Den nya kvinnan : Om genusidentiteter i Hey Dolly av Amanda Svensson

Arbetet består av en analys av boken Hey Dolly av Amanda Svensson med fokus på genusidentiteter och hur Dolly representerar den nya kvinnan. Hey Dolly innehållertraditionella kvinno- och mansroller men personerna i boken bryter också mot de traditionellagenusidentiteterna.Den nya sortens kvinna som Dolly representerar är en person som pendlar mellan rollerna och utmanar. Hon kämpar med sin genusidentitet och öppnar slutligen upp för alla att befinna sig i en gråzon. Resultatet blir en ny genusidentitet där en man kan vara mjuk och manlig och enkvinna kan vara hård men kvinnlig. Dolly tänker inte välja och tycker inte att andra ska behöva välja heller.

A Helicopter named Dolly : behavioural cloning for autonomous helicopter control

This paper considers the pros and cons of using Behavioural cloning for the development of low-level helicopter automation modules. Over the course of this project several Behavioural cloning approaches have been investigated. The results of the most effective Behavioural cloning approach are then compared to PID modules designed for the same aircraft. The comparison takes into consideration development time, reliability, and control performance. It has been found that Behavioural cloning techniques employing local approximators and a wide state-space coverage during training can produce stabilising control modules in less time than tuning PID controllers. However, performance and reliabity deficits have been found to exist with the Behavioural Cloning, attributable largely to the time variant nature of the dynamics due to the operating environment, and the pilot actions being poor for teaching. The final conclusion drawn here is that tuning PID modules remains superior to behavioural cloning for low-level helicopter automation.

Studio portrait of Lotte Schloss with her brother Helmut Schloss and their poodle Dolly; Wolfenbüttel, Germany.

Verso: correspondence

"Hey world, take a look at me!": Appreciating the human body on social network sites

Social network sites (SNSs) such as Facebook have the potential to persuade people to adopt a lifestyle based on exercise and healthy nutrition. We report the findings of a qualitative study of an SNS for bodybuilders, looking at how bodybuilders present themselves online and how they orchestrate the SNS with their offline activities. Discussing the persuasive element of appreciation, we aim to extend previous work on persuasion in web 2.0 technologies.

D-Lappse: time-lapseak egiteko dolly bat automatizatzeko Android aplikazioa

Jakina da informatika oso gai zabala dela. Horregatik, oro har, sistema informatikoen garatzaileak sistemaren osagai bakan batzuetaz soilik arduratzen dira. Proiektu honek hardwarearen eta softwarearen munduak uztartzea du helburu; hardware- eta softwareosagaiak dituen sistema bat sortu, behar diren osagai guztiak garatuz. Horretaz gain, garatutakoa erabilgarria izatea bilatu da, hau da, funtzio praktiko eta erreal bat edukitzea. Horretarako, Android eta Arduino plataformak aztertu dira: Android erabiltzaileari interfaze grafikoa eskaini eta elkarrekintza burutzeko erabili da; Arduino, berriz, hardwarearen kontrolatzailea izateko. Horrekin, eragingailuak kontrolatuz, time-lapseak egiteko sistema automatizatua garatu da; D-Lappse Android aplikazioarekin sistema kontrolatu daiteke eta dollyari aginduak bidali, argazki-sekuentziak era automatizatu batean egiteko.

Photograph - Mary Jane (Dolly) Cowan

A photograph of Mary Jane (Dolly) Cowan, date unknown. She is the correspondent for many letters in the collection. James Ware writes several letters and postcards to "Dolly" during his time in the military (World War I).

Soft Surveillance: The Growth of Mandatory Volunteerism in Collecting Personal Information “Hey Buddy Can You Spare a DNA?”

