Under år 2022 och år 2023 har det skett ett flertal koranbränningar i Sverige vilket har riktat omvärldens blickar mot landet. Händelserna har dels påverkat Sveriges ansökan om NATO-medlemskap, resulterat i ett förhöjt nationellt säkerhetsläge och aktualiserat debatten om koranbränningar som ett utövande av yttrandefrihet eller om det tangerar gränsen till hets mot folkgrupp. Det har under dessa två år dessutom publicerats strax över 17 000 artiklar på ämnet och den utbredda rapporteringen kring koranbränningarna väcker frågan, hur och på vilket sätt de svenska medierna gestaltat dessa händelser. För att undersöka detta har en kvalitativ textanalys                                                              genomförts på artiklar publicerade på Aftonbladet, Dagens Nyheter samt Sveriges Television. Resultatet fastställde en tydlig och konsekvent exkludering av muslimska röster från Sverige. Det gick även att utläsa att frånvaron av detta perspektivockså resulterade i en genomgående avsaknad av en djupare kontext i relation till koranbränningarna och dess konsekvenser. Samtidigt observerades det att mediehusen valde att inkludera minoriteter när deras motsättningar till koran aktionerna var som mest sensationella.

This study shows how the burning of the Quran in Malmö and Rinkeby, Stockholm has affected the religion education in upper secondary school. It also prevents how RE teachers works against islamophobia. This study is based through a qualitative method of semi-structed interviews. The five RE teachers who has been interviewed works in upper secondary school that is characterized by multiculturalism. Two of them are from the city of Malmö while the rest are from Stockholm. Four out of five RE Teachers agree about that the burning of Quran has affected their RE. The study has also highlighted how different didactic methods can be used to counter islamophobia. The study shows that the main didactic tool for counteracting islamophobia according to the RE teachers is through discussion. In order to create understanding and acceptance among the students. The study also shows that the RE teachers has a intercultural approach when they teach in class.

Under sommaren 2023 präglades Sverige av koranbränningar och ett försämrat säkerhetsläge. Studien undersöker svenska partiledares kriskommunikation på plattformen Instagram under denna period och studiens syfte är således att undersöka hur svenska partiledare använde plattformen Instagram som kommunikationskanal för kriskommunikation under sommaren 2023. Med hjälp av en kvalitativ innehållsanalys, med semiotiska och retoriska inslag, har vi analyserat sju svenska partiledares Instagram-inlägg under denna tidsperiod. Analysen gjordes med hjälp av ett kodschema och endast de inlägg som var relaterade till ämnet analyserades. Studien utgår från en socialkonstruktivistisk teori, gestaltningsteori, samt teorier om medialisering och medielogik. Med hjälp av retoriska begrepp som ethos, pathos och logos samt de semiotiska begreppen denotation, konnotation och myt kunde analysen utvecklas ytterligare. Studiens resultat visar att partiledarna främst använder Instagram för att förmedla information om krisen, upprätthålla en politisk och sakkunnig image, samt påvisa de åtgärder man gör gällande krisen. Partiledarna visar sällan upp en personlig sida utan är sakliga och opersonliga i sin kommunikation. I resultatet går det även att finna en pågående maktkamp, regeringen och oppositionen emellan. De två allianserna är i en påtaglig konflikt gällande vilka som gör mest för landet i krisen. Sammanfattningsvis går det att visa på att Instagram används av politiker för att förmedla fakta till befolkningen och detta sker genom en envägskommunikation. Även om tidigare forskning visar att det är fördelaktigt för en politiker att vara personlig och nära sin publik i en kriskommunikation, är detta inte något vi kan se hos de svenska partiledarna. / During the summer of 2023, Sweden was marked by Quran burnings and a deteriorating security situation. This study examines the crisis communication of Swedish party leaders on Instagram during this period, with the aim of investigating how Swedish party leaders used Instagram as a channel for crisis communication in the summer of 2023. Through a qualitative content analysis, with an incorporation of semiotic and rhetorical elements, we analyzed the Instagram posts of seven Swedish party leaders during this period. The analysis was conducted using a code scheme, and only posts related to the topic were analyzed. The study is based on a social constructivist theory, narrative theory, as well as theories of mediatization and media logic. Using rhetorical concepts such as ethos, pathos, and logos, as well as semiotic concepts like denotation, connation, and myth, the analysis was further developed.  The results of the study showed that Swedish party leaders primarily used Instagram to convey information about the crisis, maintain a political and knowledgeable image, and demonstrate the measures taken regarding the crisis. Party leaders rarely showed a personal side but rather maintained a factual and impersonal communication style. The results also reveal an ongoing power struggle between the government and the opposition. The two alliances are in a noticeable conflict regarding who is doing the right things for the country during the crisis. In summary, it can be shown that Instagram is used by politicans to convey facts to the population, and this occurs through one-way communication. Altough previous research indicates that it is advantageous for a politican to be personal and close to their audience in crisis communication, this is not observed among Swedish party leaders.

