Semantic Web Identity kennzeichnet den Zustand, in dem ein Unternehmen von Suchmaschinen als Solches erkannt wird. Das Abrufen einer Knowledge Graph Card in Google-Suchergebnissen für eine akademische Organisation wird als Indikator für SWI nominiert, da es zeigt, dass Google nachprüfbare Tatsachen gesammelt hat, um die Organisation als Einheit zu etablieren. Diese Anerkennung kann wiederum die Relevanz ihrer Verweisungen an diese Organisation verbessern. Diese Dissertation stellt Ergebnisse einer Befragung der 125 Mitgliedsbibliotheken der Association of Research Libraries vor. Die Ergebnisse zeigen, dass diese Bibliotheken in den strukturierten Datensätzen, die eine wesentliche Grundlage des Semantic Web sind und Faktor bei der Erreichung der SWI sind, schlecht vertreten sind. Der Mangel an SWI erstreckt sich auf andere akademische Organisationen, insbesondere auf die unteren Hierarchieebenen von Universitäten. Ein Mangel an SWI kann andere Faktoren von Interesse für akademische Organisationen beeinflussen, einschließlich der Fähigkeit zur Gewinnung von Forschungsförderung, Immatrikulationsraten und Verbesserung des institutionellen Rankings. Diese Studie vermutet, dass der schlechte Zustand der SWI das Ergebnis eines Versagens dieser Organisationen ist, geeignete Linked Open Data und proprietäre Semantic Web Knowledge Bases zu belegen. Die Situation stellt eine Gelegenheit für akademische Bibliotheken dar, Fähigkeiten zu entwickeln, um ihre eigene SWI zu etablieren und den anderen Organisationen in ihren Institutionen einen SWI-Service anzubieten. Die Forschung untersucht den aktuellen Stand der SWI für ARL-Bibliotheken und einige andere akademische Organisationen und beschreibt Fallstudien, die die Wirksamkeit dieser Techniken zur Verbesserung der SWI validieren. Die erklärt auch ein neues Dienstmodell der SWI-Pflege, die von anderen akademischen Bibliotheken für ihren eigenen institutionellen Kontext angepasst werden. / Semantic Web Identity (SWI) characterizes an entity that has been recognized as such by search engines. The display of a Knowledge Graph Card in Google search results for an academic organization is proposed as an indicator of SWI, as it demonstrates that Google has gathered enough verifiable facts to establish the organization as an entity. This recognition may in turn improve the accuracy and relevancy of its referrals to that organization. This dissertation presents findings from an in-depth survey of the 125 member libraries of the Association of Research Libraries (ARL). The findings show that these academic libraries are poorly represented in the structured data records that are a crucial underpinning of the Semantic Web and a significant factor in achieving SWI. Lack of SWI extends to other academic organizations, particularly those at the lower hierarchical levels of academic institutions, including colleges, departments, centers, and research institutes. A lack of SWI may affect other factors of interest to academic organizations, including ability to attract research funding, increase student enrollment, and improve institutional reputation and ranking. This study hypothesizes that the poor state of SWI is in part the result of a failure by these organizations to populate appropriate Linked Open Data (LOD) and proprietary Semantic Web knowledge bases. The situation represents an opportunity for academic libraries to develop skills and knowledge to establish and maintain their own SWI, and to offer SWI service to other academic organizations in their institutions. The research examines the current state of SWI for ARL libraries and some other academic organizations, and describes case studies that validate the effectiveness of proposed techniques to correct the situation. It also explains new services that are being developed at the Montana State University Library to address SWI needs on its campus, which could be adapted by other academic libraries.

