af / Suid-Afrika is sedert 27 April 1994 'n materiele regstaat, wat deur beide uitdruklike en 'ongeskrewe' fundamentele waardes onderskraag word. Dit is juis hierdie fundamentele waardes wat 'n blote formele konstitusie (as grondslag van 'n relative democracy) van 'n oppermagtige grondwet (as basis van 'n materiele standard-setting democracy) onderskei. Alhoewel daar 'n lewendige debat oor die toepaslikheid van die talle tradisionele grondwetuitlegmetodes gevoer word, is daar nietemin tans geen oorhoofse waardebaseerde paradigma vir grondwetuitleg nie. Soms wil dit voorkom asof fundamentele grondwetlike waardes net as normatiewe retoriek, in stede van materiele riglyn, by grondwetuitleg gebruik word. Die owerheidsgesag is aan hoer normatiewe regsbeginsels gebonde wat grotendeels in die fundamentele regte-akte (as deel van 'n oppermagtige grondwet) vervat is. Die gewaarborgde fundamentele regte dien derhalwe as konkretisering van beide die regstaat en die demokrasie: die materiele regstaatbegrip is die basis van _die grondwetlike staat. Die materiele regstaat, as geregtigheidstaat, kan dus gesien word as die eindbestemming van die grondwet as lex fundamentalis in die regsorde. 'n Oppermagtige grondwet is egter onlosmaaklik verbind aan die materiele regstaat. Daarom behels grondwetuitleg noodwendig die aktivering van die grondwetlik-gepositiveerde waardes. Hierdie normatiewe regsbeginsels en fundamentele waardes wat in die grondwet as grundnorm van die geregtigheidstaat beliggaam is, moet dan deur 'n onafhanklike regbank gehandhaaf en afgedwing word. In beginsel is grondwetuitleg gemoeid met die identifisering, handhawing en aktivering van die fundamentele waardes wat 'n oppermagtige grondwet onderskraag. Waarde-aktiverende grondwetuitleg is nietemin nie 'n bloudruk waarmee aile praktiese uitlegprobleme opgelos kan word nie, maar 'n oorhoofse waardebaseerde paradigma: 'n dwingende, normatiewe verwysingsraamwerk waarvandaan, waarbinne en waarheen grondwetuitleg op pad is. Die tradisionele grondwetuitlegmetodiek is bloat aanvullende tegnieke wat 'n waarde-aktiverende paradigma van grondwetuitleg ondersteun. Aangesien fundamentele waardes onlosmaaklik deel van die materiele regstaat is, moet grondwetuitleg nie net waardebaseer nie, maar ook waardegerig wees; nie net waardes handhaaf nie, maar ook bevorder en aktiveer; nie net waardes weerspieel nie, maar ook aktief vestig. 86 'n raamwerk vir grondwetuitleg behels die 'animering' en konkretisering van fundamentele waardes, ideale en standaarde wat die materiele regstaat onderle, kortom, waarde-aktiverende grondwetuitleg as vergestalting van die materiele regstaat. / On 27 April1994 South Africa became a constitutional state (Rechtsstaat), underpinned by both express, and 'unwritten' fundamental constitutional values. These values represent the distinction between a formal constitution (ie the basis of a relative democracy), and a supreme constitution (the foundation of a material standard-setting democracy). Although the merits of various methods of constitutional interpretation are hotly debated, no general value-based paradigm for constitutional interpretation has yet been established. At times it seems as if fundamental constitutional values are merely invoked as normative rhetoric during constitutional interpretation, rather than as substantive guidelines. Government institutions are bound by these higher normative legal principles, which in a supreme constitution are articulated primarily in the bill of fundamental rights. The guaranteed fundamental rights are a concretisation of both the constitutional state and democracy: the material law state principle (Rechtsstaatprinzip) as the foundation of the constitutional state. The Rechtsstaat as 'just state' is the ultimate goal of a supreme constitution as lex fundamentalis in the legal order. A supreme constitution is inextricably linked to the Rechtsstaat. As a result, constitutional interpretation inevitably involves animating and activating values positivised within the constitution.These normative legal principles and fundamental values must be maintained and enforced by an independent judiciary. In principle, constitutional interpretation deals with the identification, maintenance and animation of the fundamental values underlying a supreme constitution. Value-activating constitutional interpretation is not a blueprint for resolving all practical interpretive