This essay focuses on exploring societal limits regarding sexual relations. It tries to discover where – and possibly why – the line is generally drawn in western society between what is usually seen as morally correct, incorrect, taboo, normal, etcetera. In addition to this, the essay sets out to challenge societal confirmative views on what is regarded as normal versus perverted sex. In order to do this, there will be a focus on what is seen as moral, immoral, natural, and unnatural sex according to a handful of prominent philosophers who are active within the subject, as well as their own thoughts on how someone might think around sexual philosophy. Some things will be disregarded in this paper's discussions, such as rape, as I find that the morality on such a subject is not relevant to this discussion. I make this distinction since there are other moral implications, and complications, than just the sexual aspects of rape. My reasoning for this exclusion is that I wish to only explore what could be regarded as consensual sexual acts, in order to distinguish between what could be genuinely seen as immoral and what could possibly only be regarded as taboo, possibly closer connected too feelings rather than real moral objection. In short, one might say that the answer is not an easy one and that – as is the case in so many societal situations – there can be many ways to draw a line between the morally right and wrong. As to where the line is drawn; this essay will provide some clarity in regard to a few possible answers, such as psychological, social, and individual aspects of the distinction between the perverted, the immoral and the natural in regard to sex and sexuality. The main result shows that the idea of sexual perversion or immoral sexual acts seem to stem from personal – and not always logical or rational – opinion. Furthermore, what is considered right or wrong might not always be based in arguments with consistent moral merit. These results show that every individual might need to keep more of an open mind and turn to reason when making judgement regarding sexual acts or relations, rather than running risk at basing their opinions in pure feeling. / Denna uppsats fokuserar på att utforska samhällets gränser berörande sexuella relationer. Uppsatsen försöker upptäcka var – och möjligen varför – gränsen ofta dras i västvärldens samhällen vad beträffar moraliskt riktigt, fel, tabu och normalt med mera. Utöver detta har uppsatsen som mål att utmana socialt förankrade synsätt kring vad som anses vara normalt kontra perverst sex. För att kunna göra detta kommer fokus att ligga på vad som anses vara moraliskt, omoraliskt, naturligt och onaturligt sex enligt en handfull dominanta filosofer som är aktiva inom subjektet. Dessa filosofers egna tankar och idéer kring hur man kan tänka kring sexualfilosofi kommer också behandlas. Vissa samtalsämnen kommer att uteslutas i uppsatsen, såsom våldtäkt, eftersom jag upplever att sådana akter har ytterligare omoraliska implikationer och komplikationer utöver de sexuella aspekterna. Varför jag gör denna avgränsning är för att jag endast önskar undersöka sådana akter som skulle kunna anses falla under samtycke. Samtycke är relevant eftersom jag genom uppsatsen kommer försöka skilja på sådana akter som genuint skulle kunna anses vara omoraliska och akter som möjligen endast skulle kunna räknas till vad som kallas för tabu; Alltså akter som möjligen förkastas på grund av känsloargument snarare än verklig moralisk utvärdering. I korta är svaret – som det så ofta är i samhällsbaserade frågor – inte enkelt. Det kan finnas många sätt att dra gränser mellan vad som ska räknas som moraliskt riktigt, eller moraliskt fel. Vad beträffar vart gränsen dras kommer denna uppsats tillgodose läsaren med ett antal möjliga svar, såsom psykologiska, sociala och individuella aspekter bakom skillnaden mellan det perversa, omoraliska och naturliga beträffande sex och sexualitet. Det huvudsakliga resultatet visar att idén bakom sexuell perversion, eller sexuellt omoraliska akter, tycks bottna i personliga åsikter – ibland utan bakomliggande logik eller rationalitet. Vidare visar resultaten att vad som anses vara rätt eller fel inte alltid bottnar i moraliskt konsekventa argument. Dessa resultat visar att varje individ kan behöva hålla sig mer öppen och förhålla sig till förnuftet när hen skapar sig åsikter om sex, snarare än att riskera grunda dessa i ren känsla.

