Introduit à Taïwan durant la période japonaise (1895-1945), le baseball est associé au projet colonial japonais d'assimilation au tournant des années 1920. Il est ensuite instrumentalisé par le régime nationaliste chinois qui prend possession de l'île au lendemain de la Seconde Guerre mondiale, avant de s'y réfugier en 1949, bouté hors de Chine par les forces maoïstes. Inscrit dans le programme de culture physique du Kuomintang, il devient un lieu privilégié de la mobilisation nationale pour la reconquête du continent et de la construction d'un État-nation pluriethnique. Les enfants aborigènes sont plus spécifiquement incités à participer à des compétitions de baseball scolaire où ils sont censés représenter les valeurs morales exemplaires d'une société majoritairement han. Ils résident durant toute l'année au sein de dortoirs où ils construisent prioritairement leur identité autour de leur communauté de pratique. Ce mode de vie ascétique s'impose aux joueurs professionnels qui doivent gérer le rythme effréné des saisons. Ils sont concernés par les mêmes contraintes d'exemplarité mais se heurtent à une corruption endémique qui s'inscrit au sein de leurs réseaux d'interconnaissance. Les supporters, qui construisent leur appartenance à un club au travers des valeurs qu'ils représentent, doivent composer avec les scandales récurrents qui frappent leurs vedettes. Ils les soutiennent durant le match par la mise en œuvre d'une animation bruyante et bariolée. Le baseball se trouve ainsi au centre d'enjeux locaux et nationaux. Il s'inscrit dans la globalisation comme symbole de l'existence d'une nation taïwanaise, ou chinoise. / Introduced in to Taiwan during the Japanese Period (1895-1945), baseball was associated with the Japanese colonial assimilation project at the start of the 1920s. It was subsequently exploited by the Chinese Nationalist regime which took possession of the island in the aftermath of World War II, before seeking refuge there in 1949 after being driven out of China by the Maoist forces. Incorporated into the program of physical culture of the Kuomintang, baseball has become a privileged place of national mobilization for the reconquest of the continent and the building of a multi-ethnic nation-state. Aboriginal children are particularly encouraged to participate in school baseball competitions during which they are supposed to represent the exemplary moral values of a predominantly Han society. Residing throughout the year in dormitories, their identity is constructed primarily around their community of practice. A similar ascetic lifestyle is required by professional players who must deal with the hectic pace of the seasons. Whilst affected by comparable constraints of exemplarity they also come against widespread corruption embedded within their social networks. Supporters, who construct a sense of belonging to their club based on the values they represent, have to deal with the recurring scandals affecting their stars whom they support during matches through exuberant and colourful performances. Baseball is thus at the center of local and national issues. It equally plays into debates on globalization, being a symbol of the existence of a Taiwanese, or Chinese, nation.

Em um contexto caracterizado pela exacerbação da masculinidade, no qual a homofobia e a misoginia são reiteradas e, muitas vezes, naturalizadas, com o propósito também de demarcar seres abjetos por não se adequarem a essa norma, o presente trabalho estuda a trajetória de grupos e de movimentos de torcedores cujos discursos e performance vão na contramão da ideia de que o futebol brasileiro é um jogo pra machos, reduto de homens cisgêneros e heterossexuais. Tal exercício tem como propósito analisar as ações de grupos, que por meio de sua ação política em diferentes períodos históricos, reivindicaram o direito de torcer pelas pessoas LGBT e mulheres, desestabilizando, assim, a norma regulatória baseada em um modelo de masculinidade hegemônica. Para isso, serão estudadas as torcidas gays do final da década de 1970, como a Coligay (torcida do Grêmio Foot Ball Porto Alegrense) e a Fla-Gay (torcida do Clube de Regatas Flamengo), que surgem em meio ao regime militar brasileiro, e os movimentos de torcedorxs contemporâneos contrários à homofobia e à misoginia no futebol brasileiro, que constroem a sua visibilidade principalmente por meio do site de rede social Facebook: Galo Queer (formada por torcedorxs do Clube Atlético Mineiro), Bambi Tricolor (que reúne torcedorxs do São Paulo Futebol Clube), Palmeiras Livre (coletivo de torcedorxs da Sociedade Esportiva Palmeiras) e Movimento Toda Poderosa Corinthiana (coletivo de torcedoras do Sport Club Corinthians Paulista) / In a context characterized by the exacerbation of masculinity, in which homophobia and misogyny are reiterated and often naturalized, with the purpose of also demarcating abject beings for not conforming to this norm, the present work studies the trajectory of groups and of movements of fans whose discourse and performance go against the idea that Brazilian football is a game \"for machos,\" a stronghold of cisgender, heterosexual