Syftet med denna uppsats är att vidga synen på hiphop som text genom att sätta in hiphoppen i en lyrisk tolkningsram. I bakgrunden redogörs för hiphoppens framväxt ur ett globalt perspektiv, genrens förhållande till kommersialism samt den svenska hiphoppens tillkomst och utveckling. Konstruktionen av identitet är i centrum och postmodernismen utgör uppsatsens teoretiska förankring. Fem svenska samtida hiphoptexter har valts ut och dessa tolkas i analysen utifrån olika aspekter som tematik, rytmiska aspekter, bildspråk, stilnivå och idiolekt. I diskussionen sammanförs de postmoderna strömningarna med resultatet från analyserna där aspekter som upplösning av fasta kategorier, språkets begränsningar samt identitet lyfts fram. Uppsatsen visar att samtida svensk hiphop kan sägas utgöra ett uttryck för postmodern konst och att en fördjupad förståelse kan nås genom att placera hiphoppen i en poetisk tradition. / The purpose of this thesis is to broaden the conception of hip-hop by putting the genre within a lyric frame of interpretation. The thesis describes the development and growth of hip-hop from a global and a Swedish perspective, and the commercialization of the genre. The thesis focuses on the construction of identity, and therefore the main theories will be based through postmodernism. Five Swedish contemporary hip-hop texts have been interpreted from various aspects such as thematic and rhythmic elements, imagery, level of style, and idiolect. In the discussion section, the postmodern tendencies are brought together with the results from the analysis where aspects such as the dissolution of fixed categories, the limitations of language and construction of identity are highlighted. The thesis shows that contemporary Swedish hip-hop can be categorized as partly postmodern and that a deepened understanding can be reached by placing hip-hop within a poetic tradition.

Thesis (Ph.D.)--Murdoch University, 2004. / Thesis submitted to the Division of Arts. Bibliography: leaves 298-325.

Thesis (M.A.)--Catholic Theological Union at Chicago, 2005. / Vita. Includes bibliographical references (leaves 108-109).

Thesis (M.A.)--Catholic Theological Union at Chicago, 2005. / Vita. Includes bibliographical references (leaves 108-109).

Syftet med arbetet har varit att få kunskap om vilket inflytande barnen har över verksamheten i förskolan utifrån ett förskollärar- och barnskötarperspektiv. Läroplanen för förskolan, Lpfö 18, menar att barnen har rätt till ett reellt inflytande i förskolan. Även skollagen beskriver att barnen ska ha rätt till inflytande i verksamheten. Vårt metodval är en enkätundersökning för att undersöka pedagogens perspektiv på begreppet inflytande. Studien undersöker även hur barns inflytande visar sig i praktiken på förskolan när det kommer till möjligheter och hinder ur ett pedagogperspektiv. Analysen sker ur ett postmodernistiskt perspektiv där fokus ligger på barnsyn och makt. Resultatet visar att pedagogerna har olika syn på vad begreppet inflytande innebär. Det visar även att det finns hinder för barns inflytande när det kommer till det organisatoriska, traditionella ramar och vuxenmakt. Resultatet visar att arbetssätten med barns inflytande på berörda förskolor till stor del handlar om att ha en öppen kommunikation med barnen och att ta tillvara på och anpassa verksamheten efter barnens intressen. Det visas dock att även fast pedagogerna har en vilja att ge barnen inflytande finns det en viss dold styrning och vuxenmakt från deras håll. I studien framkommer att pedagogernas uppfattning av begreppet inflytande skiljer sig från hur de uttrycker att de arbetar med inflytande i förskolan. Denna skillnad kan bero på komplexiteten i begreppet, och kan leda till att förskolornas arbete med inflytande skiljer sig åt beroende på pedagogernas tolkning av begreppet. I studien synliggörs att pedagogerna har en vilja att ge barnen inflytande över verksamheten, men i praktiken finns det faktorer i förskolan som hindrar detta. / <p><strong>Fastställt via akademichefsbeslut HIG-STYR 2019/7 den 2019-01-07</strong></p><p><strong> </strong>Daniel Petterson, fil dr, univ. lekt Pedagogik och Erika Björklund, fil dr, univ. lekt Pedagogik går in som examinatorer på PEG700 under veckorna 1 till och med 3, 2019 då Peter Gill, prof. Pedagogik, gått i pension från och med 2019-01-01.</p>

