Syftet med uppsatsen är att undersöka hur identitetsarbetet ser ut och har sett ut i Linköpings Hockey Club. Hur har man arbetet för att stärka sin identitet? Mer konkret skulle frågan kunna utformas: Hur har LHC arbetat med klubbkänslan och hur har det arbetet sett ut och förändrats mellan 1976-2003. Tanken är att denna undersökning också ska kunna hjälpa lärare att förstå hur elevers identitet skapas, både i och utanför skolan. Analysen genomförs med hjälp av tre teman; amatörism professionalism, vi dem och fostran förebilder. Studien visar att LHC arbetat med ett flertal strategier för att stärka sin identitet. Främst handlar det om att värna om de ideal man skapat och bevarat sedan klubben bildades 1976. Det gör man genom att fostra ungdomarna till "rätt" värderingar, värva spelare med noggrannhet, aktivt arbeta med internrekryteringar, eftersträva hockeykunnande i alla delar organisationen, samt balansera mellan ideellt och professionellt. I undersökningen visas hur vissa strategier uppkommit, förändrats eller bevarats genom åren. Varje strategi fyller sin unika funktion och riktar sig till olika målgrupper. Vissa strategier är riktade mot de som finns i klubbens periferi. Här hittar vi exempelvis strategierna som ska värva nya medlemmar till gruppen och göra gruppen större. Strategierna som är riktade mot klubben centrum, internrekrytering etcetera, är tänkta att på ett naturligt sätt slussa in nya människor in i Linköpings Hockey Clubs innersta. De människorna ska precis som de igår och de idag, stolt kunna säga: "det är vi som är LHC". I skolan är det inte alltid givet att en vi - dem-gruppering för positiva konsekvenser. Det kan visserligen stärka en grupp, men det kan också leda till att fördomar mot andra ökar. I praktiken kan det handla om allt från rivalitet mellan teoretiska och praktiska utbildningar till fördomar om invandrare. Därför är det viktigt att lärare är uppmärksamma på dessa processer så att lärare kan bistå och skydda eleverna i deras identitetsskapande.

This work intends to be an application and understanding of the Christian just war tradition as it pertains to the actions of the United States government in Iraq. It includes a short history of the evolution of the tradition, the application and discussion of the three most controversial criterion, and a discussion of how the terror attacks on the World Trade Center may constitute a pre-emptive strike. Essentially, the piece endeavors to explore how untested, unseen dangers drive a government to act for the defense of its citizens and their way of life. The theory draws heavily on Michael Walzer’s invention of the concept of “supreme emergency” which allowed for exceptional actions during war if a people’s entire way of life is threatened.

Book review of the collection titled ´East African literature: Essays on Written and Oral Tradition´ edited by J.K.S. Makokha, Egara Kabaji and Dominica Dipio

Le carnaval uruguayen, le plus long au monde, est né au XIXème siècle, presque en même temps que le pays. La murga uruguayenne, théâtre populaire musical spécifique du carnaval local, met en scène l'histoire quotidienne depuis le début du XXème siècle. Elle est passée à travers les réformes libérales du temps du battlisme, à travers le déclin économique des années 50 et 60, la dictature des années 70 et 80 et la renaissance démocratique des années 90. Son rôle est celui de porte-parole de la sphère publique populaire, moyen de communication horizontal, qui sert de miroir à la société uruguayenne. Depuis la moitié des années 90 elle subit des changements significatifs, dus aux influences contemporaines, tant au niveau esthétique (visuel et auditif), qu'au niveau thématique. Comment la tradition arrive-t-elle à survivre et à s'adapter à la modernité? Après avoir analysé le contexte historique, je me suis orientée spécialement vers un groupe traditionnel et un autre de jeunes, pour définir leurs façons spécifiques de pratiquer cet art. Comment font-ils pour garder ou gagner leur public? De plus j'ai analysé les thèmes abordés par les murgas classifiées comme les trois premières au concours officiel en 2008, pour voir de quelle manière est présentée sur scène l'actualité sociale et politique. Pour arriver à trouver des réponses à mes questions, j'ai choisi l'approche ethnographique et je suis allée sur place, lors du carnaval 2008, de janvier à avril. J'ai utilisé l'observation, les entrevues semi-dirigées et l'analyse de contenu, pour apprendre ce que pensent les gens du carnaval (artistes, historiens, sociologues) de l'évolution et les perspectives de la murga et comment vivent-ils les changements. L'analyse des spectacles et des paroles m'a permis d'apprendre que le théâtre, la musique, la chorégraphie, les effets de son et lumière influencent tous la murga depuis un bon bout de temps. De plus, l'élection du premier gouvernement de gauche a modifié sa perspective politique, car beaucoup des murguistas soutiennent cette orientation, donc la critique est moins mordante. La télévision, la presse, les nouvelles technologies, la globalisation culturelle, influencent leur façon de voir et dire les choses, tout comme les intérêts commerciaux, les commanditaires et les propriétaires des scènes privées. Tant le gouvernement, les murguistas, et certains journalistes et auteurs, déploient des efforts pour maintenir la tradition originale, sans toutefois la figer, car la survie du carnaval jusqu'à nos jours est due au changement permanent. La murga est vue comme caractéristique pour la culture uruguayenne, un facteur identitaire indéniable, mais qui est en compétition avec les autres formes de divertissement disponibles. La seule façon d'y arriver est d'intégrer des nouvelles techniques, thèmes et façons de dire les choses, tout en gardant son spécifique. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Murga, Carnaval, Uruguay, Identité, Ethnographie, Communication, Culture populaire, Tradition.

