This study aimed to investigate how students in upper secondary school experience religious education in a secularizedand multicultural society. This study was conducted using a qualitative method in the form of semi-structured interviews with seven students in upper secondary school. The students that participated in thissurvey positioned themselves as atheists, Muslims, and Christians. The interviews were constructed with the aim of producing a result that reflects the students' experiences of religiouseducation in upper secondary school while considering the students' own experiences of religion. The students' experiences were analyzed and discussed in relation to the Swedish curriculum's description of the purpose of religious education and previous research on religious education in a multicultural and secularized Sweden. Thisresearch shows that there are varied perceptions of how religious education is perceived by studentsbased on their knowledge and experience of religion.Those students who identified themselves as religious, and whose environment consists of a majority with a cultural background other than Swedish, find that religious education tends to deal with aspects that differ from their knowledge and experience of religion. This study also shows that religious education in Sweden is experienced as dealing with religions and cultures on a general level. A common factor identified in the survey is that students findit important to learn about religion through increased discussion and integration whichcontributes to a deeper understandingof religion. This is perceived as a need forreligious education in a multicultural and secularizedsociety. The result presented in this study is also reflected in previous studies conducted in the discipline of religious didactics. This indicates that there are some challenges as well as some opportunities for development regarding religious educationin a multicultural and secularizedsociety.

Syftet med denna studie är att utifrån teorin om befolkade institutioner förstå hur fyra socialtjänstkontor förhåller sig till interkulturellt socialt arbete. Socialarbetare möter klienter från andra kulturer än den svenska, och de skapar kompetenser inom interkulturellt socialt arbete. Undersökningen tar avstamp i intervjuer med socialarbetare och enhetschefer enskilt och i grupp. Analysen visar att ett socialkontor utmärker sig medan de övriga tre socialkontoren skiljer sig minimalt från varandra. Koppling till en institutionaliserad myt om socialarbetare med interkulturell kompetens sker i alla enheter och med likartade konsekvenser, även om det på ytan kan se olika ut. Resultatet visar att många socialarbetare menar att de saknar inter­kulturell kompetens, och att de flesta inte har reflekterat över vad interkulturellt socialt arbete betyder i mötet med klienter med utländsk bakgrund, samtidigt som alla faktiskt utför ett interkulturellt arbete i praktiken. Den interkulturella sociala kompetensen skapas i huvudsak genom klientmöten och genom ett kollegialt kunskapsutbyte. Formell och strukturerad kompetensutveckling i ämnet verkar dock saknas. Socialarbetare i en kulturellt diversifierad arbetsgrupp med interkulturell medvetenhet inom enheten verkar bättre klara att återkoppla och länka sin kunskap och meningsbyggnad till mångfalden runt omkring dem. Slutsatsen är att interkulturellt socialt arbete kontinuerligt måste artikuleras, dokumenteras och spridas, detta för att främja ökad kunskap och kompetens. I den bästa av världar sker detta i en kulturellt diversifierad personalgrupp i samverkan med omvärlden.

In an era marked by increasing diversity, intercultural learning becomes pivotal for fostering inclusive learning environments. This study focuses on leisure-time centers, which constitute a central part of school activities for students ranging from preschool to third grade in primary school. The research investigates how staff can promote intercultural understanding and respect among students. With an understanding of Sweden's multicultural society and the pivotal role of intercultural pedagogy within the teaching profession, this research aims to enhance comprehension of how intercultural learning is practiced within leisure-time centers and the challenges and opportunities encountered by staff.Exploring methods and practices for intercultural learning within leisure-time programs, the study employs a combination of interviews and surveys with staff members. It seeks to comprehend how cultural diversity can be utilized as a learning resource and how staff members can foster intercultural understanding and respect among students. The findings underscore the importance of cultivating inclusive environments that nurture cultural awareness, empathy, and respect within leisure-time centers. Implications for educators and policymakers are discussed, with an emphasis on integrating intercultural learning into educational frameworks to promote global citizenship and intercultural competence among young students. / I en tid präglad av ökad mångfald blir interkulturellt lärande avgörande för att skapa inkluderande lärmiljöer. Denna studie fokuserar på fritidshemmet, en central del av skolaktiviteterna för elever från förskoleklass upp till åk 3 i lågstadiet. Studien undersöker hur personalen kan främja interkulturell förståelse och respekt bland eleverna.Utifrån en förståelse av det mångkulturella svenska samhället och den centrala rollen av interkulturell pedagogik inom lärarprofessionen, syftar forskningen till att förbättra förståelsen för hur interkulturellt lärande praktiseras inom fritidshemmet och vilka utmaningar och möjligheter personalen står inför.Studien utforskar metoder och praxis för interkulturellt lärande inom fritidshemsprogram. Genom en kombination av intervjuer och enkäter med personal strävar den efter att förstå hur kulturell mångfald kan användas som en resurs för lärande och hur personalen kan främja interkulturell förståelse och respekt bland eleverna.Resultaten belyser vikten av att skapa inkluderande miljöer som främjar kulturell medvetenhet, empati och respekt i fritidshemmet. Implikationer för utbildare och beslutsfattare diskuteras, med tonvikt på att integrera interkulturellt lärande i utbildningsramar för att främja globalt medborgarskap och interkulturell kompetens hos unga elever.

