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  • 51.
    Premat, Christophe
    Stockholms universitet, Humanistiska fakulteten, Romanska och klassiska institutionen.
    Har Frankrikes kulturella diplomati nått sitt mål i Sverige?2015Inngår i: Litteraturförmedlare i Sverige från 1945 till våra dagar: Hur går det till när skönlitteratur skriven på franska, spanska och italienska förmedlas till svenska läsare? Symposiet handlar om de aktörer som ser till att litteraturen cirkulerar internationellt: förlagsredaktörer, översättare, litterära agenter, kritiker, kulturattachéer, forskare och lärare. Dessa ofta förbisedda personer,som Pierre Bourdieu kallade för ”grindvakter”, avgör vilka författarskap och skönlitterära verk som tillåts passera de osynliga gränserna mellan språk, länder och kulturer och är därmed centrala medskapare till världslitteraturen., 2015Konferansepaper (Annet vitenskapelig)
    Abstract [sv]

    I slutet av 1930-talet satsade Franska staten på en kulturell diplomati i Sverige. Målet var att vinna svenska elitens sympatier för att begränsa det tyska inflytande i det svenska samhället. Det var då Frankrikes legation i Stockholm identifierade nyckelpersoner dvs. förmedlare för att förstärka det franska inflytande i det svenska samhället. År 1937 grundades Franska institutet som skulle ha en ny roll efter andra världskrigen. Syftet är att analysera Frankrikes kulturella diplomati i slutet av 1930-talet och efter andra världskriget för att förstå hur Frankrike utvecklade franskvänliga kretsar i Sverige.

  • 52.
    Premat, Christophe
    et al.
    Stockholms universitet, Humanistiska fakulteten, Romanska och klassiska institutionen.
    Reite, Torun
    Stockholms universitet, Humanistiska fakulteten, Romanska och klassiska institutionen.
    The Caribbean and Postcolonial Intellectuals:  the Legacy of Frantz Fanon and Aimé Césaire in and beyond the Caribbean region2018Konferansepaper (Annet vitenskapelig)
    Abstract [en]

    Aimé Césaire (1913-2008) and Frantz Fanon (1925-1961) devoted their work to the radical criticism of colonialism. Whereas Césaire was mainly linked to the emergence of the aesthetics of négritude, Fanon analyzed everyday racism as an alienating spatial relation and considered colonization as a spatial organization – both material and mental. Torun Reite and Christophe Premat will show how the concepts of Césaire and Fanon are still used to describe material and mental borders remaining in different postcolonial contexts. They will also discuss the ways in which these concepts are rooted in the Caribbean context, but also what made them travel so well and connect with social and political movements far beyond this region. 

  • 53.
    Premat, Christophe
    et al.
    Stockholms universitet, Humanistiska fakulteten, Romanska och klassiska institutionen.
    Reite, Torun
    Stockholms universitet, Humanistiska fakulteten, Romanska och klassiska institutionen.
    Tracing Fanon´s African connections2018Konferansepaper (Fagfellevurdert)
    Abstract [en]

    Departing from a postcolonial perspective, this study adopts the notions of travelling theories (Said, 1994), to trace Fanon´s thinking as enacted in political discourses of the Senegalese Leopold Senghor´s (Roynette, 2005;  Vivaldi, 2007) and the first Mozambican president, Samora Machel. According to Said (Said, 1993), it is precisely the geographical dispersion which allows for the renewed revolutionary potential of travelling theories and we will explore this claim through what we call the tracing of Fanon´s African connections focusing on selected political discourses from the 60s and 70s, but also providing examples of traces of Fanon´s legacy in contemporary Senegal and Mozambique. We will contextualize these with examples of Fanonian practices from other social and political movements in contemporary Africa, such as South Africa,  (Gibson, 2011).

     

    Based on analyses of a sample of political discourses, newspaper articles, memoires and secondary literature, the study discusses the Fanonian traces in these African connections and includes a discussion of acknowledged or unconscious influences, creative borrowing and the wholesale appropriation of Fanon´s thinking and relate these to his main works: Black Skin, White Masks (Fanon, 2008 , [1952]), The Wretched of the Earth (Fanon, 2004, [1961]) and Towards the African Revolution (1964). The hypothesis is that the Fanonian discourse works as a travelling memory for many African leaders since the independence.

