The aim of this study has been to revaluate Bronze Age society using rock art as an archaeological material. It has also sought to question certain prevailing interpretative trends within the research of rock art; ascribing it as ritual practices, expression of a social elite and the adoption of symbols from cultures along the Mediterranean Sea. This has chiefly been made possible through the application of Slavoj Žižeks ideas about the ideological fantasy and the sublime object of ideology. The thesis proposes a connection between art and ideology. A selected sampling of rock carvings from three areas in Sweden has been made in order to further investigate the relationship between different figurative motives both at a regional level, as well as a local. This study claims that rather than having been under the control of an elite, rock art has been accessible for the majority of the population both to produce and view. The depiction of human representation as rock carving does not depict a clear social stratification. It is also argued that the idea of images displayed on the rocks having roots in the imagery of Mediterranean civilizations is a construct of current western ideology, as the symbolic connection between the cultures is tenable at best, according to this study.

In the second half of the nineteenth century and the first decades of the twentieth century the collecting of objects from colonized countries and their subsequent display in western museums was widespread throughout Western Europe. How and why these collections were made, the processes of collection, and by whom, has only recently begun to be addressed. This thesis is an exploration of the ethnographic collection of Gertrude Emily Benham (1867-1938) who made eight voyages independently around the world from 1904 until 1938, during which time she amassed a collection of approximately eight hundred objects, which she donated to Plymouth City Museum and Art Gallery in 1935. It considers how and why she formed her collection and how, as a an amateur and marginalised collector, she can be located within discourses on ethnographic collecting. The thesis is organised by geographical regions in order to address the different contact zones of colonialism as well as to contextualise Benham within the cultural milieu in which she collected and the global collection of objects that she collected. An interdisciplinary perspective was employed to create a dialogue between anthropology, geography, museology, postcolonial and feminist theory to address the complex issues of colonial collecting. Benham is located within a range of intersecting histories: colonialism, travel, collecting, and gender. This study is the first in-depth examination of Benham as a collector and adds to the knowledge and understanding of Benham and her collection in Plymouth City Museum and Art Gallery. It contributes to the discourse on ethnographic collectors and collecting and in doing so it acknowledges the agency and contribution of marginal collectors to resituate them as a central and intrinsic component in the formation of the ethnographic museum. In addition, and central to this, is the agency and role of indigenous people in forming ethnographic collections. The thesis offers a foundation for further research into women ethnographic collectors and a more nuanced and inclusive account of ethnographic collecting.

Authors: Karin Lindberg & Erika Losciale Title: The West and the Rest Level: BA Thesis in Media and Communication Studies Location: Linnaeus University Language: Swedish In today's media, the use of stereotypes and simplifications of the world and of different groups are common. It is a part of how humans make sense of the world. The problem is that these simplifications tend to encourage false notions of reality. The way charities communicate in advertising is important in order to engage the audience to donate. This study aims to examine how the non-profit organization SOS Barnbyar Sverige portray underprivileged individuals in their commercials. We have chosen to focus on two different commercials in relation to the ongoing refugee crisis in Europe. The first commercial has no relation to the crisis and the second one is an attempt to show the viewer the situation of a refugee. We have studied the material through a qualitative semiotic method, also using colonialism, stereotypes and representation as theoretical frame- work in order to examine whether or not certain notions and simplifications are reproduced in the commercials from this organization. Our study has shown that there were a lot of colonial ideals and stereotypes to be found in SOS Barnbyars commercials, thus fueling the polarization of us and them and the Other.

The purpose of this study was to examine how the Swedish newspaper Aftonbladet portrayed a man who was a suspect of preparation of terrorist crimes, in articles published between 19th of November 2015 and the 23rd of Januari 2016. The aim was to get a deeper understanding of the portraiture of the person in question, and to point out existing discourses in the analysed material with the help of critical discourse analysis as explained by Norman Fairclough and his theories about identities, social representation and relations. Theories about social representation and postcolonialism were used as a springboard for the analysis. In the study we found two distinct discourses. The discourse for the period prior the man’s release was clearly influenced by denuniation and alienation, and the one found for the period after the man’s release were welcoming. Conclusions drawn from the study are that Aftonbladet portrays the man in a stereotypical manner, as well as legitimizes their own power of influence.

