Kjønn, makt og motmakt

Espeseth, Marta Maria

doi:10.23865/noasp.167.ch2

Cited by 3 publications

(3 citation statements)

References 74 publications

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“…Michel Foucault si tenking har, mellom andre, danna forståingsramme og gjeve viktig motstand. Denne artikkelen vil vere ei vidareføring av dette arbeidet, med utprøving av teoretiske element som inngår i det mangfaldige kjønnsperspektivet eg søkjer i møte med Othilie Tonnings liv og gjerning (sjå Espeseth, 2013Espeseth, , 2017Espeseth, , 2018Espeseth, , 2019.…”

Section: Konklusjonunclassified

Sykehjem, – praksis og motstand: Møte med migrasjon

Hillestad¹

2022

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

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The chapter is a reflection on my own knowledge development work as both a nursing teacher and project manager for a collaborative project at a nursing home in a different cultural context than my own. The basic perspective is an understanding that knowledge is situated, and therefore different understandings of knowledge practice will come into play when meeting each other. The focal point of the reflection is my own bodily resistance and emotional touchiness when observing wound care performed by local nursing students according to instructions from the local wound nurse. This bodily resistance as a form of counter-conduct is understood based on phenomenological insights about the body and emotions, and their possible influence on knowledge and learning practice. Furthermore, the view of learning is discussed with Foucault’s concept of pastoral power as both a disciplining power and a caring power, and possible opportunities to change practice.

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Section: Konklusjonunclassified

Sykehjem, – praksis og motstand: Møte med migrasjon

Hillestad¹

2022

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

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Section: Konklusjonunclassified

Barns deltakelse som en vilje til ikke å la seg styre

Grimsgaard¹

2022

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

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The chapter gives priority to children’s voices as ‘counter-conduct’. This is done by analyzing a narrative that describes an event, which takes place in a conversation group for children who have mentally ill and/or addicted parents. A central topic in the interpretation is how children who refuse to take part in activities organized by the professional group leaders, are to be understood. The claim is that the refusal should not be interpreted as a sign of immatureness or developmental disorder, but rather that the children convey a richer variety of life experiences than professionals normally are aware of. The article concludes that the ‘counter – conduct’ found in children’s voices, can reveal knowledge about children’s being in the world, that is usually hidden from adults.

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Section: Konklusjonunclassified

En kristendomsform der ikke-troen hører til: Teologisk counter-conduct i dag

Wyller¹

2022

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

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The chapter discusses whether the Foucauldian counter conduct concept also has a theological relevance today. In his analysis, Foucault located counter conduct as a practice, which reformatted and reconstructed the prevailing pastoral power. The intention was to strengthen individual independency in faith issues and to reduce the powers of ecclesial hierarchy. One section in the article presents current interpretations of non-conventional ecclesial practices, from Norway and from Sweden. The discussion part presents significant perspectives from the so-called Scandinavian Creation Theology (SCT). The SCT gives theological prominence also to issues that seem not be directly relevant for faith matters. Everyday life issues are interpreted as aspects which are of strong significance for theology. This means that also what seems to be non-faith practices are theologically important. The final discussion in the article that a practice where Muslims are given a prayer room within the basement of a Lutheran church in Sweden can be interpreted as contemporary, theological counter-conducts. The practice gives significance to people not pertaining to Christian faith. But it also recognizes the life forms of people as relevant for a Christian church. The conclusion is that recognizing non-faith as part of what is ecclesial relevant, can be seen as theological counter conducts today. This practice recognizes people’s identity and reduces ecclesial hierarchies.

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Kjønn, makt og motmakt

Cited by 3 publications

References 74 publications

Sykehjem, – praksis og motstand: Møte med migrasjon

Sykehjem, – praksis og motstand: Møte med migrasjon

Barns deltakelse som en vilje til ikke å la seg styre

En kristendomsform der ikke-troen hører til: Teologisk counter-conduct i dag

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