| 131. |
- Gardell, Mattias
(författare)
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Wolf Age Pagans
- 2008
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Ingår i: Contemporary Paganism. - Leiden & Boston : Brill. - 978 90 04 16373 7
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 132. |
- Gardell, Mattias
(författare)
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Wotansvolk
- 2000
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Ingår i: Encyclopedia of White Power.
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Bokkapitel (refereegranskat)
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| 133. |
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| 134. |
- Gardell, Mattias, 1959-
(författare)
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Tortyrens återkomst
- 2010. - 2
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Bok (övrigt vetenskapligt/konstnärligt)
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| 135. |
- Haga, Rannveig Jetne, 1978-
(författare)
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Tradition as Resource : Transnational Somali Women Traders Facing the Realities of Civil War
- 2009
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This dissertation is an analysis of interviews with and observations among transnational Somali women traders, located in Somaliland (northwest Somalia) and Dubai. Since the outbreak of the Somali civil war an increasing number of women have become the sole providers of their families. Female agency is explored by discussing the constraints imposed upon these women’s activities, as well as the strategies they employ to overcome such constraints and establish themselves as successful entrepreneurs and respectable women of piety and honor. My hypothesis is that inadequate access to resources compels women to seek for the enhancement of safety (as opposed to autonomy), whereas sufficient access enables them to seek for the enhancement of independence and self-reliance. To more closely explore the influence of capital (power/security) on choice, I have selected informants from three categories of female traders, each of which represents a different degree of access to material and social resources. The division is as follows: 1) four retail traders located in Hargeisa; 2) four retail traders located in Dubai; and, 3) six large-scale wholesale traders that largely travel between these two locations. By selecting informants from these three categories, I hope to make visible the complex, often contradictory, contexts in which the signs and symbols of a culture develop their meanings as part of an ongoing transformative process. My aim is to examine how these women use tradition – the content of Somali culture and Islam that “exists” within discourse (as articulations and rearticulations) – as a resource to improve their lives. My discussion of this material occurs in the context of contemporary debates on agency, gender and Islamization; my hope is to question a far too common stigmatization and victimization of Muslim women in general, and of Somali women in particular.
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| 136. |
- Hedenborg White, Manon
(författare)
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The Eloquent Blood : The Goddess Babalon and the Construction of Femininities in Western Esotericism
- 2017
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The study analyses the changing construction of femininities and feminine sexuality in interpretations of the goddess Babalon, a central deity in Aleister Crowley’s (1875–1947) esoteric religion Thelema. Femininity has occupied a problematic position in feminist theory, frequently associated with lack, artifice, and restriction. However, this study assumes that femininities are multiple, neither exclusively heterosexual nor limited to women, and can be constructed in ways that challenge the existing gender system. Based on historical and contemporary written sources, qualitative interviews, and ethnographic fieldwork in the Anglo-American esoteric milieu, the study utilises Mimi Schippers’ model of multiple femininities to analyse the Babalon discourse from the fin-de-siècle until today, against the background of shifting perceptions of femininity and feminine sexuality. Inspired by Luce Irigaray’s theorisation of sexual difference, Rosi Braidotti’s concept of feminist figurations, and Catherine Waldby’s notion of erotic destruction, a central question is whether Babalon can function as a figuration enabling new ways of articulating and inhabiting femininities. Reworking the negative feminine stereotype of the femme fatale, Crowley connected Babalon to an initiatory imperative of ego-annihilation, epitomising both feminine, erotic otherness and a feminised receptive modality required of all seekers. Crowley also linked Babalon with liberated female sexuality. Babalon has subsequently been interpreted by other esotericists, including John W. Parsons (1914–1952), who constructed the goddess as a feminist revolutionary; and Kenneth Grant (1924–2011), who equated Babalon with the sex magical priestess and notions of non-dual void preceding manifest creation, linking femininity to the dissolution of stable meaning. Growing awareness of feminism and LGBTQ issues in Anglo-American esotericism from the 1990s on has coincided with the increased visibility of female esotericists as ideology producers within the Babalon discourse. The contemporary Babalon discourse emphasises the feminine, desiring subject as sacred, and connected to the simultaneous threat and promise of the undoing of bounded subjectivity. The study shows how a previously derogatory feminine stereotype is reworked over time in ways that both reproduce and challenge hegemonic notions of femininity, arguing that Babalon functions as a situated and contingent figuration supporting the articulation of alternative ways of doing femininity and feminine sexuality.
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| 137. |
- Hjarnø Rasmussen, Rune, 1975-
(författare)
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The Stick and the Calabash : Building gods in Bahian Candomblé
- 2019
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- Practitioners of the Brazilian religion Candomblé frequently explain syncretism with a myth about how slaves camouflaged the cult of their embodied African gods behind the worship of icons of Catholic saints. The myth is multivalent and here I try to see it as a mapping of how Candomblistas operate hybridity in their construction of deities. Two cult houses have been investigated, houses that lean away from the common ideal of African purity and instead operate with a high degree of mixing between different modalities of Afro-Brazilian religion (Capone, 2010; Dantas, 2009). I investigate the role of this cultural hybridity in the intersection between immanent elements of the religion and cultural contexts where this immanence has been stigmatised as “fetishism.” I analyse this intersection through the lens of two analytical concepts, dividuation (Bird-David, 1999) and safeguarding (Apter, 1992). Dividuation is the way in which humans realize deities as consciousness of relatedness through engagement, metaphors, hierarchies and performances that “educate attention.” Safeguarding is signifying that relates Candomblé to the surrounding context and through a “hermeneutics of power” creates ritually protected spaces where immanent technology of dividuation can remain uncompromised. Safeguarding operates through a specific “language of trickery”(Gates Jr, 1988), which contradicts the steep othering that has cast African immanent motifs as markers of the defining primitive Otherness to modern Euro-descendant constructions of self as rationalist and civilized. In safeguarded space deities are dividuated through an array of technologies that produce them as immanent in objects (the assentamento) and in humans (in possession).
