GUIDELINES FOR WIDENING PARTICIPATION STRATEGY AREA:
THE RIGHT
TO PARTICIPATE IN
CULTURAL LIFE
BASED ON REGION
VÄSTRA GÖTALAND
CULTURAL STRATEGY 2012 -
WITH SUMMARIES IN ARABIC, FINNISH, MEÄNKIELI,
PERSIAN, ROMANY CHIB, SAMI, SOMALI AND YIDDISH
GUIDELINES FOR THE STRATEGIC AREA WIDENING PARTICIPATION
THE RIGHT TO PARTICIPATE
IN CULTURAL LIFE
ADOPTED BY REGION VÄSTRA GÖTALAND
CULTURAL AFFAIRS COMMITTEE IN OCTOBER 2014
INTRODUCTION
Today publicly funded culture is part of a welfare system
where there is a constant and increasing demand for
­broad-based participation in cultural life. These guide­lines
combine the perspectives of human rights and ­widening
participation. They provide the Cultural ­Affairs Committee with the practical means to facilitate the participation
of all the region’s inhabitants in cultural activities in ­Västra
Götaland. The guidelines create the pre­re­quisites for both
tangible and specific actions; from reaching out to all the
inhabitants to making culture a concern for all the inhabitants and significant for everyone.
The guidelines should be used as a directive when the
Cultural Affairs Committee decides on and follows up
actions in the widening participation strategic area. This
strategic area, and and consequently the guidelines, is
applied to the whole range of Cultural Affairs Committee activities. These include both long-term missions,
cultural strategy under­takings and project funding, as
well as the sporadic funding allocated by the Cultural
Affairs Committee in their budget. The Cultural Affairs
Secretariat should therefore use the guidelines when
­assessing applications, assignments and projects and
their follow-up.
DEFINITION
Widening participation involves moving from accessibility to participation; from what is being offered to what is
being demanded by the inhabitants in the region. In other
words it is no longer a question of marketing ready-made
programmes but about change processes and dialogue with
the inhabitants that will lead to greater equality regarding
creative capacity and interest in culture. It is not suf
­fi cient
to open doors to institutions, offer free admission or adapt
premises to the needs of people with disabilities; it is above
all mental barriers and discriminatory norms that must be
broken down.
Widening participation is a strategic area within the
frame­­work of Region Västra Götaland’s cultural strategy
A Meeting Point in the World. The aim is to increase the
region’s inhabitants’ participation in publicly funded
cultural activities – not just in the capacity of visitors but
also as active participants. The strategy focuses on participation in cultural life as the individual’s right, regardless
of background, gender, class, ethnicity, religion, age,
functional ability or sexual orientation. Widening partici­
pation thus means working actively to promote gender
equality and equality, and to counteract discrimination
and racism. Gender equality means equality between men
and women. The notion of equality embraces other discrimination grounds such as ethnicity, sexual orientation,
disabilities, age and class. In this document, equality is
therefore used to implicate these discrimination grounds.
Society is ultimately founded on culture and individuals’
ability to create conditions allowing them to develop as
people and at the same time to develop their living environment. We ourselves create and we draw on the creativity of others. Only once basic human rights have been
assured can people realise their creative ability. It is not
sufficient to recognise the right to culture on a rhet­orical
level and purely as a possibility. Cultural policy must offer
a genuine opportunity for participation – the acquisition
of a cultural education, the ability to understand and interpret culture and the capacity for self-expression.
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PURPOSE
Widening participation requires
• Extensive knowledge and insight into the interests
and creative capabilities of the inhabitants
• Organisational forms that contribute to an open
­dialogue as a means of promoting relevant and
­inclus­ive cultural activities
• Qualitative and quantitative methods that allow us
to assess and demonstrate the effect that culture has
on the individual and on society
Starting points
• Sweden has ratified the UN Universal Declaration of
Human Rights and all public authorities must ensure
that it is applied. The Declaration states: “Everyone has
the right to freely participate in the cultural life of the
community” (Article 27.1)
• The UN Convention on the Rights of the Child
recognises the right of children to participate freely
in cultural life (Article 31)
• The Swedish constitution obliges all bodies and individuals who exercise any form of public authority to take
account of objectivity, impartiality and the equality of
all before the law (Constitution, Chapter 1, Article 9)
• National cultural policy objectives state that the task
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of cultural policy is “to increase access for all who live
in Sweden to culture, both via contact with culture of
high quality and through creative activity of their own”
• The Region Västra Götaland vision The Good Life is to
ensure a good life for everyone
• The Region Västra Götaland cultural strategy A Meeting
Place in the World speaks about the responsibility of
contractors and employees to actively and in the long
term counteract discrimination in cultural life and that
cultural policy should support collaboration across
­sectoral boundaries
• The Region Västra Götaland development strategy
Västra Götaland 2020 – Strategy for Growth and
­Development in Västra Götaland 2014 – 2020 speaks
about “a region for everyone”
• The policy governing how Region Västra Götaland
works with human rights stipulates that “Region Västra Götaland must offer individuals, groups, organ­
isations and associations the opportunity for participation and co-determination in matters related to their
personal situation”
• A strategy for gender mainstreaming that covers the
whole region: An Equal Västra Götaland 2014 – 2017
• The Cultural Affairs Committee Human Rights Plan
2010 – 2013
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RESPONSIBILITY AND IMPLEMENTATION
The Head of Cultural Affairs has the responsibility of
ensuring that all organisations missioned by the Cultural
Affairs Committee comply with the guidelines for widen­
ing ­participation.
HUMAN RIGHTS-BASED APPROACH
Based on these starting points, widening participation in
cultural life sees participation in cultural life as a human
right. It is therefore a matter of urgency that work on
widening participation in cultural life is founded on a
human rights-based approach where every individual has
the right to participation in cultural life. Publicly funded
cultural institutions thus bear an obligation and must
work actively to ensure that each inhabitant’s right to
participate in cultural life is respected and applied.
Human rights-based approach means the participation of every­one who is affected by cultural activities.
With a human rights-­based approach, all actors must
be vigilant at all times that no person or group is discriminated and that no one’s rights are violated. Diversity,
­active inclusion, change and renewal are thus key concepts in the endeavour to identify the need for and interest in culture among the inhabitants. As access to power
and resources is crucial to participation in cultural life,
all areas of action are permeated by a power perspective.
