This study first evaluates the resources found in Mohanty’s work, which are not enough to construct a basis for a trans-contextual feminist ethics. Thereafter, resources are sought in Benhabib’s works Situating the Self and The Claims of Culture and in her discursive ethics, her views on universalism, her concepts of “the concrete other” and “the generalized other”, and her views on cultures. This examination shows that the resources in the material under scrutiny are not enough to build a basis for a trans-contextual feminist ethic. Questions still remain which might be answered in the wider work of Benhabib or Mohanty, but the material at hand leaves questions about how Mohanty’s vision could be realized in spite of several practical and theoretical problems related to who is associated with which group and the tension between particular experiences and a trans-cultural ethic, none of which are satisfactorily addressed in either Mohanty or Benhabib. In discussing Benhabib, there is also a problem with the two principles of her ethics (i.e. universal respect and egalitarian reciprocity) and their justification. Benhabib herself claims them to be self-explanatory, but this study suggests, with support from other ethicists, that this is not sufficient justification.

The purpose of this Master Thesis is to compare two American novel suites for young women, Louisa May Alcott‟s Little Women and Good Wives to Ann Brashares series of The Sisterhood of the Traveling Pants. The social status of women and children in the US during the 19th century is analyzed and compared historically and literary with the situation 130 years later.The main question is, what differences exist in the books and is there a connection between the changes in society and literature?The method of this Master Thesis is to make a comparative narratological analysis placed in a historical context.The result shows that the multiple character remains and enhances the identification process. Motherhood in the works of Alcott is prominent, whereas in the works of Brashares, sisterhood replaces motherhood.In Alcott‟s US during the 19th century, Christian faith was in the foreground. The goal for girls was the holy matrimony, followed by the sanctuary of heaven. Brashares depicts, in the 21st century, self-fulfilment to be aspired on earth.The strength of Alcott‟s portrayed sisterhood is weakened when marriage is consumed. In Brashares works, the love relationships are no longer the sole purpose of life and consequently not a competitor to the sisterly friendship.

網際網路發展之初，女性主義者批評網路是許於男性的新科技，女性被拒絕在這項新科技外，然而越來越多的女性網站相繼成立，各BBS站台也陸續有女性為主的版面出現，顯示女性逐漸在這項新科技中佔有一席之地。 女性在網路世界裡尋找到獨立的空間，在這個新的溝通空間裡，女性如何看待彼此？如何建立關係？少了男性意見的干擾，女性如何型塑溝通文化？專屬於女性的溝通文化呈現如何的特色？這些都是女性入主網路世界後，值得深入探討的問題。 本研究以台大椰林「站崗的女人」版面為研究場域，版上使用者的互動以及版面特殊文化，是探討網路人際關係以及網路科技現代意義的最佳題材。研究以深度訪談進行，探討版上的女性使用者如何看待「當兵」、如何調適「站崗」心情，同時探討在BBS的虛擬環境中，版上的女性使用者如何建立關係、培養親密情誼。 在文獻部分，首先探討電腦中介傳播中人際互動的可能性，接著整理愛情相關理論，探討在時間與空間的限制下，「站崗的女人」與當兵男友的愛情關係可能會面臨的狀況；最後探討女性與網路的關係，包括女性主義者對科技的批判、以及網路中的女性情誼。 　　研究結果發現，同理心、共同經驗、以及女性特質是「站崗的女人」版上使用者建立關係的重要基礎；而來自於版友的慰問與鼓勵、以及版上正面積極的文章，是站崗的女人最大的支持力量來源；站崗的女人與版友和男友之間的互動關係，也突顯出女性在站崗中的位置以及傳統價值觀下扮演的角色。

