<p>The Swedish school reflects the society that we have today, a society with many different ethnical and cultural backgrounds. The purpose of this investigation is to study how the school is working with children that recently immigrated to Sweden. What kind of methods are they using at school, to get the best development as possible? Do the teachers manage to be concerned of the students in the school? What kind of reception do these children get in the school? What methods are the teachers using? And are these methods really the best to use to enhance the language and cognitive development of these students?</p><p>The methods I have been using to examine these questions have been qualitative. I have interviewed three teachers about their everyday work in a multiethnic school south of Stockholm. To get as much information as possible I also completed these reports with a two week observation period in their classes.</p><p>The theoretical attachment for this investigation has been theories related to children bilingualism and second language acquisition. Because the focus has been on the teachers’ perspective, I have also looked at research about how teachers should be working.</p><p>The results of the investigation shows what kind of methods the teachers are using in preparation class and in the regular class, the teachers are using methods that is making the children language. They are making sure that every child is being seen for his or hers knowledge.</p>

The Swedish school reflects the society that we have today, a society with many different ethnical and cultural backgrounds. The purpose of this investigation is to study how the school is working with children that recently immigrated to Sweden. What kind of methods are they using at school, to get the best development as possible? Do the teachers manage to be concerned of the students in the school? What kind of reception do these children get in the school? What methods are the teachers using? And are these methods really the best to use to enhance the language and cognitive development of these students? The methods I have been using to examine these questions have been qualitative. I have interviewed three teachers about their everyday work in a multiethnic school south of Stockholm. To get as much information as possible I also completed these reports with a two week observation period in their classes. The theoretical attachment for this investigation has been theories related to children bilingualism and second language acquisition. Because the focus has been on the teachers’ perspective, I have also looked at research about how teachers should be working. The results of the investigation shows what kind of methods the teachers are using in preparation class and in the regular class, the teachers are using methods that is making the children language. They are making sure that every child is being seen for his or hers knowledge.

Religionsämnet har genomgått stora förändringar de senaste 100 åren, från att ha varit ett konfessionellt kristendomsämne till att ha blivit ett ämne präglat av förståelse för andras kulturer och livsåskådningar samt etik. Ämnet väcker många reaktioner och elever i gymnasieskolan har många åsikter kring ämnets innehåll och nytta. Syftet med denna studie är att undersöka hur ämnet har förändrats genom att studera olika kursplaner. Vad som påverkat dessa förändringar kommer också att granskas. Att ta reda på hur dagens gymnasieelever ser på religionsämnet är också en del av denna studie. Studien bygger på textanalys av kursplaner och tidigare forskning samt gruppintervjuer av elever i årskurs tre på gymnasiet. Resultatet visar att religionsämnet har gått från att ha varit ett fostrande ämne i ren kristendom till att ha blivit ett ämne som behandlar flera världsreligioner, livsfrågor samt etik och moral. Eleverna finner ämnet relevant och intressant. De anser sig ha nytta av ämnet som bidrar med förståelse och motverkar fördomar.Ämnesord: Religion, religionskunskap, elevers attityd, kursplan, Gy 11.

<p>Som pedagog är det viktigt att välja läromedel som uppfyller det åtagande som gäller enligt Skolverkets styrdokument. Detta för att det förstås inte bara är pedagogerna som påverkar elevernas värderingar utan även innehållet i de läromedel som används påverkar eleverna i stor utsträckning. Det kanske t.o.m. är så att det är den enda litteratur som eleverna kommer i kontakt med. Därför är det viktigt att innehållet uppfyller kraven som ställs på goda läroböcker.</p><p>Är det då så att det finns ett interkulturellt perspektiv i alla läroböcker? Detta är angeläget att ta reda på eftersom de flesta pedagoger med stor sannolikhet antar att även läromedlen utgår ifrån ett interkulturellt perspektiv.</p> / <p>The purpose of this study is to show in which way the intercultural conception is presented in schoolbooks for the Swedish senior high school used in the teaching of Swedish. My definition of the intercultural conception includes ethnicity, sexuality, class and gender. This is important to find out as the Swedish school has an important democratic commission to fulfill.</p><p>The method I used for this is a qualitative text analysis. The study covers two basic schoolbooks used in the teaching of Swedish.</p><p>The result of the study shows that the writers have good intention, for example to include people with other sexuality than heterosexuality and people with other ethnicity than Swedish. But even with the good intention there are still stereotype patterns present. The study also finds that the examined schoolbooks for the Swedish senior high school completely exclude some people from the books.</p>

