Liberal thinkers have suggested different theories that legitimise the state's various processes, institutions, and use of coercive power. However, their theories cannot account for those motivations that cause men to put their lives in danger when standing against political oppression. The study of Montesquieu's theory of government can aid liberalism's incomplete account of the political motivations that incline men to defend their liberty. Toward this end, this thesis studies Montesquieu's notions of virtue and honour, and challenges the meaning they have been accorded in previous studies. This thesis suggests that Montesquieu combined these notions in order to conceive a type of motivation that inclines individuals to defend their liberty against encroachment. In order to recover this type of motivation, this study will adopt an approach of close textual analysis with attention to the context. Virtue and honour play a crucial role in Montesquieu's political thought because they foster the preservation of government. Virtue inclines citizens in republics to act with self-sacrifice. However, that virtue does not aim toward the attainment of excellence or of God's grace; rather, Montesquieu conceived virtue in relation to public utility. Honour inclines the subjects of monarchy to pursue their selfish desires in order to derive public benefits. However, Montesquieu did not conceive honour in connection with the liberal motif of the invisible hand; rather, he conceived honour in connection with the pursuit of glory. By combining honour and virtue, Montesquieu conceived a type of motivation that can foster the preservation of liberty in modernity. This motivation enables individuals to enjoy their liberty in times of peace by pursuing their selfish desires; in times of crisis, it inclines them to perform great actions in order to defend that liberty against political oppression. Considering Montesquieu's type can aid liberalism's account of political motivations in the contemporary debate.

Grounded in a theoretical debate between anthropological studies on Roma/Gypsies and anthropological studies of Christianity, the focus of this thesis is on the experience of social and religious life among members of a traditional minority in Finland, the Finnish Kaale/Finnish Roma, a population of approximately 13.000 people living in Finland and Sweden. Over the past decades, the processes of urbanisation and sedentarisation have led to shifts in the ways in which the social lives of Kaale families are lived. A shift towards individualisation is interlinked with the continuous importance placed on family and kin belonging, which come together in a re-assessment of people's central attachments in the world. At the same time, over the same period of time, a large number of this population have converted to Pentecostal and charismatic movements in the country, leading to subtle changes in the shape of social relations within and outside their own community: between believers and non-believers, between Kaale and non-Kaale. Making use of participant observation, interviews, conversion stories and individual life histories among Finnish Kaale living in the capital city of Helsinki and in Eastern parts of the country, this ethnography provides an insight into the multiple, overlapping and complex ways in which Kaale belonging is understood and into the ways in which Pentecostal religious life takes shape among born-again Kaale. Furthermore, looking specifically at the practice of Evangelism and missionary work, which defines the life of Pentecostal Kaale believers, the role of faith as an enhanced engagement with the world is analysed. A conversation therefore emerges also on the role of Pentecostal belonging in mobilising believers in relation to the world around them and, more specifically, on the way in which Pentecostal faith provides an avenue for a further social engagement and social mobilisation of individual Kaale believers.

