This paper explores the curriculum of the Swedish social science course Samhällskunskap 1 b. This is done by analyzing the curriculum in question combined with semi-structural interviews of five teachers, exploring their experiences in teaching the course. The paper applies theories associated with street-level bureaucracy, originally from Michael Lipsky. The premise of the study is that teachers are bureaucrats who must follow a specific curriculum. The study concludes that the theories of street-level bureaucrats are applicable to the situation of social science teachers in their relation to the curriculum. The study also concludes that the interviewed teachers all interpret the curriculum in slightly different manners. This could in turn be seen as a possibility for the individual teacher to adapt the course to suit a range of students, as well as something that potentially threatens the fundamental reasons of a curriculum.

This thesis, a biography of the French actress, Anna Held (1873-1918), is an attempt to place her in proper perspective in American history. Essentially a record of Miss Held from birth to death, it highlights many events that made her famous. Included are examples of publicity generated by her manager-husband, Florenz Ziegfeld, Jr. Much credit can be awarded Ziegfeld for his expertise in publicity stunts and promotion. Undue praise, however, has been attributed to him for the origin of the Ziegfeld Follies and the success of Anna Held. Anna was a Continental success long before she met him. His promotion introduced her to the American public, but her prodding and financing made Ziegfeld and the Follies a success. Through the years the name "Anna Held" has almost been forgotten. The research was contingent upon examination of primary source material in Los Angeles, New York and Cambridge, Massachusetts. The eighty-five year old surviving daughter of the famous actress graciously consented to interviews that proved indispensable to the research. The research methodology involved assemblage of material, including news clippings, articles and books. The fortunate personal contact provided a clearing house for verifying or disaffirming information. As a famous personality, the truth about Anna Held is hidden in the legend. Her daughter, Liane Carrera, has suggested that this treatise be titled: "What They Said About Anna Held."

Zahlreich sind die Legenden über die Gräfin Cosel. Dazu gehört die Behauptung, sie sei zum jüdischen Glauben übergetreten. Tatsächlich hat sie sich im fortgeschrittenen Alter intensiver mit den Religionen beschäftigt. Im hohen Alter bekannte sie sich zu jüdischen Glaubensvorstellungen und lebte nach jüdischen Lebensregeln. Ein Religionsübertritt jedoch war unmöglich und ist auch als ernsthafte Absicht nicht nachzuweisen.

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My partner Zoë was killed in October 2013. We worked together as arts educators, mostly with people involved in the Canadian mental healthcare system. This thesis explores social conceptions of madness, drawing on theorists such as Tobin Siebers, Sara Ahmed, Lynne Huffer and Ann Cvetkovich, and engaging with works of art by people who have been involved in mental healthcare in some way. There is a simultaneous exploration of my process of grieving Zoë's death, drawing on the tradition of autocritique by writers such as bell hooks, Eve Kosofsky Sedgwick, and others. Chapter one looks at poetry produced by the Workman Arts Group and a zine by Anna Quon, investigating the impact of diagnoses of mental illness on the reception of art and artists, as well as the history of silencing and confinement of mad bodies. Chapter two explores the memoirs of Bobby Baker and Merri Lisa Johnson, emphasizing the impact of diagnosis on those not already marginalized by society, and drawing attention to the kinds of communities that memoirs produce, as well as the connection between community, capitalism, and the grievability of life. Chapter three looks at the paintings, performance art and installations of Yayoi Kusama to complicate the connection between madness and celebrity power, as well as Kusama's own engagement with death and infinity. I conclude by looking briefly at the deaths of Michael Brown and Robin Williams, and again at my own grief one year after Zoë's death. / Thesis / Master of English