men. The purpose of this paper is to analyze the actions of groups that, through their political action in different historical periods, have claimed the right to support for LGBT people and women, thus destabilizing the regulatory norm based on a model of hegemonic masculinity. To this end, I will study the gay fans of the late 1970s, such as Coligay (supporters of Grêmio Foot Ball Porto Alegrense) and Fla-Gay (supporters of the Clube de Regatas do Flamengo), as well as the movements of contemporary fans against homophobia and misogyny in Brazilian football, who construct their visibility mainly through the social network site Facebook: Galo Queer (formed by fans of Clube Atlético Mineiro), Bambi Tricolor (that unites supporters of the São Paulo Futebol Clube), Palmeiras Livre (a collective of fans from the Sociedade Esportiva Palmeiras) and Movimento Toda Poderosa Corinthiana (a collective of female supporters from Sport Club Corinthians Paulista)

Em um contexto caracterizado pela exacerbação da masculinidade, no qual a homofobia e a misoginia são reiteradas e, muitas vezes, naturalizadas, com o propósito também de demarcar seres abjetos por não se adequarem a essa norma, o presente trabalho estuda a trajetória de grupos e de movimentos de torcedores cujos discursos e performance vão na contramão da ideia de que o futebol brasileiro é um jogo pra machos, reduto de homens cisgêneros e heterossexuais. Tal exercício tem como propósito analisar as ações de grupos, que por meio de sua ação política em diferentes períodos históricos, reivindicaram o direito de torcer pelas pessoas LGBT e mulheres, desestabilizando, assim, a norma regulatória baseada em um modelo de masculinidade hegemônica. Para isso, serão estudadas as torcidas gays do final da década de 1970, como a Coligay (torcida do Grêmio Foot Ball Porto Alegrense) e a Fla-Gay (torcida do Clube de Regatas Flamengo), que surgem em meio ao regime militar brasileiro, e os movimentos de torcedorxs contemporâneos contrários à homofobia e à misoginia no futebol brasileiro, que constroem a sua visibilidade principalmente por meio do site de rede social Facebook: Galo Queer (formada por torcedorxs do Clube Atlético Mineiro), Bambi Tricolor (que reúne torcedorxs do São Paulo Futebol Clube), Palmeiras Livre (coletivo de torcedorxs da Sociedade Esportiva Palmeiras) e Movimento Toda Poderosa Corinthiana (coletivo de torcedoras do Sport Club Corinthians Paulista) / In a context characterized by the exacerbation of masculinity, in which homophobia and misogyny are reiterated and often naturalized, with the purpose of also demarcating abject beings for not conforming to this norm, the present work studies the trajectory of groups and of movements of fans whose discourse and performance go against the idea that Brazilian football is a game \"for machos,\" a stronghold of cisgender, heterosexual men. The purpose of this paper is to analyze the actions of groups that, through their political action in different historical periods, have claimed the right to support for LGBT people and women, thus destabilizing the regulatory norm based on a model of hegemonic masculinity. To this end, I will study the gay fans of the late 1970s, such as Coligay (supporters of Grêmio Foot Ball Porto Alegrense) and Fla-Gay (supporters of the Clube de Regatas do Flamengo), as well as the movements of contemporary fans against homophobia and misogyny in Brazilian football, who construct their visibility mainly through the social network site Facebook: Galo Queer (formed by fans of Clube Atlético Mineiro), Bambi Tricolor (that unites supporters of the São Paulo Futebol Clube), Palmeiras Livre (a collective of fans from the Sociedade Esportiva Palmeiras) and Movimento Toda Poderosa Corinthiana (a collective of female supporters from Sport Club Corinthians Paulista)

Cette étude propose une ethnographie de la partisannerie, plus particulièrement celle de la passion qui anime les partisans du Canadien de Montréal, à travers la retransmission de matchs de hockey à la télévision, au cours de la saison 2012-2013. Contrairement aux travaux sur la partisannerie qui traitent du spectacle sportif du point de vue des stades (enceintes et estrades) ou de l’ambiance survoltée des bars sportifs, la recherche se focalise sur une catégorie d’amateurs de sport qui, malgré leur grand nombre, ont peu ou pas retenu l’attention des chercheurs. L’objectif poursuivi est double : étudier comment se manifeste et s’exprime la ferveur des partisans envers leur équipe favorite dans un contexte privé, c’est-à-dire celui de leur domicile, et analyser l’engouement des amateurs de sport, ceux qui sont souvent qualifiés de « sportifs de salon », au prisme du spectacle sportif retransmis à la télévision. L’originalité de l’étude repose sur la mise en valeur de ce contexte privé et sur cette majorité de fans qui regardent les matchs de chez eux devant leurs téléviseurs; ce point de vue offre un terrain d’observation privilégié et inédit à l’ethnologue. Afin de mener à bien l’analyse, nous nous sommes employé à décrire l’expression de la passion partisane auprès de quatre participants. Pour