<p>This study explores the role of education as means of creation and maintenance of religious hegemony in Iran and Turkey. In the context of this study, state-sponsored systems of mass education aim to socialize generations of children into accepting the ideology and values of the dominant groups as the normal state of affairs. Hegemony, thus, is advanced not solely by excluding oppositional forces but by moral leadership throughout the total ideological and socio-political structure.</p><p>Reviewing the notion of education in Islam and the role of the Quran and Sunna and other sources of knowledge in Islam, the study focuses on the impact of Shari'a in forming the theories of state and education in Islam. Representing two different schools of Muslim thought, Iran and Turkey have different interpretations of the state and its role in education which determines the degree of involvement and extent of authority of the political and religious leaders over education. Unity of Islam and the state in the Iranian theocratic system provides an ideologically-laden education which is rooted in one principle: training a new generation of pious, “ideologically committed Muslims”. However, the endeavors of the Turkish secular state have been focused on establishing a mass popularized secular education in order to produce nationalist citizens.</p><p>The Iranian revolution of 1979 contributed extensively to the awakening of the religious revival, calling for a shift from a Western model of social order to the one deeply rooted in Islamic beliefs and values. The close link between education and ideology in Iran is apparent from the goals set for educating the young, most of them openly political: acceptance of God's absolute authority manifested through the authority of ulama; support for the political, economic, and cultural unity of all Islamic global community (umma) and for oppressed peoples (mustaz’afin); rejection of every form of oppression, suffering, and domination. The four ideological pillars of the Islamic Republic, inseparability of religion and politics, Islamic revival, cultural revolution, and creation of a committed Muslim, have had a direct impact on Iranian education.</p><p>The “Unity of Education Act” in the Republic of Turkey placed all educational activities under strict government control by introducing a state monopoly on education. Kemalism is based on an emphasis on national and republican principles and secularism in which religion has no place and is left out of the scope of formal education. Hence, the transmission of religious knowledge from one generation to another was only possible through informal channels such as family, the small community or underground activities of religious orders. Islam, however, gradually penetrated the public life in Turkey and challenged the secularism. The goal of the Turkish national education as to unite the entire nation through a national consciousness, to think along scientific lines, and intellectually as well as worldly, leaves no place for Islamic religious education. In spite of the government's emphasis on a secular and nationalist system, Islam remains as a force, particularly in its capacity to utilize new elements required for a modern society.</p><p>Although Islam has not yet challenged the supremacy of secular education in Turkey, it expanded its influence both in formal and informal education, content and structure.</p>

<p>The aim of this thesis is to find out if there is a gap between the formalization level and the realization level in the Namibian school system. Moreover, our aim is to figure out how we, as visiting teaching students, interpret the relationship between steering documents and the teaching in the classroom. In turn, the aim was used to formulate three different research questions: What can we experience while observing in the class room/at school? What do the interviewed teachers express concerning our asked questions? What are the main differences between the two latest steering documents?</p><p>The reason why we decided to do a study about the school system in Namibia is because it is a young country, it was proclaimed independent in 1990. Therefore we think it is interesting to study how the school system and its political steering documents have developed over the years.</p><p>Our theoretical framework includes the concept of curriculum, reconceptualism and cultural issues. Our focal point has been on the following three perspectives, democracy, gender and learner centred education.</p><p>The method we used in this study is triangulation, in this case analyzing political steering documents, interviewing teachers and other people connected to the school and finally class room observations. The attitudes to the three above mentioned perspectives vary amongst the interviewed personnel This study as come to the conclusion that there is a gap between the formalization level and realization level.</p>

<p>The purpose of this qualitative research study is to examine if and how the teachers from a multicultural International School work with intercultural pedagogy. The school in question isprofiled and consists of both Swedish- and English classes. The study examines if and how the teachers related to the great variety of cultures and created opportunities for integration between the students and handling with values at school. It is important to be aware as a teacher to be able to take an active part in working towards a school that gives possibilities for different cultures to meet. If this is neglected, it may increase the risk of problems and cultural clashes between the students. The questions in issue used for this study are: How do the teachers work with the great variety of cultures in the school? Does an active cultural meeting take place between the different cultures and ethnicities in the different classes in order to make a social/democratic/equal place of meeting that the school should represent? How do they work with the central values at Narsby International School?</p><p>The method used for this study was partly structured interviews that consist of an interview guide as a base in order to be able to get near the reason for this study and the questions at issue. Two teachers from the Swedish classes and two teachers from the English classes participated in the interviews. The goal was to bring out their thoughts around integration and the values at the school.</p><p>The results showed that the teachers had different approaches concerning what to procure for their students. They had different views on the idea of integration and how to use it the school environment and how to handle the diversity in school based on cultural. Another interesting result was that the school according to three of the teachers had encountered problems and groupings between the students and also the staffing because of the profile. The society usually believes that the segregation only can be found among immigrant- and Swedish groups with different cultures. This study shows how segregation and groupings can also appear between two different groups of immigrant backgrounds on a multicultural school, which is often neglected.</p>

