This article communicates a study on dance in people over 65 in Sweden. Earlier studies on dance for elderly people have primarily focused on treatment and wellbeing. The current study centers on the right to make oneself heard in and through contemporary dance as an artistic form of expression, regardless of age, gender or geographical context. The specific aim of the study is to describe and analyze the experiences of women aged over 65 in a rural area, who participated in contemporary dance workshops as a form of arts learning. The workshops, which were observed and documented, constituted part of an EU-financed project, Age on stage. Participants also shared experiences through informal chats and e-mails. The material was analyzed in a narrative manner. The results show that the workshops created a safe space for dance as a dwelling place, where dance was discovered, and at the same time developed, collaboratively. They also highlighted the importance of this type of artistic participation for elderly women in terms of developing an understanding of themselves and coping with life.

STEAM (science, technology, engineering, arts and mathematics) education is currently gaining ground in many parts of the world, particularly in higher stages of the educational system. Foreseeing a development of STEAM policy and research also in the early years, this colloquium seeks to bring questions of gendering processes to the table. The authors aspire to prevent the development of a gender-blind STEAM discourse for early childhood education. Instead, they encourage practitioners and researchers to make use of STEAM education to recognise and transcend gendered norms connected to children’s being and learning in the arts, STEM and STEAM.

In UNESCO’s recent publication Education for Sustainable Development: A Roadmap the idea of community is described as playing an important role in the organization of education for sustainable development as a means of supporting transformations towards sustainability. In the present study we examine the relationship between community and the organization of Early Childhood Education and Care for Sustainability (ECECfS). This examination is based on case studies of Swedish preschool teachers’ perspectives and practices in relation to ECECfS. Drawing on Cultural Historical Activity Theory and the concept of ontological Communities of Learners, we describe ways in which community-based characteristics of the preschools shape and are shaped by cultural tools used to pursue ECECfS. Themed-Project Work (TPW), a common means in Swedish preschools of organizing day-to-day activities, emerged as an important practice through which to examine questions of community within and across preschools. We describe organizational tensions concerning how pedagogical practices like TPW change from being tools to support a preschool’s activities, to being objects toward which these activities are oriented. Such changes can enable or constrain a preschool’s possibilities for building pluralistic and democratic ECEC environments. We also discuss how the said organizational tensions are rooted in how community is conceived of in preschool provision. Community is constituted not only through the relationships among members of individual preschools but also through the relationships that preschools have with other preschools in their administrative networks. We discuss contradictions that emerge in this matrix of relationships that shape how preschools enact good governance in the pursuit of ECECfS.

Gunilla Lindqvist argued that in playworlds teachers “step(ping) out of their ‘teacher roles’” and “dare(d) to try new attitudes and ways of acting” (1995, pp. 210-211).  This paper presents cases of adult playworld participants’, ie. teachers and researchers’, ways of being in five playworlds in a variety of institutional settings in four nations: We believe that the quality of children’s experiences in these playworls depends on the quality of the experiences of the teachers, and also of the researchers participating in the projects.  Teacher and researcher descriptions of their own and other participating adults’ ways of being in these playworlds was collected from completed and ongoing playworld studies, and from interviews conducted specifically for this study.  Data was, thus, derived from various research projects, each at their own research sites.  Different methods of analysis were used at each research site, although some forms of participatory observation, focused on the theme, narrative and process of artwork production, were common across all sites.  Also allowing for the necessary coordination, while taking difference as a starting point for understanding human development, the playworlds examined in this paper were created in Sweden, Finland, Japan and the United States but were all inspired by the work of Pentti Hakkarainen; and all developed, over the past 17 years, within the International Playworld Network (IPWNW), which originated at the Laboratory of Comparative Human Cognition at the University of California, San Diego.  Analysis took place using an intentionally diverse collection of theories, which reflect the diversity of perspectives that makes the IPWNW productive: Gadamer’s theories of play to describe the playworlds “playing” the teachers and researchers as play “plays” the child; Hadley’s theories of adult participation in play to understand experiences of adults playing “inside the flow” of playworlds; Miyazaki’s theory, drawing on the work of Bakhtin, of the triadic relationship between an imaginative world, children and adults; Rainio’s theorizing of dialectics of agency in adult-child interaction in playworlds; and recent developments of Participant Design Experiments.

