Denna uppsats syftar till att utforska användningen av Hammarbys supporterbegrepp Hammarbyism. Genom att följa Supportrarnas Matchprogram som är en central knytpunkt i Hammarbys supporterkultur och genom djupintervjuer med individer inom Matchprogrammet går det att se mönster i vad som försöks förmedlas med hjälp av begreppet Hammarbyism. Med Hammarbyismens användning som utgångspunkt går det att utforska Hammarbys supportergemenskap och kultur.

The purpose of the current sequential mixed-methods study is to bring further knowledge to the field of psychology of religion concerning the role of religion for Assyrians/Syrians in Sweden. Guiding the current study are theories concerning enculturation, acculturation, ego-identity, ritualization and communitas. The central research question is: What role does religiosity have for Assyrians/Syrians in Sweden, concerning the development of ego-identity and the practice of ritualization, within a process of enculturation and acculturation? The quantitative phase of the sequential mixed-methods study uses a sample of 244 participants that were part of a previously conducted study. Descriptive statistics, comparing means, correlations, t-tests, and ANOVA are applied to analyze the data retrieved from the questionnaires. The qualitative phase uses a sample of 12 informants collected by a purposive and snowball sampling technique. The methods of data collection are semi-structured interviews and focus group interviews. The data collected are analyzed by qualitative content analysis. The results of the quantitative phase show that there is no statistically significant relationship between religiosity and self-perception of ethnicity or self- perception of being a part of the Swedish society. The results, however, show several significant correlations and differences between males and females as well as between generations. Among others, the results show a medium, positive correlation between self-perception of being Assyrian/Syrian and degrees of using the language Suryoyo with friends and family, where a greater degree of self-perception as Assyrian/Syrian is associated with a greater frequency in using the language Suryoyo with friends and family. The results show that there is a negative, medium correlation between perceived discrimination and the perception of being a part of the Swedish society as well as the perceptions concerning the degree that Swedes perceive the participants as being a part of the Swedish society where greater degrees of perceived discrimination are associated with lesser degrees of perception of being a part of the Swedish society. The results show that there is a statistically significant difference between the age groups concerning Mass attendance as well as the degree of self-perception of being religious/spiritual. The results show a statistically significant difference between males and females concerning Mass attendance, frequency of fasting, and self-perception as religious/spiritual; where females have a higher mean score than males on all measures. The results of the data analysis in the qualitative phase indicate that religiosity helps the individual to create and maintain a feeling of being a unique and separate individual either by providing a context for the individual’s identity or by being an object from which the informant differentiates. Religiosity provides the individual with the means of learning his or her first culture. The analysis identifies language to be an important component of ego-identity, enculturation, and acculturation. Discrimination, whether within the group Assyrian/Syrian or from outside the group, is seen as an involuntarily differentiation where the informant experiences attempts by others to differentiate him- or herself from the Swedish population. Indications of ritual components and certain life stages are highlighted among the informants. The implications of the study are discussed. / Syftet med följande sekventiella mixed-methods studie är att bidra med ytterligare kunskap till det religionspsykologiska fältet angående religionens betydelse för assyrier/syrianer i Sverige. Studien vägleds av teorier om ackulturation, enkulturation, ego-identitet, ritualisering och communitas. Den centrala forskningsfrågan lyder: Vilken roll har religiositet för assyrier/syrianer i Sverige i en process av enkulturation och ackulturation? Den kvantitativa fasen i studien använder sig av ett urval av 244 deltagare från en tidigare genomförd studie. Deskriptiv statistik, jämförelse av medelvärde, korrelation, t-test och ANOVA används för att analysera data i den kvantitativa fasen. Den kvalitativa fasen i studien använder sig av ett urval av tolv deltagare. Deltagarna rekryteras genom ändamålsenlig insamling och snöbollsinsamling. Deltagarna intervjuas med semi-strukturerade intervjuer och en fokusgruppintervju. Insamlat material från intervjuerna analyseras med kvalitativa innehållsanalys. Resultat från den kvantitativa fasen visar att det inte fanns ett statistiskt signifikant samband mellan religiositet, självbild etnicitet och självbild av att vara en del av det svenska samhället. Den kvantitativa fasen visar statistiska signifikanta förhållanden mellan självbild etnicitet och grad av suryoyoanvändning där större grad av självbild etnicitet är associerat med större grad av suryoyoanvändning. Ett statistiskt negativt samband visar sig mellan upplevd diskriminering och självbilden av att vara en del av det svenska samhället där större grad av upplevd diskriminering är associerat med mindre grad av självbild av att vara en del av det svenska samhället. En statistiskt signifikant relation hittas mellan åldersgrupper angående grad av deltagande i gudstjänster och självbild av att vara religiös eller andlig. En statistisk signifikant relation hittas även mellan kvinnor och män angående att delta i gudstjänster, frekvens av att fasta och självbild av att vara religiös eller andlig. Kvinnor visar sig ha ett högre medelvärde än män på dessa mått. Resultat från den kvalitativa fasen indikerar att religiositet hjälper individen att skapa och bibehålla en känsla av att vara en unik och separat individ antingen genom att erbjuda en kontext för individens identitet eller genom att vara ett objekt som individen kan differentiera sig ifrån. Religiositet förser individen med medel att lära sig sin första kultur. Den kvalitativa analysen visar även att språk är en viktig komponent av ego-identitet, enkulturation och ackulturation. Diskriminering ses som en ofrivillig differentiering av individen från den svenska befolkningen. Rituella komponenter och utvecklingsstadier identifieras bland deltagarna i den kvalitativa fasen. Studiens inverkan diskuteras. Föräldrarna rekommenderas även att sträva efter en mångfaldig uppväxt som dels inkluderar assyrisk/syrianska, dels svenska traditioner. Föräldrar bör även sträva efter att introducera sitt modersmål för barnen i syfte att premiera flerspråkighet. Flerspråkighet underlättar integration i kulturer. Föräldrar bör också stödja sina barns erfarenheter som etniska minoriteter, t.ex. diskriminering, fördomar, men även barnets vilja att vistas och integreras i det svenska samhället. Institutioner, t.ex. den svenska skolan och den syrisk ortodoxa kyrkan, bör underlätta individens integration i dess etniska och svenska traditioner. Utbildningsmässigt innebär detta att erbjuda språkkurser is individens modersmål, eller första språk. Det svenska språket bör läras ut tillsammans med svenskar för att undvika en åtskillnad. Skolor måste vara öppna för möjligheten att individer kan identifiera sig utifrån etniciteter i jämförelse med nationaliteter.