Most of the research in this field that has been done is on healthy young men, this means that the results from the majority of the studies cannot be applied to women and their bodies, especially in sport, health and exercise. In this study we are investigating the phenome of a woman's menstrual cycle relative to the male coaches knowledge. This study aims to examine male soccer coaches and their knowledge about the menstrual cycle, their relationship with the players and how it affects the conversation climate. To investigate this, semi-structured interviews were conducted with six male soccer coaches who coaches girls in the ages of 11-15. The collected data were analyzed with phenomenology analysis. The result: Male soccer coaches' knowledge about women's menstrual cycle is low and needs to be improved. The results also showed that a relaxed relationship with an open communication enables coaches and players to feel comfortable to talk about external and personal topics. Conclusion: The knowledge of the menstrual cycle needs to improve. Satisfaction of the concept, safety, knowledge, awareness and openness seems to be important to coaches and makes it easier for them to talk about more personal and private topics with the players.

No description available.

The Hadza, residing near Lake Eyasi in northern Tanzania, represent one of the last remaining hunter-gatherer populations. Inhabiting the same area as our hominin ancestors and exploiting very similar resources, the Hadza maintain a foraging lifestyle characterised by a sexual division of labour. Studies of their foraging and food sharing habits serve as the foundation to numerous hypotheses of human behaviour and evolution. Data from the Hadza have featured heavily in debates on the sexual division of labour. These debates focus predominantly on men’s foraging, including how and why men provision. Women’s provisioning, on the other hand, is seldom explicitly examined and is often presumed to be constrained by reproduction. This thesis contributes to debates on the sexual division of labour by investigating how a woman’s reproductive status affects her foraging behaviours. Observational data on women’s foraging are investigated from 263 person/day follows (1,307 hours total) across 10 camps between 2004 and 2006. These data present the first quantitative documentation of forager women’s eating and sharing outside of camp. Interview data on women’s reproductive timeline are also analysed from in-depth interviews with 58 women from 9 camps in 2015. Spanning from menarche to menopause, these data offer the first quantitative and qualitative documentation of forager women’s menstruation. The results demonstrate that Hadza women eat and share over 800 kilocalories outside of camp per person/day. They regularly give and receive food, including gifts of honey from men. Breastfeeding women are more likely to give gifts and give more gifts than non-breastfeeding women. When they bring nurslings with them outside of camp, they forage less kilocalories per hour. Post-menopausal women eat less relative to what they forage, are less likely to receive gifts, rest less and forage more than pre-menopausal women. Although Hadza women describe their foraging workload as most difficult during late pregnancy, no significant differences in eating, sharing, resting or foraging are observed for pregnant women. Menstrual data from the Hadza reveal that menstruation is not only culturally relevant to the sexual division of labour, but it is also biologically relevant to current understandings of fertility. The majority (60%) of Hadza women report not doing their normal work during menstruation. They also report menstruation-related taboos for berry picking. The thesis presents an in-depth review of women’s menstruation, from the duration of menses to the menstrual cleaning process.

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.

