The Gift 2.0 - A Museological Study of donations of Objects and its Underlying Motives, is a study in order to explain why people choose to donate items for museums, rather than any other alternative.The empirical study consists of qualitative, semi-structured research-interviews conducted with seven selected curators from various museums, with extensive experience of the subject acquisition. I have chosen to only examine Swedish cultural-historical museums. The hypothesis that I assumed was first and foremost that the heritage sphere is what Pierre Bourdieu calls a field. The reason that people would donate objects to museums, is that the donation itself brings cultural capital to the donor, from people with the same habitus. Since I felt that Bourdieus theory of field, capital and habitus could not explain all the reason why people donate items to museum, my second hypotheses was that certain objects are what Annette Weiner called inalienable possessions, objects that at any cost may not be sold or bartered away. It is precisely the ability to keep the object outside of the commercial sphere that is the essential for an inalienable possession. Linked to this hypothesis I argued that museums act like a bastion of inalienable possessions, in which the donor can continue to keep the object while it has been given. My source material consists of the research interviews and secondary material that I have acquired during the study, consisting of literature, deed of gift and e-mail correspondence. I have analyzed both primary and secondary source material using my hypotheses. The results of this study verify that my hypothesis is valid to use as a musicological theory of gifts. The study is a two year master´s thesis in Museum and Heritage Studies.

The aim of the thesis is to clarify the landlord’s rights and obligations towards the tenant when a case of emergency occurs in the tenant’s apartment. What can a landlord do to get access to the tenant’s apartment when a case of emergency occurs? Will the landlord be liable if he damages any property of the tenant during the time in the apartment? These are some of the questions that we will answer. The problem is guided by two main principles: the landlord’s right of possession of the apartment and also the tenant’s right of use of the same property. The conflict between these two principles and between the interests of the landlord and the tenant is the foundation of this problem. Case of emergencies in an apartment are not regulated in Swedish law. Therefore, we have chosen to do comparisons to other forms of similar situations, which already are regulated in the law. These comparisons are made to see if similar rules can be applicated to cases of emergencies in the tenant’s apartment. In addition to this, we have also used case law, which treats similar situations, to see if the principles from these cases also can be applicated in case of emergencies in the tenant’s apartment. / Uppsatsens syfte är att klargöra hur hyresvärdens rättigheter och skyldigheter gentemot hyresgästen regleras vid en nödsituation i hyresgästens lägenhet. Frågor som vi kommer att försöka svara på är bl a: hur långt får hyresvärden gå när han bereder sig tillträde till hyresgästens lägenhet? Blir han ersättningsskyldig om han skulle skada hyresgästens egendom då en nödsituation föreligger? Problemet är utöver ett obligationsrättsligt, även ett sakrättsligt problem. De sakrättsliga principer som ligger till grund för problemet är äganderätten och nyttjanderätten. I vårt fall kommer dessa till uttryck genom att hyresvärden, som har äganderätten till sin egendom, upplåter nyttjanderätten av sin egendom till hyresgästens förmån. Det här förhållandet mellan hyresvärden och hyresgästen är en av orsakerna till att det uppstår ett problem vid hyresvärdens tillträde till lägenheten vid en nödsituation. Eftersom nödsituationer inte är reglerade i 12 kap. 26 § Jordabalken har vi valt att göra jämförelser med andra typer av situationer som finns reglerade i lagen. Dessa är: mindre brådskande förbättringsarbete och annat arbete, brådskande förbättringsarbete och bekämpning av ohyra i hyresgästens lägenhet. Dessa jämförelser görs för att utreda vilka regler som kan tänkas tillämpas då en nödsituation föreligger. För att uppfylla syftet har vi även tagit hjälp av ett par äldre rättsfall som behandlar områden som har nära anknytning till vårt problem.

This thesis is concerned with structural iconicity and its effects on possessive classification. The Iconicity-of-distance hypothesis argues that the linguistic distance between a possessor and a possessum reflects the conceptual distance, and is therefore smaller in inalienable possession. The role of distance iconicity in language processing was tested using the artificial language learning paradigm. An experiment was designed to investigate whether speakers of Czech will learn an iconically structured grammar better. The experiment conducted with 40 participants did not show significant differences between the two experimental groups. However, the evidence is inconlusive and the data suggest that structural iconicity could influence processing. The results also suggest that speaker of Czech are able to use alienability as a category of language.