     

    Preliminary results attest to the continued relevance of the Fanonian dual emphasis on the individual (subjective) and the social and, as his comment to Sartre, the specificity of the Fanonian perspective on the racial relationship entrenched in a colonial setting.  As a preliminary reflection we claim that the emphasis on the individual (subjective) was disregarded in the discursive superseding of the racial relationship, particularly identified among liberation movements that adopted (the most purist) socialist/marxist ideologies. We trace what we consider the erasure and invisibilization of the everyday racism and provide examples of more recent resurgences of Fanonian discourses and practices in contemporary social and political movements. We identify a renewed interest for the dual emphasis on the individual and the social and recognition of a reproduction of the colonial alienation and segregation in globalized late modernity.

     

     

    References

     

    • Fanon, F. (2008) [1952], Black Skin, White Masks. Pluto Press.
    • Fanon, F. (2004), [1961], The wretched of the earth, New York: Grove Press.
    • Gibson, N. (1999) Rethinking Fanon. The Continuing Dialogue. Humanity Books. New York.
    • Gibson, N. (2011). Fanonian practices in South Africa: from Steve Bliko to Abahlali base Mjondolo. Basingstoke: Palgrave Macmillan.
    • Roynette, C. (2005). “À propos de négritude: Senghor et Fanon”, VST, Vie Sociale et Traitements, n. 87: 70-72.
    • Said, E. (1993). Orientalism. Stockholm: Ordfront.
    • Vivaldi, J.-M. (2007). Fanon: Collective Ethics and Humanism. New York: Peter Lang.

     

  • 54.
    Purcell-Sjölund, Anita
    Högskolan Dalarna, Akademin Humaniora och medier, Engelska.
    Laffing wif ’n at da Fob, paht hooz da Fob? A discussion of the comedy performances of The Laughing Samoans in New Zealand: (Laughing with and at the Fob, but who's the Fob?)2013Inngår i: The Stockholm 2013 Metaphor Festival, Stockholm University, 29 - 31 August 2013: Conference proceedings book, 2013, s. 64-65Konferansepaper (Annet vitenskapelig)
    Abstract [en]

    The Laughing Samoans is a comedy duo comprising New Zealand-born Samoan comedian Tofiga Fepulea’i, and Samoan-born actor Etuati Ete. Having performed throughout the Pacific region, The Laughing Samoans over-exaggerate and mock Samoan immigrants’ interaction with the New Zealand Pakeha (NZ-Europeans) as well as among Samoans, who are the fastest-growing immigrant group in New Zealand.

    In the Samoan culture, comic theatre is known as faleaitu (‘house of spirits’). Faleaitudeals with tensions and conflicts in the Samoan community by providing a comic mirror for the community. Fa’a Samoa (Samoan culture) is a chief-based system, wherein open criticism is discouraged. Hereniko (1994) explained that in faleaitu, actors are clowns and are seen as possessed by a spirit which criticises Samoan chiefs and institutions. Faleaitu is reminiscent of Bakhtin’s (1984) concept of the carnival, using masking and dissembling to turn the social world inside out to reconstruct social relations. The Laughing Samoans portray stereotypes of Samoans as educationally, economically, and socially backwards, in other words FOB (an importer’s acronym for “free on board”). Applied to Pacific Island immigrants, FOB became an acronym for “fresh off the boat” and is the derogatory equivalent to the term “nigger” applied to AfroAmericans.

    In their comedy sketches as a type of faleaitu, The Laughing Samoans enact the stereotypes of Samoans as well as mock Samoans’ attempts to mimic Pakeha. In their performances, The Laughing Samoans speak a variety of English called Pasifika (Pacific) English. Some of the characteristics of Pasifika English are a heavy island (Samoan) accent, slurred pronunciation of English, the mistaken use of prepositions, and switching of sentence word-order. Dominant in The Laughing Samoans’ use of Pasifika English are features such as puns, homonyms, and clichés to create (mis)communication with Pakeha characters and critically comment on aspects of Fa’a Samoa.