The phrase “glimpsing the balance between earth and sky” in the thesis title is taken from Jeanette Winterson’s Oranges Are Not the Only Fruit. In this novel, the central character Jeanette believes she has glimpsed the possibility that human relationships can find their mirror in the relationship with God, as she understands the divine Other. This glimpse has set her wandering, trying to find such a balance. This examination of four selected novels by Jeanette Winterson and John Irving shows that for Irving, “glimpsing the balance” means in part, giving voice to a strongly “Christian” view of humankind and human nature but in an age where the prevailing intellectual worldview is strongly sceptical of any Grand Narrative. The “voice” expressed in Irving’s work has to be situated, like Winterson’s, as one among many possibilities. Irving’s voice is itself masked as different, other/Other, freakish, in the narrative worlds he creates. Through his use of grotesque comedy as a vehicle for deeper philosophical concerns, Irving asks us: What after all in the postmodern world is the main show? This thesis argues that if Winterson and Irving are testing or re-presenting a Christian worldview in a postmodern context, than they are asking whether Christianity is capable of assimilating and rising above the worst circumstances the world, writer, and life can throw at it. In Oranges Are Not the Only Fruit, Winterson tells a story of “forbidden love”, posed as a direct challenge to the prevailing way of knowing in her character’s community. In Gut Symmetries, she expands this challenge by employing the insights of quantum physics to make sense of the complexities raised by a triangular love relationship. Irving offers the story of Owen in A Prayer for Owen Meany as the kind of story which might possibly make a believer out of him; in short, that he would have to be a witness to some kind of miracle, something utterly inexplicable. In A Son of the Circus Irving narrates the quest for identity undertaken by an Indian doctor who is in every way a Displaced Person – the condition, he implies, of anyone who purports to find their piece of the truth. The theoretical concerns of the postmodern project are examined through Lawrence Cahoone’s argument that postmodern writing offers criticism of: presence, origin, unity and transcendence through an analytical strategy of constitutive otherness. In each of their texts, Irving and Winterson are seen to use these four critical elements and to offer a postmodern strategy of re-presenting meaning through “constitutive otherness”. Both writers also employ a strategy of historiographic metafiction (as defined by Linda Hutcheon) as a means of constructing and re-presenting their narrated stories. Postmodern paradox is compatible with what could be called a Christian plan for living, if the latter is in turn given an appropriate 1990s interpretation. The selected novels by Winterson and Irving are offered as contemporary evidence for this view. This thesis argues that the connection between postmodernism and other worldviews, particularly Christianity, is found in both projects’ process of making meanings through encounters with an other/Other.

