Elementer i Grundtvigs politiske tænkning

Grundtvig’s Political TheoriesBy Tine DamsholtGrundtvig’s positive view of the Danish absolute monarchy has often been a problematic issue in today’s understanding of Grundtvig’s political ideas. It is a common view that in 1848 Grundtvig turned a political somersault, suddenly becoming a democrat after being a fervent adherent of absolutism. Quite a few have wanted either to see a break in Grundtvig’s political view or tried to explain away his apparently »undemocratic« attitude. However, if one examines Grundtvig’s basic political opinions, it is possible to establish a continuity in his political view. It is possible to see his apparent change of attitude as an expression of inevitable consequences of his idea of what were the central democratic elements in relation to the changing political situations.The analysis of Grundtvig’s view of democracy and representative government must take its point of departure in the political tradition that Grundtvig had grown up in. The ideal concept of the 18th century of absolute monarchy as the interpreter of the people’s voice is an essential background for the understanding of Grundtvig’s praise of Danish absolute monarchy in the period before and after the Danish constitution came into effect.Grundtvig’s political ideal can be epitomized as a unity of the two concepts of the King’s hand and the people’s voice, i.e. an absolute King listening to the people’s voice as it finds expression in a free debate, in writing and in speech, in an enlightened people. The enlightenment of the people is crucial to Grundtvig, and the gist of his criticism of the French Revolution is that the unenlightened mob assumed power. The folk high school, where the people is enlightened and educated to rise above narrow selfish interests to look at the common good, is thus a central part of Grundtvig’s political universe.Grundtvig also maintained this ideal after the Danish absolute monarchy was abolished in 1848. He claimed that this was the original and therefore the true Danish constitution, thus embracing the national-romantic tradition

Følelser og subjektivering

Using patriotic sentiments as a vantage point, the article discusses emotions as a core element of the subjectivation of the late 18th century. Love of the Fatherland became a concept of the time to denote the proper attitude among the citizens; an emotion that should be experienced as an inner quality and not as an obligation forced upon them. This analysis investigates patriotism and cult of emotions as principal elements of a specific understanding of subjectivity and in the transition leading to romanticism and the 19th century. The analysis of subjectivation processes is based upon theoretical and analytical concepts from Michel Foucault. The 18th century cult of sensibility is seen as a part of a discursive formation, in which emotions are being objectified and textualized, and the individual is construed as a subject of emotion, reason and morality. It is proposed that military education and patriotic ritual enhanced the development of new forms of self awareness, and that emotions came to be central in the development of new âtechnologies of the selfâ that became important for the governmentality of modern states. The article is also a contribution to the genealogical analysis of how Western culture came to see emotions as the inner locus of the self, and hence as expressions of a true core of the individual

HVERDAG I DAGBØGER – ALMINDELIGHED, AFFEKTER, ANALYSER, MÅLTIDER OG ANDRE TIDSLIGHEDER: Introduktion til hverdag som kulturanalytisk assemblage og et undervisnings-baseret samarbejde mellem Nationalmuseet (NEU) og Etnologi (KU)

ABSTRACT: Hvordan kan man analysere det hverdagsliv, der så ofte tages for givet? Det satte vi os for at undersøge og eksperimentere med på kandidatkurset i Etnologiske Analysestrategier i foråret 2019. Vi etablerede et samarbejde med Nationalmuseets Etnologiske Undersøgelser (NEU) i form af et pilotprojekt omkring deres indsamling af over 50.000 dagbøger fra hele landet ført 2. september i1992. På baggrund af et tilfældigt udvalg på 24 dagbøger undersøgte 14 studerende analytiske muligheder inspireret af tematisk og teoretisk litteratur, samt digte om hverdag – kropslige rutiner, hjem og materialitet, følelser og affekter, mad og måltider, tidsligheder og temporalitet. I denne indledning gives en introduktion til projektet, dets organisering, samt nogle af de teoretiske og analytiske ressourcer artiklerne i fællesskab trækker på. Endelig gives en kort introduktion til artiklerne og det kulturanalytiske assemblage, som de sammen med dagbøgerne, autoetnografi, Nationalmuseets indsamlingspraksis, kulturhistorier, analytiske greb og denne introduktion udgør. Et kulturanalytisk assemblage, der former hvad hverdage er og bliver til som i dagbøger.ABSTRACT: Hvordan kan man analysere det hverdagsliv, der så ofte tages for givet? Det satte vi os for at undersøge og eksperimentere med på kandidatkurset i Etnologiske Analysestrategier i foråret 2019. Vi etablerede et samarbejde med Nationalmuseets Etnologiske Undersøgelser (NEU) i form af et pilotprojekt omkring deres indsamling af over 50.000 dagbøger fra hele landet ført 2. september i1992. På baggrund af et tilfældigt udvalg på 24 dagbøger undersøgte 14 studerende analytiske muligheder inspireret af tematisk og teoretisk litteratur, samt digte om hverdag – kropslige rutiner, hjem og materialitet, følelser og affekter, mad og måltider, tidsligheder og temporalitet. I denne indledning gives en introduktion til projektet, dets organisering, samt nogle af de teoretiske og analytiske ressourcer artiklerne i fællesskab trækker på. Endelig gives en kort introduktion til artiklerne og det kulturanalytiske assemblage, som de sammen med dagbøgerne, autoetnografi, Nationalmuseets indsamlingspraksis, kulturhistorier, analytiske greb og denne introduktion udgør. Et kulturanalytisk assemblage, der former hvad hverdage er og bliver til som i dagbøger

