| 1. |
- Alftberg, Åsa
(författare)
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New objects, old age : the material culture of growing old
- 2017
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Ingår i: Ethnologia Fennica. - : Seurasaarisäätiö. - 0355-1776 .- 2489-4982. ; 44, s. 23-34
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Tidskriftsartikel (refereegranskat)abstract
- Ageing and old age has become a phase of life occupied with new, often medical, devices; for instances blood pressure meters, medication, hearing aids, dentures and walking aids. These material objects are intended for surveillance, as well as to compensate or replace parts of the ageing body and its altered abilities. This article examines the material culture of growing old, using a phenomenological perspective as a point of departure and comprehending materiality as permeated with cultural norms and ideas that affect identity and agency. The article is based on two studies consisting of interviews and participant observation with persons between 66 and 93 years. The analysis focuses on how to understand the process that occurs when older people are faced with new objects associated with a certain age and with certain health conditions, how the medical materiality of old age is accepted, internalized, questioned or resisted, and how these medical objects fit in with everyday life.
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| 4. |
- Gunnemark, Kerstin, 1953
(författare)
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Family Coordinates
- 2007
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Ingår i: Ethnologia Fennica. Finnish Studies in Ethnology. - 0355-1776. ; 34, s. 116-118
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Recension (övrigt vetenskapligt/konstnärligt)
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| 5. |
- Halberg, Simon
(författare)
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Birth of the Sleepless Land : The Arrival of the Sugar Beet and Some Ethnological Observations on the Steam Plough and its Fossil Mode of Operation in Scandinavian Agriculture ca. 1880
- 2023
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Ingår i: Ethnologia Fennica. - 0355-1776. ; 50:1, s. 108-140
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Tidskriftsartikel (refereegranskat)abstract
- In this paper, I track the arrival of the sugar beet in Scandinavia and explore the technical changes, ecological implications and new social arrangements that followed in its wake. Based on ethnographic records and other historical material dealing with agricultural practices, I argue that an ethnological view that takes the agrarian landscape and the organisation of social life together as one analytical totality may be useful for addressing an important question: What are the implications in everyday life of an energy transition into—and out of—fossil-fuelled food production? The analysis demonstrates that the sug-ar beet arrived along with fossil fuels, steam ploughing, commercial fertiliser, migrant labour and agricultural consultants in a large infrastructural complex that significantly impacted the landscape. These material elements mirrored the historical victory of bourgeois industrial logic over peasant forms of life whose ecological cornerstone was the fallow land. Agricultural land became sleepless in the Anthropocene—and rural life became fossilised.
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| 9. |
- Pétursson, Jón Þór, 1979-, et al.
(författare)
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Pantry Memories : Storing Food and Feelings in Swedish Homes
- 2022
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Ingår i: Ethnologia Fennica. - : Association of Finnish ethnologists. - 0355-1776 .- 2489-4982. ; 49:1, s. 26-49
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Tidskriftsartikel (refereegranskat)abstract
- In recent years, references to “old-fashioned pantries” and “classic root cellars” have regularly popped up in real estate ads across Sweden as a potential selling point for people seeking new homes. The use of the words “classic” and “old-fashioned” indicates a shift in the thinking about traditional food storage spaces. In this article, we explore the recontextualisation and emotionalisation of traditional food storage spaces in Swedish society. We base our analysis on an open-ended questionnaire on food storage, preservation, and household preparedness directed to Swedish households. We investigate how our respondents have recounted and shaped embodied memories in the act of writing about past food storage: the different spaces, times, people, practices, emotions, and objects. Viewing these acts of remembering and writing about past food storage as emotional practices has led to an understanding of how emotional experience in the past is reinterpreted in the present. Seeing these acts as emotional practices illustrates the relational nature of emotions, where longing for past food storage spaces is one way to reflexively deal with contemporary issues by managing everyday life. Finally, we argue that reflexive nostalgia helps to create and interpret emotions – making past and present food storage meaningful.