<p>The purpose with this study is to investigate the experiences some adult Romans have of co-operation between Romani parents and school. The study is based on interviews and has been inspired of critical ethnography and hermeneutic theories. What views have the Romani adults and parents on parental co-operation with school? Which strategy do they see as a practical way for improved parental co-operating with school? The study show that the Romani parents who participated in this study do want a very close co-operation and have used strategies of open communication and giving suggestion on how to co-operate with the schools. One of the informants has had the opportunity to give an in-dept interview and this gives an example of a more diversified picture of the Romani parental patterns in relation to school. The adult Ro-mani group that has been interviewed thinks that a close co-operation with school is very im-portant. One suggestion of improvement from the interviewers is teacher-assistans to improve the schools parental co-operation. There where also suggestions that educational efforts of the school is needed for all students and to include knowledge about who the Romani people are and about their history, culture and language. Some of the parents even showed examples of giving suggestions to teachers to increase the contact by writing in a dairy for each student. The parents in this study also reports of institutionalized antigypsyism and discrimination. In that view the in-dept interview gives an explanation to why the co-operation is believed to be so crucial. There is a fear that the public authorities in somewhat way would hurt the Romani children.</p>

The purpose with this study is to investigate the experiences some adult Romans have of co-operation between Romani parents and school. The study is based on interviews and has been inspired of critical ethnography and hermeneutic theories. What views have the Romani adults and parents on parental co-operation with school? Which strategy do they see as a practical way for improved parental co-operating with school? The study show that the Romani parents who participated in this study do want a very close co-operation and have used strategies of open communication and giving suggestion on how to co-operate with the schools. One of the informants has had the opportunity to give an in-dept interview and this gives an example of a more diversified picture of the Romani parental patterns in relation to school. The adult Ro-mani group that has been interviewed thinks that a close co-operation with school is very im-portant. One suggestion of improvement from the interviewers is teacher-assistans to improve the schools parental co-operation. There where also suggestions that educational efforts of the school is needed for all students and to include knowledge about who the Romani people are and about their history, culture and language. Some of the parents even showed examples of giving suggestions to teachers to increase the contact by writing in a dairy for each student. The parents in this study also reports of institutionalized antigypsyism and discrimination. In that view the in-dept interview gives an explanation to why the co-operation is believed to be so crucial. There is a fear that the public authorities in somewhat way would hurt the Romani children.

My essay is concerned with intercultural leadership and practical knowledge. The essay is about ethical dilemmas and the diversity of issues we face constantly at the preschool. In my story I examine the different views of knowledge and the opportunities to lead people in an intercultural way, and how they relate to each other. I start by looking at the ethical ideas that form the basis for our actions and our view of knowledge. Then, I examine how the practical wisdom guides the ethical dilemmas that arise at the preschool. Thus, that leads me to the different forms of knowledge which are made visible in our daily work at the preschool, how they can be understood in the cultural environment in which they arise, and how they can be related to leadership. I show how the thinking ways and traditions we create shape the leadership. My inquiry is related to my colleagues since my professional role as a preschool teacher is made possible only in a social context with them. I find that the relationship between my own understanding of the practical knowledge and intercultural management can be related to my colleagues, as well as to parents and preschool children. The environment at the preschool is based on different ways of thinking and traditions that are transmitted and transformed in different processes. The inter-cultural leadership is questioned in the working group and the desire for authoritarian leadership is brought to question. Our view of knowledge is dependent on the ethical values we choose to make use of. Knowledge and leadership is created in a process that never ends, together with the people who create and recreate it.

