The original contribution of this thesis is through its conceptualisations of human more-than- human encounters on the allotment that break down the boundaries of subjectivities. This work extends knowledge of cultural food geography by investigating how people engage with the matter of the plot and learn to grow food. The conceptual tool by which this occurs is set out as processes of visceral learning within a framework of mattering. Therefore this work follows the material transformations of matter across production consumption cycles of allotment produce. This is examined through processes of bodily adaptions to the matter of the plot. The processes of growing your own food affords an opportunity to focus on the processes of doing and becoming, allowing the how of food growing to take centre stage (Crouch 2003, Ingold 2010, Grosz 1999). Procuring and producing food for consumption is enacted through the human more-than-human interface of bodily engagement that disrupts dualisms and revealing their complex inter-relationships, as well as the potential of visceral research (Roe 2006, Whatmore 2006, Hayes-Conroy 2008). Therefore, this is an immersive account of the procurement of food and the development of food knowledge through material, sensory and visceral becomings, which occur within a contextual frame of everyday food experiences. This study is contextualised in the complexities of contemporary food issues where matters of access, foodism and sustainability shape the enquiry. However the research is carried out at a micro-geographies lens of bodily engagements with food matter through grow your own practices on allotments. Growing food on new allotments is the locus of procurement reflecting a resurgence in such activities following from the recent rise in interest in local food, alternative food networks (AFNs) and food as a conduit for celebrity in the media (Dupuis & Goodman 2005, Lockie & Kitto 2000, Winter 2003). Moreover, the current spread of the allotment is examined as transgressing urban/rural divides and disrupting traditional perceptions of plot users. This allows investigations into spaces where community processes can unfold, providing a richly observed insight into the broadened demographics of recent allotment life.

The aim of this study is to define and further the understanding of the practice of lobbying as it manifests in the participants’ interactions with each other and to identify its specific conditions (rules, standards, traits). A research overview shows that lobbying as a political phenomenon is well researched, but that the action per se tends to been taken for granted as ‘talking’. Communication between lobbyists and politicians has predominantly been reconstructed as transmission, informationexchange. The study addresses this deficiency by applying an ethnographic method, shadowing, and by focussing on the micro-level of lobbying as a socio-political phenomenon. Lobbying is researched in moments of interaction between interest representatives and representatives of the political system, i.e. MEPs and their assistants. Seven lobbyists and politicians in Brussels have been shadowed for one week each; a further 34 interviews were conducted. The analytical strategy was to infer from the actors’ impression management (Goffman). The study is informed by a neo-institutional perspective. It assumes that cognitive, normative, and regulative structures provide meaning to social behavior, and that these resources are identifiable. Goffman’s concept of team and the distinction between frontstage and backstage emerged as central categories. My results suggest that the small world of the EU’s capital results in a sense of ‘us in Brussels’ shared by lobbyists, politicians and assistants alike. Lobbying-interaction in frontstage-mode is governed by strict conventions; ignorance or transgression are sanctioned as unprofessional. The key result, however, is that lobbyists actively work towards engagement on other terms. Lobbyists employ various strategies and build relations with politicians in order to create moments of backstage-interaction. In backstage-mode, lobbyists not only gain access to soft information, but can negotiate ways of working together with politicians in pursuit of different, but partly overlapping agendas.