Au cours du XIIe siècle, au cœur des villes du royaume de France rendues prospères par les développements des échanges commerciaux, apparaît un nouveau monument qui incarne l’autorité du haut justicier local et son emprise sur l’espace urbain. Ce poteau armorié, appelé dès l’origine « pilori », est certes un instrument pénal qui permet d’exposer les criminels à la vindicte populaire. Ses usages sont pourtant plus riches que sa fonction punitive. Le pilori est aussi un outil de prévention du scandale, une institution au service de la paix du marché, où il est implanté, ainsi qu’un symbole de l’état du rapport de forces entre les différentes juridictions urbaines. Alors qu’il est central dans le paysage urbain, l’étude de ce signe de justice a longtemps été délaissée par l’historiographie. Le renouveau continu de l’histoire de la justice médiévale depuis les années 1990 invite à l’analyser avec le même sérieux dont les fourches patibulaires ont récemment bénéficié. Pour rendre compte de la pluralité de facettes du pilori et de la peine qui porte son nom, nous avons privilégié une approche anthropologique, centrée sur les parcours des agents confrontés à ces objets juridiques. Cela nous a amené à explorer les stratégies discursives des juges et juristes qui ont contribué à l’invention du pilori, puis à sa rapide diffusion dans tout le royaume. Nous observons ensuite comment les sens et usages de la peine d’exposition évoluent à mesure que de nouvelles juridictions s’en emparent. En parallèle, nous décrivons la prise en charge du rituel d’exposition par le public, moment de refondation, autour du personnel de justice et aux dépens du condamné, d’une confiance commune. Enfin, une sociographie des condamnés au pilori débouche sur une réflexion plus large visant à brosser le devenir des infâmes dans la société médiévale. / During the 12ᵗʰ century, at the heart of the French kingdom’s towns that thrive thanks to the development of trade, a new monument, embodying the local high justice and its foothold on the urban space, emerges. While this armorial stake, called « pillory » from the beginning, is indeed a penal device used to submit criminals to popular punishment, it has many other uses. The pillory also prevents scandals, helps protect peace on the market, where it stands, and embodies the balance of power between the different urban jurisdictions. Despite the pillory’s central location in the urban landscape, its study has been long neglected by historiography. The ongoing renewal of medieval justice studies since the 1990s encourages an analysis of the pillory as thorough as the recently-studied gallows have been. In order to expose the many facets of both the pillory and the punishment bearing the same name, an anthropological approach was favored, focusing on the stories of all the different people who were faced with these objects of justice. This brought us to explore the storytelling strategies of the judges and lawyers who contributed to the pillory’s invention and its subsequent fast spread throughout the entire kingdom. We then observe how the meanings and uses of the public exhibition sentence evolve as new jurisdictions make it their own. In the meantime, we describe how the public takes over the penal ritual, and how it rebuilds trust in each other. Finally, a sociography of the convicted to the pillory leads to broader thoughts on the fate of the infamous in medieval society.

Sweden's gender equality work has historically been a success in many ways, but honour-based violence and oppression is not debated or identified as a Swedish social problem. What is the effect of differentiating between different social problems that fall into the same category? The present thesis aims to deepen the understanding of how men's violence against women is understood at a time when Sweden is considered to be in the forefront of gender equality policy issues. The present thesis therefore examines how honour-based violence and oppression is defined in Sweden, and how Swedish authorities work to prevent and combat the violence. By examining the image of victims of honour-based violence, on which the definition and the work are based, power dynamics within the discourse are also made visible. By using critical discourse analysis as a method and by using theoretical concepts, two government reports on honour-based violence and oppression in Sweden, and a handbook aimed at professionals in the school system are analyzed. The present thesis shows that the Swedish authorities' definition makes a distinction between honour-based violence and oppression, and men's violence against women. It is mainly explained as a problem based on culture, unlike men's violence against women, which is described as a social problem. This is made visible by Swedish authorities through a focus on foreigners in the work of preventing and combating honour-based violence. The definition and the work analyzed in the present thesis contribute to making it more difficult for victims of honour-based violence to identify themselves as "Swedish". Throughout the texts there is a stereotypical image of both victims and perpetrators of violence as being foreigners: people with dark colored hair and dark colored eyes. It is important to analyze and problematize how Swedish authorities choose to express themselves but also how they choose not to. In this way, we can critically examine how authorities contribute to the construction of a social reality and also reproduce unequal power dynamics in society.