Thesis (MA)--Stellenbosch University, 2012. / Two separate texts are submitted towards the degree of MA in Creative Writing. The first is this essay, A Reading of Blood Meridian. The second is a novel, The Book of War. Essay The general focus of the essay is the theme of free will in Blood Meridian and the techniques with which the narrative elements of character, story, style and voice are deployed to focus the reader's mind on this theme. The central question: is the meaning, the final message, of Blood Meridian that as individuals human beings lack agency and that as groups they are shackled to a common destiny? The hypothesis is that Blood Meridian contains significant patterns, oppositions and dialectics, designed to place arguments for and against agency in the mind of the reader, but that the book's response to the theme is inherently and structurally ambiguous. Novel The novel was written before the essay. It was written in direct response to Blood Meridian and to the realization that Blood Meridian was a text rooted in history. Like Blood Meridian, The Book of War is based on, grows out of, first person accounts, specifically Stephen Bartlett Lakeman's What I saw in Kaffir-Land (1880) and William Ross King's Campaigning in Kaffirland: Or Scenes and Adventures in The Kaffir War of 1851- 1852 (1853). The novel takes characters devolved from Lakeman and places them in King’s journey through the war. These characters create, around a child called the kid, the social backdrop of a coming of age tale. The novel uses its source texts as a lens through which to view, and tell the story of, the War of The Prophet (Eight Frontier War 1850-53). Readers seeking to answer the question: Why is South Africa a violent society? might find at least part of the answer in the nature of, and the relationships between, English, Xhosa, Dutch, Khoi and Mfengu cultures in the 19th Century.

This work brings an anti-colonial reading to the production and maintenance of racial logic in Cuban schooling, through conversations with, and surveys of Cuban teachers, as well as through analysis of secondary and primary documents. The study undertaken seeks to contribute to the limited existent research on race relations in Cuba, with a research focus on the Cuban educational context. Teasing and staking out a middle ground between the blinding and often hollow pro-Cuba fanaticism and the deafening anti -Cuban rhetoric from the left and right respectively, this project seeks a more nuanced, complete and dialogical understanding of race and race relations in Cuba, with a specific focus on the educational context. With this in mind, the learning objectives of this study are to investigate the following: 1) What role does racism play in Cuba currently and historically? 2) What is the role of education in the life of race and racism on the island? 3) What new questions and insights emerge from the Cuban example that might be of use to integrated anti-racism, anti-colonialism and class-oriented scholarship and activism? On a more specific level, the guiding research objectives of the study are to investigate the following: 1) How do teachers support and/or challenge dominant ideas of race and racism, and to what degree to do they construct their own meanings on these topics? 2) How do teachers understand the relevance of race and racism for teaching and learning? 3) How and why do teachers address race and racism in the classroom? The data reveal a complex process of meaning making by teachers who are at once produced by and producers of dominant race discourse on the island. Teachers are the front line race workers of the racial project, doing much of the heavy lifting in the ongoing struggle against racism, but are at the same time custodians of an approach to race relations which has on the whole failed to eliminate racism. This work investigates and explicates this apparent contradiction inherent in teachers’ work and discourse on the island, revealing a flawed and complex form of Cuban anti-racism.