L’Émancipation est le premier événement majeur de la grande histoire politico-culturelle qui est intervenu dans lalongue coexistence des roms avec la population majoritaire en Roumanie. Dans le nouveau contexte, la relation del’État avec la minorité rom a fondamentalement changé : l’État et sa justice interviendront directement dansl’espace social destiné dans le passé aux communautés. A son tour, l’individu avait comme tâche immédiatel’acquisition et l’augmentation de son rôle jusqu’au être toléré par la communauté sociale. Par rapport à l’autre, lesroms, bien conscients de l’image de l’altérité, expérimentaient de l’échec d’eux-mêmes sous la nouvelle identitéproposée par l’État (e.g. l’impossibilité de payer la taxe en fonction du nouveau statut social, le défaut de formationprofessionnelle compétente dans un milieu concurrentiel etc.), et les choses se passent comme Victor I. Stoichita,parmi d’autres, les décrit dans L’image de l’autre (2014). En créant et en agrandissant un nouvel espace privé autourde le « Tigania » d’antan, les roms ont été entourés et obstrués par la hiérarchie de la société majoritaire danslaquelle se trouvent le divan seigneurial et les grands propriétaires, les commerçants, les fonctionnaires de l’État etdu clergé. L’Émancipation était censée conduire à l’amélioration de l’existence de cette catégorie nombreuse qui,même sans avoir la capacité d’examiner leur nouveau statut social, est condamnée à recevoir des informationspubliques irraisonnable, surtout des préjugés. Ainsi, l’environnement générateur de conflits commence à se former; et dans cet article, nous présenterons avec quatre études de cas, basé sur des documents d’archives d’un fondspeu recherché du Ministère de l’Agriculture et des Domaines, Archives Historiques Nationales, Bucarest, commentles conflits ont été générés, les solutions proposées, et la possibilité / l’impossibilité de leur mise en œuvre.

The article presents and analyses research data from various Romanian achival sources. The main ones are the count of the ‘Turkish Gypsies’ from 1833 and the first Wallachian population census from 1838 which specfied each Gypsy sub-group. Additional sources are administrative and judicial documents related to religious conversion to and from Islam as well as documents related to Gypsy slavery. The findings show that the ‘Turkish Gypsies’ (țigani turciți) in Wallachia were not a homogenous group and a few sub-groups connected with the ethnic-religious appellation turcitu can be found recorded in the first count of the Wallachian population. As Christian institutions, Wallachian monasteries could not have Muslim Gypsies as rob-slaves, and boyars as Christians were similarly prohibited from having Muslim slaves. Thus, only the State could possess ‘Turkish Gypsies’ and they were therefore rather few.

This article discusses the status of the Romani in Swedish and Finnish societies. The article scrutinises the history and current state of Romani policies in Sweden and Finland, critically evaluating the state of the art of Romani inclusion and comparing approaches of the two countries. The also reviews research on Romani inclusion. In 2012, Sweden adopted a coordinated 20-year strategy for Romani inclusion (2012–2032). Finland adopted the First National Policy on the Romani in 2009, and the second National Policy on the Romani entered into force on 1 January 2018 and will run until 2022.

As a contribution to the critical and creative discussion regarding definitions and examples of how dance practices are being reimagined in the age of distance, this article focuseson possibilities and challenges with organizing virtual contemporary dance workshops for older adults. The aim of this article is to explore intra-actions within entanglements including older adult amateur dancers, a choreographer, homes, dance studios, the software zoom, devices, music, and dance during the COVID-19 pandemic of 2020. Situations seen as webs of relations including the mentioned actors werecreated. To be able to describe how the constantly performed intra-active networks of dancers and other material actors were constituted, actor-network theory was applied. The results shows pecific trajectories that exemplifies intra-actions with the participants. The older adults became dancers that make meaning in their lives, even if the virtual trajectories possible to follow to some extent, are limited by the pandemic cursed distance.

Research conducted outside as well as inside music educational settings show that Simone de Beauvoir’s theories can help to explain and provide means of change for situations where traditional gender structures risk being conserved. In the Swedish educational system, gender equality is classed as a key area for sustainable development. In this chapter, the authors present, discuss, and reflect upon girls’ experiences of music educational settings, using a collaborative narrative reanalysis of formerly produced data. The chapter draws on de Beauvoir’s concepts of immanence (passivity), transcendence (activity), and freedom. The results show that girls’ experiences in the music classroom appear as both immanent and transcendent, but that immanence is the more common choice of action. A conclusion of the analyzed results is that music teachers should engage in creating situations where girls feel encouraged to transcend in the music classroom.