Tidslighed i flertal: Om hverdagslivets mange tider

Tid, sted og socialt miljø er de tre klassiske etnologiske dimensioner, som ethvert kulturelt fænomen skal sættes i forhold til. Men hvor ideen om entydige og afgrænselige steder og sociale miljøer længst er blevet problematiseret, så håndteres ’tiden’ oftest som et spørgsmål om at studere et fænomen i sin historiske kontekst dvs. ud fra en fortløbende kronologisk tid. Men hvad sker der, hvis vi betragter tid som en flertydig dimension? I oplægget vil corona-hverdagslivet blive brugt som eksempel på, hvordan en mere kompleks og multipel tidsforståelse kan anvendes i etnologiske kulturanalyser

Til kulturhistoriens genealogi

Hvad er kulturhistorie? Dette retoriske spørgsmål stillede en af dansk kulturhistories faddere Troels Troels-Lund allerede på tærsklen til det 20. århundrede og gav sit eget veloplagte og polemiske svar, hvor han hyldede dagliglivets historie frem for staternes og krigenes historie. Men er dette svar - såvel som spørgsmålet - stadig relevant i det 21. århundrede? I det følgende skal vi se lidt nærmere på, hvad det særligt er kulturhistorie kan, og hvorvidt og hvordan den adskiller sigfra den almindelige historie.Abstract: The Genealogy of Cultural HistoryWhat is cultural history? The paper discusses whether cultural history still should be defined by having a specific empirical object such as the history of everyday life. Taking the point of departure in the current mainstreaming of cultural history and topics outside political history within the discipline of history after the cultural turn, it is argued that cultural history should rather be a specific analytical strategy. The paper investigates the Foucauldian notion of genealogy or "history of the present" and proposes an understanding of cultural history asan analytical strategy that seeks to destabilize a present that has forgotten its contingency and the time-bound questions that gave rise to its beliefs and practices. Genealogy is therefore about tracing the heterogeneous pathways that led to the apparent solidity of the present. A first sketch to a genealogy of cultural history in Denmark is given through a discussion of the canonized text by T. Troels-Lund, On Cultural History from 1894. The idea of everyday life as the analytical and defining object of cultural history is constituted in this text as well as in the disciplinary battles that formed the situational background for Troels-Lunds argument. Instead of taking this situated definition for a given fact cultural history is - in the tradition from Foucault - understood as a critical, destabilizing and thus self-reflective analytical strategy

’At overskue, tilfredsstille og lyksaliggjøre’

Taking its point of departure in Foucault’s analysis of the notions of ‘reason of state’ and ‘police’ i.e. Polizeiwissenschaft in eighteenth-century Europe, the article investigates the complex understanding of happiness and bliss in a Danish parish topography from 1795. The notions of happiness and bliss are entangled with the emergence of ‘the political problem of population’ in which the population appears as an entity that must be governed according to its specific ‘nature’. Thus, the population appears as a new object of study and as purchase for interventions addressing living conditions as well as ways of acting and living. The parish topography by Nils Blicher is inscribed in this rationale that tends to increase the power of the state by making good use of its forces, to obtain the welfare of the population; to make their lives comfortable and to provide them with the things they need for their livelihood. Blicher’s description of the life and conditions of the peasantry is replete with suggested solutions to the problems described. And among the main objects to be concerned with are health and production, but also the happiness of the population. However, his understanding of happiness and bliss goes beyond the reason of the state and is completed with a Christian understanding of heavenly bliss

Det gode liv i etnologien

Den 19. september 2014 holdt Tine Damsholt sin tiltrædelsesforelæsning som professor mso. i etnologi på Københavns Universitet. I forelæsningen diskuteres begrebet 'det gode liv' - dets rolle i dansk etnologi og mulighederne for en mere kompleks forståelse af hverdagsliv. Det gode liv diskuteres som noget normativt, analytisk og situeret