After the change of their country’s political and international statuses, post-colonial and respectively post-communist individuals and collectives develop feelings of alienation and estrangement that do not involve physical dislocation. Eventually, they start imagining their national community as a collective of individuals who share this state. Paraphrasing Benedict Anderson’s definition of the nation as an “imagined community,” this study identifies this process as “imagined exile,” an act that temporarily compensates for the absence of a metanarrative of the nation during the post-colonial and post-communist transitions. This dissertation analyzes and compares ten English Canadian and Romanian plays, written between 1976 and 2004, and argues that they function as expressions and agents of post-colonial and respectively post-communist imagined exile, helping their readers and audiences overcome the identity crisis and regain the feeling of belonging to a national community. Chapter 1 explores the development of major theoretical concepts, such as nation, national identity, national identity crisis, post-colonialism, and post-communism. Chapter 2 and Chapter 3 analyze dramatic rewritings of historical events, in “1837: The Farmers’ Revolt” by the theatre Passe Muraille with Rick Salutin as dramaturge, and “A Cold” by Marin Sorescu, and of past political leaders, in “Sir John, Eh!” by Jim Garrard and “A Day from the Life of Nicolae Ceausescu” by Denis Dinulescu. Chapter 4 examines the expression of the individual and collective identity crises in “Sled” by Judith Thompson and “The Future Is Rubbish” by Vlad Zografi. Chapter 5 explores the treatment of physical and cultural borders and borderlands in Kelly Rebar’s “Bordertown Café”, Guillermo Verdecchia’s “Fronteras Americanas”, Petre Barbu’s “God Bless America”, and Saviana Stanescu’s “Waxing West”. The concluding chapter briefly discusses the concept of imagined exile in relation to other investigations of post-colonial and post-communist dramas and reviews some of the latest perspectives of national identity, reassessing this study from a diachronic perspective.

Agatha Christie set a number of her popular novels in British colonies in the Middle East, Africa and the Caribbean. While there is a lot of research about the portrayal of the colonised in the Middle East, there is only little to be found on those of Africa and the Caribbean. Therefore, this thesis aims to compare the portrayals of the Middle Eastern, African and Caribbean colonised by analysing Christie's The Man in the Brown Suit, Murder in Mesopotamia, Appointment with Deah, and A Caribbean Mystery.