Genom användning av diskursanalys ämnar denna studie besvara följande frågor: ”Hur framställs skillnaderna och likheterna mellan våld i nära relationer och hedersrelaterat våld, och hur betraktas de som olika fenomen?” samt ”Hur kan synen av olika kulturer påverkas genom att definiera våldet på olika sätt?”. För att besvara dessa frågor har 29 tidningsartiklar om våld i nära relationer och 61 artiklar om hedersrelaterat våld som skrivits i svenska dagstidningar mellan åren 2002 och 2021 samlats in. Dessa har sedan analyserats med hjälp av Laclaus och Mouffes diskursanalys. Analysen fokuserar på hur hedersrelaterat våld och våld i nära relationer presenteras i den mediala debatten. Utifrån analysen uppkom två diskurser: ”Det främmande våldet” samt ”Den mediala rapporteringen av distinktionen mellan olika våld”. Diskursanalysen tillhör det socialkonstruktivistiska perspektivet. Majoriteten av den tidigare forskningen berör det feministiska perspektivet. Dessa perspektiv brukas för att försöka förklara om det finns någon skillnad mellan nyhetsrapporteringen av hedersrelaterat våld och våld i nära relationer samt hur detta påverkar synen på icke-svenska kulturer. Studien klargör att det finns en skillnad på rapporteringen av hedersrelaterat våld och våld i nära relationer. Detta bidrar bland annat till att kunna särskilja olika grupper i samhället där etniska minoriteter framställs som främmande och oförmögen att kunna anpassa sig till det svenska samhället. / Through the application of discourse analysis, the purpose of this study is to answer the following questions: “How are the similarities and differences of domestic violence and honour-related violence portrayed, and in what ways are they viewed differently?” and “How can the perception of other cultures be affected by redefining the violence?”. To answer these questions, 29 news articles regarding domestic violence and 61 news articles regarding honour-related violence have been collected and then analysed with the help of Laclau’s and Mouffe’s discourse analysis. The analysis focuses on the way domestic violence and honour-related violence is portrayed in the journalistic space. Through this analysis, two discourses emerged: “The foreign violence” and “The distinction in portrayal of difference types on violence in the sphere of media”. Discourse analysis lies within the realm of social constructivism. Most prior research touches upon the feministic perspective. These perspectives are used in order to explain any difference in the reporting of honour-related violence and domestic violence in the media, and furthermore how it affects the regard of non-Swedish cultures. The study identified that there is a difference in the portrayal of honour-related violence and domestic violence in Swedish media. Ramifications include segregation, leading to the view that ethnic minorities are unable to conform to the structure of Swedish society at large.

No description available.

Hedersrelaterat våld och förtryck (HRV) är ett komplext fenomen somnyligen fått utökat utrymme inom svensk debatt och politik. Tidigareforskning visar att det saknas förståelse för hedersrelaterat våld utanförramarna av kulturella perspektiv. Vidare leder detta till en otillräcklig ochsimplifierad bild av fenomenet. Forskning visar även att behandlare somhjälper och vårdar hedersvåldsutsatta kvinnor bemöter klienten utifrån sinaföreställningar. Föreställningar om individer av annan kultur är oftageneraliserande och påverkar kvalitén på given hjälp och vård. Syftet meddenna studie är att undersöka hur socialarbetare beskriver sitt arbete medhedersvåldsutsatta kvinnor. Vi ämnar även att undersöka vilka föreställningarom kvinnorna som framkommer ur socialarbetarnas beskrivning av arbetet.Genom semistrukturerade kvalitativa intervjuer med socialarbetare inomfältet av HRV framkom att det idag finns fler hinder än möjligheter i detpraktiska arbetet. Resultatet av denna studie visar att den hedersvåldsutsattakvinnan generaliseras då hon sällan blir förstådd utanför kontexten av henneskultur. Därigenom blir våldet hon utsätts för förminskat med tiden. Dettabeskrivs främst ha grund i att det hjälpande och stöttande arbetet utförs undertids- och resursbrist. Därför är det av vikt att den hjälpsökandehedersvåldsutsatta kvinnan får professionella möten där vikt läggs påinkludering och individuella behov. Resultatet visar att kvinnan som kännersig förstådd stannar kvar i det professionella samarbetet och har större chansatt bryta sig från våldet inom hennes familj.

