Syftet med denna uppsats har varit att göra en närläsning och undersöka Yorgos Lanthimos sex långfilmer; Kinetta, Dogtooth, Alps, The Lobster, The Killing of a Sacred Deer och The Favourite. Jag har analyserat dessa filmer utifrån auteurteorin där jag utgått från Jason M. Silvermans (2011) begreppsapparat. Det jag fann var att Lanthimos gillar att skildra verkligheten, i linje med representational view, men på ett annorlunda och nytt sätt, som i linje med creative or imaginative view. Han sätter sina rollfigurer i absurda omständigheter där våld och genant intimitet står ut, vilket har en stark koppling till provocative view. Lanthimos samarbetar gärna med personer flertalet gånger, både bakom och framför kameran. Detta återfinns i idealtypen collborative view. Angående idealtypen pastische view kan man hitta inspiration från tidigare verk, bland annat i grekiska mytologier och i användandet av klassisk musik. Färgpaletten som används i varje film är relativt ljus och kall, vilket tillsammans med de ofta sterila miljöerna kan skapa en känsla av obehag. Detta tillsammans med hur han frekvent använder sig av vidvinklar och avståndsbilder bidrar till en känsla av hopplöshet. Han använder många långa tagningar där kameran antingen är statisk och fungerar som en fluga på väggen, eller har en långsam zoom för att ge intrycket om voyeurism.

The intention of this qualitative study is to gain an in-depth understanding of how women break away from honor-related violence and oppression, and how they can be understood in relation to gender and honor-culture. This is done by analyzing the autobiographical text of six different young women describing their experiences of being victims of honor-related violence and oppression. The study shows that it isn't easy for young girls to get out of the oppression and violence. There are several different factors as to why some of them stay and don't seek help. Instead, they feel guilt. It is a long process for the girls, where they have to get past different stages. The last stage for the young woman is understanding, in order for her to heal and move on in life she has to understand what she has gone through and process it, and also reflect on it. This can lead to great sadness for the young woman, thoughts about why they stayed for that long and wasted their own life and time.

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Total RNA was extracted from chicken oviduct epithelial cells. Avian Beta-defensin (AvBD)-2, -6, and -12 cDNAs were amplified by reverse transcription-PCR and cloned into pRSET A style='msoareast-language:ZH-CN'>, a protein expression vector. The class=SpellE>hexa-histidine-tagged class=SpellE>AvBD peptides were expressed in Escherichia coli (E. coli) BL21(DE3) class=SpellE>plysS and affinity-purified. The antimicrobial activities of the recombinant AvBDs against E. coli style='msoareast-language:ZH-CN;mso-bidiont-style:italic'>, Salmonella class=SpellE>enterica style='mso-bookmark:OLE_LINK9'> serovar Typhimurium (S. class=SpellE>typhimurium), and Staphylococcus aureus style='msoareast-language:ZH-CN'> (S. aureus) were determined. style='msoareast-language:ZH-CN;mso-bidiont-style:italic'> At 8, 16 and 32 µg/ml, all three rAvBDs killed and inhibited the growth style='msoareast-language:ZH-CN'> of E. coli style='msoareast-language:ZH-CN;mso-bidiont-style:italic'>, S. typhimurium, and S. aureus. The killing of rAvBD-2, -6, and -12 against stationary phase E. coli and S. class=SpellE>aureus was pH dependent in the range investigated. style='msoareast-language:ZH-CN'> In addition, the killing-curves showed that rAvBDs exerted their antimicrobial function within 30 minutes of treatment, suggesting the fast killing mechanisms of rAvBDs.

