Around the 2000s, the personal, once again, became political and a new generation of female poets has since been addressing the globalized, mediarised reality through themes such as gender, identity and the body.Through their poetry, connections are created between intimate, bodily affairs and global issues such as war and climate change as well as questions surrounding white privilege and the traces of colonialism. Among today’s female poets are Mette Moestrup, Aase Berg, Ida Börjel and Gerður Kristný.
In the 1970s, the indigenous Sami people of the Cap of the North (the northwesterly arctic tip of Europe consisting of counties in Norway, Sweden, Finland and Russia), and minorities, such as the Swedish Tornedalians, began to mobilise and form organisations. The first literary work written by a Sami woman in a Sami language was published in 1971 and since then, many female authors have followed with works that thematise contradictions between majority and minority cultures. In these works, old Sami myths and oral hand-me-downs are brought to bear in the investigation of a particular female Sami identity. Leading female authors include Rauni Magga Lukkari, Synnøve Persen, Maren Uthaug and Rosa Liksom.
Greenlandic literature from 2000 onwards is concerned with, amongst other things, language politics and national pride and with moving beyond the old colonial narratives of power and powerlessness.Whereas Greenlandic authors have, in the past, written primarily for a Greenlandic audience, more recent Greenlandic literature has undergone various changes and become more internationally oriented. Among some of the new leading Greenlandic voices are Jessie Klemann, Julie Edel Hardenberg and Katti Frederiksen.
Sofi Oksanen is a literary sensation. Born in Finland in 1977, to a Finnish father and an Estonian mother, she writes in Finnish but calls herself a Finnish-Estonian writer. As a declared feminist, she speaks openly about men’s violence against women and Putin’s rule in Russia.
With her remarkable debut novel Tjärdalen (1953; The Tar Kiln), Sara Lidman laid the ground for a magnificent literary world, to which her oeuvre remained faithful. Her novels are constructed around a multitude of people, united in the village. Usually this village is situated in Norrland, on the outskirts of civilisation, but it has scions in Africa and Vietnam. Its characteristics are poverty and exploitation – but at the same time it is presented as a strangely rich collective.In terms of themes, tough questions of guilt and treason are raised, but they are wrapped in a loving, forgiving narrative, in a continued balancing act between law and grace. At times, Sara Lidman’s main contribution was only partly that of the author. Just as important was the debater, the playwright, and above all the political speaker Sara Lidman. She appears in an unusual combination of being fact-oriented yet in possession of an emotional language, a mixture of the front reporter and the Canticles. Exemplary, loved, and hated.
In Greenland and the Sami Language Area, women’s modern literary production began with the political trends in the late 1960s and early 1970s. Greenland and northern Scandinavia were discovered as regions, and the Greenlandic and Sami peoples began to view themselves as ethnic minorities: no longer must they feel inferior to the dominating cultures, now the people’s own voice should be heard in its own language.A new generation of writers emerged in protest against the cultural invasion of the Danes, the Norwegians, and so on, and the women also got involved. This was the same period as the decade of the women’s movement. Women writers in Greenland, Kalaallit Nunaat, and the Sami Language Area, Sápmi, made their entry on the literary stage.
The view taken by the Christian Church of women who wrote on holy matters, evangelised, preached, prophesised or in other ways acted as God’s mouthpiece has been inconstant: at times accepting, at times non-committal. Opinions have been determined by the Church’s need for messengers and by pressure exerted on the Church by various interest groups. We can identify four periods of relative latitude as regards these speaking and writing women. First, the period preceding the official establishment of an organised Church (c. second century AD); secondly, the expansion of the Church in Europe during the seventh to ninth centuries; thirdly, lay Pietism of the twelfth and thirteenth centuries; and fourthly, the seventeenth- and eighteenth-century Pietist movements in the wake of Reformation and Counter Reformation.