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Björklunds utspel: "Jag har slutat ta seden
dit jag kommer"
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Björklunds utspel: "Jag har slutat ta seden
dit jag kommer"
Gender Nationalism
Gender equality back home is marginalised
or presented as perfect. Gender discrimination and inequality is effectively being displaced to "elsewhere".
Power excercise
"Doing race" by turning himself into a self-appointed defender and spokesman for Iranian women and racialised women in Sweden,
"Doing gender" not by criticising women's oppression in Iran but rather by excercising male authority towards the female minister. It is a man having opinions concerning they way in which a woman's body should be, or not be, on display in the public sphere. Secondly, he is also making himself a spokesperson for Iranian and racialised women living in Sweden. He is performing gender ina way which stabilises/reproduces gender, but that also provides material for opposing practices.
He is "othering" by establishing a clear dichotomy between the civiclised (white Western) "we" and the (racialised) oppressive "them". They are dividied into two parts, the oppressed, racialsed woman and the oppressive, racialised man (strong links to post-colonial critique)
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Design of study
Possible research questions:
o How does Björklund's discourse allegedly defending women's rights reproduce gendered and raced power relations?
o In what ways does Björklund's discourse around promoting gender equality relate to change?
o How are notions of racial “otherness” represented and (re)produced in the media interventions?
o How is a gender equality discourse being used to reproduce gendered and raced power relations in the veil debate?
Literature;
Alma Persson: doing gender in relation to what Björklund is actually doing. He is not only saying, but also realting to gendering and raced practices. As pointed out by Persson, Gender as a practice has been highlighted by a number of authors (dissertation)
Yance Martin: doing gender. Agency can be perceived as independet of intention (we are not actually looking at björklunds intentions here). p.355 and p.356.