This study examines social authorities' experiences of what it is like to work and collaborate with honour-related violence and oppression. All respondents come from different authorities and are members of a collaboration group aiming to collaborate and work against honour-related violence and oppression. The study is based on six semi-structured interviews with professionals from school, the police, social services, county administration and health care. The study shows that honour-related violence and oppression is a complex and multidimensional concept that is mainly expressed by collectively exercised control which in the worst case can lead to murder. Furthermore, it can be seen that there is a common understanding that cooperation in honour-related violence and oppression is particularly important because these cases are more complex than others. The result shows that there is a common understanding and consensus regarding the concept's definition within the collaboration group. Success factors for good collaborative work are highlighted by shared knowledge of the problem and understanding of each other's different roles, which the respondents feel they have gained by participating in the collaboration group. However, the respondents feel that this is lacking within the authorities due to the fact that knowledge within this field is scarce. The result describes obstacles in cooperation which are described as a lack of knowledge within the authorities but also laws, high workload, staff turnover and time restriction. Thus, the results show that despite a functioning collaboration, there are limited opportunities to help people exposed to honour-related violence and oppression. / I denna studie undersöks samhällsaktörers upplevelser av hur det är att arbeta och samverka kring hedersrelaterat våld och förtryck. Respondenterna kommer från olika verksamheter och är medlemmar i en resursgrupp mot hedersrelaterat våld och förtryck. Studien är baserad på sex semistrukturerade intervjuer med representanter från skola, polis, socialtjänst, länsstyrelse och hälso- och sjukvård. Av studien framkommer att hedersrelaterat våld och förtryck är ett komplext och mångdimensionellt begrepp som främst tar sig i uttryck av en kollektivt utövad kontroll som i värsta fall kan resultera i mord. Resultatet i studien visar att samverkan inom hedersrelaterat våld och förtryck är särskilt viktigt eftersom dessa ärenden är mer komplexa än andra. Resultatet visar att det föreligger en gemensam förståelse och samsyn kring begreppets definition inom resursgruppen. Framgångsfaktorer för ett gott samverkansarbete framhävs av gemensam kunskap om problemet samt förståelse för varandras olika roller vilket respondenterna upplever att de fått genom att ha medverkat i resursgruppen. Däremot upplever respondenterna att detta saknas inom respektive verksamheter då det råder brist på kunskap inom området. Resultatet redogör för hinder inom samverkan som utgörs av rådande kunskapsbrist inom respektive verksamheter men också lagstiftning, hög arbetsbelastning- och personalomsättning och tidsbrist. Dock visar resultatet att det trots en fungerande samverkan, finns begränsade möjligheter att hjälpa personer utsatta för hedersrelaterat våld och förtryck.

Weaning piglets are susceptible to the invasive Streptococcus (S.) suis infection, which can result in septicemia. The aim of this study was to investigate the cytokine profile induced upon S. suis infection of blood, to determine the cellular sources of those cytokines, and to study the potential effects of the induced cytokines on bacterial killing. We measured TNF-α, IL-6, IFN-γ, IL-17A and IL-10 after an experimental intravenous infection with S. suis serotype 2 in vivo, and analyzed whole blood, peripheral blood mononuclear cells (PBMC) and separated leukocytes to identify the cytokine-producing cell type(s). In addition, we used a reconstituted whole blood assay to investigate the effect of TNF-α on bacterial killing in the presence of different S. suis-specific IgG levels. An increase in IL-6 and IL-10, but not in IFN-γ or IL-17A, was observed in two of three piglets with pronounced bacteremia 16 to 20 h after infection, but not in piglets with controlled bacteremia. Our results confirmed previous findings that S. suis induces TNF-α and IL-6 and could demonstrate that TNF-α is produced by monocytes in vitro. We further found that IL-10 induction resulted in reduced secretion of TNF-α and IL-6. Rapid induction of TNF-α was, however, not crucial for in vitro bacterial killing, not even in the absence of specific IgG.

