| 1. |
- Alm, Erika, 1975, et al.
(författare)
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Introduction (Pluralistic Struggles in Gender, Sexuality and Coloniality)
- 2021
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Ingår i: Pluralistic Struggles in Gender, Sexuality and Coloniality. Challenging Swedish Exceptionalism. - London, New York : Palgrave. - 9783030474317 ; , s. 1-18
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Bokkapitel (refereegranskat)abstract
- The focus of this book is on the many far from predictable transformative political processes on gender, sexuality and coloniality that grow out of the broad range of bodies and actors engaged in politics outside the hegemonic order and in everyday activities. These processes are not conducted by states, governments or transnational nongovernmental organisations; rather, they are examples of politics in-between states, organisations and national imagined communities. In this first chapter we will introduce some of the main themes, regarding these processes we in our joint research programme have worked on over the last couple of years.
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| 2. |
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| 3. |
- Bayati, Zahra, 1958, et al.
(författare)
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Nytt centrum mot rasism får fel vetenskaplig inriktning
- 2015
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Ingår i: Göteborgs Posten. - 1103-9345. ; :2015-06-14
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Tidskriftsartikel (populärvet., debatt m.m.)abstract
- När rasism ska förstås som något som kan lösas genom att lära ut tolerans undergrävs förtroendet för regeringens satsning. Dessutom saknas det etnisk/rasifierad mångfald bland forskargruppen.
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| 4. |
- Berg, Linda, et al.
(författare)
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Sekularitet – förstahet genom religion och kön
- 2016
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Ingår i: Kvinder, Køn og Forskning. - 0907-6182. ; :4, s. 7-19
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Tidskriftsartikel (refereegranskat)abstract
- Secularities – firstness through religion and gender In this article we explore how positing religion as other simultaneously makes secularism a firstness. How is secularism embodied and reproduced as an objective and neutral space – a firstness. The secular subject is often represented as free and rational in contrast to an imagined religious, traditional, and often Muslim other. By studying Swedish contemporary debates about freedom of speech, veils, gender equality, and the in/tolerant society, we aim to unpack how secularism is done in a Swedish neoliberal contemporary context. Inspired by anthropologist of secularism, Talal Asad, we wish to contribute to the undermining of the tightly knit weave of secularism, reason and critique in Western discourse.
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| 5. |
- Berg, Linda, 1974-, et al.
(författare)
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(Un-)veiling the west : Burkini-gate, Princess Hijab and dressing as struggle for postsecular integration
- 2016
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Ingår i: Culture Unbound. - : Linköping University Electronic Press. - 2000-1525. ; 8:3, s. 263-283
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Tidskriftsartikel (refereegranskat)abstract
- The ban of the burkini in the summer of 2016 in France is the latest stage in a long political history, where the French depreciation or fear of the veil, and of Islam, has come to play a more significant role since the end of the cold war. Unveiling female bodies at the beach in Nice expose conditioned values of the French republic. In this context, drawing black veils on public advertisements becomes a performative act commenting on consumerism, religion, secularity, and the imagined Muslim woman. In this article we discuss freedom and integration in "third spaces" via an analysis of "hijabisation" in street art and the official reactions against certain types of beachwear. In line with Talal Asad (2006) we want to raise the issue on how the secular state addresses the pain of people who are obliged to give up part of their religious identity to become acceptable. Race-thinking was once an explicit part of celebrated values like modernity, secularity, democracy and human rights. However, the fact that the idea of races has been erased from articulations of Western nations and international bodies does not mean that traces of race-thinking in the heritage from the enlightenment are gone. By following Princess Hijab and the "Burkini-gate" a nationalist fantasy intertwined with the idea of the secular state reveals itself and acts of un/dressing emerge as signs of integration revealing a challenged imperialist paradigm.
