Adapting the concept of the ”popular cultural memory” and its necessary “context knowledge” established by Karin Kukkonen, this bachelor thesis seeks to examine how this memory is “at work” and expresses itself in contemporary fiction, by doing an intertextual reading of the swedish author Amanda Svensson's debut Hey Dolly. Within the intertextual structures of Hey Dolly the reader encounters allusions and references that address almost everything from contemporary popular culture to established authors in the swedish canon, mainly as means for the characters to help them express their emotions and thoughts, by “choosing” from already available content of popular culture to use and modify. The intertextuality alluding to the popular cultural memory does at the same time address the concept of the ideal reader throughout the novel. This ideal reader is addressed by the narrator as one of those “in the know”, as competent enough to see this “popular cultural memory” at work in the novel by “getting” these intertextual allusions and references. Thus any (real) reader has to be equipped with the same expertise of popular culture as the narrator in order to fully understand this intertextuality. The intertextual practices of Hey Dolly should be understood as traits used by the author to express and implicate her/his awareness of the texts “surroundings”, traits indeed found even in the name of Hey Dolly's main protagonist, symptomatically influenced from contemporary, western American commercial culture. Given the premiss where this intertextual framework relies on a heavily contemporary influenced popular cultural context, it potentially would run the risk of not being understood, should future popular culture contexts operate under different premisses. In this regard the high cultural canon memory would have to be regarded as being more stable and “reliable” than the popular cultural memory, as the norms for the canon are more fixed and rarely negotiated.  Arguing that this intertextual reading of Hey Dolly is of an immense value and significant for understanding how the Zeitgeist operates and should be approached, this thesis is still based on the premiss where the intertextual reading of Hey Dolly has largely been nonexistent when looking at how Hey Dolly has been received. Instead in the swedish media we find a consistent dominance of how its reception has been read from almost exclusively a gendered point of view, where Hey Dolly is seen and regarded as the forthcoming of a new representation of the girl/woman ideal. The intertextual reading of Hey Dolly would instead be regarded as “secondary” at best, where the story by itself is self sufficient, even if the reader lacks the necessary context knowledge of how this ”popular cultural memory” is at work in the text.

Inspired by the contrapuntal and relational critiques of Edward Said and Ella Shohat, this thesis conducts a comparative analysis of the literature and film of Arab Jews in order to deconstruct discourses on Jewish identity that privilege the dichotomies of Israel-diaspora and Arab-Jew. Sami Michael’s novel Refuge, Naim Kattan’s memoir Farewell, Babylon, Karin Albou’s film Little Jerusalem and b.h. Yael’s video documentary Fresh Blood: a Consideration of Belonging reveal the complexities and interconnections of Sephardic, Mizrahi and Arab Jewish experiences across multiple geographies that are often silenced under dominant Eurocentric, Ashkenazi or Zionist interpretations of Jewish history. Drawing from these texts, Jewish identity is explored through four philosophical themes: Jewish beginnings vs. origins, boundaries between Arab and Jew, the construction of Jewish identities in place and space, and, the concept of diaspora and the importance Jewish difference. As a double-diaspora, with the two poles of their identities seen as enemies in the ongoing conflict between Israel-Palestine, Arab Jews challenge the conception of a single Jewish nation, ethnicity, identity or culture. Jewishness can better be understood as a rhizome, a system without a centre and made of heterogeneous component, that is able to create, recreate and move through multiple territories, rather than ever settling in, or being confined to a single form that seeks to dominate over others. This dissertation contributes a unique theoretical reading of Jewish cultures in the plural, and includes an examination of lesser known Arab Jewish writing and experimental documentary in Canada in relation to Iraq, France and Israel.

Thesis (M.A.)--University of Western Australia, 2005. / No abstract supplied.

No description available.

Inspired by the contrapuntal and relational critiques of Edward Said and Ella Shohat, this thesis conducts a comparative analysis of the literature and film of Arab Jews in order to deconstruct discourses on Jewish identity that privilege the dichotomies of Israel-diaspora and Arab-Jew. Sami Michael’s novel Refuge, Naim Kattan’s memoir Farewell, Babylon, Karin Albou’s film Little Jerusalem and b.h. Yael’s video documentary Fresh Blood: a Consideration of Belonging reveal the complexities and interconnections of Sephardic, Mizrahi and Arab Jewish experiences across multiple geographies that are often silenced under dominant Eurocentric, Ashkenazi or Zionist interpretations of Jewish history. Drawing from these texts, Jewish identity is explored through four philosophical themes: Jewish beginnings vs. origins, boundaries between Arab and Jew, the construction of Jewish identities in place and space, and, the concept of diaspora and the importance Jewish difference. As a double-diaspora, with the two poles of their identities seen as enemies in the ongoing conflict between Israel-Palestine, Arab Jews challenge the conception of a single Jewish nation, ethnicity, identity or culture. Jewishness can better be understood as a rhizome, a system without a centre and made of heterogeneous component, that is able to create, recreate and move through multiple territories, rather than ever settling in, or being confined to a single form that seeks to dominate over others. This dissertation contributes a unique theoretical reading of Jewish cultures in the plural, and includes an examination of lesser known Arab Jewish writing and experimental documentary in Canada in relation to Iraq, France and Israel.

No description available.