Hydropower development was one of the first systematic large-scale exploitations in the reindeer herding areas within Swedish borders. Therefore, this thesis departs from postcolonial approaches wherein the Swedish state policy and practice towards Sami, reindeer herders and Sápmi, the Sami homeland, is analysed as colonialism in relation to hydropower development. The study spans over the first large-scale hydropower projects in the reindeer herding area during the 1910’s and 1920’s, continuing with the decreased legal security during the second world war, and finally the opposition and opinion in the 1950’s and 1960’s, enabled by the establishment of a national association for Swedish Sami, SSR.      The industrialisation of watercourses in the reindeer herding areas were brought about by the works of an institutional framework consisting of the Water Act and the Reindeer Grazing Act together with the tutelage of a Lapp Administration. These institutions made invisible both reindeer herding as an industry and the herders rights. Authorities as well as hydropower companies acted and argued within an industrial colonial discourse. One technique was the re-writing of history and of the herders’ rights in favour of power developers. The Swedish hydropower system was built up based on cheap energy from the North, at the expense of stakeholders’ rights. This was made possible by arguing that exploitation was for the sake of ”the common good”. When reindeer herders eventually were noted in the process, reindeer herding was regarded as a vested interest and reindeer herding rights as a privilege given to the Sami by the state. In this system reindeer herders were given a more vulnerable legal position than farmers, in addition non-reindeer herding Sami were in some aspects even more affected by discriminating structures. By damming the watercourses, the grazing lands were reduced which affected the amount of herders that could practice reindeer husbandry and thereby also the amount of individuals holding Sami rights.      During the 1950’s and 1960’s the self-evidenced hydropower development was questioned by a Sami struggle for justice. With regards to Sami rights, the situation was more stagnant due to the state avoiding official investigation of certain legal issues that were object for trial. However, the industrial colonial discourse and the governing of hydropower politics were challenged and the authorities changed some of their notions of reindeer herders. Nevertheless, the Sami were denied representation and involvement in governing the finances that were aimed at alleviation of the consequences of various interferences in the herding area. / TJOAHKKÁJGÄSOS  Ådå tjátje, tjáhppis spiejildime. Industridjalasj kolonialissma dáttja tjáhtjefábmobidtjima tjadá boatsojsujttoednamin 1910-1968  Gå dáttja jávrijt ja änojt dulvvadahtjin de álgij akta dajs vuostasj plánidum stuoráp ekploaterima ma sjaddin ållo sajijn boatsojsujttoednamin Svieriga rájij sinna. Dán diedalasj tjállaga vuodo manná maŋŋekolonialak gähttjamguovlos gånnå Svieriga politijkka ja praktijkka sámij, räjnárij ja Sámeednamij vuosstáj guoradaláduvvi kolonialissman tjáhtjefábmobidtjima gávttuj.      Åtsådallam álggá daj vuostasj stuoráp bidtjimij boatsojsujttoednamin 1910-lågon, ja joarkká gehtjadimijn lágaj hárráj ma álkkedin tjáhtjefábmobidtjimijt nubbe väráltdoaron. Maŋutjissaj guoradaláduvvi vuossteháhko ja vuojnno ma sjaddin máhttelis 1950- ja 1960-lågojn, iehtjádij siegen gå vuododij rijkkalihtov svieriga sámijda. Gehtjadibme manná 1968 rádjáj ja sämmi jage bådij árvvádallam ådå boatsojäláduslága birra.      Gå dáttja jávrijt ja änojt dulvvadahtjin boatsojsujttoednamin de tjadáduvvin institutalasj rábmaverkajn tjáhtjelágas, boatsojguohtomlágas ja stáhta boatsojäládusadministrasjåvnå mindárimes, ma vuojnodibmen dahkin boatsojsujtov äládussan ja räjnárij rievtesvuodajt tjáhtjeriektáássijn. Fábmudagá ja bidtjijiddje håladin ja barggin industrikolonialak diskursas gånnå rievtesvuoda ja histårjjå máhttin bånjudallat bidtjijiddjemiellogisvuoda ávkkáj. Håladime tjadá ”álmmuga buoremussan” bidtjiduvvin Svieriga tjáhtjefábmovuogádagá, vuododum hálbes energiddjaj nuorttat ja dassta sjattaj riektálasj ålgustjuolldemin ja unnediddje riektáäjgádin ja miellodiddjen. Dán vuogádagán oadtjun räjnára nievrep riektásajádagáv ednambarggijs, ja sáme boatsojsujto ålggolin nuppástallin ienebut. Dulvvadime unnedin boatsojguohtomednamijt vaj binnáp sáme máhttin boatsojäládusán barggat.      Sáme riektáoajbbom 1950- ja 1960-lågojn dagáj vaj ulmutja juorrulahtjin jus bidtjima lidjin diehttelis. Sáme rievtesvuoda hárráj de åvdedibme suojmabut manáj gå muhtem riektáássje ettjin guoradaláduvá tjielggidusájn jut lidjin juo duobbmoståvlån. Industrikolonialak diskurssa ja stivrrim tjáhtjefábmopolitijkas hásteduvvin huoman rievddadit muhtemijt sijá vuojnojs boatsojsujto ja räjnárij hárráj. Valla sáddnan la de báhtsin ietjá vuojno mälggadij gå sáme vuornoduvvin saje ja bájnatjibme sámefoanndabiednigij badjel ma galggin ekploaterima vahágijt unnedit. Översättning: Nils-Olof Sortelius / Urre tjaatjieh, tjiellketet vuöjneme. Faamoen vallteme jeänoede tsieekedeme saamien ätneme sisnie 1910-1968. Aneteme jeänoiheste lih maitie vuosts stuore aneteme guh ussjedemme lih, guh narretih stuore oasieh saamien ätnemeste Ruotsienne. Dahte leh supsteteb guktie tsieekedeme jeätjtatteih saamieh, buutsesaamieh jah saamien ätneme jah Ruotsie faamoen dahkeme jah vihtietit, aj giehtjetdihke mierreteme jeänoih faamoeh.      Giehtjete allka vuosts stuore tsieekedemeh buutsätnemenne 1910 - 1920 jaapienne jah jorrkeleh giehtjetemeh laagahenne guh tsieekedeme giehpetin muppie ätneme doaroenne. Mahketennie giehtjedihke vuössietietib jah mieletib guh tjuöttjelit 1950 jah 1960 jaapienneh. 1968 urre buutselaagab tjaaledihke.      Tsieekedeme jeänoesne dahkedihke viehketalleh tjaatjielaagaeste buutsegootemelaagaeste jah oajvedemes laapeveäsoemeste. Gautan sjatteih buutsebarrkeme jah buutsebuörie ieh gihtjeih elltie riekte eretvalltedihke. Faamoe jah veäsoke riektesvuote jah autebiejvieih veäsoede jiitjide dahkein. Dah jiehteih tsieekedemeb gaihke allmetjeh hevonemes lin. Gaihke otjoin alpies njuöie saamien ätnemeste jis riektesvuote juhteih faamoesse jah veäsokesse. Buutsebarrkoejaih riektesvuoteh unnebe sjatteih. Tsieekedemeste gaihkeh barrsjeh dahkeih gootemeb unnebe jah dahkeih juhtemin garhtjies sjatteih jah buutsebuörie uhttseteih.      Saamien doaroe 1950 - 1960 jaapienne viehkieih juoremeb lassanit tsieekedemesne. Saamien riekte bööteih suöjmielaaka auteles. Faamoe jiehteih tsalloe lih lagastoahpoesne guh tsakkesteih. Dah naggatalleme tsieekedejan huoloeme jah jeätjatatteh vuöjnie buutsebarrkoejah jah buutsebarrkoe. Lihkan lik dohkoe ieh buutsebarrkoejah faamoe bietnegenne buutsebarrkoesse vattedihke.   Översättning: Kenneth Saarstav och Valborg Wiinka / Anpassningar av naturresursbaserade samhällen till klimat- och samhällsförändringar. Samisk renskötsel i dåtid, nutid och framtid.

