The purpose of this essay is to analyze the intersectionality between themes of cultural clash and gender roles within the novels Jane Eyre by Charlotte Brontë and Things Fall Apart by Chinua Achebe, accentuating their common quest for equality. This essay offers a historical and cultural analysis, divulging the gender norms prevalent in Victorian England and pre-colonial Nigeria, serving as a backstage to the characters’ adaptations and struggles. The essay analyses the characters, giving an insight how they either conform or resist to the societal limitations of their respective eras. In addition, it examines the transformative effect of British colonialism on Igbo society, looking over the resulting struggles in gender dynamics and cultural conflicts. Spirituality and religion become evident as important aspects in shaping gender roles, juxtaposing Igbo traditions against the influence and spread of Christianity. The protagonists’ quest for independence and self-respect is documented in both novels, marked by their steadfast commitment to personal principles despite societal expectations. The essay draws similarities between Jane Eyre's pursuit of equality and the evolving gender roles in Igbo society, ultimately attesting to the enduring significance of these literary explorations in the context of contemporary conversations on the never-ending quest for equity, shifting gender norms, and cultural clashes. / Syftet med denna uppsats är att analysera intersektionaliteten mellan teman om kulturkrock och könsroller i romanerna Jane Eyre av Charlotte Brontë och Things Fall Apart av Chinua Achebe, och accentuera deras gemensam strävan efter jämställdhet. Den här uppsatsen erbjuder en historisk och kulturell analys som avslöjar de könsnormer som är vanliga i det viktorianska England och det förkoloniala Nigeria, och fungerar som en backstage till karaktärernas anpassningar och kamp. Uppsatsen analyserar karaktärerna och ger en insikt om hur de antingen anpassar sig till eller motsätter sig de samhälleliga begränsningarna i sina respektive epoker. Dessutom undersöker den omvälvande effekten av brittisk kolonialism på Igbo-samhället, och ser över den resulterande kampen i genusdynamik och kulturella konflikter. Andlighet och religion blir uppenbara som viktiga aspekter i att forma könsroller, och ställer Igbo-traditioner mot kristendomens inflytande och spridning. Huvudpersonernas strävan efter självständighet och självrespekt finns dokumenterad i båda romanerna, präglade av deras orubbliga engagemang för personliga principer trots samhälleliga förväntningar. Uppsatsen drar likheter mellan Jane Eyres strävan efter jämställdhet och de utvecklande könsrollerna i Igbo-samhället, vilket i slutändan vittnar om den bestående betydelsen av dessa litterära utforskningar i sammanhanget av samtida samtal om den oändliga strävan efter jämlikhet, skiftande könsnormer och kulturella sammandrabbningar.

I den här kandidatessän vill jag presentera mina tankar och dra kopplingar mellan fotografiet, översättningen och arketypen inom ramverket: den neo-koloniala blicken, Teman som resulterat i  kandidatutställningen Bortbytingen och ett videoverk med samma namn. Texten är ett sökande efter den anti-neokoloniala blicken, förutom referenser som Cindy Sherman, Pia Arke och Oswald de Andrade ombearbetas Don Mee Chois översättnings koncept om "tvillingen" som ett sätt att kontextualisera och översätta mitt egna konstnärskap. Och hur folktronskaraktärer så som Bortbytingen kan erbjuda ett kärl för sökandet i att finna alternativ för det anti-neokoloniala positionerandet.

