Ownership Land (object, subject-matter and content) The aim of my thesis is to give a brief owerview of ownership land, namely its object, subject-matter and content. The reason for choosing this topic is that with no doubí belongs to the current issues in the field. Primarily, considering the object ownership land, ie land and its special features, mainly its limited quantity. The thesis is composed of four parts further divided into chapters and subchapters. Part one deals with object of ownership land. The land has certain special characteristics: it has a multifunctional and indispensable character of the land, the limited extent and the irreplaceability, the fact that the land is not a result of human activities and finally, the special characteristic that the land is not consumed or destroyed by using. In this chapter is land also defined as a thing and as a plot of land. An important and signifiant institute of Land law is purpose-categorization of the land. I deal with that issue at the end of this part. Part two is focused on subjects-matter of ownership land. There is an interpretation of natural persons, legal entities, territorial self-governing units and state. Just as other things also the land may be owned by more than one owner. This issue is engaged in a chapter on co-ownership....

IDENTITY In search of identity construction through the narrative of the pearl necklace   Lina Pihl   Can one reach an understanding of identity through the narrative of the pearl necklace?   The pearl necklace plays the role of the main character as well as the attribute in portraying identity in this dissertation. By looking at the pearl necklace as an object through its social context, it is possible to open it up for an understanding of its relation and impact on the individual. The world is not constructed of entities, but on relations. Thus it makes no sense to try to understand it through the notion of a predefined entity.   Through the investigation of the pearl necklace as a signified, and myth in the modern Western society, its relation to and affect on the subject when worn and the creation of a new context within the performance – a system for how we can see and look upon identity takes form, in which they both, myth and signified, play a part in the construction of identities. The myth of the pearl necklace makes it into a strong, signified that is used to manifest social belonging: by wearing the pearl necklace one becomes a part of the myth and its signified, which creates a new form, where the subject-object is the signified in action, a performance that makes the myth present and an active, living part of a society.   This proves that by taking an everyday object such as the pearl necklace and understanding it in a social context and in relation to the body and individuals, we can reach a deep and complex understanding of what identity is, how it is constructed and what potentials it possesses.

I denna undersökning tittar jag närmre på arbetet med självporträtt i skolan, en återkommandeuppgift i alla åldrar, som upprepas efter givna mönster. Det kan uppstå känsliga situationer i arbetetmed självporträtt och i uppvisandet av dem under redovisningar. Kanske för att utövandet avsjälvporträtt innehåller ett specifikt moment då man måste förhålla sig till sig själv som objekt ochsubjekt/konstnär och modell - på en och samma gång. Självporträtts-uppgifter i skolan är ofta starktkopplade till identitet då porträttet förväntas berätta något om en själv. Jag förhåller mig i dettaarbete till subjektet och till lärandet som någonting rörligt och utgår från Gert Biestas teorier omsubjektifiering. På så vis förskjuter jag diskursen kring identitet till diskursen kring subjektetstillblivelse. Min frågeställning har varit: Vilka dolda kunskaper kan uppstå i tecknandet avsjälvporträtt och varför uppstår de?, samt; Vad händer i tecknande-processen då den somtecknar är både subjekt och objekt? Hur påverkar det subjektets tillblivelse?För att söka svar på min frågeställning gör jag fältstudier hos en sjundeklass på en skola iStockholm under deras arbete med en självporträttsuppgift som heter Insida-utsida. Min empiribestår i transkriberat material från en intervju med elevernas lärare, fältanteckningar från deltagandeobservation i klassrummet och material från en workshop som jag själv höll med några av eleverna.Som avstamp till min undersökning har jag utgått från en auto-etnografisk studie, i vilken jag underfyra veckors tid tecknade ett självporträtt om dagen och simultant antecknade tankar som for genommitt huvud. Detta för att få förståelse för vad eleven kan uppleva i sin process.På Konstfacks utställning, som detta år är digital på grund av Covid- 19, gör jag en slutliggestaltning i form av ett filmat performance inspirerat av citat från eleverna som uppkom underderas arbete med självporträtt. Även delar av min auto-etnografiska undersökning och elevexempelfrån workshopen visas. Jag använder mig av ett a/r/togrfiskt förhållningssätt och skiftar självsubjektposition mellan konstnär, forskare och lärare för att se vad som uppkommer i mellanrummenmellan dessa positioner. Genom att undersöka självporträtt i skolan ur ovan nämnda teorier ochperspektiv ämnar jag bidra med nya sätt att se på uppgiften.

This work aims, in a rather contemplative manner phased into three related parts, to discuss two concepts indispensable for Hegel's entire philosophy of life and history: language and memory. In Part I, I examine the triple relation between language and thinking, thinking and reality, and reality and language. I argue that language shares a logical structure with thinking and reality, and is itself the performative principle (or acteur) of creating reality, being itself the externalizing tool of the movement of thinking without which any development of the Spirit would not be possible. Part II targets the concept of memory and its function within thinking and action of self-consciousness. It is argued that Hegel's language functions as the modern concept of discourse in terms of its agency in reality. Memory is understood as fundamentally entangled with matter, or the material objectivity that calls in memory to be named, i.e. posited in language. Memory is an interiorizing principle, language is the exteriorizing principle, both deeply rooted in the so-called night of the self of each spirit. I also discuss the subject-objective relation against the background of memory, before moving onto Part III which generally tackles the process of the self-expression of the Spirit in history, the distinction...

This work aims, in a rather contemplative manner phased into three related parts, to discuss two concepts indispensable for Hegel's entire philosophy of life and history: language and memory. In Part I, I examine the triple relation between language and thinking, thinking and reality, and reality and language. I argue that language shares a logical structure with thinking and reality, and is itself the performative principle (or acteur) of creating reality, being itself the externalizing tool of the movement of thinking without which any development of the Spirit would not be possible. Part II targets the concept of memory and its function within thinking and action of self-consciousness. It is argued that Hegel's language functions as the modern concept of discourse in terms of its agency in reality. Memory is understood as fundamentally entangled with matter, or the material objectivity that calls in memory to be named, i.e. posited in language. Memory is an interiorizing principle, language is the exteriorizing principle, both deeply rooted in the so-called night of the self of each spirit. I also discuss the subject-objective relation against the background of memory, before moving onto Part III which generally tackles the process of the self-expression of the Spirit in history, the distinction...