I den här uppsatsen undersöker jag hur ett antal läroböcker i svenska som andraspråk bidrar med ett interkulturellt perspektiv genom textanalys. Granskningen av läroböckerna utgår fårn Lahdenperäs (2004) interkulturella läroprocesser som utgörs av tre aspekter för lärande och förståelse kring andra och den egna kulturen. Det är ett antal texter från läroböckerna som granskas genom närläsning vilka har valts ut efter läsning av rubrikerna som antyder interkulturalitet. Syftet med min undersökning har varit att ta reda på hur ett interkulturellt perspektiv förmedlas i de utvalda texter som granskats. Undersökningen har visat att läroböckerna stödjer ett interkulturellt perspektiv. Vidare har min granskning visat att läraren har en avgörande roll för det interkulturella perspektivet i undervisningen. / In this essay, I examine how a number of textbooks in Swedish as a second language helps with an intercultural perspective through text analysis. The review of textbooks are based on Lahdenperäs (2004) intercultural learning processes which consists of three aspects of learning and understanding of others and their own culture. There are a number of texts from the textsbooks examined by close reading which were selected after reading the headlines that suggest interculturalism. The purpose of my study was to find out how the intercultural approach is visualized in the selected texts that were examined. The investigation has shown that the textbooks support an intercultural perspective. Furthermore, it shows that teachers have a crucial role for the intercultural perspective as part of the teaching.

Intercultural learning is an aspect in all matters of teaching, including civics. Although it is not specified “how” intercultural learning should be included or defined in civics. In the curriculum LGR 11 for the elementary school the concept of intercultural learning is explicitly included but in GY 11 for the upper secondary school its excluded, at least explicitly. Furthermore, there is ambiguities about the definition of intercultural teaching. Although tolerance, equality, and social justice are aspects that intercultural teaching strives to develop. In relation to the report ICCS 2016 attributes such as tolerance, values and understanding norms in other cultures indicated to be somewhat lacking in students, attributes that intercultural learning is supposed to develop. The purpose of this master thesis is to interview upper secondary school teachers in civics about their perception of intercultural learning, in what ways intercultural learning occurs in teaching and how the teachers perceive support for intercultural learning in GY 11. To study this, I have used semi-structured interviews. Their answers were later analysed through three theoretical aspects based on Lahdenperäs (2004) definition of intercultural learning. These are student-active and experience-based teaching, culture contrastive perspective and emotionally process one’s own ethnocentrism. The result show that intercultural learning is unusual when the interviewed teachers reflect upon their teaching planning. The teachers did not or only barely understood the concept of intercultural learning. After the interviews were analysed, it showed a mixed result about how teachers reflect and understand intercultural learning and how they include it in their teaching. Sometimes the teachers mentioned aspects that indicate the use of intercultural learning and at other times responses indicated otherwise, even aspects that intercultural learning is supposed to oppose. Perceived support about intercultural teaching in the curriculum GY 11 deemed to be somewhat lacking and could be improved upon. Although the teachers mentioned that it might be difficult to include more aspects in the curriculum due to the overload in work it might cause. The results also showed that intercultural teaching might be an area to study further upon because of the interesting reflections by the teachers, that might aid the understanding of how intercultural teaching could be included in teaching. / Interkulturellt lärande är en aspekt som ska ingå i all undervisning, däribland i samhällskunskapsdidaktiken men hur det ska inkluderas och definieras är inte tydligt. I läroplanen LGR 11 finns interkulturellt lärande explicit inkluderat, dock i GY 11 saknas begreppet trots att det är ett ämne som ska inkluderas i all undervisning. Interkulturellt lärande är ett otydligt, brett begrepp som det råder osäkerheter kring i forskning. Interkulturellt lärande ska dock inkludera moment som utvecklar kunskaper kring tolerans, social rättvisa, jämlikhet med elevers olika erfarenheter och utbytet av perspektiv. I relation med egenskaperna interkulturellt lärande ska utveckla så kan betydelsen av interkulturellt lärande ställas mot ICCS 2016 som visade brister hos elevers kunskaper inom områden berörande tolerans, värderingar och normer. Examensarbetets syfte är att ta reda på aktiva samhällskunskapslärares uppfattningar om interkulturellt lärande, hur lärarna inkluderar det i sin undervisning och vilket uppfattat stöd i GY 11 erbjuder, genom semistrukturerade intervjuer. Svaren analyseras med hjälp av tre teoretiska aspekter skapade genom Lahdenperäs (2004) definition av begreppet interkulturellt lärande. Dessa utgångspunkter är: Studentaktiv och erfarenhetsbaserad undervisning, kulturkontrastivt perspektiv och känslomässig bearbetning av sin egen etnocentrism. Resultatet visar att interkulturellt lärande är ett ovanligt begrepp att ta hänsyn till i samhällskunskapsundervisningen. Endast en av lärarna kände till begreppet ”interkultur” och kunde ge en generell förklaring av dess definition, dock inte ”interkulturellt lärande”. Analysen visar ett blandat resultat över huruvida lärare reflekterar kring interkulturellt lärande i undervisning. Samtliga lärare gav respons som indikerar på att de emellanåt hade aspekter som berör interkulturellt lärande dock samtidigt gavs aspekter som interkulturellt lärande ska motverka såsom bearbetningen av etnocentrism. Upplevt stöd från läroplanen om interkulturellt lärande kan utvecklas, då det ansågs som ett viktigt ämne men att det finns annan problematik, såsom tidsbrist för ytterligare tillägg i undervisningen. Dock utifrån analysen kunde en slutsats dra att det är ett område som är av värde att studeras vidare inom då intressanta uppfattningar av lärarna visade på faktorer som kan vara användbart i reflektioner om interkulturellt lärande i undervisning.

