A phenomenon during the late Bronze Age and Early Iron Age which in its simplest form could be called ‘a culture of the Baltic Sea’ is an idea which many archaeologists have favoured. However, the term ‘a culture of the Baltic Sea’ is not the most ideal to use when discussing the Baltic Sea during this time in prehistory, as the term is rather simplifying from what would be the more diverse truth. The term entails that there should have been a cultural homogeneity across the Baltic Sea as it most certainly was not. This thesis complicates this otherwise simplified term and calls the cultural phenomenon ‘a cultural hybrid of the northern Baltic Sea area’ (i.e. the northern part of the Baltic Sea including its neighbouring gulfs). A cultural hybrid, in this sense, allows there to be cultural differences within an area. These differences are accepted by the people within the cultural hybrid which in turn allow people to live among each other, rather than to become a social obstacle making the people separate into smaller and more homogenous cultural groups. This assumed existence of a cultural hybrid is put to the test as a hypothesis. To answer the hypothesis, the cultural hybrid is studied from the perspective of the tarand-graves (an Estonian originating grave type erected and used around the shores of the northern Baltic Sea area during 500 BC–500 AD) which in turn is interpreted according to ritual practice theory. The hypothesis is proven to be true which makes it possible to apply the concept of cultural hybridity, and its connection with tarand-graves in the northern Baltic Sea area, to the Åland Islands. Although the islands have a very promising geographical position in the middle of the northern Baltic Sea area, interestingly, no tarand-graves have been registered there. Grave field Ec 6.6 on the western side of the Åland Islands becomes the object of study mainly due to grave 14, which placed on that particular grave field, carries a high tarand-grave potential. The material is partly collected from two field visits to Ec 6.6 and partly from an excavational report from 1949 of the same grave field. The result shows that the Åland Islands, as well as Ec 6.6, have a very high likeliness of being hosts for tarand-graves.

My work is about the feeling of standing in between two worlds of my cultural heritage. To feel connected but at the same time not connected to them. The feeling of missing out in one of my cultural heritage because of the language that I do not fully speak. I use a traditional craft from that side to build a bridge to fill the gap. It is about combining my heritages and the connection/disconnection and fuse them together into one as I am a person of two cultures. By not putting myself in a box that the society wants me to fit in to, I challenge that norm also in my work. I transformed the traditional craft placed in a room of a house to become jewelry. The wearer is allowed to choose what kind of jewelery it is and it can be placed on many different ways. My work is about investigate the meeting of craft on a body, and body in a craft. Its about to invite the Thai practice to my Swedish practice and vice versa and fuse them together.

Made available in DSpace on 2016-04-27T16:32:40Z (GMT). No. of bitstreams: 1 Elizangela Tremea Fell.pdf: 1783211 bytes, checksum: d616c02e90f56f9dfae899765fed6d32 (MD5) Previous issue date: 2012-07-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis examines the institutionalization of compulsory public education in Paraná in the period 1854 to 1889. As of December 19, 1853, Parana, raised to the rank of the Province ceases to be the 5th District of São Paulo. Perceiving education as an area in need of attention, the provincial government, beyond the sphere of legislative discussions, and September 14, 1854, promulgates the Law No. 17, establishing the obligation of public instruction and the resulting legal penalties for violators. It is from the enactment of this legislation, and having the backdrop of a ruling elite that brought with it a whole city ideology of progress, order and regulation for local and national prosperity, based on the model of civilized man to be legitimized through compulsory and a population devoid of book culture, with habits, values and customs shaped by tradition from the country , called rude and stationary , which fits the research problem where to conditions im posed compulsory education in the province Parana, where the reasons for it and how to materialize or not this claim? Based on the literature and research (educational legislation, government reports, letters, several letters, petitions, attendance records of schools, journals, etc.) was