ce faire, la démarche ethnographique multisituée s’est révélée une méthodologie appropriée pour appréhender l’espace privé des partisans. Au fil des observations in situ et participantes, nous avons pu saisir les particularités de divers profils de partisannerie dans le contexte de la retransmission de matchs de hockey mettant en vedette le Canadien de Montréal. La « rhétorique du partisan » permet notamment de dégager les manifestations de cette ferveur qui exprime des émotions contrastées selon les faits de jeu et qui oscille entre admiration, ressentiment, humour et pessimisme selon l’issue des matchs, le classement de l’équipe ou celui de l’équipe adverse. Nous nous sommes également intéressé à la mise en scène des participants lors de la retransmission du match de hockey dans l’espace privé. Analysée sous la loupe de la métaphore théâtrale goffmanienne, la ritualisation qui se dégage de chaque « représentation » donnée par le partisan met en jeu les différents rôles des acteurs et leur gestion. Elle met également en scène la dramatisation de la représentation ainsi que la circulation des partisans entre la scène et les coulisses, laissant ainsi entrevoir des sentiments plus ou moins nets et une passion plus ou moins affirmée. Enfin, à travers les liens entre spectacle sportif, loisir passion et loisir festif, nous examinons la mixité des retransmissions du match de hockey vécu à domicile. Ce dernier, tel qu’étudié, apparaît plus qu’un simple divertissement hebdomadaire pour amateur de hockey. La retransmission de spectacles sportifs à la télévision crée une communauté télévisuelle en faisant de chaque match du Canadien un moment unique où tous les partisans vibrent à l’unisson. En somme, le téléspectateur, par sa participation seconde, demeure néanmoins un spectateur à part entière du spectacle sportif. Le partisan se met littéralement en scène et exprime avec passion sa ferveur à chaque retransmission de match, ce qui fait du spectacle sportif un véritable loisir passion aux allures de fête. / This research offers an ethnography of partisanship, more specifically the partisanship of the passion that lights up the Montreal Canadian supporters, through the transmission of hockey games, during the 2012-2013 season. Unlike the diverse researches on partisanship which concentrate on the sports entertainment from the point of view of stadiums (from the stages and within), or of the overexcited atmosphere of the sports bars, this analysis focuses on a group of sporting amateurs who, in spite of their considerable number, have held poor or no attention from researchers. There are two goals to this research: study how supporters express their fervor in a private context within their homes and analyze the enthusiasm of the sporting amateurs often qualified as “living room athletes”. The ingenuity of this research relies on the private context insight as well as on the vast majority of supporters who watch hockey games in their living room; this point of view provides a powerful field of observation for the ethnologist. To lead this analysis successfully, we have chosen to describe the expression of partisanship passion through four participants. To achieve this, the multisite ethnography approach presents itself to be a pertinent methodology to observe the private space of the latter. Through the in situ and participative observations, we have had the opportunity to sense the particularities of various profiles of the Montreal Canadian supporter whilst watching hockey games on television. The “partisan rhetoric” allows us to identify the manifestations of this fervor which expresses contrasted feelings according to the different plays of the game and which oscillate between admiration, resentment, humour and pessimism depending on the results of the match, the rank of the team or the rank of the opposite team. We were also interested in the supporters private setting during the hockey game broadcasts. Analyzed under the magnifying glass of the “Goffmanian” theatrical metaphor, the unlocked ritualization observed from each “representation" offered by the supporter involves diverse performances of actors, as well as the management of these performances. This stages the dramatization of the representation as well as the movements of the supporters between the scene and the backstage, giving a glimpse of unclear feelings and giving way to a more or less assertive passion. Throughout the connections between sports entertainment, passion leisure and festive leisure, we examined the diversity of hockey games broadcasts at home. The latter, it appears, represents more than just a basic weekly entertainment for hockey fans. Broadcast of hockey games on television constructs a televisual community by making every Montreal Canadian hockey game a singular moment where all the supporters share a common thrill. The television fans, by their passive participation, remain however full fans. The supporter literally stages himself and expresses his fervour with passion in every hockey game, which makes the sports entertainment a true passion leisure with a festive atmosphere.