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The advantages of a human rights-based approach
and widening participation
• The inhabitants have an increased participation and
influence in cultural life
• Power structures that give rise to discrimination are
made visible and can be counteracted
• The issue of responsibility is made visible
• The position of each and every inhabitant in cultural
life is enhanced
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1.
SIX AREAS OF ACTION,
SIX APPROACHES
WIDENING PARTICIPATION:
ACTIVELY COUNTERACTING DISCRIMINATION
– A POWER PERSPECTIVE
Cultural life, as is the case in society in general, is
charac­terised by competition for resources. At the same
time there is a power hierarchy favouring certain groups
and individuals and disadvantaging others. In other
words, there are grounds of discrimination that limit
participation in cultural life. Discrimination means that
one person is treated less favourably than another person
in a similar situation. Chapter 1, section 4 of the
Swedish Discrimination Act states that discrimination
includes direct discrimination (one person is disadvan­
taged by being treated less favourably than another),
indirect discrimination (someone is disadvantaged
through the application of a provision, a criterion or a
procedure that gives the appearance of being neutral),
harassment (conduct that violates someone’s dignity and
which is associated with one of the grounds of discrimination), sexual harassment (conduct of a sexual nature
that violates someone’s dignity) and instructions to discriminate (orders or instructions to discriminate against
someone).
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Individuals and social groups are discriminated and their
potential to exert power and influence is lim­ited for
many different reasons. There are however specific areas
in which there is a considerable risk of discrimination.
In 2009, the comprehensive Discrimination Act came
into force. The Act is based on seven grounds of discrimination: gender, transgender identity or expression,
ethnicity, religion or other belief, disability, sexual orientation and age. The same individual can be discriminated
on different grounds in different contexts. Furthermore,
the interaction between ethnicity and gender for example,
leads to a kind of discrimination that is termed intersectionality. The different identities and group affili­ations are
variable and contextual. Each individual has the right to
choose which affiliation he or she wishes to be identified
with in different contexts.
Discrimination takes place at different levels. Structural discrimination involves power structures that rank
people into superior and inferior categories. Institutional
discrimination signifies discrimination within organisations and workplaces. Individual discrimination refers to
individuals’ discriminatory attitudes and values which
are subsequently acted on. Publicly funded culture must
from the outset take into account d
­ iscriminatory norms
at structural, organisational and individual levels.
The best way to counteract discrimination is through
participation and openness to the participants’ values,
views, interests and needs. Apart from the advantages
deriving from a higher degree of participation, diversity
will help individuals, institutions and society as a whole
to develop.
Participation on equal terms establishes common
values leading to a socially sustainable society. This in
turn gives cultural activities legitimacy. Language is a key
element when it comes to generating and maintaining
unequal power relationships.
An important part of each change process is to
­analyze how an organisation uses language. This involves
mapping how unequal power relationships are estab­
lished in language and then maintained through repitition in daily routines.
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Widening participation
by actively counteracting discrimination
• Clear, committed, knowledge-based leadership to
counteract discrimination
• A clear mission, skill building and proactive measures to
counteract discrimination
• Practical actions and approaches aimed at changing
discriminatory values, norms, behaviour and attitudes
• Attention directed at the normative effects of language
• Human rights-based approach
• Collaboration with civil society
• Regular analysis, follow-up and evaluation
2.
WIDENING PARTICIPATION:
WORKING TO PROMOTE GENDER MAINSTREAMING
– AN INTERSECTIONAL PERSPECTIVE
Cultural life is characterised by an unequal power rela­
tion­­ship between women and men. This is seen most
­clearly when it comes to participation on equal terms.
Men dominate the production of culture through assuming positions of power, whilst the vast majority of
consumers are women. Measures are therefore required
to create equal conditions for women and men to take
part in and shape cultural life.
GENDER MAINSTREAMING
Since the early 1990s, the Swedish government has adopted the strategy of gender mainstreaming in order to
achieve policy objectives for gender equality. This is based
on the European Council definition of gender main­­
streaming, which is “the (re)organisation, improvement,
development and evaluation of policy processes so that a
gender equality perspective is incorporated into all policies, at all levels and at all stages, by the players normally
involved in policy-making.” The gender equality strategy
An Equal Västra Götaland 2014 – 2017 functions as a
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platform for gender mainstreaming in Region Västra
Götaland. The term ‘gender mainstreaming’ means
“bringing equality issues into the mainstream of an
­organisation’s ordinary activities” and that “proposals,
implementation and evaluation are analysed from a
­gender equality perspective in order to ensure equal
­service, resource allocation and influence”.
INTERSECTIONALITY AS AN ANALYSIS METHOD
Gender mainstreaming is the task of bringing about equality between the sexes. A major challenge is coordinating
gender equality measures so as to ensure that different
participation objectives do not conflict with each other.
A widely used tool for this purpose is intersectionality.
The term comes from ‘intersection’, meaning a ‘junction’ and denotes that grounds of discrimination could
intersect and reinforce each other. Each individual has
a multitude of social roles and therefore a multitude of
overlapping identities. Cultural organisations must seek
to analyse discrimination in the light of the fact that
affiliation based on gender, class, sexuality, age etc. could
weaken or reinforce the individual’s participation in
cultural life. Similarly the intersection between different
policies counteracts different kinds of discrimination.
Policies for equal opportunites and gender equality can
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intersect and reinforce each other. Combined with a
clear understanding of the gender power arrangement,
intersectionality is a relevant means to achieve widening
participation. In practice, this means that by being open
to the complexity of the issue and by using intersectionality as a tool, it is possible to get a thorough grasp
of discrimination and lack of gender equality. From
this starting point, participation in cultural life can be
­broadened, deepened and diversified.
To achieve gender equality and equal oppor­tunities,
an intersectional analysis of power relationships can
be combined with a norm-critical approach. A normcritical approach means counteracting discrimination
by focusing on what is regarded as normal instead of on
what is regarded as divergent.
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Widening participation:
working for gender mainstreaming
3.