The paradigm of multiple modernities proposes that alternative modernities have formed across the globe as a result of social change. This paradigm stands in contrast to evolutionary and modernization theories, as well as theories of globalizing modernity, which argue that all societies are moving in the similar direction and that Western modernity is universalizing. Focusing on two specific trends, which are the closure of the political sphere for students and young people in general versus the growing role of women in the political sphere, it is suggested in this case study that Namibia is one of the societies that is characterized by distinctive social change. Particular attention is paid to the interrelationships between customs, invented traditions and the modern Western condition drawing on quantitative and qualitative data on Namibian university students and an extensive literature review to demonstrate that Namibia has an alternative type of the modern.

Mountain holding in the 21st century – difficulties and possibilities   This study examines the difficulties and possibilities that mountain holding farmers have today. The following questions were considered: i) Who is cultivating mountain holdings today? ii) Which is the most important reason to keep animals there? iii) What kind of subsidies are most common? iv) What kinds of animals and what breeds are the most common? v) For how long period of time are the animals kept at the mountain holdings every season? vi) How are the fundamental regulations in the animal welfare law being followed, and are there any problems/conflicts in keeping animals at the mountain holdings? vii) What meaning do the animals have for the farmers and what are the farmer’s thoughts about the future? A survey based on these issues was sent out to 107 mountain holdings farmers with animals on grazing land, where 59 % submitted a response. The results showed that knowledge on how to keep animals at the mountain holdings was overall good. The biggest difficulties for the farmers were not following the current regulations but an increased number of predators and poor profitability. 45 % of 62 responders thought predators were a problem and 35 % that poor profitability was a problem. The possibilities that farmers have are mostly to focus their resources on tourism. Today we talk about biological diversity, locally produced and national particularities, and from this study I think that the mountain holdings have several important functions to fill there.

Den här vetenskapliga essäns syfte är att belysa svårigheterna i att hantera en mångkulturell skola och vikten av att ha en interkulturell kompetens. Essän bygger på tankar kring att bejaka kulturell identitet och tankar om allas lika värde. Jag vill också visa på hur läroplanen förhåller sig till kulturell identitet och allas lika värde. Essän speglar egna erfarenheter som används i en utvecklande process och ett reflekterande skrivande. Slutsatsen visar att fritidspedagogerna i dagens mångkulturella skola möter flera hinder. Fritidspedagogerna behöver utbildas mer i hur styrdokumenten ska tolkas, för att skapa ett enat synsätt och en interkulturell kompetens samt för att kunna möta barnen och sig själva i svåra situationer.

