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The topic of my dissertation is the architectural symbolism of the Maya ballcourt. The typical Mesoamerican ballcourt is a sunken playing surface that is situated between two parallel mounds that form a cleft in the earth, resembling the cleft Mountain of Creation. In fact, the ballcourt was an architectural analog of the Mountain of Creation and they shared a number of associations. In Chapter 1 I discuss previous research on the ballgame pertinent to my arguments. Chapter 2 is an analysis of a particular ballgame between a bird and a deer that I interpret as metaphorical of the hunt, sacrifice, and the vision quest. Chapter 3 is a summary of the concept of the sacred mountain in various locations around the world with an emphasis on Central America. In Chapter 4 the discussion focuses on the pattern as it appears in its most complete form at Y axchilan. The connection between dance and the cleft in the Mountain of Creation is analyzed in Chapter 5. First Father and his importance regarding creation, the ballgame, and the ballcourt is the emphasis of Chapter 6. Elements of the pattern as they appear at Copan and Piedras Negras is the topic of Chapter 7. Within Chapter 8 I discuss elements of the pattern as they appear outside the Maya area at Teotihuacan, El Tajin, Tenochtitlan, and in various central Mexican codices. I conclude that the association between the ballcourt and the cleft Mountain of Creation, which began at the Olmec site of La Venta, permeated the cosmology of later civilizations, with the Maya serving as the prime example. Elements of this cosmo-political pattern were so widespread as to make it abundantly clear that this overall pattern served as the ideological foundation of Mesoamerican civilization from the time of the Olmec until the coming of the Spaniards. / text

This study is an intervention study conducted on students in the middle years of a Swedish suburban school. The aim of the study is to examine students’ cooperative skills in ball games in the subject of physical education. The study’s questions focus on what emerges in activity and in conversation when students receive cooperative tasks that they must complete together in ball games, and how these conversations and activities change during the learning process. The study also focuses on the patterns that occur in the game room when students must help each other cooperate, and on the consequences of these patterns for the learning of cooperation in ball games. The intervention consisted of three game laboratories, created as special tasks by means of cooperation, which were orchestrated. The study is based on and can be understood through John Dewey's pragmatic epistemology. It has a  constructionist basis which means that learning and development is seen as an active process where individuals creat meaning in cooperation with others. Furthermore, the theoretical framework implies that students and the environment are seen as constantly interacting, creating each other in a mutual transactional process. A practical epistemology analysis (PEA) was used for the analysis of `talk and action´ in order to explore students' constructions and reconstructions of meaning making and learning about cooperation in ballgames. The empirical material consists of 24 games played and 24 rounds of talks. The first game laboratory focuses on what students are doing and talking about when they are asked to achieve the first pass. The second game laboratory focuses on what they do and talk about in order to succeed together in getting across the field’s halfway line before they get to shoot at goal. The third game laboratory focuses on what students should do to achieve the final pass before shooting at goal. The analysis of the game laboratories shows that it is not enough to pass or to create space as, own rooms in order to achieve cooperation in ballgames. The students’ actions and agreements during talks must also harmonise with the purpose of the task in order to allow learning to cooperate in ballgames to occur. The patterns that emerged in the game room were convergence and divergence; students created their own rooms as well as isolated rooms. Furthermore, densified game room was observed to hinder cooperation, and thinned room to favour cooperation. / Forskningslinjen Utbildning

The recent intellectual movement away from universalism towards particularism can be witnessed in most divisions of social philosophical thought. Such a paradigmatic shift has radically transformed a number of theories including feminist ethics. In contrast, however, philosophical analyses of fairness in sport have retained allegiance to universalist accounts in that conceptions of fair play remain enshrined in formalist accounts of the nature of rules and laws that govern sporting games. In this thesis, it is argued that universalist accounts of fair play in sport are incomplete in so far as they fail to consider that what constitutes fairness in sport is more than just the interpretation of formal rule structures. The richer analysis of fair play in sport offered here highlights the importance of individual experiences and the structures that shape those experiences. The ethical investigation is compatible with certain feminist ethical commitments. In order to evaluate whether a given sporting ethos is ethical, the thesis is committed methodologically to a mixed model approach. The aim is to find out the beliefs, values and ideologies of the people involved. Hence, a context-respectful methodology collecting and utilising thick descriptions is employed. It is argued that an ethical ethos has no room for intentional rule violation. For a given ethos to be ethical its game must be practised in a certain way with a certain attitude. The evaluation in this thesis concludes that the ethos of English elite women's cricket is unethical. It is hoped that a potential outcome of the thesis will be a different understanding of fair play that may shape new forms of ethical enquiry and challenge existing methodologies. Argument: (1) In sport philosophical literature fair play has been characteristically understood in one way: the formalist account of the nature of rules and laws. (2) While it is true that one can not talk about fair play without reference to the rules and laws of an activity, this account is incomplete since it fails to consider ethos. (3) Part of what an ethos means derives from the beliefs, values and ideologies of players themselves who have constructed agreements as to how the game ought to be enacted. (4) To understand fair play in elite women's cricket, therefore, one must understand the rules and laws but also, crucially, its ethos.

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