problems, but it is a general value-based paradigm: a peremptory, normative frame of reference from which, within which and towards which all constitutional interpretation should be directed. The traditional methodologies of constitutional interpretation are merely ancillary techniques supporting a value-activating paradigm of constitutional interpretation. Since fundamental values undeniably form part of the Rechtsstaat, constitutional interpretation should not only be value-based, but also values-directed; should not merely uphold the values, but also promote and activate them; should not only reflect the values, but also actively establish them. Such a framework for constitutional interpretation involves the animation and concretisation of the fundamental values, standards and ideals underlying the constitutional state: valueactivating constitutional interpretation as embodiment of the Rechtsstaat. / Law / LL.D. (Law)

Denna studie utgår från en undersökning om hur elever i grundskolans årskurs 4 – 6 uppfattar jämställdhet och vilka erfarenheter eleverna har av jämställdhet respektive ojämställdhet. Jämställdhet diskuteras aktivt i samhället och berör alla människor, vuxna som barn. Barnen bör få vara delaktiga i det jämställdhetsarbete som är igång. Trots detta har jag endast hittat lite forskning kring hur just barn tänker om jämställdhet. Därför utgår denna uppsats ifrån just barns perspektiv på jämställdhet. Syftet med studien är därför att undersöka elevers perspektiv på jämställdhet för att förstå hur eleverna uppfattar området för att vidare kunna involvera eleverna ytterligare i jämställdhetsarbetet. Metoden för insamlingen av empirin är gruppintervjuer där elever indelats i grupper för att diskutera förberedda frågor om jämställdhet. Eleverna har i grupperna diskuterat de olika frågorna och sett en film om jämställdhet som senare också diskuterats. Under aktiviteten har jag antagit en passiv roll större delen av tiden. Eleverna visar att de är väl medvetna om jämställdhet och genusfrågor och har många olika erfarenheter av ojämställda händelser i deras skolvardag. Samtliga elever tycker det är viktigt att jobba med området i skolan för att göra varandra, både barn och vuxna, medvetna om hur man agerar i vardagen utifrån vissa stereotypiska könsmönster och könsroller. Eleverna upplever att de själva har blivit väldigt påverkade och uttrycker traditionella könsmönster på flera olika sätt exempelvis genom att anta att pojkar spelar bättre fotboll eller att flickor är lugnare. Pojkarna upplever sig själva som roligare medan flickorna uppfattar dem som att de måste skämta för att upprätthålla en social, konstruerad roll. / The purpose of the study is to investigate what pupils in primary school’s grades’ 4 – 6 think about gender equality and what experiences they have of both gender equality and inequality. Gender equality is currently being discussed in society and all people are affected by it, adults as well as children. The children should be able to be involved in the contemporary work about equality. Even so, I have found few studies about how children think about this. Therefore, this essay is based on their perspective. Following the purpose of this essay is to learn about pupils’ perspective on gender equality in order to involve them more in the future in this important matter. The method that is being used to collect the information is group interviews where pupils have been divided into groups to discuss questions about gender equality. In these groups the pupils have discussed different questions and then watched a movie on the topic of equality that later was discussed. During the activity I took on a passive role most of the time. The pupils show that they are well aware of gender equality and questions about gender and they have many different inequality experiences of incidents from there school days. All the pupils think it is important to work with these questions in school to make each other, both adults and children, aware of how you normally tend to act based on stereotypical gender patterns. The pupils experience that they themselves have been affected by stereotypes and express several traditional gender patterns, for example by assuming that boys are better at soccer or that girls are generally calmer. The boys experience themselves as funnier while the girls assume that the boys must joke around more to uphold a socially, constructed role.

