Researching In/Visibility in the Nordic Context: <i>Theoretical and empirical views</i>

(U)synlighed og den muslimske anden: Narrativer om flugt og religiøs identitet blandt irakiske kristne i Danmark

“…På samme tid oplever mellemøstlige kristne som Salim en specifik form for subjektivering og minorisering fra den danske majoritetsbefolkning, idet de efterfølgen-de bliver racialiserede som mellemøstlige muslimer og således ikke set som kristne. Med udgangspunkt i det flertydige begreb (u)synlighed (Leinonen og Toivanen 2014;Juul 2011Juul , 2014) og med saerlig fokus på religiøs identitet og muslimske-kristne relationer belyser jeg i denne artikel dynamikkerne bag en relativt udbredt anti-muslimsk diskurs blandt kristne med irakisk oprindelse i Danmark. Herved viser jeg, at muslimske-kristne relationer er den primaere ramme, inden for hvilken oplevelser og forhandlinger af (u)synlighed og racialisering blandt mellemøstlige kristne skal forstås.…”

“…påtvunget, og hvordan individer og grupper straeber efter at have indflydelse på deres egen (u)synlighed (Leinonen og Toivanen 2014).…”

Borders and belongings in Nordic feminisms and beyond

“…Transnationally circulating narratives of these countries as characterized by 'development aid, peace building and cooperation, rather than colonialism or imperialism' (Keskinen et al 2009, 16) sustains an image of the Nordic countries as model states with '"moral obligations" to […] advocate the rights of "weak" actors and "small" states' (Towns 2002, 162). Such circulating mythical narratives of the Nordic countries (Martinsson, Griffin, and Nygren 2016) appear deeply problematic upon their 'return' to these countries, when encountering the historically rooted racisms; the varied contemporary forms of racialization of migrants; and the colonial racist discourses of 'the Other' in this context (Leinonen and Toivanen 2014;Mulinari and Neergaard 2017;Svendsen 2014). When the speaker confronted the audience with her anger, she pointed at the risks of such a benevolent (white) community -of appropriating, marginalizing or exploiting POC -and challenged the audience's potential desires for a harmonious feminist belonging and innocent construction of the Nordic as a place.…”

“…Nevertheless, scholarship has also pointed at strong tensions between gender equality and diversity in this context (Siim and Borchorst 2010;Towns 2002) and emphasized the problematic ways in which ideas of the Nordic as a homogeneous region, and of Nordic women as a uniform collectivity, entangles with notions of gender equality (Liinason 2018;Liinason and Meijer 2017;Martinsson, Griffin, and Nygren 2016). Researchers describe gender equality policy in the Nordic region as characterized by discourses of heteronormativity (Dahl 2005;Tuori 2009) and by ideologies of 'racelessness' (Leinonen and Toivanen 2014;Mulinari and Neergaard 2017;Svendsen 2014). In this context, assumptions of a 'Nordic familiarity' seems to have produced a 'certain politics of belonging' within particular feminist circles (Keskinen et al 2009;Manns 2016, 65).…”

Developing Theoretical Perspectives on Racialisation and Migration

“…In addition to this, several initiatives have developed the analysis of racialisation and postcolonialism on the Nordic level, examining both the racial and colonial histories of the Nordic region, as well as their continued presence and effects on cultural, structural, political and embodied processes (Keskinen et al 2009;Loftsdottir & Jensen 2012;McEachrane 2014;Garner 2014;Leinonen & Toivanen 2014;Andreassen & Vitus 2015).…”