In this methodological paper we are re-turning (Barad, 2014) parts of the diffractive analyses conducted in a research project on science and gender in preschool (Günther-Hanssen, 2018, in press; Günther-Hanssen, Danielsson, & Andersson, 2020). In our first re-turning we explore how a swing and scientific phenomena in the data co-created the knowledge construction. To do so we engage with how embodiment and re-actualized experiences of swinging came to matter. After this we re-turn how smaller events in the data always are part of larger situations. For this task we elaborate with writing different situations from the data through one another. As we keep on re-turning the analysis, new diffraction patterns evolve with each turn. By the end of the paper our diffractive writings and readings have been re-turned into explanations of how pendulums can be used to think and approach gendering in preschool together with.

In recent years, research has brought attention to the heterogeneity of resources that first-generation students bring with them to higher education and the factors that assist in these students’ social and academic adjustment to university life. However, few studies have focused on how these students’ early socialization and experiences over the life course influence their adjustment experiences to university. Drawing on Bourdieu’s habitus concept to explore the life histories of first-generation students at a midranked Swedish university, we identify three types of adjustment profiles—Adjusters, Strangers, and Outsiders—and highlight five key factors over the life course that explain why they differ: family resources, early social environment, educational experiences and opportunities, peers, and partners. Our findings suggest that class-related adjustment challenges in college can be traced to different levels of cultural capital acquired during first-generation students’ early socialization but also to capital acquired through sustained contact with cultural capital–abundant social environments throughout their life course, resulting in subtle but consequential habitus adaptations. This study extends previous research in the field by exploring a broader set of social contexts that can spur first-generation students’ cultural capital acquisition before college and facilitate their adjustment to higher education.

The aim of this presentation is (1) to highlight how an activity choosing system in a preschool co-created the children’s choices, explorations, and relations with each other (2) to explore the potential of using the concept of orientations (Ahmed, 2010) to understand gendering processes and gendered bias choices in (preschool) education. The presentation builds on a project on emergent science and gendering in preschool (Günther-Hanssen, 2020). Data for the project was conducted during a field study in a Swedish preschool with 25 5-year old children. The analysis is guided by a new materialist perspective, especially Sara Ahmed’s (2010) concept of orientations as well as Karen Barad’s diffractive methodology (Barad, 2014). During the presentation I re-turn (to) data from the research project together with the concept of orientations, and by using diffractive writing – writing different situations through one another (Günther-Hanssen, Jobér & Andersson, accepted). The expected findings concern how the preschool environment directed the children to orient towards some places and activities where their bodies seemed to “be in place”, and how certain spaces became oriented towards certain bodies. They also concern how the children’s gendered explorations and potential interests were specifically co-created by the activity choosing system used in the preschool. Instead of supporting the children to make their own choices of where to be and what to do, the choosing system co-created exclusion and inclusion by gender, affecting where, what and how individual children could orient, explore and become. These results are of relevance for Nordic Educational research since children’s interests and own choices is seen as a core feature in both policy and practice in in preschool education within the Nordic countries.

This article focuses on how high-achieving Swedish upper secondary students from families with low educational capital manage to transform their cultural capital and habitus to embark on a successful educational career. The analytical framework of the study is based on Bourdieu’s understanding of cultural capital and habitus. The data analyzed are based on interviews with 23 upper secondary students. Their success is based on a combination of a caring home environment and seeing both trustfully teachers, and like-minded peers as resources for their educational success, together with an awareness that good grades equal desirable position on the labour market.

This is a collective writing project that is part of the larger design of Infantologies, Infanticides and Infantilizations; a quartet that explores the philosophy of infants from thematic perspectives, that puts infants at the centre of our reflections, and that encourages a different academic style of thinking.

Infanticides is the third article in a collective writing project that includes ‘Infantologies’ and ‘Infantasies’. It is designed to develop a philosophy of the infant, which is not tied to either developmental psychology or neuroscience but rather links itself to history and philosophy. It looks to develop a perspective on the world, beginning from the infant, that is critical, historical, and from the bottom up, so to speak. At the same time, the series of articles aims to create a thematic philosophical view that does not take for granted the normal set of conventions and assumptions made about the infant and about infancy, an important aspect given that infants and babies have a huge number of experts in medicine, law, education, religion, social work, and baby organizations like Plunket that have developed accepted bodies of knowledge, procedures, and routines about the infant and what is in the infant’s best interests. Historically, we have good reason to doubt this expertise. Also, women who give birth and parents, and other family members, all assume opinions and practices based on actual lived experience. Everyone, it seems, speaks for the infant saving the infant herself who cannot speak or, at least, is not able to articulate verbally their experiences or their expectations or requirements. This series has tried to provide fresh perspectives on these matters through the process of collective writing based on an approach to educational philosophy.

