The interest for natural dye has increased together with the concern in sustainability and environmental awareness within the textile industry. Natural dye is one of the oldest techniques when it comes to textile production, but when synthetic dyestuffs were discovered, the usage of the technique decreased. Today, the technique is slowly coming back together with the awareness in sustainability. However, regarding surface patterns, the expression is quite limited, and patterns are created by dyeing techniques, muted colors and nature as an obvious inspiration. This degree work explores natural dye print by designing a screen printed surface pattern collection, and the project advocates for and is an addition to the field of natural dye print. The methods used were drawing, digital sketching and screen printing. The methods of designing were done through practical workshops, both for sketching patterns and to explore techniques within natural dye print. The female body is a design theme in the work and the intention is simply to portray the body as it is. The motive has not been chosen to provoke, to address a political issue or to evoke discussion. The result is three surface patterns printed with different printing techniques on different fibers. A significant part of the result is the reference library containing all the printed samples and can be used for further research within the field. Choice of fabric and scale of design was done with fashion fabric in mind, however, to focus on the design and technique the designs are not presented on any kind of product. Tests were done to try out the light fastness of the different colorants on different fibers. This project has expanded the field of natural dye print by adding a screen printed surface pattern collection with thematic patterns and an expression that does not reveal the use of natural dye. The project also resulted in a steppingstone for further work within the field.

Denna studie är skapad för Medie- och kommunikationsvetenskapliga programmet på Karlstad Universitet. Uppsatsen skriven på B-nivå, det vill säga 7,5 högskolepoäng. Syftet med den här uppsatsen är att undersöka och fylla kunskapsluckan kring hur, ur genus- och feministiskt perspektiv, kvinnokroppen framställs av varumärket H&M på kanalen Instagram. Frågeställningen som skapades utifrån dessa premisser blev därmed “På vilket sätt, ur ett genus- och feministiskt perspektiv, porträtterades kvinnokroppen i bilder på H&Ms Instagram under 2019?”. För att undersöka denna frågeställning valdes metoden kvantitativ innehållsanalys. Denna metod frambringar generaliserbara resultat som går att applicera på samtliga enheter i populationen. Materialet som används för denna studie består av 100 analysenheter i form av Instagraminlägg, tagna från H&Ms Instagram den 11 maj 2020. Dessa 100 analysenheter har erhållits genom slumpmässigt obundet urval, där populationen bestod av samtliga inlägg H&M publicerat, under perioden 2019. Kraven för bilderna var att de innehöll minst en kvinna. I de analysenheter som innehöll flera kvinnor analyserades kvinnan placerad längst till vänster. Genom studien visade resultaten att kvinnor genom flertalet undersökta variabler och applicerade feministiska och genusperspektiv, porträtterade kvinnokroppen som undergiven samt objektifierad. En handfull resultat visade på motsatsen, där resultaten antingen talade för motsatsen eller för en mer neutral porträttering. Slutsatsen drogs att kvinnokroppen i H&Ms Instagram under 2019 porträtteras som undergiven och objektifierad, då övervägande resultat pekade på detta. / This study was written at the Media and Communication Studies program at Karlstad University. The thesis is written at B-level, which constitutes 7,5 HP. The purpose of this study is to explore and fill the scientific knowledge gap surrounding the way the female body is portrayed on H&M’s Instagram from a feminist and gender perspective. The research question originated from these premises and is consequently phrased “In which way, from a feminist and gender perspective, was the female body portrayed on H&Ms Instagram during 2019?”. The method quantitative content analysis was chosen to investigate and examine the question at hand. Using this method will enable the possibility to generalize the results and apply them to all units of the chosen population. The material used in this study consists of 100 units in the form of Instagram posts, extracted May 11th, 2020. All 100 units were obtained through the selection method simple random sample (SRS), in which the population consisted of all H&Ms published posts, without exception, during the period of 2019. The requirements to become an analytical unit, was for the image to portray at least one woman. In the units where several women were portrayed, the woman placed furthest to the left was examined. The study showed, through several variables together with the theoretical framework, that the female body is portrayed as an object and furthermore as submissive. A handful of the results argued against this statement, where the results either showed on the contrary or a neutral position of power. The predominant results showed that H&M’s Instagram, during 2019, are objectifying the female body and putting it in a submissive position.