Denna studie undersöker samspelet mellan de semantiska kategorierna inkoativitet, futurum och modalitet i få/får/fick/fått + perceptionsverbskonstruktioner i skriven svenska , samt om det går att systematiskt skilja mellan dessa kategorier i form av frekvens och kontext. Enligt Åke Viberg framstår få som rätt språkspecifikt i sitt polysema omfång jämfört med andra europeiska språk, såsom engelska, finska, tyska och franska (Viberg 2009: 105, 119, 2012: 1413). Vidare påstår han att perceptionsverben se, höra och veta i samband med få som hjälpverb (få + perceptionsverb) uttrycker inkoativitet och även att den inkoativa betydelsen är semantiskt nära besläktad med futurum (Viberg 2002: 123, 2012: 1444). Inkoativitet innebär ett predikats uttryck för övergång (Bybee et al., 1994), ofta utan någon som helst hänvisning till vad som orsakar det övergående skedet (Viberg 2002: s.129). Studien är en korpusundersökning baserad på skönlitterära texter och pressmaterial från 70- till 90-talet, där 50 meningar per perceptionsverb analyseras utifrån de semantiska kategorier de anses uttrycka. Resultaten tyder på att det inte går att semantiskt kategorisera konstruktionerna få + perceptionsverb som en kategori för sig, som uttrycker inkoativitet och futurum. Konstruktionerna uppvisar en viss semantisk relation till futurum och inkoativa betydelser men är även i stor utsträckning kopplade till andra funktioner av få + verb i infinitiv, särskilt modalitet. Undersökningen tillför en ökad förståelse för få:s polysema grammatiska beteende samt bidrar till den allmänna förståelsen för tempus, aspekt och modalitet i svenska. / This paper studies the interplay between inchoative, future and modal meanings in constructions containing the verb of possession få (in all of its four conjugations) + verbs of perception in written Swedish, and seeks to find out if it is possible to systematically differentiate these categories from each other in terms of frequency and context. According to Åke Viberg, the Swedish verb of possession få appears to be quite language specific with its polysemic characteristics compared to other European languages, such as English, Finnish, German and French (Viberg 2009: s.105, 119, 2012: s.1413). Viberg also suggests that få in combination with either of the three verbs of perception se ‘see’, höra ‘hear’, veta ‘know’ expresses inchoative sense, to which he further states the future sense is closely related to (Viberg 2002: 123, 2012: 1444). The inchoative sense is when a predicate expresses transition (Bybee et al., 1994), often with a lack of explicit reference to the cause of the transition (Viberg 2002: s.129). The study is a corpus investigation, which includes a selection of fiction and newspaper material ranging from the 1970s to the 1990s. 50 sentences per perception verb are analysed based on the semantic categories that they are considered being an expression of. The results show that the få + perception verb constructions are not semantically classifiable as a category which expresses the inchoative and future sense. Apart from displaying some connection with the inchoative and future meanings, these constructions appear to be well integrated with other functions expressed by få + infinitive verbs, primarily modality. In addition to provide an increased understanding of the polysemic grammatical behaviour of få as an auxiliary verb, this investigation also contributes to the overall knowledge of tense, aspect and modality in Swedish.

Esta tese tem como objetivo analisar os casos de possessão demoníaca e a prática de exorcismos em Portugal, no âmbito da sua história cultural. Baseia-se principalmente em registros inquisitoriais e episcopais, e tem como principal objetivo demonstrar que, no contexto da disciplina espiritual e social, da propaganda religiosa e dos horizontes hagiográficos, floresceram em Portugal casos de possessão demoníaca. Por outro lado, a prática de exorcismos provou ser um fenômeno cultural muito difundido, agindo no contexto do infortúnio e da doença. / This thesis has the goal of analysing the cases of demonic possession and the practice of exorcisms in Portugal, on the context of their cultural history. It is based mainly on inquisitorial and episcopal records, and its main purpose is to demonstrate that, in the context of spiritual and social discipline, religious propaganda and hagiographic horizons, cases of demonic possession flourished in Portugal. By the other side, the practice of exorcisms has provd to be a very widespread cultural phenomenon, acting on the context of misfortune and malady.

John Webster’s play The Duchess of Malfi subverts early modern hierarchical structures of matter and life by characterizing the human body as fundamentally deceptive and inferior to the animal body. Through close readings of Bosola’s meditations and Ferdinand’s lycanthropy, I consider how Webster constructs animals as simplistic creatures that enjoy a desirable existence, where body and soul are continuous. Within Webster’s play, the dualist conflict between human body and human soul is a primary subject of discourse. Various human characters see animal existence as preferential, as they view animals as automated creatures that do not suffer the self-consciousness that humans do. This model of animal existence further increases the thematic significance of Ferdinand’s lycanthropy, which I argue is an escape from the discontinuity between the human body and human soul. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2013.