• Apply the principle of an equal division of power and
influence between women and men as a starting point
WIDENING PARTICIPATION:
WORKING TO ACHIEVE EQUALITY
– AN INTERCULTURAL PERSPECTIVE
• Focus specifically on women’s opportunities to
create and the opportunity for everyone to benefit
from women’s creativity
• Focus on young men’s participation in cultural life
• Encourage awareness of how women and men actually
take part in cultural activities
• Focus on intersections and interacting power structures
that are crucial to people’s participation in cultural
life instead of on isolated identities
• Assume that discrimination and recognition of
identity are crucial to a person’s self-image
• Build skills in intersectional and norm-critical analysis
methods and ways of working
• Analyse and evaluate how policies can work
together to counteract discrimination
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According to Statistics Sweden, 15 per cent of the popu­
lation of Sweden were born abroad, 20 per cent are of foreign descent and one in five children have a non-Swedish
background (either they were born abroad or they were
born in Sweden but one or both of their parents were
born abroad). Publicly funded culture should take account of how these groups use culture, their linguistic and
cultural interests and their right to participate in society’s
cultural life on their own terms. Widening participation
involves openness to new cultural expressions and creative
cultural encounters as well as counteracting the dominance of hegemonic culture. It also involves a shift from
a narrow focus on the specific interests of different groups
to common interests and values that benefit so­ciety as a
whole. The starting point would then be interculturality
and intercultural dialogue rather than multiculturalism.
With multiculturalism, ­people live side-by-side yet separately. They live alongside other cultures but without any
significant interaction. An intercultural society on the
contrary is based on cross-boundary cultural encounters,
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Intercultural dialogue is about communication and understanding between people in a society that is character­
ised by cultural diversity. It is a method of counter­acting
discrimination against minorities, ethnocentrism and
racism and of achieving equality and social cohesion.
UNESCO considers intercultural dialogue to be an
equitable exchange and dialogue between civilisations,
cultures and peoples based on mutual understanding and
respect. Emphasis is on the equal standing of all cultures,
which is an important prerequisite for social cohesion, reconciliation between peoples and peace between nations.
According to the Council of Europe, intercultural
­dialogue must permeate societies at all levels. Intercultural
dialogue is regarded as an open and respectful exchange
of views based on mutual understanding and respect
between individuals and groups with different ethnic,
cultural, religious and linguistic backgrounds and with
different cultural heritages. Intercultural dialogue must
characterise the European Union at every level – within
communities, between European nations and between
Europe and the rest of the world. This principle must be a
guiding fea­ture of the region’s international collaboration.
Human rights are the basis for intercultural dialogue.
Intercultural dialogue demonstrates that culture in our
time is transnational, i.e. it is characterised by movement
across national borders. Cultures meet and influence each
other in daily life. At the same time differences within social groups and between different cultures become increasingly distinct. Cultural affiliation becomes increasingly
ambiguous and complex. People feel the need to create a
balance between their own different identities.
With only one culture as a frame of reference, it
becomes difficult to orientate oneself in society and
achieve full recognition. People find a need to transcend
cultural boundaries and establish a dialogue between
different affiliations, regardless of whether they belong
to the min­ority or the majority. From this point of view,
intercultural dialogue and intersectionality overlap and
enrich each other.
Intercultural dialogue takes place in a context characterised by power and powerlessness. Without the proper
knowledge and tools, intercultural dialogue could lead to
the most vociferous groups dominating at the expense of
those groups that do not have sufficient linguistic ability
to put forward their case. A greater opportunity to par-
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on interaction and on inter-person contact between different ethnicities – contact where people learn from one
another, where they influence others and allow themselves
to be influenced and where they gradually reshape their
own perception of the world and identity.
INTERCULTURAL DIALOGUE AS AN ANALYSIS METHOD
ticipate at individual and group levels must be created.
Established ­representation structures cannot be used as a
starting point.
Widening participation by working for equality
• Employ a dynamic and open view of cultures and
group affiliations
• Ensure cultural diversity at structural and operational
levels
• Establish arenas for intercultural dialogue
• Establish a committed, knowledge-based leadership
• Create a long-term plan for intercultural competence
• Pay special attention to the link between intercultural
dialogue and international collaboration
• Focus on equal opportunities for people with differ­ing
ethnicity and cultural backgrounds to express their creativity and to benefit from other people’s creativity
• Focus on marginalised groups’ experience of living on
the periphery; groups who due to ethnicity, skin colour
or cultural background are subjected to discrimination
• Compile facts about how people with differing ethnicities and cultural backgrounds actually participate in
cultural activities
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4.
WIDENING PARTICIPATION:
WORKING WITH THE NATIONAL MINORITIES
– AN HISTORICAL PERSPECTIVE
Our times are sometimes referred to as the ‘age of the
minorities’. The national minorities as well as other min­
orities claim their right to culture. Intercultural dialogue
paves the way for minority cultures to participate in
public life on an equal basis. Widening participation can
then contribute to diversity in cultural life and counter­
act uniformity and homogeneity. This creates a source of
power that counteracts cultural hegemony.
According to Swedish law, the national minorities enjoy special status. This status is founded on a resolution
passed by the Swedish Parliament in 1999 that the five
national minorities and their languages be recognised
and a minority policy be adopted. The parliament also
decided that Sweden should join the Council of Europe
Framework Convention for the Protection of National
Minorities and European law governing regional and
minority languages. The five recognised national minorities are the Jews, the Roma, the Sami, the Swedish
Finns and the Tornedalers. The historical minority languages are Yiddish, Romany Chib, Sami, Finnish and
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Meänkieli. Compared with immigrants and refugees,
these national minorities have been living in Sweden for
centuries. They are groups with a distinct cultural and
linguistic affiliation. In their case it is not a question of
integration, but that they wish to preserve their ­identity
and their language. Consequently, the min­ority policy
involves enhancing the protection of the national minorities’ culture and ­language. Human rights should be
the framework for working with the national minorities.
An historical-genealogical analysis method could well be
used to integrate activities that have a ­bearing on safeguarding the culture and language of the national minorities. This method maps and analyses historical events
that have led to and are maintaining the present-day
inequality in power relationships and aims at liberating
people from negative conse­quences of these events.
Swedish sign language has not been recognised as
an official minority language. It is, however, a language in its own right. It has been used for a long time in
Sweden and is therefore frequently placed on a par with
the five minority languages.