possible to perceive barriers that stood in the generalization of primary education and generated a complex game of pushing and shoving between several voices echoing in order to find culprits. Among these barriers, the research points to the school related to the order, the difficulty found by the government, throughout the period, to provide the Province with enough schools, qualified teachers and effective inspection, and those related to social order, the resistance and fear families, who did not see the school as the proper place, is handicapped by its facilities; the diversity of children and young people who attended, for fear of the effects of morality that could cause such a meeting of boys and especially girls, or, by the fact that parents who had no access to school education elementary as they see no need, prioritizing the immediate result that the free labor to their children represented. The combination of these factors converged significantly to the compulsory education was not sanctioned by the majority of the population, making it difficult to carry out the project of schooling of children of Paraná, understood as a social sorting mechanism and the propagation of an ideal civilization / Esta tese analisa a institucionalização da obrigatoriedade da instrução pública no Paraná no período que vai de 1854 a 1889. A partir de 19 de dezembro de 1853, o Paraná, alçado à categoria de Província, deixa de ser a 5ª Comarca de São Paulo. Percebendo a instrução como área carente de atenção, o governo provincial ultrapassa a esfera das discussões legislativas e, em 14 de setembro de 1854, promulga a Lei nº 17, estabelecendo a obrigatoriedade da instrução pública e as consequentes penalidades legais para os infratores. A promulgação dessa legislação tinha como pano de fundo, de um lado, uma elite governamental que trazia consigo toda uma ideologia citadina de progresso, de ordem e de normatização para a prosperidade local e nacional, calcada no modelo de homem civilizado a ser legitimado por meio da escolaridade obrigatória e, de outro lado, uma população despida de cultura livresca, com hábitos, valores e costumes conformados pela tradição campeira, dita rude e estacionária . É nesse panorama que se insere o problema de pesquisa, questionando em que condições se instituiu a obrigatoriedade escolar na província paranaense, quais as justificativas para isso e como se concretizou ou não essa pretensão? Com base na pesquisa bibliográfica e na investigação documental (legislação educacional, relatórios de governo, ofícios, correspondências diversas, abaixo-assinados, registros de frequência das escolas, periódicos, entre outros), foi possível perceber entraves que se colocavam à generalização da instrução primária e geraram um complexo jogo de empurraempurra entre várias vozes que ecoavam no sentido de encontrar culpados. Dentre esses entraves, a pesquisa aponta para os relacionados à ordem escolar, pela dificuldade encontrada pelo governo, em todo o período, de dotar a Província com escolas suficientes, professores qualificados e inspeção efetiva, e os relacionados à ordem social, pela resistência e receio das famílias, que não viam a escola como lugar apropriado, seja por suas instalações deficientes; pela diversidade de crianças e jovens que a frequentavam; pelo temor dos efeitos à moralidade que poderia ocasionar tal reunião de meninos e, principalmente, de meninas; ou, pelo fato de que os pais que não tiveram acesso aos bancos escolares virem a educação elementar como dispensável, primando pelo resultado imediato que a mão de obra gratuita que seus filhos representavam. A junção desses fatores convergiu sobremaneira para que a obrigatoriedade escolar não fosse sancionada pela maior parte da população, o que dificultou a concretização do projeto de escolarização da infância paranaense, escolarização compreendida, pela elite, como um mecanismo de ordenação do social e de propagação de um ideal civilizatório

Made available in DSpace on 2016-04-25T19:20:36Z (GMT). No. of bitstreams: 1 Welder Lancieri Marchini.pdf: 4057500 bytes, checksum: 12a71b2fd503a1aab749e9ead3e2c68c (MD5) Previous issue date: 2015-08-12 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The metropolitan constitution has significant impact on the religious life of its inhabitants. Starting from this statement, this work has as object the intersection between the metropolitan context and the parish religious experience having as locus of their study the parish Nossa Senhora da Conceição, at Tatuapé neighborhood in São Paulo. This research interprets the conditions of the metropolitan individual: their individuality, relationship with the institutions and their moral, describing