For several decades much research has shown that people who often attend religious services estimate their life quality and health higher than people who never attend church. (e g Koenig, McCullough & Larson, 2001, 2012). Much of this research has been done in USA. What about Sweden - one of the most secularized countries in the world? The theories of existential epidemiology and of the importance of existential health to other aspects of health from prof. Valerie DeMarinis were used as a theoretical base in this study.  The purpose of this mixed method sequential study was to compare 247 elderly (medium age 75) according to their frequencies of church attendance: Were there any significant correlations between frequency of church attendance and existential health according to WHOQOL-SRPB? Where there any significant correlations between existential health and the other aspects of health assessed in WHOQOL?  What factors were mentioned as explanations to existential health among elderly in this secular country? This question was investigated in the second qualitative part of the study where eight interviews were done, four with persons who never attend church and four who often did. The interview persons were matced to demografic variables and to general health according to WHOQOL. Statistical calculations were made with Spearmans rank order correlation and Mann-Withneys U-test for nonparametri variables. The interviews were analyzed both inductively and deductively.  The results showed significant correlations on 0,01 level between church attendance and all aspects of existential health in SRPB. The result also showed significant correlations between every aspect of existential health to other aspects of health, most clearly to social and psychological health. The correations were stronger to some of the aspects of existential health. It was also  a clear difference in existential health accordning to assessment on SRPB between the two groups.  For intrview persons who never attend church the ways to get existential health was for three of them to engage in different activities as physical exercise, music, spending time with relatives and friends. The fourth person, who estimated higher on SRPB, described a number of aspects of existential health. Among those who often attend Sunday service this was not per se a a factor mentioned as an explanation to their high existential health. Instead it was their Christian faith as a whole that made their existential health.  Researchers in Psychology of religion in Sweden claim an existential epidemiology spread, especially in groups of young people and immigrants. This study shows rather low existential health also in a group of elderly . A collaboration between health care centers and local priests, deacons, pastors and imams are suggested to prevent and treat low existential health.

The existential dimension has gained importance in health studies in the last decades (Moreira-Almeida & Koenig, 2006; DeMarinis, 2008). Little Swedish research exists in this area. A pilot study was conducted in a suburban Stockholm, Church of Sweden parish. Research question was: “How does the existential dimension of health, understood as the ability to create and maintain a functional meaning-makings system, affect the person’s self-rated health and quality of life?” Theoretical framework included: health research focusing the existential dimension; public health through psychology of religion; and, object-relations theory. The mixed-methods format included semi-structured interviews, and surveys: 1) on meaning-making, and 2) Swedish pilot translation of WHOQOL-SRPB (self-rated health and quality of life including spirituality, religiousness and personal beliefs). Central results showed a positive relation between the existential health dimension and: overall ratings of physical, mental, social, and environmental health (p = .008); the overall existential health dimension and mental health (p = .008); and, social health (p = .046) and, the combined health items “How do you feel?” and “How satisfied are you with your health?” (p = .001). These results find support in WHO’s health perspective, and are linked to DeMarinis’ health dimensions and Winnicott’s understanding of potential space. Health dimensions: physical, mental, social, ecological and existential, are closely interlinked. The existential dimension is important through interaction with the others, and through its function as an autonomous health dimension. The study underlines the need for – and offers a culturally-tested method and model to explore existential needs in this secularized context.

From the mid 20th century into the 21st, artists and musicians manipulated, cracked and broke audio media technologies to produce novel, unique and indeterminate sounds and performances. Artists such as John Cage, Nam June Paik, Milian Kn��k, Christian Marclay, Yasunao Tone, Oval and Otomo Yoshihide pulled apart the technologies of music playback, both the playback devices � phonographs and CD players � and the recorded media � vinyl records and Compact Discs. Based in the sound expansion of the 20th century musical avant garde, this practice connects the interdisciplinary Fluxus movement with late 20th century sound art and experimental electronic music. Cracked and broken media techniques play a significant role in 20th century music and sound, and continue to be productive into the 21st. The primary contribution of this thesis is to provide a novel and detailed historical account of these practices. In addition it considers theoretical approaches to this work. After considering approaches through critiques of recording media, and concepts of noise, this thesis proposes novel theorisations focusing on materiality and the everyday. Ultimately it proposes that these practices can be read as precursors to contemporary new media, as music and sound art cracked open the fixed structures of �old media� technologies for their own creative purposes.