Spanskt sjuk på ett sjukhus i Sverige : Spanska sjukans utbrott på Säters hospital hösten 1918

Spanska sjukan var en världsomfattande epidemi, en pandemi, som drog över världen i flera influensavågor mellan 1918-1920. Syftet har varit att ta reda på hur Säters hospital drabbades av och hanterade influensautbrottet 1918. Med hjälp av överläkarens årsberättelse för 1918 har jag lyckats få fram att 40,7 % av alla patienter blev smittade av spanska sjukan varav 15,3 % av dem avled till följd av sjukdomen. 529 personer smittades av spanska sjukan på Säters sjukhusområde varav 57 personer avled, vilket motsvarar 10,8 %. Av de 529 smittade männen och kvinnorna avled 12,6 % kvinnor (34 stycken) och 8,9 % män (23 stycken) till följd av in-fluensan. Överläkaren beskrev i årsberättelsen att Säters hospital klarade sig förhållandevis bra, tack var det paviljongsystemet som möjliggjorde att influensan kunde isoleras.

Flickorna på Valhalla : En studie av social rekrytering rörande eleverna vid Elementarläroverket för flickor i Falun under perioden 1875-1948

Syftet med uppsatsen är att undersöka elevernas sociala bakgrund på Elementarläroverket för flickor i Falun under tidsperioden 1875-1948. De källor som ligger till grund för undersökningen består av noteringar om fädernas yrke hämtade ur matriklar från flickskolans arkiv. Uppsatsen ämnar också undersöka hur undervisningsplanen såg ut och vilka flickor som, när möjlighet fanns, tog sig vidare till gymnasium eller vilka som fick avsluta sin utbildning för att återvända hem. Kartläggningen över flickornas sociala bakgrunder undersöks över tid för att se om någon förändring skett i den sociala rekryteringen. Resultatet visar att eleverna vid flickskolan främst kom från samhällets mellersta skikt något som i undersökningen benämns som Socialgrupp 2. Undersökningen visade även att flickornas fäder i första hand utövade yrken inom yrkeskategorin tjänstemän på mellannivå. När det kommer till vilka flickor som läste vidare på gymnasium var det i första hand flickor ur samhällets högsta skikt, Socialgrupp 1 som tog sig vidare till högre utbildning. De elever som avbröt sina studier förändrades över tid och varierade också med social bakgrund.

A crise do estado nacional na ordem mundial pós Guerra Fria

A pesquisa analisa a crise do Estado Nacional no contexto da ordem mundial pós-guerra fria, enfatizando o fortalecimento de instâncias de poder supranacionais e infranacionais que estão solapando e a autonomia dos Estados. Tais transformações na esfera política estão vinculadas ao processo geral de globalização.

I campi di concentramento in Estonia durante la seconda guerra mondiale. Un pezzo di storia sconosciuto.

Il mio elaborato è focalizzato sulla storia dell’Estonia durante l’occupazione nazista, il periodo che ricoprì gli anni tra il 1941 al 1944. Il lavoro parte dalla descrizione della panoramica storica generale della seconda guerra mondiale in Estonia per passare al racconto dettagliato di uno degli strumenti di terrore utilizzato dai nazisti: i campi di concentramento. In questo lavoro mi soffermo sulle peculiarità dell’organizzazione dei più importanti campi di concentramento, che erano in funzione in tutto il territorio del paese in vari periodi della guerra e sulle categorie degli internati, dedicando una particolare attenzione ai deportati ebrei e all’Olocausto. Nonostante l’insieme dei campi estoni sia solo una piccola macchia nella mappa di tutti i campi creati dai nazisti nei territori occupati, esso fa parte di una delle tappe storiche più tragiche per il paese. La cosa che spesso viene dimenticata in Estonia e completamente sconosciuta all’estero. Pertanto, l’obiettivo che mi ero prefissata era quello di avvicinare il lettore italiano alla storia della seconda guerra mondiale in Estonia, non tramite una descrizione generale del regime, ma focalizzandosi sulla piccola realtà dei deportati nei campi di concentramento. Il tema del mio elaborato è strettamente legato agli aspetti del collaborazionismo, della memoria e dell’interpretazione della storia del paese. Sono gli argomenti che, come si vedrà, causano ancora problematiche nel paese baltico e pertanto sono molto attuali.

