Studiens syfte är att undersöka hur Jacques Werup förhåller sig till platsen i diktsamlingarna 48 dikter från Österlen och Septemberljus. Undersökningen utgår från Werups tydliga förankring i den skånska poesitraditionen, där Lawrence Buells ekokritiska platsbegrepp utgör ett ledsagande perspektiv för analysen. Werup gör upp med en skånska pastoral tradition genom att belysa senmodernitetens följder i sin poesi, vilket leder honom mot en poesi där samhällets mobila karaktär kommer till uttryck på ett mer autentiskt sätt. Genom sin icke-idylliserande poesi försöker Werup gestalta en upplevelse av platsen som svarar mot vårt senmoderna samhälle. / The aim of the study is to investigate how Jacques Werup relates to place in the poetry collections 48 dikter från Österlen and Septemberljus. The investigation is based on Werup's clear connection with the Scanian poetry tradition, where Lawrence Buell's ecocritic concept of place leads the analysis. Werup makes up with a Scanian pastoral tradition by highlighting the consequences of late modernity in his poetry, which leads him towards a poetry where the mobile nature of society is expressed in a more authentic manner. Through this non-idyllic poetry Werup tries to portray an experience of place in line with our late modern society.

The purpose of this study is to show the discourses that we can see in the texts from RFSU (2015) and “Rädda Barnen” (2013) about children's sexuality, we connect this empiricism to the preschool curriculum. Furthermore, we highlight the gaps that we can see are the different discourses in the texts and how present or absent physical factuality is. We also want to examine what it could mean for our didactic work with body factuality. Generally, there are a lot of texts about the importance of playfulness and many expressions that leave room for interpretation to the reader. We believe that concepts like playful, positive, equality, security, develop a responsible sexuality, private body parts, intimately, and so forth leaves subjective to interpretation of each individual preschool teacher. Children are described exploring their sexuality through play, were the body are in focus, but are often described limited as children's sexuality. Children's bodily feelings and sexuality described indistinct and confused resulting in that the body is made invisible. The discourses make themselves prominent in our discourse analysis is sexuality discourse, disquieting and fear discourse, discourse of norms, materialistic corporal discourse and the invisible discourse.

This thesis is an ethnography of how places like mountain pastures (jailoos), hydro-electric dams and holy sites (mazars) matter in striving for a good life. Based on eighteen months of fieldwork in the Toktogul valley of Kyrgyzstan, this study contributes to theoretical questions in the anthropology of post-socialism, time, space, work and enjoyment. I use the term ‘moral geography’ to emphasize a spatial imaginary that is centred on ideas of ‘the good life’, both ethical and happy. This perspective captures an understanding of jailoos which connects food, health, wealth and beauty. In comparing attitudes towards a Soviet and post-Soviet dam, I reveal changes in the nature of the state, property and collective labour. People in Toktogul hold agentive places like mazars and non-personalized places like dams and jailoos apart, implying not one overarching philosophy of nature, but a world in which types of places have different gradations of object-ness and personhood. I show how people use forms of commemoration as a means of establishing connections between people, claims on land and aspirations of ‘becoming cultured’. I demonstrate how people draw on repertoires of epic or Soviet heroism and mobility in conceiving their life story and agency in shaping events. Different times and places such as ‘eternal’ jailoos and Soviet dams are often collapsed as people derive personal authority from connections to them. Analysing accounts of collectivization and privatization I argue that the Soviet period is often treated as a ‘second tradition’ used to judge the present. People also strive for ‘the good life’ through working practices that are closely linked to the Soviet experience, and yet differ from Marxist definitions of labour. The pervasively high value of work is fed from different, formally conflicting sources of moral authority such as Socialism, Islam and neo-liberal ideals of ‘entrepreneurship’. I discuss how parties, poetry and song bring together jakshylyk (goodness) as enjoyment and virtue. I show how song and poetry act as moral guides, how arman yearning is purposely enjoyed in Kyrgyz music and how it relates to nostalgia and nature imagery. The concept of ‘moral geography’ allows me to investigate how people strive for well-being, an investigation that is just as important as focusing on problem-solving and avoiding pain. It also allows an analysis of place and time that holds material interactions, moral ideals, economic and political dimensions in mind.