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| 138. |
- Hylén, Torsten, 1956-
(författare)
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Ḥusayn, the Mediator : A structural Analysis of the Karbalā´ Drama according to Abū Ja`far Muḥammad b. Jarīr al-Ṭabarī (d. 310/923)
- 2007
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The present study has a twofold purpose: Firstly, it is an analysis of the Karbalā´ Drama—i.e. the death of Ḥusayn b. `Alī in the hands of an army which had been sent out by the Umayyad authorities, at Karbalā´ in 60/680—as it is retold by the Muslim jurist and historiographer Abū Ja`far Muḥammad b. Jarīr al-Ṭabarī (d. 310/923). Despite its importance, especially to Shī`ite Islam, this text as such has received relatively little attention among scholars of Islam. In this study, the Karbalā´ Drama is regarded as a myth and the method used to analyze it is inspired by the structuralism of Claude Lévi-Strauss. Lévi-Straussian structuralism has probably never before been applied to early Arabic material to the extent that it is used here. The second purpose of the study, then, is to investigate to what extent and in what mode such a method is applicable to this material.A portion of the text, called the “Text of Reference,” has been selected and thoroughly analyzed. In that analysis, a number of structural features such as codes, oppositions, mediations, and transformations have been identified and made the basis for a more cursory study of the rest of the story. An important structural feature that is detected in this way is the way the argument of the story is forwarded. By the transformation of metaphors into metonyms, the story attempts to make arbitrary relationships look natural and intrinsic. Such a relationship is that between water and blood—two liquids which are at times shed, at times withheld in the story. Husayn takes a mediating position in that he gives his water and his blood. He acts as mediator both in a negative sense (he establishes the basic Islamic opposition of good and evil), and in a positive sense (as religious guide he acts as a bridge between them).
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| 139. |
- Krzyzanowski, Michal, 1977-, et al.
(författare)
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Discourses and practices of the ‘New Normal’ Towards an interdisciplinary research agenda on crisis and the normalization of anti- and post‑democratic action
- 2023
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Ingår i: Journal of Language and Politics. - Amsterdam : John Benjamins Publishing Company. - 1569-2159 .- 1569-9862. ; 22:4, s. 415-437
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Tidskriftsartikel (refereegranskat)abstract
- This position paper argues for an interdisciplinary agenda relating crises to on-going processes of normalization of anti- and post-democratic action. We call for exploring theoretically and empirically the ‘new normal’ logic introduced into public imagination on the back of various crises, including the recent ‘Refugee Crisis’ in Europe, COVID-19 pandemic, or the still ongoing Russian invasion of Ukraine. Gathering researchers of populism, extremism, discrimination, and other formats of anti- and post-democratic action, we propose investigating how, why, and under which conditions, discourses and practices underlying normalization processes re-emerge to challenge the liberal democratic order. We argue exploring the multiple variants of ‘the new normal’ related to crises, historically and more recently. We are interested in how and why these open pathways for politics of exclusion, inequality, xenophobia and other patterns of anti- and post-democratic action while deepening polarization and radicalization of society as well as propelling far-right politics and ideologies.
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| 140. |
- Larsson, Ernils, 1986-
(författare)
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Rituals of a Secular Nation : Shinto Normativity and the Separation of Religion and State in Postwar Japan
- 2020
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This thesis explores how the concept of “religion” has been interpreted and negotiated in postwar Japanese courts of law, with a particular focus on its relationship to the adjacent concept “Shinto.” Particular attention is given to the landmark rulings by the Supreme Court on the Tsu Groundbreaking Ceremony case in 1977 and the Ehime Tamagushiryō case in 1997. The central questions discussed in this work relate to how postwar courts have handled the strict separation of religion from the state as established in the 1947 constitution, originally drafted by American servicemen during the occupation of Japan with the aim of preventing a return of “State Shinto.” The study emphasizes the political and ideological questions at the center of lawsuits on state-religion relations in Japan, arguing that these lawsuits must be understood within the greater framework of a hegemonic struggle over postwar national identity. Often filed by plaintiffs representing various “minority” positions, the lawsuits are read as a challenge against what I refer to as a Shinto normative order of discourse, according to which many aspects of Shrine Shinto are considered to be in accordance with common sense and integral to Japanese ethnic and national identity; what it means to be Japanese. Whereas this Shinto normative order of discourse in many ways mirrors prewar ideas about the Japanese national character, it is challenged in courts by liberals, socialists, and religious minorities. Central to this struggle is the question of how religion is to be understood in court. To the opponents of Shinto normativity, religion is understood as a concept which includes Shinto in all its forms, putting Shinto on equal footing with other religions. Proponents of Shinto normativity, on the other hand, argue that while in some ways similar to religion, Shinto is still essentially different from other religions, in particular as it focuses on the public rather than the private. This thesis critically examines both of these positions and how they have been evaluated by postwar courts of law, while also emphasizing the problems in legislating religion caused by the inherent ambiguity of the concept itself.
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