Bien que connu en tant que pathogène bactérien porcin majeur et agent zoonotique responsable principalement de méningites, septicémies et de morts soudaines, Streptococcus suis a également été isolé chez une variété d’autres animaux tels que les ruminants. Malgré sa diversité génotypique et sérologique, des études taxonomiques récentes ont mené à la reclassification de 6 de ses sérotypes dont le sérotype 33, maintenant dénommé comme nouvelle espèce Streptococcus ruminantium. Contrairement à S. suis, S. ruminantium a principalement été décrit chez les ruminants comme pathogène responsable de diverses manifestations cliniques telles que des endocardites et des arthrites. En raison de sa description récente, plusieurs lacunes concernant ses caractéristiques biologiques et pathologiques demeurent. De plus, S. suis et S. ruminantium sont très difficiles à différencier l’un de l’autre par l’entremise des tests biochimiques traditionnellement utilisés dans les laboratoires de diagnostic. Ainsi, plusieurs souches de S. suisisolées de ruminants malades avant la mise à jour de la classification, s’avèrent mal identifiées. D’où la raison pour laquelle l’importance étiologique de S. ruminantium chez les ruminants reste incertaine. Pour y remédier, 14 isolats de S. suis provenant d’échantillons cliniques chez des ruminants au Canada, ont été reclassifiés en S. ruminantium selon les nouvelles analyses génétiques moléculaires décrites. À ces derniers s’ajoutent 7 isolats de S. ruminantium provenant de cas d’endocardites bovines au Japon, qui ont été également davantage caractérisés génotypiquement et phénotypiquement et leurs interactions avec différentes cellules de l’hôte ont été évaluées. En résumé, on a pu démontrer que tous les isolats étaient faiblement voire non encapsulés avec une surface cellulaire hydrophobe, ils avaient une grande capacité d’auto-agrégation et une habileté à produire du biofilm. Ces phénotypes pourraient contribuer à la pathogénèse de l’infection en intensifiant la capacité d’adhésion et d’invasion des cellules épithéliales et endothéliales et en augmentant la résistance à l’effet bactéricide du sang entier et à la phagocytose par les cellules immunitaires de l’hôte. Cependant, certains isolats étaient plus susceptibles que d’autres à la phagocytose, suggérant que d’autres mécanismes de protection seraient impliqués dans cette étape. Ainsi, cette étude aide à améliorer notre connaissance sur la pathogénicité et la virulence de S. ruminantium pour les maladies chez les ruminants. / Although Streptococcus suis is known as a major swine bacterial pathogen and zoonotic agent mainly responsible for meningitis, septicemia, and sudden death, it has also been isolated from a variety of other animals including ruminants. Despite its genotypical and serological diversity, recent taxonomic studies led to the reclassification of 6 S. suis serotypes such as S. suis serotype 33 currently renamed as the novel species Streptococcus ruminantium. Unlike S. suis, S. ruminantium has been mainly described in ruminants as a cause of endocarditis and arthritis. Because of its recent description, information on its biological and pathological characteristics remains unclear. Moreover, S. suis and S. ruminantium are not easily differentiated by traditional biochemical tests done in diagnostic laboratories. Hence, some S. suis isolates recovered from diseased ruminants before the updated classification, have been misidentified. Consequently, the aetiological importance of S. ruminantium in ruminants remains unknown. To address this,14 S. suis isolates from clinical samples of ruminants in Canada have been reclassified, based on the new genetic molecular testing described for the identification of S. ruminantium. In addition of them, 7 S. ruminantium isolates from bovine endocarditis in Japan, were further genotypically and phenotypically characterized and their interactions with various host cells were studied. Overall, we demonstrated that all isolates were poorly or non-capsulated with a high cell surface hydrophobicity, had a high capacity of self-aggregation and the ability to produce biofilm. These biological phenotypes might contribute to the pathogenesis of the infection by enhancing the adhesion/invasion capacity of both epithelial and endothelial cells, and by increasing the resistance to whole blood killing and phagocytosis by host immune cells. However, some isolates were more susceptible to the phagocytosis than others suggesting that other protective mechanisms might be implicated in this step. Taken together, this study will help to increase our understanding of the pathogenicity and the virulence of S. ruminantium in ruminant diseases.