The aim of this thesis is to create an understanding for children’s and young people’s buddy relations when it comes to the creation of identity and socialisation, as well as to emphasise the formation of meaning and informal learning processes of these buddy relations. This is seen from a child’s perspective. The study has an ethnographic approach in order to follow children’s establishment of relations over time and in a process. The empiric data has been collected over a period of two-and-a-half years. The children were 12 years old when the study was initiated, and there are ten children in the examination. Via interviews, talks and correspondence I have been able to learn more about the children’s leisure time, hobbies, extra-curricular activities, and their school environment. To conduct research with children for this study means that the data are collected on the children’s terms. My starting-point is that human identity is shaped by and in collaboration with others. Mead’s symbolic interactionism is the main theoretical basis for my analysis. Other theoretical perspectives that have been useful are Habermas’s theory on systems and life world, as well as Ziehe’s theories on the cultural freedom of young people. The result of this study shows that having a mate is buddy is crucial when it comes to the creation of a healthy identity. The relation between mates creates trust, confidence and mutuality. It promotes well-being in children and young people, and makes them feel loved. The buddy relation becomes a confirmation of the fact that they are all right. Having friends is not the same as having mates. Many people have friends, for example classmates, which is a prerequisite for the creation of identification with others and a possibility to establish new buddy relations. The problem is, though, that all children do not feel needed and loved by a mate and that it is difficult, especially when young, to establish new close relations. The group becomes very important to the young people in their socialisation process. From the group they hope to receive, preferably together with another mate, confirmation, and the group determines whether they are good enough or not. The terms for the establishment of relations are to a large extent ruled by adult approaches and how the children’s and young people’s everyday life is structured. Since children and young people often spend time in an institutional world in which they establish relations, this has consequences for the adult professional pedagogues who work there. Perhaps one of the most important missions of the teacher training programme is to create awareness that children and young people have a need for belonging and togetherness. When you look at relations from a child’s perspective, it is clear that they long for and try to create a working togetherness, and at the same time you realise how exposed they are when doing this.

Online gaming communities have met a well-deserved rise in academic interest in recent years, yet the focus seems to linger or long-term or permanent communities; virtual temporary teams are a subject which leaves room for rich interpretations still. In this spirit, this thesis addresses the question of how strangers collaborate in solving complex tasks together, by way of analysing temporary teams in the “League of Legends” community. The focus of the study are the communicative and strategic practices that players employ during ranked games in their attempt to defeat the opposing team, as well as what might determine them to engage in such endeavours. The thesis sets off by presenting relevant information about the competitive League of Legends community, in the spirit of introducing the reader to a League-specific culture that will hopefully become familiar by the end of the study. This is followed by an account of related research on this matter, in terms of how previous studies connect to the one at hand. The theoretical foundation that follows is essential to the discussion of the findings. The methodological approach is essentially a cyber-ethnography, with a focus on two methods: textual analysis and semi-structured interviews. The main findings show a surprising level of complexity in what communicative and strategic patterns are concerned, which also points towards the interdependency between them. Moreover, the results show a clear connection between in-game social strata and player motivation in competitive communities. This study aims not only to update the knowledge we have on how social interactions are shaping and evolving in the context of online gaming, but also to provide results that are transferable and applicable in other fields of research; from culture and society to more particular areas such as management training and learning at work, a multitude of academic fields can benefit from and hopefully expand on the outcome of this thesis.

This thesis investigates the multiple and contested spaces of belonging that may be evoked by ritualised musical performance. It makes an ethnographic case study of the Zorn Badge Auditions in Sweden, in which musicians play before a jury in the hope of being awarded a Zorn Badge and a prestigious but also contested title: Riksspelman. Building on theories of ritual and performance in combination with Sara Ahmed’s theorisation of orientation, the thesis attends to sensory ways of experiencing and knowing music while tracing the various ways in which Swedish traditional music is performed, felt, heard, sensed and understood in audition spaces. It draws on interviews with players and jury members, participant observations of music auditions and the jury’s deliberations, showing how musical value is negotiated through processes of inclusion and exclusion of repertoires, instruments and performance practices. The study also illuminates how anxiety and uncertainties are felt on both sides of the adjudication table. The auditions trigger feelings of belonging and harmony, but also rupture and distance. A brimming of felt qualities contributes to the sensing of history, tradition, memory, place and geography, as well as close emotional connections between music and individual performers. The thesis reveals how gradual adaptation, and the lived experiences of time within tradition, allow the Zorn institution to negotiate change and thereby maintain its position within Swedish society.

As wild edibles gain in popularity both on restaurant menus and as a form of recreation through their collection, research on contemporary foragers/wildcrafters/gatherers of wild edibles has so increased from varied disciplinary perspectives. Through an exploration of gatherers in Vermont, I examine the relationships between practice and identity. By employing intersectionality through feminist ethnographic methods, this research recognizes the complex intersections of individuals' identities that challenge a more simplified, additive approach to definitions of race, class, gender and the myriad identities that inform one's experience of privilege and oppression. As prior scholarship has established, people from diverse ethnicities, genders, religions, class affiliations, rural and urban livelihoods, and ages gather wild edibles. This thesis draws connections between the intersectional identities of gatherers and the diversity of their gathering practices. This project includes a discussion of how intersectionality may be applied and employed as analytical theory and as methodological foundation to better approach connections between identity and practice. Key questions driving the analysis are: what are the intersectional identities of gatherers of wild edibles in Vermont, and to what extent are these intersectional identities informing, or informed by, harvest and post-harvest practices? This research contributes to scholarship on foragers from a qualitative methodological perspective and attempts to support the body of literature on intersectionality as methodology as well as research that focuses on the connections between people, practice, and wild foods.