This dissertation aims to analyze the transformation of Pusan by examining the social, political, economic, and cultural changes during the open-port period (1876-1910). Prior to annexation, Pusan, as the first open port in Korea, reflected features of the colonial urban development in which alien power achieved and sustained a hegemonic domination on socio-cultural-economic dimensions of people’s lives. Colonial history in Korea has been divided and moving on parallel lines. The ‘nationalist school’ and the ‘socioeconomic school’ have failed to come together and move us into a deeper understanding of the Japanese colonial period. In order to narrow the gap between the two schools of thought, this thesis suggests looking at ‘colonial modernity’ through the analytical lens of the colonial city of Pusan. The approach examines changes in the social, economic, and cultural life of people rather than through the traditional binary construction of ‘victim versus victimizer’ or ‘colonial repression versus national resistance.’ In particular, I pay close attention to the fact that colonization is a process of imperial expansion by means of colonialists. In the end, the process of colonization in Pusan was a process by which the Japanese settlers expanded in wealth, population, influence, and power. The cluster of factors – enlargement of settlement (living space), the expansion of the economy (economic opportunity), improvement of public enterprises, such as transportation infrastructure, water supply and hygiene (improving quality of life) – were catalysts for the Japanese settlers to take up residence in Pusan. Based on the transformation of the urban space of Pusan at this micro level, I discuss a hierarchy of power relations within the spatial boundary of Pusan. In other words, I focus on human aspects of these changes rather than on systemic changes. I attempt to demonstrate how studying a city can offer a useful category of analysis for the question of ‘modernity’ in Korea.