<p>This paper focuses on what people in Saga, a village on the periphery of Niamey, the capital of Niger, do in the face of illness. With limited economic assets and in a context of medical</p><p>pluralism, to which therapeutic alternatives do they turn? And what factors are determinant in the choice that they make? Saga is an old village, which has become increasingly integrated into the expanding urban community of Niamey. It can be described as a semi-urban area in</p><p>which elements of both rural and urban Niger are present. The therapeutic field in Saga is, as in all of Niger, characterised by medical pluralism. A number of therapeutic alternatives exist side by side. They range from ‘western’ or hospital medicine provided by the local public dispensary, the private confessional dispensary and by the unlicensed sale of medicine by ambulant vendors to ‘traditional’ treatments, such as Islamic medicine practised by marabouts and ‘traditional’ healing using herbal remedies and spirit possession rituals. This paper is about the various institutions and actors of ‘modern’ medicine in Saga, namely on the public dispensary, on the confessional dispensary and on the informal sale of pharmaceuticals. To better understand the quest for therapy in Saga this paper focuses on everyday practices of</p><p>therapy seeking, on the actual and everyday choices people make in the face of illness.Special attention is paid to the therapeutic alternatives and to the relation between therapy seeker and therapy provider in what may be called the therapeutic encounter. It is argued that socio-economic factors as well as social relations, personal experiences and perceptions of trust are central to the therapeutic recourse taken. Furthermore, it is suggested that the ‘quest for therapy’ can and should be seen as a ‘quest for relief’.</p>

<p><strong>Aim </strong></p><p>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?</p><p> </p><p><strong>Method</strong><strong></strong></p><p>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.</p><p> </p><p><strong>Results</strong></p><p>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.</p><p><strong>Conclusions</strong></p><p>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. </p> / <p><strong>Syfte och frågeställningar</strong></p><p>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?</p><p> </p><p><strong>Metod</strong></p><p>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.</p><p> </p><p><strong>Resultat</strong></p><p>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.</p><p> </p><p><strong>Slutsats</strong></p><p>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.</p>

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.

This paper concerns the changes in attitudes towards the use of force within the South African police force after democratisation. The paper debates the current approaches towards the analysis of violence and a new theory on community and conflict management is developed. This new theory aims to provide a new framework for analysing the use of violence. The theory is then applied on a fieldwork conducted at a local police station in Cape Town, South Africa.

This thesis deals with the connection between archaeological sites and processes of identity formation in Southern Africa, as expressed in relation to the Twyfelfontein rock art site and Great Zimbabwe, and, to some extent, the White Lady site. The aim is to understand in what ways people think of, and identify with, archaeological monuments. The Twyfelfontein rock art site is presented in the form of a case study, based on my own fieldwork of 2004, while the descriptions of the other sites derive from literary sources. The theoretical discussion on identity, and ethnic identity in particular, is central to this thesis. In analysing the conditions of the different archaeological sites, a discursive approach is taken in order to highlight the way perceptions of the past, and people’s identities, are dependant upon social and political processes.

This study deals with the implications of implementing the World Heritage site of Laponia in northern Sweden. Laponia, consisting of previously well-known national parks such as Stora Sjöfallet and Sarek, obtained its World Heritage status in 1996. Both the biological and geological significance of the area and the local Sami reindeer herding culture are included in the justification for World Heritage status. This thesis explores how Laponia became an arena for the long-standing Sami ethno-political struggle for increased self-governance and autonomy. In many other parts of the world, various joint management schemes between indigenous groups and national environmental protection agencies are more and more common, but in Sweden no such agreements between the Swedish Environmental Protection Agency and the Sami community have been tested. The local Sami demanded to have a significant influence, not to say control, over the future management of Laponia. These were demands that were not initially acknowledged by the local and national authorities, and the negotiations about the management of Laponia continued over a period of ten years. This thesis shows how the local Sami initially were marginalized in the negotiations both because of their alleged “difference” and because of their alleged “similarity” to the majority population. By navigating through what can be described as “a politics of difference,” the Sami involved eventually succeeded in articulating their cultural and historical difference in such a way that they were perceived as different but equal in relation to the other actors. By describing the many twist and turns of the negotiations between the local Sami and the local authorities, this thesis shows how the involvement of international agencies and global protection aspirations, such as the World Heritage Convention, might establish a link between the local and international levels that to a certain extent bypasses the national level and empowers indigenous/local peoples and their ethno-political objectives. As such, this study demonstrates how local/indigenous peoples’ involvement in environmental protection work is above all a political issue that ultimately leads to a situation where their relation with the state authorities is reshaped and reassessed.

Politisk korrekthet är en komplex term. Den här uppsatsen undersöker hur åsikter om denna term uttrycks och hur detta påverkar oss i sociala sammanhang. Empirin består utav djupintervjuer med totalt åtta informanter. För analys av materialet så har teoretiska verk av exempelvis Pierre Bourdieu, Michel Foucault, Emile Durkheim, Erving Goffman använts som verktyg. Resultatet av studien visar att det existerar varierade uppfattningar om vad politisk korrekthet innebär och att hur dialogerna ser ut påverkar vår interaktion och förmedling av åsikter.