This essay aims to study the Swedish allotment garden in the first two decades of the 20th century from an urbanization perspective with a special focus on Anna Lindhagen, one of the pioneers of the movement in Sweden. By doing an idea analysis of texts written by Anna Lindhagen, Rudolf Abelin and the allotment garden associations of Stockholm and Gothenburg the essay aims to examine what reactions of urbanization the Swedish allotment garden movement expressed. The essay furthermore aims to study how the movement relates to the English, German and French allotment garden movements with the help of previous research done by Micheline Nilsen.  By using dimensions as analytical tools the essay examines the Swedish allotment garden movement with four dimensions, urban planning, nurture, family and work. Furthermore, it shed light on the allotment garden movement's reaction to urbanization with the help of an urbanization perspective. The study has shown that the Swedish allotment garden movement can be seen as a critique of urbanization. The source material corroborates a dichotomy between the city and the countryside and attributes danger to the city while it sees the countryside as a natural place to live. Sweden's allotment garden movement could also be seen as a way to nurture the inhabitants of the city by giving them a relationship with nature and keeping them away from dangers like alcohol. The essay also shows that the Swedish movement has been influenced by both the English and the German movements. Because the French movement is younger than the other two international movements it hasn’t influenced the Swedish allotments as much. Both the Swedish and German allotments are called colonies, which shows that both of them had a similar purpose to attract people back to the countryside. Lastly, the study has shown that the Swedish allotment garden movement was influenced by the English garden city movement and can be seen as a compromise to the dichotomy of city and countryside.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

ABSTRACTIn the autumn of 2017 361 testimonies of sexualized violence and abuse from women, previously or currently active in the Church of Sweden, were published under the hashtag #vardeljus as a part of #metoo. Neither the church nor theology can ignore or avoid the subject after this publication. However, despite this obvious need to address #vardeljus theologically, there has been a lack of theological reflection within a Swedish context. Indeed, the questions of if and how theology continue to contribute to the legitimation and maintenance of structures that enable sexualised violence and how theology can help women exposed to sexualised violence remain largely unanswered. This study therefore aims to provide some answers. Firstly, it seeks to identify what needs are expressed in the testimonies from #vardeljus by examining the theological conclusions about these, as drawn by Anne Sörman, from a feminist theological perspective. Secondly, it analyses whether contemporary interpretations of original sin by Lutheran theologians Eva-Lotta Grantén and Anna Karin Hammar contain useful, relevant, and sufficient resources to meet these demands and acknowledge women who experienced sexualised violence in church environments. Thirdly, this study contributes to the future shaping of theology by concluding which complements are needed to ensure that theological interpretations of sin, such as for example those by Grantén and Hammar, are relevant also for women subjected to sexualized violence. By using feminist theological textual analysis, where key themes as represented by Susan Frank Parsons, Sólveig Anna Bóasdóttir, Rita Nakashima Brock and Rebecca Ann Parker are defined and used, this study queries whether these needs are acknowledged and met in interpretations of original sin by Grantén and Hammar. In this examination their usage of such theological concepts as original sin, sin, accountability and guilt are weighted against the #vardeljus-experiences of sexualised violence in order to establish whether original sin is a concept suitable for acknowledging women and including them in theology. Grantén and Hammar attempt to make original sin a useful and understandable concept for contemporary believers, although they differ in their interpretations of this concept. Grantén considers that original sin entails guilt which primarily concerns and affects the relation between an individual and God and only secondarily interhuman relationships. Hammar argues against the usage of original sin and guilt and instead proposes to use destruction and (original) accountability as contemporary-friendlier alternatives. However, neither Grantén, whose main concern is to study original sin as a cause to the existence of sin and evil, nor Hammar, who applies a more consequence-directed approach, manages to adequately acknowledge or adapt their interpretations after women’s experiences of being victims to sexualised violence. This study concludes that if contemporary interpretations of original sin aren’t supplemented with interpretations that illuminate differences within a group where everybody is a sinner, acknowledge women as victims, emphasise the need of identifying and holding perpetrators accountable, and, at the same time, offer tangible help to victims, then the resources that the concept of original sin offers are neither helpful nor relevant to women that are victims of sexualised violence.

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