Sydkoreansk populärkultur konsumeras i dag i hela världen. Globaliseringen har lett till att internationella fans av sydkoreansk populärkultur blir fler och att internationella stjärnor får fler möjligheter att visa upp sig i Sydkorea. Eftersom interaktionerna mellan Sydkorea och omvärlden ökar bör vi undersöka hur sådana interkulturella möten fungerar. Med andra ord, vi måste studera hur människor interagerar via olika doxiska förutsättningar.  En växande ”variety”-genre inom nya sydkoreanska ”ontact”-eran är underhållningsprogram på YouTube där koreanska underhållningspersonligheter eller artister intervjuar andra stjärnor samt ofta konsumerar alkohol. Inom ”ontact”-genren blev YouTube-showen My Alcohol Diary, ledd av Lee Young Ji, snabbt populär. Denna uppsats studerar ett avsnitt ur My Alcohol Diary där den danska sångaren Christopher är gäst. Uppsatsen undersöker med hjälp av en topikanalys hur Lees och Christophers doxiska förutsättningar ser ut och uttrycks. Uttolkningen av videon kompletteras av fyra kommenterande texter om avsnittet, vilka bidrar med ytterligare ett internationellt åskådarperspektiv. Detta görs med hjälp av Ruth Amossys förståelse av doxa och LuMing Maos idé "rhetorical way-making". Uppsatsen kommer fram till att Lee och Christopher inom tre funna topiska kategorier - språk, ålder och hierarki, och relationer - konverserar via olika personor som syftar att skapa sig en etoshöjande personlighet. Samtalet ger upphov till doxiska gränser dem emellan, vilket syns tydligast i topikkategorin relationer. I konversationen, och i de kommenterande texternas, skapas en asymmetrisk maktrelation mellan de två genom de roller de tilldelsas och tar.  Problematiken av olikhet leder till att Lee och Christopher sätts i ett binärt system för att skilja dem från varandra även när de försöker förstå varandra. / South Korean popular culture has grown increasingly popular in the last few years. A rather unexplored genre within the newly defined south Korean genre “ontact” is the growing number of ”variety”-esque shows on YouTube. With the help of a doxic topoi analysis, this thesis explores the implications of the intercultural meeting between Lee Young Ji and Danish singer Christopher Lund Nissen on the show My Alcohol Diary. Four articles about the episode is also object of the study. This thesis uses Ruth Amossy's understanding of doxa and LuMing Mao's concept "rhetorical way-making". In the topic categories of language, age and hierarchy, and relationships, this thesis concludes that Christopher and Lee are made to represent their cultures even though their representation is hinged on the situation and their different backgrounds. The differences are played through personas which adds a layer of self-representation to the conversation. The relationship between the two is asymmetric in their cultural doxas.

The purpose of this study is to examine how the severed hand in the animated film I Lost My Body (2019) is presented as its own character, based on Jens Eder character analysis: the clock of character. This study aims to answer the question: How is the severed hand in a specific scene in the animated film I Lost My Body (2019) presented as both an artifact and fictional character according to the clock of character ? Through the application of Jens Eder character analysis model, a specific scene in the film was captured through screen shots, described, and analysed. The theoretical framework of this study includes characterization theories on anthropomorphism, body form, body language, and emotions in fictional characters as well as a cognitive theory examining the connection between hand and mind. The study’s result suggest that the severed hand is conveyed as a character due to its behaviour, characteristics, and body movement, which place it on the border between animal, human and a fictional creature. The human intelligence of the hand, along with its animal-like reactions and luck in navigating its environment, lends credibility to it as an independent, conscious character. Furthermore, this study discusses ways that this research could be expanded on and how it can be used by filmmakers and animators. This paper also includes a design documentation after page 43 called “Familjens Förmedlare”, which is part of the degree project that this paper was part of at the Visual Communication program at Malmö University.“Familjens Förmedlare” is a short film that highlights problems that arise when children are given the responsibility to interpret for their parents.

This paper explores value co-creation and value co-destruction with a focus on the social practices embedded in the online brand community “My Starbucks Idea (MSI).” The objectives of the research are accomplished through a detailed explanation of the study’s stages, starting with the Research design/Planning, and followed by the Community Entry (Entrée), Data collection, Limitations, and Ethical implications. Since the study is exploratory in character, the qualitative research strategy was used. As Bryman and Bell (2011) note, qualitative research gives particular attention to words rather than numbers in the gathering and interpretation of data. This study applied a modified ‘netnographic’ approach, a new qualitative method devised specifically to investigate consumer behaviour vis-à-vis cultures and communities present on the Internet (Kozinets 1998). This study identifies three elements of practice: stalking, gossip, and exhibitionism. It also supports the idea stated by Echeverri & Skålén (2011) that there is no positive without a negative in interactive value formation. Although those authors’ work was focused on the provider-customer interface, the idea proves applicable to the online brand community (OBC) used for illustration in this study. The present study also draws attention to a vital characteristic of practice often forgotten: ‘Language’ as an enabler of all other elements (Whittington 2006). The paper contributes to the knowledge in the practice theory domain, and thus consumer culture, especially relating to OBCs. When using OBCs as a marketing tool, considerable ingenuity must be employed by business managers to gain strategic information and feedback from online forum discussions. Such information can help in the company’s strategic decision making. By building relationships and gaining new customers through the process of collaboration, managers can become more like brand storytellers. Also, such communication can be channelled as a means to create greater awareness, both of the brand and the users’ experiences, along with aiding in the development of better services and products to meet customers’ needs. In the current study, consent was an ethical concern that limited the scope and path taken by the paper. The ten-week research period was another limiting factor in properly covering all of the contextualized consumption activities and gaining sufficient experience within the MSI community.

