Aim Capoeira is a sport and art form strongly associated with the Brazilian culture. The main aim of the study was to examine how the capoeira is introduced into the Swedish society. Also to study the practitioners and trainers experience around the culture meeting. The questions were the following: What differences and similarities exist within capoeira in Sweden and Brazil? How are Swedish practitioners and trainers from a Western culture affected by the culture meeting? How are the Brazilian coaches in Sweden affected by the culture meeting? Is there a Culture crash between the Brazilian and Western cultures in capoeira?   Method Qualitative interviews were chosen as an approach because it was considered appropriate in terms of the purpose and questions of the study. To strengthen the validity of the study was a targeted sample of Swedish practitioners, Swedish and Brazilian trainers to get different perspectives. All were residents in Sweden and active in capoeira. Six persons were interviewed about their experiences of the cultural meeting. The empirical material was analyzed on the basis of previous research and the theoretical framework of the study.   Results Previous research and the current study show that the prevailing norms and traditions within the capoeira are not based on the Swedish society. They are based on the Brazilian culture and are found to have a major impact on the Swedish practitioners. The results and also show clear cultural differences based on the two opposing ideologies: individual-centred and group-centred ideology. This creates, in some cases, both opposition and incomprehension. Conclusions Both Swedish and Brazilian performers are interested in preserving capoeiran culture and traditions, but at the same time capoeira needs some adaptation to the Swedish culture and society. The Brazilian and Swedish practitioners and trainers emphasize the need for a degree of tolerance and understanding of the cultural meeting to avoid conflicts and to be able to interact. / Syfte och frågeställningar Capoeira är en idrott och konstform som starkt förknippas med den brasilianska kulturen.   Studiens övergripande syfte var att undersöka hur capoeiran introduceras i det svenska samhället, samt studera utövare och tränares upplevelse kring kulturmötet. Studiens frågeställningar var följande: Vilka skillnader och likheter finns inom capoeiran i Sverige och Brasilien? Hur påverkas svenska utövare och tränare från en västerländsk kultur av kulturmötet? Hur påverkas brasilianska tränare i Sverige av kulturmötet? Uppstår någon kulturkrock mellan den brasilianska och västerländska kulturen inom capoeiran?   Metod Kvalitativa intervjuer valdes som tillvägagångssätt eftersom det ansågs lämpligast sett till studiens syfte och frågeställningar. För att stärka studiens validitet gjordes ett riktat urval av svenska utövare, svenska tränare och brasilianska tränare inom capoeira för att på så sätt få olika perspektiv. Samtliga är bosatta i Sverige och aktiva inom capoeiran. Sex personer intervjuades om upplevelser och erfarenheter kring kulturmötet. Det empiriska materialet analyserades utifrån tidigare forskningsresultat och studiens teoretiska ramverk.   Resultat Tidigare forskning samt den aktuella studien visar på att de rådande normer och traditioner inom capoeiran inte är format utifrån det svenska samhället. Det bygger på den brasilianska kulturen och är något som visat sig ha stor inverkan på de svenska utövarna Resultatet visar också på tydliga kulturella skillnader som grundar sig i två motsatta ideologier, individcentrerad och gruppcentrerad ideologi. Detta skapar i vissa fall både motsättningar och oförstående.   Slutsats Den finns ett intresse hos både svenska och brasilianska utövare att bevara capoeirans kultur och traditioner samtidigt som det krävs en viss anpassning till den svenska kulturen och samhället. De brasilianska och svenska utövarna och tränarna framhåller att de behövs en viss grad av tolerans och förståelse i kulturmötet för att undvika konflikter och för att kunna samverka.

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<p>The study explores different aspects of how a social organization is created and maintained in the space between the institution and the individual. Based on fieldwork, participant observation and individual interviews in the housing estate of Hageby, Norrköping, this ethnographic study examines how and why the organization “Ditt Nya Hageby” was created, as well as the unanimity between the purpose of the organization and the engagement of the members. Two projects within the organization are especially examined, along with the roles of the two members behind them. </p><p>The study presents three perspectives from which “Ditt Nya Hageby” can be viewed. The first perspective presents an organizational viewpoint where the complex of problems concerning the creation and the maintenance of “Ditt Nya Hageby” are explored. The second perspective presents two projects that are being run within the organization. The members behind the two projects also play an important part in this perspective. The third perspective presents the practical work carried out in one of the two projects presented in the second perspective. This perspective also incorporates different views on the organization from people who are not involved as members of “Ditt Nya Hageby”. </p><p>The study concludes that “Ditt Nya Hageby” in fact is a result of different, and sometimes incompatible, needs. In the larger context it is shown that “Ditt Nya Hageby” is a further step towards a society consisting of individual institutionalism.</p>

The purpose of this study is to examine how the children in the Maasai villages in Tanzania are learning the Maasai’s musictraditions and ngoma. What is the importance of the school compared with the family? Tanzania has an old tradition of ngoma of many different cultures. The Maasai’s are a nomadic people and have traditions of their own. To get answers for the purpose of this study, these questions have been formed: How do the children learn the Maasai’s musictraditions? When do the children learn the Maasai’s musictraditions and start to practise them? What role and significance do the school have when it comes to teaching the Maasai’s musictraditions? For this study I have interviewed three informants who have good knowledge about the Maasai’s and their traditions. I have also been visiting some Maasai villages to get to know more about the traditions and see them in real life. I have also visited a primary school and questioned about the music education in the school.  This study will show that for the Maasai’s the family is the most important part to get to know the musictraditions and ngoma. The school has almost no part in educating the pupils in different cultures and traditions. Music education in school is brief and the school that I visited had almost all music education theoretical and none practical.