Le paysage médiatique arabe a connu un accroissement spectaculaire au cours de ces dernières décennies, notamment avec la création des grandes chaînes satellitaires comme Al-Jazeera, Al-Arabiya et MBC… et plus tard avec l’arrivée des chaînes occidentales arabophones à destination des publics arabes comme la BBC, France 24 et DW-TV Arabia. Les chaînes arabophones à destination du monde arabe constituent un phénomène médiatique pouvant servir des objectifs idéologiques, une diplomatie de séduction et des vecteurs d’influence pour atteindre des buts politiques et économiques. L’étude porte sur une de ces chaînes satellitaires, la DW-TV Arabia, et sur le rôle qu’elle joue pour le rayonnement de la culture et la position politique allemande, mais aussi pour promouvoir les valeurs et les pratiques démocratiques de la République fédérale. L’objet de cette recherche est de définir ses objectifs de création, sa ligne éditoriale dans la mesure où elle garantit la crédibilité, l’intégrité professionnelle, et son aptitude à forger un discours médiatique indépendant. Il convient par ailleurs de la situer dans le champ médiatique arabe mais aussi de montrer son rôle stratégique pour maintenir les intérêts économiques allemands dans le monde arabe. / The media landscape has known in the twentieth last years a spectacular increase, especially after the creation of satellite's channels with international vocation like Aljazeera, Al-Arabiya and MBC. Lately, the creation of occidental arabophones channels, like BBC, France 24 and DW-TV Arabia, comes to add a new dimension to the media field. The occidental arabophones channels that target Arab World can be considered as a phenomenon in the media field. They can be used to serving ideological objectives, to improve diplomatic relationships, and to make gains in politics and economics domains. This research is focalized in one of these channels; the DW-TV Arabia, this German channel in destination to the Arab World created in 2002. His role as a tool in the proliferation of Germany cultural and politics principles of the federal republic of Germany, to the Arab World, is one of the principals axes treated in this work. Therefore, the motifs of the creation of DW-TV Arabia occupy an important part of this study. The principal aspects who characterized the editorial line of this channel is based on the objectivity, credibility and independence; however, he play a strategic role in improving the economic interests of Germany in the Arab World countries.

The aim is to examine how children create and embody ethics by analyzing their encounters and how possibilities are conditioned by the framework surrounding them. The focus has been on the following problem areas: Conditions that enable children’s ethical encounters with regard to frameworks, rules and order Conditions that enable children’s ethical encounters related to the teachers’ approach Children’s encounters in play from an ethical perspective Children’s encounters with nature from an ethical perspective The theoretical standpoint is ”the ethics of an encounter” from Emmanuel Levinas’ idea of ethics of alterity. In ethics which precedes being itself, the ethical becoming and its relational aspects appear in the encounter with the Other. The tools of analysis are mainly drawn from previous pedagogical/didactical research in ethics which highlights the ethical conditions, such as listening, encounters with diversity and differences, and preschool/school as an ethical space. The study is based on one year of ethnographical field studies relying on participant observations, video observations, focus groups, stimulated recalls and guided tours. The empirical findings show that rules and frameworks which regulate the everyday life of the preschool classes are repeatedly negotiated. The negotiations about “what’s what?”, where both the children and the teachers are involved, take place on a verbal and a bodily level. In the pedagogues’ approach, the listening is a central and complex condition for the ethical space in the preschool classes. In the children’s encounters in play and in their encounters with nature the relational aspect becomes clear. The ethical boundaries and the fixing of those boundaries are discussed in connection with the idea of the ethics of an encounter and the vision of preschool/school as a potential ethical space.

af / Suid-Afrika is sedert 27 April 1994 'n materiele regstaat, wat deur beide uitdruklike en 'ongeskrewe' fundamentele waardes onderskraag word. Dit is juis hierdie fundamentele waardes wat 'n blote formele konstitusie (as grondslag van 'n relative democracy) van 'n oppermagtige grondwet (as basis van 'n materiele standard-setting democracy) onderskei. Alhoewel daar 'n lewendige debat oor die toepaslikheid van die talle tradisionele grondwetuitlegmetodes gevoer word, is daar nietemin tans geen oorhoofse waardebaseerde paradigma vir grondwetuitleg nie. Soms wil dit voorkom asof fundamentele grondwetlike waardes net as normatiewe retoriek, in stede van materiele riglyn, by grondwetuitleg gebruik word. Die owerheidsgesag is aan hoer normatiewe regsbeginsels gebonde wat grotendeels in die fundamentele regte-akte (as deel van 'n oppermagtige grondwet) vervat is. Die gewaarborgde fundamentele regte dien derhalwe as konkretisering van beide die regstaat en die demokrasie: die materiele regstaatbegrip is die basis van _die grondwetlike staat. Die materiele regstaat, as geregtigheidstaat, kan dus gesien word as die eindbestemming van die grondwet as lex fundamentalis in die regsorde. 