Comment se fait le processus de conversion de certains acteurs sociaux occidentaux au bouddhisme dzogchen ? Afin de répondre à ce questionnement, cette étude, qui repose sur une méthodologie qualitative, a été menée auprès des groupes français et italiens de deux réseaux associatifs : la communauté dzogchen Internationale et Rigpa. Elle s’inscrit dans le courant de la sociologie compréhensive et cherche à rompre avec l’idée selon laquelle la conversion est une affaire exclusivement individuelle ou une expérience soudaine. En effet, cette recherche met en lumière les dynamiques relationnelles et processuelles qui permettent d’appréhender ce fait de conversion. Dans un contexte marqué par l’occidentalisation du bouddhisme et par les transformations du paysage religieux contemporain, la conversion au dzogchen s’opère, tout d’abord, par l’action « missionnaire » de certains agents, représentants d’une institution née de la routinisation du charisme du « maître ». Mais la conversion de l’acteur résulte également d’une adéquation aux propositions institutionnelles, qui entraîne l’acquisition d’un nouveau récit, d’une nouvelle manière de gérer ses émotions et prévoit la mobilisation de certains dispositifs rituels. Ce processus d’apprentissage a notamment lieu lors d’interactions intersubjectives entre les pratiquants dzogchen eux-mêmes et, entre les pratiquants dzogchen et les représentants de l’institution tibétaine. Ainsi, l’exemple des groupements dzogchen nous permet de mettre en valeur la dimension relationnelle de cette forme de religiosité, qui offre à l’individu qui se convertit des espaces de socialisation propres à une communitas / How does the conversion processes of certain western social actors to Dzogchen Buddhism work ? In order to answer such question, this study, carried out using qualitative research method, was conducted among French and Italian groups of two association networks: the International Dzogchen Community and Rigpa. This research is in line with the field of comprehensive sociology and tries to break away from the idea according to which conversion is solely an individual matter or a sudden experience. In fact, this research highlights the relational and procedural dynamics that allow the understanding of this type of conversion. In a context characterized by the westernization of Buddhism and by the transformations of the contemporary religious landscape, Dzogchen conversion results from two factors. First of all, conversion is an outcome of the “missionary” action of certain agents, representatives of an institution born from the routinization of the “master’s” charisma. The second less observed factor is how the conversion of a social actor results also from the adoption of institutional proposals, which leads to the acquisition of a new narrative, a new way of managing emotions and takes into account the involvement of certain rituals. This process of learning happens especially during intersubjective interactions between Dzogchen practitioners amongst themselves as well as between Dzogchen practitioners and representatives of the Tibetan institution. Therefore, through the example of such Dzogchen group we are able to highlight the relational dimension of this kind of religion, which provides the individual who converts with some socialization spaces proper to a communitas