    An analysis of The Laughing Samoans’ performances indicates that what is going on is what Balme (2007:182) called reverse colonial mimicry, thereby contradicting Bhabha’s (1994:85-92) concept of mimicry, which may be described as reinforcing colonial cultural dominance. Through their use of Pasifika English and their mock faafafine (cross-dressing), The Laughing Samoans imitate the ways Pakeha as the dominant cultural group see themselves. In some comedy sketches the power and cultural dynamics are realigned and shifted so that Pakehabecome the FOB. In addition, The Laughing Samoans mocked the essentialist attitude many Samoan immigrants have of Fa’a Samoa, an attitude which results in the bastardisation of fundamental cultural values. Suggested in some comedy sketches of The Laughing Samoans is a fluid and contextual definition of the essence of Samoan in an immigrant destination country.

    References:

    Bakhtin, Mikhail. 1984. Rabelais and His World (Tr. Hélène Iswolsky). Bloomington: Indiana University Press.

    Balme, Christopher. 2007. Pacific Performances. Theatricality and cross-cultural encounter in the South Seas. Hampshire and New York: Palgrave MacMillan.

    Bhabha, Homi. 1994. The Location of Culture. New York: Routledge.

    Hereniko, Vilsoni. 1994. “Clowning as Political Commentary: Polynesia, then and now,” in The Contemporary Pacific 6:1, 1–28.

  • 55.
    Rindzeviciute, Egle
    Centre d’Études Européennes at Sciences Po, France.
    Exhibiting Soviet Deportations in the Lithuanian Museums2013Konferansepaper (Annet vitenskapelig)
  • 56.
    Rodéhn, Cecilia
    Uppsala universitet, Humanistisk-samhällsvetenskapliga vetenskapsområdet, Historisk-filosofiska fakulteten, Centrum för genusvetenskap.
    Displaying anglophile whiteness2012Konferansepaper (Fagfellevurdert)
  • 57.
    Rodéhn, Cecilia
    Uppsala universitet, Humanistisk-samhällsvetenskapliga vetenskapsområdet, Historisk-filosofiska fakulteten, Centrum för genusvetenskap.
    Museum education – embodies practices and corporal movements2013Inngår i: I rörelse / On the Move / [ed] Johanna Dahlin & Tove Andersson, 2013, s. 91-92Konferansepaper (Fagfellevurdert)
    Abstract [en]

    This study investigates the museum educators’ teaching as embodied practices and as corporal movements imbued with political and cultural connotations. Museum education is often examined from the perspective of how visitors learn and consider museum education or exhibitions but the practitioners’ perspective is seldom analyzed. Thus this study seeks to explore the practical situation as acted out and explained by museum educators. The aim is to theorize the embodied knowledge imbedded in the teaching by investigate it as something that ‘is performance. ‘Is performance’ refers to a distinct bounded event marked by context conventions, usage and traditions. It also aims to investigate how museum educators act out institutional and political norms and values ‘as performances’. Furthermore it seeks to understand museum educators’ teaching as repeated and rehearsed actions performed across time and space. The study is based on participant observation and qualitative semi-structured interviews with museum educators at the Historical Museum (Stockholm, Sweden) during the fall of 2012.

  • 58. Rodéhn, Cecilia
    Theorizing democratisation of heritage2012Konferansepaper (Fagfellevurdert)
  • 59.
    Samuelsson, Anna
    Uppsala universitet, Humanistisk-samhällsvetenskapliga vetenskapsområdet, Historisk-filosofiska fakulteten, Centrum för genusvetenskap.
    Cars, motoring and sustainable movement(s)2013Konferansepaper (Fagfellevurdert)
    Abstract [en]

    Modern society can be said to be a "car society" since it has been designed to fit the needs of the private car. This paper discusses the relation between cars, mobility, planning and sustainability in cultural perspectives. It discuss the historical roots and contemporary landscape of car culture and the sociocultural factors that reproduce it, such as planning and infrastructure (urban-rural-traffic); the car as sign of status, adulthood, flexibility, masculinity, and the car as "space of one’s own" in embodied habits. In recent years, cars and mobility have been subject to several studies and interdisciplinary research projects. Many of these highlight the ambivalent position of the car: on the one hand as symbol of individual freedom, mobility and speed, but on the other as the source of problems as fatal accidents, pollution, smog, noise, congestion, road rage, barrier creation, unjust land use, erosion of natural cultural heritage, reduced bodily exercise/movement, hazardous particles and not at least climate change. An important point is the gap between science and policy: for decades research has problematised increased motoring, and with the goals to reduce emissions of carbon dioxide, most research and government agencies says that driving need to reduce. In spite of this motorized mobility is reinforced on local, national and global level. However we can initiatives around the world that that challenge "car-normativity", which will be discussed. What kinds of mobility and movements are sustainable for humans, other beings and the world?