Infantologies II is a continuation of a series of articles that began with the quartet: Infantologies, Infanticides, Infantasies, Infantilizations. ‘Infantologies II: Songs of the Cradle’ is devoted to fairy stories, nursery rhymes and the poetics of early childhood. Each author engages with these themes through different questions and contexts, contributing their thoughts on the complexity of the fairy stories, nursery rhymes and the poetics of early childhood to the infantology collection.

I den här artikeln utgår vi från religionsämnets reformering 2011 med syfte att ringa in vad ett mer faktabaserat och rationellt förhållningssätt till andra religioner samt vad företrädet för kristendom kan betyda för ämnets fostrande roll och uppgift på gymnasie­skolan. För att förstå vad ämnets innehåll och syfte innebär som en del i formandet av den önskade samhällsmedlemmen, utgår vi från Popkewitz förståelse av alkemi och analyserar ämnet i ett historiskt och teoretiskt perspektiv. Genom en konceptualisering av ämnet över tid identifieras fyra vågor som format ämnet: en konfessionell våg, en objektiv våg, en osäker våg och en våg som benämns objektiv 2.0. Den första vågen karaktäriseras av ett väl avgränsat kristendomsämne med tydligt syfte och innehåll. Den önskade eleven är ett lydande och underdånigt barn med rötter i den kristna läran. Den andra vågen förstås bäst utifrån sin objektiva orientering. Den önskade eleven är vidsynt och tolerant med en god förståelse för kristendom och andra religioner samt existentiell pluralism. Den tredje vågen visar ett religionskunskapsämne med stor spännvidd och gränslöst innehåll. Den önskade eleven är vidsynt med god förståelse för religiös och existentiell mångfald förankrat i en kristen tradition och västerländsk humanism. Den kristna underströmmen når i och med den fjärde vågens inramning återigen ytan. Inramningen och avgränsningen sker genom ett fokus på faktakunskaper och ett vetenskapligt-rationellt förhållningssätt samt förståelse för religion som ett socialt snarare än ett existentialistiskt fenomen. Vi avslutar artikeln med att diskutera några didaktiska implikationer relaterade till reformen 2011.

Through interviews with 52 upper-secondary students from different socioeconomic, educational and migrant/native backgrounds, the article examines students’ own stories of what drives them to perform well in school. Different kinds of ‘illusios’ are reconstructed in terms of Bourdieu's sociology; Revanche, Proficiency, Fear of failing and Entitlement . They relate to different forms of social energy and emotions, such as the desire for rehabilitation of the self or family in the eyes of the other, and the drive for justification. Some is fuelled with social shame of not reaching the same position as parents, or meaning falling out of the system, while others are driven by an urge to be knowledgeable. These illusios work differently in relation to the students’ habitus.

Under de senaste decennierna har Sverige genomgått stora demografiska och politiska förändringar. Tillsammans har dessa inneburit att Sverige idag samtidigt är ett av Europas mest sekulariserade och mest mångreligiösa länder. Den snabba demografiska förändring Sverige har genomgått har ställt många inför nya, stora och i vissa fall skyndsamma kunskapsbehov samtidigt är forskningen om situationen delvis eftersatt. I denna rapport identifieras hur den nya situationen relaterar till det lagstadgade uppdrag som svenskt polisväsende, vård, skola och offentlig förvaltning har. Den forskning som gjorts inom dessa områden sammanfattas och de viktigaste forskningsbehoven identifieras.

This article is a philosophical analysis of escapism as a pedagogical possibility, with a particular focus on TV series. Taking my own, as well as students, experience of escapism into TV series as a starting point, that is, their ability take us somewhere far away, something which has become more acute during the pandemic time since we remain more or less self-isolated because of the corona virus Covid-19, the article discusses escapism in relation to distraction and attention in life as well as within teaching, but also in relation to colportage, hope and social justice. According to Ernst Bloch, social justice cannot materialize without regarding things differently. Something that is often dismissed as mere escapism might be a seed for a new and more humane social order, as it can be seen as an "immature, but honest substitute for revolution" (Bloch 1986, p. 368). Drawing on Bloch's understanding of colportage and hope, as well as Walter Benjamin's understanding of mass culture and cinema, the article treats escapism and TV series not as something simple, but rather as possible seeds for a new social order and thus as having pedagogical possibilities (Hallander, 2020).