This thesis seeks to better understand the relationship of film genre to globalization through an examination of the use of the British romantic comedy and other related genres by the production company Working Title Films (WTF) from the 1900s through the 2000s. Because of the sudden and unexpected global success of British romantic comedies by Working Title Films such as Four Weddings and a Funeral and Notting Hill, the 1990s is a significant period for the study of the genre. In this examination the process of globalization is understood as one of complex connectivity postulated by John Tomlinson in Globalization and Culture as ‘the rapidly developing and ever-densening network of interconnections and interdependences that characterize modern social life’. This theory of globalization is used as a methodological framework to understand the complex network of global and local interconnections that has driven the development of Working Title Films over the past twenty five years to becoming one of the most important British production companies in the international film industry. Through a detailed analysis of the practices of development, production, distribution and exhibition by Working Title Films and the Hollywood dominated global film industry, this thesis seeks to understand the function of genre and genre films as cultural products, economic products and meaningful representations in the global market and to better understand Hollywood, mainstream film and cinema as social institution. The analysis in the following chapters serves as evidence to support the central argument of this thesis that the use of genre in the film industry’s production, distribution and exhibition processes of globalization was the critical area for Working Title Films to master in order to produce value as meaningful audience appeal and connectivity to global audiences for on-going economic success.

This thesis analyses image of Czechoslovakian pilots in local film production. It focuses on films about pilots from Second World War and pilots from Czechoslovak people's army. The aim of thesis is to define main characteristics of military pilots in selected films and compare their transformation through time. Analytic part will use visual, semiotic, discursive and narrative analysis concept as theoretical framework. Thesis works on the presumption that image transformation was highly influenced by historical and political development of country. It assumes that pilots from Second World War were portrayed positively in late 1960s and after year 1989 and pilots from Czechoslovak people's army were favored in era of normalization, particularly in 1970s and 1980s.

Este trabalho é composto pela tradução anotada do ensaio (Meu Púchkin, 1937), da poeta russa Marina Tsvetáieva, bem como por uma apresentação da obra em prosa da autora, de um modo geral, e do ensaio Meu Púchkin, em particular. Para tanto apontaremos seus principais procedimentos compositivos à luz de Mikhail Bakhtin, Tzvetan Todorov, Elisabeth Burgos, entre outros. / This research is composed by twou parts: a commented translation of the russian poet Marina Tsvetayevas essay (My Pushkin, 1937) and a presentation of her prose literary production, in a general way, as well as a particular focus on My Pushkin essay. To accomplish this task, the main compositive procedures have been pointed out in the light of Mikhail Bakhtin, Tzvetan Todorov, Elisabeth Burgos and other authors view.

In recent decades in Newfoundland, a sustained interest in Christian symbols, stories, and values has been paired with increasing criticism of Christian religious institutions and agents. Newfoundlands burgeoning tradition of professional humour has reflected this changing set of relationships to Christianity. This robust young humour tradition richly reflects the ongoing pluralization and secularization of Newfoundland culture, and abundantly exemplifies humours distinctive potential as a means of addressing potentially contentious or vexing issues. Yet, surprisingly, literary criticism has almost entirely avoided the prominent stream of Newfoundland humour that addresses the islands religious legacy.<p>This project aims to begin to correct this substantial critical omission, examining points of continuity among a number of works produced over the past four decades. It focuses on the works embrace of political and/or epistemological pluralism, typically married to religious skepticism and to misgivings about conventional arrangements of religious power. Chapter One provides an historical and critical context for the project, introduces subsequent chapters, and speculates on ramifications of the pluralistic current that runs through the works in the study. Chapter Two examines religious jokes in Newfoundland joke books. It emphasizes the jokes overall tendency toward (an often ambiguous) religious conservatism, as well as the books latent pluralism regarding interdenominational relations. Chapter Three focuses on journalist and playwright Ray Guys often fierce satire of Christian religious agents and institutions. It argues that Guys satire utterly rejects the legitimacy of religious authority in the civic realm, largely on the grounds that transcendent truthfulness is often invoked as a means of justifying otherwise objectionable power. Chapter Four explores the ecumenical religious humour of columnist and memoirist Ed Smith. It focuses on Smiths playful efforts to harmonize Christian faith and practice with a measure of religious uncertainty presented as a necessary foundation for humane coexistence. Chapter Five examines Ed Kavanaghs novel The Confessions of Nipper Mooney. Primarily, it explicates and examines the novels liberal favouring of the individual moral conscience, and the symbolic association of its religiously dissident and/or marginalized protagonists with elements of the Catholic tradition. Chapter Six discusses Berni Stapletons comic play The Pope and Princess Di. The chapter emphasizes the plays presentation of symbols constant subjection to alteration and hybridization, and its cautious regard for valuable symbols (religious or otherwise) that nonetheless become destructive when viewed as sacrosanct.<p>Chapter Seven concludes the study by considering the works participation in political, philosophical, and literary/dramatic movements that problematize long-established religious modes and support a secular-pluralist outlook. It reflects on the role of humour in movements for change and on didacticism and popular humour as features of publicly engaged literature; it discusses other works of Newfoundland humour that approach religious matters from similarly secular, though less overtly political, angles; and it speculates on some social implications of the ascendancy of liberal, pluralistic values, considering these Newfoundland works in a more general Canadian cultural context.