<p>The purpose of this paper is to examine the Muslims integration in Sweden and the growth of Islamophobia in the Swedish society. To accomplish the understanding of the concept Islamophobia this essay examine different concepts that have associations to the Islamophobia concept. The purpose of this paper is to observe how the concepts are affecting the Muslim integration, along with what integration inconvenience they meet. The paper also examines how Muslims integrate in the Swedish society according to Islamic teaching and culture. What problems and possibilities do Muslims meet in Sweden and how are the difficulties taken care of? According to the research, Muslims have different difficulties in the integration process in Sweden. The essay gives us an understanding of these struggles Muslims deal with. And it also gives us an understanding of persons who agree with the Islamophobia conclusion and how it is affecting the Muslim people.</p> / <p>Möte med islamofobi och dess påverkan på muslimers integration undersöks i denna studie. Enligt denna uppsats skiljer det sig bland muslimer hur de väljer att integreras i det svenska samhället, detta beror främst på mångfalden muslimer i Sverige idag. Integrationssvårigheter muslimer kan stöta på i Sverige kan i vissa fall bero på islamofobin. Begreppet islamofobi kan enligt tidigare studier relateras till kulturrasism, xenofobi, antisemitism och orientalism. Dessa begrepp anses även av forskare ha många anknytningar till islamofobi och kallas därför för islamofobins släktbegrepp. Bland muslimer i Sverige dyker det upp både möjligheter och svårigheter i samband med integrationen. De möjligheter muslimer har idag är att det finns utrymme för muslimer att utöva sin religion i det svenska samhället. Dessutom finns det olika aktiva muslimska organisationer runt om i landet. Andra möjligheter i det svenska samhället för muslimer är att positiva utbyten och framgångar har gjorts i mötet med islam och muslimer. Integrationssvårigheterna för muslimer i Sverige kan bestå av att högtider samt böner inte alltid kan utföras enligt islams lära. Den muslimska bönen som görs på offentlig plats kan upplevas som främmande och stötande av människor i samhället. Muslimer kan inte alltid undgå islamofobi och främlingsfientlighet i samband med sin integration i det svenska samhället. Alla människor är förstås inte fientliga mot islam och muslimer i det svenska samhället. Tidigare forskningar talar om öppna och stängda uppfattningar om islam och muslimer, vilket innebär att man antingen är öppen för islam eller är mer sluten i sina uppfattningar. Till slutna uppfattningar om islam räknas ofta stereotypa uppfattningar om religionen och muslimer. Självklart kan man även samtidigt inneha båda stängda och öppna uppfattningar om islam. Stängda uppfattningar av islam och i det svenska samhället kan även bero på,  vilket är min teori i denna uppsats, att människor innehar för lite kunskaper om muslimer och Islam.</p>

<p>In this study we have tried to explore what happens when individuals find themselves in a new environment in which the ever-existence of different cultures. The essence of this study is how identity - culture and creativity happens when different cultures meet and what the identity of the role in this dynamic process is.</p><p>We have chosen to do the survey at the Swedish Migration Board, as authority it is a place where many cultures meet and where different people are in interaction with each other every day. The study is empirically based, where we have interviewed twelve informants who, among other things, held various positions in the Immigration Service in the West. There are the informants statements that we have analyzed with a number of theoretical points that we have had as a tool for this study.</p><p>The theoretical starting points are colonialism/postcolonialism, creolizing/Creole, ethnicity, stereotyping, intersectionality, identity and culture. Based on these theories, we have been able to think about why our world can still have an element of colonialism and how creolizing not only can occur during colonialism.</p><p>With the concept intersectionality, we have been able to access more than one factor that affects the individual at the meeting with others. We have also been able to access and illustrate how humans can have multiple identities, cultures, and that culture is not a fixed and a uniform phenomenon.</p><p> </p>

In this study we have tried to explore what happens when individuals find themselves in a new environment in which the ever-existence of different cultures. The essence of this study is how identity - culture and creativity happens when different cultures meet and what the identity of the role in this dynamic process is. We have chosen to do the survey at the Swedish Migration Board, as authority it is a place where many cultures meet and where different people are in interaction with each other every day. The study is empirically based, where we have interviewed twelve informants who, among other things, held various positions in the Immigration Service in the West. There are the informants statements that we have analyzed with a number of theoretical points that we have had as a tool for this study. The theoretical starting points are colonialism/postcolonialism, creolizing/Creole, ethnicity, stereotyping, intersectionality, identity and culture. Based on these theories, we have been able to think about why our world can still have an element of colonialism and how creolizing not only can occur during colonialism. With the concept intersectionality, we have been able to access more than one factor that affects the individual at the meeting with others. We have also been able to access and illustrate how humans can have multiple identities, cultures, and that culture is not a fixed and a uniform phenomenon.