Prison Chaplaincy from a Scandinavian Perspective

The Lutheran churches of Denmark and Norway retain strong ties to the State and the Lutheran prison chaplaincy exists within the framework of the State churches in similar ways in both countries. The situation of Muslim chaplaincies is however very different in the two countries. In Denmark where general policies are not multicultural and where the relationship between State and church remains strong, the prison service has several prison imams employed and plans are to increase this further. In Norway where the relationship between church and State are moving towards a looser relationship and support for multicultural policies are stronger there are no Muslim prison chaplains.Les Églises luthériennes du Danemark et de la Norvège sont fortement liées avec leur État respectif et les aumôneries de prison sont organisées de manière similaire au sein des Églises d'État des deux pays. En revanche, la situation de l'assistance spirituelle musulmane est très différente dans les deux États. Au Danemark – où les politiques publiques générales ne sont pas multiculturelles et où les relations Église-État demeurent étroites – les services pénitentiaires emploient plusieurs imams en tant qu'aumôniers de prison et prévoient d'en engager davantage. En Norvège, où l'Église et l'État se dirigent vers une relation plus souple et où le soutien aux politiques multiculturelles est plus fort, il n'y a pas d'aumôniers de prison musulmans.Las iglesias luteranas de Dinamarca y de Noruega están fuertemente ligadas a su Estado en cada país y las capellanías de prisión se organizan de manera similar en el seno de las iglesias de Estado de sus países. Por el contrario, la situación de la asistencia espiritual musulmana es muy diferente en los dos estados. En Dinamarca –donde las políticas públicas generales no son multiculturales y donde las relaciones Iglesia- Estado siguen siendo estrechas- los servicios penitenciaros emplean a varios imanes en tanto que capellanes de la prisión y prevén incluso emplear aún más. En Noruega, donde la Iglesia y el Estado se dirigen hacia una relación más flexible y donde el sostén a las políticas multiculturales es más fuerte, no hay capellanes de prisión musulmanes

The bodies of others in Swedish feminism

The body – or, more specifically, women’s bodies – has long been one of feminism’s central topics. This discussion has ranged from explorations of the cultural meaning of biology to the challenging of classification systems regulating bodies not only culturally coded as female or male but also understood through race regimes. This article seeks to explore the location of bodies within Swedish feminism, examining how women’s bodies are understood, designated and acted upon in feminist agendas. Our focus is on the location that bodies take in political conflicts among and between feminists. In particular, we explore the impact of the presence of black bodies within the field of Swedish feminism. On a theoretical level, this article bridges decolonial feminist contributions of Black, Chicano and Latin American feminist thought on the body. The research methodology combined autoethnography with feminist ethnography, including an analysis of 25 narratives of young feminist activists engaged in public resistance against, and confrontation with, the growing presence of right-wing xenophobic social movements and political parties in the public sphere