Uppsatsen har tre syften. Det första är att introducera modehistoria och modeteori som specifika vetenskapliga områden och det andra är att lyfta fram Coco Chanel och det banbrytande och framåtpekande i hennes modehistoriska insats. Det tredje syftet är att tillämpa de olika allmänna teorierna på Coco Chanels livsgärning. För det tredje syftet är frågeställningen; ”Vilka av de äldre och nyare, ofta inbördes konkurrerande, generella modeteorierna skulle på ett eller annat sätt kunna tillämpas på Coco Chanels liv och modeskapande?”. I uppsatsen ger jag en modehistorisk bakgrund och genom den visar jag Coco Chanels roll i modets historia. Jag presenterar också sex olika teorier som jag i analysen prövar på Coco Chanel. Dessa teorier är nedsjunkningsteorin, modet som kollektivt urval, mode som praktik, Lars Fr.H Svendsens teori om modets förändring för förändringens skull, Gabriel de Tardes som säger att mode kan gå från de lägre klasserna till de högre samt Eric Hobsbwan som menar att modeskapare har en speciell förmåga att fånga tidsandan. Dessa teorier sätter jag sedan i förhållande till Coco Chanel för att se huruvida de stämmer på Coco Chanels mode. Min undersökning visar att samtliga teorier, både de äldre och de nyare är tillämpbara på Coco Chanel och att de till viss del överensstämmer eller kan förklara Coco Chanels mode och etablering men i andra fall också motbevisas. Orsaken till detta är att Coco Chanel överbryggar mellan den äldre och 1900-talets modehistoria.

The aim of this work is to help claryfying the question of why members of baráčník's clubs, who are engaged in maintaining national traditions, are nowadays talking about the decline or even the end of their movement and how they are trying to resist this threat. Baráčník's movement is understood in this work as an artificially created tradition of the late 19th century, which is confronted with today's social reality, which according to one theory, can also be described as an society of experience. In the first phase of the thesis, it is first introduced how, on the basis of concrete arrangements, a centrally organized movement focused on the care of national customs and traditions emerged from the network of pubs table companies. It is monitored how the headquarter of baráčník's movement worked on standardization of baráčník's ideology, symbolism and program. It also shows how these changes in ideology were approached by the members themselves and the public. Special attention is focused on finding the answer, why it was possible that baráčník's clubs have not been canceled in the era of communist regime. In the second phase are solved the problems, how baráčníks organize their activities today, how they thematize their problems with lack of interest in their program and finally how they present...