This paper is a study of female liminal developments in a selection of Grimm's fairy tales using van Gennep’s and Lincoln’s theoretical bases. An inductive technique has been used to analyze the results according to the theoretical agendas. To my help I have used Swedish translations of the Grimms’ fairy tales from 1883, 1946, 2003 and 2007. The study shows that the fairy tales of the Brothers Grimm fairy tales display the transition rituals identified by Van Gennep and Lincoln. Assumptions that the female characters in Grimm's fairy tales are representative of women in reality are treated in the paper as well as an analysis of the stories’ contents.

This thesis asks what effects concepts of resilience may have on political action and the ongoing ecological crises we see developing throughout the world. Specifically, it addresses disruptions in wild salmon migration, spawning, and fisheries brought about by industrial aquaculture in the so-called Broughton Archipelago in unceded Kwakwaka’wakw territories on the north east coast of Vancouver Island. These disruptions will be looked at as examples of resilience thinking in action. Through this example this thesis will examine the relationship between manifestations of resilience thinking and the emergence of metabolic rifts between nature and society that bring with them ecological crises. This thesis will begin by tracing the genealogy of resilience thinking from its origins in systems ecology to its depoliticizing formation in political-economic development. Through this it will show where resilience has been split from its origins as a socio-ecological concept, into purely social and ecological formations that interact in a zero-sum relationship. As a depoliticizing force, resilience works through the aforementioned cleavage to atomize individuals and distance them from their connections to socio-ecological communities, favouring instead marketized relations that reinforce capitalism, colonialism, and the state form. Following this, this thesis will argue that this cleavage and resilience thinking more broadly also generate sites of metabolic rifts within and between nature and society and are factors in their reproduction and geographic spread. Resilience however need not be a fully depoliticizing force. Taking up from the work of Roberto Esposito on relational community and immunization, this thesis ends with an exploration of how resilience thinking can return to its socio-ecological roots and be used in emancipatory, decolonial, and ecologically sound ways that will help in the reconstituting of the metabolic cycles within and between nature and society disrupted by rifts. Understanding how resilience thinking plays a role in depoliticization and the generation and reproduction of metabolic rifts makes space for turning this mentality on its head. Reconstructing a more holistic socio-ecological form of resilience helps to provide the necessary political tools to challenge underlying structures of domination and exploitation that put our socio-ecosystems at risk. / Graduate

This thesis follows solo women hikers as they embark upon walking either the Pacific Crest Trail or the Appalachian Trail from beginning to end. By witnessing the ways in which the women hikers navigate the counter-culture of the trails, a critique of American society is revealed. This paper focuses on the differences between trail culture and normative culture, the transformations the hikers undergo, and how the hikes have affected the women’s lives.

This thesis follows solo women hikers as they embark upon walking either the Pacific Crest Trail or the Appalachian Trail from beginning to end. By witnessing the ways in which the women hikers navigate the counter-culture of the trails, a critique of American society is revealed. This paper focuses on the differences between trail culture and normative culture, the transformations the hikers undergo, and how the hikes have affected the women’s lives.

The diasporic resources and transnational flows of the Black diaspora have increasingly been of concern to scholars. However, the making of the Black diaspora in Canada has often been overlooked, and the use of sport to connect migrants to the homeland has been virtually ignored. This study uses African, Black and Caribbean diaspora lenses to examine the ways that first generation Caribbean-Canadians use cricket to maintain their association with people, places, spaces, and memories of home. In this multi-sited ethnography I examine a group I call the Mavericks Cricket and Social Club (MCSC), an assembly of first generation migrants from the Anglo-Caribbean. My objective to “follow the people” took me to parties, fundraising dances, banquets, and cricket games throughout the Greater Toronto Area on weekends from early May to late September in 2008 and 2009. I also traveled with approximately 30 MCSC members to observe and participate in tours and tournaments in Barbados, England, and St. Lucia and conducted 29 in-depth, semi-structured interviews with male players and male and female supporters. I found that the Caribbean diaspora is maintained through liming (hanging out) at cricket matches and social events. Speaking in their native Patois language, eating traditional Caribbean foods, and consuming alcohol are significant means of creating spaces in which Caribbean-Canadians can network with other members of the diaspora. Furthermore, diasporas are preserved through return visits, not only to their nations of origin, but to a more broadly defined homeland, found in other Caribbean countries, England, the United States and elsewhere in Canada. This study shows that while diasporas may form a unified communitas they also reinforce class, gender, nation and ethnicity hierarchies and exclusions in diasporic spaces. For example, women and Indo-Caribbeans are mainly absent from or marginalized at the cricket grounds, which celebrates a masculine, Afro-Caribbean culture. Corporeal practices such as sports, and their related social activities, can be deployed as diasporic resources that create a sense of deterritorialized community for first generation Caribbean migrants.

