In this essay I focus on Christian Zionism, its roots and growth, to judge wether or not it is possible to look at Christian Zionism as a modern form of myth. To do that I have used Bruce Lincoln's definition: ideology in narrative form. I also ask the question whether this kind of religious conviction can be labeled as an extreme or become a danger to society. The conclusion I reach is that Christian Zionism and its broader context, dispensationalism, very well fits the definitions of modern myth that Lincoln offers. There is certainly a hierarcic ideology within Christian Zionism, and its narrative/myth have been ”negotiated between narrators and audiences over time”. The essay also shows that there is a risk concerning this particular form of religious conviction, it could become an extreme. Especially so when this alternative form of viewing reality and the future, is represented not only among ordinary citizens in the US, but also within the US Government and among military leaders.

Anyone can end up in a legal dispute. Costs often arise in connection with a legal dispute. The main rule under current legislation is that it is primarily private legal insurance that covers the costs. Alternatively, legal assistance may be required from the state. Legal aid is a social protection that seeks to provide assistance to those who are otherwise unable to attend to their legal affairs. For the right to legal aid, certain conditions must be fulfilled, among other things, the applicant's income must not exceed SEK 260,000 per year. The amount was set by law change in 1999 when an increase in the income limit was implemented, but since then no adjustment has been made. So it has been unchanged for over 20 years! At that time, about 80 percent of the population had the right to legal aid in accordance with the income threshold. Today, the corresponding amount of the population is 36 percent. In the preparatory work to the Legal Aid Act, it is alleged that the income limit would be revised every three years and that it should not be set so low that legal aid only came to help the poorest. At present, the most disadvantaged in society are covered and then there are the rich who can afford a court process themselves. When the large middle group, the majority of ordinary income earners, is excluded, the principle of everyone's equality before the law can also be called into question. The purpose of legal aid is that it should act as a kind of outermost safety net, which can be summed up by the fact that legal aid is currently the only safety net for some but will not be available to others.

Syftet med detta examensarbete är att undersöka några lärare vid grundskolans senare års erfarenhet av arbete med elever som far illa och anmälningsskyldighet. Denna information är tänkt att påvisa hur arbetet bedrivs på olika skolor samt vilka brister som finns i skolornas och lärarnas arbete med de utsatta eleverna och i förhållande till socialtjänstlagen. Metoden som använts för insamling av empiri är kvalitativa intervjuer. De teoretiska utgångspunkterna utgörs av aktuell forskning inom området samt Olivestam och Thorséns (2008) etiska grundbegrepp ansvar. Resultatet visar att de intervjuade lärarna utgår ifrån sin tidigare erfarenhet av arbete med elever som far illa och/eller sin personliga magkänsla då de uppmärksammar indikationer på att en elev far illa. Ingen utav intervjupersonerna känner till hur lärarprofessionens anmälningsskyldighet regleras i socialtjänstlagen. Någon kunskap inom problemområdet har lärarna varken tillägnat sig genom sin lärarutbildning eller genom kompetensutveckling på arbetsplatsen. Trots dessa brister påvisar studien att lärarna ser vikten av detta arbete då lärare möjligen spelar den viktigaste rollen i uppmärksammandet av vilka barn i samhället som far illa. Lärarna påtalar ett personligt ansvar utöver det juridiska ansvaret. Professionen och den egna moralen vävs samman vilket resulterar i att somliga lärare drivs mer av ett personligt ansvar och engagemang än av det juridiska ansvaret. Slutsatsen efter att ha tagit del av några lärares erfarenheter inom ämnet är att kunskapsavsaknaden bland lärare är stor, vilket antyder att lärares anmälningsskyldighet inte fungerar som barns yttersta skydd.