Jag har valt att studera uppkomsten av The African Charter On Human and Peoples Rights. Mitt huvudsyfte är att se vilken roll Afrikas historia har spelat för utformandet av den afrikanska stadgan för mänskliga rättigheter och vid sidan av detta även ta reda på om stadgan är effektiv. Jag har också valt att göra en jämförelse med Europakonventionen för att se vad som skiljer de två regionala systemen för mänskliga rättigheter åt. Jag har sökt information, granskat och tolkat det jag läst med hjälp av rättsvetenskaplig metod och en kvalitativ textanalys utefter en teori om universalism och en världssystemanalys. Något som krävt mycket och noggrann läsning.Mitt resultat pekar på en relativt ineffektiv stadga med starka regionala värderingar och stort fokus på kontinentens historia av kolonialism och de koloniala arven detta gett. En historia av förtryck som gjort det svårt för de afrikanska utvecklingsstaterna att ta plats i den globala världen och världssamfundet. Något som visar att universalism i vissa fall kan gå att nå, eftersom det finns lika många skillnader som likheter mellan det afrikanska och europeiska dokumentet för mänskliga rättigheter. Dock med en tanke om att regionalism kanske ger bättre förutsättningar än universalism. / I have chosen to study the origin of The African Charter on Human and Peoples Rights. My main purpose has been to find out the importance of the African history in the shaping of the charter. Besides that I have choose to make a comparison with the European Convention to see what separates the two regional systems on human rights from each other. Furthermore I have tried to find out if the African charter is effective.I have searched for information, reviewed and interpreted what I have read in both books and human rights documents on the subject to find my answers. My results points out to a relatively inefficient charter with regional values and a focus on the history of colonialism and the colonial legacies. A history of oppression that made it difficult for the African developing-countries to make themself a place in the global world and the international community.My results also shows that universalism is something that is possible to achieve since there are as many differences as similarities between the African and European document on human rights.However, with an idea that regionalism may offer better conditions than universalism.

This essay maps the security policy consequences of Russia's export of gas and oil to Europe in the years 2014–2022. The essay analyzes the development of the EU's energy policy, which dealt with energy transitions. The author also examines changes in the Russian Federation's security policy, military thinking, and military spending, as well as EU actions directed at Russia. The source material consisted of digital and printed sources that were processed using the deductive and qualitative method. To interpret the sources and create the narrative, the Peak Oil theory of M. King Hubbert, Benedict Anderson's theory of nationalism and the groupthink theory of Irving Janis were used. The results of the survey confirm previous research that emphasizes the importance of cheap energy for a modern society. The survey confirms that energy transitions do not occur in a blink of an eye, as well as the claim that the countries that import gas and oil become dependent on the countries that export these fossil fuels. The survey results show that the security policy situation in Europe has become worse during the period 2014–2022. The war in Ukraine can be seen because of Russia's changed military thinking and security policy, as well as the EU's inability to use powerful sanctions against Russia. During the same period, the EU underwent an energy transition and was extremely dependent on oil and gas imports from Russia. The results of this essay show that Russia's policy was primarily driven by geopolitical ambitions, namely, to make Russia a great power. Incorporation of Ukraine was seen as one of the intermediate goals. The sanctions used by the EU had little or no effect. What could affect Russia's ability to continue the war was a total boycott of Russian oil and gas. The essay's results provide a clear indication of the consequences of an ill-conceived energy policy. The result also shows how geopolitics, power and economics are connected and can affect humanity both locally and globally. The research results offer a broad field for further research in the energy sector, historical and political geography.

The aim of this study has been to revaluate Bronze Age society using rock art as an archaeological material. It has also sought to question certain prevailing interpretative trends within the research of rock art; ascribing it as ritual practices, expression of a social elite and the adoption of symbols from cultures along the Mediterranean Sea. This has chiefly been made possible through the application of Slavoj Žižeks ideas about the ideological fantasy and the sublime object of ideology. The thesis proposes a connection between art and ideology. A selected sampling of rock carvings from three areas in Sweden has been made in order to further investigate the relationship between different figurative motives both at a regional level, as well as a local. This study claims that rather than having been under the control of an elite, rock art has been accessible for the majority of the population both to produce and view. The depiction of human representation as rock carving does not depict a clear social stratification. It is also argued that the idea of images displayed on the rocks having roots in the imagery of Mediterranean civilizations is a construct of current western ideology, as the symbolic connection between the cultures is tenable at best, according to this study.

