A presente pesquisa propõe um olhar reflexivo sobre os papéis exercidos pela experiência direta e pela mediação cultural na relação entre a arte contemporânea e o seu público. Buscando, para isso, apoio em teorias e proposições que primem pela participação, e apresentando um recorte das investigações artísticas de Jorge Menna Barreto como terreno fértil para o florescimento de experiências que estimulem o pensamento sensível e reflexivo. Alicerçado por uma abordagem crítica dos pressupostos de John Dewey e Nicolas Bourriaud, o conceito de experiência será delimitado com base na interação atenta entre sujeitos, obras e contextos. Por seu turno, a ideia de mediação será expandida a fim de posicionar-se como um esforço educacional não diretivo, mas provocativo e vinculado à noção de experiência aqui defendida. / This research proposes a reflexive view on the role of direct experience and cultural mediation exerted on the relation between contemporary art and its public. Searching support in theories and propositions that prioritizes participation, and presenting a clipping of the artistic investigations of Jorge Menna Barreto as a fertile field to flourish experiences which stimulate sensitive and reflexive thinking. Supported by a critical approach of the assumptions of John Dewey and Nicolas Bourriaud, the concept of experience will be delimitated based on the concerned interaction among subjects, works and contexts. The idea of mediation, in turn, will be expanded in order to be placed as an educational and non directed effort, but provocative and linked to the notion of experience defended here.

A presente dissertação tem como foco a análise, através de um viés crítico, da proposta curatorial da 27ª Bienal de Arte de São Paulo, intitulada Como viver junto. Esta bienal é tomada como estudo de caso dentro do amplo contexto de bienais por ser considerada precursora, estabelecendo e institucionalizando algumas mudanças curatoriais, como o fim das representações nacionais. A 27ª Bienal de Arte de São Paulo liga-se a referências teóricas que se relacionam àquilo que Bruce Ferguson denomina de \"bienais discursivas\", termo que se refere ao fato de que conferências, eventos interdisciplinares, workshops, atividades educacionais e discussões públicas tem se tornado elementos cada vez mais importantes nesses projetos. Dentro do contexto desta discursividade expandida, a participação, a crítica institucional e um viés educacional têm sido estratégias recorrentes nas curadorias das bienais. Estes três elementos já estavam presentes em abordagens artísticas no mundo da arte e compõem juntos um campo discursivo composto de práticas dialógicas e relacionais que se replicam, ainda que com formatos variados, em bienais ao redor do mundo. A proposta curatorial da mostra foi estudada de forma a compreender os discursos envolvidos a partir do pensamento dos curadores e submetidos a um dado momento histórico, o que os condicionou a revelar uma conjuntura cultural. / This dissertation focuses on the analysis, through a critical bias, of the 27th São Paulo Art Biennial curatorial proposal, entitled \"Como viver junto\" [How to live together]. This biennial is taken as a case study within the broad context of biennials because it is considered a precursor one, establishing and institutionalizing some curatorial changes, such as the end of national representations. The 27th São Paulo Art Biennial is linked to theoretical references that are related to what Bruce Ferguson calls \"discursive biennials\", a term that refers to the fact that conferences, interdisciplinary events, workshops, educational activities, and public discussions have become increasingly important elements in these projects. Within the context of this expanded discursiveness, \"participation\", \"institutional critique\" and an educational bias have been recurrent strategies in biennial curatorships. These three elements were already present in artistic approaches in the art world and together form a discursive field composed of dialogic and relational practices that replicate, albeit with varied formats, in biennials around the world. The curatorial proposal of the exhibition was studied to understand the discourses involved in the thinking of the curators and submitted to a certain historical moment, which conditioned them to reveal a cultural context.