the history and transformations of parish structures and analyzes the parish of Nossa Senhora da Conceição as a place where city and parish organization are mixed. Through field research, which followed a group of catechesis of adults in the same parish, it was found that religion metropolis context can only be understood against the background of a hybrid society. In response to the variety of metropolitan individuals, religion assumes characteristic of service, seeking to meet the most varied audiences, which hybridize in the parish environment / A constituição metropolitana exerce relevante impacto sobre a vivência religiosa de seus habitantes. Partindo de tal afirmação, esta dissertação tem como objeto a intersecção entre o contexto metropolitano e a vivência religiosa paroquial tendo como lócus de seu estudo a paróquia Nossa Senhora da Conceição, do bairro Tatuapé, em São Paulo. Para tanto a pesquisa interpreta as condições do indivíduo metropolitano, a saber, sua individualidade, relação com as instituições e sua moral, descreve a história e as transformações das estruturas paroquiais e a analisa paróquia Nossa Senhora da Conceição como local onde metrópole e organização paroquial se entrepõem. Por meio de uma pesquisa de campo, que acompanhou um grupo de catequese de adultos da mesma paróquia, constatou-se que a religião em contexto de metrópole só pode ser entendida na perspectiva de uma sociedade híbrida. Como resposta à variedade de indivíduos metropolitanos, a religião assume característica de prestação de serviço, buscando atender aos mais variados públicos, que se hibridizam no ambiente paroquial

Cette thèse étudie le thème du mariage interculturel et des identités hybrides de personnages dans The Pickup (2001) de Nadine Gordimer, The Translator (1999) de Leila Aboulela et A Mighty Collision of Two Worlds (2002) de Safi Abdi. L’étude cherche à explorer comment les identités culturelles des protagonistes changent lorsqu’ils se marient avec une personne d’une culture différente des leurs et qu’ils rencontrent de nouvelles traditions et de nouvelles croyances. La théorie de l’hybridité développée par Homi Bhabha et par d’autres théoriciens de l’hybridité peut être un outil pertinent pour analyser l’identité des personnages. Bhabha soutient que ceux qui traversent les cultures vivent dans un “in-between space” ou un “third space,” fluctuant entre leur culture d’origine et leur culture d’accueil. Cependant, les conclusions de l’étude montrent que ces personnages de fiction présentent des cas qui n’ont pas été explorés par les théoriciens de l’hybridité. On s’aperçoit d’autre part, que plusieurs facteurs de nature culturelle, religieuse, personnelle ou sociale influencent les protagonistes dans les romans : soit ils leur identité hybride s’affirme, soit ils conservent la façon de vivre de leur pays d’origine. On remarque aussi que les mariages interculturels et l’identité hybride sont liés entre eux. Le mariage interculturel peut être à la fois la manifestation de l’hybridité, et dans ce cas il est perçu comme une affirmation du vécu hybride servant du même coup de moyen d’aller vers l’hybridité. Contrairement à ce à quoi on pourrait s’attendre, on observe que parfois les relations interculturelles entraînent une réaction anti-hybride / This dissertation studies the subject of cross-cultural marriage and hybrid identities of characters in Nadine Gordimer’s The Pickup (2001), Leila Aboulela’s The Translator (1999), and Safi Abdi’s A Mighty Collision of two Worlds (2002). The study seeks to find out how the cultural identities of the protagonists in the novels change when they marry across cultures and face new traditions and beliefs. Hybridity theory, which is developed by Homi Bhabha and other hybridity theorists, can be a relevant tool for analysis of the characters’ identities. Bhabha contends that those who cross cultures live in an “in-between space” or “third space” in which they oscillate between their native culture and the host culture. However, results show that fictional characters present cases which have not been explored by hybridity theorists. In addition, it is stressed that various factors of a cultural, religious, personal, and social nature affect the protagonists in the novels to either develop a hybrid identity or maintain their native way of life. It is also found that cross-cultural marriage and hybridity are correlated. The former can be both a manifestation of hybridity, where the protagonists’ cross-cultural marriage is seen as an assertion of their hybrid experience, and as a means to hybridity. Contrary to expectations, it is observed that cross-cultural relationships lead to an anti-hybrid reaction