Hydropower development was one of the first systematic large-scale exploitations in the reindeer herding areas within Swedish borders. Therefore, this thesis departs from postcolonial approaches wherein the Swedish state policy and practice towards Sami, reindeer herders and Sápmi, the Sami homeland, is analysed as colonialism in relation to hydropower development. The study spans over the first large-scale hydropower projects in the reindeer herding area during the 1910’s and 1920’s, continuing with the decreased legal security during the second world war, and finally the opposition and opinion in the 1950’s and 1960’s, enabled by the establishment of a national association for Swedish Sami, SSR.      The industrialisation of watercourses in the reindeer herding areas were brought about by the works of an institutional framework consisting of the Water Act and the Reindeer Grazing Act together with the tutelage of a Lapp Administration. These institutions made invisible both reindeer herding as an industry and the herders rights. Authorities as well as hydropower companies acted and argued within an industrial colonial discourse. One technique was the re-writing of history and of the herders’ rights in favour of power developers. The Swedish hydropower system was built up based on cheap energy from the North, at the expense of stakeholders’ rights. This was made possible by arguing that exploitation was for the sake of ”the common good”. When reindeer herders eventually were noted in the process, reindeer herding was regarded as a vested interest and reindeer herding rights as a privilege given to the Sami by the state. In this system reindeer herders were given a more vulnerable legal position than farmers, in addition non-reindeer herding Sami were in some aspects even more affected by discriminating structures. By damming the watercourses, the grazing lands were reduced which affected the amount of herders that could practice reindeer husbandry and thereby also the amount of individuals holding Sami rights.      During the 1950’s and 1960’s the self-evidenced hydropower development was questioned by a Sami struggle for justice. With regards to Sami rights, the situation was more stagnant due to the state avoiding official investigation of certain legal issues that were object for trial. However, the industrial colonial discourse and the governing of hydropower politics were challenged and the authorities changed some of their notions of reindeer herders. Nevertheless, the Sami were denied representation and involvement in governing the finances that were aimed at alleviation of the consequences of various interferences in the herding area. / TJOAHKKÁJGÄSOS  Ådå tjátje, tjáhppis spiejildime. Industridjalasj kolonialissma dáttja tjáhtjefábmobidtjima tjadá boatsojsujttoednamin 1910-1968  Gå dáttja jávrijt ja änojt dulvvadahtjin de álgij akta dajs vuostasj plánidum stuoráp ekploaterima ma sjaddin ållo sajijn boatsojsujttoednamin Svieriga rájij sinna. Dán diedalasj tjállaga vuodo manná maŋŋekolonialak gähttjamguovlos gånnå Svieriga politijkka ja praktijkka sámij, räjnárij ja Sámeednamij vuosstáj guoradaláduvvi kolonialissman tjáhtjefábmobidtjima gávttuj.      Åtsådallam álggá daj vuostasj stuoráp bidtjimij boatsojsujttoednamin 1910-lågon, ja joarkká gehtjadimijn lágaj hárráj ma álkkedin tjáhtjefábmobidtjimijt nubbe väráltdoaron. Maŋutjissaj guoradaláduvvi vuossteháhko ja vuojnno ma sjaddin máhttelis 1950- ja 1960-lågojn, iehtjádij siegen gå vuododij rijkkalihtov svieriga sámijda. Gehtjadibme manná 1968 rádjáj ja sämmi jage bådij árvvádallam ådå boatsojäláduslága birra.      