重要性（Materiality ）是審計過程中一個極重要但又很模糊不清的觀念。一方面審 計人員必須依據重要性來作專業判斷，但是另一方面又沒有任何準則來指導重要性判 斷。因此，審計判斷的品質經常良莠不齊，而投資大眾對查帳報告的信心也大為降低 。就因為這個綠故，所以研究審計重要性判斷成為一件刻不容緩的事情。 本論文採用Brunswik的透視模型（Lens Model）來研究重要性判斷。研究對象為某大 學會計系四年級的６０位學生，研究內容包括：（１）要求這６０位學生根據３個線 索（Cue ）來判斷一項存貨沖銷事件是否重要（這３個線索分別是該沖銷金額對淨利 百分比、對存貨百分比、以及對總資產百分比）；（２）研究這６０位學生的重要性 判斷策略（Judgment Policy ，使用統計ANOVA 與ω□）以及判斷的品質（Judgment Quality ，使用Stability 、Self-insight、與Consensus 三個指標）；（３）研究 穩定性（Stability ）、自我洞查力（Self-insight）、一致性（Consensus ）三者 之間的關係。 研究結果顯示學生的穩定性、自我洞查力、一致性均很低（其總平均分別為：．３９ ９７、．２０５０、．３８６９），而且個別差異很大（其標準差分別為：．４００ ８、．７３６９、．１８４８）。至於三個指標之間的關係也並不明確（穩定性與自 我洞查力、一致性的相關係數分別為：．０１９５、．２７４２，而自我洞查力與一 致性則為．０１０４）。

「重要性」是會計資訊提供的門檻，審計人員執行查核工作的目的在確保會計資訊的 品質，在查核過程中對事件重要性皂評估若有一致的判斷，則能提高會計資訊的可靠 性及比較性，進而提昇會計資訊的品質。 本論文係以透視模型的觀念性架構，探討審計人員對重要性判斷的政策及品質，並以 De Angelo 的擔保品效果理論為基礎，分析會計師事務所規模及審計人員職位對判斷 品質的影響。 研究個案為判斷存貨沖銷事件的重要程度以決定在損益表中單獨揭露。相關的線索為 沖銷金額對（１）淨利的比例，（２）存貨餘額的比例，及（３）資產總額的比例， 做３＊２＊２完全因子設計，以隨機方式選取不同規模事務所中不同職位的審計人員 六十人，進行當面的訪視及作答。 判斷模型的建立是採用變異數分析法，計算ω□值衡量各線索解釋差異的能力，研究 結果顯示： （１）淨利因素是多數受試者最重視的線索，但是各項線索所能解釋差異的能力較國 外研究結果為低。 （２）判斷品質衡量標準，判斷的共同一致性、穩定性及自我洞察力三者均較國外研 究結果為低，其中以自我洞察力與國外研究結果差距最大。 （３）事務所規模及審計人員職位僅對判斷的共同一致性有顯著的影響。