Much recent scholarship in Victorian studies has viewed sexuality as historically contingent and constructed primarily within the realm of discourse or social organization. In contrast, the following study details species-typical and universal aspects of human sexuality that must be adequately theorized if an accurate model of the ideological forces impacting Victorian sexuality is to be fashioned. After a short survey of previous scholarly projects that examine literature through the lens of biology—much of it marred by an obvious antipathy toward all attempts to discover the involvement of ideology in human behavior—this study presents a lengthy primer to the modern study of evolutionary psychology, behavioral genetics, and human sexuality. Because the use of science is still relatively rare in literary studies, the first chapters are designed both to convince the reader of the necessity of considering biology and evolution in examining human sexuality, as well as to provide the general educated scholar in our field with the basic framework of knowledge necessary to follow the remainder of the text. Chapter three follows with a detailed examination of the sources of the political resistance to biological and genetic models of human behavior within liberal arts and social science departments, and chapter four presents an evolutionary and biochemical model for the apprehension of art that locates the origins of culture within the evolutionarily-fashioned brains of individuals and attempts to recuperate the concept of aesthetic emotion and foreground the special nature of erotica in its ability to produce immediate neurochemical effects in the brains of its consumers. Finally, the study examines works of Victorian literature, especially My Secret Life, to demonstrate the deficiencies in constructionist and interactionist theories of human sexuality while detailing the new readings that emerge when one is aware of the biological basis of human mate selection mechanisms.

In recent decades in Newfoundland, a sustained interest in Christian symbols, stories, and values has been paired with increasing criticism of Christian religious institutions and agents. Newfoundlands burgeoning tradition of professional humour has reflected this changing set of relationships to Christianity. This robust young humour tradition richly reflects the ongoing pluralization and secularization of Newfoundland culture, and abundantly exemplifies humours distinctive potential as a means of addressing potentially contentious or vexing issues. Yet, surprisingly, literary criticism has almost entirely avoided the prominent stream of Newfoundland humour that addresses the islands religious legacy.<p>This project aims to begin to correct this substantial critical omission, examining points of continuity among a number of works produced over the past four decades. It focuses on the works embrace of political and/or epistemological pluralism, typically married to religious skepticism and to misgivings about conventional arrangements of religious power. Chapter One provides an historical and critical context for the project, introduces subsequent chapters, and speculates on ramifications of the pluralistic current that runs through the works in the study. Chapter Two examines religious jokes in Newfoundland joke books. It emphasizes the jokes overall tendency toward (an often ambiguous) religious conservatism, as well as the books latent pluralism regarding interdenominational relations. Chapter Three focuses on journalist and playwright Ray Guys often fierce satire of Christian religious agents and institutions. It argues that Guys satire utterly rejects the legitimacy of religious authority in the civic realm, largely on the grounds that transcendent truthfulness is often invoked as a means of justifying otherwise objectionable power. Chapter Four explores the ecumenical religious humour of columnist and memoirist Ed Smith. It focuses on Smiths playful efforts to harmonize Christian faith and practice with a measure of religious uncertainty presented as a necessary foundation for humane coexistence. Chapter Five examines Ed Kavanaghs novel The Confessions of Nipper Mooney. Primarily, it explicates and examines the novels liberal favouring of the individual moral conscience, and the symbolic association of its religiously dissident and/or marginalized protagonists with elements of the Catholic tradition. Chapter Six discusses Berni Stapletons comic play The Pope and Princess Di. The chapter emphasizes the plays presentation of symbols constant subjection to alteration and hybridization, and its cautious regard for valuable symbols (religious or otherwise) that nonetheless become destructive when viewed as sacrosanct.<p>Chapter Seven concludes the study by considering the works participation in political, philosophical, and literary/dramatic movements that problematize long-established religious modes and support a secular-pluralist outlook. It reflects on the role of humour in movements for change and on didacticism and popular humour as features of publicly engaged literature; it discusses other works of Newfoundland humour that approach religious matters from similarly secular, though less overtly political, angles; and it speculates on some social implications of the ascendancy of liberal, pluralistic values, considering these Newfoundland works in a more general Canadian cultural context.