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Sökning: FÖRF:(Fataneh Farahani)

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1.
  • Farahani, Fataneh, et al. (författare)
  • Postcolonial Masculinities : Diverse, Shifting and in Flux
  • 2019
  • Ingår i: Routledge International Handbook of Masculinity Studies. - London : Routledge. - 9781138056695 - 9781315165165 ; , s. 92-102
  • Bokkapitel (refereegranskat)abstract
    • Moving beyond the seminal contributions of Beauvoir and Fanon on the discursive construction of Otherness, our chapter critically engages with the race-blindness of (western) feminist theories, the gender blindness and heteronormativity of (male) postcolonial theory and the ethnocentrism, race blindness and lack of historical specificity of Western (and white) masculinity studies. We draw on a postcolonial critical masculinities framework to examine the migratory and diasporic experiences of racialised men as gendered subjects in diverse contexts. We highlight how these masculinities are (re)articulated, contested and negotiated in and through specific historical moments, spatial and socio-political contexts, local/transnational discourses and in relation to other dominant/hegemonic (White) masculinities.
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2.
  • Farahani, Fataneh, et al. (författare)
  • The Racialised Knowledge Economy
  • 2019
  • Ingår i: Narratives of Marginalized Identities in Higher Education. - New York : Routledge. - 9781138478787 - 9781351067669 ; , s. 86-99
  • Bokkapitel (refereegranskat)abstract
    • The focus of this article is to challenge and problematise how racialising and othering processes construct knowledge production and knowing subjects in the academic institutions. We draw on our conversations, writings, and experiences within the Swedish academy as “non-Swedes” (for discussion on construction of Swedishness, see Mattsson, 2005) and through our specific geo-political positionalities (Farahani, 2010, 2015; Koobak & Thapar-Björkert, 2012). Thapar-Björkert’s post-colonial positionality was shaped through the legacy of her parents’ anti-colonial activism. The spatial-colonial contexts of academic institutions in the United Kingdom, together with the nationalist biographical trajectories that she shared with her parents in India, gave postcoloniality an emotional and political salience. She developed strong perceptions of “white privilege” encompassed within what Chicano scholars refer to as “academic colonialism” (see Reyes & Halcon, 1988). Farahani was raised in a traditional working-class family in a specific political-historical Iranian setting and carried a suitcase filled with failed dreams of a miscarried revolution (1979 Iranian revolution), a pointless, long war between Iran and Iraq (1980–1988), and several experiences of exile. Her entrance to Western academia as a “mature” and “different” student is characterised by firsthand experience of the variety of (post) colonial challenges of “adjustment” to different societies and academic milieus. We consider our positions and positionings as a ‘space for theorising” (hooks, 1989) and our theorising as a “location of healing” (hooks, 2005: 36. hooks, 1994) to articulate multilayered subject positions which locate us differently in different contexts. Emphasising the empirical significance of intersectionality for transformative knowledge production, we aim to distance ourselves from a deployment of “ornamental intersectionality” which as Bilge (2013) argues is an active disarticulation of radical politics of social justice and undermines intersectionality’s credibility as “an analytical and political tool elaborated by less powerful social actors facing multiple minoritizations” (see Bilge, 2013, p. 410). By employing our personal—yet subjective and mediated—experiences, we pay particular attention to how we can use (our) 87experience as an analytical source. However, we want to avoid offering our experiences an exclusive privilege of definition since it might strengthen an epistemological standpoint that those who have “experience” know better and have somehow access to genuine knowledge, regardless of their intersecting subject positions, political ideologies and positionalities in relation to power and powerlessness. On the other hand, disregarding and disbelieving people’s lived experiences has always been a powerful approach to discredit the political views, writings, or artistic expressions of women and racialised and sexualised minorities. In doing so, the experience of unmarked privilege (white—male middleclass—privilege) becomes the only dominant singular story. In addition, by merely placing accounts of people of colour and women in the category of “experiential,” we neglect their theoretical contributions. As a result, white scholars are often seen as the only ones most equipped for theorising and producing knowledge and in a schema which constructs a disembodied theorist as the legitimate academic subject, drawing on one’s own experiences of racialisation can be “dismissed as subjective and ‘confessional’” (Simmonds, 1997, p. 52).
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3.
  • Thapar-Björkert, Suruchi, et al. (författare)
  • Epistemic modalities of racialised knowledge production in the Swedish academy
  • 2019
  • Ingår i: Ethnic and Racial Studies. - : Informa UK Limited. - 0141-9870 .- 1466-4356. ; 42:16, s. 214-232
  • Tidskriftsartikel (refereegranskat)abstract
    • The central aim of this article is to examine the impact of racialization processes within the Swedish academic community in order to understand what kinds of knowledge productions and knowing subject positions are rendered (im)possible in everyday academic interactions. Through autoethnography as an alternative methodological entry point, we analyse our embodied racialised experiences of navigating through historically white universities within a geo-political context framed through a supposedly “colour blind” and “post-racial society”. Our analytical reasoning is presented through several steps. First, we discuss how academic habitus and affiliations maintained in various scientific forums is informed through established, racialised norms and if/whose knowledge is marginalized, devalued, or/and is included due to the reductive representation. Second, we discuss how an uncultivated sense of epistemic entitlement, within different academic settings and communities, constructs indisputable knowing subjects and generates (un)earned (un)comfortable zones. Third, we argue how managing the existing accent ceiling becomes a mode for navigating the norms of whiteness.