Our aim with this study is to examine Swedish tabloid press and how football supporters of the Stockholm teams; Hammarby, AIK and Djurgården are represented. The method used in the study is Critical Discourse Analysis (CDA); Van Dijks model of micro and macro analysis. We have analyzed three different events for the three teams searching for how the textual language represents the team’s supporters and trying to find patterns for supporters in Stockholm. The result shows similarities between the tabloids using textual language dramatizing the supporters and the events due to theories explained in the essay.

A Coligay é uma torcida do Grêmio Foot-Ball Porto Alegrense que esteve em atividade entre 1977 e os primeiros anos de 1980. Como o nome indica, essa torcida era formada predominantemente por homens identificados como gays, o que já parece ser motivo de surpresa e curiosidade no contexto futebolístico brasileiro, no qual a heterossexualidade, mais do que tomada como norma, é enfatizada como valor. Mas esse agrupamento fez-se notório não (apenas) porque explicitava a homossexualidade de seus integrantes em sua retórica, mas, sobretudo, porque fazia de tal identidade sexual o norteador da performance estética do grupo nas arquibancadas. Uma vez extinta, a torcida caiu em esquecimento, ausente em grande parte dos registros da história do Grêmio e da memória de muitxs torcedorxs. Recentemente, a Coligay tem retornado à visibilidade com destaque à produção de um livro, um documentário e reportagens, além da presença da torcida em um painel no Museu do Grêmio. Tendo esse cenário em vista, esta tese tem como objetivo descrever e analisar a trajetória e memória da torcida Coligay, dando destaque às tensões referentes a gênero e sexualidade que emergem a partir da presença de um coletivo afirmadamente gay no universo futebolístico. Para tal, me embaso na fundamentação teoria dos Estudos Queer. Utilizo como como fontes entrevistas realizadas na perspectiva teórico-metodológica da História Oral junto a integrantes da Coligay, outrxs torcedorxs do Grêmio, jornalistas, assim como ex-jogadores, dirigentes e funcionários do clube. Às fontes orais, acrescento fontes documentais, sendo elas: registros de periódicos, o acervo documental e iconográfico do Museu do Grêmio, livros que tratam da história do clube e artefatos culturais sobre a Coligay e o Grêmio, tais como notícias de sítios eletrônicos, publicações do Facebook e um documentário Identifiquei que houve, naquele período, um cenário de permissividade à formação da Coligay, assim como de outras “torcidas gays”, acompanhando movimentos potencialmente subversivos no campo da cultura. Ainda assim, a existência da Coligay foi possível diante de certas características e estratégias que contribuíram para sua aceitação. Evidenciei que a torcida possui inegável importância entre as torcidas gremistas, não apenas por refutar o suposto caráter universalmente cisheterossexual e viril do futebol, mas também pelo pioneirismo em diversas iniciativas de organização torcedora e performance nas arquibancadas. A Coligay serviu, também, como um espaço de sociabilidade de LGBTs que, através dela, se aproximaram e apropriaram do futebol. Apesar de sua performance torcedora, em muitos aspectos, ser similar àquela de outras torcidas, é recorrente que suas manifestações sejam marcadas pelo que as diferencia: a afeminação que atravessa suas gestualidades. Há constantes deslizamento entre o que entendem como masculinidades e feminilidades, ainda que dentro de limites que xs próprios integrantes se impõem, os quais necessariamente estão articulados à norma e às consequências concretas que sua ultrapassagem representaria. Por fim, lanço a hipótese de um deslocamento em curso sobre o significado da torcida - de “São bichas, mas são nossas” para a “Diversidade da alegria” – inserido em um projeto de afirmação de uma tradição de pluralidade no Grêmio. / Coligay is a group of supporters from Grêmio Foot-ball Porto Alegrense that was active between 1977 and the early 1980s. As their name indicates, this crowd was formed predominantly by men identified as gay, which already seems to be cause for surprise and curiosity in the Brazilian football context, in which heterosexuality, rather than taken as a norm, is emphasized as value. But this grouping became notorious not only because it exposed the homosexuality of its members in their rhetoric, but above all because it made such sexual identity the guiding force of the group's aesthetic performance in the stands. Once extinct, the crowd fell into oblivion, largely missing from the records of Grêmio´s history and the memory of many supporters. Recently, Coligay has returned to visibility, featuring the production of a book, a documentary and articles, besides the presence of the supporters in a panel in Grêmio´s Museum. With this scenario in view, this thesis aims to describe and analyze the trajectory and memory of the Coligay fans, highlighting the tensions related to gender and sexuality