'n Oppermagtige grondwet is egter onlosmaaklik verbind aan die materiele regstaat. Daarom behels grondwetuitleg noodwendig die aktivering van die grondwetlik-gepositiveerde waardes. Hierdie normatiewe regsbeginsels en fundamentele waardes wat in die grondwet as grundnorm van die geregtigheidstaat beliggaam is, moet dan deur 'n onafhanklike regbank gehandhaaf en afgedwing word. In beginsel is grondwetuitleg gemoeid met die identifisering, handhawing en aktivering van die fundamentele waardes wat 'n oppermagtige grondwet onderskraag. Waarde-aktiverende grondwetuitleg is nietemin nie 'n bloudruk waarmee aile praktiese uitlegprobleme opgelos kan word nie, maar 'n oorhoofse waardebaseerde paradigma: 'n dwingende, normatiewe verwysingsraamwerk waarvandaan, waarbinne en waarheen grondwetuitleg op pad is. Die tradisionele grondwetuitlegmetodiek is bloat aanvullende tegnieke wat 'n waarde-aktiverende paradigma van grondwetuitleg ondersteun. Aangesien fundamentele waardes onlosmaaklik deel van die materiele regstaat is, moet grondwetuitleg nie net waardebaseer nie, maar ook waardegerig wees; nie net waardes handhaaf nie, maar ook bevorder en aktiveer; nie net waardes weerspieel nie, maar ook aktief vestig. 86 'n raamwerk vir grondwetuitleg behels die 'animering' en konkretisering van fundamentele waardes, ideale en standaarde wat die materiele regstaat onderle, kortom, waarde-aktiverende grondwetuitleg as vergestalting van die materiele regstaat. / On 27 April1994 South Africa became a constitutional state (Rechtsstaat), underpinned by both express, and 'unwritten' fundamental constitutional values. These values represent the distinction between a formal constitution (ie the basis of a relative democracy), and a supreme constitution (the foundation of a material standard-setting democracy). Although the merits of various methods of constitutional interpretation are hotly debated, no general value-based paradigm for constitutional interpretation has yet been established. At times it seems as if fundamental constitutional values are merely invoked as normative rhetoric during constitutional interpretation, rather than as substantive guidelines. Government institutions are bound by these higher normative legal principles, which in a supreme constitution are articulated primarily in the bill of fundamental rights. The guaranteed fundamental rights are a concretisation of both the constitutional state and democracy: the material law state principle (Rechtsstaatprinzip) as the foundation of the constitutional state. The Rechtsstaat as 'just state' is the ultimate goal of a supreme constitution as lex fundamentalis in the legal order. A supreme constitution is inextricably linked to the Rechtsstaat. As a result, constitutional interpretation inevitably involves animating and activating values positivised within the constitution.These normative legal principles and fundamental values must be maintained and enforced by an independent judiciary. In principle, constitutional interpretation deals with the identification, maintenance and animation of the fundamental values underlying a supreme constitution. Value-activating constitutional interpretation is not a blueprint for resolving all practical interpretive problems, but it is a general value-based paradigm: a peremptory, normative frame of reference from which, within which and towards which all constitutional interpretation should be directed. The traditional methodologies of constitutional interpretation are merely ancillary techniques supporting a value-activating paradigm of constitutional interpretation. Since fundamental values undeniably form part of the Rechtsstaat, constitutional interpretation should not only be value-based, but also values-directed; should not merely uphold the values, but also promote and activate them; should not only reflect the values, but also actively establish them. Such a framework for constitutional interpretation involves the animation and concretisation of the fundamental values, standards and ideals underlying the constitutional state: valueactivating constitutional interpretation as embodiment of the Rechtsstaat. / Law / LL.D. (Law)

Denna studie syftar till att undersöka den didaktiska potentialen för värdegrundsarbete i Stora Boken om Sandvargen (2006) skriven av Åsa Lind. Syftet är även att, med elever i årskurs 1, undersöka hur förståelse för skolans värdegrund kan skapas med hjälp av boksamtal kring Stora Boken om Sandvargen. För att undersöka detta analyseras verket utifrån fenomenologisk och socialkonstruktivistisk teori. Analysen görs även i förhållande till två utvalda delar ur Läroplan för grundskolan, förskoleklassen och fritidshemmet 2011 (2019) (”Skolans värdegrund och uppdrag”). Resultatet av analysen konstaterar att Stora Boken om Sandvargen har stor didaktisk potential för arbete med skolans värdegrund. Verket används sedan i boksamtal utformade efter Aidan Chambers modell, för att undersöka om och i så fall hur eleverna visar förståelse för skolans värdegrund. Boksamtalen analyseras i förhållande till de två utvalda delarna ur styrdokumenten och slutsatsen blir att eleverna på ett flertal sätt visar förståelse för skolans värdegrund. Resultatet visar hur eleverna skiftar perspektiv mellan sitt eget, karaktärer i berättelsen samt andra människor i elevernas liv och att kunna skifta och bredda sina perspektiv anses i studien vara grundläggande för skolans värdegrundsarbete.