Studiens avsikt har varit att studera en ny, indirekt, inriktning av forskningsfältet upplevelseekonomi (experience economy) som inte tidigare behandlats, till skillnad från fältets klassiska, direkta inriktning. Studien har avgränsats mot dokusåpor, då det idag kan anses vara en del av den “nya”, indirekta upplevelseekonomin i dagens post-moderna samhälle. Fältet har tidigare avsett ett direkt värdeskapande som kommit till följd av produkter och tjänster, men idag avser upplevelser även indirekta sinnesintryck som skapas av andra, exempelvis genom att titta på dokusåpor där vi upplever genom att titta på deltagarnas känslor och miljöer. Studien har försökt att studera hur denna indirekta inriktning kan påverka vår uppfattning av äkthet, det vill säga verklighets-uppfattning, när det gäller att särskilja simulationer från verklighet, även kallat hyperverklighet. Vidare har studien avsett att undersöka millennier, (de som är födda mellan år 2000 och 2010, och har haft tillgång till teknik och sociala medier allt sedan uppväxten), och hur deras uppfattningar och känslor kring kärleksrelationer påverkats av de sinnesintrycken från dokusåpornas innehåll som många gånger fokuserar på drama för att skapa underhållning (exempelvis Paradise Hotel, Love Island, Bonde söker fru, Middag med mitt ex etc.). Den huvudsakliga slutsatsen från studien är att millenniers uppfattning av kärleksrelationen kan påverkas till följd av de sinnesintryck som uppkommer vid konsumtion av dokusåpor. Studien tyder också på att tillit och externa faktorer som ekonomi och politik idag spelar lika stor roll, om inte större roll, i kärleksrelationer, än kärleken i sig. / The purpose with this study has been to examine a new, indirect alignment in the field of experience economy. The field has not previously been studied, unlike the more classical, direct approach of the field. The study has been delimited, and thus only reviews the recent phenomenon, reality shows - a phenomenon which in recent times has seemed to increase significantly and is an example of the “new”, indirect experience economy in today’s postmodern society. Previously, the field of research put its main focus on the development of products and services, but as for today experiences are created in new ways, by a different kind of stimuli. such as sensory expressions given by other people in our surroundings. The study examines how this indirect alignment can affect our perception of what is fake and what is original (authenticity), also called hyperreality. Furthermore, the study reviews how millennials’ (those who were born between 2000 – 2010, and furthermore have had access to the digital technology and social media all their life) feelings and perceptions of relationships (of love) are influenced by the consumption of reality shows whose content mostly depicts drama (for example Paradise Hotel, Love Island, Bonde söker fru and Middag med mitt ex). The main conclusion of this study is that millennials’ expectations of relationships (of love) can be affected by the sensory impressions received from other people or from the experiences received by consuming reality shows in a frequent manner. The study also indicates that trust and other external factors, such as economics or politics, as for today play a bigger role in the development of long-lasting relationships (of love). Love (expressed in feelings) itself tends to be secondary and not nearly as important.

In this thesis I examine the philosophical views of John Searle, Guy Debord, and Jean Baudrillard. These thinkers have radically different methodologies and theoretical alignments, but they are not entirely dissimilar. John Searle argues that there are two types of facts—those independent of human observation and those whose meaning depends on agreement. Guy Debord posits that modern society has replaced authentic social life with mere representation. The “spectacle” has replaced real interactions with others so that meaning itself is no longer authentic; it is treated as a commodity or currency. Jean Baudrillard argues that society has replaced reality with signs and symbols. Thus, human experience consists only of simulations, not reality itself. Each of these figures maintains that meaning is socially constructed. After examining the key assumptions of their respective theories, I demonstrate that their accounts are compatible and argue that their accounts are most cohesive when considered together.

Guided by Simone de Beauvoir’s famous essay “Must We Burn Sade” in which she highlights Sade’s ability to recognize the relationship of the erotic act to human existence, this thesis seeks to observe Sade’s influence on the work of the high-postmodernist writer, John Hawkes. Although Hawkes has largely been left out of the recent conversations regarding postmodernism, I believe that the explicit and often aberrant sexuality depicted in his work demonstrates an understanding of the potential for sexuality to communicate the socio-cultural issues important to a society and merits Hawkes’s inclusion in the postmodern canon.