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4.
  • Farahani, Fataneh (författare)
  • Gender, Sexuality and Diaspora
  • 2018
  • Bok (refereegranskat)abstract
    • Seeking to expand the focus on changing gender roles and construction of diasporic femininities and sexualities in migration studies, Farahani presents an original analysis of first generation Iranian immigrant women in Sweden. Certainly, highlighting the hybrid experiences of Swedish Iranians, Farahani explores the tensions that develop between the process of (self)disciplining women’s bodies and the coping tactics that women employ. Subsequently, Gender, Sexuality, and Diaspora demonstrates how migratory experiences impact sexuality and, conversely, how sexuality is constitutive of migratory processes.A timely book rich with empirical and theoretical insights on the subject of gender, diaspora and sexuality, it will appeal to scholars and undergraduate and postgraduate students of gender studies, anthropology, sociology, sexuality studies, diaspora, postcolonial and Middle Eastern studies.
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6.
  • Farahani, Fataneh, et al. (författare)
  • I dialog : Intersektionella läsningar av hemhörighet, migration och kunskapsproduktion
  • 2017
  • Ingår i: Tidskrift för Genusvetenskap. - 1654-5443 .- 2001-1377. ; 38:3, s. 77-101
  • Tidskriftsartikel (refereegranskat)abstract
    • The dialogue-based article departs from our persistent research engagement with intersectional feminist approaches and questions related to racialization, representation, locationality and positionality. We focus on the notion of home and homelessness, longing and belonging, migration and knowledge production.Some of the troubling questions we engage with are: How are the (im)possibility of feeling at home, migratory subject positions, and knowledge production conditioned by shifting socio-political contexts, culturally coded circumstances and the conceptualisation of difference? How do constantly shifting and intersected power hierarchies (re)shape the conceptualisation and (re)presentation of the certain types of knowledge and knowledge-makers through academic production, and through literary and visual means?These questions are discussed in dialogue between us, two Swedish gender researchers interested in cultural practices and cultural representations. The article unfolds through a dialogical method where, initially, our respective positions and research inputs, in relation to the article’s questions, are presented. The article continues to discuss the very same questions predominantly through different literary and visual examples. Chimamanda Ngozi Adichies’ TED talk, The danger of single story, has an evolving and central role in our dialogue. By linking different examples to the existing intersecting institutionalized power relations, we show that the personal is institutional.
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7.
  • Farahani, Fataneh, et al. (författare)
  • Rasifiering av kunskapsproduktion : En epistemologisk resa genom processer av inkludering och exkludering i olika akademiska forum
  • 2017
  • Ingår i: Tidskrift för Genusvetenskap. - 1654-5443 .- 2001-1377. ; 38:4, s. 31-53
  • Tidskriftsartikel (refereegranskat)abstract
    • The central aim of this article is to examine intersectional processes of racialisation within the academic communities: racialisation of knowledge producers and their produced knowledge. We explore what kinds of knowledge productions and knowing subject positions are rendered (im)possible in everyday academic interactions. We use our racialised scholarly experiences as a methodological entry point to contextualise the navigations and negotiations of shifting and intersecting power relations. Our analytical reasoning is presented through several steps. First, we discuss how academic habitus and affiliations maintained in various formal and informal forums are based on established, racialised norms. Second, we discuss how the presence or absence of epistemic entitlement within different academic settings and communities is established through racialised hierarchies. Thus the physical, social, intellectual and emotional spaces that we inhabit create comfort zones for some and discomfort zones for others. Third, we argue how managing the existing accent ceiling becomes a mode for navigating the conditioning norms of whiteness. In our conclusions, we reflect on the passivity, silences as well as (mis)use of the vocabulary of anti-racism and intersectionality as a form of 'white' capital for shoring their privileges further rather than undoing it.
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8.
  • Lind, Jacob, et al. (författare)
  • Jakt på papperslösa gör oss till en polisstat
  • 2016
  • Ingår i: Svenska Dagbladet. - : Svenska Dagbladet. - 1101-2412. ; :2016-10-04
  • Tidskriftsartikel (populärvet., debatt m.m.)abstract
    • Regeringen föreslår nio åtgärder för att hitta och utvisa papperslösa. Det kommer att slå hårt och främst gå ut över redan svaga och jagade människor. Vi uppmanar därför regeringen att ta tillbaka åtgärderna, skriver 43 forskare.
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10.
  • Farahani, Fataneh (författare)
  • Hem, hemlöshet och allt däremellan : Rutten från en obekvämhet till en annan
  • 2014
  • Ingår i: Kreativt skrivande och kritiskttänkande i genusvetenskap. - Göteborg : Nationella sekretariatet för genusforskning. - 9789198080230 ; , s. 25-33
  • Bokkapitel (övrigt vetenskapligt)abstract
    • I det här kapitlet kommer jag att diskutera vem som känner sig hemma på universitetet i allmänhet och i genusvetenskapliga sammanhang i synnerhet. Vilka kroppar känner sig hemma? Vilka omständigheter gör att vi (inte) känner oss hemma? Jag kommer att reflektera utifrån postkoloniala tanketraditioner och mina egna erfarenheter av erkännanden och misskännan-den inom universitetsvärlden. Mina reflektioner är ett exempel på postkolonial feministisk kritik, en kritisk tradition som vitaliserar genusvetenskapen idag.
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