Text in Afrikaans / Hierdie studie handel oor derdekultuur-kinders in Suid-Afrika met die fokus daarop om die fenomeen aan ouers, kinders, onderwysers, sielkundiges en ander belangstellendes bekend te stel. Derdekultuur-kinders is die term wat geskep is om kinders te benoem wat vir 'n tydperk tydens hulle ontwikkelingsjare saam met hulle ouers in die buiteland deurbring en hul daar vestig, maar weer na hul vaderland terugkeer. 'n Derdekultuur word geskep indien die kinders dele van hul ouers se kultuur en dele van die kultuur van die gasheerland integreer ten einde geredelik in die gasheerland te funksioneer. Die probleem ontstaan egter wanneer hierdie kinders na hul vaderland terugkeer, aangesien hulle dan nie meer binne hul portuurgroep inpas nie. Die aantal derdekultuur-kinders in Suid-Afrikaanse konteks het sedert 1994 met rasse skrede vermeerder, aangesien al hoe meer internasionale maatskappye Suid-Afrikaners in die buiteland in diens neem en Suid-Afrikaanse ambassades in bykans elke land in die wêreld gevestig is. Die tendens om gesinne saam op die internasionale plasing te neem, veroorsaak dat kinders in verskeie lande gevestig word en in hierdie tydperk aan 'n internasionale en bevoorregte leefwyse blootgestel word. In hierdie studie word 'n literatuurstudie onderneem om die profiel van derdekultuur-kinders, hul kulturele identiteitsvorming en omgekeerde kultuurskok met hul terugkeer na hul land van oorsprong, te ondersoek. 'n Empiriese studie is onderneem om te bepaal tot watter mate die profiele en omgekeerde kultuurskok waaraan Suid-Afrikaanse derdekultuur-kinders blootgestel word, vergelyk met dié soos beskryf in die literatuurstudie. Op grond van die inligting verkry uit vraelyste en individuele onderhoudvoering, en inligting verkry uit die literatuurstudie, is riglyne vir 'n hulpprogram saamgestel waarmee ouers hulle derdekultuur-kinders tydens hulle terugkeer na Suid-Afrika kan ondersteun. Terapeute sonder internasionale ondervinding sal ook hierdie hulpprogram nuttig kan vind. Die studie bevestig dat: * die profiel van Suid-Afrikaanse derdekultuur-kinders grootliks met dié van ander lande ooreenstem; * Suid-Afrikaanse derdekultuur-kinders problematiese her-aanpassing by hul terugkeer na hul paspoortland ondervind; * ouers en terapeute bemagtig moet word om derdekultuur-kinders met hul heraanpassingsprobleme te ondersteun. / This study deals with Third Culture Kids in South Africa, focusing on introducing the phenomenon to parents, children, teachers, psychologists and other concerned parties. “Third Culture Kids” is the term used to describe children who have spent a number of their developmental years with their parents abroad, after which they return to their country of origin. A third culture is created when children integrates the culture of their parents together with the culture of the host country in order to function readily in the host community. The problem arises when the children return to their home country as they then encounter problems adapting and fitting into the local community. The number of Third Culture Kids in the South African context has increased dramatically since 1994, as international companies employed more South Africans abroad and many new South African Embassies were established all over the world. The tendency of having the family accompanying the parents to other countries results in the children residing in various countries and being exposed to an international and privileged lifestyle This study consists of a literature study of the profile and cultural identity-formation of Third Culture Kids, as well as the reverse culture shock they experience on their return to their country of origin.An empirical study is conducted to establish how South African Third Culture Kids‟ profiles compare with that of the literature and whether they are affected by reverse culture shock upon their return to South Africa. The information, gathered by means of a survey and individual interviews and from the literature study, was then used to compile guidelines for a programme with which parents would be able to assist their Third Culture Kids during the repatriation to their country of origin. Therapists without international experience would also be able to benefit from using this programme to assist Third Culture Kids. The study confirms that: the profiles of South African Third Culture Kids have commonalities with those described in the literature; South African Third Culture Kids experience problems on re-entry adapting to the culture of the country of origin; parents and therapists should be empowered to assist and support Third Culture Kids with problems relating to their return to their passport country / Educational Studies / D.Ed. (Sielkundige Opvoedkundige)