La lithographie et la loi de Moore ont permis des avancées extraordinaires dans la fabrication des circuits intégrés. De nos jours, plusieurs systèmes très complexes peuvent être embarqués sur la même puce électronique. Les contraintes de développement de ces systèmes sont tellement grandes qu’une bonne planification dès le début de leur cycle de développement est incontournable. Ainsi, la planification de la gestion énergétique au début du cycle de développement est devenue une phase importante dans la conception de ces systèmes. Pendant plusieurs années, l’idée était de réduire la consommation énergétique en ajoutant un mécanisme physique une fois le circuit créé, comme par exemple un dissipateur de chaleur. La stratégie actuelle est d’intégrer les contraintes énergétiques dès les premières phases de la conception des circuits. Il est donc essentiel de bien connaître la dissipation d’énergie avant l’intégration des composantes dans une architecture d’un système multiprocesseurs de façon à ce que chaque composante puisse fonctionner efficacement dans les limites de ses contraintes thermiques. Lorsqu’une composante fonctionne, elle consomme de l’énergie électrique qui est transformée en dégagement de chaleur. Le but de ce mémoire est de trouver une affectation efficace des composantes dans une architecture de multiprocesseurs en trois dimensions en tenant compte des limites des facteurs thermiques de ce système. / Lithography and Moore’s law have led to extraordinary advances in integrated circuits manufacturing. Nowadays, many complex systems can be embedded on the same chip. Development constraints of these systems are so significant that a good planning from the beginning of the development stage is essential. Thus, the planning of energy management at the beginning of the development cycle has become important in the design of these systems. For several years, the idea was to reduce energy consumption by adding a cooling system once the circuit is created, a heat sink for example. The current strategy is to integrate energy constraints in the early stages of circuits design. It is therefore important to know the energy dissipation before the integration of the components in the architecture of a multiprocessor system so that each component can work within the limits of its thermal stresses. When a component is running, it consumes electric energy which is converted into heat. The aim of this thesis is to find an efficient assignment of components in a multiprocessor system architecture in three dimensions, taking into account the limits of its thermal factors.

Made available in DSpace on 2016-04-25T20:20:53Z (GMT). No. of bitstreams: 1 Fabio Costa Juliao.pdf: 2757633 bytes, checksum: df3659ee296f5e695b9f5e0a6bbf221d (MD5) Previous issue date: 2012-11-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The aim of this study is to feature an anthropological and ethnographic reflection of the street vendors, camelôs , marreteiros and ambulantes in the urban space in the central area of São Paulo. The research is based on the interventions on these social actors and their urban territories in a plot where body, space and the city itself are dealt as a related tripod which demonstrates conflicts over the use of the central urban spaces by these and other social and urban actors. Such conflicts reveal the symbolic aspects involving the specific use of these social urban actors and the production of imaginings on the urban center and the popular group activities in this space, which help us to understand some social representations about the central area of São Paulo. Under the circumstances, the central area turns out to be a taboo and a stigmatized space where there are urban alterities that make such places avoidable and considered deteriorated and degraded. However, they should be controlled and disciplined through institutional actions and its knowledge-power in strain with popular uses, signaling symbolic conflicts about the urban space mainly in downtown. We have a vision of the street workers, the ambulant commerce and the relation with a wider society that partly sees its stubborn and obstinate presence in this urban space through the presence of remarkable measures of real control, cleanliness and multiple disciplines present in the inspection about the activity, the popular and well known rapa . Moreover, the media construction of its uses on this same space reinforces the segregation and violence of which they are the target through deliberate actions by the public power, which result in removal and control by the police intervention seen recently / A proposta desta dissertação é uma reflexão antropológica realizada a partir de uma etnografia no espaço urbano central da cidade de São Paulo sobre os vendedores do comércio ambulante, a saber, camelôs, marreteiros e ambulantes, investigando as intervenções realizadas sobre estes atores sociais e seus respectivos territórios populares em uma trama onde corpo, espaço e a própria cidade são tratados aqui enquanto um tripé relacional que demonstra conflitos sobre o uso e ocupação dos espaços urbanos centrais por estes e outros atores sociais populares. Tais conflitos nos revelam os aspectos simbólicos em torno dos usos específicos destes atores sociais no urbano, produzindo imaginários sobre o centro urbano e a atividade dos grupos populares neste espaço que nos ajudam a entender algumas das representações sociais sobre o centro de São Paulo, tornado um local tabu a ser evitado, espaço estigmatizado onde existem alteridades populares que tornam e significam tais espaços populares como locais considerados deteriorados ou degradados, que por sua vez, devem vir a ser controlados e continuamente disciplinados através da ação das instituições e de seu saber-poder em tensão com os usos populares, sinalizando conflitos simbólicos sobre o espaço urbano, particularmente o centro da grande cidade. Temos aqui uma visão dos trabalhadores das ruas, do comércio ambulante, e, de sua relação com a sociedade mais ampla e como está, em parte, enxerga sua teimosa e obstinada presença neste espaço urbano através da presença marcante de medidas de franco controle, higienismo e de múltiplas disciplinas, presentes tanto na fiscalização realizada sobre sua atividade, o conhecido e popular rapa, a construção midiática de seus usos sobre este mesmo espaço, que reforça sua segregação e violência de que são alvos que resultam em remoção e controle através de ação policial pura e simples