Thesis (MA)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: The question of what it means to say one knows something, or has knowledge of something, triggered an epistemological study after the nature of knowledge and its acquisition. There are many different ways in which one can go about acquiring knowledge, manydifferent frameworks that one can use to search after truth. Because most real systems about which one could desire knowledge (organic, social, economic etc.) are non-linear, an understanding of non-linear systems is important for the process of acquiring knowledge. Knowledge exhibits the characteristics of a dynamic, adaptive system, and as such could be approached via a dynamic theory of adaptive systems. Therefore, chaos theory and complexity theory are two theoretical (non-linear) frameworks that can facilitate the knowledge acquisition process. As a modernist instrument for acquiring knowledge, chaos theory provides one with deterministic rules that make mathematical understanding of non-linear phenomenaa bit easier, but it is limited in that it can only provide one with certain knowledge up until the (system's) next bifurcation (i.e. when chaos sets in). After this, it is near impossible to predict what a chaotic system will do. Complexity theory, as a postmodern tool for knowledge acquisition, gives one insight into the dynamic, self-organising nature of the non-linear systems around one. By analysing the global stability complex systems produce during punctuated equilibrium, one can learn much about how these systems adapt, evolve and survive. Complexity and chaos, therefore, together can provide one with a useful framework for understanding the nature and workings of non-linear systems. However, it should be remembered that every observer of knowledge does so out of his/her own personal framework of beliefs, circumstances and history, and that knowledge therefore can never be 100 percent objective. Knowledge and truth can never be entirely relative either, however, for this would mean that all knowledge (and thereby all opposing claims and statements) is equally correct or true. This is clearly not possible. What is possible, though, is the fulfilling and successful pursuit of knowledge for the sake of the journey of learning and understandi ng. / AFRIKAANSE OPSOMMING: Die vraag na wat dit eintlik beteken om te sê mens weet iets, of dra kennis van iets, het na 'n epistemologiese soeke na die wese van kennis en die verwerwing daarvan toe gelei. Daar is baie maniere waarop mens kennis kan verwerf, baie verskillende raamwerke wat mens kan gebruik om te soek na waarheid. Omdat die meeste wesenlike stelsels waarvan mens kennis sou wou verkry (organies, sosiaal, ekonomies ens.) nie-lineêr is, is 'n verstaan van nie-lineêre stelsels belangrik vir die kennisverwerwingsproses. Kennis vertoon die eienskappe van I n dinamiese, aanpassende stelsel, en kan dus via 'n dinamiese teorie van aanpassendestelsels benader word. Daarom is chaosteorie en kompleksiteitsteorie twee teoretiese (nie-lineêre) raamwerke wat die proses van kennisverwerwing kan vergemaklik. As I n modernistiese instrument vir kennisverwerwing, verskaf chaosteorie deterministiese reëls wat die wiskundige verstaan van nie-lineêre verskynsels bietjie vergemaklik, maar dit is beperk deurdat dit net sekere kennis tot op die (stelsel se) volgende splitsing (d.w.s. waar chaos begin) verskaf. Hierna, word dit naasonmoontlik om te voorspel wat I n chaotiese stelsel gaandoen. Kompleksiteitsteorie, as I n postmodernistiese gereedskap vir kennisverwerwing, gee mens insig in die dinamiese, selforganiserende aard van die nie-lineêre stelsels om mens. Deur die globale stabiliteit wat komplekse stelsels gedurende onderbreekte ewewig ("punctuated equi/ibrium"}toon te analiseer, kan mens baie leer van hoe hierdie stelsels aanpas, ontwikkel en oorleef. Kompleksiteit en chaos, saam, kan mens dus van a nuttige raamwerk vir die verstaan van die wese en werkinge van nie-lineêre stelsels, voorsien. Daar moet egter onthou word dat elke waarnemer van kennis dit doen uit sy/haar persoonlike raamwerk van oortuiginge, omstandighede en geskiedenis, en dat kennis dus nooit 100 persent objektief kan wees nie. Kennis en waarheid kan egter ook nooit heeltemaal relatief wees nie, want dit sou beteken dat alle kennis (en hiermee ook alle teenstrydige aansprake en stellings) gelyk korrek of waar is. Hierdie is duidelik onmoontlik. Wat wel moontlik is, is die vervullende en suksesvolle strewe na kennis ter wille van die reis van leer en verstaan.