This thesis discusses the potential consequences of applying the philosophy of Mark C. Taylor to the field of Human-Computer Interaction (HCI). The first part of the thesis comprises a study focusing on two discursive trends in contemporary HCI, materiality and the self, and how these discourses describe interaction. Through a qualitative, inductive content analysis of 171 HCI research articles, a number of themes are identified in the literature and, it is argued, construct a dominant perspective of materiality, the self, and interaction. Examples that differ from the dominant discourse are also discussed as alternative perspectives for each of the three focal areas. The second part of the thesis comprises an analysis of Mark C. Taylor’s philosophical project which enables a number of philosophical positions on materiality, the self, and interaction to be identified. These positions are suggested to be variations and rereadings of themes found in Friedrich Nietzsche’s philosophy. These variations emerge as Taylor approaches Nietzsche through poststructuralism and complexity theory, and it is argued that the apparent heterogeneity of Taylor’s project can be understood as a more coherent position when interpreted in relation to Nietzsche’s philosophy. Based on the findings of the two literature studies, the thesis then discusses the possible consequences for HCI, if Taylor’s philosophy were to be applied as a theoretical framework. The thesis argues that Taylor’s philosophy describes the interaction between humans and computers  as an existential process, which contrasts with the dominant HCI discourse; that this view can be related to and provide a theoretical foundation for the alternative discourses in HCI; and that it can contribute to developing HCI. / Denna avhandling syftar till att diskutera de möjliga konsekvenserna av att applicera Mark C. Taylors filosofi inom fältet Människa-Datorinteraktion (MDI). Den första delen av avhandlingen utgörs av en studie som fokuserar på två diskursiva trender inom MDI, materialitet och självet, och hur dessa diskurser beskriver interaktion. Genom en kvalitativ, induktiv innehållsanalys av 171 forskningsartiklar inom MDI-fältet identifieras ett antal teman som kan sägas utgöra dominerande perspektiv i framställningen av de tre fokusområdena. Studien identifierar också exempel på alternativa perspektiv som kontrasterar mot den vedertagna bilden av materialitet, självet samt interaktion inom MDI. Den andra delen av avhandlingen utgörs av en analys där Mark C. Taylors filosofiska projekt utforskas med syfte att identifiera filosofiska positioner som kan fungera som teoretiska resurser för en fördjupad förståelse av de tre fokusområdena. Genom en jämförelse mellan dessa positioner och filosofiska teman hos Friedrich Nietzsche framträder en bild där Taylors positioner kan sägas utgöra variationer och omläsningar av Nietzsches texter i relation till mer sentida teoretiska ansatser. Analysen syftar till att påvisa att Taylors projekt, som vid första anblicken kan tyckas utgöras av en rad skiftande och ibland motsägelsefulla filosofiska framställningar utan inre sammanhang, i själva verket kan förstås som en mer sammanhängande teoretisk position om den läses i relation till Nietzsches filosofi. Med utgångspunkt i de två litteraturstudierna diskuteras slutligen möjliga konsekvenser av att använda Taylors filosofi som teoretiskt ramverk inom MDI och följande slutsatser presenteras: att Taylors filosofi erbjuder ett perspektiv på interaktionen mellan människor och datorer som betonar interaktion som en identitetsskapande, existentiell process vilket skiljer sig från det dominerande perspektivet inom MDI; att Taylors filosofi kan relateras till och utgöra ett teoretiskt fundament för de alternativa MDI-diskurser som tidigare identifierats, samt att en sådan process kan bidra till en vidareutveckling av teoribildningen inom MDI. / <p>QC 20160831</p>