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| 6. |
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| 7. |
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Kanon ifrågasatt : Kanon ifrågasatt. Kanoniseringsprocesser och makten över vetandet
- 2009
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Samlingsverk (redaktörskap) (övrigt vetenskapligt/konstnärligt)abstract
- Kanons vara eller icke vara har debatterats från olika perspektiv under de senaste åren. I boken Kanon ifrågasatt diskuteras kanon som företeelse: Är den alls nödvändig eller gör den trots allt mer nytta än skada? Boken behandlar också tänkare och traditioner som tidigare inte beretts plats i kanon, liksom för oss välkända tänkares väg in i kanon. Förhållandet mellan kanon och universitetsutbildning är både en praktisk och en utbildningspolitisk fråga. Men i grunden är det också fråga om demokrati: Vad är värt att läsa? Vilka texter har egentligen allmänintresse? Och hur bestäms det? Hur dessa frågor besvaras påverkar vad som inte betraktas som varande av allmänt intresse. I boken diskuteras teoretiska perspektiv företrädda av Gayatri Spivak och Allan och Harold Bloom, filosofihistoriska kanoniseringspraktiker kring Descartes, det mödosamma arbetet att skriva in kvinnliga tänkare i den filosofihistoriska kanonen. Dessutom belyses kanoniseringens verktyg för att hålla utomeuropeiska tänkare utanför kanon. Även vita europeiska män utesluts när deras ärenden inte passar kanons hegemoniska intressen. Kanon ifrågasatt innehåller tio essäer skrivna av idéhistoriker och filosofihistoriker, flertalet verksamma vid Göteborgs universitet.
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| 8. |
- Lundahl, Mikela, 1965
(författare)
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Att bli något särskilt och annorlunda
- 2014
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Ingår i: Mellan Verkligheter. Fotografi i Sverige 1970–2000. - Stockholm : Arena. - 9789178434183 ; , s. 70-72
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 9. |
- Lundahl, Mikela, 1965
(författare)
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Borde samtiden av-sekulariseras?
- 2017
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Ingår i: Samtider. - Göteborg : Daidalos. - 9789171735157
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Bokkapitel (refereegranskat)abstract
- Idéhistoria postkoloniala studier genus religion sekularitet civilsamhälle
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| 10. |
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| 11. |
- Lundahl, Mikela, 1965
(författare)
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Both Sides Now
- 2023
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Ingår i: Feminism och konvivialitet. Samexistens, oenighet, hopp / Lena Martinsson & Diana Mulinari (red.). - Lund : Gleerup. - 9789151108735 ; , s. 125-140
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Bokkapitel (refereegranskat)abstract
- Att (lära sig att) leva tillsammans är den mest nödvändiga strategin för människor och för planeten. Det är också den svåraste utmaningen. En rad feministiska forskare/aktivister talar om global omsorg eller ömsesidigt beroende. Vi talar om görande av konvivialitet, för att fånga den vardagspraktik och den utopi som skapar ett vi utifrån vad som är det gemensamma och behöver vårdas: människor och naturen. Ett vi som ifrågasätter gränsdragning mellan människor utifrån föreställda biologiska, etniska, religiösa och nationella skillnader. Vi talar också om hopp, ett hopp som skiljer sig från aningslös optimism och från passiviserande pessimism. Med utgångspunkt i skilda teman som solidaritet, regnbågsflaggan, klimat, jämställdhet och identitetspolitik lyfter vi i boken fram perspektiv, begrepp och metoder för att kunna utforska och reflektera över görandet av konvivialitet och det som hindrar eller hotar dess tillkomst
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| 14. |
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| 15. |
- Lundahl, Mikela, 1965
(författare)
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Den enfaldiga Götheborgaren
- 2010
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Ingår i: Göteborg utforskat: Studier av en stad i förändring (Helena Holgersson, Catharina Thörn, Håkan Thörn & Mattias Wahlström, red.). - Göteborg : Glänta Produktion. - 9789186133153 ; , s. 91-97
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 16. |
- Lundahl, Mikela, 1965, et al.
(författare)
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Den mörke brodern. Svensk negrifiering av svart poesi 1957
- 2010
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Ingår i: Tidskrift för litteraturvetenskap. - 1104-0556. ; :02, s. 39-53
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Tidskriftsartikel (refereegranskat)abstract
- This article sheds new light on the Swedish introduction of poetry written in French, Spanish and Portuguese by black authors and/or on ”black” topics. More specifically, the article discusses Artur Lundkvist’s anthology Den mörke brodern (‘The darker brother’), published in 1957. It analyzes the title, foreword, selection and translations included in the anthology and relates these to international models of the time and to a Swedish essay on poetry written by black authors published in 1960. Lundkvist’s approach is found to be more negrophile and exotizising than the international models and the Swedish essay.