  • 60.
    Samuelsson, Anna
    Uppsala universitet, Humanistisk-samhällsvetenskapliga vetenskapsområdet, Historisk-filosofiska fakulteten, Centrum för genusvetenskap.
    (Re)moving Bodies in Museums2013Inngår i: I rörelse / On the Move, 2013, s. 60-61Konferansepaper (Fagfellevurdert)
    Abstract [en]

    The paper revolves around cases of movements and re-movements of animal and human bodies in museums, mirroring ideological movements and changes, movements of the (physical but non-living) bodies in time and space as well as representations of time and space, also in meta-exhibitions about historical exhibitions. The focus lies on the non-living bodies in natural history museums, i.e. stuffed animals, skeletons, anatomical preparations and models but this does not exclude the living, breathing, moving, feeling and thinking bodies that gaze at the dead. The paper is part of the project Zoo/mbies and Nature Morte: Bodies in Museums of Natural History 1800–2007, in which museums in Stockholm, Copenhagen, Gothenburg, Uppsala and London are explored. It also relates to the question of how heritage is constructed and transformed, and how the nature/culture-dualism still forms these constructions.

  • 61.
    Schihalejev, Olga
    Södertörns högskola, Institutionen för historia och samtidsstudier, Religionsvetenskap. Tartu University.
    What makes you happy? Drawings of 10-years old children in Estonia and Sweden2016Konferansepaper (Annet vitenskapelig)
    Abstract [en]

    Research project "Cultural and religious diversity in primary school" investigates the pupil’s experience of cultural and religious diversity in selected schools from Sweden and Estonia,  structural factors on that experience and the effect of variation in age and family tradition. The countries represent different experiences of cultural and religious diversity.

    The research applies mixed methods approach. Surveys are carried out with both quantitative and qualitative components. Questionnaire data from pupils (special questionnaires for 3rd, 6th and 9th grade, it is 9-10, 12-13 and 15-16 year old pupils) is supplemented with interviews of a small number of the pupils, their teachers and parents.

    The paper analyses 3rd graders drawings about what makes them happy. The dawings were part  of the questionnaire about cultural and religious diversity in their everyday experience and at school. The paper answers the question, what values can be found in drawings of boys and girls aged 9-10 from different religious and ethnic backgrounds in two different countries.

  • 62.
    Shildrick, Margrit
    Linköpings universitet, Institutionen för tema, Tema Genus. Linköpings universitet, Filosofiska fakulteten.
    Hard graft: Living on after heart transplantation2012Konferansepaper (Annet vitenskapelig)
  • 63.
    Sternudd, Hans T.
    Linnéuniversitetet, Fakulteten för konst och humaniora (FKH), Institutionen för musik och bild (MB).
    Communicating emotions and pain in the digital age2013Konferansepaper (Fagfellevurdert)
    Abstract [en]

    Photographs showing words cut into the skin constitute a special category of images of self-cutting that can be seen on the internet today. The words are often related to anger, suffering and agony. As I showed in a quantitative study that included over 6 000 six thousand self-injury images, cutting words into one’s own skin might be quite common among self-injurers. Approximately fifteen per cent of the images in the study depicted words mediated through lacerations, blood and scars.

    This material raises important questions about how emotions and feelings are experienced and manifested in different modes. Self-cutting involves both the visual perceived cuts and the nerve transmitted nociceptive experiences of pain. Manifestations that are perceivable by the cutter themselves. But what happens when these manifestations are photographed and published on worldwide networks, and thus become part of collective experiences? These experience are becoming the discursive tool for the production of and negotiations about the meaning of self-cutting (for instance in self-injury communities) in particular but also about the meaning of bodies, emotions and pain on a more general level.

    In this paper I will argue that the media involved in this production of meaning are integrated with each other – they are in symbiosis – to use Varga’s typology. This symbiosis becomes part of a unification of individual bodies that are interacting with each other and thus creating a collective body, with a collective understanding of its emotions and pains. During this process, the individual physical experience of a body is united with a virtual body experience through the interface of the screen. This is a unification that will probably reconstruct the meaning of emotion and pain in the digital age.