The thesis discusses a category of cultural heritage that has been labelled "Sami circular offering sites", aiming to establish some basic facts about their origin, distribution and use, as well as their cultural and socio-political context and influence. The stone enclosures in question have been interpreted as Sami offering sites since the mid-19th century, but a discourse analysis of the research history indicates that this may have been based on a scholarly hypothesis rather than ethnographic or archaeological evidence. Furthermore it is questioned if all the structures that are currently included in this category are in fact remains of the same cultural practice. This is investigated through surveys of 81 suggested circular offering sites in Norway, two excavations and analyses of the find material. The large stone enclosures in counties Finnmark and Troms that were first categorised in this way prove to have quite consistent builds and measurements and a find material mainly dating between the 13th and 17th centuries. These structures are here labelled type 1. In contrast, constructions that have later been added to the category, particularly in other areas, have other and less consistent characteristics and seem to include remains of a range of different activities. They are here divided into two generic types 2 and 3. The thesis further discusses alternative interpretations for the type 1 structures, concluding that their materiality, construction, location, topography and finds are consistent with archaeological, historical and ethnographic evidence for wolf traps. Their distribution indicates a regional Sami cultural practice related to inland winter habitation and travel routes, while also apparently coinciding with the Russian/Karelian taxation area in northern Norway in the Middle Ages. Thus the builds may have been inspired by the fur trade or other activities of the latter groups. It is uncertain when exactly the installations fell into disuse, as datings are calibrated to AD 1450-1650. The abandonment could be related to the decline of Novgorod as a fur trade centre, Russian loss of taxation rights in northern Norway, increased Swedish impact in the inland areas and Norwegian activity along the coasts, which all led to changes in administration, taxation, trade patterns and demand for furs. The contemporary decimation of the wild reindeer population, increased reindeer herding and introduction of new weapons like crossbows, guns and foothold traps, may all have made permanent trapping installations less useful. The sites may, however, have gone out of use at different times. Certain finds of marrow split bones, very recent coins and other objects suggest a later reconceptualisation of some structures as offering sites, whether as a local explanation or inspired by the later scholarly definition. Throughout the thesis, the construction and distribution of the archaeological category and the preference for the ritual or religious interpretation are discussed as results of specific socio-political contexts, where stereotypical notions about Sami identity and culture have had a strong impact. The thesis explores how academic and other narratives influence each other within certain discourses of power and indigenous "rights and rites", and the continuous mutual impact on individual actions and emotions through networks of people, power and things. The present reinterpretation challenges existing academic and local narratives. It is based on the materiality of the structures, but the offering site explanation is not positively refuted. Yet, as part of an authorised heritage discourse, the present statement is more likely to impact future categorisation and practices than other narratives within other discourses, expressing a persistent and inherent power inequality. This may be ethically problematic in the context of an indigenous minority, but it may also be argued that the role of the archaeologist expert is precisely to expose the insisting materiality of the past and the power/knowledge networks that promote specific narratives about it.

This thesis offers a political geography of unconventional energy development through a study of a particular fossil fuel resource called oil shale. Having long occupied a critical place in the politics and economy of certain states, most notably in Estonia, oil shale is now widely known as an ‘unconventional’ resource that is yet to become technically possible, commercially viable and socially acceptable to exploit. Following the movement through which oil shale becomes both unconventional and conventional, the thesis traces the resource through a series of geo-scientific, economic and political interventions. This study is based on analysis of technical literature and policy documents along with ethnographic fieldwork, interviews, and site visits conducted in Estonia, Colorado, Utah, Jordan, London and Brussels. Drawing together relational accounts of natural resources in political ecology and economic geography with insights from Science and Technology Studies, this project both contributes to critical research on the carbon economy and to recent debates on the concepts of materiality, anticipation, and marketization in social sciences. The thesis proposes a relational conceptualization of resource materiality, situating oil shale in multiple and conflicting forms which derive from geographically disparate practices in both resource assessment and technological development. The future of oil shale exploitation is not pre-determined by the process of global resource decline, nor is it precluded by international demands to move towards lower-carbon futures. Rather, it is determined through the conjunction of different future-oriented economic and political calculations that are entangled with resource materials and associated technological systems. Developing a non-essentialist account of markets as socio-technically distributed arrangements, the thesis argues that these rival calculations influence the design of market rules for both energy and emissions trading. The thesis concludes that what counts as ‘unconventional’ is not given, but continues to be both created and contested at the same time as it is ‘conventionalized’.

This thesis is written as an essay, which considers sculpture outside of its definition as art object. Having as its goal finding an intrinsic definition of sculpture, the essay sets on a short journey meandering between ideas, historic precedents, and anecdotes. Among some of the discussed thing are: necessity, labor, leisure, Olduvai chopping stone tool, making, human hand, brain, body, pineal gland, third eye, speculation, materiality, Dixie cup, objecthood, sign, imagination, ENIAC, immateriality, myth, labor, leisure, storytelling, alien, alienation, destruction, creativity, genius, death, weed. The essay concludes that sculpture does not need a definition.