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| 19. |
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| 20. |
- Lundahl, Mikela, 1965-
(författare)
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Från genus till sexuell mångfald.
- 2006
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Ingår i: Från Sapfo till Cyborg. - Hedemora : Gidlunds förlag. - 9178447070 ; , s. 201-229
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 21. |
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| 22. |
- Lundahl, Mikela, 1965
(författare)
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Förord
- 2014
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Ingår i: Floden mellan bergen [roman]. - Stockholm : Modernista. - 9789174993905
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 23. |
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| 25. |
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| 26. |
- Lundahl, Mikela, 1965, et al.
(författare)
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Haunted museums. Ethnography, coloniality and sore points
- 2012
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Ingår i: Eurozine.
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)abstract
- The troubled relationship between modernity and its colonial past haunts the ethnographic museum. But do new museums of world culture provide a plausible alternative?
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| 27. |
- Lundahl, Mikela, 1965
(författare)
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Inledning: Att lära av och med Spivak
- 2014
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Ingår i: Subalternisering och den globala utopin. - Hägersten : Tankekraft Förlag. - 9789186273248 ; , s. 11-25
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 28. |
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| 29. |
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| 30. |
- Lundahl, Mikela, 1965
(författare)
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Jean-Loup Amselle. Mestizo logics: anthropology of identity in Africa and elsewhere
- 1998
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Ingår i: Canadian Journal of African Studies. ; 32:3, s. 623-625
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Recension (övrigt vetenskapligt/konstnärligt)abstract
- Jean-Loup Amselles moves in the tension area between avoiding creating essences?which could be seen as a strategy of cultural relativism?and continuing to trust the idea of universal values. He tries to create means to write about Africa, African identity and African history, without reducing African cultures to immobile essences. He is trying not to invent an ?Africa? for the museum but rather to show?and not merely say?that Africa as the rest of the world, especially the west, has a history. He wants to explore new ways of writing and thinking about Africa and other unprivileged parts of the world without reproducing the Western world?s traditional sovereignty. The book begins with two quite theoretical chapters, which positions Amselle in a kind of postcolonial discourse (even though I haven?t seen him use the term ?postcolonial?). These pieces ought to be of great interest to everyone in the field of culture and identity studies. Here he introduces his analytical tools ?ethnological reason? and ?mestizo logics.? To some extent these notions are self evident, but I would like to take a closer look at them. There is a permanent tension between the ethnological reason and the mestizo logics. They are partly each others opposites and in that sense mirror each other and therefore depend on each other to really make sense. With the concept ethnological reason Amselle tries to describe the inner logics of anthropology both as a discipline and as a practice. He shows how ethnological reason selects factors from the fields of investigation, cultivates them, and constructs differences which are used to categorize societies or groups when it comes to cultural, political, economical, or religious composites. This reason is very productive and generates classical oppositions such as the State versus the segmentary society, productive societies and improductive ones, literal and oral groups, and Islam or Christianity versus paganism. The concept of mestizo logics, on the other hand, deconstructs many of our assumptions about the peripheral places. In rethinking this concept, the mestizo becomes perhaps not as we are used to imagine him/her as an alienated figure without a stable identity, but as a powerful metaphor for a relation. It shows us that different cultures, different languages and religions are not necessarily as different as we may believe and definitely not as fixed and pure as we usually consider them to be. In Amselles words: ??the analysis in terms of ?mestizo logics? allows one to escape the question of origin??simply because there is no origin. He argues that the only original thing we can assume in a society is syncretism. Even before colonialism interrelation of cultures was the norm. Amselle tries to go beyond the simplifying dichotomy between cultural relativism and the belief that we can achieve real knowledge of other cultures, and he warns us of the trap of cultural relativism and the risk of constructing the other as a stable but different category. ?We must /?