O campo brasileiro apresenta um campesinato muito diverso, formado por sujeitos sociais que cultivam a terra com a família aumentando a oferta de alimentos na cidade. O presente trabalho enfatiza os camponeses posseiros que se caracterizam pelo cultivo familiar de uma pequena extensão de terra, mas sem o direito de propriedade assegurado. Por conseguinte, a presente dissertação procura discutir o embate entre o direito de posse e o direito absoluto de propriedade privada da terra consagrado pela Lei de Terras de 1850 como única forma de apropriação territorial no Brasil, a partir das comunidades quilombolas da Peropava e da Poça, localizadas no Vale do Ribeira paulista, por se tratar de populações tradicionais que vivem há mais de um século nesses territórios cultivando a terra sob o regime consuetudinário de transmissão hereditária da terra, preservando um modo de vida sócio-cultural herdado de sua ancestralidade. Deve-se notar que os posseiros quilombolas têm o direito de propriedade assegurado pela Constituição Federal de 1988, notadamente em seu art. 68 do Ato das Disposições Constitucionais Transitórias. O Texto Magno prescreve o reconhecimento do direito de posse quilombola mediante autodefinição do grupo como descendente de escravos africanos. No entanto, muitos quilombos ainda não foram reconhecidos pelo Poder Público, o qual está impregnado de forças contrárias ao cumprimento constitucional. Vale atentar que os camponeses lutam pelo reconhecimento e pelo título de propriedade para evitar a expropriação por parte daqueles que só aceitam como legítima a propriedade privada ostentada sob a égide de um título. / The Brazilian countryside has a very diverse peasantry, formed by social actors who cultivate the land with their families by increasing the supply of food in the city. This work emphasizes the peasant squatters who grow a small tract of land with their families, but without the right to property secured. Therefore, this dissertation discusses the clash between the right of occupation of the peasants (tenure) and the absolute right of private ownership of land - established by the Land Law of 1850 as the only form of land ownership in Brazil, from the maroons communities of the Peropava and of the Poça, localized in the Ribeira Valley in São Paulo, because they are traditional populations who live there for more than a century cultivating the land under customary rules of inheritance of the land, preserving a way of life social-cultural legacy of their ancestry. It should be noted that the maroons squatters have the right to property secured by the Constitution of 1988, particularly in its art. 68 of the Transitory Constitutional Provisions Act. The Great Text prescribes the recognition of the maroon tenure by self-definition as the group descended from African slaves. However, many Maroons werent still recognized by the government that is permeated by forces opposed to constitutional execution. It should be given attention that the peasants fight for recognition and for a title of properity to avoid expropriation by those who only accept as legitimate the private property who has a title.

In 1952 a pro-Japanese group in Hawai'i became the religious movement Tenshō-Kōtai-Jingū-kyō, after the arrival of Sayo Kitamura, a charismatic woman from Japan called Ōgamisama. Her teaching was filled with traditional elements, and Japanese imperialism acquired a new form, and became a spiritual world – a world filled with spirits in need of redemption. To dance in an ego-free state and redeem the evil spirits was a goal for her followers, who learnt how to perform the ecstasy dance and to achieve an altered state of consciousness. Some families, though, were suspected of being carriers of evil spirits called inu-gami (dog spirits). This was a relic of witchcraft, and since hatred, jealousy, envy, and other emotional antipathies produced possession spirits among those who refused to accept Japan's position at the end of the war, Ōgamisama – the mouthpiece of The Sun Goddess Amaterasu – was welcomed as a faith healer and face saver.

Esta tese tem como objetivo analisar os casos de possessão demoníaca e a prática de exorcismos em Portugal, no âmbito da sua história cultural. Baseia-se principalmente em registros inquisitoriais e episcopais, e tem como principal objetivo demonstrar que, no contexto da disciplina espiritual e social, da propaganda religiosa e dos horizontes hagiográficos, floresceram em Portugal casos de possessão demoníaca. Por outro lado, a prática de exorcismos provou ser um fenômeno cultural muito difundido, agindo no contexto do infortúnio e da doença. / This thesis has the goal of analysing the cases of demonic possession and the practice of exorcisms in Portugal, on the context of their cultural history. It is based mainly on inquisitorial and episcopal records, and its main purpose is to demonstrate that, in the context of spiritual and social discipline, religious propaganda and hagiographic horizons, cases of demonic possession flourished in Portugal. By the other side, the practice of exorcisms has provd to be a very widespread cultural phenomenon, acting on the context of misfortune and malady.

