descrip-tions of words, acdescrip-tions and things, that could be used as information for mapping out folk-culture. Here, I want to show how the construction of these “tradition-elements”
were done in the Ord og Sed-series. As part of this I want to show what was done in or-der to make these “tradition-elements” into manageable objects that could tell the story of folk-culture by the folklorists responsible for the questionnaire-series. By focusing on the construction of these elements, I will show how ideas of culture and cultural development was made part of our empirical material.
that now form parts of our archives, and whose information in part is understood as cultural heritage by a general audience, can be utilized to make stories of our empirical material that also incorporates the creative work of scholars and other creators of “tra-dition”.
76 - Matters in museums – an intersectional approach to children´s
stud-ied and function as empirical material. It also discusses the affect this may have on the knowledge production about childhoods of yesterday, today and tomorrow.
Engman, J. 2011: Kulturarvingarna. I: ”Kulturarvingarna, typ! Vad ska barnen ärva och varför”. Stockholm: Centrum för barnkulturforskning, 44.
Darian-Smith, K. & Pascoe, C. (red), 2012: Children, childhood and cultural heritage.
New York: Routledge.
13. How matter(s) come to matter in cultural history Brita Brenna1
1 Center for Museum Studies, IKOS, University of Oslo, Norway
Exhibition making has ventured into an experimental mode in many muse-ums. The recent years have also seen an upsurge in writings about exhibition-making as a research process. Expertise and authorship is thematized to different degrees by
-hibition as research can on the one hand be seen as a strenghtening of the researchers expertise and authority, on the other as a way of distributing the possibility to do re-discussion different modes of writing about and staging research process in exhbition making. What are the different ways of distributing knowledge production good for, and how are these ways presented in the writings?
Men in a Post-Factual World 1
Katarzyna Herd1 1
1 Department of Arts and Cultural Sciences, Lund University, Sweden
This panel invites papers representing a variety of empirical and theoretical takes on men and masculinities. We address such themes as narrations, conceptions, performances, and experiences of what is, or has been, referred to as “men” and “mas-culinity”.
elections, the rise of the nationalist movement all over Europe, the war in Syria and the “refugee crisis”, an image of a conservative, narrow-minded and toxic masculinity emerges. Associated with popularized concepts such as “fake news”, “rape culture” and
“internet trolls” masculinity is explicitly addressed as a societal problem. Furthermore, conceptualizations of masculinity are often intertwined with stereotypes about class, ethnicity/race, sexuality and age as well as situated within dichotomies such as center/
periphery, modern/traditional, and good/evil.
Simultaneously, the gender binary is criticized by the growing trans-movement, de-manding a change in our view on what it means to be a man. Nevertheless, masculin-ities still tend to inform power structures and accumulation of various capitals. It is a powerful social marker whether treated as a hindrance or a desirable quality. Masculin-ities matter.
Traditionally, ethnologists have been in the forefront of pursuing empirical studies on men and masculinities. What is the role of ethnology today? How is the growing
inter -culinities? How can studies on men and masculinities work as an entry to investigate larger societal challenges?
With this panel we wish to revisit the ethnological interest in men and masculinities.
78 - Tell it like it is. Truth, masculinity, affect and nation
21. Men in the post-factual world – masculinity revisited1
1 Södertörn University
In my presentation, I will explore the concept of parrhesia, as addressed by Foucault in his late works, to understand certain strategies employed by white men in contemporary Sweden. Parrhesia is, in his sense, a special form of public truth-telling that, at the risk of one´s own person and position, had the goal to change the ethos. To change the ethics by telling it like it is. The whistle blower´s activity is an example of parrhesiastic speech.
Some white men, often with sympathies for far right parties, engage in this kind of truth-telling, or at least so it seems. The label “offended white men” (vita kränkta män) has been used to describe those men whose activities consists in i.e. trolling on social me-dia – threatening and abusing women and non-whites/non-Swedes. Their arguments often form a disbelief in the democratic system, and critique of the feminist or multi-cultural versions of society that seems to offer them and their kind of masculinity no space.
Directed at changing society, often with an image of a glorious past in mind, they act in indignation over the “politically corrects” incapacity to accept their world views. They recurrently state that their views cannot be expressed “in this country”, although the anonymity on the Internet seem to offer them an arena to do so.
In what ways can these practices of truth-telling be understood as a way of crafting mas-culinity? And could this way of crafting masculinity be perceived as “active citizenship”?