This study examines imagined boundaries between Swedes and non-Swedes. Rather than using pre-determined definitions as a starting point, the attempt is to examine the discursive construction of difference. The purpose is not to study the portrayal of immigrants per se but to examine how the “immigrant-ness” is constructed. The result shows the perception of “immigrant-ness” is linked more to a person’s origin than to the act of immigration itself.  The selected newspapers are Dagens Nyheter (DN) and Svenska Dagbladet (SvD) for the period of 15th November – 21st November, 1999. The theoretical frame is based on discourse analysis, myths, representation and construction of whiteness and blackness (e.g. Hall, Foucault, Barthes, Fanon, Dyer, Ristilammi). News coverage of ethnic minorities is also discussed (e.g. Dijk, Campbell).  The methodological approach is based on semiotics and critical linguistics.  The result shows mainly that people of non-Western origin are presented as Others (immigrants). Eastern Europeans fall into a more ambiguous category, being both different and similar. However, both groups are linked to “suburbs”, a racialized sign connoting non-Swedish populations and socio-economic problems, thus closely linking those problems and segregation to “immigrant-ness”. On the other hand, white, well-educated non-Swedes are described as cosmopolitan, i.e. persons whose “non-Swedishness” is a positive feature.

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<p>This essay examines a small selection of Swedish newsreel and documentary short films, primarily travelogues, produced shortly before and after the second world war. The general aim is to expose differences in the representation of “The Other” and the “ethnic Swede” by applying a critical discourse analysis. The purpose is to illuminate how the material positions the latter as the norm and then contextualize this with xenophobic currents that had developed up until the middle of the twentieth century. Theoretical and methodological framework is drawn from the field of cultural studies as well as the nonfiction film. The analysis shows that the Swedish newsreel and travelogue indeed, to a high degree, possessed these currents even though part of them, mainly the anti-Semitic ideas, seems to relapse after the Holocaust.</p>

This essay examines a small selection of Swedish newsreel and documentary short films, primarily travelogues, produced shortly before and after the second world war. The general aim is to expose differences in the representation of “The Other” and the “ethnic Swede” by applying a critical discourse analysis. The purpose is to illuminate how the material positions the latter as the norm and then contextualize this with xenophobic currents that had developed up until the middle of the twentieth century. Theoretical and methodological framework is drawn from the field of cultural studies as well as the nonfiction film. The analysis shows that the Swedish newsreel and travelogue indeed, to a high degree, possessed these currents even though part of them, mainly the anti-Semitic ideas, seems to relapse after the Holocaust.

The aim of this study is to use empirical investigation to collect data and analyze the constructed normative ideas and concepts within the discourse of interculturality. We used the perspective of social constructions as a means of understanding the underlying normative discourses. We used critical white studies to get an alternative understanding on the constructed normative discourses. The investigation was an etnographic study of a preeschool in a multicultural suburb in Stockholm. We used quality methods such as focus groups discussions as the main material for our discourse analysis and did etnographic observations as a complement. The results showed that the preeschool teachers constructed interculturality in the same way as we understand multiculturality and thought the swedish language to be one of the most important elements in their deifinition of interculturality. They constructed the families at the preeschool in a position where they stood in opposition against the families in the inner city of Stockholm, which stands for the normative white majority society

Continuing from Eckert’s line of research, I aim to explore the social meaning of common features loaded with gendered ideology: uptalk, creaky voice, and tag questions to name a few (Eckert 2008). Some indexical properties of these features have been alluded to in a study by Ikuko Patricia Yuasa, who found in a match-guise test that many female users of creaky voice are perceived as “educated, urban-oriented and upwardly mobile” (2010). Yet these findings are divorced from the “interactional and stylistic ends” to which girls used these marked features that Eckert and McLemore identify, when in fact they should be in direct conversation. In the process, I aim to make speech used by mainstream populations a conscious object of study, critically examining whether the features index a specific and exclusive construction of femininity that represents any sort of prestige in the specific setting of a women’s college. This entails studying not only who adopts these features and to what means, but who do not and what alternative patterns of speech they pursue instead. Thus, this project aims to elucidate the complicated choices that young women make in speech and the social meanings they convey in those choices.