Left-turning maneuvers are considered to be the highest risk movements at intersections and two-thirds of the crashes associated with left-turns are reported at signalized intersections. Left-turning vehicles typically encounter conflicts from opposing through traffic. To separate conflicting movements, transportation agencies use a protected-only phase at signalized intersections where each movement is allowed to move alone. However, this could create delays and thus the concept of a protected-permissive phase has been introduced to balance safety and delays. However, the permissive part of this phasing scheme retains the safety concerns and could increase the possibility of conflicts resulting in crashes. This research developed a model that can predict the number of crashes for protected-permissive left-turn phasing, based on traffic volumes and calculated conflicts. A total of 103 intersections with permissive-protected left-turn phasing in Kentucky were simulated and their left-turn related conflicts were obtained from post processing vehicle trajectories through the Surrogate Safety Assessment Model (SSAM). Factors that could affect crash propensity were identified through the Principal Component Analysis in Negative Binomial Regression. Nomographs were developed from the models which can be used by traffic engineers in left-turn phasing decisions with enhanced safety considerations.

在日常對話中，通常一次只有一個人說話，然而，卻常常發現有不只一個談話者同時說話的情形。這種違反常規的重疊現象(overlappings)可分為疊話(overlaps)跟插話(interruptions)。大部份的學者依據句法結構或音韻觀點來區分疊話跟插話，似仍有遺漏，故本篇論文嘗試依據插話的語意內容來區分這兩種重疊現象，又本文的重點是放在插話的研究，作者試從語法角色(grammatical roles)、順序(linear order)、語用功能、及社會因素來探討插話者如何成功的襲奪被插話者的說話權利。 本篇論文的語料採自十一個雙人面對面的日常對話，其中男生和男生的對話其三份，女生和女生的對話以及男女之間的對話各四份。此分類方式是基於觀察交談者之間性別的異同所帶來的權力(power)以及等同性(solidarity)是否會影響插話的頻率、位置、和語用功能的分配。在語料中將區分所有疊話和插話，同時標記語用功能，及插話者和被插話的性別以便於做統計分析。 本篇論文發現插話現象主要是受順序先後的影響，百分之八十的插話發生在前5到8個位置，且這些位置不受特殊語法角色的限制，此外，插話通常發生在詞組外而非在詞組內。至於插話的語用功能，以做澄清功能(clarification)為最多，反對功能(disagreement)次之，確認功能(confirmation)最少。而單就插話者的性別而言，女生所引發的插話頻率跟男生相近，這可能是由於女生的高教育背景，使女生有獨立思考的能力、較高的社會地位，與充分的發言權，再加上過於強調男女平權，使女生的插話頻率提高。而在考慮插話者與被插話者的性別方面，的確發現了權力的影響力，男生打岔女生的頻率確實高於女生打岔男生的頻率，但兩者差距不大，一方面可能是男生為要表現社會禮儀以示對女生的尊重，另一方面可能是漠視女生的知識能力而不與之爭辯，故其打岔的頻率不如預期的高。 在高教育背景的影響之下，女生開始要求男女平等，進而嘗試跳脫中國傳統性別角色的限制。於是，女生和男生的插話行為將因性別限制的解除而趨於一致。 / Transition of turn in daily conversation is not always rule-governed. Violation of turn-taking rules may result in overlapping, which includes overlap and interruption. Differentiation of the two by syntactic and phonological criteria may sometimes fail. To remedy the problem, it is suggested that the communicative purpose of overlapping should be taken into consideration. That is, if the overlapping evokes cooperation, it should be counted as overlap; if it entails antagonism and competition, it should be judged as interruption. The focus of this study is to find out how syntactic structure, timing, pragmatic functions, and social constraints influence the emergence of interruption. The data needed in this study were collected from eleven dyadic face to face daily conversations, including three male-male conversations, four female-female conversations, and four male-female conversations. In each conversation, interruptions are identified and categorized by their pragmatic functions and by the interrupter's and interruptee's gender. The results of this study indicates that timing is more influential to the occurrence of interruption than the grammatical roles of the syntactic sites in which interruptions take place. It is found that about 80% of interruption occurs in the first eight positions in sentences with transitive verbs and the first five positions in sentences with intransitive verbs. In these positions, grammatical roles of all kinds may appear. In addition, interruptions are found to occur more frequently on syntactic junctures than within syntactic constituents. As to pragmatic functions of interruptions, there is a priority order among three of the pragmatic functions that interruptions serve, with interruption for clarification overrides interruption for disagreement, which suppresses interruption for confirmation. As for the social constraints on interruption, first, females, unexpectedly, interrupt their interlocutors as frequently as males do. Promotion of social-economic status through education and emergence of self-confidence are offered to explain why women initiate many interruptions. On the other hand, superficial courtesy and man chauvinism are provided to explain why men interrupt less often than expected. Next, when both the interrupter's and the interruptee's genders are taken into consideration, the influence of power is revealed only in cross gender conversation, with males' interrupting females more than their being interrupted by females. On the surface, both men and women interrupt their interlocutors. However, underlyingly, men interrupt to show power to control, while women interrupt to show power to resist control. It seems that men, in Chinese society, are still the dominating sex. It is predicted that the power difference between men and women will be alleviated in the future. At that time, the two sexes will share the same patterns of interruptions.