The interpretation of a will is indeed a delicate matter. The government committee that developed the Wills Act (SFS 1930:104) described it as an area that ”offers particular difficulties”. When there is a will to be executed, however, the difficulties must be overcome. Frequently, a great deal of time has elapsed since the will was written, which may have led to several changes in different regards. For example, the testator may no longer be in possession of the property named in the will, or changes in the circle of legatees might have occured. When a will is to be interpreted, one must identify the actual underlying intent of the provision. If that is not possible, the executor must ask what the testator’s hypothetical intent would be in the particular situation. Hence, the interpretation process is strictly subjective. If, and only if, the determination of the actual or hypothetical intent of the testator is unsuccessful can one use supplementary presumptions. The Wills Act, which was incorporated almost unmodified into the Inheritance Code (SFS 1958:637), offers a few presumption rules that ”the normal testator” is presumed to approve. This phase of the interpretation is therefore objective. The presumption rules are subsidiary to the actual or hypothetical intent of the testator and ought only be used as an exception. The Supreme Court has, in accordance with this principle of subsidiarity, seldom applied a presumption rule. The court seems to prefer an interpretation of the testator’s intent, even if the intent is rather vague. The court’s case law shows that it does not take much to rebut one of the subsidiary presumptions. Due to the continuing development of society and its constellation of families, the need for development in the law of wills is likewise perpetual. Cohabitants, for example, do not inherit one another according to Swedish law, and thus it is crucial to make a will in favour of a cohabitant to provide for their protection. This paper does not propose a right of inheritance for cohabitants, but rather a presumption rule under specific circumstances: An explicit provision for free disposal of the property left for the surviving cohabitant is presumed to contain a provision for secondary inheritance due to the 3rd chapter of the Inheritance Code. Such a presumption would harmonise with established law and hopefully prevent future interpretation disputes.

Syftet med denna studie har varit att undersöka den diskursiva konstruktionen av ekonomiskt bistånd som yttersta skyddsnät inom ramen för handläggning och bedömning. För att besvara syftet har gruppintervjuer med handläggare på ekonomiskt bistånd genomförts. Vid intervjuerna har tre vinjetter presenterats som handläggarna fått möjlighet att diskutera. I uppsatsen används Laclau och Mouffes diskursteori som teori och analysmetod. Vår studie visar på konstruktioner av ekonomiskt bistånd som det yttersta skyddsnätet i form av tre diskurser; diskursen om ett yttersta skyddsnät då alla andra möjligheter är uttömda, diskursen om ett yttersta skyddsnät mot någonting samt diskursen om ett yttersta skyddsnät när andra välfärdssystem brister. Vi har identifierat den första diskursen, med betoning på klientens skyldigheter och egna ansvar, som hegemonisk. I den andra diskursen betonas klientens rättigheter och hjälpbehov samt handläggarnas ansvar för den enskilde. I den tredje diskursen ligger fokus på kommunens yttersta ansvar för sina invånare när andra välfärdssystem brister. Det finns en motstridighet mellan diskurserna, vilket får konsekvenser för biståndshandläggarna i form av ett komplicerat arbete. Studien visar på variation mellan kommunerna i de diskursiva konstruktionerna, frågan om att stå till arbetsmarknadens förfogande, förmildrande omständigheter samt innebörden av nöd & kris. Variationerna leder till en osäkerhet för den biståndssökande avseende utfallet på ansökan om ekonomiskt bistånd. Vår studie visar på potentiella brister i välfärdssystemet och i organiseringen av ekonomiskt bistånd. Vi anser därför att ekonomiskt bistånd kan behöva reformeras i grunden.

Climate change is perceived as one of the most serious threats to humanity. Overthe last decade self-reported anxiety has increased in the Swedish population,especially among children and young adults. In the context of perceived secularity of the Swedish population, the existential questions in the community and inindividuals might be difficult to address. Therefore, the purpose of this qualitative study was to explore existential perspectives within the scope of climate anxiety, and how young adults cope withthe existential concerns. The study also investigated how professionals support young people experiencing existential questions connected to climate change. The design of the study is holistic including micro, meso and macro levels. Empirical data was collected within the framework of the project Terra-Pi/Klimatkraft, developing methods to support young people to better deal with climate-related thoughts and feelings. Phenomenologically inspired interviews were conducted with three young adults and two professionals whose work involves dimensions of young people´s climate worry. An observation was conducted at a Climate Power Group meeting in the project. Further, the study investigated the meaning of existential health, resilience and climate change in the proposal for a new national strategy for mental health, through a content analysis and an interview with anexpert at the Public Health Agency of Sweden. In this study, a deductive thematic analysis was performed to explore the applicability of the “givens of existence” (Yalom 1980), developmental resilience theory (Masten 2021; Ungar 2021) and the connection between meaning making, health and culture according to psychology of religion in Scandinavia. Participants described experiences of existential dimensions adhered to death anxiety, existential quilt, meaninglessness and meaning, existential isolation and future orientation/temporality. Most important coping strategies were climate activism, support from attachment relationships and finding a personal meaning.The project Terra-Pi/Klimatkraft boosts important protective factors for resilience in the participants, and supports the capacity of the professionals to do so. The proposal for a new national strategy for mental health confirms the connection between existential issues and mental health as well as the importance of increased knowledge and interventions within that field. Society would benefit from social actors providing spaces, contexts and competence for addressing existential issues that the climate crisis evokes.