I det här examensarbetet i arkitektur analyseras en ny typ av bostäder i Stockholmsområdet: konceptboendet. Bostadstypen är skapad för en ”urban nomad”. Det är ett ord som används i marknadsföring och kan tolkas som en person som antingen reser mycket i sin yrkesverksamhet eller någon som behöver en tillfällig bostad på grund av studier eller i väntan på en lämpligare bostad. Stockholm har i dag, 2018, en stor bostadsbrist vilket skapar ett tryck på politiker att ta fram lösningar. Synen på bostaden har skiftat från att ha varit en rättighet till en lyxprodukt. Fastighetsutvecklare som Oscar Properties och Axxonen utvecklar och marknadsför premiumbostäder där hotellet är förebild och olik typer service ingår i bostadskonceptet. Det finns förändrade attityder när det gäller höga bostadshus och skyskrapor i Stockholm som ofta har lägenheter som kallas konceptboenden eller premiumbostäder. Det är viktigt att lägga märke till detta skifte i inställning eftersom det förklarar varför bostäder ser ut som de gör och vadsom driver deras design och funktion. Norra tornen vid Torsplan är exempel på premiumbostäder i höghus med inspiration från New Yorks exklusiva skyskrapor. Ett annat exempel är Tellus Towers vid telefonplan som är fylld med enrummare för unga vuxna. Där finns dramatiska utsikter och serviceanläggningar som pool och spa som säljargument. Idén om flyttkedjor motiverar byggandet av lyxlägenheter och skyskrapor i attraktiva lägen eftersom rörligheten ska göra att alla till slut kommer att få en bostad. För en förmögen målgrupp innebär rörlighet ett internationellt, hotellrumsinspirerat boende: en så kallad ”premiumbostad”. Bostadsrättsföreningen Continental Apartments erbjuder till exempel full hotellrumsservice och är dessutom beläget i de övre våningarna av Hotel Scandic Continental. För bostadslösa låginkomsttagare innebär en rörlig lösning ett boende som de kan tolerera men som i längden är otillräckligt. En tillfällig lösning som skapats på initiativ av den ideella föreningen Snabba hus är flyttbara bostäder på tidsbegränsade bygglov, avsedda för unga bostadssökande. Mellan Continental Apartments och Snabba hus finns, lite oväntat, flera likheter i hur bostäderna är planerade. Men skillnaderna är stora i användning, pris och vilka möjligheter målgrupperna har att välja sin boendesituation. Genom att jämföra renderade bilder, fotografier, ritningar och reklamtexter skildras konceptboendenas olika strategier och målgrupper. I jämförelserna av olika typer av boenden framträder en bild av en marknadsanpassad bostadsproduktion där bostaden behandlas som en livsstilsprodukt och en konsumtionsvara. Kommersialiseringen av bostäder innebär problem för de som drabbats av bostadsbristen. Lösningarna som erbjuds bostadslösa, ofta unga låginkomsttagare, är få och villkorade. Idén om att bostadsmarknaden måste få en ökad rörlighet för att fungera drabbar i stor utsträckning de som har svårast att få tillgång till en bostad genom att inskränka deras rättigheter och boendestandard. Genom att marknadsföra bostadslösningar till unga som livsstilsprodukter överskuggas det verkliga problemen med en utbredd bostadsbrist och en försenad familjebildning. Undersökningens slutsats är att marknadsföringen av konceptboenden ger en ytlig bild av bostäder och deras egentliga värde. Premiumbostädernas kvaliteter, eller brist därpå, döljs genom att erbjuda hushållsnära tjänster och inredningsdetaljer. Den ytliga inställningen till bostäder som enbart statussymboler och konsumtionsvaror gör det svårare att hävda bostaden som rättighet och som en viktig funktion för att forma samhällen. En möjlig motpol till premiumbostäderna är Stockholmshusen, ett försök från allmännyttiga bolag att skapa hyreslägenheter med hög standard men mer överkomlig hyra. Att bygga ut det allmännyttiga beståndet kan även ha en balanserande effekt på marknaden och på sikt trotsa den kommersiella bostadstrenden. / In the marketing of certain types of newly-built urban homes there is an intended target group: the “urban nomad”. A luxury hotel style dominates these pictures of future dwellings and a new aesthetic has evolved in rendered images. These types of images have become so common in architectural magazines and housing ads that they often go unnoticed. Behind the pictures is an underlying idea of ​​a flexible housing market that can create positive outcomes for the whole community. This project examines how the idea of ​​mobility in the Stockholm housing market affects the design and marketing of architecture and the possible downsides to the commercialization of urban homes.

