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- Björklund, Jenny, 1974-, et al.
(författare)
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Marking the Unmarked : Theorizing Intersectionality and Lived Embodiment through Mammoth and Antichrist
- 2016
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Ingår i: Illdisciplined Gender. - Cham : Springer. - 9783319152714 - 9783319152721 ; , s. 99-113
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Bokkapitel (refereegranskat)abstract
- This article confronts the notion of intersectionality with its conditions of materiality and embodiment. Understanding intersectionality as an overarching framework for analyzing power imbalances, we locate the body at the core of intersectionality as the site or situation where intersectional identities emerge and are made manifest. Our point of departure is that identities are always embodied, socially, culturally, spatially, and historically situated, and in continuous relational becoming. Considering the relevance of the body in intersectional structures of domination, our analysis aims to elaborate on the ways in which categories of identity are inscribed precisely as bodily markers and reinforced through embodiment.We discuss and develop the notion of intersectionality in light of lived embodiment. To facilitate our discussion, we use cultural representations, namely, the two contemporary films Mammoth by Lukas Moodysson (2009) and Antichrist by Lars von Trier (2009). The films serve as a particular lens through which intersections of power and dominance are brought to light as embodied, relational, and dynamic. By analyzing scenes from Mammoth and Antichrist, we highlight how intersectional identities are conditioned by and condition embodiment. Our analysis underlines how identity categorizations are inscribed on and in the body and how lived embodiment constitutes the very site in which seemingly stable identity categories intersect and have the potential of being both reproduced and transformed. This theoretical position not only brings to light bodies already marked by intersecting strands of oppression and marginalization but also makes visible the intersectional embodiment of privileged and seemingly unmarked bodies—it marks the unmarked.
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| 3. |
- Hussénius, Anita, et al.
(författare)
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Interstitial Spaces : A Model for Transgressive Processes
- 2016
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Ingår i: Illdisciplined Gender. - Cham : Springer. - 9783319152721 - 9783319152714 ; , s. 11-30
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Bokkapitel (refereegranskat)abstract
- The chapter introduces the concepts of interstitial spaces and transgressive identities to examine the boundaries of gender and feminist studies, science, and education and discuss our research practices and positions. We use a metalogue as the vehicle for analyzing our autobiographies to provide examples when we have operated in interstitial spaces and engaged transgressive identities. Interstitial spaces exist between and within boundaries. These spaces are possible sites within a defined context (a discipline, a practice, a culture) that may be occupied by an actor/agent working as a “carrier” of different cultural practices, knowledge, and theories. A “carrier” can use the interstitial space to influence and challenge a “new” context and thus loosen up boundaries but can also by experiencing new cultures and developing new knowledge return to the “old” culture to integrate these new practices. Thus, interstitial spaces establish a context for transgressive identities to emerge so one can act in ways to transform and change the cultures of disciplines. We usetransgressive identities as a theoretical description and understanding of our research practices and positions.
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| 5. |
- Öhman, May-Britt, 1966-
(författare)
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TechnoVisions of a Sámi cyborg : Reclaiming Sámi body-, land- and waterscapes after a century of colonial exploitations in Sábme
- 2016
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Ingår i: Illdisciplined Gender. - Cham : Springer. - 9783319152714 - 9783319366722 - 9783319152721 ; , s. 63-98
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Bokkapitel (refereegranskat)abstract
- I had reached the age of 42 when I was told that I am Sámi, of the indigenous people of Fenno-Scandia. This article draws on my personal experiences and insights since the day I learned about my hidden family history and started understanding the silences and shame as part of an aggressive colonization by the Swedish state towards my people, my culture, our lands, waters, memories, and bodies. In the article, I turn to the Sámi tradition of yoiking to narrate, remember, empower, and heal. I set out for a quest for my own voice, as a Sámi woman in academia, struggling in an aggressive natural resource exploiting colonial system which is a constant threat to Sámi culture, tradition, health, well-being, and long-term survival. Through the blending of feminist technoscience, storytelling, ego-histoire, and lived experiences – a corporeality and the Sámi tradition of yoiking – I create a space for my own version of the production of history and decolonization.
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