Artikeln diskuterar framväxten av och kritiken mot normkritisk pedagogik i Sverige samt begreppetsutveckling i relation till de samhällskontexter som begreppet har växt fram i, kontexter vilka har haftbetydelse för hur normkritisk pedagogik har kommit att förstås, tolkas och användas. Artikeln byggertill viss del på resonemang som förs fram i antologin Normkritisk pedagogik – perspektiv, utmaningar ochmöjligheter (Björkman & Bromseth, 2019) samt på en studie av skolverkstexter, med fokus på normkritiskpedagogik (Hill, under utgivning). Ambitionen är att med de resonemang som förs fram bidratill den nordiska diskussionen avseende begreppets innebörd, praktik och utveckling.

Normkritiska perspektiv är ett begrepp som de senaste tio åren fått fäste och utvecklats i den svenska utbildningskontexten. Denna text söker sammanföra detta perspektiv med det interkulturella för att diskutera hur de kan bidra till varandra. Normkritiska perspektiv är ett förhållnings- och analyssätt som medverkar till att kritiskt granska och ifrågasätta monokulturella föreställningar i en skolverksamhet och hos pedagoger medan interkulturalitet beskriver hur pedagogiska relationer och praktik kan fungera för att erfaras inkluderande. Ett normkritiskt perspektiv kan bidra till att möta delar av den kritik som förts fram avseende ett bristande maktperspektiv i interkulturaliteten då det visar på maktens positioner i ett kontextuellt sammanhang av interkulturell förståelse. Samtidigt kan det interkulturella perspektivet bidra till den normkritiska analysen då det beskriver ett eftersträvansvärt pedagogiskt klimat. Ett klimat som präglas av interkulturell interaktion som skapar en diversifierad snarare än begränsande normalitet.

This essay explores the existential difficulties involved in being a non-indigenous scholar of philosophy and early childhood education in an indigenous context. It begins by recalling an encounter with young Sami children that happened while doing research at an early childhood centre in northern Scandinavia. This is read alongside the poetry of the Sami writer Nils Aslak Valkeapaa, a personal documentary text by Sami author Elin Anna Labba, and Wittgensteinian philosophy. These texts are read as a philosophical exercise of the imagination through which the scholar's words, thoughts, and assumptions are reworked in a decolonising process. This process involves the scholar in a lived philosophy of avoiding deflection of what Cora Diamond has called "difficulties of reality" and considerations of the role of imagination in ethics. In doing so the essay reimagines the notion of hybrid cultures and identities through Wittgenstein's invitation to imagine forms of life. The essay concludes by suggesting that by thinking of scholarship in this way hope and meaning can emerge out of the silences in the encounters between the non-indigenous scholars and the indigenous children.

This paper discusses the playworlds of the Playworld of Creative Research (PWCR) research group. Play- worlds are created from a relatively new form of play that can be described as a combination of adult forms of creative imagination (art, science, etc.), which require extensive real life experience, and children’s forms of creative imagination (play), which require the embodiment of ideas and emotions in the material world. In playworlds, adults and children (or teenagers or seniors) enter into a common fantasy that is designed to support the development of both adults and children (or teenagers or seniors). The PWCR understands play- worlds and the study of playworlds as ways of being. In this paper we present unique, individual playworlds that we truly love from the perspective of researchers, artists, teachers, children, administrators, and imagi- nary characters, who participate in playworlds. We use a master fiction writer’s words on the love of literature to frame our discussion of playworlds, focusing on truth, time, human magic, infinite possibilities, fun, and the enriching and intensifying (and so, creating) of the real in playworlds in Japan, Finland, Sweden and the US.

The focus of this paper is to investigate what type of support high-achieving Swedish upper secondary students from families with low socioeconomic and educational capital identified contributed to embark on a successful educational career. The analytical framework of the study is concepts that have emerged in empirical studies inspired by both Coleman’s and Bourdieu’s understanding of social capital concerning educational performance. The data analysed in this study are interviews with 23 students between 17 and 19 years old, 10 male and 13 female students. A substantial group of the students in this study is of migrant background. The support these students identified as critical in their successful educational experience was a combination of academic and emotional support by the teachers, a caring home environment and unconditional emotional support, and socialising with peers that had similar educational ambitions. When all these support dimensions line up for these students, they can embark on a successful educational career.