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Widening participation
by working with the national minorities
• Encourage knowledge of the rights of the national
minorities
• Develop specific methods to increase the influence,
participation and empowerment of the national
minorities
• Counteract discrimination against the national
minorities
• Take steps to protect and support the minority
languages and the Swedish sign language
• Work to preserve and develop the cultures of the
national minorities
• Use the Council of Europe minority conventions
as a starting point
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There are almost two million children in Sweden. Some
20 per cent of the population of Västra Götaland are
children. In recent times, there has been a focus on the
vulnerability of children and attempts have been made
to enhance the position of children in cultural life. The
region’s cultural strategy therefore makes children’s and
young people’s culture a priority.
Children’s and young people’s right to culture is not
only about consuming culture; it is also about partici­
pating, developing creative abilities and making qualified
choices. Children should therefore be equipped to participate in cultural life. A participatory culture requires
cultural or aesthetic education as well as the ability to
judge and appreciate culture in day-to-day life and in
conjunction with specific cultural visits. This leads to
long term advantages for society as a whole. Children
also need intercultural education in order to orientate
themselves in today’s society and to develop an understanding across cultural boundaries. Cultural visits at
an early age have an important role to play in widening
participatory culture and interest in cultural activities.
These visits are part of the socialisation process; a process
of becoming familiar with the venues and social traditions embodied in culture. They provide mental stimulation that can be reinforced through repetition. Once
these relationships are established they will continue for
generations. A focus on very young age groups is there­
fore crucial if the aim is to address and rectify lack of
participation in cultural life as well as the lack of equal
opportunity in enrollment into higher education.
Regarding children’s right to participate in cultural
life, cultural organisations must focus less on the range
of activities available and more on learning and on
children’s own creativity. They must also finds ways to
establish a closer interaction between these perspectives.
The learning perspective is focused primarily on the
child’s interests, needs and skills; how children and young
people can connect with a cultural event or a work of art
and how they can be stimulated to develop their personal
creativity.
Different views of the role of culture in school can
be adopted. There is a cognitive starting point, linked
to how culture facilitates learning other school subjects,
and an aesthetic starting point related to aesthetic edu-
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5.
WIDENING PARTICIPATION:
WORKING WITH CHILDREN AND YOUNG PEOPLE
– A CREATIVE PERSPECTIVE
cation and children’s ability to appreciate the arts and to
express their creative capabilities. A third starting point
is related to general learning, focusing on how children
are affected by encounters with culture. This approach
involves education and learning from a societal perspective. Education means developing a child’s creative capacity and fostering the ability to think critically rather
than a simple introduction to hegemonic culture. This
is of significance in the light of the narrow focus in the
current education system on useful facts and employability. The pedagogical task of culture is related to social
added values as a result of developing the learning capacity of children and young people. It is about the individual and social effects of culture.
Widening participation
by working with children and young people
• Work systematically to support children’s and young
people’s right to participate in cultural life
• Offer children and young people the opportunity to
express their personal creativity and to benefit from the
creativity of other children and young people
• Offer children and young people the opportunity to
participate in making decisions related to cultural
activities for children and young people
• Train educators to provide support to young visitors
• See cultural visits in the light of their overall effects on
children and young people
• See your organisation as a learning environment that
makes a difference to a child’s creativity
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6.
WIDENING PARTICIPATION:
WORKING WITH CIVIL SOCIETY
– A DEMOCRATIC PERSPECTIVE
The Region Västra Götaland’s Cultural Strategy emphasises the importance of civil society to widening participation. While there are different views of civil ­so­ciety
there is however agreement that civil so­ciety falls between
public and private sectors. ­Government Bill 2009/10:55
largely shares this perception: “The term ‘civil society’ is
used to refer to an arena – separate from the state, the
market and private households – where people, groups
and organisations act together for common interests.
Non-profit organisations, foundations and registered religious communities are active within civil society, as are
networks, temporary associations and other actors.” With
its richness and variation in operational and organisational forms, civil society can foster participation in cultural
life in areas that established cultural institutions and market forces cannot reach. In other words, civil society is an
arena where ­marginalised social groups can develop the
ability to participate in cultural activities. Civil society
contributes to the advancement of democracy and the
democratisation of cultural life.
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Empowerment is a means of working with civil society.
The method is based on the ability of all human beings
to define their own problems and develop strategies to
resolve them and by doing so assume power over their
own lives. Regarding cultural life, it is a matter of creating conditions that reinforce the individual’s potential
to participate in cultural life and stimulate personal creativity.
Widening participation
by working with civil society
• Increase civil society’s access to resources as part of
the process of stimulating personal creativity and the
ability to participate in cultural life
• Encourage awareness of civil society’s contribution to
shaping public opinion and to give voice to marginalised groups
• Build an infrastructure to facilitate collaboration
between civil society and cultural institutions
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THE CULTURAL POLICY
IN REGION VÄSTRA GÖTALAND
SEEKS TO ACHIEVE
1.
THESE AIMS ARE TO BE ACHIEVED BY
WIDENING PARTICIPATION
DEMOCRATIC
OPENNESS
2.
ARTISTIC
QUALITY
3.
SOCIAL
RELEVANCE
UTILISING TECHNOLOGY
PROMOTING INNOVATION
4.
ECONOMIC
POTENTIAL
INCREASING INTERNATIONALISATION
5.
REGIONAL
PROFILING
DEVELOPING CAPABILITIES
ARABIC
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FINNISH
Oikeus osallistua kulttuurielämään (yhteenveto)
Meidän aikanamme kulttuuri on osa hyvinvointijärjestelmää, joka
asettaa yhä suuremmat vaatimukset laajalle osallistumiselle kulttuurielämään. Lokakuussa 2014 Länsi-Götanmaan alueen kulttuurilautakunta hyväksyi suuntalinjat kulttuurielämään osallistumisen
laajentamiseksi – saavuttaa kaikki asukkaat ja saada heidät osallisiksi
ja tehdä kulttuuri kaikkien asiaksi.
Laajennettu osallistuminen merkitsee oikeutta osallistua kulttuurielämään riippumatta taustasta, sukupuolesta, luokasta, etnisyydestä, uskonnosta, iästä, toiminnasta tai seksuaalisesta suuntauksesta.
