As introduced by Slater in 2008, liar's domination provides a way of modeling protection devices where one may be faulty. Assume each vertex of a graph G is the possible location for an intruder such as a thief. A protection device at a vertex v is assumed to be able to detect the intruder at any vertex in its closed neighborhood N[v] and identify at which vertex in N[v] the intruder is located. A dominating set is required to identify any intruder's location in the graph G, and if any one device can fail to detect the intruder, then a double-dominating set is necessary. Stronger still, a liar's dominating set can identify an intruder's location even when any one device in the neighborhood of the intruder vertex can lie, that is, any one device in the neighborhood of the intruder vertex can misidentify any vertex in its closed neighborhood as the intruder location or fail to report an intruder in its closed neighborhood. In this thesis, we present the liar's domination number for the finite ladders, infinite ladder, and infinite P_3 x P_infty. We also give bounds for other grid graphs.

A set of vertices S in a graph G is a global dominating set (GDS) of G if S is a dominating set for both G and its complement G. The minimum cardinality of a global dominating set of G is the global domination number of G. We explore the effects of graph modifications on the global domination number. In particular, we explore edge removal, edge addition, and vertex removal.

Let G be a graph and G̅ be the complement of G. The complementary prism GG̅ of G is the graph formed from the disjoint union of G and G̅ by adding the edges of a perfect matching between the corresponding vertices of G and G̅. For example, if G is a 5-cycle, then GG̅ is the Petersen graph. In this paper we investigate independent domination in complementary prisms.

For a graph G=(V,E), a nonempty subset S contained in V is called a defensive alliance if for each v in S, there are at least as many vertices from the closed neighborhood of v in S as in V-S. If there are strictly more vertices from the closed neighborhood of v in S as in V-S, then S is a strong defensive alliance. A (strong) defensive alliance is called global if it is also a dominating set of G. The alliance partition number (respectively, strong alliance partition number) is the maximum cardinality of a partition of V into defensive alliances (respectively, strong defensive alliances). The global (strong) alliance partition number is defined similarly. For each parameter we give both general bounds and exact values. Our major results include exact values for the alliance partition number of grid graphs and for the global alliance partition number of caterpillars.

A set S of vertices in a graph G = (V, E) is a locating-dominating set if S is a dominating set of G, and every pair of distinct vertices {u, v} in V - S is located with respect to S, that is, if the set of neighbors of u that are in S is not equal to the set of neighbors of v that are in S. We give a construction of trees that have unique minimum locating-dominating sets.

Subaltern studies has overwhelmingly privileged subaltern resistance as a means for the subaltern to attain autonomy. While the group's project has made breakthroughs in rewriting Indian subaltern history, their emphasis on resistance to oppression has also essentialized what it means to create autonomy. A 1999 novel, Lydia Minatoya's The Strangeness of Beauty, challenges this essentialist view by portraying alternative behaviors that indicate autonomy. The novel is set in 1920s Japan when transnational excitement and anxiety provided opportunities for one subaltern group, Japanese women, to gain autonomy. While some feminist movements in Japan substantiate the notion that autonomy must be gained through rebellion, The Strangeness of Beauty suggests that this is merely one possible method for gaining autonomy—and an undesirable method at that. The relationships among three women—a mother, daughter, and granddaughter—emphasize that both the elite and subaltern can do more than just oppress or rebel to express autonomy. Rather than responding to the other antagonistically, the characters in The Strangeness of Beauty indicate that autonomy can best be reached through beneficent acts toward the other. I hope to demonstrate that these beneficent acts also foster autonomy. Because resistance and beneficence widen the spectrum of behaviors that foster autonomy, subaltern studies must identify new spheres of autonomy and enact a non-essentializing beneficence in their methodology.