Syftet med denna retrospektiva kvalitativa studie är att öka kunskapen om tre systrars upplevelse av sina relationers utveckling före och efter båda föräldrarnas död. Som forskningsdesign valdes en kvalitativ metod. Två syskongrupper om tre systrar i medelåldern 49-62 år intervjuades. Datamaterialet analyserades med empirisk tematisk analys. I resultatet framträdde en struktur med fyra olika tidsintervall med femton teman. Resultaten visar att trots de oerhört starka anknytningarna av dysfunktionell natur i ursprungsfamiljerna får systrarna syn på varandra när föräldrarna dör. Syskonrelationerna har kommit i skymundan av föräldrarnas närvaro och deras problem. Det har påverkat syskonrelationerna. Relationerna mellan systrarna och rollerna förändrades i processen före och efter föräldrarnas död och mognar till något annat. Detta går som en röd tråd genom hela materialet; att existera i tillvaron, syskonrelationer omprövas och detta leder till närhet, autonomi och differentiering, en acceptans att alla är olika i triaden som vägleder dem till att värna om varandra än mer i medelåldern. / The aim of this retrospective qualitative study is to increase knowledge about three sisters' experience of the development of their relationships before and after both parents death. A qualitative research method was chosen. Two sibling groups of three sisters in middle age 49-62 years were interviewed. The data were analyzed with empirical thematic analysis. The result showed a structure with four different time intervals with fifteen themes. Despite the extremely strong dysfunctional nature of the relations in their origin families the sisters caught sight of each other when the parents died. The sibling relationships have been overshadowed by the parents' presence and their problems. Relationships and roles changed in the process before and after parental death between the sisters and matured into something else. This runs as a thread throughout the material; to exist in life, sibling relationships are reviewed, and it leads to intimacy, autonomy and differentiation, an acceptance that everyone is different in the triad that guides them to protect each other even more in middle age.

The aim of this dissertation is to explore the functions of narration in Amy Tan’s novel The Hundred Secret Senses. The dissertation is divided into three parts: 1 ‘Introduction’, 2 ‘Analysis’ and 3 ‘Conclusion’. After presenting the writings of Amy Tan and my chosen primary literature, I give a brief survey of terms, theories and previous research. Part 2 ‘Analysis’ is presented in an order that corresponds approximately to the chronology of the primary literature, and will be divided into three chapters: 2.1 ‘Explain, Build a Relationship and Reflect’, 2.2 ‘Influence Thinking and Behaviour’ and 2.3 ‘Remember, Unify and Transmit’. Chapter 2.1 has the first half of the novel as its main focus. It is organised mainly after the clarity of the narrator’s voice, i.e. if the narrator shows (e.g. ‘indirect explanation’) or tells (e.g. ‘explicit explanation’), and analyses how narration functions in order to ‘explain’, ‘build a relationship’ and ‘reflect’ on events and other things. Chapter 2.2 elaborates on the narration that takes place before and after the trip to China, an event that divides the novel into two halves. This chapter deals with the function of ‘influence’, which can be seen as a result of the narrator’s authority and is summarised in the section called ‘Steps of Influence’. Chapter 2.3 delves into the functions of narration most visible in the novel’s second half, which takes place in China. The functions of ‘remembrance’, ‘unification’ and ‘transmission’ have many sub-functions in common, which could perhaps be seen as a result of the blurred perspectives in the novel’s plot. Part 3 aims to summarise the results of the analysis. A theme that recurs through the analysis of functions is the relationship and balance of authority between the two characters/narrators. Sometimes a narrator’s authority, or a shift in this balance, is a prerequisite of a function of narration.

Lonely Monsters is a full-length feature screenplay that explores the ways in which a classic damsel narrative may be reconsidered. It offers ideas on how death and girlhood may find symmetry. The characters within Lonely Monsters deal with loss, identity of the self versus the world's ideas on self-identity, place, gender, and class. Utilizing the elements of a fairy tale, the narrative seeks to complicate the roles of gender in a cautionary tale. Set in the fictional Florida town of Puerto Palmera, an economic divide between the Estates and the Glades makes for a ripe, troublesome environment for a foul modern-day aristocrat who masquerades as a grandiose and romantic prince. The story's protagonist, Fisher Franklin, loses two key relationships—as well as her sound mind—in the wake of the false prince's folly. Utilizing her experiences as a child within the lavish lives of the Estates—at the desire of a wealthy and secretive benefactor with motives of her own—Fisher creates a persona who becomes entangled in a lustful and dangerous liaison with Wyatt Sharpe, the villainous playboy. By assuming this persona, Fisher recasts herself as the damsel, the monster, and the heroine.

Mexican Goodbye is a collection of poetry that interrogates the dichotomy of a family fractured in conjunction with a speaker's coming of age. The collection reckons with divorce and the subsequent dissolution of the speaker's Mexican American family. Individual poems deal with sisterhood, daughterhood, Chicanismo, grief, the intergenerational impact of the immigrant experience, and inherited trauma. The titular poem illustrates the typical Mexican goodbye, a Latine despedida which can last hours, extended by continued chisme and prolonged conversation. It is this cultural phenomenon that the collection endeavors to encapsulate by lingering in narrative, listing childhood experiences, and allowing the speaker to yearn to return and remain in the past. Ultimately, the speaker desires to linger in the farewell.