Kulttuurielämään osallistuminen on ihmisoikeus, jota julkisesti rahoitettujen kulttuuritoimintojen velvollisuus on kunnioittaa, suojella
ja toteuttaa. Laajennettu osallistuminen merkitsee täten aktiivista
toimintaa yhdenvertaisuuden ja tasaarvoisuuden hyväksi ja vastustaa
syrjintää ja rasismia. Se merkitsee myös siirtymistä saatavuudesta
osallisuuteen, kysyntään ja passiiviseen kulttuurikulutukseen perustuvasta tarjonnasta asukkaiden omaan luomiseen. Suuntaviivoissa
ehdotetaan kuutta toimenpidealuetta:
1. Syrjinnän vastustaminen – valtaperspektiivi
Syrjinnän vastustaminen merkitsee yksittäisen asukkaan osallistumisen lisäämistä kulttuurielämään asukkaiden oikeuksia koskevan
tiedon kautta sekä tekemällä näkyväksi ja vastustaa tekijöitä, jotka
aiheuttavat syrjintää. Johdolla on oltava selkeä vastuu ihmisoikeuksien kunnioittamisesta.
2.Työ samanarvoisuusintegroinnin hyväksi
– yhteisöllinen perspektiivi
Samanarvoisuus merkitsee toimenpiteitä tasa-arvoisten edellytysten
luomiseksi naisille ja miehille osallistua ja muovata kulttuurielämää.
Samanarvoisuusintegroinnin lähtökohtana on tasainen vallan ja vaikutusmahdollisuuksien jako miesten ja naisten kesken ja se merkitsee
samanarvoisuusperiaatteen sisäistämistä kaikilla tasoilla ja prosessin
kaikissa vaiheissa.
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3. Työskentely tasa-arvoisuuden hyväksi
– kulttuurienvälinen perspektiivi
Työ tasa-arvoisuuden hyväksi merkitsee kulttuurillisen moninaisuuden edistämistä ja sisällyttävän demokraattisen asukasperspektiivin
soveltamista, jossa kulttuurien välinen kompetenssi, keskusteluareenat sekä kansainvälinen yhteistyö ovat keskeisiä. Oikeusperusteiset
työtavat ovat tärkeä menestystekijä.
4. Työ kansallisten vähemmistöjen kanssa
– historiallinen perspektiivi
Ruotsin lain mukaan kansallisilla vähemmistöillä (juutalaiset, romanit, saamelaiset, ruotsinsuomalaiset ja tornionlaaksolaiset) on
erityinen status; ne ovat asuneet Ruotsissa kauan ja niillä on oma
uskonnollinen, kielellinen ja kulttuurillinen yhteenkuuluvuus. Julkisesti rahoitetulla kulttuurilla on vastuu lisätä niiden vaikutusvaltaa,
osallisuutta ja omaa valtaa sekä edistää kansallisten vähemmistöjen
kulttuuria ja kieltä, mukaan lukien ruotsalainen viittomakieli.
5. Työ lasten ja nuorten parissa – luomisperspektiivi
Lapsilla ja nuorilla on oikeus osallistua kulttuurielämän. Julkisesti
rahoitetuilla kulttuuritoiminnoilla on vastuu työskennellä järjestelmällisesti tämän oikeuden hyväksi ja tarjota lapsille ja nuorille
mahdollisuus itse kehittää luovia kykyjään sekä saada mahdollisuus
kulttuuriin ja kulttuurienväliseen dialogiin.
6. Työskentely siviiliyhteiskunnan parissa – demokratiaperspektiivi
Siviiliyhteiskunta – aatteelliset yhdistykset, verkostot, liikkeet – edistävät osallistumista kulttuurielämään, jonne vakiintuneet kulttuuri-instituutiot ja markkinavoimat eivät yllä. Siviiliyhteiskunnan
resurssien saatavuuden lisääminen edistää omaa valtaa, jossa ihmiset
itse löytävät strategioita osallistumiseen ja omaan luomiseen.
Laajennetun osallistumisen kautta…
… asukkaiden vaikutusvalta kulttuurielämään lisääntyy
… estetään valtarakenteita, jotka aiheuttavat syrjintää
… tehdään vastuukysymys näkyväksi
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MEÄNKIELI
Oikeus osalistua kulttuurielämhään (yhteenveto)
Meän aikana kulttuuri on osa hyvinvointisysteemistä joka pannee
aina korkeampia vaatimuksia laahjaan kulttuurielämän osalistumisheen. Oktuuberissa 2014 Västra Götalandsregionin kulttuurilautakunta otti päätöksen suuntaviivoista millä tavala laajentaa kulttuurielämän osalistumisen – tärkeämpi kun ette se ulottuu kaikile on
ette se on kaikitten asukhaitten kosketuksessa ja tekkee kulttuurin
asiaks joka koskee kaikkia.
Laajenettu osalistuminen merkittee oikeus ette osalistua kulttuurielämässä riippumatta taustasta, sukupuolesta, luokasta, etnisyyestä,
uskonosta, iästä, fynksjuunista eli sukupuolen suuntautumisesta.
Kulttuurielämän osalistuminen on ihmisoikeus mitä julkisesti rahoitetut kulttuuritoiminat häätyvät kunnioittaa, suojata ja totheuttaa.
Laajenettu osalistuminen merkittee sen takia ette aktiivisesti toimia
tasa-arvosuuen puolesta ja ette vastustaa syrjintää ja rasismia. Se koskee kans ette lähteä käytettävässä olevasta osalistumisheen, tarjonasta
asukhaitten kysynthään ja passiivisesta kulttuurikäytöstä omhaan
luomisheen. Suuntaviivat esittävät kuus insatsiallaa:
1. Vastustaa syrjintää – vallanperspektiivi
Vastustaa syrjintää merkittee ette lisätä yksityisen asukhaan osalistumista kulttuurielämhään tion kautta asukhaitten oikeuksista ja paljastamalla ja vastustamalla asioita jokka aiheuttavat syrjintää. Johon
vastuu ette ihmisoikeuksia kunnioitethaan pittää olla selvä.
2. Työnteko tasa-arvosuuen inttekreerauksesta
– inttersektionaalinen näkökulma
Tasa-arvosuus merkittee insatsia luomhaan tasa-arvosia eelytyksiä
vaimoile ja miehile ette osalistua ja mookata kulttuurielämää. Tasa-arvosuuen inttekreerauksen lähtökohta on periaate ette on tasanen
vallan jako ja vaikutusvalta miesten ja vaimoitten välilä ja merkittee
ette tasa-arvosuus perspektiivi pittää sisältyä prusessin kaikila tasoila
ja kaikila askelheila.
