Main topic of this thesis is safety of socio-culturally disadvantaged children on the Internet. It confirms a hypothesis that these children are not adequately equipped with skills to prevent possible risks and solve problems arising in particular from the use of social networks and modern communication tools on the Internet. The author of the thesis also aims to contribute to improving the mentioned skills of children by designing a teaching methodology. This methodology employs methods of experimental education and non-formal education as well. The thesis shall submit the theoretical background and research findings on child safety on the Internet, with an emphasis on cyberbullying, cybergrooming, cyberstalking and sexting. It also discusses the issues of socio-cultural disadvantage and exclusion as well as governmental and NGO sector's approach to the education of disadvantaged children. Final part of the thesis summarizes the results of the research, including its methodology. The designed teaching methodology for safe Internet usage is disclosed in the annexe. Powered by TCPDF (www.tcpdf.org)

This study aims to understand how women’s interactions in online based forums concerningexperiences of violence contributes to practices of sisterhood. Women’s interactions havebeen analysed using conceptual understandings of awareness-raising and sisterhood. Thestudy’s primary contributions are the theoretical concepts: Linear and Circular practices ofsisterhood. The concepts are coined and introduced with the aim to make divergences withincontemporary understandings and practices of sisterhood visible. Circular practices ofsisterhood refer to the traditional practice based on a ‘give-and-take’ relation, with emotionalcloseness. Linear practices of sisterhood aim to delineate how sisterhood can be practices ‘to’someone, rather than ‘between’ two women. Linear practices of sisterhood can be explainedas: A practices sisterhood towards B, with the aim for B to be able to practice sisterhoodtowards C, and so on. I suggest that this change within traditionally central concepts is a resultof a professionalised work and movement towards men’s violence on women.My study is based on eight semi structured interviews. Five informants represented ‘shelterorganisations’, (referred to as formal forums) and three informants who represented accountson Instagram (referred to as informal forums). The interviews were centred around howwomen’s interactions concerning experiences of violence is understood and practiced withinthese forums. This study draws the conclusion that both formal and informal forumsunderstand women’s interactions concerning experiences of violence similarly. This as all ofthe informants understand violence as a female experience where interactions women-towomen has a certain value. All of the informants also describe these interactions as stipulatingpractices of sisterhood. What on the other hand differs between formal and informal forumsare the changes within the practices of awareness-raising and practices of sisterhood in theformal forums. With the support of Jeffner (1994) and Helmersson (2017) I argue thesechanges is a result sprung from the societies will to professionalise the work with men’sviolence on women. / I föreliggande studie har kvinnors interaktioner i onlinebaserade rum studerats i syftet attförstå hur erfarenhetsdelande och medvetandehöjning med våldet som gemensam erfarenhetbidrar till systerskap(ande). Kvinnors interaktioner har analyserats utifrån de(kvinno)historiskt centrala koncepten medvetandehöjning och systerskap. Studiens primärabidrag är de teoretiska koncepten Linjära och Cirkulära systerskap(anden). Konceptenintroduceras i syftet att bredda förståelsen av systerskap(anden) och synliggör en differens ipraktiker av samtida systerskap(anden). Cirkulära systerskap åsyftar den traditionellapraktiken där ett givande och tagande med emotionell närhet står i centrum. Linjärasysterskap(anden) ämnar synliggöra en förändrad praktik av systerskap. I linjärasysterskap(anden) systerskap(ar) kvinnor i ’etapper’, dvs, A systerskap(ar) med B för att Bska kunna systerskap(a) med C. Utifrån min studie föreslår jag att denna förändring är ettresultat av en professionalisering av kvinnors organisering mot mäns våld mot kvinnor.Min studie baseras på åtta semistrukturerade intervjuer. Fem informanter representerade’jourorganisationer’ (omnämnda som formella rum) och tre informanter representeradeInstagramkonton (omnämnda som informella rum). Intervjuerna centrerades kring hurkvinnors erfarenhetsdelande om våld förstås och görs i ’deras’ rum. Slutsatser som jag istudien drar är att informanter från både formella och informella rum förstår kvinnligterfarenhetsdelande på liknande vis. Detta då dem förstår våld som en kvinnlig erfarenhet därinteraktioner kvinna till kvinna har ett värde, och beskriver detta som (olika former av)systerskap(ande). Däremot skiljer sig praktiker, eller ’görandet’, av kvinnligterfarenhetsdelande. Dessa förändrade praktiker i de formella rummen argumenterar jag, medstöd av Jeffner (1994) och Helmersson (2017), är ett resultat av ett professionaliserat arbetemot mäns våld mot kvinnor