It is vital that feminist theory and critical white studies be combined in order to form what I call critical white feminism. Both critical white studies and feminist studies are often limited in their ability to adequately address the complex interconnectivity of racial and gender privilege and oppression. In general, feminist scholarship produced by white feminists excludes and oppresses women of color and is therefore inadequate. I refer to this problem as white feminist racism and argue that white feminists are ignorant of the ways in which whiteness and privilege facilitate problematic theorizing. Unlike white feminist theories, the emerging field of critical white studies provides a foundation for exploring whiteness in a racist society. However, critical white theories often examine racism and whiteness without attention to gender, and are therefore inadequate, as well. Consequently, another approach is necessary for the development of liberatory theories that sufficiently conceptualize social change. As a solution to the limitations of both feminist studies and critical white studies, I propose critical white feminism, which encourages white feminists to interrogate whiteness and privilege. The purpose of critical white feminism is to a) conceptualize an inclusive and transformative antiracist feminist framework and agenda, b) challenge white feminist racism and white feminist hegemony, c) encourage open and honest communication between feminists across differences, and d) facilitate feminist solidarity and mobilization.

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The practice of paying non-household members to do the reproductive labour of looking after children has a long history. The nanny phenomenon is closely allied to colonialism where servants administered ruling class needs. In South Africa, nannies are most often historically disenfranchised, working class, black woman. Beginning with Freud’s self analytic considerations of his kinderfraü, through the post war British object-relations tradition, scholarly reflection and later empirical research, have at best been anecdotal or en passant. The present study specifically concerned white apartheid-era men’s memories and subsequent appropriation of the experiences of being cared for by a nanny. Having a theoretical home between narrative and psychoanalysis, it began with the assumption that as much as there are deeply rooted unconscious motives and conflicts, white apartheid-era men demonstrate identity strategies which are intensely local (situationally realised) and global (dependent on broader conditions of intelligibility). In-depth interviews with nine research participants extended Frosh et als’ (2002), Hollway’s (1989) and Hollway and Jefferson’s (1997; 2000; 2001) “free association narrative technique”. The data was analysed in its thematic and narrative aspects. Results revealed that nanny memories comprise two distinct kinds of stories, dubbed “remembered black hands” and “kaffir se plek” narratives. In “remembered black hands”, recollections were imbued with tenderness, love and care; these were heart-warming stories of what it was to be the object of nanny’s ministrations. In these accounts they affirmed the importance of nanny’s place in the home: be it in daily care, as an ally, a retreat, a player in the family drama, even imbricated in their childhood sexuality. In “kaffir se plek” narratives the protagonists were situated in social space, recognised and granted identity. There were canonical imperatives to accept that nanny’s personhood counted for nothing, that she was dispensable and that she had a distinct, lesser place in the social order. The co-existence of these competing stories signify her position at a rupture in the fabric of apartheid life. Participants’ resolutions to this anomaly entailed compromise formations, the specific forms of which were considered. Kristeva’s reconsideration of the diachronic relation of the Lacanian registers of Imaginary and the Symbolic in the light of abjection provided a developmental framework to understand how the little boy’s early intimacy could be transformed into his later assumption of his master’s mantle. Where the extant literature is willing to concede that nanny exists screened behind parental imagos, the present investigation takes this further suggesting that repression, screen memories and “eclipsing” (Hardin, 1985) are an inevitable means of accession to political subjectivity. Results suggest that for those who would have been cared for by a nanny there are traces of this experience to be found in memory, the unconscious and their very sense of self. Nanny’s continued existence in the minds of her charge takes various forms - as (usually fond) memories, a real relationship or as a symptom. / Thesis (PhD (Psychology))--University of Pretoria, 2005. / Psychology / unrestricted