  • 64.
    Sternudd, Hans T.
    et al.
    Linnéuniversitetet, Fakulteten för konst och humaniora (FKH), Institutionen för musik och bild (MB).
    Johansson, Anna
    Umeå universitet.
    The girl in the corner: aesthetics of suffering in a digitalized space2013Konferansepaper (Fagfellevurdert)
    Abstract [en]

    The Internet may provide the means for otherwise marginalized groups – such as young people with mental ill health – to make their voices heard in public, and online representations have therefore become an important source for studying how emotions are conceptualized and communicated in these groups. In an ongoing study of YouTube video montages on the subject of self-injury, we have found one emblematic and frequently occuring character: a girl sitting alone in a corner, on the floor, with drawn up knees and head bent down. This image is widely spread, not only on YouTube but also on blogs, discussion forums and websites. Together with her likewise sitting ‘sisters’ – the girl on the swing, the girl on the pier and on the railway track – she is taken to represent young people’s suffering: unhappiness, pain, misery. Our paper sets out to explore how these images are deployed as signifiers of suffering in online contexts. Particular focus is on the ways in which the aesthetics of suffering is circulated and reinterpreted through the digital, where search engines and other media-specific affordances play an important part. We argue further that these examples contribute to an aestheticization of suffering that often seem to emanate from the rejection of conventional ideals and hegemonic definitions of normality; the embracing of suffering might, thus, be used as a strategy for achieving social distinction. Also, we suggest in our paper that the girl in the corner and other representations may be seen as facilitating certain structures of feeling and emotional identifications, especially as regards gender.

  • 65.
    Stub Nybelius, Marit
    Högskolan Dalarna, Akademin Utbildning, hälsa och samhälle, Idrotts- och hälsovetenskap. Malmö Högskola.
    Japan strengthens the Olympic value of Nordic skiing2013Inngår i: Program & Abstract book: ISHPES Congress: 14th Congress of the International society for the history of physical education and sport, 2013, s. 59-60Konferansepaper (Annet vitenskapelig)
  • 66.
    Sule, Francoise
    et al.
    Stockholms universitet, Humanistiska fakulteten, Romanska och klassiska institutionen.
    Premat, Christophe
    Stockholms universitet, Humanistiska fakulteten, Romanska och klassiska institutionen.
    Rita Mestokosho, Innu Poet in Multilingual Edition2016Inngår i: Abstracts: Panel 5. The Treatment of History in Canadian Literature, 2016Konferansepaper (Fagfellevurdert)
    Abstract [en]

    In his Nobel speech on 7th December 2008 Jean-Marie Gustave Le Clézio declared that literature had become a weapon in the service of the expression of cultural identity. He referred more specifically to the Innu writer Rita Mestokosho and to her commitment to the protection of a certain way of life. Rita Mestokosho is born in 1966 in Ekuanitshit Innu territory where she is still living today. Her first book of poetry Eshi Uapataman Nukum ( How I perceive life , Grandmother) was published in 1995. Republished in Sweden in 2010 in a bilingual edition. Her latest book Née de la pluie et de la terre was published in 2014 by Editions Bruno Doucey. As a member of the Innu council, Rita Mestokosho acts as a communicator for her community and is very much involved in cultural and educational projects. "I am Innu, and Innu means human being. We are almost 15.000 Innus, split into 11 communities, 2 in Labrador with English as their second language, 9 in Quebec with French as their second language. We live between 2 worlds, the modern and the traditional. Finding a balance between them is not easy because our traditional land is always threatened by the bigger forest-industries, the dams for hydro-energy and the mines. Our life and survival are linked to the survival of the rivers, the forest and the lakes. Writing in a language, in the French language is also a necessity. It enables us to reach a wider audience for expressing our fears in a poetical way." The communities of Pessamit, Essipit, la Romaine, Mashteuiatsh, Matimekosh, Mingan, Natahsquan, Pakuashipi, Uashat Maliotenam  which are the 9 communities in Quebec compose what Rita M. names the Innu " nation ". Rita M. represents indeed a small cultural minority but literature enables her to speak with a universal voice as her poems are published in a multilingual edition. We would like to present here how the fight for the survival of the Innu community reflects the rise of a political native awareness in Québec. We will refer to the interviews we had with Rita Mestokosho during her 2 visits to Stockholm in 2009 and 2014 and to the articles we wrote for the Quebec magazine  Littoral/ Côte ouest ( GRÉNOC groupe de recherche sur la l’écriture nord-côtière) 