<p>This paper aims to examine the mother tongue subject and it´s existence and condition in a school located in the south of Stockholm. I have performed interviews with four teachers about their opinions and attitudes regarding the mother tongue subject in the school were they work. Two of the teachers are teachers in social studies and two of them are teachers in the mother tongue subject. My aim is also to examine whether an interest exists among the teachers to collaborate in between the subjects and what possibilities and conditions such collaboration would have in effect. I have applied a qualitative method based on personal interviews with semi-structured questions as my data acquisition method. I have also performed document studies to strengthen and support the qualitative interviews. The result, based on the interviews, shows that there was no existing collaboration between the teachers at the time of the interviews. All of the teachers said that they are willing to collaborate and that they believe that such collaboration would be profitable</p>

<p>Undersökningen som redovisas i den här uppsatsen har haft som syfte att undersöka om det finns någon koppling mellan lärares inställning och förståelse av PBS och den betydelse de upplever att PBS har haft för deras arbete.</p><p>Sex lärare har deltagit i undersökningen och för att synliggöra deras förståelse av PBS har föreställningskarta med intervju använts som metod. De olika föreställningskartorna har sedan funnits som underlag för att beskriva lärarnas förståelse av PBS. De mönster likheter och skillnader som fanns mellan föreställningskartorna har sedan lett fram till resultatet.</p><p>Resultatet visade att lärarna hade olika förståelse av PBS och att de hade gjort olika lärdomar. En slutsats är att förståelsen inte har något samband med inställningen till PBS. Det finns en koppling att de som har förstått  PBS som en lärprocess i vardagsarbetet har gjort lärdomar som de anser att de har kunnat omsätta i praktiken.</p> / <p>The survey that is presented in this essay has had as aim to examine about there be some link average teachers' attitude and understanding of PBS and that importance they experience that PBS has had for their work.</p><p>Six teachers have participated in the survey and in order to make visible their understanding of PBS has attitude map with interview been used as method. The the different attitude maps has afterwards been as bases in order to describe the teachers' understanding of PBS. Those standards resemblances and differences that were the average attitude maps have since lett until the result.</p><p>The result showed that the teachers had various understanding of PBS and that they had done various lessons. A conclusion is that the understanding does not have any connection with the attitude to PBS. There is a link that they that has understood PBS as a faith process in the everyday existence work has done lessons that they consider that they have can have a turnover of in practice.</p> / PBS - problembaserad lärdomsbaserad skolutveckling

This study explores the role of education as means of creation and maintenance of religious hegemony in Iran and Turkey. In the context of this study, state-sponsored systems of mass education aim to socialize generations of children into accepting the ideology and values of the dominant groups as the normal state of affairs. Hegemony, thus, is advanced not solely by excluding oppositional forces but by moral leadership throughout the total ideological and socio-political structure. Reviewing the notion of education in Islam and the role of the Quran and Sunna and other sources of knowledge in Islam, the study focuses on the impact of Shari'a in forming the theories of state and education in Islam. Representing two different schools of Muslim thought, Iran and Turkey have different interpretations of the state and its role in education which determines the degree of involvement and extent of authority of the political and religious leaders over education. Unity of Islam and the state in the Iranian theocratic system provides an ideologically-laden education which is rooted in one principle: training a new generation of pious, “ideologically committed Muslims”. However, the endeavors of the Turkish secular state have been focused on establishing a mass popularized secular education in order to produce nationalist citizens. The Iranian revolution of 1979 contributed extensively to the awakening of the religious revival, calling for a shift from a Western model of social order to the one deeply rooted in Islamic beliefs and values. The close link between education and ideology in Iran is apparent from the goals set for educating the young, most of them openly political: acceptance of God's absolute authority manifested through the authority of ulama; support for the political, economic, and cultural unity of all Islamic global community (umma) and for oppressed peoples (mustaz’afin); rejection of every form of oppression, suffering, and domination. The four ideological pillars of the Islamic Republic, inseparability of religion and politics, Islamic revival, cultural revolution, and creation of a committed Muslim, have had a direct impact on Iranian education. The “Unity of Education Act” in the Republic of Turkey placed all educational activities under strict government control by introducing a state monopoly on education. Kemalism is based on an emphasis on national and republican principles and secularism in which religion has no place and is left out of the scope of formal education. Hence, the transmission of religious knowledge from one generation to another was only possible through informal channels such as family, the small community or underground activities of religious orders. Islam, however, gradually penetrated the public life in Turkey and challenged the secularism. The goal of the Turkish national education as to unite the entire nation through a national consciousness, to think along scientific lines, and intellectually as well as worldly, leaves no place for Islamic religious education. In spite of the government's emphasis on a secular and nationalist system, Islam remains as a force, particularly in its capacity to utilize new elements required for a modern society. Although Islam has not yet challenged the supremacy of secular education in Turkey, it expanded its influence both in formal and informal education, content and structure.