that emerge from the presence of an assertively gay collective in the football universe. To that end, I have grounded on the perspectives of the Queer Studies. I use as sources interviews conducted in the theoretical-methodological perspective of Oral History with members of Coligay, other supporters of Grêmio Foot-Ball Porto Alegrense, journalists, as well as former players, officials and employees of the club. To the oral sources, I add documentary sources, such as: periodicals, documentary and iconographic collection of Grêmio’s Museum, books dealing with the history of the club and cultural artifacts about Coligay and Grêmio, such as news from electronic sites, publications of Facebook and a documentary I identified that there was, in that period, a scenario of permissiveness to the formation of Coligay, as well as other “gay supporting groups”, accompanying potentially subversive movements in the field of culture. Nevertheless, the existence of Coligay was possible in the face of certain characteristics and strategies that contributed to its acceptance. I pointed out that the crowd has undeniable importance among Gremio’s supporting groups, not only for refuting the supposed universallity os cis/heterossexual and virile character of football, but also for the pioneering in several initiatives of supporter’s organization and performance in the football stands. Coligay also served as a space for sociability of LGBTs who, through it, approached and appropriated football. In spite of its supporting performance, in many ways, being similar to that of other fans, it is recurrent that its manifestations are marked by what differentiates them: the effeminacy that crosses its gestualities. There are constant slips between what they understand as masculinities and femininities, even within the limits that their own members impose themselves, which necessarily are articulated to the norm and the concrete consequences that their overtaking would represent. Finally, I propose the hypothesis of an ongoing shift over the meaning of the crowd - from “They are fags, but they are ours” to the “Diversity of Joy” - inserted in a project of affirmation of a tradition of plurality in Grêmio.

Esta pesquisa teve como objetivo principal investigar práticas de torcedores de futebol com relação aos novos estádios brasileiros, inaugurados para a Copa do Mundo de 2014. Para tanto, analisa-se o período compreendido como de mudança no local dos jogos da equipe do Sport Club Corinthians Paulista na cidade de São Paulo: o Estádio do Pacaembu e a Arena Corinthians. A realização da pesquisa de campo centralizou-se no acompanhamento das atividades dos torcedores em dias de jogos, situações em que as diferenças entre os locais puderam ser observadas a partir da ação. Destaca-se a circulação dos atores pela cidade com o intuito de problematizar não só aspectos da atuação destes no interior das praças esportivas, como implicações decorrentes nos usos de espaços e equipamentos urbanos. A partir das situações observadas, temas como representações da cidade, formas de torcer e consumos específicos foram entrecruzados ao longo da etnografia e, por meio do acompanhamento de distintos agrupamentos de torcedores, em diferentes estádios e locais da cidade, foi possível classificar dicotomias: torcedor organizado/sócio torcedor, transporte público/veículo particular, estádio/arena, Pacaembu/Itaquera. Pode-se, desta maneira, averiguar regularidades na atuação dos sujeitos que passaram por impactos decorrentes da mudança de estádios, bem como, entremeios que despolarizam tais noções dicotômicas. Trata-se, por fim, de investigar mudanças mais amplas no modo de conceber o espectador do futebol de espetáculo. / This research investigates practices of soccer supporters concerning new Brazilian stadiums, opened for the 2014 World Cup. The period analyzed was the change in the place of Sport Club Corinthians Paulista games: Estádio do Pacaembu (Pacaembu Stadium) and Arena Corinthians (Corinthians Arena). The field research was based on the accompaniment of supporters activities on game days, when the differences between places could be observed from the action. The flow of actors through the city is highlighted in order to question not only their action inside the sports arenas, but also implications from the uses of urban spaces and facilities. From the situations observed, subjects as city representation, supporting ways and specific consumption have been crossed along the ethnography and by following different supporters groups in different stadiums and city places, some dichotomies may be classified, such as: organized supporter/associated supporter, public transport/private vehicle, stadium/arena, Pacaembu/Itaquera. So, it was possible to verify regular actions of those subjects that have passed through impacts due to the change in stadium as well as clarify such dichotomy ideas. Finally, wide changes have been investigated in the way of conceiving the spectators of soccer spectacle.