The diasporic resources and transnational flows of the Black diaspora have increasingly been of concern to scholars. However, the making of the Black diaspora in Canada has often been overlooked, and the use of sport to connect migrants to the homeland has been virtually ignored. This study uses African, Black and Caribbean diaspora lenses to examine the ways that first generation Caribbean-Canadians use cricket to maintain their association with people, places, spaces, and memories of home. In this multi-sited ethnography I examine a group I call the Mavericks Cricket and Social Club (MCSC), an assembly of first generation migrants from the Anglo-Caribbean. My objective to “follow the people” took me to parties, fundraising dances, banquets, and cricket games throughout the Greater Toronto Area on weekends from early May to late September in 2008 and 2009. I also traveled with approximately 30 MCSC members to observe and participate in tours and tournaments in Barbados, England, and St. Lucia and conducted 29 in-depth, semi-structured interviews with male players and male and female supporters. I found that the Caribbean diaspora is maintained through liming (hanging out) at cricket matches and social events. Speaking in their native Patois language, eating traditional Caribbean foods, and consuming alcohol are significant means of creating spaces in which Caribbean-Canadians can network with other members of the diaspora. Furthermore, diasporas are preserved through return visits, not only to their nations of origin, but to a more broadly defined homeland, found in other Caribbean countries, England, the United States and elsewhere in Canada. This study shows that while diasporas may form a unified communitas they also reinforce class, gender, nation and ethnicity hierarchies and exclusions in diasporic spaces. For example, women and Indo-Caribbeans are mainly absent from or marginalized at the cricket grounds, which celebrates a masculine, Afro-Caribbean culture. Corporeal practices such as sports, and their related social activities, can be deployed as diasporic resources that create a sense of deterritorialized community for first generation Caribbean migrants.

This performance ethnography analyzes the means by which performers at Tampa, Florida‘s Bay Area Renaissance Festival constitute community and gender through performance. Renaissance Festivals are themed weekend events that ostensibly seek to allow visitors to experience life in an English Renaissance village. Beginning with the theoretical assumption that performance is constitutive of culture, community, and identity, and undergirded by David Boje‘s festivalism, Richard Schechner‘s restored behavior, Victor Turner‘s liminoid communitas and Judith Butler‘s performative agency, The Festival is explored as a celebratory community that engages in social change through personal transformation. Employing reflexive ethnography and narrative as inquiry, Chapter Two catalogues and analyzes a broad range of festival performances, from stage acts and handcraft production, to participatory improvisation, dance, and song. Playful and liminoid, these performances invite participants to make performance commitments and mutually to produce community through participative performance, celebratory objects, and the surrender of personal space. Chapter Three argues that performances of alternative masculinities at festival play out against the backdrop of R.W. Connell‘s heteronormative masculinities. These alternative performances break down social barriers, promote self-definition, and provide agency in the embodiment gendered experiences. Likewise, Chapter Four features Festival‘s feminine performances that reveal the community to be a ―wench‘s world‖ privileging Judith Butler‘s notion of performative agency in order to enable communities of difference. The Wench, the Queen, and the Pirate She- ing all embody feminine power and serve as archetypes of feminine narratives that privilege self-definition. This study demonstrates Festival to be a women-centered community that engages in a mythopoeia of feminist history. Acknowledging Festival as a multi-vocal community of mythopoets, this ethnography significantly extends the work of previous research on Renaissance Festivals. Rather than focusing on Festival performances as attempts at historical ―authenticity,‖ this study reveals Festival‘s mythological stance and the means by which performers embody mythology and archetype to their own purposes. Moving away from an audience centered discussion of performance, this study demonstrates how individual performers, through personal transformation, become agents of change through performance.