No description available.

Uppsatsens syfte är att genom kvalitativa semistrukturerade intervjuer undersöka den ökade popularitet som prepping åtnjuter i Sverige. Med prepping avses i denna studie att medvetet förbereda sig för en större eller mindre samhällskris. Det huvudsakliga teoretiska ramverk som används vid analys av empirin är risksamhället som Ulrich Beck och Anthony Giddens beskriver. Resultatet som framträtt visar att orsaken till prepping i viss mån kan ses som en konsekvens av risksamhället, men handlingen baseras även till stor del på personliga erfarenheter, insikter och värderingar. Det innebär att såväl mikroprocesser kopplade till individer som makroprocesser kopplade till samhället behöver tas i beaktning för att förstå fenomenet. I tidigare forskning beskrivs preppers ofta som personer som förbereder sig för att överleva en total samhällskollaps. I vår studie möter vi istället människor som vill skapa sig ett handlingsutrymme vid en samhällskris. Det handlar alltså inte om att överleva en apokalyps utan om att ha en realistisk förväntan på samhällets krisberedskap och att komplettera den med eget ansvar. I likhet med flertalet andra studier indikerar vårt resultat att prepping kan ses som en livsstil drivet av ett kontrollbehov. Dock uppfattar vi en skillnad mellan våra respondenters svar och andras forskares resultat. De vi intervjuat ger uttryck för att prepping stärker samhällets beredskap, i kontrast till flera andra studier där preppers ses som en grupp som bidrar till samhällets instabilitet och polarisering. Strävan, för de som deltagit i vår studie, är således att stärka samhället, inte att försvaga det. Vidare ser vi att prepping till stor del är drivet av ett intresse och en kunskapstörst. Prepping verkar inte i första hand vara ett svar på risksamhället, utan snarare en reaktion på just-in-time-samhället.

This essay serves to investigate how Sweden’s emergency preparedness has moved from primarily being a matter of the state to a matter of the individual. The shift in responsibility has been analysed with the theory of rationalism and the relationship between state and society. The method used was semi-structured interviews done with eight individuals who identify as preppers, to some extent. The emergency preparedness shift to the individual has come with some problematic traits as civilians are used to the state’s authority and care. This has led to majority of people to not be prepared, which became prominent when the Covid-19 pandemic came to Sweden. What is asked from individuals is at least one week of individual preparedness and includes food, water, heat and communication. Information has mainly been distributed by the Authority for Civil Protection and Emergency Preparedness (MSB). Emergency preparedness can therefore be discussed as both reason and emotion.

<p>My dissertation explores the counter-histories of trans-Atlantic modernity that surface in contemporary apocalyptic visuality. Framing twenty-first-century apocalypse films and televisual narratives as “new world” fantasies, I argue that British and American visions of The End re-stage the exploitative “contracts” that underwrite capitalist modernity. While contemporary visions of apocalypse predominantly valorize a survivalist ethos premised on claiming territory, annihilating threatening others, and securing reproductive labour, they can also be read for the ethical, affective, and political alternatives that they inadvertently expose. With this in mind, I bring together the fields of transatlantic studies and biopolitical theory in order to accomplish two complementary objectives. The first aim is to critique the gendered, racial, and generational politics of survivalist fantasies, which I read as conducting a neoliberal pedagogy that reanimates histories of racial terror and sexual exploitation. The second is to develop a biopolitical analysis premised on Hannah Arendt’s principle of natality in order to foreground the reproductive and youthful bodies that have been too long marginalized in theories of biopower. Though they are typically relegated to the background of apocalyptic visual culture, women and children figure the unrealized possibilities that haunt survivalist fantasies—possibilities that, I argue, are embedded in the ruined landscapes that they negotiate. Apocalyptic visions of crumbling metropolises, wasted landscapes, and abandoned border sites invite genealogical excavations of the lingering counter-histories embedded in their ruins. Such critical excavations reveal the “now” as a space-time of contestation in which suppressed pasts open onto a multiplicity of possible futures.</p> / Doctor of Philosophy (PhD)

Hard preppers and soft Values Survival of the fittest. Who is prepared for a crisis, and who will survive? What type of knowledge is needed to survive in todays society? When I received the folder ”If Crisis or War Comes” from MSB (Swedish Civil Contingencies Agency) I felt a shiver of individualistic expectations to provide and protect yourself in a society where you can’t trust the community. This project is an attempt to challenge the camouflage green violent aesthetics disguised in a highly multifunctional pocketknife. An attempt to challenge who will survive. This is a project about discussing survival from a class and norm perspective thought aesthetics. Discussed in parts as prepping in food and water prepping and defense. All of them in a technique and aesthetics that provokes the topic and challenge the individualism of todays prepping system.