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3. Työnteko tasa-arvosuuen puolesta
– intterkulttuurinen näkökulma
Tasa-arvosuuen työ merkittee ette eistää kulttuurista moninaisuutta
ja soveltaa sisältävää ja demokraattista asukasperspektiiviä missä
intterkulttuurinen pätevyys, dialookin areenat ja kansanvälinen
yhteistyö on keskheinen. Oikeusperustetut työmetuutit on tärkeä
onnistusvaikuttaja.
4. Työnteko kansalisten vähemistöitten kans
– histuurialinen perspektiivi
Ruottin lain mukhaan kansalaisila vähemistöilä (juutalaiset, romaanit, saamelaiset, ruottinsuomalaiset ja tornionlaaksolaiset) on erikoinen staattus. Net on asuttanheet Ruottia pitkän aijan ja on oma
uskonolinen, kielelinen ja kulttuurinen kuuluvuus. Julkisen rahottamalla kulttuurila on vastuu ette lisätä heän vaikutusvaltaa, osalistumista ja omavaltaa ja eistää kansalaisten vähemistöitten kulttuuria ja
kieltä. Ja se koskee kans ruottalaista viittomakieltä.
5. Työnteko lasten ja nuorten kans – luovanäkökulma
Lapsila ja nuorila on oikeus osalistua kulttuurielämhään. Julkisen
rahotetuila kulttuuritoiminola on vastuu ette systemaattisesti eistää
tätä oikeutta ja tarjota lapsile ja nuorile maholisuuen ette itte kehittää
omia luovia kykyjä ja saa päästä käyttämhään kulttuuria ja intterkulttuurista dialookia.
6. Työnteko siviiliyhteiskunnassa – demokratiperspektivii
Siviiliyhteiskunta – aatheeliset yhistykset, verkostot, liikheet – eistävät kulttuurielämän osalistumista mihinkä kulttuurilaitokset ja
markkinavoimat ei ulotu. Lissäämällä resyrsiä siviiliyhteiskunthaan
eistää omavaltaa missä ihmiset saavat itte löytää stratekioita osalistumisele ja oman luomisheen.
Laajenetun osalistumisen kautta…
…lissäintyy asukhaitten vaikutusvalta kulttuurielämästä
… vastustethaan valtastruktuuria jokka aiheuttavat syrjintää
…tehhään näkeväks vastuunkysymyksen
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PERSIAN
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ROMANY CHIB
O pravo te ucestvuinelpes ko kulturakoro dzivdipe
(ko jek than kediba)
Ko amaro vreme i kultura i delo kotaro sistemi e socialno zastitakoro
hem kova so rodela pobuter ucestvuiba ki e kuturakoro dzivdipa. Ko
oktomvri 2014 usvoindja o Västra Götalandsregioneskoro kulturno
odbor o smeri te prosirinelpes o ucestvuiba ki e kuturakoro dzivdipa
– te postigninelpes sa ko zitelija hem te i kultura te ovol sarinenge.
Prosirime ucestvuiba znacinela pravo te ucestvuinelpes ki e kulturakoro dzivdipa nane vazno kotar sijan, pol , klasa, etnicko pripadnost, religija, vozrast, funkcija ili sexualno orientacija. Te ucestvinelpes
ki e kuturakoro dzivdipa i e manusengoro pravo kola so o javno finansirime kulturno aktivnostija i duzno te respektirinen, te zastitinen
hem te ostvarinen.Prosirime ucestvuiba znacinela aktivno te sudeluinelpes ko jednakost hem jednako mogucnostija hem te suzbiinelpes i
diskriminacija hem o rasisizam. Kerelapes buti basi odova te dzalpes
kotaro dostupnost dzi ko ucestvuiba,kotaro izbor dzi e stanovnikongoro rodiba kotaro pasivno kulturno potrosaci dzi ko korkori stvoriba.
O smernice predlozinena sov intervencije:
1. Te suzbiinelpes i diskriminacija – jek snaga perspektiva
Te suzbiinelpes i diskriminacija znacinela te bajrarelpes e pojedincengoro ucestvuiba ki e kulturakoro dzivdipa preku o sikljoviba basi e
stanovnikongoro pravo hem te oven dikle o faktorija so prouzrkuinena i diskriminacija. O odgovornost e upravitelengoro i te osigurinelpes o respekti basi o ljudsko pravo hem te ovol jasno.
2. Keriba buti basi i integracija za jednakost
– jek intersekcionalno perspektiva
Jednakost znacinela uloziba naporija te stvorinelpes jednako mogucnostija e dzuvlenge hem e mursenge te ucesvuinen hem te formirinelpes e kulturakoro dzivdipa. Integracija za jednakost zasnovime i ko
principi basi o ednako raspodelime mok hem uticaj izmegu o dzuvlja
hem o mursa hem znacinela te ugradinelpes jek jednako perspektiva
ko sa o nivo hem ko sa o faze e procesengiri.
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3. Keriba buti za jednakost – jek interkulturno perspektiva
Keriba buti za jednakost znacinela promoviriba o raznovidnost, ukluciba
hem demokratsko perspektiva e manusengiri kote so interkulturno nadleznost ,arene dialogenge hem internacionalno keriba buti isi centralno
znacaj.Ko osnoviba prava o keriba buti metodija i jek vazno faktori.
4. Keriba buti e nacionalno manjinencar – jek istorisko perspektiva
Sprema o svedsko zakoni o nacionalno manjine (jaudije, roma, same,
svedsko fincija hem torneo dale) isi olen posebno statusi; ola i naselime
ki Svedska angleder but vreme hem isi olen religiozno, chib hem kulturno pripadnost. I javno finansirime kutura i odgovorno te bajrarel
olengoro pripadnost, ucestvuiba hem emancipacija isto te promovirinelpes e nacionalno manjinengiri kultura hem i chib, isto i svedsko
chib e kasukengje hem e lalorenengje.
5. Keriba buti e chavencar hem e ternencar – jek stvoriba perspektiva
E chaven hem ternen isi pravo te ucestvuinen ki e kulturakoro dzivdipa. O javno finasirime kulturno aktivnostija i zaduzime te keren buti
sistematsko ko promoviriba ko akava pravo, te nudinelpes e chavenge
hem e ternenge mogucnostija te razviinen o mogucnostija stvoribaske/
keribaske sposobnostija hem te ovol olen mogucnost ko pristup ki
kultura hem ko interkulturno dialogo.