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| 10. |
- Povrzanovic Frykman, Maja
(författare)
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Conceptualising Continuity : A Material Culture Perspective on Transnational Social Fields
- 2016
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Ingår i: Ethnologia Fennica. - : Association of Finnish ethnologists (Ethnos). - 0355-1776. ; 43, s. 43-56
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Tidskriftsartikel (refereegranskat)abstract
- Positioned at the intersection between ethnology, migration research and studies of material culture, the article argues for recognising the importance of the material layers of transnational social fields. Drawing on Levitt and Glick Schiller’s analytical distinction between ways of being and ways of belonging, it exemplifies how a material culture perspective contributes to a balanced understanding of migrants’ lives as positioned in both material and discursive terms and equally importantly formed by practices as by representations. Three theoretical statements, grounded in the analysis of ethnographic material, are elaborated in the article. They refer to the presence of objects in another location, the continuity of practices perceived as normal, and the practice-based feeling of emplacement. Bourdieu’s notion of habitus and Hage’s discussion of hexis are used to explain the interconnectedness of these statements. The article suggests that studying the changes of habitus that occur due to migration is needed for a deeper understanding of the processes of migrant emplacement through practice.
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| 11. |
- Werner, Yvonne Maria
(författare)
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Katolsk politisk doktrin och sociallära : religionsfrihet och mänskliga rättigheter
- 2015
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Ingår i: Ortodoksia. - 0355-5690. ; 54, s. 102-120
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Tidskriftsartikel (refereegranskat)abstract
- The 18th century witnessed profound changes in the political thinking of Western societies regarding the individual, society and the state. The principle of freedom of religion was confirmed in the American Declaration of Independence in 1776 and in the French Declaration of the Rights of Man and of the Citizen in 1789. A guiding principle was that the civic rights of individuals were not to be dependent on religious views or affiliations and that society was to withdraw from its former role of promoting institutional religion for the supposed good of its citizens.These views were opposed by the Catholic Church, which instead held firmly to a pre-modern conception of church and state according to which church and state were equal partners, with their mutual relationship fixed in formal agreements (concordats), and who would co-operate for the benefit, earthly and heavenly, of their common subjects.The Catholic Church condemned the various tenets of modern liberal ideology, and regarded the freedom of religion as amounting to a relativistic concept of truth. Only the Catholic Church had the objective right to exist as church – on the basis of being in possession of eternal truth – whereas other churches should be tolerated at best. The goal was to subordinate the state and society to the spiritual dominion of Christ and his (Catholic) Church.After World War II this traditional approach started to be questioned also by Catholic thinkers. In the United States, Catholics faced a difficult equation when trying to appear as credible citizens in a society expressly denying the concept of a state church. Attempts to adjust the traditional Catholic concept to the liberal doctrine of freedom were, however, condemned by church authorities.As the modernisation of Western societies deepened, the official Catholic approach started to be felt more as a burden hampering the church’s ability to fulfil its mission. Voices were raised against church censorship and the sharp demarcation against the non-Catholic world. In many quarters a growing desire to take part in ecumenical and inter-religious encounters was expressed, as well as a wish to reform liturgical life with the objective of a fuller integration of lay people in church worship.The Second Vatican Council (1962–1965) was convened in order to face this growing discrepancy between modernity and the traditional concept of the Church’s role vis-à-vis the state and society. The council came to signify a turning point in this regard. After lengthy discussions the council approved the declaration Dignitatis humanae, which confirmed the principle of freedom of religion, and the constitution Gaudium et spes, which outlined the Church’s pastoral work.The council’s decisions meant a new approach on the part of the Catholic Church to its role in society and in relation to other Christian churches as well as other religions. The previous essential demarcation against modern society was abandoned in favour of co-operation and dialogue with the various actors in society. The principle of freedom of religion was henceforth considered as a God-given human right fundamental to every society. The concept of the Catholic Church as the only objectively true church was not completely abandoned but now came to be expressed as the Catholic Church being the Church of Christ in its fullest form, while other Christian churches and denominations were so in an incomplete sense. This made participation in ecumenical work possible.
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