Denna uppsats sträcker sig utanför akademin och frågar sig hur en publik kan uppfatta föreställningen La dolce vita. Jag menar att dragshowgruppen After Dark har potential att destabilisera synen på kön, genus och sexualitet som fasta binära kategorier, och undersöker detta i en receptionsstudie. I relation till Judith Butlers performativitetsteori görs med hjälp av deltagande observation och intervjuer med personer som sett showen en jämförelse av hur tolkningarna kan skilja sig åt beroende på tillgång till dessa teoretiska verktyg. Skillnaden visar sig vara stor, informanterna ser främst en problematisering av sexualitet medan det sett utifrån Butler är kön och genus som fokuseras. En annan faktor som är betydande för tolkningen är feministiska utgångspunkter.

This paper discusses runic inscriptions from the middle ages on Gotland and how they portray social structure. It focuses on three themes: (1) fixed time and space, (2) women and the nuclear family and (3) profession and social status/structure. It also discusses changes brought on by a more structured and established Christianity, as well as differences between medieval rune stones on Gotland and their predecessors Viking Age rune stones in the Mälar Valley..

This paper examines difficulties that heirs to swedified sami persons experience when learning about how colonialism forced a lot of people to hide or dim their sami identity. The purpose is to examine what genealogy can mean for these people and how it differs from the ?regular? genealogy; what makes these heirs willing or not willing to call themselves sami and how the cultural traumas and family wounds can be understood as dark cultural heritage and how these can be resolved. With cultural heritage and history usage theories, Hall?s theories of hybrid identities, and Aarelaid-Tart?s trauma model, I have analysed material from six interviewees and some of my autoetnography to conclude that sami genealogy is an important factor in shaping a more complete and decolonized view of history and one?s identity, that descendants of samis won?t call themselves sami because of a lack of sami ?capital? but want to as a way of not letting colonialism win, and that cultural traumas and family wounds heal through talking about them ? not hiding from them. The dark heritage is a necessary part of the sami identity build. I have also concluded that sami identity have always been nuanced, there isn?t one correct way to be sami..

The purpose is to explore and describe norms and values concerning emotions and emotional expression inSweden and Greece from an emotionsociological perspective. Do emotional regimes on a national level existand if they do, how do they differ? To answer this question qualitative interviews have been conducted withnine Greek/Swedes, men and women of different ages, who have lived in both countries and who speak bothlanguages. A quantitative survey study, employing a survey previously used in a Swedish study about emotions,has also been undertaken. Previous studies have shown that emotional regimes do differ historically and acrosscultures, but no study so far has focused on the differences between examples of North European and SouthEuropean cultures.The theoretical framework consists mainly of Hochschild´s theories about feeling/display rules and emotionwork, but the analysis also draws on Collin´s theory of interaction ritual chains and on Sociology of Emotionsmore broadly.The results suggest that different national regimes can be distinguished primarily in terms of display rules andin the skills of emotional alternations.

It?s not unusual for people to upload photos to the Internet nowadays. Despite the fact that there are benefits from doing this, there are also some risks that people should take into consideration before they share private photos. The aim of this survey was to investigate how users of different ages respond to risks related to photo sharing on Facebook. The participants were between the ages of 16 and 64.According to the results it appears that in some cases, even if they can?t be statistically proven, there are patterns that indicate that younger people are more careless and that older people are more careful when it comes to photo sharing on the Internet.

The purpose of this study is to analyse and describe social work students? view on a person with self-injurious behaviour and the following issues. The aim and focus is on the general depiction. The theoretical perspectives have been intersectionality and its focus on social constructivism, and gender perspectives. The method was semi-structured interviews with eight social work students at Linnaeus University Kalmar.

