Suchergebnisse

Svensk rasism under efterkrigstiden' undersöker den offentliga rapporteringen och diskussionen om frågor som rör ras och rasism i ett svenskt efterkrigstida sammanhang. Boken börjar i 1940-talets incidenter med rasdiskriminering av svarta amerikaner på svenska hotell och restauranger och slutar med raggarkravallerna i Södertälje 1977 som drabbade assyrierna och syrianerna i staden. Författaren kommer också in på vår tids ständiga diskussioner om svensk rasism och hur de är en fortsättning på och i många fall också en upprepning av de diskussioner som ägde rum under efterkrigstiden. Med utgångspunkt i tusentals artiklar hämtade från dagspress och magasin undersöks hur språket kring ras och rasism har förändrats genom årtiondena liksom synen på vilka minoriteter som anses ha varit offer för rasdiskriminering, vilka händelser som har räknats som rasistiska och inte minst olika föreställningar om hur svenskarnas rasfördomar har förändrats över tid. Tobias Hübinette är lärare vid Karlstads universitet och undervisar i interkulturella studier, svenska som andraspråk, litteratur- och genusvetenskap. Han är docent i interkulturell pedagogik och är verksam som forskare inom fältet svenska kritiska ras- och vithetsstudier varinom han har publicerat ett flertal böcker och studier

Under 1960-talet rasar en adoptionsdebatt där barn från utomeuropeiska länder blir ett slagträ mellan rasoptimister och raspessimister. Adopterad: Från "annan ras" till "hederssvensk" är berättelsen om hur icke-vita utlandsadopterade lägger grunden till vår tids syn på ras, vithet och svenskhet

This is a study of the Swedish debate on statues and monuments to the world-famous Swedish natural scientist Carl Linnaeus that took place during the Black Lives Matter movement breakthrough in the summer of 2020. The purpose is to examine how understandings of race, racism, identity, and history were articulated in the debate. The empirical material consists of Twitter posts and newspaper editorials, which we approach through thematic analysis complemented with discourse analysis of illustrative examples and excerpts. Theoretically, we conceptualize the debate as a case of a Swedish racialized memory war. The results show that discourse participants constructed the terms of the debate as a matter of being "for" or "against" Linnaeus' legacy, and consequently as a matter of being for or against science, reason, progress, and a supposedly non-ideological historiography, rather than as a matter of qualitatively renegotiating how we selectively remember and celebrate historical persons and legacies, and formulate tendentious narratives of the past that serve present agendas. In this memory war, discourse participants mainly representing the white majority population of Sweden mobilized a defense of a "canonized" understanding of Linnaeus' legacy on the editorial pages of the Swedish newspapers and on Twitter. This defense, we argue, supports an ongoing effort to absolve Swedes of any substantial complicity in European and Western racism and colonialism. In effect, what is defended is a white-washed use and understanding of history – a status quo that largely remains unchallenged in Sweden.

International adoption from Korea constitutes the background to this study. The forced migration of Korean children has by now continued for over half a century, resulting in a diaspora of more than 150,000 adopted Koreans dispersed among 15 main host countries on the continents of Europe, North America and Oceania. Both the demographic scope, the time span and the geographic spread are absolutely unique in a comparative historical child migratory perspective, and still over 2,000 children leave Korea annually. This massive intercontinental displacement and dispersal of Korean children was, for many years, silently taking place in the shadow of Korea's transformation from a war-torn and poverty-stricken country to a formidable economic success story in the postcolonial world. Even if the subject of international adoption and adopted Koreans turned up now and then in the political debate throughout the years, it was not until the end of the 1980s that a comprehensive discussion started. Ever since, the adoption issue ibyang munjê) has been haunting Korea as a recurrent subject in Korean media and popular culture. This paper is a reading of the pop group Clon's song Abandoned Child from 1999 and the world-famous Korean director Park Kwang-su's film Berlin Report from 1991 where adopted Koreans are seen as symbols of a divided and dispersed nation. With the background of Korean nationalism with its notion of the nation as family and its strong emphasis on homogeneity and continuity, the point of departure is the very existence of the adopted Koreans as a delicate threat to nationalist ideology, causing anxieties of disrupting a supposedly fixed and unified national identity, and calling into question what it means to be Korean and who belongs to the Korean nation. The reading is grounded on the fact that the subject of separated families is considered to be one of the most important aspects of the Korean reunification discourse, and has become a powerful metaphor of the Korean nation itself. Abandoned Child is the most typical of Korean adoption songs in representing the fate of Korea's 150,000 lost children, and the adoptee of the song is easily transformed into a powerful symbol of one of Korea's numerous separated families. In Berlin Report, the divided and dispersed Korean nation is represented by two separated adopted Koreans longing and searching for each other as the adoption issue is set upon the reunification issue, and their individual traumas become the national trauma of all Koreans.