Made available in DSpace on 2016-04-26T14:54:01Z (GMT). No. of bitstreams: 1 Fabio Costa Juliao.pdf: 2757633 bytes, checksum: df3659ee296f5e695b9f5e0a6bbf221d (MD5) Previous issue date: 2012-11-07 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The aim of this study is to feature an anthropological and ethnographic reflection of the street vendors, camelôs , marreteiros and ambulantes in the urban space in the central area of São Paulo. The research is based on the interventions on these social actors and their urban territories in a plot where body, space and the city itself are dealt as a related tripod which demonstrates conflicts over the use of the central urban spaces by these and other social and urban actors. Such conflicts reveal the symbolic aspects involving the specific use of these social urban actors and the production of imaginings on the urban center and the popular group activities in this space, which help us to understand some social representations about the central area of São Paulo. Under the circumstances, the central area turns out to be a taboo and a stigmatized space where there are urban alterities that make such places avoidable and considered deteriorated and degraded. However, they should be controlled and disciplined through institutional actions and its knowledge-power in strain with popular uses, signaling symbolic conflicts about the urban space mainly in downtown. We have a vision of the street workers, the ambulant commerce and the relation with a wider society that partly sees its stubborn and obstinate presence in this urban space through the presence of remarkable measures of real control, cleanliness and multiple disciplines present in the inspection about the activity, the popular and well known rapa . Moreover, the media construction of its uses on this same space reinforces the segregation and violence of which they are the target through deliberate actions by the public power, which result in removal and control by the police intervention seen recently / A proposta desta dissertação é uma reflexão antropológica realizada a partir de uma etnografia no espaço urbano central da cidade de São Paulo sobre os vendedores do comércio ambulante, a saber, camelôs, marreteiros e ambulantes, investigando as intervenções realizadas sobre estes atores sociais e seus respectivos territórios populares em uma trama onde corpo, espaço e a própria cidade são tratados aqui enquanto um tripé relacional que demonstra conflitos sobre o uso e ocupação dos espaços urbanos centrais por estes e outros atores sociais populares. Tais conflitos nos revelam os aspectos simbólicos em torno dos usos específicos destes atores sociais no urbano, produzindo imaginários sobre o centro urbano e a atividade dos grupos populares neste espaço que nos ajudam a entender algumas das representações sociais sobre o centro de São Paulo, tornado um local tabu a ser evitado, espaço estigmatizado onde existem alteridades populares que tornam e significam tais espaços populares como locais considerados deteriorados ou degradados, que por sua vez, devem vir a ser controlados e continuamente disciplinados através da ação das instituições e de seu saber-poder em tensão com os usos populares, sinalizando conflitos simbólicos sobre o espaço urbano, particularmente o centro da grande cidade. Temos aqui uma visão dos trabalhadores das ruas, do comércio ambulante, e, de sua relação com a sociedade mais ampla e como está, em parte, enxerga sua teimosa e obstinada presença neste espaço urbano através da presença marcante de medidas de franco controle, higienismo e de múltiplas disciplinas, presentes tanto na fiscalização realizada sobre sua atividade, o conhecido e popular rapa, a construção midiática de seus usos sobre este mesmo espaço, que reforça sua segregação e violência de que são alvos que resultam em remoção e controle através de ação policial pura e simples