Uppsatsen är en redogörelse för en dekonstruktivistisk läsning av Karin Boyes första prosaverk Astarte (1931), utifrån James L. Calderwoods teori om creative uncreation i det poetiska skapandet. Med denna blick på texten så som varande en akt av nedmontering och med utgångspunkt i Judith Butlers teori om könets performativitet, framträder i läsningen av Boyes roman en strävan efter att plocka isär samhälleliga (van)föreställningar och schabloner gällande konsten, poesin, modet osv. i allmänhet och kvinnan, i synnerhet. Analysen är strukturerad efter Calderwoods idé om att det poetiska skapandet kan vara en rörelse från ingenting mot ett någonting eller en rörelse från någonting mot ett ingenting, och är således ordnad i två delar: en som behandlar creation, skapandet av föreställningar, och en rörande creative uncreation, nedmonterandet av dessa. I slutdiskussionen aktualiseras två essäer av Boye, ”Dagdrömmeriet som livsåskådning” och ”Språket bortom logiken”. Boyes tankar kring konst och litteratur som stelnad i konvention och hennes längtan efter ett nytt språk som kan söka sig bortom vedertagna symboler och tecken, sätts här i samband med resultaten för den dekonstruktivistiska läsningen av romanen. Uppsatsen innehåller även en kort redogörelse för Astartes mottagande vid dess utgivning och synen på romanen i tidigare forskning.

Studien har syftat till att undersöka huruvida Karin Smirnoffs bok Vi forupp med mor från 2019 kan användas i gymnasieundervisningen som exempel på en bok somillustrerar en laestadiansk rörelse i dagens Sverige. Detta har gjorts genom en litteraturstudie,där företeelser i Vi for upp med mor har jämförts med liknande händelser berättat av Maj-LisPalo i hennes bok Sommarsvalor och vintermesar – en bok om att leva i den laestadianskaväckelserörelsen idag från år 2000. Avslutningsvis har det skrivits en diskussion om på vilketsätt boken kan användas i religionsundervisningen på gymnasiet, och vilken eventuellproblematik den kan medföra utifrån Johan Wickströms teori om didaktisk textkompetens ireligionsundervisningen. Studien visar att det finns många likheter mellan Gemenskapen iSmirnoffs bok och den laestadianska rörelsen, men att de skiljs åt i det att Gemenskapenframstår som strängare i flera avseenden. I diskussionen framgår det att det användningen avboken i undervisningen inte bör vara problematisk så länge läraren – tillsammans med eleverna– arbetar medvetet och kritiskt med innehållet.

This essay is an explorative essay of the essence of modern working-class literature. By using Magnus Nilsson's adaption of Lars Furudal's original theory of working-class literature - working class literature for, from and about workers - three novels were examined. These were Pengar på fickan by Asta Olivia Nordenhof, Dagarna, dagarna, dagarna by Tone Schunnesson and Jag for ner till bror by Karin Smirnoff. By examining these three modern novels with Nilssons adaption of Furulands definition of working-class literature the essay's aim is to explore if they can be categorized as modern working-class literature. The answer to the essay's question was ambiugos and can most easily be summarized as: both yes and no. The study found that none of the above novels could easily be categorized as working-class literature according to Furuland’s definition, as none of the novels meets all three criteria. Then again, according to Nilsson’s definition, at least two of the works can be placed within intersections of Furuland’s critera, and thus they can be defined as modern working class literature. However, it is clear, both from the study and Nilsson’s own reasoning, that whether a novel is working-class literature or not is complicated. There is no obvious definition, and as the present day is constantly evolving, it is difficult to draw clear lines about the definition of modern working-class literature.

Ett försök att berätta en historia med hjälp av arkitektens verktyg. Projektet är en undersökning av vilken roll historieberättande kan ha inom arkitektur. Arbetet kan ses som en övning i att arbeta med arkitektur utifrån en historia. Ämnesvalet är relevant då arkitektur som ritas idag inte nödvändigtvis behöver byggas för att existera. Med skapandet av artificiella världar, i dataspel till exempel, kan arkitekten konstituera helt nya verkligheter. Även inom teatern blir det allt vanligare med så kallade interaktiva föreställningar, där publiken får röra sig fritt i en byggnad och på så sätt styr över sin egen teaterupplevelse. Jag har valt att tolka Karin Boyes dystopiska roman Kallocain. Dystopin känns idag mer aktuell än någonsin då samhället idag allt mer kommit att bli ett övervakningssamhälle präglat av rädsla för det okända och falska alarm. Projektets titel "Den fjärde väggen" är en term som används inom teater. Den syftar på den osynliga vägg tillika den tysta överenskommelse som finns mellan scen och publik vilken låter oss förstå representationer av verkligheten som tillfälliga verkligheter medan pjäsen spelas. Då den osynliga fjärde väggen byts mot en vanlig vägg försvinner den tysta överenskommelsen. Men när scenen blir till rum ändras också vår förståelse av vad som är verklighet och vad som är fiktion. / An attempt of storytelling using the tools of the architect The project is an investigation of what role storytelling could have within the field of architecture. With interactive theatre, where the audience’s choice of movement conducts the theatre experience, architecture within computer games and artificial worlds this kind of specific architecture has relevance. I have chosen to interpret the dystopian novel Kallocain by the Swedish author Karin Boye. Living today in a society permeated by fear for the unknown, false alarms and constant surveillance of citizens for their own security, the dystopia feels more relevant today than ever. The title of the project "The fourth wall" is an expression that is used in the field of theatre. It refers to the invisible wall and the silent agreement between the stage and the audience witch allows us to read representations of reality as temporary realities while watching a play. By altering the invisible wall and make it a real one the silent agreement disappears. But when stage becomes space it also affects our understanding of what I is real and what is fiction.