Gå dáttja jávrijt ja änojt dulvvadahtjin boatsojsujttoednamin de tjadáduvvin institutalasj rábmaverkajn tjáhtjelágas, boatsojguohtomlágas ja stáhta boatsojäládusadministrasjåvnå mindárimes, ma vuojnodibmen dahkin boatsojsujtov äládussan ja räjnárij rievtesvuodajt tjáhtjeriektáássijn. Fábmudagá ja bidtjijiddje håladin ja barggin industrikolonialak diskursas gånnå rievtesvuoda ja histårjjå máhttin bånjudallat bidtjijiddjemiellogisvuoda ávkkáj. Håladime tjadá ”álmmuga buoremussan” bidtjiduvvin Svieriga tjáhtjefábmovuogádagá, vuododum hálbes energiddjaj nuorttat ja dassta sjattaj riektálasj ålgustjuolldemin ja unnediddje riektáäjgádin ja miellodiddjen. Dán vuogádagán oadtjun räjnára nievrep riektásajádagáv ednambarggijs, ja sáme boatsojsujto ålggolin nuppástallin ienebut. Dulvvadime unnedin boatsojguohtomednamijt vaj binnáp sáme máhttin boatsojäládusán barggat.      Sáme riektáoajbbom 1950- ja 1960-lågojn dagáj vaj ulmutja juorrulahtjin jus bidtjima lidjin diehttelis. Sáme rievtesvuoda hárráj de åvdedibme suojmabut manáj gå muhtem riektáássje ettjin guoradaláduvá tjielggidusájn jut lidjin juo duobbmoståvlån. Industrikolonialak diskurssa ja stivrrim tjáhtjefábmopolitijkas hásteduvvin huoman rievddadit muhtemijt sijá vuojnojs boatsojsujto ja räjnárij hárráj. Valla sáddnan la de báhtsin ietjá vuojno mälggadij gå sáme vuornoduvvin saje ja bájnatjibme sámefoanndabiednigij badjel ma galggin ekploaterima vahágijt unnedit. Översättning: Nils-Olof Sortelius / Urre tjaatjieh, tjiellketet vuöjneme. Faamoen vallteme jeänoede tsieekedeme saamien ätneme sisnie 1910-1968. Aneteme jeänoiheste lih maitie vuosts stuore aneteme guh ussjedemme lih, guh narretih stuore oasieh saamien ätnemeste Ruotsienne. Dahte leh supsteteb guktie tsieekedeme jeätjtatteih saamieh, buutsesaamieh jah saamien ätneme jah Ruotsie faamoen dahkeme jah vihtietit, aj giehtjetdihke mierreteme jeänoih faamoeh.      Giehtjete allka vuosts stuore tsieekedemeh buutsätnemenne 1910 - 1920 jaapienne jah jorrkeleh giehtjetemeh laagahenne guh tsieekedeme giehpetin muppie ätneme doaroenne. Mahketennie giehtjedihke vuössietietib jah mieletib guh tjuöttjelit 1950 jah 1960 jaapienneh. 1968 urre buutselaagab tjaaledihke.      Tsieekedeme jeänoesne dahkedihke viehketalleh tjaatjielaagaeste buutsegootemelaagaeste jah oajvedemes laapeveäsoemeste. Gautan sjatteih buutsebarrkeme jah buutsebuörie ieh gihtjeih elltie riekte eretvalltedihke. Faamoe jah veäsoke riektesvuote jah autebiejvieih veäsoede jiitjide dahkein. Dah jiehteih tsieekedemeb gaihke allmetjeh hevonemes lin. Gaihke otjoin alpies njuöie saamien ätnemeste jis riektesvuote juhteih faamoesse jah veäsokesse. Buutsebarrkoejaih riektesvuoteh unnebe sjatteih. Tsieekedemeste gaihkeh barrsjeh dahkeih gootemeb unnebe jah dahkeih juhtemin garhtjies sjatteih jah buutsebuörie uhttseteih.      Saamien doaroe 1950 - 1960 jaapienne viehkieih juoremeb lassanit tsieekedemesne. Saamien riekte bööteih suöjmielaaka auteles. Faamoe jiehteih tsalloe lih lagastoahpoesne guh tsakkesteih. Dah naggatalleme tsieekedejan huoloeme jah jeätjatatteh vuöjnie buutsebarrkoejah jah buutsebarrkoe. Lihkan lik dohkoe ieh buutsebarrkoejah faamoe bietnegenne buutsebarrkoesse vattedihke.   Översättning: Kenneth Saarstav och Valborg Wiinka / Anpassningar av naturresursbaserade samhällen till klimat- och samhällsförändringar. Samisk renskötsel i dåtid, nutid och framtid.