This thesis is a demographic analysis of Late Bronze Age Canaan (ca. 1550/1500-1200/1150 BCE), undertaken through the use of archaeological and anthropological data. The purpose is to establish estimates for the settlement population, nomadic population, nuclear family size, house size, sex ratio, and life expectancy of the people of Canaan during the Late Bronze Age. Previous studies have not addressed these issues in detail, nor had data from the entire scope of Canaan been considered, nor had a precise methodology been developed or used for estimating specific settlement populations and nomadic populations for Canaan during the Late Bronze Age. Thus, additional aspects of the thesis include the development and use of a new methodology for estimating ancient populations and a database of all of the Late Bronze Age sites in Canaan—both archaeological and textual. To accomplish these goals, the thesis uses archaeological data from excavations and surveys, texts from the Late Bronze Age, human skeletal remains from Late Bronze Age burials, demographic and ethnographic studies of various types of nomads, and methods, techniques, and observations from previous relevant studies. The primary objectives are to 1) obtain individual settlement, nomadic, and total population estimates for Canaan in the Late Bronze Age that are as accurate as possible based on the currently available data, along with additional demographic estimates of life expectancy and sex ratio, 2) propose a new methodology for estimating settlement populations in the ancient world, 3) present a catalogue and map of all of the sites in Canaan that were inhabited during the Late Bronze Age, 4) illuminate demographic trends during the Late Bronze Age in Canaan. The implications of the results may lead to a modified demographic view of Canaan and its sub-regions during the Late Bronze Age. / Old Testament & Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Archaeology)

Michel Maffesoli and Zygmunt Bauman add the traits of Benjamin's flâneur to the (neo-)nomad, namely his "flâneur" gaze and his relation to commodities. But in the concept of nomad these traits gain specific nature - on the field of fashion they transform nomad into migrant, who is capable of creative work with vanitas. Nomad as a travelling flâneur is a stranger-guest and becomes a tourist, willingly getting lost in the city and voluntarily being surprised by unexpected encounters. Tourists relation to his memories could be described with Benjamin's description of mémoire involontaire as a revived punctum. A tourist prepares his memories like a nicely descending ruins. Souvenir is his materialised memory. It's not only a duplicated plastic Eiffel tower, but a magic artifact. It's a collective aura, what's on Benjamin's mind when he writes about aura regression. The private aura comes instead, turning things to talismans, reenchanting the world. The era of postmechanical reproduction reminds one, that there is a way to reproduce not just mechanically but biologically: a bricolage remix is made. Souvenirs descend and take shape of hommogenic rummage which reveals the fundamental form of postmodern metamorphosis: recyclation. This metamorphosis can finally be used when analyzing the settler turn into nomad...

A new nomad society is colonizing the desert landscape of the American Southwest. It is a leaderless seasonal swarm, dispersed but densely connected socially, able to form and disband agile urban communities the size of large American cities. It consists of highway bound leisure hunters driving extremely wasteful vehicles that while parked are able form a dense and resilient pioneer society. They are predominantly retired and constructing a new American dream, an informal utopia created from potlucks, social media, satellite dishes and mobile homes. This frontier society of urban flexibilization, decentralization and total urbanization is a product of the complexity and uncertainties of cities being amplified by technological and social disruption, climate change and economic crises. In a mobile future, informal and temporary uses will be important drivers of development and the urban periphery a breeding ground for new forms of urbanism. How do we govern, plan for and understand this development? The nomad cities are poorly documented and understood, especially in academia. With this thesis I aim to change that. I have conducted extensive field studies, including both quantitative mapping and semi-structured qualitative interviews. The data has been analyzed using a theoretical framework consisting of network theory of Castells, spatial analysis ideas of Lefebvre, Venturi, Friedman, Deleuze and Guattari, and social theories of Bourdieu, Foucault and Standing among others. The basic building block of the nomad city are recreational vehicles (RVs); trailers, motorhomes and camper vans. The RV is in itself a hybrid phenomenon that embodies conflicting ideals of the American society: total freedom of movement, the reinvention of the self on the frontier and the American dream. It is both individualistic and community based, and it’s urban forms are highly adaptable to societal changes, mirroring society’s development as well as the changing landscape it inhabits. It recreates itself and revises its citizens’ common habitus with every iteration. The RV world contains multiple layers of meaning for our increasingly urbanized society. It is a frontier for the expansion of exurbia and a physical manifestations of the network society. It creates small initiatives that create ripple effects and thereby a transformation of the urban fabric. To encourage these practices the role of planning needs to be revised. It should not primarily be to decide what is built but to enable the emerging practices that are there. Instead of presenting a grand plan we should allow a multitude of bottom up processes to lead development. In the words of Cedric Price: “The primary aim of planning is not to specify an ideal state but to open up to new possibilities”.