Detta kapitel riktar sitt fokus mot en uppdragsutbildning av 25 modersmålslärare i romani chib, 11 kvinnor och 14 män från olika romska grupper, vars syfte var att stärka lärarnas kompetens inom professionen. De två frågor som artikeln diskuterar gäller hur de många språkliga varieteterna och variationerna mellan grupperna integrerats i utbildningen och vidare hur en kritisk interkulturell pedagogik kommit till uttryck i den. Det teoretiska ramverk som inspirerat utbildningen grundar sig i kritisk och interkulturell pedagogik samt vidare i kritiska romska studier, ett forskningsfält som utvecklats under senare år. I artikeln diskuteras några exempel på hur utbildningen bland deltagarna bidragit till en ökad förståelse av såväl den egna som andra romska varieteter och fördjupade kunskaper om de olika gruppernas historia och traditioner. Den romska historien med den förföljelse, flykt, marginalisering och antiziganism som minoriteten upplever än idag kopplas samman med specialpedagogiska frågeställningar gällande posttraumatiskt stressyndrom (PTSD) och sekundär traumatisering, frågor som sällan uppmärksammats i relation till romer men en angelägen kunskap för just modersmålslärare i mötet med romska barn och familjer. Vidare problematiseras relationen mellan romer och forskningen om dem genom exempel från två vetenskapliga konferenser i romska studier som lärarna deltog i. Avslutningsvis diskuteras frågan om det lärande som kan uppstå inom ramen för högre utbildning när romska studenter finns närvarande på campus och utmana rådande föreställningar om minoriteten samt möjliggöra interkulturella läroprocesser mellan både romer och icke-romer i högre utbildning. 

The research presented in this paper explores how preschool teachers in Sweden negotiate tensions stemming from perceived cultural dilemmas among themselves, the children they work with, and the children´s parents or guardians. The aim in characterising this process of negotiation is to expand knowledge about how to adapt pedagogically to the increasing diversity of the preschool sector in Sweden. The study is based on focus group interviews with preschool teachers who work in schools where nearly 70% of the children are newly arrived immigrants or have parents or guardians who were born in a country other than Sweden. The interview data were subjected to a thematic analysis. Three themes emerged: Circumventing conflicts by keeping preschool peaceful; Culture as a barrier and opportunity for dealing with dilemmas; and engaging with conflicts as a means of developing the preschool profession. The themes are discussed in relation to Gert Biesta’s concepts of the rational community and the community of those who have nothing in common. 

This article explores the meaning and function of streaming media as a potential facilitator of musical Bildung. Taking the affordances of streaming media technologies as a starting point, the article thus focuses on the formative and cultivating dimensions a music streaming service such as Spotify might offer. The specific aim of this article is to describe and analyse how musical Bildung may evolve within a Spotify context from a user perspective. To address the aim from the point of view of music education, Spotify users’ activities and experiences of streaming media interactions were accessed, inspired by internet-related ethnography. Stimulated recall interviews, focusing on the participants’ experiences as well as their actual use of Spotify’s streaming service, were conducted, recorded, and transcribed. The generated material was subjected to co-operative hermeneutic content analysis. The results illuminate how Bildung evolves in users’ encounters with the service and with art mediated via Spotify. Relevant topics occurring in the human-art-technology relationship of Bildung from a Heideggerian perspective were Being-possible, the ability-to-be, and Spotify as the Other. In sum, it can be stated that Bildung evolves when Spotify exceeds the thingness of the Other, becoming a work of art in itself, throwing the user into Being.

The Romanian-speaking Rudari, “țigănised Romanians”, “old Romanians” or “Romanianized Gypsies” (Weigand 1897, 1908: 174), “other Gypsies” (Block 1938: 108, nowadays Bengelstorf 2009) are a population who traditionally inhabited the entire Balkan area and Central European parts. See Marushiakova and Popov 2021, for their different appellations and their current status and migration. Those who live outside the Romanian borders were and are better researched than those who live in Romania. One of the few historical research projects (Constantin Șerban, 1959 and 2002) shows the Wallachian Rudari from the seventeenth century onwards were gold-washers and subordinated to the Cozia Monastery, the authority of which they continually contested for centuries until they eventually became State Gypsies in the nineteenth century. In the absence of gold mines, Wallachian local specialty was the panning of native gold from the riverbeds of the main rivers and their tributaries, an activity carried out by the Rudari amply described by foreign observers or administrators. This paper explores the role of the Cozia Monastery in the history of the Rudari in Wallachia. For the governance of gold production, the Rudars were organized in 1388 by the Wallachian ruler as țigan of Cozia Monastery, which was built by him on the Olt Valley. In time, the panning of gold and its submission to the Crown was done through an officer of the central administration, the Chief Police Commander (Marele Armaș) and the relation to Monastery was ascertained through a vătaf headman chosen from among them, who was responsible for their surveillance and the tax collection for the Monastery. This relationship with the Monastery continued as long as slavery was legal, and the Monastery claimed that “all” Rudari belong to Cozia, through many donations. Here we will investigate the context of the original donation with the aim of seeing how the nature of slavery in relation to the Rudari developed and identifying the roots of later intense conflicts between the Rudari and the Monastery. The sources used will include material from the monastery archive which were partially integrated into the previous research (Constantin Șerban 1959) and socio-demographic data from the MapRom database (www.maprom.se).