Consumption of surgical and non-surgical cosmetic procedures are increasing every year and are consumed by women to a far greater extent than by men. To bear the role of an influencer has also become increasingly common. When influencers post on their social media, they reach out to a large audience with the intention of  influencing their followers to consume the goods or services that they share. Since consumption of beauty procedures has increased in Sweden and continues to increase, we want to investigate whether influencers convey messages about consuming beauty procedures. The aim of the study is to analyze Swedish female influencer's opinions and arguments about the consumption of surgical and nonsurgical beauty procedures. To fulfill the aim of the study, the following questions will be answered: what opinions and arguments about the appearance and consumption of beauty procedures do influencers express? and What norms and values are visible in influencer's opinions and arguments? In total, 14 YouTube videos and 10 Swedish female influencers were examined. The women's ages range from 18 to 35 years old. The phenomenon was studied through netnography because influencers are very much active online and do sometimes share their opinions about beauty procedures online. The theories and concepts we analyze and interpret our empirical material with is Bauman’s (2008) theory of consumer society, Bordo’s (1993) view of feminism, western culture and the body and Cooley’s (1902) concept the looking-glass self. The findings showed that there were five values and norms that the influencers in our survey expressed, these were: believing the human being to be autonomous, women need to look a certain way to be accepted as beautiful, beauty procedures lead to happiness, the body should be subjected to examination, evaluation, modification and objectification, that beauty procedures should not be taken very seriously but instead accepted as an everyday practice.

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This research examines the manifestation of gender inequality represented in female sculptures during the Classical period and the relevance of such evidence. To achieve the purpose, the female figures and their sculptural developments are compared to their male counterparts, and their differences are examined and interpreted. After that, the essay views how female figures from Greek mythology were represented unequally regarding the “female nakedness” and its manipulation. To conclude, the relevance of the evidence on the manifestation of female inferiority in Classical Greek sculpture is discussed by examining how the Graeco-Roman world is often perceived and how this perception might be improved in the future for the new evidence to become more relevant.  During the Classical period, Greek sculpture embodied the ideals and values of the patriarchal society. This resulted in female figures that were never represented equally and instead were made to embody the societies’ misogynistic view of women and their bodies. While the male statues were nude, athletic, and heroic, the female figures were fully clothed or partially exposed, made erotic and sensual, and with the female nakedness, they were depicted as vulnerable, violated, and always enslaved to their biology.  Not only is the evidence on gender manifestation relevant, but it should be acknowledged on a much larger scale. The misguided perception of the Graeco-Roman world should be corrected, and we should begin a new chapter in art history and create a new generation of non- biased perceptions. Ultimately, the female figures should be acknowledged for what they represent and not ignored.