The aim of this study was to critically explore the constructions of Muslim identities in selected Black African American popular music composed before and after the 11th of September 2001. This study is interdisciplinary because it used popular culture theories developed by Hall, Strinati, Storey and Gilroy’s concept of the Black Atlantic. Postcolonial literary theories of Bhabha, Spivak and Fanon were also used. The study demonstrated that the content and style of the lyrics by Public Enemy, Talib Kweli, Paris, Lupe Fiasco, Kanye West, Scarface, Miss Eliot, Missundastood, Erykah Badu and KRS-One have been influenced by Islam’s religious versions of the Nation of Islam, Five Percenters or Nation of Gods and Earths and Sunny Islam. Individual singers also manipulated the spiritual symbols and cultural resources made available to them in the Islam religion. Black African American singers more or less share common historical experiences, but they constructed and depicted Muslim identities differently because of their class, generational and gender backgrounds. Chapter one introduced the area of study, justified it and adopted an eclectic theoretical approach in order to account for the diverse constructions of Muslim identities in the songs composed by black African American hip hop singers. Chapter two provided an extended review of literature for the study. Chapter three explored the influence of the Nation of Islam on the singers and its creative manipulation by the black singers. Chapter four explored religious hybridity because the lyrics draw from Islam and Christian eschatological values. Chapter five used lyrics by three black female singers and revealed how they reconfigured differently, Black Muslim identities in a musical industry predominantly patronised by male singers. Chapter six explored the use of language in signifying different meanings of Muslim-ness in order to arrive at different definitions of pan Black Islamic musical consciousness. Chapter seven concluded the study by summarising the central argument of the study which was that black African American singers have referenced cultural symbols from Islam and in the process manipulated Islam’s religious metaphors to suggest different and alternative models for the black communities in the United States of America. / English Studies / D. Litt. et Phil.

The aim of this study was to critically explore the constructions of Muslim identities in selected Black African American popular music composed before and after the 11th of September 2001. This study is interdisciplinary because it used popular culture theories developed by Hall, Strinati, Storey and Gilroy’s concept of the Black Atlantic. Postcolonial literary theories of Bhabha, Spivak and Fanon were also used. The study demonstrated that the content and style of the lyrics by Public Enemy, Talib Kweli, Paris, Lupe Fiasco, Kanye West, Scarface, Miss Eliot, Missundastood, Erykah Badu and KRS-One have been influenced by Islam’s religious versions of the Nation of Islam, Five Percenters or Nation of Gods and Earths and Sunny Islam. Individual singers also manipulated the spiritual symbols and cultural resources made available to them in the Islam religion. Black African American singers more or less share common historical experiences, but they constructed and depicted Muslim identities differently because of their class, generational and gender backgrounds. Chapter one introduced the area of study, justified it and adopted an eclectic theoretical approach in order to account for the diverse constructions of Muslim identities in the songs composed by black African American hip hop singers. Chapter two provided an extended review of literature for the study. Chapter three explored the influence of the Nation of Islam on the singers and its creative manipulation by the black singers. Chapter four explored religious hybridity because the lyrics draw from Islam and Christian eschatological values. Chapter five used lyrics by three black female singers and revealed how they reconfigured differently, Black Muslim identities in a musical industry predominantly patronised by male singers. Chapter six explored the use of language in signifying different meanings of Muslim-ness in order to arrive at different definitions of pan Black Islamic musical consciousness. Chapter seven concluded the study by summarising the central argument of the study which was that black African American singers have referenced cultural symbols from Islam and in the process manipulated Islam’s religious metaphors to suggest different and alternative models for the black communities in the United States of America. / English Studies / D. Litt. et Phil.