No description available.

<p>Den här uppsatsen handlar om Sydafrikas väg mot en sanningskommission och hur landet har tagit itu med sitt förflutna med hjälp av kommission. Till sin hjälp har man tagit sanningskommissioner i bl.a. Chile och El Salvador. Uppsatsen kan ses som en analys av det tillvägagångssätt som användes i Sydafrikas kommission.</p> / <p>This essay is about South Africa's way to a reconciliation and truthcommission and how the country has taken care of its past with help from this commission. South Africa took help from truthcommission´s in Chile and El Salvador. The essay is analysis of the course of action that was used in South Africa's commission.</p>

No description available.

No description available.

No description available.

Den här uppsatsen handlar om Sydafrikas väg mot en sanningskommission och hur landet har tagit itu med sitt förflutna med hjälp av kommission. Till sin hjälp har man tagit sanningskommissioner i bl.a. Chile och El Salvador. Uppsatsen kan ses som en analys av det tillvägagångssätt som användes i Sydafrikas kommission. / This essay is about South Africa's way to a reconciliation and truthcommission and how the country has taken care of its past with help from this commission. South Africa took help from truthcommission´s in Chile and El Salvador. The essay is analysis of the course of action that was used in South Africa's commission.

This study deals with neo-shamanism, a set of notions and techniques that originated in the non-Western tribal societies and, within the framework of New Age spirituality, were adapted for the life of contemporary urban dwellers. Neo-shamanic practices are based on consciousness-altering techniques, when the Self is perceived to leave the body, to journey in other realities and to interact with the spiritual beings, enlisting their help for social, psychological, and physical healing. The study shows how a group of people appropriates a set of new meanings, grounded in unusual bodily experience, validated by interpersonal narrative, and embodied in dramatic performance in both the physical and the imaginal realms. Through the media of performance the abstract meanings become lived reality turned into a common resource for creating culture. The creation of culture is seen as an interplay between individual experience and orchestrated expressions, whereby the imported notions and cultural forms are filled with personal and shared meaning. The special character of thus created neo-shamanic culture lies in the fact that it emerges in the interstices betwixt and between the established social institutions, as a domain of imagination and play. Through performance and play the disembedded cultural systems, imported from distant times and places, get re-embedded in the local contexts and come to constitute community, locality, and tradition. Fieldwork was carried out in 1992 - 1996 in Sweden, Denmark, England, and France. The main methods used were participant observation, reading printed matter, and interviews.

Syftet med min uppsats är att försöka förmedla hur man ser på anime, ett så typiskt japanskt fenomen, här i väst? Vidare så har jag genom litteraturstudier försökt presentera för läsaren vad anime är för något. Detta görs genom en kort historisk presentation av anime för att sedan djupare visa strukturen i anime, karaktärer, innehåll och slutligen huruvida anime återspeglar nutida oro i det egna samhället. Även en viss diskussion förs gällande anime och dess legitimitet som japanskt kulturarv. Mina informanter får också berätta hur dom tycker att anime särskiljer sig från övriga animationer, då främst från väst samt hur den svenska marknaden och dess tittare ställer sig till anime.

No description available.

People sign up for various races in Sweden and internationally. I have participated in the practice of running and I have done twenty-five interviews with runners in Belfast and Stockholm. I have also taken part in a training trip to Portugal. This master's thesis answers the question of individuals' experiences of running and the focus has been the physical and emotional experience runners get from running. From a wider perspective I discuss how running create meaning and identity through emotional and physical experience gained trans- locally. With runners, I mean people who run for their own benefit and not professional runners. What kind of bodily experiences and what emotions raise the run? From an anthropological perspective I discuss emotions, which encompass both feelings and meanings of running shared by runners in what I call, with help of Appadurai (1996) a runningscape. The emotions are culturally created in this runningscape, and still perceived as unique to the individual. My study is theoretically infused by Gidden’s perspective on lifestyle and Merleau-Ponty’s phenomenological focus on the body. Merleau-Ponty thoughts on”embodied consciousness”are linked to the anthropological perspective of emotions. The runner and the run with the bodily and emotional experiences clarify the meaning of "embodied consciousness". That creates meaning and identity and affects the choices we make in everyday life. In this study, I have been able to identify three types of runners. The first one is ”thinking runners” who put more emphasis on learning everything about technicalities of running. For them the feeling of accomplishment is important. The second is ”feeling-runners” in which the bodily experience of rhythm, body, and a meditative sense is important. The third one is”health-runners” where the responsibilities for their own health are in focus. This study has shown that running gives a strong sense of enthusiasm and energy combined with a sense of peace and tranquillity, which combine to create a sense of purpose. I argue that an anthropological perspective based on emotions can in further studies help to discuss the individual's lifestyle choices in everyday life. Key words: Emotions, body, runners, running, embodiment, meaning, identity