A presente tese ambiciona apresentar o fenômeno das torcidas organizadas de futebol do Brasil (TOBR) sob a ótica do Estado brasileiro. O objetivo deste estudo é apresentar não somente o protagonismo do Estado no processo que levou à fundação das primeiras TOBR nos anos 1940, mas também a influência de suas instituições para o crescimento e difusão das TOBR, que atingiram seu auge nos estádios de futebol nos anos 1990. Além de analisar a importância do Estado, esta tese também se dedica à compreensão das funções exercidas pela mídia esportiva, pelos clubes de futebol e pelos governing bodies do esporte brasileiro no que diz respeito à mediação da relação entre Estado e torcedores de futebol. Para a produção desse texto foram usadas fontes primárias como jornais de época, revistas de época, entrevistas, relatos e arquivos pessoais e também fontes secundárias como livros, dissertações, teses e artigos produzidos sobre as temáticas pertinentes a este estudo. Concluiu-se que as associações de torcedores no Brasil têm uma existência fortemente vinculada ao que se chamou de regime de Futebol de Estado, um arranjo político-institucional no qual o esporte de um país passa a ser usado como ferramenta política pelo Estado. O regime de Futebol de Estado é uma criação nazifascista que foi importada por Getúlio Vargas para o Brasil no início dos anos 1940. É durante este regime que se formam as primeiras associações de torcedores no Brasil. O expediente do Futebol de Estado foi também utilizado em toda a década de 1970 pelo Regime Militar, durante o qual as TOBR se desenvolveram de forma mais intensa. Foi também durante esse período que a violência entre torcedores se tornou mais frequente, o que contribuiu para que a relação entre Estado brasileiro e as TOBR entrasse em crise, uma consequência do fim do interesse estatal no esporte e da consolidação de um novo regime esportivo no Brasil nos anos 1990, o de Futebol para Mercado. / This study aims to present the phenomenon of football-supporters\' associations in Brazil (or TOBR, acronym in Portuguese language for torcidas organizadas de futebol brasileiras) on the historical perspective of the Brazilian State. It focuses not only on the State\'s role in the process that led to the foundation of the first TOBRs during the 1940\'s, but also on the influence of its institutions for the growth and diffusion of TOBRs, who experienced their golden age in football stadiums in the late 1980\'s and early 1990\'s. In addition to the analysis of the State\'s role within this process, this study is also dedicated to understand the role played by the sports media, the football clubs and the governing bodies of the Brazilian sport in mediating the relationship between the State and football supporters. This text was written upon primary sources such as coeval newspapers, magazines, periodicals, personal files, reports and non-coeval interviews, as well as secondary sources such as books, dissertations, theses and papers produced on the issues which are pertinent to this study. It was concluded that the TOBRs\' existence in Brazil is strongly linked to what was called a setting of Football of State, which is a political-institutional arrangement in which the sport of a nation is used as a political tool by its State. The Football of State\'s setting is a Nazi-fascist creation that was brought to Brazil by Getúlio Vargas in the early 1940\'s. It was precisely during this regime that the first TOBRs were founded. The device of the Football of State was also used during the military regime throughout the 1970\'s, and it was under this rule that the TOBRs developed more intensely. It was also during this period that violence among supporters started to happen more frequently. The violence among football-supporters increased substantially during the 1980\'s and led to a crisis between the TOBRs and Brazilian State in the early 1990\'s, which was also triggered by the end of State\'s interest in sports and the consolidation of a new sports setting in Brazil during the 1990s, the Football for the Market.

