Under 2017 avled 1,189 personer till följd av suicid i Sverige. Suicid är ett komplext problem och för att förebygga suicid krävs ett mångfacetterat angreppssätt. Syftet med denna studie var att beskriva arbetsterapeuters uppfattningar och erfarenheter av suicidprevention och hur arbetsterapeutisk kompetens kan användas i suicidpreventivt arbete. En kvalitativ studie där tre fokusgrupper och en enskild intervju med sammanlagt åtta arbetsterapeuter genomfördes. Datainsamlingen analyserades därefter med en kvalitativ innehållsanalys. I resultatet framkom två kategorier: Suicidprevention i praktiken och Bemötande och kunskap om suicidala patienter. Deltagarna har tidigare inte reflekterat över sin roll i suicidprevention och upplever en rädsla och osäkerhet i mötet med suicidala patienter. Begreppen meningsfullhet och delaktighet lyfts som viktiga. Den terapeutiska relationen ligger till grund för att patienten ska vilja och våga prata om suicidala tankar och/eller suicidala beteenden. Deltagarna lyfter även vikten av att ta patientens fokus och ha ett inifrånperspektiv. Slutsatserna är att arbetsterapeuter behöver utbildning i suicidprevention för att förtydliga rollen och känna sig trygga i mötet med suicidala patienter. Arbetsterapeuter kan, med sin kompetens, fördjupa och bredda förståelsen för suicidala handlingar samt främja individens psykiska hälsa på lång sikt för att förebygga suicid. / During 2017, 1,189 people died due to suicide in Sweden. Suicide is a complex problem and a multifaceted approach is required to prevent suicide. The aim with this study was to describe occupational therapists’ perceptions and experiences regarding suicide prevention and how occupational therapists’ competence can be used in work regarding suicide prevention. A qualitative study including three focus groups and an individual interview with a total of eight occupational therapists were conducted. Data was therefore analysed using qualitative content analysis. Two categories were revealed in the result: Suicide prevention in practice and Treatment and knowledge about suicidal patients. The participants have not earlier reflected on their role in suicide prevention and experience a fear and insecurity in the meeting with suicidal patients. The concepts meaningfulness and participation are emphasized as important. The therapeutic alliance is the basis for the patient to want, or dare, to talk about suicidal thoughts and/or suicidal behaviours. The participants also emphasize the importance of taking the patient's focus and having an inside perspective. The conclusions are that occupational therapists need training regarding suicide prevention to further clarify their roles, and to feel safe in the meeting with suicidal patients. Occupational therapists, with their competence, can deepen and broaden the understanding of suicidal actions and promote the individual’s mental health in the long term to prevent suicide.

Att leva med hälsoångest är komplext då det ofta inte föreligger någon kroppslig sjukdom utan den som lever med hälsoångest har en ständig rädsla för att ha eller få en allvarlig sjukdom. Detta är något som är oerhört påfrestande för individen och påverkar sjukvården genom frekventa vårdtillfällen. Syftet med denna studie var att studera personers upplevelser av att leva med hälsoångest. En litteraturstudie på narrativ tillämpades där sex stycken bloggar analyserades. Resultatet utgjordes av tre huvudkategorier och sex subkategorier. De huvudkategorier som framkom var; Att rädslan är ständigt närvarande och påtaglig; Att försöka hitta sätt att klara av hälsoångesten och hålla sig flytande i vardagen; Att andras bemötande och förhållningssätt får betydelse för måendet. Kunskapen av denna studie ämnar till att öka förståelsen för hur det är att leva med hälsoångest och därmed på ett bättre sätt kunna bemöta samt hjälpa personer som lider utav detta. / Living with health anxiety is complex because usually physical illness is not present. Instead it is a constant fear of having or going to have a severe disease. This is something that is extremely strenuous for the individual and is also strenuous for the healthcare system because the person with health anxiety often seeks medical attention. The aim of this study was to examine the experiences of people living with health anxiety. A literature study of narratives was applied, and six blogs were analyzed. The analysis resulted in three main categories and six sub-categories. The three main categories that emerged were:  That fear is constantly present and palpable; Trying to find ways to cope with the healthanxiety and keep themselves floating in the daily life; That others’ responses and approaches to the suffering individuals has a great impact on their wellbeing.This study aspires to increase the understanding of living with health anxiety and thus to be better able to respond to and help people who suffer from this.