Uppsatsen tar sig an ett ämne som varit angeläget länge, gränsområden i staden, stadens mellanrum eller ’wastelands’, men som fortfarande behöver genomlysning och ökad förståelse för deras roll i stadslandskapet. Syftet handlar om att lyfta betydelsen av dessa stadens gränsområden, skapa förståelse för hur gränsområdet mellan två specifika stadsdelar i Malmö erfars av boende samt vilka visioner kommunen har för detta. Studien är utförd med i en mixad metodansats där autoetnografi, intervjuer, dokument och go alongs har bidragit till insamlingen av data. Slutsatserna pekar på en betydelseskiftning efter att en ny stadsdel har kommit till – från att ha varit slutet på staden blev området nu något som ligger mitt emellan, dvs ett gränsområde. Gränsområdet har fått en förstärkande effekt vad gäller segregeration. Vidare pekar studien på vikten av att gränsområdens karaktär, användning samt funktion i staden uppmärksammas i stadsutvecklingsprojekt samt att det är viktigt att inte ta sig an enskilda områden i staden/stadsdelen utan se till helheten.

In response to the argument that Paul seeks to dominate his audience through his discourse, I join the current conversation about Paul and power by exploring language and power in the Pauline Epistles. By analyzing Paul's use of power embodied in his use of language, I argue that Paul seeks to empower the Corinthians to think and act according to Jesus Christ's cruciform authority. I work within a postmodern hermeneutical paradigm of diversity. My study acknowledges the personal interest and subjectivity of any interpreter but seeks to avoid subordinating the notion of understanding to that of self-interest. Thus, it approaches the topic as a dialogue with the author-other Paul and, at the same time, a conversation with other interpreters of Paul. To achieve a dialogic interpretation, I begin by reflecting on my social location and personal interests concerning power and authority and then complete the circle by reflecting theologically on using power in my context. At the core of the dissertation, I appropriate a socio-linguistic approach to analyze, first, the power structure embedded in Paul's discourse and, second, the influence enacted via Paul' s discourse- i.e., power in words and power via words. I present my argument in this way owing to my conviction that social structure and power relationships shape linguistic behaviour, and conversely, discursive practices influence social (and personal) formation. After a thorough analysis and comparative study of 1 and 2 Corinthians, I critically evaluate Paul's use of power, engaging in dialogue with diverse perspectives on various power-related issues, and theologically reflect on ethics of power. Overall, Paul represents himself as a leader authorized and empowered by God and also as a steward accountable to his Lord Jesus Christ. Although he shows little interest in changing unjust social structures, his discourse indicates an effort to foster a culture of empowering less privileged members within Christian communities. When handling unjust criticisms against him, he stands firm to defend his apostleship and mission. But I suggest that his defense should not be regarded as selfish but as a means to a better end, namely, the protection and upbuilding of the community. Moreover, Paul represents himself as having long-term responsibility to care for the congregations he (and his team) has planted without necessarily seeking permanent control over them. In conclusion, I argue that given his social context, Paul, as God's accountable steward, seeks not to dominate the Corinthians but to empower them to mature in their understanding and to conduct themselves appropriately under the cruciform authority of Jesus Christ.

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The purpose of this study is to research toxicity through how it was understood, experienced, and described by game enthusiasts. The toxicity described is further explored through theories of cultural and symbolic domination and through feminist game studies and the lens of masculinity theory. I have thus looked at the cultural fields of online gaming as social domains sometimes structured by hierarchies, where subjects may be positioned in relation to one another by virtue of norms, their identities, habitus, symbolic capital and through (more or less symbolic) violence.  The study is based on semi-structured interviews with six gaming enthusiasts who are about twenty to forty years old, five identifying as men and one identifying as a woman. Interpretation has been conducted through a thematic and discourse analytically inspired method, and through the theoretical framework primarily consisting of Bourdieu´s (developed) theoretical concepts of fields, capital, habitus and symbolic violence, combined with Iris Marion Young’s theory of cultural dominance and social constructionist theories on masculinity. The study shows how subjects may make sense of online gaming as a social arena often associated to online violence and discrimination, and how this can be further analysed from a gender studies perspective.