<p>Hösten 2004 sändes i SVTs Uppdrag granskning ett reportage med rubriken "Lars Ohlys syn på demokrati". Därefter blossade en massmedial debatt upp, den så kallade kommunismdebatten. Både från partikamrater och andra politiker framfördes krav på att Lars Ohly skulle sluta kalla sig kommunist och året därpå gav han med sig. Men vad avsåg man i debatten egentligen med ordet kommunism? Min hypotes är att det rådde en semantisk konflikt i debatten, det vill säga en kamp om betydelsen hos ordet kommunism/kommunist.</p><p>I den här uppsatsen visar jag, genom att undersöka nyhetsartiklar och ledare ur svensk dagspress, att min hypotes stämmer. Jag för också, med utgångpunkt i teorier om det språkliga tecknets godtycklighet, en diskussion utifrån undersökningens resultat. Där resonerar jag bland annat kring de politiska konsekvenserna av att kommunism, som det verkar med hänseende till debattens utgång, inte längre kan användas som beteckning för 'drömmen om ett klasslöst samhälle'.</p>

<p>The aim of this study is to investigate the components of religion and spirituality in the specific context of "Fryshuset" – a multicultural and glocal arena. Against the backdrop of contemporary researchers such as Heelas and Woodhead and their hypothesis about the "spiritual revolution" and a "new spirituality", as well as the postmodern discussion about "the return of God", this study discusses how religious change can be understood in the context of Fryshuset.</p><p>The theoretical point of departure is taken in a hermeneutical method where Fleck´s theory about "thought-collective" and Gidden´s theory about the "duality of structure" are used in order to understand and describe the dialectical relationship between individual and social structure.</p><p>The method used in this study is qualitative. The interviews are made of six individuals representing different social projects at Fryshuset.</p><p>By analyzing the material from the field study through theories on religious change, three areas are identified:</p><ol><li>"The subjective turn"</li><li>Religion and spirituality</li><li>A Cosmopolitan interpretation of life </li></ol><p>The result of this study is that the religiosity among the interviewed can be described through Taylor’s understanding of the "subjective turn". Furthermore they are also part of a "double subjective turn" understood as an internalized subjective turn. Despite the fact that a lot of what the informants describe corresponds to Heelas and Woodheads theories of "subjective life spirituality" it is not relevant to talk about a "spiritual revolution". However, according to Beckford´s theories about religion as a "cultural resource" it can be described as a kind of new spirituality which is used in order to act and think global. The individuals use religion and spirituality as a cultural resource in their formation of a larger cosmopolitan interpretation of life.</p>

<p>This essay is called ”<em>The hunt for anarchists- a study</em> <em>about the police in Stockholm's collection of bandit portrait during the turn of the century 1900</em>”<em> </em>and it is about the criminal category ”Anarchists” who the police in Stockholm used at the turn of the century 1900.  In the archive from the police in Stockholm during the essays time perspective, 1899-1909,  there are about one hundred photographs in the category ”Anarchists”, about half of these pictures have no information besides the names of the people, but the other half, 48 persons, have some information about age, work title and where the person come from. The information showed that the people in the pictures where not from Sweden, and after controlling them in all different kinds of archives I found only ten of them have left any traces in Stockholm. What I realized then was that the people on the pictures are anarchists from different countries in Europe, mostly from Italy, and that the police in Stockholm had these pictures because different police stations around Europe had sent them to the police in Stockholm. The police in Stockholm where on the lookout for fugitive anarchists.</p><p>The literature about the anarchist movement in Italy during this time describe the hard situation for Italian anarchists. The police had persecuted, arrested and executed manyof them so many anarchists had fled abroad. The same was for Russian anarchists after the unsuccessful revolution in 1905. Eight of the ten anarchists of the police photographs who had been in Stockholm where Russians. They were a group who was accused of trying to kill the Russian czar visiting Stockholm in 1909.</p><p>None of the anarchists on the pictures have ever in Stockholm committed a political crime so to find out what a anarchist crime is have not been possible. But the general picture of the anarchists in the photographs is of a man in his 30’s with a working class job, in short: an everyday man.</p>