Very little research has been done specifically on the condition of the Gypsy slaves in Wallachia. Most general histories ignore them, and few contemporary observers studied them. This is just one more sign of their discrimination and neglect. This study draws on the exhaustive nominal lists of the Romani population from the database MapRom which draws on the first preserved count of the population of Danubian principalities (1838). Many aspects of the rob-slave condition have been analysed, the household size, the socio-professional and juridical categories and the Gypsy owners, the degree to which the Gypsies in Wallachia were integrated into the majority population and the ethnic attitudes of the surrounding population, and a case study of formation of a Gypsy settlement.

This article deals with the question of what has happened to ‘the public’ in the Swedish education system during the last three decades. In our search for an answer we illuminate and discuss how the process of marketisation, together with the learnification and individualisation of education, replaced ‘the public’ from public education with the logic of the market place. To shed some further light on the current discourse on Swedish education, we contrast two principles in education and teaching, the aristocratic principle and the democratic principle. According to the aristocratic principle, education is about fixating and reproducing existing power relations as the cornerstone of a well-ordered society. According to the democratic principle of education, equality is the cornerstone of a well-ordered democratic society. Considering the shift in the very infrastructure of the Swedish educational system, we arrive at the conclusion that the principles in education and teaching are characterised by the aristocratic principle, rather than those we have characterised as democratic principles. The educational message is clear: upcoming generations are to accept the rules of the market economy and play the game accordingly.

The aim of this paper is to examine the role significant others play in immigrant students achieving a successful school experience from their perspective. A critical mass of studies show that descendants of immigrants and poor white working-class students tend not to proceed to higher education because they either drop out of the education system at the end of their compulsory schooling do not attain the necessary grades to enrol in higher education. To capture the role significant others played in the students’ educational experience, we adopted an analytical framework and concepts derived from cumulative empirical studies inspired by James S. Coleman and Pierre Bourdieu’s conceptualisations of social capital. The study showed that despite the heterogeneity of the immigrant students in terms of class and ethnicity, they identified a nurturing adult who had earned their trust and respect where the most important actors in their successful educational experience. In addition, these students did not see their parents primarily as a source of academic support but as a source of emotional support, which was also seen by the students as critical in their school experience.

Recent studies of female guitar students in upper secondary school ensemble education suggest that girls behave, and are encouraged to behave, in more immanent ways than boys. They seem to receive less encouragement to stretch their bodies and become full musical human beings. Instead they become the second musical sex. During the course of my work with the problem of how to create space for girls playing the electric guitar in educational settings, I have continually found myself wondering how to create educational spaces and relations in ways that let all pupils, independent of sex, realize ideas, transcend as musical bodies, and become what they already are. If teachers and pupils are interrelated bodies, teachers must be aware of how they use their bodies when it comes to creating space for all pupils to develop and stretch out their bodies. The actions of the music teacher, as a musical body, must be balanced in relation to the other musical bodies in the room, as well as to physical preconditions, goals, visions, and expectations of the students. In this article, I want to delve into the subject of bodily interaction, teachers’ responsibilities, and questions of intentional educational bodily relations. The aim is to share my close reading of Young’s philosophical thinking regarding gender structures and especially female comportment, motility, and spatiality, and develop a set of prerequisites for intentional bodily (music) educational relations. With a starting point in research-based inspiration and motivation for conducting the current philosophical investigation, I share my close reading of Young’s theories regarding female situated bodies. Continually I relate to excerpts from two interviews with female guitar students, exemplifying musical body-relational experiences. Finally I share and reflect upon a developed thinking about mindful bodily (music) educational relations.