6. Te kerelpes buti e civilno drustvoja – jek demokratsko perspektiva
Civilno drustvo – neprofitno organizacije, mreza, pokretija – unapredinena ko ucestvuiba ki e kulturakoro dzivdipa kote so i etablerime
o kulturno institucije hem pazareskere snage nasti te postigninen. Te
bajrarelpes e manusengoro opstestvoskoro pristup anela dzi ko sopstveno mok kote so o manusa korkori arakena strategije dzi ko ucestvuiba
hem ko stvoriba korkori.
Jek prosirbaskoro ucestvo…
… bajrovola e zitelengoro vlianie ki e kulturakoro dzivdipa
… chinavelapes o mok e strukturengoro kola so dena povod dikriminacijeke
… te dikelpes o puciba basi o odgovornost
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SAMI
Riekti oassálastit kultureallimis (čoahkkáigeassu)
Dán áiggi lea kultuvra oassin buresbirgenvuogádagas ja mii buktá
stuorit gáibádusaid viiddes oassálastimii kultureallimis. Golggotmánus 2014 dohkkehii Västra Götalándda-guovllu kulturlávdegoddi
njuolggadusaid mat leat veahkkin viiddidit oassálastima kultureallimis – olaheamis gitta gullevažžan juohke orrui ja oaččuhit kultuvrra
beroštupmin juohkeoktii.
Viiddit oassálastin lea riektin oassálastit kultureallimis beroškeahttá duogážis, sohkabealis, joavkkus, čearddalašvuođas, jáhkus, agis,
funkšuvnnas dahje seksuálalaš bealis. Kultureallima oassálastin lea
olmmošlaš vuoigatvuohta maid almmolaš ruhtadan kulturdoaimmat
leat geatnegahtton fuolahit, gáhttet ja duohtandahkat. Viiddiduvvon
oassálastin mearkkaša dan ahte ferte duođalaččat bargat seammaárvosašvuođa ja dásseárvvu ovddas ja maiddai vuosttildit vealaheami ja
rasismma. Lea maiddai ovdánit gávdnomis oassálastimii, fálaldagas
guovllu orruid dárbbuide ja passiivvalaš kulturgeavaheamis iežas
hutkkálašvuhtii. Njuolggadusat evttohit guhtta bijusguovllu:
1. Vuosttildit vealaheami – váldi oaidninvuohki
Vuosttildit vealaheami lea lasiheapmin ovttaskas orru oassálastima kultureallimis go gilvá ipmárdusa orruid vuoigatvuođaid birra
ja maiddai čalmmustuhttá ja vuosttilda áššiid mat leat vuođđun
vealaheapmái. Njunnoša ovddasvástádus gohcit olmmošlaš vuoigatvuođaid fuolaheami galgá leat čielggas.
2. Bargat dásseárvvu integreriŋggain
– ossodatgaskasaš oaidninvuohki
Dásseárvu gáibida ahte háhka bijuid mat dáhkidit dássálaš eavttuid
nissoniidda ja dievdduide oassálastit ja hábmet kultureallima. Dásseárvointegreriŋgga vuolgga lea prinsihpas ahte lea dássálaš fápmojuohkin ja váikkuheapmi nissoniid ja dievdduid gaskkas ja mearkkaša
ahte ferte dásseárvooainnu hahkat visot dásiide ja juohke lávkkis
barggus.
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3. Dásseárvvu ovddas bargat – kulturgaskasaš oaidninvuohki
Dásseárvvu ovddas bargat lea ovddidit kultuvrralaš viidodaga ja
duohtandahkat oassálastin ja demokráhtalaš orruid oaidninvuogi gos
kulturgaskasaš čehppodat, báikkit gulaskuddet ja gos riikkaidgaskasaš
ovttasbargu lea guovddážis. Vuoigatvuođavuođđuduvvon bargovuogit
leat dehálaččat ovdáneamis.
4. Bargat našuvnnalaš unnitloguiguin
– historjjálaš oaidninvuohki
Ruoŧa lágas lea našuvnnalaš unnitloguiguin (judálaččat, romerat,
sámit, ruoŧasuopmelaččat ja durdnosleagilaččat) sierra sadji; sii leat
eallán Ruoŧas guhkes áiggi ja sis lea iežas jáhkku, gielalaš ja kultuvrralaš gullevašvuohta. Almmolašruhtaduvvon kultuvrras lea ovddasvástádus lasihit sin váikkuheami, oassálastima ja iežaset fámu ja maiddai
ovddidit našuvnnalaš unnitloguid kultuvrra ja giela, ja maid ruoŧa
seavvingiela
5. Bargat mánáiguin ja nuoraiguin – háhkan oaidnivuohki
Mánáin ja nuorain lea riekti oassálastit kultureallimis. Almmolaš ruhtaduvvon kulturdoaimmain lea ovddasvástádus bargat vuogádatlaččat
ovddideamis dán rievtti ja fállat mánáide ja nuoraide máŧolašvuođa
ahte ieža ovddidit iežaset háhkama ja besset váldit oasi kultuvrras ja
kulturgaskasaš ságastallamis.
6. Bargat siviilaservodagain – demokratiija oaidninvuohki
Siviilaservvodat – eaktodáhtolaš searvvit, fierpmádagat, lihkadusat
– leat veahkkin oassálastimii kultureallimis dohko gosa sajáiduvvon
kulturásahusat ja márkanfámut eai olat. Go lasiha siviilaservvodaga
návccaid de lasiha iešválddi gos olbmot ieža gávdnet vugiid oassálastimii ja iežas háhkamii.
Viiddit oassálastimiin...
… ožžot orrut eanet váikkuheami kultureallimis
… vuosttilduvvojit váldi struktuvrrat mat leat vuođđun vealahemiide
… boahtá ovddasvástádusjearaldat oidnosii
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SOMALI
Xiliga aynu ku jirno dhaqanku waa qeyb ka mida nidaamka daryeelka iyo
nabadgelyada kaasoo ku soo rogaya shuruudo adag ee ka qeyb qaadashada
nolosha dhaqanka. Oktoobar 2014 ayuu gudiga dhaqanka ee gobalka
Västra Götaland qaatay hadaf si loo balaariyo ka qeyb qaadashada nolosha
dhaqanka – iyadoo awal ay aheyd in la gaaro dhamaan dadka ku dhaqan
gobalka ayaa iminka loo bedelay iney khuseyso dhamaan dadka gobalka
isla markaana dhaqanku noqdo wax dadkoo dhan quseeya.