Syftet med den här studien är att beskriva några elevers erfarenheter av att vara elev i gymnasiesärskolan och att lyfta fram deras berättelser. Med fokus på lärande, inflytande, delaktighet och tillhörighet.  Det är en studie som har sin grund i ett inifrånperspektiv som handlar om förståelse för elevers perspektiv. För att kunna förstå elevers perspektiv behövs tolkningar, tolkningar är den teoretiska ansatsen hermeneutikens grundsyn och därför fann jag hermeneutiken vara passande till min studie. Som metod för att kunna besvara mitt syfte har jag använt mig av livsvärldsintervjuer. Studiens resultat bygger på fyra elevintervjuer. Resultaten som framträdde var att eleverna var alla positiva till sin skola, de såg en skola där de fick känna gemenskap. De beskriver att meningen med att utbilda sig handlar om att lära sig något. Några har dessutom en tanke med att lärandet ska skapa bättre förutsättningar för dem i vuxen ålder. Resultatet visade också att eleverna är medvetna om sina behov, svårigheter och kunde relatera dem till olika situationer som de möter och har mött. Vad som också blev synligt i elevernas berättelser var att det förekom begränsad samverkan med gymnasiet. / The purpose of this study is to describe some pupils’ experiences of being a student in upper secondary schools forintellectual disabilities, and highlight their stories. The study has its focus on learning, influence, participation and belonging. It is a study with its base on an inside perspective; the understanding of the pupils' own perspective. In order to understand the pupils' perspective, you need interpretation. That are the theoretical approach to the basic view of the hermeneutic character, hence I found hermeneutics appropriate for my study. As a method to be able to find the answer of the purpose of the study, I have used the life-world interviews. The result of the study is based on the interviews of four pupils. The results that emerged was that all the pupils were positive about their school, they saw a school where were able to feel togetherness. They all describe that the purpose of education is about learning. Some also thought that learning could create better situations for them in adulthood. The results also showed that the pupils are aware of their needs and difficulties and can relate them to different situations they have faced and will face. What also became obvious in the pupils' stories was that there was limited interaction with high school.

The overall aim of this study is divided into two parts, firstly to analyze the view of four swedish upper secondary school students on what the meaning with religious education in Sweden should be. Secondly, to analyze how these four students experience their education in religion and compare it with their teachers view on the meaning of religious education and how she conducts the teaching. It is an empirical study and the results are based on semistructural interviews made individually with each participant. The analytical approach is a hermeneutic analysis with interpretation as the main focus. The findings and the result of the study indicates that the swedish students view the religious education as an important subject to understand and explore their own worldviews, other peoples views, traditions and differences. The students and the teacher have similar thoughts on what the meaning with religious education should be, but in practise the students lack an inside perspective of religions, a meeting with people who identify themselves as religious. The teacher however does not include this in her education, nor does she speak of this during the interviews. The results also show that the swedish students thoughts about religious education is very similiar to what previous research has shown is lacking in the swedish education in religion. In summary, both the students and previous research points out that the inside perspective in religious education is very important to be able to reach the goals of the curriculom in the subject, which include a development of understanding different religions and people.