  • 67.
    Wallin Wictorin, Margareta
    Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), Institutionen för samhälls- och kulturvetenskap.
    The Swedish Comics Miracle: Imagining Future in Swedish Comics Anthologies2015Konferansepaper (Annet vitenskapelig)
    Abstract [en]

    Since the beginning of the 21st century the Swedish comics field has expanded significantly. Today comics and graphic novels are influential in the public cultural debate. Albums and books are sold in bookstores, reviewed in the cultural fora and get a lot of attention in all kinds of media. Young people create visual stories and some of them are political, while other are more epic. Both categories contain examples that address questions about the future.

     

    Many of these comics are published in Swedish anthologies, such as Galago, which has existed as a forum for alternative comics since 1980. Started by a collective of comics artists, it has been bought and sold several times. Still it has produced some of the most artistic Swedish comics ever. Another creative collective in the comic field in Sweden is Dotterbolaget (The Subsidiary, but in Swedish literally meaning The Daughter Company), which published an anthology with the same name in 2009. Between 2011 and 2014 Utopi Magasin published mainly Swedish comics with epic ambitions and character. The comics field in Sweden is expanding, and the phenomenon has been paid attention to abroad. Since 2001 C’est Bon Anthology presents Swedish comics artist to an international audience four times a year. More recent additions are From the Shadow of the Northern Lights I and II, containing comics by artists from the alternative scene in Sweden. Examples of comics creators in these anthologies are Sara Granér, Lotta Sjöberg, Liv Strömquist, Mattias Elftorp and Mats Jonsson.

     

    The paper analyses a sample of comics assembled from these anthologies, and discusses how they explore the idea of the future. We argue that many of these comics problematise visions of the future through a critical perspective on the neoliberal ideology in the Swedish debate and society. The criticisms are often based on a gender and class analysis. Different kinds of humour, such as irony, satire and black comedy, are important strategies in the visual as well as the verbal narratives. Deterrent and alternative visualizations of the future are presented with a humorous twist, sometimes by telling one version in words and another in images. The paper describes and analyses the visual and verbal narratives, how the mise en scène is designed in the single panels and how visual and verbal conventions are used (Groensteen 1999 and Kukkonen 2013).

  • 68.
    Winroth, Ann Cristin
    Umeå universitet, Humanistiska fakulteten, Kultur och medier.
    Töltkultur bland svenska islandshästaktörer: en undersökning av islandshästens naturliga och kulturliga betydelser2005Inngår i: Nationell forskarkonferens för kulturstudier: Norrköping, 13-15 juni 2005 / [ed] konferensansvarig: Johan Fornäs, konferensorganisatör: Bodil Axelsson, Norrköping: ACSIS Linköpings universitet , 2005, s. 29-Konferansepaper (Annet vitenskapelig)
  • 69.
    Åberg, Anna
    et al.
    KTH, Skolan för arkitektur och samhällsbyggnad (ABE), Filosofi och teknikhistoria, Historiska studier av teknik, vetenskap och miljö.
    Lidström, Susanna
    KTH, Skolan för arkitektur och samhällsbyggnad (ABE), Filosofi och teknikhistoria, Historiska studier av teknik, vetenskap och miljö.
    Rising Seas: Facts, Fictions and Aquaria2013Konferansepaper (Fagfellevurdert)
    Abstract [en]

    Rising Seas: Facts, fictions and aquaria While exhibiting ocean environments presents particular practical difficulties to most museums, rising sea levels and other drastic changes in the sea make the ocean an essential part of any exhibit on climate change. This paper will examine how aquaria and other museums interpret and showcase ocean science in their attempts to imagine a warmer future world.To do this, we will look at a few specific cases of representations of the ocean in climate change exhibits. How is the sea represented or showcased? What kinds of artefacts are used? What narratives accompany the representation? Is the ocean presented as an alien environment, or is it shown to be permeated by pollution and other signs of human presence? Is it meaningful to talk about 'the ocean' as one place, or do we need to refer to specific places or habitats, differentiating between shallow seas with coral reefs and familiar species and the less well-known deep oceans, for instance? Based on these case studies, we will attempt a more general discussion and analysis of the role of future visions for imagining what a marine Anthropocene might look like and how they can be exhibited in the context of local and global climate change.

12 51 - 69 of 69
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