Ka qeyb qaadashada balaaran waxa loola jeedaa xaq u helidda ka qeyb
qaadashada nolosha dhaqanka iyadoon loo eegin meeshuu qofka ka soo
jeedo, jinsiyadiisa, dabaqadiisa, asalkiisa, diintiisa, da’diisa, isticmaalka jirkiisa ama cidda uu u galmado. Ka qeyb qaadashada nolosha dhaqanka waa
xuquuq bani’aadan taasooy hey’addaha dowliga qasab ku ah iney tixgeliyaan,
difaacaan isla markaana ka dhabeeyaan. Ka qeyb qaadashada balaaran waxa
markaa loo jeedaa in si joogto ah looga shaqeeyo sinaan iyo sinaanta ragga
iyo dumarka iyo in laga hortago takoorka iyo cunsuriyadda. Waxa kaloo
loola jeedaa in laga gudo arinti aheyd helitaan oo loo gudbo ka qeyb qaadasho oo loo eegayey baahida bulshada iyo ka gudbidda isticmaal dhaqan
aan firfircooneyn oo loo gudbo hal abuur shaqsiyadeed. Hadafka ayaa soo
jeedinaya waxqabad lix meel ah:
1. Ka hor taga takoorka – laga eegayo dhanka awooda
Ka hortaga takoorka waxa loola jeeda kor u qaadida in shaqsi kastaa ka
qeyb qaato nolosha dhaqanka isagoo la siinayo aqoon ku saabsan xaqa
muwaadinku leeyahay iyo iyadoo la ifinayo lagana hortagayo arimaha keena takoorka. Mas’uuliyadda hogaanka ayaa ah iney cadaato ka shaqeynta
dhowridda xuquuqda bani’aadamka.
2. Ka shaqeynta is dhexgel sinaan rag iyo dumar
– laga eegayo dhanka qeybaha kala duwan
Sinaanta ragga iyo dumarka waxa loola jeedaa waxqabad abuuraya hanaan
sinaan ee dumarka iyo ragga ka qeyb qaadashadooda iyo qaabeyntooda
dhaqanka nolosha. Ka shaqeynta is dhexgalka ragga iyo dumarka waxey
salka ku heysaa mabda’a si siman u qeybsiga awooda iyo saameynta ee ragga
iyo dumarka. Waxey kaloo noqoneysaa ku darid iyadoo laga eegayo sinaanta
ragga iyo dumarka ee dhamaan heerarka kala duwan yo dhamaan talaabooyinka kala duwan ee sida howshu u socoto.
3. Ka shaqeynta sinaanta – laga eegayo is dhexgalka dhaqamada kala duwan
Ka shaqeynta sinaanta waxa loola jeedaa gacan ka geysashada horumarinta
dhaqamada kala duwan iyadoo taa loo fulinayo qaab ka qeyb qaadasho
iyo iyo dimuqraadiyad laga eegayo dhanka muwaadiniinta iyadoo awooda
xirfadeeda ee dhaqan, goobaha wada hadalka iyo wada shaqeynta caalamiga
ay asaas u tahay taa. Qaab shaqo oo ku saleysan xaqa ayaa ah arin muhim u
ah in horumar yimaado.
4. La shaqeynta dadka laga tira badan yahay ee qaranka
– laga eegayo dhanka taarikhiga
Sida uu qabo sharciga iswiidhishka waxey leeyihiin dadka laga badan yahay
ee qaranka (yahuudda, roomarka, saamarka, finlaandeeska iswiidhishka
iyo tornedalingar) tixgelin gooni ah; waxey Iswiidhen degenaayeen mudo
dheer iyagoo leh diimahooda, afafkooda iyo dhaqamadooda. Dhaqanka
hey’adaha dowligu maalgeliyaan waxa saaran mas’uuliyad in dadkoo dhami
kor u qaadaan saameyntooda, ka qeyb qaadashadooda iyo awood siin iyadoo isla markaa la qiimeynayo dhaqanka iyo afka dadka laga badan yahay
taasina ay ka mid tahay afka calaamadda ee iswiidhishka.
5. La shaqeynta caruurta iyo dhalinyarada
– laga eegayo dhanka hal abuurka
Caruurta iyo dhalinyarada ayaa xaq u leh iney ka qeyb qaataan nolosha
dhaqanka. Howlaha dhaqanka ee lagu maalgeliyo hantida dadweynaha
waxa mas’uuliyad ka saaran tahay iney u shaqeeyaan nidaam kaasoo kor
u qaadaya xaqan iyo in caruurta iyo dhalinyarada loo helo fursa ay iyagu
ku horumarinayaan halabuurkooda hibada ay u leeyihiin iyo iney helaan
dhaqan iyo wada hadal dhaqamada kala duwan.
6. La shaqeynta hey’adaha rayidka – laga eegayo dhanka dimuqraadiyada
Hey’adaha rayidka – ururada, shabakadaha wax isku xira, dhaqdhaqaaqyada
– waxey kor u qaadaan nolosha dhaqanka ee hey’adaha kale ee muctarifka
ah ee dhaqanka iyo kuwa ganacsiga aysan gaari karin. Kor u qaadidda helitaanka dhaqaale ee hey’adaha rayidka waxey horumarisaa awood siinta halkaasoo dadku iyago ku helaan istaraatiijiyo ka qeyb qaadasho iyo hal abuur.
Iyadoo la balaariyo ka qeyb qaadashada ayaa…
… lagu horumariyaa saameynta dadweynaha ee nolosha dhaqanka
… looga hor tagaa istarakjarka awoodeed ee keena takoor
… lagu ifiyaa arimaha mas’uuliyadda
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Xaqa ka qeyb qaadashada nolosha dhaqanka (Soo koobid)
YIDDISH
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Read more at www.vgregion.se/kultur
Illustrations: Maria Kask
Layout and design: www.logiken.se