2010
DOI: 10.1177/0741713610380445
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Paradoxes of Solidarity: Democracy and Colonial Legacies in Swedish Popular Education

Abstract: Over the years, there have been several attempts to spread the “Swedish model” of popular education, that is, study circles and folk high schools, to countries in other parts of the world. In this article, the authors analyze the large-scale project of establishing folk development colleges in Tanzania in the 1970s and 1980s, by emphasizing the ways in which Swedish popular educators have described the folk development college project. Theoretically, the article is based on a postcolonial framework, highlighti… Show more

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Cited by 18 publications
(6 citation statements)
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“…Not limited to intercultural education alone, postcolonial theorists have pointed out that Eurocentrism and cultural supremacy have produced a sense among Westerners, inside as well as outside educational settings, that they live in the centre of the world, have a responsibility to help others, and that ‘people from other parts of the world are not fully global’ (Spivak, , p. 23). Such colonial echoes in Western strivings toward global solidarity have been uncovered in, among others, popular education (Dahlstedt & Nordvall, ), international education (Hughes, ), and feminist movements (Mohanty, ).…”
Section: Discussionmentioning
confidence: 99%
“…Not limited to intercultural education alone, postcolonial theorists have pointed out that Eurocentrism and cultural supremacy have produced a sense among Westerners, inside as well as outside educational settings, that they live in the centre of the world, have a responsibility to help others, and that ‘people from other parts of the world are not fully global’ (Spivak, , p. 23). Such colonial echoes in Western strivings toward global solidarity have been uncovered in, among others, popular education (Dahlstedt & Nordvall, ), international education (Hughes, ), and feminist movements (Mohanty, ).…”
Section: Discussionmentioning
confidence: 99%
“…Pauls förvirring kring "dubbelspår till u-land" är en annan. Fenomenet kan beskrivas som en "solidaritetens paradox" (Nordvall & Dahlstedt, 2009;Dahlstedt & Nordvall, 2011) eller som ett tillstånd av att vara "in-and-against" (jfr LEWRG, 1979;Crowther & Martin, 2009;Von Kotze & Walters, 2017: Mayo, 2005Mueller, 1988;McLaren, Martin, Farahmandpur & Jaramillo, 2004) -att vara både i och emot en transnationell folkbildning för global rättvisa, som verkar på premisser för global orättvisa; i ett innanförmotstånd, som är olika villkorat beroende på varifrån det kan göras, i vilken tid och av vem.…”
Section: Att Forska Om Transnationellt Engagemang För Utvecklingsfrågunclassified
“…Edquist, 2009;Maliszewski, 2008;Leppänen, 2011;Nordvall, 2013). Detta har bland annat uttryckts via skapandet, i folkbildande praktiker, av en svensk nationell självbild som modernt och i framkant, i kontrast till den bakåtsträvande "andra" (Dahlstedt & Nordvall, 2011). Den nordiska folkbildningen har också studerats utifrån sin medborgarfostrande roll och styrande funktion gentemot de breda folklagren.…”
Section: Berättelser Från Förrunclassified
“…96 Keskinen et al (2009). 97 ; Dahlstedt och Nordvall (2011); jmf Osman (1999). 98 Hübinette och Lundström (2014).…”
Section: Slutdiskussionunclassified