À la fin de l’année 1989, la Roumanie entamait son chemin vers la démocratie. Depuis, le pays a connu de nombreux changements dont une « revitalisation religieuse ». L’attrait pour la religion en Roumanie a suscité l’intérêt des chercheurs qui ont tenté de rendre compte de comportements qu’ils jugeaient contraires aux thèses des théories de la sécularisation et de la modernisation. Ma thèse part d’une critique de ces études qui, concentrées sur ces théories, omettent trop souvent l’action des individus dans la vie de tous les jours. Dans la présente recherche, j’utilise l’approche de la religion vécue pour me pencher sur des individus et leur manière de comprendre, d’exprimer, de pratiquer et d’expérimenter la religion au jour le jour. D’une manière réflexive, ma thèse examine la religion vécue dans la Roumanie postcommuniste à partir de pèlerinages réalisés durant le printemps et l’automne 2012 dans des monastères réputés pour leurs miracles, leurs confesseurs charismatiques ou leurs reliques. En raison de leur présence nombreuse dans les pèlerinages, les femmes se sont imposées comme les artisanes de la religion vécue en Roumanie. Elles sont au centre de ma thèse. En observant leurs croyances et leurs pratiques — et sans omettre la religion vécue des « porteurs de la religion officielle » —, j’explore des thèmes qui constituent autant de facettes de la religion vécue : le sort, le charisme, la matérialité et les reliques. Ma thèse propose deux contributions à la recherche. 1) L’étude de la pratique de la religion des pèlerines nous renseigne sur la manière dont la religion est comprise et pratiquée dans un contexte orthodoxe. Elle laisse également entrevoir les conséquences de cette pratique dans la Roumanie postcommuniste : en effet, la religion vécue s’avère un véhicule de valeurs qui s’opposent au discours démocratique officiel. 2) L’étude propose une contribution théorique et méthodologique à l’approche de la religion vécue. Le matériau empirique sur lequel elle repose indique que la religion vécue prend racine dans l’Église pour ensuite circuler entre les femmes et les représentants de l’institution. Dans ce mouvement de va-et-vient, la religion vécue appartient aux pèlerines, mais aussi aux « porteurs de la religion officielle ». / At the end of 1989, Romania embarked on a path towards democracy. From that moment on, the country has witnessed numerous changes, including a “religious revitalization.” The attraction of religion in post-communist Romania has sparked researchers’ interest; they have tried to explain what they judge contrary to theories of secularization and modernization. My thesis starts with a critique of these studies, which have too often neglected everyday actions of individuals. In the present study, I use a lived religion approach to understand the ways in which individuals understand, express, practice and experiment religion in their daily lives. In a reflexive manner, my thesis examines lived religion in post-communist Romania; it draws on fieldwork undertaken during pilgrimages in the spring and autumn of 2012 in monasteries known for their miracles, their charismatic confessors, or their relics. Because of their predominance during pilgrimages, women stand out as the main actors of lived religion in Romania. They are at the center of my thesis. Observing their beliefs and practices—without omitting the lived religion of the “carriers of official religion”—I set out to explore themes that represent as many facets of lived religion: fate, charisma, materiality, and relics. My thesis offers two research contributions to the sociology of religion. 1) The study of the pilgrim’s religious practice instructs us on the manner in which religion is understood and practiced in an Orthodox context. It also gives insight into the consequences of this practice in post-communist Romania: as it turns out, lived religion is a vehicle for values diverging from the official democratic discourse. 2) The study provides a theoretical and methodological contribution to the lived religion approach. Its empirical material indicates that lived religion stems from the Orthodox Church before circulating between women and church representatives. In this to-and-fro movement lived religion pertains to the pilgrims as well as to the “carriers of official religion.”