The purpose is to explore and describe norms and values concerning emotions and emotional expression inSweden and Greece from an emotionsociological perspective. Do emotional regimes on a national level existand if they do, how do they differ? To answer this question qualitative interviews have been conducted withnine Greek/Swedes, men and women of different ages, who have lived in both countries and who speak bothlanguages. A quantitative survey study, employing a survey previously used in a Swedish study about emotions,has also been undertaken. Previous studies have shown that emotional regimes do differ historically and acrosscultures, but no study so far has focused on the differences between examples of North European and SouthEuropean cultures.The theoretical framework consists mainly of Hochschild´s theories about feeling/display rules and emotionwork, but the analysis also draws on Collin´s theory of interaction ritual chains and on Sociology of Emotionsmore broadly.The results suggest that different national regimes can be distinguished primarily in terms of display rules andin the skills of emotional alternations.

For some time, there has been a general thought that churches built in the Early Middle Ages in Scandinavia, around the 12th century, directly replaced cult buildings or cult sites from the Late Iron Age. There are archaeologists who have criticized this and were instead skeptical that churches at all were built on places where a pre-Christian cult building existed. Several examples from Scandinavia contradict this and show a continuity of place and cult from the Late Iron Age to the Early Middle Ages. The aim of this thesis is through a spatial analysis, study Late Iron Age archaeological sites in the landscape around thirteen churches located around lake T?kern in the western part of ?sterg?tland, to see if there is a place and cult continuity from the Late Iron Age to the Early Middle Ages at the selected locations.

The media industry, and especially the news, in Sweden is living in a dark world that seems to get even darker by the minute. According to Nordicom (2013) the number of readers in the ages 15-24 has dropped by 24 percentage points between 2007 and 2012. This is a big problem for the news industry, but also for democracy that require citizens that are well-read and know what is going on in society. Enda and Mitchel (2013) found that 65% of people in the USA have stopped reading a certain news source since it no longer fits their needs. Maybe with a better understanding for young adults needs this trend can change.This qualitative study was conducted using interviews with eight respondents to find out why young adults who study at a university consume news.

AbstractThe purpose of this essay was to examine children?s comprehension of the internal organs of the human body and to see how this understanding varies between ages. Thirteen children in the ages between three to five have been asked questions, through qualitative interviews, about their thoughts regarding the human body.The understanding varies depending on the children?s age. A five year old have a better knowledge than a three year old.

This paper is a study of a translation into Swedish of the poems of Catullus edited by the poet Gunnar Harding och the latinist Tore Janson (2007)..

Min avsikt med uppsatsen är att jämföra de båda skrifterna beträffande? metaforernas antal, totalt och för de enskilda måldomänerna;? metaforernas källdomäner;? metaforernas utformning i relation till de stilistiska skillnaderna mellan Aristoteles' föreläsningar och Ciceros essä;? sådana skillnader mellan grekiska och latin, som kan ha påverkat metaforerna..

Gothic literature has a tradition of dealing with dark subjects, themes and motifs, as well as depicting fear in different shapes and forms. Dani Cavallaro describes dark fiction in terms of the "aesthetic of the unwelcome". The philosopher Edmund Burke separates the beautiful from the sublime and writes that everything that is capable of producing a terror of pain and death is a source of the sublime. In her essay "On the Supernatural in Poetry", Ann Radcliffe draws a clear line between the concepts of terror and horror and distinguished them as fundamentally different. In this essay, I define the terms horror and terror by following up the research surrounding Radcliffes statement.

The middle ages is a time in our history that is often used as a frame when portraying fantasy on tv. HBOs immensely popular series Game of Thrones could easily be counted as one of these. But to what extent does the creators of the series approach the history of our world while creating their own? The aim of this essay is to analyse a number of characters from the tv- series out of gender- and their place in the social structure and then compare the findings with the image of the middle ages that is given in academic research. By analysing the two released seasons of Game of Thrones the study has shown that there are many similarities between the fictional world and the actual world but that it also differs through choices made by the creators of the series. .

Earlier research has shown that young and adult citizens in Europe participate in politics in different ways. While adult citizens participate in more traditional ways, non-traditional ways are more frequent among younger citizens. Moreover, issue-based participation increases when Europeans turn away from mainstream politics. Citizens in the European Union EU-15 between 15-24 ages are likely to be ?critical? citizens of a working democracy compared to people in older ages (Sloam, 2016).