Thesis (Ph. D.)--Stockholms högskola, 1930. / Summary in German. Includes bibliographical references (p. 221-226).

Abstract Station-nearness principles as we will discuss in this paper, deals with the coordination of urban functions with the public transportation network. When we talk about functions, we mean residences, workplaces, commercial services, entertainment venues, places of culture, etc. These functions should be high density, there should be a mix of them and they should be pedestrian friendly in nature. Effective integration of functions around train stations brings many benefits and is one of the best means by which you can increase public transport use and increase the accessibility for people in a region. More and more, cities in North America, Europe and other places, are exploring the idea of how this concept can be applied. The Copenhagen region as we will discuss, has placed station-nearness principles at the forefront of their finger plan. Since the Copenhagen region has applied these principles, they have seen clear results with increased public transit ridership, as well on the overall, an increase in the standard of living. As many places are exploring the concept, not everyplace has been able to make the concept work. When we look at Scania, the concept is under utilized to a degree. There continues to be many populated and dense areas in Scania where the coordination of urban functions with public transit is lacking. The automobile is also gaining stronger competition over public transportation; this is a concern in terms of the sustainable future and quality of life for the region. It is not always the solution to simply expand the public transportation network, rather it can be significant to explore more upon the concept of station-nearness principles so that the existing public transit network can be made more effective. It is important to compare places, see in our case study how the concept has worked in the Copenhagen region and look into why the concept is lacking in Scania, as well, what can be done to implement it more in Scania. It is also important how the Öresund region as whole, can play a role with developing the concept, as well, how the concept can benefit the Öresund region vice versa.

Syftet med uppsatsen ”Medmänsklighet och Gudomligt Beskydd – en receptionsestetisk studie av Maria (Återkomsten) och Skyddsmantelmadonnan” är att ur ett receptionsestetiskt perspektiv närma sig skulpturerna Maria (Återkomsten) av Anders Widoff och Skyddsmantelmadonnan av Lena Lervik. Skulpturerna finns i och i anslutning till Uppsala respektive Lunds domkyrka. Genom receptionsestetikens metod där man tittar på ett konstverks interna faktorer som rör verkets inre organisation samt externa faktorer såsom platsen där konstverken är placerade, andra konstverk som relaterar till verket, en myt eller berättelse som är viktig för förståelsen av konstverken etcetera, rör sig uppsatsen fram mot en diskussion kring vem som är verkens implicite betraktare, dvs. ideala betraktare. Uppsatsen ämnar även diskutera hur jungfru Maria gestaltas i de berörda skulpturerna: vilken bild konstverken ger av Maria. Metoden för att diskutera vem som är verkens implicite betraktare och hur betraktaren aktiverar konstverken i relation till platserna är besök på de platser där konstverken finns för att i denna miljö möta verken och läsning av relevant litteratur. Slutsatsen är att skulpturerna är medvetet placerade i anslutning till kyrkorum och att platserna utgör en viktig dialog med konstverken. Skulpturerna ger väldigt olika bilder av jungfru Maria: Maria (Återkomsten) gestaltar Marias mänskliga sida och Skyddsmantelmadonnan är mer av en gudinnegestalt, en Moder Jord och urmoder som beskyddar mänskligheten. Verkens implicite betraktare är någon som vistas på platsen och möter verken med en öppenhet; verken har båda en öppenhet i framförallt ansiktsuttryck som öppnar för olika tolkningar. Den implicite betraktaren – i meningen den ideala betraktaren – är en människa med en öppenhet för en andlig dimension men är inte nödvändigtvis troende. Betraktaren behöver inte ha kunskap om vem jungfru Maria är, verkens tillkomsthistoria, verk som kan tänkas relatera till skulpturerna etcetera men det kan fördjupa upplevelsen. / The purpose of the essay "Humanity and Heavenly Protection – a Study of Mary (The Return) and the Protective Cloak Madonna Based on the Theory and Method of Reception Aesthetics" is to approach the sculptures Mary (The Return) by the artist Anders Widoff, and The Protective Cloak Madonna by the artist Lena Lervik. The sculptures are placed inside Uppsala Cathedral and outside Lund Cathedral respectively, and the study is based on the theory and method of reception aesthetics, where one looks at an artwork's internal factors that relate to the work's internal organization, as well as external factors, such as the situation of the work, relating works, or myths or stories that are important to understanding the work. Through this theory, a discussion about the implicit (ideal) beholder of the works takes place. Furthermore, the essay aspires to discuss the representation of Virgin Mary in the sculptures: what images of her the artworks present. The discussion of the implicit beholder, as well as the question of how locations affect the viewer’s activation of the works, was based on visits to the sites, as well as the study of literature on the artworks and the theory used.  The conclusion is that the sculptures are intentionally placed in the vicinity of cathedrals, and that the sites constitute an important dialogue with the artworks. The sculptures present very different images of the Virgin Mary: Mary (The Return) embodies Mary's human side, while the Protective Cloak Madonna is more of a Goddess figure, a Mother Earth and ancestor who protects humanity. The implicit beholder of the works is someone who visits the sites and encounters the works with an open mind; the sculptures have openness to them, especially in the facial expressions that invite different interpretations. The implicit (ideal) beholder is a person with an open mind to a spiritual dimension, but is not necessarily a Christian. The viewer does not need to know who Virgin Mary is, nor the history of the artworks or relating works, even though such knowledge might deepen the experience.