This is a study of popular cultural representations of international adoption and adopted Koreans in Western countries. The study is carried out from a postcolonial perspective and uses a cultural studies reading of four feature films and four popular songs as primary sources. The aim is to examine how nationalism is articulated in various ways in light of the colonial experiences in modern Korean history and recent postcolonial developments within contemporary Korean society. The principal question addressed is: What are the implications for a nation depicting itself as one extended family and which has sent away so many of its own children, and what are the reactions from a culture emphasising homogeneity when encountering and dealing with the adopted Koreans? After an introductory chapter, Chapter 2 gives the history of international adoption from Korea, and Chapter 3 is an account of the development of the adoption issue in the political discussion. Chapters 4, 5, 6 and 7 analyse the cinematic and lyrical representations of adopted Koreans in four feature films and popular songs respectively. Chapter 4 considers the gendering of the colonised nation and the maternalisation of roots, drawing on theories of nationalism as a gendered discourse. Chapter 5 examines the issue of hybridity and the relationship between Koreanness and Whiteness, which are related to the notions of third space, mimicry and passing. Linked to studies of national division, reunification and family separation, Chapter 6 looks at the adopted Koreans as symbols of a fractured and fragmented nation. Chapter 7 focuses on the emergence of a global Korean community, with regards to theories of globalisation, diasporas and transnationalism. In the concluding chapter, the study argues that the Korean adoption issue can be conceptualised as an attempt at overcoming a difficult past and imagining a common future for all ethnic Koreans at a transnational level. ; Avhandlingen är även utgiven på Jimoondang Publishing Company (Seoul, 2006) och ingår där i Korean Studies Series No.32, isbn 8988095952. The thesis is also published at Jimoondang Publishing Company (Seoul, 2006) in Korean Studies Series No. 32, isbn 8988095952.

Since 1953, 150,000 Korean children have been adopted to 15 main host countries in the West. They constitute the largest international adoptee group worldwide. An adopted Korean movement has existed on an international level since the 1990s and is today trying to formulate an identity and community of its own beyond Western adoption ideology and Korean nationalism. Tobias Hübinette outlines the history of international adoption from Korea, Western and Korean perspectives on international adoption and adopted Koreans, and the emergence of an adopted Korean identity transcending race, citizenship, culture, religion and language in what he terms as the 'third space'.

International adoption from Korea constitutes the background to this study. The forced migration of Korean children has by now continued for over half a century, resulting in a diaspora of more than 150,000 adopted Koreans dispersed among 15 main host countries on the continents of Europe, North America and Oceania. Both the demographic scope, the time span and the geographic spread are absolutely unique in a comparative historical child migratory perspective, and still over 2,000 children leave Korea annually. This massive intercontinental displacement and dispersal of Korean children was for many years silently taking place in the shadow of Korea's transformation from a war-torn and poverty-stricken country to a formidable economic success story in the postcolonial world. Even if the subject of international adoption and adopted Koreans turned up now and then in the political debate throughout the years, it was not until the end of the 1980s that a comprehensive discussion started. Ever since the adoption issue (ibyang munjê) has been haunting Korea as a recurrent subject in Korean media and popular culture. This paper is a reading of world-famous Korean director Kim Ki-duk's feature film Wild Animals from 1997, related to theories of hybridity, third space and passing. With the background of Korean nationalism with its notion of the nation as family and its strong emphasis on homogeneity and continuity, the point of departure is the very existence of the adopted Koreans as a delicate threat to nationalist ideology, causing anxieties of disrupting a supposedly fixed and unified national identity, and calling in question what it means to be Korean and who belongs to the Korean nation. Wild Animals is set in Paris and deals with the issue of hybridity and the relationship between Koreanness and Whiteness, played out between three ethnic Koreans: South Korean Ch'ông-hae, a failed painter and petty criminal, North Korean Hong-san, a defector and martial arts expert, and adopted Korean Laura, a self-destructive young woman working as a striptease dancer. In the course of the film, the trio repeatedly and coincidentally encounters each other in the French capital. The South and North Koreans soon become friends and together they experience an odyssey through the underground world of the French mafia. In the film, Laura on the other hand is both abused by her adoptive father and her French boyfriend as well as being occidentalised by the South and North Korean men. While the South and North Koreans at least are able to acknowledge each other's Korean identities while dying, the film ends with the adopted Korean left alone situated in a limbo in-between Koreanness and Whiteness.