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Le récit Moi, l’interdite, se présente comme une exception parmi les œuvres d’Ananda Devi en ce qu’il n’aborde pas de front ni implicitement le thème de la dissidence féminine, comme nous pouvons l’observer dans la plus grande majorité des œuvres de l’auteure mauricienne. Au contraire, le récit s’évertue à mettre en place un processus singulier : celui d’une disparition, perpétré contre la narratrice et protagoniste principale, condamnée à être l’éternel Autre à cause de son physique monstrueux. La présente étude se donne pour objectif d’exposer les rouages à la fois narratifs, thématiques, corporels et relationnels de cet anéantissement de l’Autre à travers une approche essentiellement narratologique. Dans un premier temps, l’entreprise de disparition est observée à travers plusieurs procédés narratifs : complexité chronologique, enchâssement de plusieurs niveaux de récit, abondance de narrataires. Dans un second temps, le thème de la disparition est questionné dans les relations aliénantes nouées par la narratrice, dont le corps difforme est le principal enjeu. De cette volonté de destruction (re)nait et (re)meurt une narratrice, malade de folie, dont les séquelles incurables l’empêcheront de réaliser son désir d’appartenance à un Même fantasmé. / The novel Moi, l’interdite, stands as an exception in Ananda Devi’s works due to the fact that it does not, directly or inherently, address the topic of feminine dissidence usually displayed in the majority of the works from the Mauritian author. The story, on the contrary, tries to set up a singular process: a disappearance affecting the narrator and main protagonist, forever condemned to be the Other because of her monstrous physical appearance. This study aims at exposing the inner machinery of the narrative, thematic, corporal and relational aspects of the destruction of this Other mainly through a narratological approach. Firstly the initiative of the disappearance can be observed through several narrative methods: chronological complexity, interlocking of several levels of discourses, abundance of narratees. Secondly the theme of disappearance is questioned in the alienating relationships developed by the main narrator, for whom her deformed body is mainly what is at stake. This will of destruction leads to the crazily sick narrator’s (re)birth and death, as the incurable after-effects will prevent her from fulfilling her dream to belong to a fantasised Same.

A travers cette thèse, nous avons saisi des expériences féminines qui sont à l’oeuvre dans la société sénégalaise. De telles expériences qui sont souvent perçues comme « transgressives » par les figures de l’autorité masculine sénégalaise (acteurs religieux et entrepreneurs moraux par exemple) permettent de mettre à jour un Sénégal situédans les tensions d’une glocalisation. Nous avons analysé ce Sénégal comme le site d’une négociation entre ses principes visibles (vertu, morale, tolérance, tradition, etc) et des pratiques de femmes, qui n’ayant plus peur de sortir des canaux de socialisation, explorent de nouvelles subjectivités. Face à ces tensions, prime une culture del’ambivalence incarnée à la fois par les médias, les acteurs moraux et les figures étiquetées péjorativement. En d’autres termes, les médias sont souvent « créateurs » des visibilités « scandaleuses » et peuvent s’aligner derrière les acteurs moraux ou religieux pour défendre la vertu nationale ou l’image de la Sénégalaise. Pour les acteursmoraux, l’ambivalence se situe dans le fait qu’il existe un fossé entre leurs propres pratiques et les principes islamiques qu’ils incarnent et utilisent pour dénoncer des faits perçus comme « scandaleux ». Les figures « transgressives » mobilisent, quant à elles, une identification se référant aux identités religieuses et aux imaginaires sociaux pour ne pas trop s’écarter des cadres normatifs. Toutes ces ambivalences traduisent in fine l’ambivalence d’une société se définissant comme pieuse, vertueuse et « traditionnelle » mais qui est sans cesse débordée par les pratiques d’une jeunesse au diapason d’un monde globalisé. / This doctoral dissertation is an account of current female experiences I observed in Senegalese society. These experiences, often perceived as « transgressive» by Senegalese male authorities, namely religious and other moral guides, allow us to uncover a Senegalese society faced with the pressures of glocalization. Senegalese society is trying to negociate a balance between the preservation of fundamental principles (virtue, morality, tolerance, tradition, etc) and certain behaviours and life styles of women who are no longer afraid to free themselves from established socialization channels and explore new subjectivities. Faced with these tensions, a culture of contradictions is dominant as embodied through various networks namely the media, moral figures, and the female actors labelled negatively. In other words, the media is often the creator of scandalous characters and may support moral and religious figures in their defense of virtue, the country’s moral status, and the image of the Senegalese woman. For moral figures, the contradictions are marked by the fact that there is a big gap between their own practices and the Islamic principles they embody and use to speak against facts they perceive as scandalous. As for the « transgressive » actors, they find ways to relate to religious identities and social imaginaries so as not to distance themselves too much from social norms. All these tensions reflect the contradictions of a society that defines itself as « pious », « virtuous », and «traditional », but that is constantly overwhelmed by the practices of a younger generation in tune with a globalized world.