<p>This thesis investigates how gynaecology was established as a medical speciality in Sweden in the 1860s and onwards. Gender, power, professionalisation and the production of scientific knowledge are central themes. While previous research has shown that gynaecology as a discipline depends upon notions of Woman as radically different from Man, I show how this was manifested within Swedish gynaecology, an initially all male environment. Of special interest is institutionalisation, early career-paths and the development of therapy methods and theory. I argue that gynaecology reproduced and contributed to notions of sex-difference and a gender complementary way of thinking. </p><p>While gynaecology was formed as a surgically interventionist speciality with strong manly connotations, an education reform aiming at opening higher education to women was simultaneously discussed and eventually carried out during the 1860s and 70s. The advocates of this reform portrayed women as especially fit for becoming teachers and physicians, particularly treating women and children. Thus, two opposing gendered professional ideals operated. By focusing an elite group of early women physicians, I outline how the gynaecological construction of womanliness related to women physicians and how women physicians engaged with this notion: what strategies they used to enter a profession as manly as gynaecology had become; and how women gynaecologists engaged with their men colleagues’ therapeutic methods and views on patients and women.</p>

This thesis investigates how gynaecology was established as a medical speciality in Sweden in the 1860s and onwards. Gender, power, professionalisation and the production of scientific knowledge are central themes. While previous research has shown that gynaecology as a discipline depends upon notions of Woman as radically different from Man, I show how this was manifested within Swedish gynaecology, an initially all male environment. Of special interest is institutionalisation, early career-paths and the development of therapy methods and theory. I argue that gynaecology reproduced and contributed to notions of sex-difference and a gender complementary way of thinking. While gynaecology was formed as a surgically interventionist speciality with strong manly connotations, an education reform aiming at opening higher education to women was simultaneously discussed and eventually carried out during the 1860s and 70s. The advocates of this reform portrayed women as especially fit for becoming teachers and physicians, particularly treating women and children. Thus, two opposing gendered professional ideals operated. By focusing an elite group of early women physicians, I outline how the gynaecological construction of womanliness related to women physicians and how women physicians engaged with this notion: what strategies they used to enter a profession as manly as gynaecology had become; and how women gynaecologists engaged with their men colleagues’ therapeutic methods and views on patients and women.

När glöden falnat En urban begravningsplats i fridfull natur Var kommer jag att begravas? Idag flyttar fler och fler in till storstäderna, och man lämnar ofta släkten kvar på hemorten.  Det nya livet i storstaden byggs upp runt arbete och de nära relationer till vänner man får, och inte uppbyggda på släktskap. Som storstadsbo kanske man inte identifierar sig med ”hela” Stockholm, det som innefattar de främmande förorterna, där inga anhöriga eventuellt kunnat bo, utan mer med staden ”som sådan”. Om man då mitt i livet avlider – skulle lösningen vara att skickas till födelseorten för en jordfästning?    I mitt fall finns ingen familj kvar där, föräldrarna är döda och syskonen är spridda över landet. Det känns märkligt och tomt att veta att man hamnar på en plats som sällan skulle bli besökt, och som de flesta av mina vänner inte alls känner till. Så kom jag att fundera över begravningsplats – en urban och nydanande sådan – i detta fall i Stockholm - en som inte måste ligga på Sergels torg precis, men som kunde vara så pass central att det inte skulle kännas främmande eller långt bort. Så tog min idé form. Den kunde appliceras som ”Djurens urbana minneslund” också – Välj själva! I detta arbete har jag dock valt att fokusera på mänskligheten.   Kerstin Persson, Norrmälarstrand, Stockholm / As the ember has gone out An urban burial ground in peaceful nature Where will they bury me? Today more nd more people move into the big cities, leaving relatives behind. The new life becomes different and connects to work and the new relations one makes here, not connected to family bounds. As a big-city dweller one may not identify with the “whole of the city”, as one has no relatives living in that or that area, but with the City itself. Then, if one in the middle of walk of life unexpectedly passes away – would the solution be to be sent back to one´s birthplace to be bried? Well, in my case there are no family left there as mother and father have passed away and sister and brother lives at different places in our country. It feels remarkably and empty to be put at a place where people seldom or never would come to, as most of my friends don´t even really know where it is. Here I came to think of forming some kind of cemetery that also would fill “My needs”, a one – kind of urban but in the peaceful nature – fitting many peoples – of today´s  need – in the city of Stockholm. This idea could also very well fit into the idea of an urban cemetery for animals. Here I have focused on the idea for humans though. Choose Yourself!   Kerstin Persson, Norrmälarstrand, Stockholm