本論文研究渥雷‧索因卡《死亡與國王的侍衛長》一劇，以及本劇對約魯巴（Yoruba）人孤注一擲抵制西化卻徒勞無功的境遇所做的關注。本劇改編真實歷史，重演一九四五年在奈及利亞奧約（Oyo）城發生的動亂。當時應舉行侍衛長（Horseman）自殺儀式，然而英國殖民者以武力中斷。本劇一方面解釋這個儀式在約魯巴社會的重要性，另一方面揭露侍衛長心不甘情不願了結生命，並斷言活人獻祭這類殘忍的傳統必然要革除，特別是在因英國殖民而致的動盪時刻。 / 論文分為四個章節，依據米哈依爾‧巴赫汀（Mikhail Bakhtin）的時空型（chronotope）理論，探究《死亡與國王的侍衛長》其社會歷史背景與戲劇表演手法。第一章介紹作者和劇本，並回顧評論，以及說明接下來討論的議題和理論架構。第二章分析文本與現實世界相互輝映的關係。艾瑞克‧霍布斯邦（Eric Hobsbawm）在〈發明傳統〉（"Inventing Traditions"）的見解用以闡明傳統是因時制宜的產物。比爾‧阿希克洛夫特（Bill Ashcroft）等三人提出的後殖民典型，有助於瞭解約魯巴人為了阻擋外來影響竭力奮戰，儘管殖民政府的干預相當強勢。第三章詮釋劇中人物的性格特徵，以弗朗茲‧法農（Frantz Fanon）告誡不可畫地自限的觀點為鑑。無法順應社會變異因此冥頑不靈的人，失去了看世界的洞察力。而那些猶豫不決者，為了遵從老一套的價值觀，受煎熬得筋疲力盡。第四章總結本文，認為本劇主張靈活性和果斷力以進行改變。 / This thesis studies Wole Soyinka's Death and the King's Horseman and its concerns for the Yoruba people's desperate but futile resistance to Westernization. Adapted from a real historical event, this play reenacts the disturbance in the Oyo city of Nigeria in 1945, when the ritual of the Horseman's suicide was interrupted by the British colonial force. While the play explains the importance of the ritual in the Yoruba society, it reveals the Horseman's reluctance to end his life and asserts that cruel tradition like human immolation must be reformed especially at the fluctuating moment caused by the British colonization. / Consisting of four chapters, this thesis relies on Mikhail Bakhtin's chronotope to explore the socio-historical context and theatrical representation of Death and the King's Horseman. Chapter one introduces the dramatist and the play, reviews critical opinions, and illustrates the purpose and theoretical framework of the following discussion. Chapter Two, which analyzes the interrelationship between textual and actual worlds, adopts Eric Hobsbawm's "Inventing Traditions" to clarify tradition as produced according to specific circumstances. The postcolonial models proposed by Ashcroft et al helps understand the Yoruba people's struggle for no foreign impact despite powerful intervention by the colonial government. Chapter Three interprets the roles' characterization with the aid of Frantz Fanon's warning of self-confinement. Unable to adjust to social variances, the obstinate people blind their vision of the world, while those procrastinating become dead exhausted by difficult conformity to old values. Chapter Four concludes that this play argues for resilience and resolution to make difference.

This thesis addresses critical conceptions of Scottish literary development in the twentieth-century which inscribe realism as both the authenticating tradition and necessary telos of modern Scottish writing. To this end I identify and explore a Scottish ‘counter-tradition’ of modern uncanny fiction. Drawing critical attention to techniques of modal disruption in the works of a number of post-1970s Scottish writers gives cause to reconsider that realist teleology while positing a range of other continuities and tensions across modern Scottish literary history. The thesis initially defines the critical context for the project, considering how realism has come to be regarded as a medium of national literary representation. I go on to explore techniques of modal disruption and uncanny in texts by five Scottish writers, contesting ways in which habitual recourse to the realist tradition has obscured important aspects of their work. Chapter One investigates Ali Smith’s reimagining of ‘the uncanny guest’. While this trope has been employed by earlier Scottish writers, Smith redesigns it as part of a wider interrogation of the hyperreal twenty-first-century. Chapter Two considers two texts by James Robertson, each of which, I argue, invokes uncanny techniques familiar to readers of James Hogg and Robert Louis Stevenson in a way intended specifically to suggest concepts of national continuity and literary inheritance. Chapter Three argues that James Kelman’s political stance necessitates modal disruption as a means of relating intimate individual experience. Re-envisaging Kelman as a writer of the uncanny makes his central assimilation into the teleology of Scottish realism untenable, complicating the way his work has been positioned in the Scottish canon. Chapter Four analyses A.L. Kennedy’s So I Am Glad, delineating a similarity in the processes of repetition which result in both uncanny effects and the phenomenon of tradition, leading to Kennedy’s identification of an uncanny dimension in the concept of national tradition itself. Chapter Five considers the work of Alan Warner, in which the uncanny appears as an unsettling sense of significance embedded within the banal everyday, reflecting an existentialism which reaches beyond the national. In this way, I argue that habitual recourse to an inscribed realist tradition tends to obscure the range, complexity and instability of the realist techniques employed by the writers at issue, demonstrating how national continuities can be productively accommodated within wider, pluralistic analytical approaches.