The aim of this literature study is to find out how four Swedish scholars identify themeaning of the subject religious education in Sweden. Thereafter the result of theSwedish scholars interpretation is to be compared with British theories on how religiouseducation may be applied in schools through different strategies and principlesdeveloped by five different RE scholars.The method used in this thesis is a systematic literature study with a qualitative hermeneuticmethod. The empirical literature is analyzed and interpreted by me and thereafterplaced in the right context to read how the scholars view the subject. Accordingto the scholars and the Swedish curriculum, the results showed that the Swedishscholars have a similar view on what they think is the meaning with RE. The fundamentalidea is that the education should be child-centered and evolve around pupilsknowledge, background and abilities to attain the purpose of the subject. Which willlead to an immersed knowledge, understanding, respect and tolerance for different religiouspositions.Both the British and the Swedish scholars agreed that the dominating secular and atheistpoint of view in the classrooms and in the society, constitutes challenges for theteachers to apply the different strategies to achieve the meaning of RE. The Swedishscholars opine that the RE needs to contribute to learning about and learning fromreligions through different perspectives that show religions from the inside perspectiveand the outside perspective.

<p>This work attempts an answer to two questions. Firstly, is it possible to experience meaning when everything is transient? And secondly, in what way is objectivity possible when it comes to such phenomena as existential meaning? The questions originate from our insideperspective, and it is from what we have experienced ourselves that we try to make intelligible existential meaning. We are to a great extent part of the context in which we live. Our ability to contemplate our situation and our own contemplation is taking place in interplay with others. To make room for the small things meaningful in life, the expression existential meaning is used. In this expression both the meaningless and the meaningful are included, since both are needed for our understanding of meaning. Without the Other and that which is different, the individual person’s formation of existential meaning becomes just more of the same, it becomes an enclosure in the present. The encounter with the Other makes room for that which is different to break through.</p><p>Objectivity is possible when it comes to existential meaning, if one views objectivity as a process between people. It is performed in conversation. Those who converse, refer to their bodily experiences of the Time that remains and help each other, using language as the tool, to formulate their experiences. They compare each others’ manifestations of existential meaning,</p><p>and with the help of language they go further in the formation of what is meaningless and meaningful. Their conversations imply a normative presupposition that they can justify the claims that they make. Because it is actually not possible to make intelligible existential meaning in words other than by doing it as a mix of descriptions of that which is manifesting itself and linguistic rewritings in the form of stories. This expression of objectivity has a normative aspect, namely in relation to the possibility that we can be wrong. Therefore, we need each other in the act of judging, and together we are guided by the fact that it later on can emerge things that show that our judgment has not been fully correct. </p>

This work attempts an answer to two questions. Firstly, is it possible to experience meaning when everything is transient? And secondly, in what way is objectivity possible when it comes to such phenomena as existential meaning? The questions originate from our insideperspective, and it is from what we have experienced ourselves that we try to make intelligible existential meaning. We are to a great extent part of the context in which we live. Our ability to contemplate our situation and our own contemplation is taking place in interplay with others. To make room for the small things meaningful in life, the expression existential meaning is used. In this expression both the meaningless and the meaningful are included, since both are needed for our understanding of meaning. Without the Other and that which is different, the individual person’s formation of existential meaning becomes just more of the same, it becomes an enclosure in the present. The encounter with the Other makes room for that which is different to break through. Objectivity is possible when it comes to existential meaning, if one views objectivity as a process between people. It is performed in conversation. Those who converse, refer to their bodily experiences of the Time that remains and help each other, using language as the tool, to formulate their experiences. They compare each others’ manifestations of existential meaning, and with the help of language they go further in the formation of what is meaningless and meaningful. Their conversations imply a normative presupposition that they can justify the claims that they make. Because it is actually not possible to make intelligible existential meaning in words other than by doing it as a mix of descriptions of that which is manifesting itself and linguistic rewritings in the form of stories. This expression of objectivity has a normative aspect, namely in relation to the possibility that we can be wrong. Therefore, we need each other in the act of judging, and together we are guided by the fact that it later on can emerge things that show that our judgment has not been fully correct.