This dissertation is concerned with the formation of the Qazaqs in the context of the custom of political vagabondage known as qazaqlïq in post-Mongol Central Eurasia. More specifically, my study addressed the process whereby the Uzbek nomads inhabiting the eastern Dasht-i Qipchāq bifurcated into the Qazaqs and the Shibanid Uzbeks in the sixteenth century in consequence of the qazaqlïq activities led by two rival Chinggisid families: the Urusids and the Abū al-Khairids. Qazaqlïq, or the qazaq way of life, was a form of political vagabondage that involved escaping from one’s state or tribe, usually from a difficult social or political situation, and living the life of a freebooter in a frontier or other remote region. The custom of political vagabondage was by no means an exclusively post-Mongol Central Eurasian phenomenon. It existed in other places and at other times. However, it was in post-Mongol Central Eurasia that it became a widespread socio-political phenomenon that it came to be perceived by contemporaries as a custom to which they attached the specific term, qazaqlïq. During the post-Mongol period, the qazaq way of life developed into a well-established political custom whereby political fugitives, produced by the internecine struggles within the Chinggisid states, customarily fled to frontier or other remote regions and became freebooters, who came to be called qazaqs. Such Chinggisid and Timurid leaders as Muḥammad Shībānī and Temür became qazaqs before coming to power. The Qazaqs came into being as a result of the qazaqlïq activities of Jānībeg and Girāy, two great-grandsons of Urus Khan (r. ca. 1368–78), and of Muḥammad Shībānī, the grandson of Abū al-Khair Khan (r. ca. 1450–70) that resulted in the division of the Uzbek Ulus into the Qazaqs and the Shibanid Uzbeks in the sixteenth century. The Tatar and Slavic cossacks (Russian kazak, Ukrainian kozak) who appeared in the Black Sea steppe in the fifteenth and sixteenth centuries were the products of the qazaqlïq, or cossack phenomenon. Significantly, Ukrainian cossackdom led to the formation of the Ukrainian Hetmanate, which eventually contributed to the consolidation of a separate Ukrainian identity.

This dissertation is concerned with the formation of the Qazaqs in the context of the custom of political vagabondage known as qazaqlïq in post-Mongol Central Eurasia. More specifically, my study addressed the process whereby the Uzbek nomads inhabiting the eastern Dasht-i Qipchāq bifurcated into the Qazaqs and the Shibanid Uzbeks in the sixteenth century in consequence of the qazaqlïq activities led by two rival Chinggisid families: the Urusids and the Abū al-Khairids. Qazaqlïq, or the qazaq way of life, was a form of political vagabondage that involved escaping from one’s state or tribe, usually from a difficult social or political situation, and living the life of a freebooter in a frontier or other remote region. The custom of political vagabondage was by no means an exclusively post-Mongol Central Eurasian phenomenon. It existed in other places and at other times. However, it was in post-Mongol Central Eurasia that it became a widespread socio-political phenomenon that it came to be perceived by contemporaries as a custom to which they attached the specific term, qazaqlïq. During the post-Mongol period, the qazaq way of life developed into a well-established political custom whereby political fugitives, produced by the internecine struggles within the Chinggisid states, customarily fled to frontier or other remote regions and became freebooters, who came to be called qazaqs. Such Chinggisid and Timurid leaders as Muḥammad Shībānī and Temür became qazaqs before coming to power. The Qazaqs came into being as a result of the qazaqlïq activities of Jānībeg and Girāy, two great-grandsons of Urus Khan (r. ca. 1368–78), and of Muḥammad Shībānī, the grandson of Abū al-Khair Khan (r. ca. 1450–70) that resulted in the division of the Uzbek Ulus into the Qazaqs and the Shibanid Uzbeks in the sixteenth century. The Tatar and Slavic cossacks (Russian kazak, Ukrainian kozak) who appeared in the Black Sea steppe in the fifteenth and sixteenth centuries were the products of the qazaqlïq, or cossack phenomenon. Significantly, Ukrainian cossackdom led to the formation of the Ukrainian Hetmanate, which eventually contributed to the consolidation of a separate Ukrainian identity.