At signalized intersections, pedestrians are considered to be amongst the most vulnerable. When in the crosswalk at intersections without protected left-turn phasing, pedestrians are particularly at risk from left-turning vehicles. Until recently, a wide variety of indications were in use across the US to indicate a permissive left-turn condition to the driver. In Oregon, the Flashing Yellow Arrow (FYA) has been used to indicate the permissive left-turn condition for approximately 10 years. With the addition of the FYA in the 2009 MUTCD, it is likely that its use will continue to increase nationally. Though many operational and safety issues have been studied about the FYA indication, this research proposes to fully investigate factors that influence driver behavior in the context of the permissive left-turn conflict with pedestrians. Specifically, the research seeks to study driver glance behavior to identify reasons why drivers are, "looking at but not seeing" pedestrians in or near the crosswalk or not searching for the presence of pedestrians at all. / Graduation date: 2013

This essay is called ”The hunt for anarchists- a study about the police in Stockholm's collection of bandit portrait during the turn of the century 1900” and it is about the criminal category ”Anarchists” who the police in Stockholm used at the turn of the century 1900.  In the archive from the police in Stockholm during the essays time perspective, 1899-1909,  there are about one hundred photographs in the category ”Anarchists”, about half of these pictures have no information besides the names of the people, but the other half, 48 persons, have some information about age, work title and where the person come from. The information showed that the people in the pictures where not from Sweden, and after controlling them in all different kinds of archives I found only ten of them have left any traces in Stockholm. What I realized then was that the people on the pictures are anarchists from different countries in Europe, mostly from Italy, and that the police in Stockholm had these pictures because different police stations around Europe had sent them to the police in Stockholm. The police in Stockholm where on the lookout for fugitive anarchists. The literature about the anarchist movement in Italy during this time describe the hard situation for Italian anarchists. The police had persecuted, arrested and executed manyof them so many anarchists had fled abroad. The same was for Russian anarchists after the unsuccessful revolution in 1905. Eight of the ten anarchists of the police photographs who had been in Stockholm where Russians. They were a group who was accused of trying to kill the Russian czar visiting Stockholm in 1909. None of the anarchists on the pictures have ever in Stockholm committed a political crime so to find out what a anarchist crime is have not been possible. But the general picture of the anarchists in the photographs is of a man in his 30’s with a working class job, in short: an everyday man.

Purpose: The purpose of this thesis is to investigate if abnormal patterns concerning the rates of return during specific weekdays and months are observable for the companies in the OMXS30 during the period 2003-2010. A special focus will be put on the Monday effect anomaly. Background: Investors have a tendency to search for investment opportunities. If errors exist in the pricing of stocks it indicates that anomalies are present and that the stock market is inefficient. Investors then have the possibility to utilize the anomalies in order to receive above average returns. Method: This study is using data of stock prices from Nasdaq OMX in the period of 2003-2010. The strength and existence of the Swedish stock market efficiency is measured through autocorrelation-, chi-square- and regression tests. Average monthly stock returns are calculated on daily-, monthly-, and yearly basis. The returns are compared in order to examine if day-of-the-week and turn-of-the-year anomalies exist. Conclusion: No Monday effect is found in 2003-2010. However, positive Thursday- and positive Friday effects are detected. A negative turn-of-the-year effect as well as a positive April effect is found. The investment opportunities that could be utilized in 2003-2010 due to the specific anomalies in the period do not necessarily imply that the same anomalies can be expected on the OMXS30 in the future.