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’ (1984) [‘Investigation about the situation of homosexuals in society’], would put homosexuality on the official political agenda as a legitimate social and civil rights issue in Sweden, paving the way for cohabitation, anti- discrimination, parental and marital rights during the following decades. The two rare lesbian films examined in this chapter, largely forgotten and overlooked in Swedish film history as well as in feminist and queer historiography, anticipate these crucial shifts in the official medical, legal and social understanding of homosexuality in Sweden
or culturally different people. Yet, even in the 1990s the idea of the Irish as racialist ‘innocent’ persisted: On the one hand, Irish insularity was seen as responsible for discrimination because it generates fear of foreigners, and of cultural and physical differences. On the other hand, Irish insularity and homogeneity means that Irish people lack knowledge about other societies and cultures, and have no experience of living with difference. So from this perspective, Irish people do not intend to discriminate, they simply do not know any better, yet.13 This
theoretical and policy-related, the rich scholarship on vulnerability is nevertheless far from constituting a sense of a shared field of ‘vulnerability studies’ or otherwise.2 Deriving from the Latin word vulnus [wound], vulnerability expresses the capacity to be wounded and suffer. As bodily, social, and affective beings, we all have the capacity to be vulnerable to one another and to conditions of inequality, discrimination, exploitation, or violence, as well to the natural environment. Mobilising the concept therefore entails challenging 5 Vulnerability as a
experiences charted by writers such as Mistry are really only the latest wave in an on-going historical process. However, there is something different about the way such immigrants are viewed and talked about. This discrimination appears based on their skin colour and cultural origin as much as anything else. Hutcheon identifies and deconstructs such prejudice as it is manifest in the language of official discourses. Of the word ‘ethnic’ she says: The first strand – the Greek root ethnos, meaning ‘nation’ or ‘people’ – should suggest all Canadians are ethnic, including
_Ch7 119 22/3/02, 10:01 am 120 Cultural negotiations this emphasis on visible difference was ‘understandable at one level because of the systematic racism and discrimination which has characterized the experience of different collectivities of mainly British citizens who have migrated from the New Commonwealth and Pakistan, and their British born children’ (1995: 7). If the administering of cultural studies’ ‘turn’ towards questions of race and ethnicity was forged in the context of these particular sociological practices and historical circumstances, then it
domestic domain, to duplicate the discrimination they themselves experience. Indeed, in Beur’s story, the protagonist Malika’s more radical sister Fatima maintains that the form of racial ‘emasculation’ which forbids Arabic men to exert authority outside the home intensifies their need to do so inside it: ‘Et puis, justement eux qui ont tant de problèmes, ils devraient nous comprendre, nous aussi nous sommes de la deuxième génération, un jour ou l’autre on sera peut-être confrontés à pire que ça! Et au lieu de nous donner la main, ils nous tournent le dos! Et faute de
they ought to be’:52 a distinction that not only acknowledges the subjective nature of the reality we construct, but also makes room for variety in its representation, from Utopian writing to satire. Richard Kearney has described how Aristotle’s discriminations allow for ‘a creative redescription of the world such that hidden patterns and hitherto unexplored meanings can unfold. As such mimesis is essentially tied to mythos taken as the transformative plotting of scattered events into new paradigms … It has little or nothing to do with the old naturalist conviction
-life discrimination and societal ostracism borne by ‘unwomanly’ women and gay men. In light of Scotland’s recently accomplished devolution, Whyte’s concern that Scottishness may now begin to undergo a hyperbolic reassertion of itself as a monologic master discourse at risk of Norquay_06_Ch5 96 22/3/02, 9:56 am 97 Masculinities and the post-nation recklessly shattering its erstwhile alliance with other, alternative counternarratives of the nation is surely to be taken very seriously. In conclusion, I would like to return to Kaja Silverman’s suggestion that men’s embrace of
. She is initially discomforted by the physical presence of the tailors when they come to perform their piecemeal work in her home, recoiling at the alien smell of their urine in her toilet, and segregating the mugs in which she serves their break-time tea. But Dina herself has been a victim of bodily discrimination, most noticeably as a teenager when she is physically chastised by her brother and guardian, Nusswan, for ignoring his injunction not to follow fashion and cut her hair, in a disturbing scene where her burgeoning sexual maturity is exposed to his Morey
a few tokenised allies of colour. The black debater Sherlot Jonsson (2012), a former employee at the Discrimination Ombudsman, argued that Little Pink exemplified ‘diversity’ and equalised representation. Most of the all-white cultural columnists at Dagens Nyheter who had been former colleges of Stina Wirsén retaliated against us, while withholding opportunities for black critics and other critics of colour to respond in their debate columns. Björn Wiman, editor of Dagens Nyheter’s cultural section, was an important gatekeeper who invited participation solely