The thesis aims at a critical reflexion on experimental ethnography with a special focus on the role of sound. A reassessment of its predominant discourse, as conceptualized by Cathrine Russell, is paired with a conceptual approach to film sound and audio-vision. By reactivating experimental filmmaker Peter Kubelka’s concept sync event and its aesthetic realisation in Unsere Afrikareise (Our Trip to Africa, Peter Kubelka, 1966) the thesis provide a themed reflection on the materiality of film as audiovisual relation. Sync event is a concept focused on the separation and meeting of image and sound to create new meanings, or metaphors. By reintroducing the concept and discussing its implication in relation to Michel Chion’s audio-vision, the thesis theorizes the audiovisual relation in ethnographic/documentary film more broadly. Through examples from the Russian avant-garde and Surrealism the sync event is connected to a historical genealogy of audiovisual experiments. With James Clifford’s notion ethnographic allegory Unsere Afrikareise becomes a case in point of experimental ethnography at work. The sync event is comprehended as an ethnographic allegory with the audience at its focal point; a colonial critique performed in the active process of audio-viewing film.

This research examines the disclosure of psychological distress by university students on an anonymous mobile application called Yik Yak which allows users to communicate anonymously with other local individuals, creating virtual communities. Using online ethnography and qualitative analysis, I examine what the narratives presented by Yik Yak users reveals about the mental health concerns of University of Manitoba students and the characteristics of this virtual community. The findings show that exam anxiety and academic stress, depression, suicidality, anxiety, sleep disturbance, excessive stress, loneliness, sadness, and loss of motivation, were significant sources of distress, especially during final exam periods. Thematic analysis indicated that emotion-sharing on the app fosters social support, a sense of belonging, and helps build community. Individuals are also able to disclose repressed selves and counter stigmatizing beliefs. Examining distress disclosure by individuals on this anonymous platform may help develop better interventions and mental health programming for students. / October 2016

The aim of this study is to explore how young people act and the organisation of school practice, and what possibilities they have of influencing the content and the forms practiced. The study focuses on how the pedagogic practice is organised in two classes in their first year of upper secondary school, one Social Science programme class and one Vehicle programme class. This embraces questions as: How, where, when and for what cause do students act to influence, and then with what result? Are students offered influence, and in that case which students? How does the organisation of and the content in the pedagogic practice prepare students to act in order to be able to exert influence in the future? These questions have been studied with focus on differences between the programmes with regard to social background and gender. The thesis has its theoretical base in Bernstein’s theory of pedagogy and code (1990, 2000), feminist perspectives (Arnot, 2006; Arnot &amp; Dillabough, 2000; Connell, 1987; Gordon, 2006; Gordon, Holland &amp; Lahelma, 2000) as well as theories of structuration (Giddens, 1984). The empirical material of the thesis was ethnographically produced during one school year, through classroom observations, individual interviews with students, teachers and head teachers, and the gathering of school and teaching material. The main results in the analysis are that actions taken to gain influence were rare, that the organisation of and the content in the pedagogic practice was mainly focused on students as becoming, i. e. it focused students possibilities to be able to influence in the future and not the present. Furthermore, changing of pedagogic content or pedagogic forms was dependent on students’ own actions. There was a lack of teacher organisation to promote student influence. Finally, what was evaluated in the pedagogic practice, i.e. factual learning, did not promote student influence. The thesis demonstrates how pedagogic practice was gendered and classed, which had consequences for how students could influence and how students were prepared to influence in the future. Since the Social Science programme mostly attracts students from a middle-class background and the Vehicle programme those with a working-class background, the content in the programmes contributed to reproducing hierarchical social relations. The content for the Vehicle students proved to be simplified, personal and context dependent, whereas the content of the Social Science programme was more advanced, general and context independent, knowledge which, in argumentation for influence, is usually highly valued. In previous research, working class masculinities have often been associated with opposition towards study-oriented subjects. However, the current study indicates that there is an interest in studying Swedish, English and maths. The students argued that it was necessary for future employment, and that the Vehicle industry is now asking for this kind of knowledge. / <p>Akademisk avhandling för avläggande av filosofie doktorsexamen framläggs till offentligt försvar i D270, Högskolan i Borås, fredagen den 16 november 2012, kl. 13.00.</p>