This study analyzed how mass media portrays specific groups of actors involved in burnings of the quran, more precisely, burners of the quran and demonstrators opposed to it. The study has compiled 18 digitally published news articles derived from four different news agencies. By using critical discourse analysis as a theoretical and methodological framework, the study has applied the three-dimensional model developed by Norman Fairclough to examine the empirical findings. Conducted analysis of the news articles resulted in the identification of three prevalent themes also referred to as discourses. Identified themes were as follows: “The normalization of violent riots”, “Collective culpability of demonstrators”, “The quranburners as victims and the process of victimization of the quranburners” Furthermore, an analysis of the identified themes was conducted. The mentioned themes were further analyzed with textual tools as provided by Fairclough, as well as two sociological theories as necessitated by Fairclough’s theory of critical discourse analysis. The theory of stigmatization and labeling theory were applied. The empirical findings suggest that violent riots are depicted as inevitable consequences, thus undergoing a process of normalization. Furthermore, the protesters present during the manifestations are generalized into specific social groups such as muslims or arabs. Burners of the quran were on the contrary depicted as victims in a vulnerable position. Lastly, a discussion is held regarding the possible repercussions the discourses may have on a societal level and their potential impact on the field of social work. / Denna studie analyserade hur massmedia porträtterar en specifik grupp av aktörer som är involverade i koranbränningar, nämligen, koranbrännare och demonstranter utifrån en kritisk diskursanalys. Studien har sammanställt 18 digitalt publicerade nyhetsartiklar från fyra olika nyhetsbyråer. Genom att använda kritisk diskursanalys som ett teoretiskt och metodiskt ramverk har studien tillämpat den tredimensionella modellen utvecklad av Norman Fairclough för att undersöka de empiriska resultaten av materialet. Genomförd analys av nyhetsartiklarna resulterade i identifierandet av tre förekommande teman, även refererade till som diskurser. Temana är följande: "Normaliseringen av våldsamma upplopp", "kollektiv skuldbeläggning av demonstranter", "Koranbrännarna som offer och viktimiseringsprocessen av koranbrännarna". Slutligen förs en analys av samtliga temana, nämligen "kampen mellan olika diskurser – hegemoni kontra antagonism". De nämnda temana analyserades vidare med diskursiva verktyg som tillhandahålls av Faircloughs tredimensionella modell och två sociologiska teorier som nödvändiggjordes av Faircloughs teori om kritisk diskursanalys, nämligen stigmatiseringsteorin och stämplingsteorin. Det empiriska resultatet tyder på att våldsamma upplopp framställs som oundvikliga konsekvenser och genomgår därmed en normaliseringsprocess. Vidare generaliseras demonstranterna under manifestationerna till specifika sociala grupper som muslimer eller araber. Koranbrännarna avbildades i kontrast som offer i en utsatt position. Slutligen diskuteras de möjliga konsekvenserna diskurserna kan få på samhällsnivå och deras potentiella inverkan på det sociala arbetets domän.

Quran burning is a new phenomenon in Sweden first executed by Rasmus Paludan, the leader of a far-right, anti-immigrant political party - Stram Kurs. These burnings are still a subject of debates and cause a lot of controversy due to the vandalism caused by the local muslim protesters and because many muslims and non-muslims believe that it should be categorized as incitement of hatred against muslims. The purpose of this study is to illuminate how young muslims in Skania, Sweden, perceive the Quran burnings that are protected by the Swedish Fundamental Law on Freedom of Expression. The purpose of this study is also to get a picture of how the burnings affect them and to show how this demonstration of freedom of speech affects their freedom of religion. Five semi structured interviews were done to conduct this study. The chosen relevant theories that were used were stigma, islamophobia, the argument from truth and the argument from autonomy. The most important findings of this study are that the interviewed young Swedish muslims believe that there is an error in the Swedish system where laws against incitement of hatred are only applied in some cases, but not other. And that the interviewees feel angry about the police protecting a man who is trying to provoke them by mocking them and their religion. They also question whether they belong in Sweden and are convinced that the Quran burnings will only cause further division in the society of which muslims are a large part of. Another problem that they pointed out is that the media uses the pictures of the vandalizing protesters to spread a negative image of muslims and Islam. Another finding is that the interviewed young Swedish muslims feel that the Quran burnings are a new and legitimate way for islamophobes to attack and offend them. They also feel, however, that their freedom of religion remains unaffected. The last finding is that based on the argument from truth and the argument from autonomy, the Quran burnings do not justify limiting the freedom of expression. The conclusion is that these islamophobic attacks in the form of Quran burnings are a consequence of a tribal stigma that, according to the interviewed young Swedish muslims, muslims in Sweden have to live with. This stigma can even be found in how the interviewed muslims feel the government and the media are treating them. Even if the Quran burnings don’t justify limiting freedom of expression, the problem remains that the interviewees feel that freedom of expression is being used against them. / <p>Mångfaldsstudier</p>