Seriemediet inkorporerar lingvistiska och ikoniska tecken för att uttrycka etiska, moraliska, sociala och politiska budskap, vilka kan slätas över av en underhållande och tilltalande form. Detta gör mediet lämpligt för en retorisk analys. Ett omdiskuterat ämne inom seriemediet är dess gestaltning av kvinnor, å ena sidan i form av stereotypa könsroller och underrepresentation av verkligt intressanta kvinnliga karaktärer, å andra sidan sexualiserande porträtteringar, våld och övergrepp. Denna uppsats undersöker hur våld mot kvinnor gestaltas i mötet mellan olika typer av bilder och texter i ett och samma serieförfattarskap. Undersökningen genomförs med hjälp av Roland Barthes ”Rhétorique de l’image” (1964) och teorin om the male gaze som Laura Mulvey diskuterar i artikeln ”Visual pleasure and narrative cinema” (1975). Analysen inspireras av en komparativ metod beskriven av Lennart Hellspong i Metoder för brukstextanalys (2001). Uppsatsen granskar utdrag ur Watchmen, Batman: The Killing Joke och The League of Extraordinary Gentlemen av Alan Moore, en av vår tids mest ansedda författare inom seriemediet, också känd för att porträttera våld mot kvinnliga karaktärer.  Uppsatsens påvisade en ambivalens i porträtterandet av våld mot kvinnor i utdragen ur Alan Moores graphic novels, samt behovet av att problematisera såväl Alan Moores serier som Laura Mulveys the male gaze, men också möjligheten att använda hennes och Barthes teorier inom retorikdiskursens och seriemediets ramar för att granska hur samspelet mellan bild och text kan uttrycka olika typer av budskap och attityder.

The South African legal system is dualistic in nature with the one part consisting of the Western common law and the other consisting of African customary law. Although these two legal systems enjoy equal recognition, they regularly come into conflict with each other due to their divergent value systems. It is especially within the context of the South African criminal law that this conflict becomes apparent, because an accused's conduct can be viewed as lawful in terms of African customary law, but unlawful in terms of the South African common law. In such cases the accused may attempt to raise a cultural defence by putting forth evidence of his cultural background or values to convince the court that his prima facie unlawful conduct is actually lawful and that he should escape criminal liability. Alternatively, an accused may put forth evidence of his cultural background or values in an attempt to receive a lighter sentence. The question which therefore arises is whether a so-called "cultural defence" exists in the South African criminal law, and if so, what the influence of such a defence on the South African criminal law is. The conflict between African Customary law and the South African common law in the context of the criminal law arises due to the fact that the indigenous belief in witchcraft, (including witch-killings), the indigenous belief in the tokoloshe and the use of muti-medicine (including muti-murders), as well as the phenomenon of "necklacing" and the custom of ukuthwala can result in the commission of various common law crimes. In the case of witch-killings, the perpetrators can be charged with the common law crimes of murder or, if the victim survives, attempted murder, common assault or assault with intent to do grievous bodily harm. Similarly, necklacing, as a method used for killing witches, can also result in the commission of these common law crimes. What is more, the perpetrators of witch-killings can also be charged with the statutory crimes of accusing someone of witchcraft, pointing the victim out as being a witch or wizard or injuring a person based on information received from a traditional healer, or similar person. The indigenous belief in the tokoloshe can lead to the commission of the common law crimes of murder or, if the victim survives, common assault or assault with intent to do grievous bodily harm. The perpetrators of mutimurders can also face charges of murder or attempted murder, if the victim survives. The indigenous custom of ukuthwala can result in the commission of common law crimes such as abduction, kidnapping and common assault, as well as the statutory crime of rape. A perusal of South African case law dealing with the indigenous beliefs and customs above reveals that the accused in such cases have indeed attempted to put forth evidence of their indigenous beliefs or customs to persuade the criminal courts that they should escape criminal liability for a particular crime. In fact, these arguments were raised within the context of the existing common law defences such as private defence, necessity, involuntary conduct and a lack of criminal capacity. However, the South African criminal courts have up till now in general been unwilling to accept arguments of indigenous beliefs and customs to serve as a defence, either alone or within the context of the existing defences above, for the commission of a common law or statutory crime. They have, however, been more willing to accept evidence of an accused's indigenous belief or custom to serve as a mitigating factor during sentencing. The extent to which an accused's cultural background will serve as a mitigating factor will, of course, depend on the facts and circumstances of each case. As a result an