The purpose of this study was to provide a model for teachers for the use of the oral tradition of the Indian in local history courses.<p>The study was based on two basic premises: that the Indian side of history is neglected in Canadian history books and school textbooks and that the Indian oral tradition is as valid an historical source as the traditional documentary evidence.<p>The Frog Lake Massacre, an incident during the Riel Rebellion in which eight white residents of Frog Lake were killed by some of the followers of Big Bear's band, was chosen to demonstrate this model. The Indian story of the Frog Lake Massacre has not been told in history books. Thus, it was proposed that the oral tradition for this event be traced, recorded and preserved for this study. Since the people involved in the Frog Lake Massacre fled from the area at the time of the troubles, three areas were chosen where it was suggested that there might be descendants of the people from the Frog Lake area. These were: Onion Lake Reserve and Poundmaker Reserve in Saskatchewan and Rocky Boy Reservation in Montana.<p>The selection of the Elders who could provide the information was left to the director of the Saskatchewan Indian Cultural Centre, Smith Atimoyoo, and the Chippewa-Cree Research team at Rocky Boy. These people have been involved in cultural retention programmes and have familiarity with the various Elders and their expertise. For the purpose of this study, one Elder was chosen from each area -- Mrs. PeeMee (Poundmaker), Mr. Four Souls (Rocky Boy), Mr. Francis Harper (Onion Lake).<p>After the initial contact was made through the intermediaries, the researcher was introduced and the intent of the research explained, a time and place was arranged for the taping of the tradition.<p>In preparation for the interviews, an extensive study was made of the literature on the oral tradition and in particular the oral tradition of the Cree. Further consultations with Smith Atimoyoo provided invaluable information on the position of the Elders and how someone should approach them when requesting their help.<p>Four Souls was taped in his home by members of the Chippewa-Cree Research team, Mrs. PeeMee was interviewed in the home of her grandson in Saskatoon. Mr. Francis Harper was recorded in a field near his grandson's farm on Onion Lake Reserve.<p>A search of the literature revealed very little work on the collection and preservation of the oral tradition on Native North Americans. Vansina, working in Africa, examined oral traditions and devised certain criteria for testing their validity as historical sources.<p>The collected stories met the criteria for reliability -- the right of the person to tell that story.<p>In applying Vansina's criteria -- the characteristics of the historian himself i.e. who he was, his acculturation level, reaction to the researcher; characteristics of the tradition i.e. origin, type and transmission; the cultural environment i.e. cultural value of the tradition, purpose and function; mnemonic devices -- it was revealed that each historian fulfilled the criteria in a similar fashion. The only difference appeared in the purpose for telling the story. The more traditional Mrs. PeeMee told her account simply to remember and let her grand-daughter relive it with her. Francis Harper and Four Souls expressed a desire to right some of the stories which they had heard and considered untrue.<p>The study revealed that there is a Cree oral tradition concerning the Frog Lake Massacre. Three people from three separate areas covering over 500 miles gave essentially the same story with only differences in emphasis and perspective. Each account must be considered as a unique historical document for this event. Thus, the study showed there was an Indian oral tradition alive in Saskatchewan which is accessible and can be validated as historical evidence within its own frame of reference.<p>Suggestions were made for ways in which teachers could utilize this untapped resource without exploiting it.

Syftet med den här uppsatsen är att återge en designprocess. Målet med examensarbetet har varit att skapa en kaffeservis utifrån Höganäs Keramiks formspråk och användarnas behov. Användarna är personer som startar eget hem och familj. Till grund för designprocessen har användarstudier i form av enkätundersökning, observation och dialog legat. Genom ITK (Identity Tool Kit) och formanalys har jag tagit fram kärnan i Höganäs Keramik och dess formspråk och satt ramar och koncept för projektarbetet. Konceptet Tradition kommer av Höganäs Keramiks hantverkstradition men också av den varma, mysiga och hemtrevliga stämningen kring den långa svenska fikatraditionen. Resultatet blev en kaffeservis inom konceptet Tradition bestående av stor och liten kopp med fat, assiett, kaffe-/tekanna, mjölkkanna, sockerskål och serveringsfat.

When professionals meet people from other cultures, there are some problematic issues that may appear, especially when considering human rights. Every individual has the right to live as they choose, and have the right to their own culture and traditions even if they have immigrated to another country. Female genital mutilation is a tradition that violates human rights. In this study we will look at what conflicts of values that professionals can have while meeting clients who have been mutilated. We have made qualitative interviews with four professionals working in a small town in Sweden in an area where many immigrants live. Professionals who meet people that have been genital mutilated have to balance respect for the individual with official restrictions and law. Knowledge about other countries and cultures can be important in the meeting between the professional and the client. Many conflicts of values appear and in this study we lift some of these conflicts.