The performativity of nonviolent protest in South Asia (1918 - 1948)

This study seeks to address a gap in the study of nonviolent action. The gap relates to the question of how nonviolence is performed, as opposed to the meaning or impact of nonviolent politics. The dissertation approaches the history of nonviolent protest in South Asia through the lens of performance studies. Such a shift allows for concepts such as performativity and theatricality to be tested in terms of their applicability and relevance to contemporary political and philosophical questions. It also allows for a different perspective on the historiography of nonviolent protest. Using concepts, modes of analysis and tropes of thinking from the emerging field of performance studies, the dissertation analyses two different cases of nonviolent protest, asking how politics is performatively constituted. The first two sections of this study set out the parameters of the key terms of the dissertation: nonviolence and performativity, by tracing their genealogies and legacies as terms. These histories are then located as an intersection in the founding of the nonviolent. The case studies at the analytical core of the dissertation are: fasting as a method in Gandhi's political arsenal, and the army of nonviolent soldiers in the North-West Frontier Province, known as the Khudai Khidmatgar. The study begins with an overview of current theorisations of nonviolence. The approach to the subject is through an investigation of commonly held misconceptions about nonviolent action, such as its supposed passivity, the absence of violence, its ineffectiveness and its spiritual basis. This section addresses the lacunae within existing theories of nonviolence and points to possible fertile spaces for further exploration. Section 3 offers an overview of the different shades of the concept of performativity, asking how it is used in various contexts and how these different nuances can be viewed in relation to each other. The dissertation explores how a theory of performativity may be correlated to the theorisation of nonviolence. The correlations are established in four boundary areas: action/inaction, violence/absence of violence, the actor/opponent and the body/spirit. These boundary areas allow for a theorising of nonviolent action as a performative process. The first case study is Gandhi's use of the fast as a method of nonviolent protest. Using a close reading of his own writings, speeches and letters, as well as a reading of responses to his fast in British newspapers and within India, the dissertation asks what made fasting into Gandhi's most favoured mode of protest and political action. The study reconstructs his unique praxis of the fast from a performative perspective, demonstrating how display and ostentation are vital to the political economy of the fast. It also unveils the cultural context and historical reservoir of body practices, which Gandhi drew from and adapted into 'weapons' of political action. The relationship of Gandhian nonviolence to the body forms a crucial part of the analysis. The second case study is the nonviolent army of the Pashtuns, Khudai Khidmatgar (KK), literally Servants of God. This anti-imperialist movement in the North-West Frontier Province of what is today the border between Pakistan and Afghanistan existed between 1929 and 1948. The movement adopted the organisational form of an army. It conducted protest activities against colonial rule, as well as social reform activities for the Pashtuns. This group was connected to the Congress party of Gandhi, but the dissertation argues that their conceptualisation and praxis of nonviolence emerged from a very different tradition and worldview. Following a brief introduction to the socio-political background of this Pashtun movement, the dissertation explores the activities that this nonviolent army engaged in, looking at their unique understanding of the militancy of an unarmed force, and their mode of combat and confrontation. Of particular interest to the analysis is the way the KK re-combined and mixed what appear to be contradictory ideologies and acts. In doing so, they reframed cultural and historical stereotypes of the Pashtuns as a martial race, juxtaposing the institutional form of the army with a nonviolent praxis based on Islamic principles and social reform. The example of the Khudai Khidmatgar is used to explore the idea that nonviolence is not the opposite of violent conflict, but in fact a dialectical engagement and response to violence. Section 5, in conclusion, returns to the boundary areas of nonviolence: action, violence, the opponent and the body, and re-visits these areas on a comparative note, bringing together elements from Gandhi's fasts and the practices of the KK. The similarities and differences in the two examples are assessed and contextualised in relation to the guiding question of this study, namely the question of the performativity of nonviolent action.