Bakgrund: Anhöriga är personer inom familjen eller en nära släkting som stödjer eller vårdar en närstående, som i detta sammanhang syftar till patienten. Tidigare forskning beskriver att sjuksköterskan upplever att de ger olika sorters stöd till anhöriga och patienten under ett cancerförlopp vilket kan vara utmanande. Patienten upplever delvis ett bristande stöd från sjuksköterskan men stödet från anhöriga upplevs betydelsefullt. Syfte: Att beskriva anhörigas upplevelser av att stödja en närstående under förloppet av en cancersjukdom. Metod: En kvalitativ, manifest innehållsanalys av bloggar med induktiv ansats. Resultat: Tre kategorier presenteras: Finna livsglädje, Återkommande behov och Känslomässiga utmaningar. Anhöriga upplever att det är av vikt att bibehålla livsglädje och ta vara på tiden med den närstående. De beskriver också att det finns en längtan efter att något skulle förändras, läggas till eller tas bort för att kunna utstå situationen. Trots detta präglades vardagen av utmaningar. De anhöriga upplevde en inre stress och en otillräcklighet. Slutsats: För att bibehålla en positiv livshållning var det viktigt att anhörigas behov tillfredsställdes. Om dessa behov inte tillfredsställdes uppstod ett lidande som kunde göra det svårt att orka vara ett stöd för den närstående. Kunskapen kan vara ett utvecklingsbidrag för sjuksköterskans arbete. / Background: A family member is a person within the family or a relative who supports or care for a close relative, which in this context refers to the patient. Previous research describes that by the nurse experiences they provide various support to family members and patients during the course of a cancer disease, but it was expressed as challenging. The patient experiences a partially lack of support from the nurse, but support from family members is felt to be significant. Aim: To describe family members’ experience of supporting a close relative during the course of a cancer disease. Method: A qualitative, manifest content analysis of blogs with an inductive approach. Findings: Three categories are presented: Find life joy, Recurrent needs and Emotional challenges. It is important to maintain a positive lifestyle and seize the time. There is a longing for change, to add or remove something to cope with the situation. Regardless, everyday life is characterized by suffering. They experience an internal stress and an inadequacy. Conclusion: It was important that the needs of the family members were satisfied. If they were not, suffering made it difficult remain the energy to be a support for the close relative. This knowledge can be developmental for the nurses’ work.

<p>There is today much evidence for a positive relationship between alcohol and violence. There are however still many questions about the nature of the relationship. Somewhat simplified, the research on the link between alcohol and violence can be divided into four different lines of research, research focusing on: the effect of alcohol as a psychoactive substance, the drinking context, the personality of the drinker, and societal attitudes, expectations and values. The dissertation focuses on the last area, the importance of the cultural context. One influential theory within this field is the time-out theory formulated by MacAndrew and Edgerton in the late 1960s. Since drunken comportment varied between cultures and between different contexts within the same culture and changed over time, they suggested that the effects of alcohol on people’s behaviour was socially constructed. They suggest that many societies had a created a time-out situation for drunken behaviour that explained people’s behaviour while drunk.</p><p>The general aim for this dissertation is to study young Swedes’ attitudes, experiences and expectations around drunken behaviour, with a special focus on expectancies around alcohol as a cause and excuse for violence. Three different data sets have been used. The first study is based on 4 focus-group interviews with Swedish football fans during the European football championship in Holland in 2000. The second material is eight focus-group interviews involving 47 students aged 18-20 living in Stockholm. The last material is a nationally representative survey of young adults, 16-25 years old. One part of the survey consisted of 4 vignettes which we used to elicit cultural norms around drunken behaviour.</p><p>The findings suggest that young Swedes believe that alcohol can be used as a means to accomplish a pleasurable state of mind, and that alcohol could be used as a means to transgression – since alcohol reduce inhibitions it could be used to put them in a less controlled mode. The rationale for those changes was often described in terms of the psychoactive effect of alcohol. However, it was also shown that the context was important. When the situation demanded alcohol the most, their expectations together with the situation almost turned water into beer. It was also shown that there was a norm which said that one should not use alcohol as an excuse, but on the other hand, the participants said that they used alcohol as an excuse and that they thought that it was accepted. Alcohol could work as an excuse since alcohol made the aggressor look less deviant and the acts less severe. The vignette studies indicated that an aggressor who was drunk when he committed a violent act was seen as less blameworthy than a sober or less drunk aggressor. However, this applied only under certain circumstances: alcohol seemed to be a better excuse if the victim is drunk as well and the act is relatively severe.</p><p>Taken together, the studies suggest that the Swedish drinking culture provides people with a drunken excuse, which helps young people to expand the room for possible action.</p>