/ cease thinking of other societies as the inverse of our own. If anthropology wants to get out of a vicious circle, it must renounce cultural relativism, which could very likely be just another facet of ethnocentrism.? Cultural relativism is not able to realize that it is Western anthropology that invents separate ethnic groups as its objects of study. They do not exist out there. From there the ethnographic part of the book begins, which is centered on ethnicity and identity in West Africa, especially in Mali, The Ivory Coast and Guinea among the Bambara, Malinke and Fulani ethnic groups. He draws both on his own fieldwork from West Africa, but his main achievement seems to be to rewrite history and reread anthropological and historical notions, aided by the framework and analytical tools he earlier introduced. He quite convincingly shows that ethnic labels are not eternal. People can and do change their own labels when necessary. In the following chapters he shows that many important categories we usually attribute to the so-called tribal peoples in Africa (segmentary societies, paganism, illiteracy etc.) are neither as stable as we assume them to be. It is not as easy to draw that line neither between paganism and Christianity nor between paganism and Islam, nor between the state and the segmentary stateless society, between the literate and the illiterate community, as both anthropologists and historians usually have made us believe. It is more of a continuum and a mixture, where different groups tend to exaggerate certain parts of their identity and internal possibilities at special times, when these are needed or preferred. Amselle shows how ethnologists take ?mystical charters? as evidential historical documents and from there write history, and neglect to see them in their historical context and how and for what reason they were produced. That is, according to Amselle, writing true colonial ethnology. To misinterpret these as real historical facts is to be engaged in colonial politics. A question that remains unanswered after reading Amselles book and his convincing arguments against various essences is: In what are these structures or needs within people in West Africa (and elsewhere as Amselles subtitle oblige us to consider) founded? Those that make them/us use and adopt these constructed identities? How come that we are so ready to create these essences or adopt them whenever they are served to us? What do we need them for? The practice of naming things and people, tend to be more due to chance in connection with circumstances of the moment than to a stable reality. The world is already and always mixed. That is invented neither by western anthropology nor by colonial discourse. The fact that groups today tend to search ?back? to an invented origin, to old conflicts and essences to legitimize what they do today is not telling us anything about ?then? but about how these groups define themselves today. Fundamentalists tend to project present prevalent ideological pattern to history. Colonial activity produces differences: between the Stste and the segmentary society, between the Christian and Islamic society, between the pagan and the religious. Jean-Loup Amselle argues elsewhere that cultural transfer would be impossible were it not for the fissures internal to each culture, and suggests that the whole question of identity and alterity needs to be rethought from a double angle: that of the internal Other and the external Self-same. Mestizo Logics is definitely interesting reading, both for historians as myself and for anthropologists, whether in the field of West Africa or not, both because of its ethnographical evidence and its theoretical contributions?even if some parts are perhaps somewhat dated, not wrong but hopefully overcome. His warnings about cultural relativism for example seemed perhaps more urgent in 1990 than in 1998.
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| 31. |
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| 32. |
- Lundahl, Mikela, 1965
(författare)
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Kanon och demokrati
- 2009
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Ingår i: Kanon ifrågasatt. Kanoniseringsprocesser och makten över vetandet. - Hedemora : Gidlunds Förlag. - 9789178447619 ; , s. 13-50
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 33. |
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| 34. |
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| 35. |
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| 37. |
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| 38. |
- Lundahl, Mikela, 1965
(författare)
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Mellan rum och andra rum
- 2002
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Ingår i: Paletten. ; :249-250, s. 30-35
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)
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| 39. |
- Lundahl, Mikela, 1965
(författare)
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Memorable mobility? : Mobilité mémorable?
- 2018
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Ingår i: Lumières Nordiqes. - Rouen, Normandie : Èditions Octopus. - 9782900314074 ; 4
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Annan publikation (övrigt vetenskapligt/konstnärligt)
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| 40. |
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| 46. |
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| 47. |
- Lundahl, Mikela, 1965
(författare)
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Postkolonial kritik
- 2008
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Ingår i: Den svårfångade relativismen. En uppslagsbok, red Sven-Eric Liedman, Torbjörn Tännsjö, Dag Westerståhl. - Stockholm : Bokförlaget Thales.
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 48. |
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| 49. |
- Lundahl, Mikela, 1965
(författare)
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Postkoloniala perspektiv på idéhistoria
- 2008
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Ingår i: Idéhistoria i tiden: perspektiv på ämnets identitet under sjuttiofem år, red Henrik Björck och Nils Andersson. - Stockholm : Brutus Östlings bokförlag Symposion.
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 50. |
- Lundahl, Mikela, 1965
(författare)
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Postkoloniala studier
- 2006
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Ingår i: Bornold Hallström, Salka (red). U-Design. - Stockholm : Svenska Institutet. - 9152009041
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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