Calling Bodies in Lived Space

Rønsdal, Kaia S.

doi:10.13109/9783666570919

Cited by 6 publications

(9 citation statements)

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“…Det er forskere i dag som i større grad vurderer interesser, perspektiver, rom, kropper og stemmer, ikke bare som kilde til etikk, men som viktig del av forskningsetikken (jf. Lid & Wyller, 2018;Martinsen, 2014;Nahnfeldt, 2021;Rønsdal, 2018a;Wyller, 2018). Disse bygger blant annet på tradisjoner fra postkolonial feminisme (jf.…”

Section: Kjøkkenets Romunclassified

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Kjønn, makt og motmakt

Espeseth¹

2022

Makt, Motmakt Og Praksis: Bidrag Til Kritisk Refleksjon Innen Diakoni Og Velferd

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This chapter studies an embodied and gendered counter-conduct developed within a minority religious culture, but still in opposition to this culture. The material used is historical and biographical, with small glimpses of the life and work of Othilie Tonning (1865–1931), a prominent Norwegian social reformer, feminist, and Salvation Army officer. Before she went through a religious conversion and joined the Salvation Army, she was a radical freethinker and suffragette, smoked cigars and cut her hair short. After her conversion, she threw away the cigars but kept her hair short for the rest of her life. That was not popular, neither in the Salvation Army nor society in general in the late nineteenth and early twentieth centuries. This story is then discussed with theories of gender and religion, especially Judith Butler’s theory of performativity and her rethinking of vulnerability and resistance. Tonning’s counter-conduct, the close-cropped hairstyle, androgynous features, and masculine uniform, disturbs the relationship between the religious and the secular, as it disturbs and changes the interpretation of gender. The normative point is that this disturbance creates open spaces of hope for human inclusion and diversity.

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Section: Kjøkkenets Romunclassified

“…Det vil si at rom er formative og oppstår når mennesker er sammen, eller er klar over, eller sanser, hverandre (jf. Nahnfeldt, 2021;Rønsdal, 2018aRønsdal, , 2018bRønsdal, , 2021aSimonsen, 2010;Wyller, 2018). Også når vi ikke interagerer, er vi sosiale, eller vi bedriver sosial praksis.…”

Section: Kjøkkenets Romunclassified

Kjønn, makt og motmakt

Espeseth¹

2022

Makt, Motmakt Og Praksis: Bidrag Til Kritisk Refleksjon Innen Diakoni Og Velferd

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Section: Kjøkkenets Romunclassified

“…Rebecca de Souza har i den nordamerikanske konteksten identifisert det hun kaller et moralsk kunnskapsvakuum (de Souza, 2019) som hindrer de kritiske undersøkelsene av tilbud som dekker sårbare gruppers grunnleggende behov. Samtidig kan vi få mye innsikt i noen sentrale utviklingstrekk ved omsorgen og gjestfriheten fra teologi, diakonivitenskap og politiske studier, for å nevne noen (Isin, 2008;Rønsdal, 2018;Wyller, 2009). Michel Foucaults (2000 monumentale kritikk av institusjonenes disiplinerende funksjoner er høyst aktuell, også i spørsmålet om hvordan vi kan tyde tegn på counter-conduct ved 1 Det empiriske bidraget til artikkelen er hentet fra mitt doktorgradsarbeid som jeg utførte mellom 2017 til 2021.…”

Section: Universitetet I Oslounclassified

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Epistemisk urettferdighet og motstand i livet til familier med barn med nedsatt funksjonsevne

Breemer¹

2022

Makt, Motmakt Og Praksis: Bidrag Til Kritisk Refleksjon Innen Diakoni Og Velferd

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In this article I explore epistemic injustice and resistance in structural care relationships between healthcare professionals and families with children with disabilities. I address some of the specific epistemic challenges that these families can face and elaborate on them in light of Fricker’s (2007) framework of epistemic injustice. I argue that families of children with disabilities are doubly vulnerable to testimonial injustice. Negative prejudices like being a ‘lost cause’ or ‘lacking agency’ towards the child can lower his/her status as a knower. However, this can also affect the parent’s epistemic status. Parents are at risk of not being believed by healthcare providers because they are associated with the marked child and prejudged as, for example, ‘overemotive’ or ‘in denial’. Drawing on Foucault’s notion of counter-conduct, I also show how speakers (families) are not necessarily entirely powerless. Even in cases in which they are not believed, they can deploy important strategies of resistance. This focus on counter-conduct can complement Fricker’s framework and make the debate on epistemic injustice more sensitive to the theme of speaker resistance. Furthermore, describing acts of counter-conduct might convince parents that their resistance matters, even if it is not always immediately successful.

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Embodied Spiritualities

Wyller

2021

Diaconia

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Calling Bodies in Lived Space

Cited by 6 publications

References 0 publications

Kjønn, makt og motmakt

Kjønn, makt og motmakt

Epistemisk urettferdighet og motstand i livet til familier med barn med nedsatt funksjonsevne

Embodied Spiritualities

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