Tout discours obéit à la règle de l’interdit, l’euphémisme représente un moyen de détournement par excellence, permettant d’éviter « les paroles de mauvais augure » pour dire « des paroles de bon augure ». Il joue le rôle d’un « déodorant du langage » comme le disent Jamet et Jobert. Bref, l’euphémisme est à l’opposé d’un langage âpre, le dysphémisme. L’intérêt de ce dernier, n’est pas la rupture avec les associations du mot tabou, mais bien au contraire, dans le fait qu’il s’efforce de les évoquer avec plus d’intensité. Pourtant, l’euphémisme et le dysphémisme, loin de se réduire à des procédés banals qui font l’objet d’une simple substitution lexicale du terme interdit, sont avant tout des phénomènes éminemment énonciatifs dont la valeur dépend du contexte. Ainsi, l’euphémisme ou le dysphémisme n’existe pas en lui-même, mais en fonction de sa situation de communication et de sa reconnaissance par le récepteur. Notre réflexion s’inscrit dans le cadre d’une analyse pragma-linguistique de l’euphémisme et du dysphémisme en langue espagnole. Notre objectif majeur est d’interroger le processus d’euphémisation et le processus dysphémique : d’un côté, selon une approche sémantico-lexicale qui se limite à une substitution du tabou par le biais des procédures linguistiques euphémiques ou dysphémiques, et de l’autre, selon une approche pragmatique, par laquelle le signe tabou acquiert sa valeur en fonction de son entourage contextuel, et dans laquelle l’euphémisme ou le dysphémisme sont considérés comme des actes de langage. Nous voulons par ce choix illustrer qu’au plan discursif l’euphémisme et le dysphémisme sont l’objet d’une visée communicative différente de celle du plan proprement linguistique ou sémantique. / Any discourse obeys the rule of prohibition; the euphemism is a means of diversion by excellence, to avoid "ominous words" to mean "auspicious words." It acts as a "deodorant language" as Jamet and Jobert say. In short, the euphemism is the opposite of a harsh language, the dysphemism. The advantage of the latter, is not breaking with the associations of the taboo word, but rather is that it strives to evoke with greater intensity. Yet the euphemism and dysphemism, far from being reduced to mundane processes that are the subject of a simple lexical substitution of the prohibited term, they are above all eminently enunciative phenomena whose value depends on the context. Thus, the euphemism or dysphemism does not exist in itself, but according to the communication situation and its recognition by the receiver. Our thinking is part of a pragma-linguistic analysis of the Spanish language of euphemism and dysphemism. Our major objective is to question the process of both euphemism and dysphemism: on one side, according to a semantic-lexical approach that is limited to a substitution of the taboo through linguistic procedures of euphemism or dysphemism, and on the other side, according to a pragmatic approach in which the taboo sign acquires its value based on its contextual surroundings, and in which the euphemism or dysphemism are considered acts of language. We want to illustrate that by this choice at the discursive plan the euphemism and the dysphemism are subject to different communicative focus than the strictly linguistic or semantic plan.

The aim of this qualitative study was to examine six individuals' experiences to talk about the sexual abuse that occurred in their childhood. We interviewed five women and one man, using a phenomenological approach during the work process. The theories emerged as we analyzed our results and appeared to be communication, cognitive theory, validation, trauma theory and taboo. The results showed that the respondents, whom disclosed the abuse as children, were most likely to get a negative response from both formal and informal support systems. While as adults they were confirmed to a greater extent and therefore achieved a better physical and mental wellbeing. Although it may be difficult to listen to the respondents’ experiences of sexual abuse, it is of great importance that the social surroundings dare to listen and acknowledge their stories. The result also showed the importance of confirmation and to be validated as they talked about the abuse. Our findings support earlier research stating the importance of validation, and that the reactions from their social surroundings, were most important for the outcome of the disclosure.