The aim of this paper is to analyze the didactic potential of Mikael Niemis novel Popularmusic from Vittula as it relates to working with the fundamental values of the Swedish schoolsystem from two perspectives. The first of these relates to how the novel portrays gender, witha particular focus on masculinity and how it interprets itself, femininity, and the world aroundit. The second of these perspectives relates to how it portrays the national minority grouptornedalingar and their situation in Sweden. This paper aims to illustrate not only how thesetwo perspectives are portrayed but motivate why they are useful in the work with fundamentalvalues. To answer these questions this paper utilizes the qualitative method of close reading in theanalysis of Niemis novel. The theoretical lense through which this is done includes researcherMalin Alkestrands definition of didactic potential as well as a repertoire of gender study andpostcolonial terminology, such as otherfication, masculinity and boyology. The study findsthat the didactic potential of Mikael Niemis text as it relates to gender lay in how it breakswith the traditional gender norms of rural masculinity. Another important factor is how thetext highlights the role of femininity and music in shaping the new male identity of thenovel’s protagonist, Matti. The study also finds that the didactic potential in Niemis portrayalof tornedalingar lay in its emphasizing of the political nature and origins of the historicotherfication of said ethnic minority.

This essay examines if The Witcher: The Last Wish can be used as a pedagogical tool for interdisciplinary literary seminars about current issues and events in students’ daily lives and society between the Swedish upper secondary school courses English and Religious studies. Additionally, the study investigates if literary seminars about how The Witcher: The Last Wish can broaden the students’ understanding of religious practices in daily lives and what effect their religion has on their relation to ethical and existential issues. In the Swedish educational system, every course should incorporate the overarching value-based curriculum which includes value-based topics such as: democratic principles, human rights, and current issues and event that the students face in their daily lives or in society. The results of the essay showed that several ethical issues are portrayed in the book that can be used as material for interdisciplinary literary seminars between Religious studies and English studies. The ethical issues were of the sort that connects to events in society or in students’ daily lives. Additionally, there were parts of the book comparable to Christianity and Hinduism which are both cultural phenomena in English speaking countries thus making these parts possible to use as material for interdisciplinary literary seminars between Religious studies and English studies as well. The results were retrieved using close reading and pedagogical text analysis on The Witcher: The Last Wish. / Denna uppsats undersöker om The Witcher: The Last Wish kan användas som ett pedagogiskt verktyg i ämnesövergripande litteratursamtal om aktuella problem och händelser i samhället och elevers dagliga liv mellan de svenska gymnasieämnena Religion och Engelska. Dessutom undersöker uppsatsen om litteratursamtal om The Witcher: The Last Wish kan bredda elevers förståelse av religiösa sedvänjor i det dagliga livet och vilken effekt deras religion har på deras relation till etiska och existentiella problem. I det svenska skolsystemet måste alla kurser integrera den övergripande värdegrunden vilken inkluderar värdebaserade ämnen som: demokratiska principer, mänskliga rättigheter och aktuella problem och händelser som elever möter i sitt dagliga liv eller i samhället. Resultatet i uppsatsen visar att det finns flera etiska problem föreställda i boken som kan användas som material i ämnesövergripande litteratursamtal mellan gymnasieämnena Engelska och Religion. De etiska problemen var ämnen som relaterar till händelser i samhället eller till elevers dagliga liv. Dessutom fanns det delar i boken som gick att jämföra med Kristendomen och Hinduismen vilka båda är kulturella fenomen i Engelskspråkiga länder, vilket gör det möjligt att använda de delarna också till att ha ämnesövergripande litteratursamtal mellan gymnasieämnena Religion och Engelska. Resultaten upptäcktes genom att använda närläsning och pedagogisk textanalys.