I 1990-talets USA blossade en het debatt upp som polariserade amerikanska mammor i två distinkta och antagonistiska grupper: förvärvsinkomstarbetande mammor respektive hemmavarande mammor, samtidigt som inkomstklyftorna mellan låg-, medel och höginkomsttagare ökade lavinartat i USA. Mödrar från olika samhällsklasser förenades i ställningstaganden för och emot antingen konservativt eller progressivt hållna värderingar och sociala konstruktioner av kvinna och mamma. Konflikternas retoriska natur, som karaktäriseras av utpräglade former av skambeläggning, har namngivit samtidens centrala begrepp för att beskriva det sociala fenomenet, ”Mom shaming”, som i mindre utsträckning struktureras i stabilt polariserade dualistiska antiteser, utan istället karaktäriseras av multifacetterade och instabila motsatsförhållande sinsemellan flera, rådande mammastereotyper. Syftet är att söka nå en djupare förståelse av det sociala fenomenets betydelse och utbredning i Sverige samt identifiera förknippade platser, situationer och sociala institutioner. Med utgångspunkt i observerade interaktioner mellan (främst) kvinnor i diskussionsinlägg på sociala medieplattformar, och med hjälp av informanter söker studien att skildra hur individer upplever sitt moderskap i relation till sina föreställningar om och upplevelser av andra mammor, och vilken inverkan andra mammors föreställningar, handlingar och åsikter har för deras eget perspektiv på mammaroller. / The early 1990’s gave concurrent rise to increasing income gaps between the rich and the poor, low- and middle-income citizens, and to an agitated debate in the United States, that divided moms into two distinctly antagonistic groups: working moms and stay-home moms. Based on shared value sets, moms from all over the socioeconomic spectra could unite in support of and in opposition to either the more conservatively leaning or progressively liberal standpoint on social constructs of mothership and woman. The contemporary term for describing the social phenomena “Mom shaming”, reflects the rhetoric nature of ongoing conflicts characterized by particularly pronounced forms of shaming; manifested to a lesser degree in stable polarizations of dualistic antitheses, but rather in multifaceted, instable contradictions among contemporary stereotypes of mom. The aim is to reach a deeper understanding of its meanings and prevalence in Sweden, and to identify the places, situations and social institutions associated with it. On the premises of observed interactions between (primarily) women in the commentaries of social media platforms and with the help of informants, this study aims to depict individuals’ experiences of motherhood in relation to their conceptions and experiences of other women’s motherhood, and describe how prevailing conceptions, actions and standpoints among moms, influence individuals’ perspectives on motherhood.

Chinese language textbooks play an important role in the chinese classroom, but how much do they influence the reader? This study examines how chinese society is portrayed and percived by swedish students who studied chinese during upper secondary school. How is the image of China and its culture reproduced in Swedish upper secondary schools, partly through the Confucius Institute, and without the influence of the chinese government, and what role does textbooks play in students perception of China? This study was conducted through anthropological interviews through the video call program zoom. Four interviews where conducted with three students and one former chinese teacher, wich resulted in six hours of material. Two textbooks where used, New Practical Chinese Reader by Hanban and Kinesiska språket I Mittens rike by Björksten to compare a government issued textbook, and one independently produced one. The theoretical concepts used in this study are: Intercultural competence, sociocultural authority and sociopragmatic relations. The study found that multifaceted representation of culture is important, especially in cases where the students have a narrow understanding of the culture represented. Both textbooks used in this study lacked representation in this regard, however, the govermentaly issued book New Practical Chinese Reader had a much clearer absence of culture and authentic communication wich was perceived in different manners by different interview subjects.

Ancient Egyptian human remains, mummified and skeletal, have been studied for centuries by archaeologists and egyptologists, who have focused on mummification techniques, palaeopathology and signs of activity. However, some of these studies have been lacking in taphonomic and osteological knowledge. This dissertation considers if some of the interpretations of osteoarchaeological data in these studies can be better explained by taphonomic processes, a more in-depth knowledge of paleopathology and osteological identification techniques. As a result, the interpretations of terrible working and life conditions at Tell el Amarna, the capital city founded by Akhenaten were created by interpreting common pathologies as indications of forced labor and poor diet, and by ignoring facts about the context.  The identifications of KV55 and KV60-A individuals cannot be considered valid. No reliable radiologic methods exist that can age an individual between the ages of 35-45. A damaged vertebra and a femur were incorrectly said to contain osteophytes. The damages described in the cranium and teeth of this individual may even be of peri-mortem origin. The tooth used to identify KV60-A with Hatshepsut does not have the wear expected for the age group of the individual, while the cranial morphology shows a high indication of masculine traits.  Unknown man E, Unknown woman A and the Greek-roman mummy seemed to have been affected by common taphonomic and archaeothanatological processes. The healing process of the mandibula and maxilla makes it unlikely that the so called “bridges” were used during life. In conclusion, a much deeper knowledge of taphonomy, paleopathology and general osteological knowledge in these studies would have been necessary to avoid misinterpretations.

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Den här uppsatsen syftar till att undersöka vilken barnsyn som den kristna barn- och ungdomsorganisationen Equmenia företräder. Analys sker av två utgivna material inom Equmenia genom att använda relationssociologiska och teologiskantropologiska teorier inom barndomsforskning, främst utifrån aktörskap. Resultatet visar att Equmenia står för en barnsyn som värnar barns egen förmåga att möta Gud, men pekar på ledarens stora roll i att möjliggöra detta möte. Guds egen roll, liksom hemmets, minskar till förmån för ledarens och verksamhetens roll.