accused who is charged with the commission of a culturally motivated crime has no guarantee that his cultural background and values will in fact be considered as a mitigating factor during his criminal trial. It is thus ultimately concluded that a so-called "cultural defence" does not exist in the South African Criminal law. The indigenous beliefs and customs above not only result in the commission of common law or statutory crimes, but also in the infringement of various fundamental human rights in the Constitution. Witch-killings result in the infringement of the constitutional right to life and the right to freedom and security of the person. However, witches and wizards who are persecuted for practising witchcraft are also denied their right to a fair trial entrenched in the Constitution. Similarly, muti-murders and necklacing also result in the infringement of the right to life and the right to freedom and security of the person entrenched in the Constitution. The custom of ukuthwala results in the infringement of the right to equality, the right to freedom and security of the person, the right to live in an environment that is not harmful to health or well-being, the right not to be subjected to slavery, servitude or forced labour, the right to basic education and other constitutional safeguards aimed at protecting children. In light of the constitutional right to freedom of culture and the right to freely participate in a cultural life of one's choosing the question can be asked whether the time has come to formally recognise a cultural defence in the South African criminal law. In this study it is argued that these constitutional rights do not warrant the formal recognition of a cultural defence. Instead, it is recommended that the conflict between African customary law and the South African common law can be resolved by bringing indigenous beliefs and customs in line with the values that underpin the Constitution as the supreme law of South Africa. Of course, this does not mean that the courts should ignore cultural considerations during a criminal trial if and when they arise. In fact, as pointed out in this study, the courts have a constitutional duty to apply African customary law when that law is applicable. It goes without saying that, when an accused attempts to escape criminal liability for his unlawful conduct by raising arguments of his cultural background, African customary law will be applicable and must be considered by the court. This in turn raises the question as to how the criminal courts can ensure that they give enough consideration to the possibility that an accused's criminal conduct was culturally motivated so as to comply with their constitutional mandate referred to above. Although it would be nearly impossible to formulate a perfect or flawless approach according to which a judicial officer can adjudicate criminal matters involving culturally motivated crimes, the author suggests the following practical approach which may provide some guidance to judicial officers in dealing with cases involving culturally motivated crimes: • Step 1: Consider whether the commission of the crime was culturally motivated or not. If it seems as though the accused did not commit a culturally motivated crime, the trial can continue on that basis. If, however, it is evident that the accused indeed committed a culturally motivated crime, step 2 follows. • Step 2: Once it has been determined that the commission of the crime was culturally motivated, the next step is to determine which indigenous belief or custom led to the commission of the crime. Once the relevant indigenous belief or custom has been identified, step 3 follows. • Step 3: When it is clear which indigenous belief or custom led to the accused's commission of the crime, the next step is to determine whether arguments pertaining to that particular indigenous belief or custom may be raised within the context of the existing defences in the South African Criminal law in order to exclude the accused's criminal liability. If an accused relies on one of the existing defences in the South African criminal law, he will have to lay a proper evidential foundation for his defence before the court. In assessing the evidence put forth by the accused, the judicial officer must consider the judgment and reasoning in previous cases dealing with the particular indigenous belief or custom. A judicial officer must also consider the values underpinning the Constitution when conducting such an assessment. If a judicial officer upholds an accused's defence, the accused is acquitted. However, if the judicial officer rejects an accused's defence, the accused must be convicted and step 4 follows. • Step 4: Once an accused has been convicted, a court should consider whether arguments of his cultural background can serve as an extenuating circumstance, mitigating the punishment to be imposed on him. However, the practical approach above merely serves as a suggestion to judicial officers in dealing with culturally motivated crimes and ultimately it will be up to the judiciary to develop both the Western common law and African customary law to resolve the criminal law conflicts between these two legal systems. The research for this study was concluded in November 2013. / LLD, North-West University, Potchefstroom Campus, 2014