El propósito de este estudio es abordar el concepto de espacio y, en particular, su desocupación, a través de tres obras: Caja Vacía/Metafísica de Jorge Oteiza, Who´s afraid of red, yellow and blue de Barnett Newman y el Pabellón de Alemania de Ludwig Mies van der Rohe. El discurso se construye a través de un transitar sobre la banda de Moebius y en su vaivén y en su doblez aparecen y desparecen imágenes, ideas y textos sobre los que fluye la voluntad de construir una interpretación nueva sobre el objeto descrito. Martin Heidegger, Gilles Deleuze y Gaston Bachelard son los tres sostenes teóricos de esta estructura. Y más cerca y más lejos de este texto siempre se mantiene la difícil tarea de entender cuál es la forma de habitar y de ser (Ich bin) del hombre en la tierra. / The purpose of this study is to address the concept of space and, in particular, its disoccupation through three different pieces of work: Empty/Metaphysical Box by Jorge Oteiza, Who´s afraid of red, yellow and blue by Barnett Newman and German Pavilion by Ludwig Mies van der Rohe. The discourse is constructed through a move on the Moebius band, its swing and double apparition and disappearance of images, ideas and texts which build a new interpretation of the subject matter. Martin Heidegger, Gilles Deleuze and Gaston Bachelard are the three theorists of this structure. The difficult task of understanding what is the way of living and being of man (Ich bin) on earth always remains what is closer and further away from this text.

This thesis is a demographic analysis of Late Bronze Age Canaan (ca. 1550/1500-1200/1150 BCE), undertaken through the use of archaeological and anthropological data. The purpose is to establish estimates for the settlement population, nomadic population, nuclear family size, house size, sex ratio, and life expectancy of the people of Canaan during the Late Bronze Age. Previous studies have not addressed these issues in detail, nor had data from the entire scope of Canaan been considered, nor had a precise methodology been developed or used for estimating specific settlement populations and nomadic populations for Canaan during the Late Bronze Age. Thus, additional aspects of the thesis include the development and use of a new methodology for estimating ancient populations and a database of all of the Late Bronze Age sites in Canaan—both archaeological and textual. To accomplish these goals, the thesis uses archaeological data from excavations and surveys, texts from the Late Bronze Age, human skeletal remains from Late Bronze Age burials, demographic and ethnographic studies of various types of nomads, and methods, techniques, and observations from previous relevant studies. The primary objectives are to 1) obtain individual settlement, nomadic, and total population estimates for Canaan in the Late Bronze Age that are as accurate as possible based on the currently available data, along with additional demographic estimates of life expectancy and sex ratio, 2) propose a new methodology for estimating settlement populations in the ancient world, 3) present a catalogue and map of all of the sites in Canaan that were inhabited during the Late Bronze Age, 4) illuminate demographic trends during the Late Bronze Age in Canaan. The implications of the results may lead to a modified demographic view of Canaan and its sub-regions during the Late Bronze Age. / Biblical and Ancient Studies / D. Litt. et Phil. (Biblical Archaeology)

The thesis analyzes and compares the approaches of two authors dealing with phenomena in contemporary society. It focuses mainly on issues of lifestyle and values. The thesis asks questions related to socialization and individualization of society. The thesis is divided into four parts. The first part is about definition of the basic terms (postmodernism, lifestyle, values). The second part is devoted to the concept of Gilles Lipovetsky. The third part focuses on the concept of Michel Maffesoli. In the fourth section, there is a comparison of these two concepts, where we are primarily focused on tracing argumentation clashes and controversies. In the final part, there is the presentation of the main questions and ideas, that come out on the basis of this comparison.