Le développement accéléré des technologies de communication, de saisie et de traitement de l’information durant les dernières années décennies ouvre la voie à de nouveaux moyens de contrôle social. Selon l’auteur Gary Marx ceux-ci sont de nature non coercitive et permettent à des acteurs privés ou publics d’obtenir des informations personnelles sur des individus sans que ceux-ci y consentent ou mêmes sans qu’ils en soient conscients. Ces moyens de contrôle social se fondent sur certaines valeurs sociales qui sont susceptibles de modifier le comportement des individus comme le patriotisme, la notion de bon citoyen ou le volontarisme. Tout comme les moyens coercitifs, elles amènent les individus à adopter certains comportements et à divulguer des informations précises. Toutefois, ces moyens se fondent soit sur le consentement des individus, consentement qui est souvent factice et imposée, soit l’absence de connaissance du processus de contrôle par les individus. Ainsi, l’auteur illustre comment des organisations privées et publiques obtiennent des informations privilégiées sur la population sans que celle-ci en soit réellement consciente. Les partisans de tels moyens soulignent leur importance pour la sécurité et le bien publique. Le discours qui justifie leur utilisation soutient qu’ils constituent des limites nécessaires et acceptables aux droits individuels. L’emploi de telles méthodes est justifié par le concept de l’intérêt public tout en minimisant leur impact sur les droits des individus. Ainsi, ces méthodes sont plus facilement acceptées et moins susceptibles d’être contestées. Toutefois, l’auteur souligne l’importance de reconnaître qu’une méthode de contrôle empiète toujours sur les droits des individus. Ces moyens de contrôle sont progressivement intégrés à la culture et aux modes de comportement. En conséquence, ils sont plus facilement justifiables et certains groupes en font même la promotion. Cette réalité rend encore plus difficile leur encadrement afin de protéger les droits individuels. L’auteur conclut en soulignant l’important décalage moral derrière l’emploi de ces méthodes non-coercitives de contrôle social et soutient que seul le consentement éclairé des individus peut justifier leur utilisation. À ce sujet, il fait certaines propositions afin d’encadrer et de rendre plus transparente l’utilisation de ces moyens de contrôle social.

Ep! Rinringues. '­Hey! Rinringues'.

Resumen en catalán del autor

Hey diddle diddle and other mother goose rhymes.

Una selección de canciones infantiles se ilustra con perros, gatos, ratones y otros animales. Al levantar las solapas de distintas formas y tamaños, los niños se sorprenden y divierten.

'Hey little rich boy, take a good look at me': punk, class and British oi!

This article looks at the controversial music genre Oi! in relation to youth cultural identity in late 1970s and early 1980s Britain. By examining the six compilation albums released to promote Oi! as a distinct strand of punk, it seeks to challenge prevailing dismissals of the genre as inherently racist or bound to the politics of the far right. Rather, Oi! – like punk more generally – was a contested cultural form. It was, moreover, centred primarily on questions of class and locality. To this end, Oi! sought to realize the working-class rebellion of punk’s early aesthetic; to give substance to its street-level pretentions and offer a genuine ‘song from the streets’.

"Hey, Hey, He Gay, He Gay . . . Okay" . . . Or Is It?: The Sociological Importance of Bruno

Sacha Baron Cohen is a British comedian who has garnered a great deal of controversy over the years. Through his characters, Ali G, Borat, and Bruno, he attempts to trick people into letting down their guards and revealing any prejudices (racism, anti-Semitism, homophobia, misogyny, et cetera) that they may have. In doing so, each of his three characters has sparked a debate concerning the different issues they bring up: with Ali G, it was whether the character was racist or exposed racism; with Borat, it was whether the character was anti-Semitic or revealed anti-Semitism; and with Bruno, it is whether the character reinforces homophobia or mocks it. I am concerned with the last of these three debates, specifically in relation to Baron Cohen's film Bruno. Many say the film reinforces gay stereotypes and is thus harmful for the gay community, while a seemingly equal number of people say it effectively mocks homophobia and is thus beneficial for the gay community. Using the data I collected from thirty-one interviews conducted after five separate screenings of the film, I argue that Bruno is not harmful for the gay community as audiences understood that the Bruno character is based on exaggerated stereotypes of homosexuals. That is, the film did not reinforce any negative stereotypes. But, I also explain that the film did not change any opinions on homosexuality either. Also in this work, I argue that within the world of cinema, Bruno fails to fit into any pre-existing genre, including the 'mock-documentary' genre where it is most commonly placed. Rather, I suggest the film is better categorized as what I call a Real Fake Mock-documentary. While 'mock-documentaries' are made up of fictional characters in fictional situations, this new term encompasses the fact that Bruno involves a fictional character placed into real situations. I conclude by noting that the content, release, and debate surrounding Bruno all reveal that it is still difficult to bring up the issue of homosexuality in American society, even forty years after the Civil Rights era.