Made available in DSpace on 2016-04-25T19:20:49Z (GMT). No. of bitstreams: 1 Antonio Marques Alves Junior.pdf: 1848401 bytes, checksum: 9c50627073a35b64f7d1160dc4e5f765 (MD5) Previous issue date: 2007-11-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The presence of the Umbanda inside Santo Daime, verified in the sum of precepts and rites that make up the Daimistic cosmovision, gained visibility from the eighties onward, in the epicenter of the expansion that led this religion to the outer limits of the Amazonian Forest. Under the command of Sebastião Mota de Melo, the Santo Daime witnessed the growth of Umbanda relevancy in its doctrinaire constellation, to the point of being distinguished by this Umbanda presence in the context of the Ayahuascan religions, among those the ones derived from the creation of Mestre Irineu. In the generation guided by Padrinho Sebastião, a handful of occurrences precipitated the scattered nonetheless present elements that allowed the reception of the Umbanda. The first one resulted from the impact of the arrival of a macumbeiro who bewitched the young Daimistic community and its spiritual leader with his performances so familiar to our niche: consultations, warnings, demands and theatricalism. One could see in these events a fight between the forces of Truth and the legions of evil, represented by the King of Exus, the Tranca Rua, that, in the end, under the light of the sacred beverage, signed a pact with the Santo Daime: he would be its guardian against these wicked spirits. The Umbandistic ethos was silently being hardcoded into the community imaginarium. The last years of the life of Padrinho Sebastião were concurrent with the growth of the Santo Daime, particularly in Rio de Janeiro city. Impregnated with the perspectives of the counterculture that seemed to link the mythical Forest and the exotic Umbanda, both traditions found themselves in the personas of his Padrinho and of a Mãe de Santo from Rio de Janeiro, leading a group of disciples that was arriving at Santo Daime. Some of those came to have a central role in the design of the rites that expressed this alliance. The role of the successor of Padrinho Sebastião, his son Alfredo Gregório de Melo, was to acknowledge the maybe irresistible demand of the Umbanda, and express it through the creation of new rituals formalizing, so to speak, that presence, and placing it closer to the center of its forest of faith / A presença da Umbanda dentro do Santo Daime, verificada no conjunto de preceitos e ritos que compõem a cosmovisão daimista, adquiriu visibilidade a partir dos anos oitenta, no bojo da expansão que levou esta religião para fora dos limites da floresta amazônica. Sob o comando de Sebastião Mota de Melo, o Santo Daime testemunhou o crescimento da importância da Umbanda em sua constelação doutrinária, a ponto de distinguir-se por ela no conjunto das religiões ayahuasqueiras, entre as quais aquelas derivadas da criação do Mestre Irineu. Na geração que corresponde à liderança do Padrinho Sebastião, um conjunto de ocorrências precipitou os elementos dispersos, mas presentes, que permitiram a recepção da Umbanda. A primeira delas resulta do impacto da chegada de um macumbeiro que fascinou a jovem comunidade daimista e seu líder espiritual com suas performances tão familiares ao nosso meio: consultas, advertências, demandas e espetáculo. Interpretava-se nos acontecimentos um embate entre as forças da Verdade e as falanges do Mal, ali representada pelo Rei dos Exus, o Tranca Rua, que ao final, sob a luz da bebida sagrada, firmou um pacto com o Santo Daime: o de ser seu defensor contra os espíritos das trevas. Imprimia-se, ainda que sem nome, o ethos umbandista no imaginário da comunidade. Os anos finais do Padrinho Sebastião foram concomitantes ao grande crescimento do Santo Daime, particularmente na cidade do Rio de Janeiro. Impregnados pelas perspectivas da cultura alternativa, que parecia fazer o elo entre a religião da mítica Floresta e a exótica Umbanda, encontraram-se a Umbanda e o Santo Daime nas pessoas de seu padrinho e de uma mãe-de-santo carioca, à frente de um grupo de discípulos que se aproximava do Santo Daime. Alguns destes discípulos viriam a cumprir papel fundamental na formatação dos ritos que expressaram esta aliança. O papel do sucessor do Padrinho Sebastião, Alfredo Gregório de Melo, seu filho, foi o de reconhecer a demanda, talvez irresistível, da Umbanda e expressá-la na criação de novos rituais, oficializando, por assim dizer, aquela inserção e presença, e a posicionando mais próxima do centro de sua floresta de crenças