Swedish preschool pedagogues have recently been coping with increased expectations to engage in “adult-led, goal oriented” teaching, and work with sustainability-related issues. In Swedish preschool provision, teaching and sustainability are contested concepts that embody pedagogical tensions (e.g. teaching as a school-like vs. a holistic activity; sustainability as an environmental and/or social concern). Some pedagogues have thus responded with ambivalence to this teaching/sustainability assignment. The present study explores how Swedish preschool pedagogues, experienced in Early Childhood Education and Care for Sustainability (ECECfS) research and practice, engage in teaching. Qualitative case studies were conducted of teacher teams from three preschools. The teams participated in a series of government-sponsored workshops for designing outdoor spaces in preschools as sustainable, multifunctional environments. Case studies were based on group interviews, surveys, and field observations. Drawing on concepts from cultural-historical activity theory, thematic analyses were conducted to characterize practitioner conceptions and practices of ECECfS and teaching in preschool. The study met all criteria for ethical conduct. Teachers described ECECfS in terms of what is learned and how. What: environmental knowledge; attitudes, feelings toward the environment, and toward others; self-confidence. How: arrangements for time “in nature”; systematic observation; pretend play; themed project work. Pedagogical tensions were identified which linked these descriptions thematically: ECECfS as teaching content vs. “teaching” values; approach vs. sensitivity to the environment; ECECfS as environmentally vs. socially focused. Implications are discussed for developing pedagogies that advance the ECECfS ethos of adult-child coparticipation in and co-determination of preschool activities. 

We interviewed 20 adolescents who were coercively placed in residential or psychiatric care. The aim was to explore their views on the way staff relate and perform their duties, favorable characteristics in staff, consequences of different treatment from staff and their safety experiences. Thematic analysis identified the following themes: Situational triggers of frustration; Care-based; rule-based; or passive-avoidant interaction styles toward adolescents and their responses; Adolescents' reflections about staff's interaction styles; and the Consequences on the unit atmosphere depending on different interaction styles toward the adolescents. Adolescents preferred staff who showed them respect and a clear wish to make life easier.

This study sheds light on dance as democracy among people 65+. The article presents a study that is part of the project Age on Stage, in which elderly people were offered to express themselves through dance as an aesthetic form of expression. Hannah Arendt and Simone de Beauvoir are applied as philosophical lenses. Elderly people’s participation and involvement in dance activities are investigated and discussed. The specific aim is to describe and analyse contemporary dance as a form of democracy among people 65+. The following questions were formulated: What constitutes dance as communication within a group of elderly people? How do the participants internalise and use dance as an artistic form of expression in relation to the possibilities and limitations a workshop provides? A phenomenological analysis based on field notes and video recordings have generated the following themes: a functional body with impetus to move, to embody dance as a form of expression, to use Dance as a Form of Artistic Expression in Aesthetic Communication, and Reflections on life, body and dance. The results reveal existential and aesthetic dimensions of dance activities for elderly people that have not been emphasized to any greater extent in earlier studies.

Vilka bildningsprocesser kan urskiljas ur människors Spotifyanvändande? Det visar sig att ett sådant användande är tätt sammanflätat med musikalisk- såväl som digital kunskap. Med ett fokus på de bildningsprocesser som sker i samspelet mellan människa, teknik och musik utmanas förståelsen av vad en strömmande musiktjänst som Spotify kan erbjuda.

”Evolving Bildung in the nexus of streaming services, art and users – Spotify as a case” är ett tvärdisciplinärt projekt som visar hur människans bildningsprocesser villkoras, utmanas och möjliggörs i och med den strömmande medieutvecklingen. Denna bok kan med fördel användas inom utbildningar i musikpedagogik, musikvetenskap, musikproduktion, ljudteknik, pedagogik, kulturstudier, sociologi, samt medie- och kommunikationsvetenskap.

Baksidestext: 

»Detta är en bok om romer skriven av mig som gadjo (romanes för icke-rom, pluralformen lyder gadje). […] För mig har det därför varit väsentligt att i stor utsträckning använda romska källor och bedriva forskning i dialog med de romer jag kommit i kontakt med genom mitt arbete som lärare, forskare och akademisk aktivist inom romska studier sedan 2010. Samtidigt är det en bok med bäring utöver det romska, eftersom den behandlar mänskliga problem som frigörelse och social rättvisa i den emancipatoriska forskningens anda. « Så skriver Jan Selling inledningsvis. 

Han berättar historiskt om romer i Sverige och internationellt, också om viktiga personer och händelser. Han skriver om kampen för rättvisa och en ständig strid mot antiziganismen, hur statliga kommissioner tillsatts, hur officiella ursäkter och erkännanden tvingats fram. Här visas hur romska utomparlamentariska aktioner uppstått och verkat, liksom hur avkoloniseringen av romska studier sker och hur romska intellektuella själva äntrar scenen.

Hur ser då denna frigörelses förutsättningar ut i Sverige och i andra länder? Det är en av de frågor som diskuteras här. Den aktuella tiggeridebatten belyses likaså.

I efterordet tar två ledande romska röster själva till orda: Soraya Post och Hans Caldaras. Frigörelsen är en ny typ av bok i Sverige som behandlar romernas situation.