En Chine, une communauté de juristes est en train d'éclore. Celle-ci commence à exercer une influence sur la « conscience juridique » de la société. Or, à la différence de leurs confrères français, les avocats chinois ne possèdent pas encore suffisamment le sentiment d'appartenance à leur corps. Leurs associations ne sont pas autonomes. Si la profession s'est beaucoup inspirée des expériences des pays « déontologiquement plus développés », des principes fondamentaux de la profession ne sont pas enracinés dans l'esprit collectif des avocats. En tant que profession libérale, la profession d'avocat éprouve un besoin inhérent de l'autonomie. Sans cette autonomie, elle ne pourra pas faire entendre sa voix par le public, ni protéger ses membres. De même, les activités des avocats ne pourront être surveillées de manière équitable par une institution ordinale muselée par les pouvoirs publics. L'autonomie de l'association des avocats, que ce soit en Chine ou en France, s'avère être une garantie pour la justice et le justiciable. Cette autonomie ne constitue pas une fin en soi. Elle n'est que le meilleur moyen d'assurer l'indépendance de l'avocat. L'essentiel de l'autonomie de la profession s'explique par sa mise en œuvre dans l'exercice professionnel des avocats. « À l'ongle on connaît le lion ». Cette étude comparative semble pouvoir révéler, au moins en une certaine mesure, le véritable paysage du fonctionnement de la justice, et aider à mieux comprendre la distance qui sépare la République populaire de Chine d'un « État de droit » au sens moderne. / In China, a lawyers' community is being formed. It begins to influence the "legal conscience" of the society. However, unlike their French colleagues, Chinese lawyers do not have yet enough sense of belonging to a common professional group. Their associations are not autonomous. Although the profession is much inspired by the experiences of "ethically more developed" countries, the fundamental principles of the profession are not yet rooted in Chinese lawyers’ collective concept. As a liberal profession, lawyers are experiencing an inherent need for autonomy. Otherwise, they cannot make their voice heard by the public, nor protect their professional rights. Similarly, lawyers' activities cannot be fairly supervised by a professional institution dependent on the public power. The autonomy of lawyers' association, whether in China or in France, should be considered as a guarantee for justice and all persons subject to trial. The autonomy is not an end in itself. It is the best way to ensure the independence of the lawyer. The essence of lawyers' autonomy is explained by its implementation in lawyers’ professional activities. From his foot Hercules. This comparative study aims to reveal, at least to some extent, the real landscape of Chinese justice, and to explore the distance between the People's Republic of China and a "rule of law" in its modern sense.

En kvalitativ studie med utgångspunkt i den ohälsa som är dokumenterad bland hbt-ungdomar där skolan pekas ut som en betydande arena. Syftet var att undersöka hur gymnasieskolor i förhållande till för skolan rådande styrdokument valde att konkretisera det förebyggande arbetet med värdegrundsfrågor kopplade till sexualitet och könsidentitet/-uttryck samt undersöka skolkuratorers attityder, normer och upplevelser i förhållande till detta arbete. Empirin bestod av en fokusgruppsintervju med skolkuratorer samt en litteraturstudie med grund i ett urval av likabehandlingsplaner. Slutsatser blev att heteronormativitet präglar skolkuratorers arbete med dessa frågor och att det förebyggande arbetet ej upplevs prioriterat. Avseende transpersoner aktualiseras detta i relation till att diskrimineringsgrunden könsöverskridande identitet och uttryck ej hade ett omfattande skydd av diskrimineringslagen. Vidare framkom det en avsaknad av konkretisering i förhållande till vad som krävdes kompetensmässigt för att en skola skall kunna jobba förebyggande på ett enhetligt och likvärdigt sätt. En avsaknad av ett normkritiskt perspektiv men även behovet av det, vilket gav sken av att satsningar inom detta område ej är tillräckliga blev studiens slutsats i helhet. / A qualitative study based in the documented amongst LGBT-youth in Sweden, where the school has been pointed out as an arena of impact. This study's purpose have been to investigate how comprehensive upper secondary schools choose to concrete the preemptive duties concerning fundamental values, in relation to sexualitet, gender identity and gender expression. Focus has also been on school welfare officers and their attitudes, norms and experiences concerning these duties. The empirism have consisted of one focus group interview with school welfare officers and a study of relevant literature based in a selection of "equal treatment plans".  Conclusions have been that heterosexual normativity characterizes the work of the elfare officers concerning these matters, and that the preemptive duties are not experienced as a priority. In reference to transgender this can distincly be seen in the fact that the ground of discrimination "transgender identity and/or expression" does not have an extensive protection in the law of discrimination. Further on an absence of concretization has been revealed, concerning the competence required for schools to be able to work preemptive in a unitary and equivalent manner. An absence of a norm critical perspective and the need for it, as well as that the current investments in this area in not enough, has been the final conclusions of this study.