The increasingly universal information society has required also the Swedish Armed Forces to participate in the information flow, for example by publishing images from its operations in an open digital image archive. With use of the image archive’s photographs from the Swedish Armed Forces’ military operations in Afghanistan in 2011 and 2012, the study seeks to examine the way in which the Swedish army depicts its involvement in the region. From a postcolonial perspective, based on Edward Said’s notions on Orientalism, this semiotic analysis examines the image publications in order to reveal what messages the images convey. How are Afghan women respectively Afghan men depicted in contrast to Swedish soldiers? How are Swedish soldiers portrayed in relation to their Afghan military allies? Such are the questions at hand. The study makes use of a methodological framework based on Roland Barthes and Charles Saunders Pierce and looks to reveal the denotative and connotative meanings in the image material. The result of the study shows a depiction of the military intervention in Afghanistan that largely portrays Afghan women and girls in need of saving and emancipation, while Swedish soldiers are ascribed the role of the hero. Moreover, images depicting Swedish soldiers as modern, powerful and progressive in contrast to weak and underdeveloped Afghan men are also recurrent in the material. The cooperation between the Swedish military and its Afghan allies is throughout the material depicted in a positive manner, and symbolic gestures of friendship between the two frequent the image publications. At large, a positive perspective permeates the Swedish military’s depiction of its operations in Afghanistan, and its soldiers are portrayed as powerful bringers of Western liberty and equality. Meanwhile, the East is depicted as all that the West is not: uncivilised, weak and infantile.

Made available in DSpace on 2016-04-27T17:26:51Z (GMT). No. of bitstreams: 1 Renan Evangelista Silva.pdf: 1131779 bytes, checksum: fa28f01d3bbd662b8bb71c0aef54a4b0 (MD5) Previous issue date: 2010-10-26 / The philosopher Enrique Dussel has sought throughout his thinking and his works, make a new approach and reinterpretation of the colonizing process in Latin America. Our part of the author's thesis that the year 1492 was the beginning of the Amerindian masking by a domineering and violent ethos brought by Europeans. In the first chapter of the thesis, presents the historical context of Latin American from 1492 with the arrival of Columbus and the beginning of the deployment of European colonization process from the idea that culture and life of the natives did not have any ethical value and cultural, forcing the indigenous culture to give rise to the culture of the colonizers. In the second chapter, it is critical to the concept of Euro centrism, especially the Hegelian view of history, starting from the liberating practice of Fray Bartolome de Las Casas, who knew how to understand and respect the differences between Indians and settlers and to develop a "Good Colonization" , respecting differences and customs of the natives. In the chapter sees himself as the philosopher Enrique Dussel presents a new way of conceiving ethics Latino Americana, a new release called ethos, in which the otherness of lost Latino Americano resumed though the awakening of the victims, through their awareness the situation of oppression. This principle of freedom will find in the philosopher's ethics E. Lévinas support needed to understand the dimension of otherness and respect for the victims of the process of Euro centrism / O filósofo Enrique Dussel vem buscando ao longo de seu pensamento e de suas obras, fazer uma nova abordagem e releitura do processo colonizador na América Latina. Nosso autor parte da tese de que o ano de 1492 foi o começo do encobrimento do ameríndio por um éthos dominador e violento trazido pelos europeus. No primeiro capítulo da dissertação, apresenta-se o contexto histórico latinoamericano a partir de 1492 com a chegada de Colombo, e o início da implantação do processo colonizador europeu, a partir da ideia de que a cultura e a vida dos nativos não possuíam nenhum valor ético e cultural, obrigando a cultura indígena a dar lugar à cultura dos colonizadores. No segundo capítulo, faz-se a crítica ao conceito do eurocentrismo, principalmente à visão hegeliana da história, partindo da prática libertadora de Frei Bartolomeu de Las Casas, que soube entender e respeitar as diferenças entre índios e colonizadores e desenvolver uma Boa Colonização , respeitando as diferenças e os costumes dos nativos. No terceiro capítulo vê-se como o filósofo Enrique Dussel apresenta uma nova maneira de se conceber a ética latinoamericana, um novo éthos chamado libertação, em que a alteridade perdida do latinoamericano é retomada através do despertar das vítimas, por meio de sua tomada de consciência da situação de opressão. Esse princípio de libertação encontrará na ética do filósofo E. Lévinas o seu apoio necessário para entender a dimensão da alteridade e do respeito para com as vítimas do processo do eurocentrismo