Vi har gjort en studie som handlar om den interkulturella kommunikationen mellan nyanlända och socialtjänsten. Sverige tar emot 5000 kvotflyktingar varje år och segregeringen har under lång tid ökat och klyftorna har blivit större. Det har dessutom pågått en desinformationskampanj på nätet där svensk socialtjänst anklagas för att de omhändertar muslimska barn. Syftet med denna studie var därför att undersöka nyanländas kommunikation med socialtjänsten och innebörden av det interkulturella mötet. Vi vill med detta öka kunskapen för att främja det interkulturella mötet och integration. För att uppnå syftet genomfördes kvalitativa intervjuer där sju nyanlända fick möjlighet att dela med sig av sina erfarenheter av kommunikationen med socialtjänsten. Genom våra kvalitativa intervjuer har studiens frågeställningar besvarats. Dessa handlar om hur kommunikationen med socialtjänsten upplevs och vad kultur har för betydelse i mötet med socialtjänsten. Empirin har bearbetats genom tematisk analys och fem teman som analyserats utifrån tidigare forskning samt utifrån ett sociologiskt, psykologiskt och interkulturellt perspektiv. Resultatet visar att kultur enligt respondenterna inte har en stor betydelse i kommunikation med socialtjänsten. Många upplever att anpassningen till den svenska kulturen är svår och upplever inte någon förståelse från socialtjänsten kring detta. Samtliga respondenter har inga förväntningar på men önskar att socialtjänsten ska besitta en interkulturell kompetens. När vi analyserade resultatet kom vi fram till slutsatsen att den första tiden i Sverige styrs av att tillgodose grundläggande behov så som att komma i trygghet och att det kan vara en anledning till att kultur initialt inte har en sådan stor betydelse för nyanlända i kommunikationen med socialtjänsten. Vi kunde även se utifrån ett interkulturellt perspektiv att det finns brister i den interkulturella kommunikationen mellan nyanlända och socialtjänsten men att respondenterna la lite eller ingen vikt vid det. / We have done a study that deals with the intercultural communication between newcomers and social services. Sweden receives 5,000 quota refugees every year and segregation has for a long time increased, and the gaps have become larger. There has also been an online disinformation campaign where Swedish social services are accused of taking Muslim children into care. The purpose of this study was therefore to investigate newcomers' communication with social services and the meaning of the intercultural encounter. With this, we want to increase knowledge to promote the intercultural meeting and integration. To achieve the purpose, qualitative interviews were conducted where seven new arrivals were given the opportunity to share their experiences of communication with social services. Through our qualitative interviews, the study's questions have been answered. These are about how communication with social services is perceived and what culture means in the meeting with social services. The empirical data has been processed through thematic analysis and five themes that have been analysed based on previous research and from a sociological, psychological, and intercultural perspective. The results show that, according to the respondents, culture does not have a great importance in communication with social services. Many feel that adaptation to Swedish culture is difficult and do not experience any understanding from social services about this. All respondents have no expectations but wish the social services to possess more intercultural competence. When we analysed the results, we came to the conclusion that the first time in Sweden is governed by meeting basic needs such as getting in safety and that this may be one reason why culture initially does not have such a significance for newcomers in communication with social services. We could also see from an intercultural perspective that there are shortcomings in the intercultural communication between newcomers and social services, but that the respondents paid little or no importance to it.

Pupils’ participation and influence in school by means of recess. We believe that recess and recess activities are an important arena for the leisure center'steaching. Therefore, in this study, we have investigated students' and teachers' perceptions of recess activities and its possibilities to offer students the right to democratic exercise from a leisure center perspective. Through interviews and surveys, students who do not feel involved within recess have been made visible.The thoughts and expressions of these students and educators have a joint contribution to insight into the possibility of recess activities as an arena for inclusive work, but also what obstacles exist. By having activated a relational perspective, a norm-critical perspective as well as children's perspective and child perspective in our analysis, our conclusion is that a broader intercultural approach, a distinct professional language and clearer consensus in the design of recess are needed. We hope that this study will contribute to a professional development of recess. A development where established terms and concepts regarding participation and influence become part of educators' daily work. We believe this would lead to more extensive democratic work where more students are enabled to participate and exercise influence.