<p>In this study we have tried to explore what happens when individuals find themselves in a new environment in which the ever-existence of different cultures. The essence of this study is how identity - culture and creativity happens when different cultures meet and what the identity of the role in this dynamic process is.</p><p>We have chosen to do the survey at the Swedish Migration Board, as authority it is a place where many cultures meet and where different people are in interaction with each other every day. The study is empirically based, where we have interviewed twelve informants who, among other things, held various positions in the Immigration Service in the West. There are the informants statements that we have analyzed with a number of theoretical points that we have had as a tool for this study.</p><p>The theoretical starting points are colonialism/postcolonialism, creolizing/Creole, ethnicity, stereotyping, intersectionality, identity and culture. Based on these theories, we have been able to think about why our world can still have an element of colonialism and how creolizing not only can occur during colonialism.</p><p>With the concept intersectionality, we have been able to access more than one factor that affects the individual at the meeting with others. We have also been able to access and illustrate how humans can have multiple identities, cultures, and that culture is not a fixed and a uniform phenomenon.</p><p> </p>

Denna uppsats innehåller min tolkning av filmen Import/Export (2007) av Ulrich Seidl i syfte att skapa ökad förståelse för människan och kulturen i dagens Öst- och Västeuropa och att få fram de föreställningar som präglar kulturmöten mellan öst- och västeuropéer. Undersökningen genomfördes med hjälp av en hermeneutisk metod i kombination med Emile Durkheims funktionalistiska teori, postkoloniala teorier och Geert Hofstedes teori om kulturdimensioner. Undersökning visade att både öst- och västeuropeiska samhällen i filmen präglas av anomi. Värden grupperade kring dikotomierna individualism/kollektivism, maskulinitet/femininitet och osäkerhetsundvikande framställs tydligast i filmen. Livsåskådningsanalys visade att en materialistisk verklighetsuppfattning dominerar i både Öst- och Västeuropa tillsammans med övervägande pessimistisk och negativ grundhållning, vilket i sin tur påverkar både karaktärernas människosyn och deras handlingar. Skillnader i livsåskådning mellan öst- och västeuropéer bygger på skillnader i de förhärskande kulturella värdena och därmed på skild människosyn. Kulturmöten mellan öst- och västeuropéer i filmen präglas av främlingsrädsla och främlingsfientlighet. De bygger på västeuropéernas koloniala föreställningar om Östeuropa och dess invånare som ociviliserade barbarer, som ska ”civiliseras” av Väst samt på östeuropéernas föreställningar om Västeuropa och dess invånare som Antikrist och ärkefiende som man ska skydda sig mot. Europas nutid framställs i filmen på ett dystert sätt. Det finns även scener som utgör paralleller till Oswald Spenglers verk Västerlandets undergångoch kan tyda på filmskaparens pessimistiska syn på Europas utveckling i riktning mot undergång.

In this study we have tried to explore what happens when individuals find themselves in a new environment in which the ever-existence of different cultures. The essence of this study is how identity - culture and creativity happens when different cultures meet and what the identity of the role in this dynamic process is. We have chosen to do the survey at the Swedish Migration Board, as authority it is a place where many cultures meet and where different people are in interaction with each other every day. The study is empirically based, where we have interviewed twelve informants who, among other things, held various positions in the Immigration Service in the West. There are the informants statements that we have analyzed with a number of theoretical points that we have had as a tool for this study. The theoretical starting points are colonialism/postcolonialism, creolizing/Creole, ethnicity, stereotyping, intersectionality, identity and culture. Based on these theories, we have been able to think about why our world can still have an element of colonialism and how creolizing not only can occur during colonialism. With the concept intersectionality, we have been able to access more than one factor that affects the individual at the meeting with others. We have also been able to access and illustrate how humans can have multiple identities, cultures, and that culture is not a fixed and a uniform phenomenon.

This study aims to unfold and explain the historical Swedish view upon the Samic people. The fundamental question asked is: ”In which manner, or manners, are the Samic people in the so called Lappmarkerna portrayed by Swedish missionaries during the 17th century? The study makes use of five Swedish missionaries’ written accounts of their travels in Lappmarkerna during the 17th century. The primary sources are examined through a hermeneutic method and the results are analyzed from a postcolonial theoretical framework based mostly on Edward Said’s Orientalism and Ania Loomba’s Colonialism/postcolonialism. The results unfold a view of the Samic people as indeed something other than the rest of the Swedes. The Samic people were described as cowardly, lazy, small in stature, not particularly strong, vigorous, fairly intelligent, disgraceful in the context of trade and very skilled with a bow and at hunting in general, but lacking any inclination towards war. The view of the Samic people as the other is however mostly not based on a suggestion that there were any ontological differences between the Samic people and the Swedes. On the contrary, the described differences were mostly ascribed to historical and cultural causes. It’s plausible that the explanation for the limited claims about any fundamental differences is found in the Swedish missionaries’ purpose of producing accounts of their travels. The Swedish missionaries were probably inclined to emphasize the basic similiarities in order to establish that the Samic people were possible to convert to Christianity as well as foster into becoming proper Swedish subjects.