Download Alltings Början by Karolina Ramqvist PDF

By Karolina Ramqvist

Saga minns mycket väl hur själva födelseögonblicket såg ut. Konstigt vore det annars. Varenda gång hon fyller år visar hennes mamma filmen från förlossningen. Det ögonblick där det lilla barn som blir Saga själv krystas ut.

Sagas mamma är konstnär och radikalfeminist. Hon lär Saga att det viktigaste av allt är att bli en stark och självständig kvinna som inte behöver någon guy. Kort sagt, en sådan kvinna som Sagas mamma är. Och som dotter until eventually en sådan får guy också räkna med att klara sig på egen hand. Saga har längtat efter allt som vuxenlivet innebär. Hon vill ut i staden, erövra dagen och natten.

Första steget är gymnasiet på Södra Latin, nya vänskaper, café au lait, cigaretter och klubbar. Det är Stockholm, det är 90-tal, och Saga tar sig snabbt in i de inre kretsarna. Hon och hennes kompis Pauline lär känna de rätta människorna, får ligga, festa och vara fria. Det är nu allt ska hända och alla vill ha en ung tjej. Samtidigt plågas Saga av en gnagande känsla av leda. Och känslan av att hon borde GÖRA någonting. Som 40-talisterna gjorde vid Grupp 8:s stencileringsapparater och i demonstrationerna för fri abort och dagis. De hade mål och mening. males vad blev över until kvinnorna i nästa new release? Hur blir guy Kvinna?

Ur tomheten försöker Saga vaska fram en egen karta över vilka slag som finns kvar att utkämpa. Saga har länge spanat in Victor Schantz, Stockholms vackraste guy. Han är äldre, han känner alla och alla vill framför allt känna honom. De inleder ett förhållande. Eller: hon får i alla fall ligga med honom. Han befaller och hon följer. Deras relation är hemlig, destruktiv, förnedrande. Ett förhållande som står i rak motsats until allt Saga fått lära sig att hon ska vara. until allt det hon until synes är.

I Karolina Ramqvists nya roman får vi följa en ung kvinna genom ungdomens alla stadier, från de första stegen ut ur barndomen och fram until eventually klivet in i ett självständigt vuxenliv. Det är skrivet med nerv och klarsynthet om en new release pressad mellan uttalade och outtalade krav och en känsla av övergivenhet.

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41 This opening up and making way parallels the timeless pattern in American life: group bids for incorporation— Germans, Catholics— coexist with the individualism of the formal ideology. In this latter sense, rather than promoting anti-American values the current identity regime is compatible with vital American traditions of pluralism and mutual respect. Philosophers may quarrel about whether liberal states must be neutral toward the content of various cultures, as Quebec refuses. 42 “Consonant with” puts the matter too diffidently, which suggests still a fifth reason for calm in the debate on identity politics.

In this inversion the presence of fragmentation was transformed, lifted from the realm of the “dysfunctional” into a healthy signal of painful inequality and oppression. And the containment of conflict, the surface appearance of harmony at the expense of justice, was transfigured into the dysfunctional—to individuals, sectors, and classes who suffered from oppressive life conditions. The same definitional scuffling erupted around the riots of the 1960s, which looked quite different to liberal and conservative analysts: one person’s breakdown is another one’s insurgency.

The evangelicals’ sense of betrayal over Carter’s tightening of the rules governing Christian academies’ tax-exempt status further politicized evangelical citizens. 31 And interlocking groups such as the Kingston Group began to link secular portions of the right—the gun lobby, the antitax troops—with the more religious groups, which created new efficiencies for Republican efforts to coordinate the various elements and integrate them into the electoral and legislative process. All the while, organizers disseminating booklets like the one the Moral Majority entitled “A Program for Political Participation of Church-Going Christians” underlined both the collective political identity of “those individuals who believe in the Bible and attend church regularly” and the organizational resources the Christian right could draw on (“The Christian community has the advantage of physically gathering together on a regular basis”).

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