<p>The use of codified sacred utterances, formulas or hymns called “mantras” is widespread in India. By and large, scholarship over the last few decades studies and explains mantras by resorting to Indian sources from over a millennium ago, and by applying such frameworks especially related to language as speech-act theory, semiotics, structuralism, etc. This research aims to understand mantra, and the visionary experience of mantra, from the perspectives of practitioners engaged in “mantra-sadhana (personal mantra practice).” </p><p>The main fieldwork for this project was conducted at three communities established around “gurus (spiritual teachers)” regarded by their followers as seers, i.e., authoritative sources with visionary experience, especially of deities. The Goddess, in the forms of Kali and Lalita Tripurasundari, is the primary deity at all three locations, and these practitioners may be called tantric or Hindu. Vedic sources (practitioners and texts) have also informed this research as they are a part of the history and context of the informants. Adopting an immersive anthropology and becoming a co-practitioner helped erase boundaries to get under the skin of mantra-practice. Fieldwork shows how the experience of mantras unravels around phenomena, seers, deities, intentionality and results. Practitioners find themselves seers mediating new mantras and practices, shaping tradition. Thus, practitioners are the primary sources of this research. </p><p>This dissertation is structured in three phases: preparation (Chapters One and Two), fieldwork (Chapters Three, Four and Five) and conclusions (Chapter Six). Chapter One discusses the groundwork including a literature review and methodological plan— a step as crucial as the research itself. Chapter Two reviews two seers in recent times who have become role-models for contemporary mantra practitioners in Andhra-Telangana. Ethnographic chapters Three, Four and Five delve into the visionary experience and poetics of mantra-practice at three locations. Chapter Six analyses the fieldwork findings across all three locations to arrive at a number of conclusions.</p><p>Chapter Three takes place in Devipuram, Anakapalle, where a temple in the shape of a three-dimensional “Sriyantra (aniconic Goddess form)” was established by the seer AmritanandaNatha Sarasvati. Chapter Four connects with the community surrounding the seer Swami Siddheswarananda Bharati whose primary location is the Svayam Siddha Kali Pitham in Guntur where the (image of the) deity manifested in front of a group of people. Chapter Five enters the experience of mantras at Nachiketa Tapovan ashram near Kodgal with Paramahamsa Swami Sivananda Puri and her guru, Swami Nachiketananda. </p><p>Across these three locations, which I find akin to “mandalas (groups, circles of influence, chapters),” practitioners describe their experiences including visions of deities and mantras, and how mantras transformed them and brought desired and unexpected results. More significantly, practitioners share their processes of practice, doubts, interpretations and insights into the nature of mantras and deities. Practitioners who begin “mantra-sadhana (mantra-practice)” motivated by some goal are encouraged by phenomena and results, but they develop attachment to deities, and continue absorbed in sadhana. Practitioners care to discriminate between what is imagined and what actually occurred, but they also consider imagination crucial to progress. Deities are sound-forms and powerful other-worldly friends existing both outside and within the practitioner’s (not only material) body. We learn about mantras received from deities, seen and heard mantras, hidden mantras, lost mantras, dormant mantras, mantras given silently, mantras done unconsciously, and even the “no”-mantra. </p><p>Chapter 6, Understanding Mantras Again is an exploration of the fundamental themes of this research and a conceptual analysis of the fieldwork, keeping the mantra-methodologies and insights of practitioners in mind—what are mantras and how do they work in practice, what is visionary experience in mantra-practice, what are deities and how do they relate to mantras, and other questions. I conclude with a list of the primary sources of this research— practitioners.</p> / Dissertation