Studiens syfte var att undersöka socialsekreterares upplevda kunskap om hedersrelaterat våld och förtryck samt deras upplevda trygghet i arbetet av sådana ärenden. Dessutom hade studien som mål att analysera eventuella samband mellan upplevd kunskap och arbetslivserfarenhet samt mellan upplevd kunskap och trygghet.  Inspirationen hämtades från SVT:s Uppdrag Granskning "Bortförd" (2023), där socialtjänstens hantering av hedersärenden kritiserades. Fokus i vår studie låg på bristen på kunskap och kopplingen mellan upplevd kunskap, trygghet och arbetslivserfarenhet. Genom att genomföra en enkät med 45 svar från socialsekreterare från 17 svenska kommuner och analysera svaren med statistikprogrammet SPSS, avsåg studien att belysa dessa aspekter. Resultatet indikerade att socialsekreterarnas upplevda kunskap om hedersrelaterat våld och förtryck låg på en medelnivå, medan känslan av trygghet i arbetet var relativt hög. Arbetslivserfarenhet visade en svag men signifikant koppling till upplevd kunskap. Dessutom observerades en stark positiv korrelation mellan upplevd kunskap och trygghet. Sammanfattningsvis bekräftar studien behovet av ökad kunskap om hedersrelaterat våld, då många upplever att de behöver mer kunskap i ämnet. Trots utmaningarna känner sig socialsekreterare relativt trygga när de arbetar med hedersrelaterade frågor. / The purpose of the study was to investigate social workers' knowledge of honour-related violence and oppression, as well as being comfortable working on such cases. Additionally, the aim of the study was to analyze possible connections between perceived knowledge and work experience, as well as between perceived knowledge and being comfortable dealing with such cases.  The inspiration was drawn from a Swedish television program "Uppdrag Granskning" ("Mission: Investigation") episode named "Bortförd" ("Abducted") (SVT 2023), where the social services dealing of honour cases were criticized. The focus of our study was on the lack of knowledge and the connection between knowledge, being comfortable dealing with such cases and work experience. By conducting a survey with 45 responses from social workers from 17 Swedish municipalities and analyzing the responses with the statistical program SPSS, the study intended to shed light on these aspects. The results indicated that social workers' perceived knowledge of honour-related violence and oppression was on average, while their sense of comfortability dealing with such cases was higher. Work experience showed a weak but significant connection to perceived knowledge. In addition, a strong positive correlation was observed between perceived knowledge and the feeling of being comfortable dealing with honour-related cases. In summary, the study confirms the need for increased knowledge about honour-related violence, as many believe they need more knowledge on the subject. Despite the challenges, social workers feel relatively confident when working with honor-related issues.

The matter of the Good in classical Greek philosophy and literature is so important and extensive that it can hardly be covered in one document. Therefore the aim of the first part of the thesis is to express both fundamental context and critical attitude towards the concept of the Good in the philosophy of Socrates, Plato and Aristotle. The second part provides a coherent perspective on the development of archaic literature in terms of forming the idea of gods, virtues, good and evil in classical Greek epic and tragedy. Theoretical basis of the thesis relies on the studies of important philosophers, literature historians, religionists and mythologists, whose views are connected systematically or outlined comparatively in corresponding chapters. Both main parts of the thesis are divided into chapters which follow in logical sequence. The thesis is theoretical and corresponds to the assigned topic.

This paper delves into the realms of tragedy, memory and representation. Drawing upon the phenomenon of the Phantom Limb and extending it towards a theory of Phantom Bodies, various artworks - literary, theatrical and visual - are examined. After the conflagration of the terrorist attack, how are these absences grieved over and remembered through artistic representation? The essay examines this question by positioning itself amongst the scarred landscapes of post-September 11 New York and suicide bombings in Israel (2000-2006). Furthermore, it investigates whether humanity can be restored in the aftermath of an event in which certain individuals have sought to eradicate it. The fragmentation of the affected body in these scenarios is understood as further complicating processes of grief and remembrance. Artists who reject political polemic and engage with the dimensions of human loss are seen to have discovered means of referring to the absence caused by the act of terrorism. Three such recurring representations present themselves: ash and remnants, presence/absence and memory building. Phantom Bodies are perceived as simultaneously functioning as a reminder of the event itself, insisting upon the response of bearing witness, and as a symbol of the overwhelming power of humanity. Challenges arise when individuals or sections of the affected society deem these artworks to be inappropriate or explicit. Works considered include: Neil LaBute's play The Mercy Seat, Sigalit Landau's art installation The Country, Jonathan Safran Foer's Extremely Loud & Incredibly Close, Spike Lee's 25th Hour, Daniel Libeskind's architectural plans for the World Trade Center site, Eric Fischl's sculpture 'Tumbling Woman', Honor Molloy's autodelete://beginning dump of physical memory and A.B.Yehoshua's A Woman in Jerusalem. The accompanying play, Tales of Ash: A diptych for the theatre, is set in Melbourne, New York and Tel Aviv and deals with life in the face of and after terror. It veers between naturalism, poetic monologue and the epic. Tales of Ash contains two plays. The first centres on Mia, a young sculptor living in New York, who loses both her lover and her creativity on September 11. Upon returning to her home in Melbourne, she finds familial bonds still entwined with guilt and family trauma. The second play revolves around Ilana and Benny, two people living in Tel Aviv, who find themselves suddenly thrust together after a devastating bombing. As they attempt to resume rhythms of life, in the face of all the inherent ferocity of a modern existence in Israel, the struggle between The Ash Woman and The Ash Takers escalates.