Research on perception and characterisation of African cities is generally divided between two theses. The first, known as Euro-centric because of its analytical capacity based exclusively on the European cities model results on image of African cities as elusive, unknowable, informal entities. Faced with this vision, a postcolonial vision has emerged urban studies, calling for a change of paradigm. The latter's main objective is to revisit these criticisms about African cities through an approach that refutes these characterisations by placing at the heart of the debate the way in which African cities are perceived and experienced by their inhabitants and by looking closely at the often-inventive practices of these populations. To achieve this objective, this thesis focuses on the social universe of taxi drivers using the concept of socio-spatial navigation conceived as a form of mobility in the wake of New mobility paradigm. The methodology combines an ethnographic approach which consisted of participant observation to understand the practices of the populations and an inductive approach (Grounded Theory) to identify the ideas and perspectives of the actors. To this end, 125 taxi drivers, 50 tricycle drivers and 3 bus drivers corresponding to 5% of their self-declared were monitored. The results about the use of collective taxis, buses and tricycles revealed a number of tensions. These tensions are between what is legal, i.e. authorised by the authority, and what is illegal (taxi using gas, tricycle as a mean of transportation), i.e. forbidden by the authority, but generated by the people (from below) in close relation to their daily reality and above all as a response to the gap between the institutional planning and management model and their own city. This situation brings out a pattern of a moral economy of mobility The second category of results relates to spatial knowledge of the city. The study revealed that the city of Bobo-Dioulasso is an entity that can be known and understood through a learning process. This process consists of memorising two types of landmarks (visible and invisible) through practical experiences and information received from other city dwellers. Furthermore, the games played by the actors during collective taxi ride revealed that the taxi is not just a simple means of transportation. It is a place of important interactions. Depending on the taxi driver's skills of Know-how and Know how to be, the taxi space oscillates between a non-place, non non-place and a heterotopia of deviance. / La recherche sur la perception et la caractérisation des villes africaines est globalement partagée entre deux thèses. La première qualifiée d’euro-centrique par ses analyses qui s’inspirent exclusivement du modèle européen abouti à des images de la ville africaine comme des entités insaisissables, inconnaissables, informelles, etc. Face à cette vision a émergé une vision postcoloniale qui appel à un changement de paradigme dans les études urbaines. Cette dernière a pour objectif majeur de revisiter ces critiques sur la ville africaine par une approche qui réfute ces caractérisations en replaçant au cœur du débat la façon dont les villes africaines sont perçues et vécues par les habitants et en regardant de près les pratiques souvent inventives de ces populations. Pour atteindre cet objectif, cette thèse s’intéresse à l’univers social des chauffeurs de taxi à l’aide du concept de la navigation socio-spatiale conçu comme une forme de mobilité dans le sillage de la New mobility paradigm. La méthodologie combine une approche ethnographique qui a consisté à une observation participante pour comprendre les pratiques des populations et une approche inductive (Grounded Theory) pour cerner les idées et les perspectives des acteurs. A cet effet, ce sont 125 chauffeurs de taxi, 50 chauffeurs de tricycles et 3 chauffeurs de bus correspondant à 5% de leurs effectifs déclarés par les acteurs eux-mêmes qui ont été suivis. Les résultats sur l’utilisation des taxis collectifs, du bus et des tricycles ont fait ressortir un certain nombre de tension. Ces tensions se situent entre ce qui est légal, c’est-à-dire autorisé par l’autorité et ce qui est illégale (taxi à gaz, tricycle transportant des passagers) donc interdit par cette autorité, mais généré par les populations (par le bas) en étroite relation avec leur réalité quotidienne et surtout en guise de réponse à l’écart entre le modèle de planification et de gestion institutionnelle et leur ville à eux. Cette situation fait ressortir un schéma d’une économie morale de la mobilité. Les résultats relatifs à la connaissance spatiale de la ville. L’étude a révélé que la ville de Bobo-Dioulasso est une entité que l’on peut connaitre, saisir à travers un apprentissage de la ville. Ce processus consiste à mémoriser deux types de repères (visibles et invisibles) à travers des expériences pratiques et des informations reçues d'autres citadins. Par ailleurs, les jeux d’acteurs lors des déplacements en taxi collectif ont permis de révéler que le taxi n’est pas seulement un simple moyen de déplacement. Il est le lieu d’importantes interactions. En fonction des compétences de savoir-faire et de savoir être du chauffeur de taxi, l’espace du taxi oscille entre un non-lieu, au non non-lieu à une hétérotopie de déviance.