Robert Aman – författare

"Insiktsfull och underhållande" – Andreas Ericson, Expressen

"Det är fascinerande att läsa om hur dunderhonung och revolutionär retorik gick hand i hand för att fostra en samhällskritisk generation. Aman skriver med en lätthet som gör boken till ett rent nöje att läsa " – 4 av 5 (mycket bra), Viktor Andersson, BTJ-häftet 13/2026

Under 1970-talet svepte vänstervindar genom Sverige – och rakt in i seriernas värld. Plötsligt fylldes rutorna av klasskamp, befrielserörelser och onda direktörer, men också fascistiska statskupper och blågul slavhandel. Orättvisorna hemma och ute i världen fick pratbubblorna att koka och försäljningssiffrorna att gå i taket. Till och med de mest kommersiella serierna ägnade sig åt revolutionsromantik och internationell solidaritet. För att inte nämna en och en annan slängkyss till Mao eller Fidel Castro.

I Kamrat Bamse tar serieforskaren Robert Aman med oss till en tid då serierna stod mitt i samhällsdebatten. Vi får möta ett Sverige i en politisk och social brytningstid genom några av tidens mest inflytelserika serier: Bamse, Johan Vilde, Mystiska 2:an och Tumac. Här sitter åsikterna på första parkett, paketerade i ett format som når långt utanför de politiska rörelsernas vanliga kretsar.

Robert Aman (f. 1982) är kulturskribent, serieforskare och biträdande professor i pedagogik vid Linköpings universitet. 

Sagt om hans tidigare bok När fantomen blev svensk (Daidalos, 2022):

»I en underhållande och skarp analys undersöker Robert Aman hur en amerikansk superhjälte blev en osannolikt stark svensk populärkulturell ikon och ideologisk kraft.»/Erik Jersenius, Corren

»Aman har rott i land något så ovanligt som ett folkbildande uppdrag som lyckas beröra alla: nostalgiska gubbar, Sverigevänner, gammelvänster och postkoloniala teoretiker förenen eder!»/Valerie Kyeyune Backström, Expressen

After long periods of military dictatorships, civil wars, and economic instability, Latin America has changed face, and become the foremost region for counter-hegemonic processes. This book seeks to address contemporary paradigms of education and learning in Latin America. Although the production of knowledge in the region has long been subject to imperial designs and disseminated through educational systems, recent interventions – from liberation theology, popular education, and critical literacy to postcolonial critique and decolonial options – have sought to shift the geography of reason.

Over the last decades, several Latin American communities have countered this movement by forming some of the most dynamic and organised forms of resistance: from the landless movements in Brazil to the Zapatistas in the Chiapas region of Mexico, from the indigenous social movements in Bolivia to Venezuela’s Chavistas, to mention but a few. The central question to be addressed is how, in times of historical ruptures, political reconstructions, and epistemic formations, the production of paradigms rooted in ‘other’ logics, cosmologies, and realities may renegotiate and redefine concepts of education, learning, and knowledge. Consequently, this book transcends disciplinary, epistemological, and methodological boundaries in education and learning by engagement with ‘other’ paradigms. This book was originally published as a special issue of the International Journal of Lifelong Education.

After long periods of military dictatorships, civil wars, and economic instability, Latin America has changed face, and become the foremost region for counter-hegemonic processes. This book seeks to address contemporary paradigms of education and learning in Latin America. Although the production of knowledge in the region has long been subject to imperial designs and disseminated through educational systems, recent interventions – from liberation theology, popular education, and critical literacy to postcolonial critique and decolonial options – have sought to shift the geography of reason.

Over the last decades, several Latin American communities have countered this movement by forming some of the most dynamic and organised forms of resistance: from the landless movements in Brazil to the Zapatistas in the Chiapas region of Mexico, from the indigenous social movements in Bolivia to Venezuela’s Chavistas, to mention but a few. The central question to be addressed is how, in times of historical ruptures, political reconstructions, and epistemic formations, the production of paradigms rooted in ‘other’ logics, cosmologies, and realities may renegotiate and redefine concepts of education, learning, and knowledge. Consequently, this book transcends disciplinary, epistemological, and methodological boundaries in education and learning by engagement with ‘other’ paradigms. This book was originally published as a special issue of the International Journal of Lifelong Education.

At the centre of Decolonising Intercultural Education is a simple yet fundamental question: is it possible to learn from the Other? This book argues that many recent efforts to theorise interculturality restrict themselves to a variety of interpretations within a Western framework of knowledge, which does not necessarily account for the epistemological diversity of the world.

The book suggests an alternative definition of interculturality, framed not in terms of cultural differences, but in terms of colonial difference. It brings analysis of the Latin American concept of interculturalidad into the picture and explores the possibility of decentring the discourse of interculturality and its Eurocentric outlook, seeing interculturality as inter-epistemic rather than simply inter-cultural.

Decolonising Intercultural Education will be of interest to educational practitioners, researchers and postgraduate students in in the areas of education, postcolonial studies, Latin American studies and social sciences.

At the centre of Decolonising Intercultural Education is a simple yet fundamental question: is it possible to learn from the Other? This book argues that many recent efforts to theorise interculturality restrict themselves to a variety of interpretations within a Western framework of knowledge, which does not necessarily account for the epistemological diversity of the world.

The book suggests an alternative definition of interculturality, framed not in terms of cultural differences, but in terms of colonial difference. It brings analysis of the Latin American concept of interculturalidad into the picture and explores the possibility of decentring the discourse of interculturality and its Eurocentric outlook, seeing interculturality as inter-epistemic rather than simply inter-cultural.

Decolonising Intercultural Education will be of interest to educational practitioners, researchers and postgraduate students in in the areas of education, postcolonial studies, Latin American studies and social sciences.

This book is about the Phantom in Sweden, or, more correctly, about Sweden in the Phantom. Robert Aman uncovers how a peripheral American superhero – created in 1936 by Lee Falk – that has been accused of both racism and sexism has become a national concern in a country that several researchers have labelled the most antiracist and gender equal in the world. When a group of Swedish creators began their official production of licensed scripts based on The Phantomcomic in 1972, the character was redefined through the prism of New Left ideology. The plots of these comics, besides aiming to entertain, also sought to affirm for readers the righteousness and validity of an ideological doctrine that, at the time, was dominant among the Swedish public and influential in the country’s foreign policy. Ultimately, Aman demonstrates how the Swedish Phantom embodies values and a political point of view that reflect how Sweden sees itself and its role in the world.