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Denna uppsats syfte är att analysera och finna mönster på hur användare reflekterar över framställningen av sin profil på Tinder beroende på deras intentioner. Frågeställningarna som besvaras är hur användare reflekterar kring vilka intentioner som driver dem att använda Tinder, samt hur användare motiverar sina självrepresentationer beroende på dess intentioner. Studiens analys utgår från konsumtionsteorin, teorin om onstage/offstage, objektifieringsteorin, The Male Gaze, samt teorin om sociala representationer (Bauman, 2008; Ekström, 2008; Fredrickson & Roberts, 1997; Goffman, 2020; Mulvey, 1975). För att få en djupare förståelse kring människors reflektioner och motiveringar bakom sina val och intentioner, har en kvalitativ metod använts. Undersökningen genomfördes med semistrukturerade intervjuer, som transkriberades och tolkades därefter. Studien följer forskningsetiska principer som Vetenskapsrådets (2002) fyra huvudkrav och etikprövningsmyndighetens (u.å.) riktlinjer. Resultatet visar att användare på Tinder har olika intentioner, och deras självrepresentation anpassas därefter. Vissa framhäver sina bästa sidor samtidigt som de skapar sin profil efter hur de uppfattar sig själva, andra skapar en profil som medvetet ej matchar deras intentioner. Till exempel är det möjligt för användare att ljuga om sin ålder för att nå en annan åldersgrupp. Det finns en generell uppfattning om att män är ute efter tillfälliga sexuella relationer i större utsträckning än kvinnor. Könsnormer lever kvar, men användare jobbar även aktivt mot dem. Analysen av resultatet ger oss en nyanserad bild över hur användare motiverar sin självrepresentation på Tinder beroende på vad de vill få ut av appen. Några slutsatser som drogs är att användare anser att det går att avgöra användares intentioner i appen på första intrycket, innan interaktionen har skett. Användarnas självrepresentation påverkas av appens lättillgängliga system och möjligheten att få bekräftelse genom matchningar. Självrepresentation förklaras även med hjälp av objektifieringsteorin, The Male Gaze, och teorin om sociala representationer (Ekström, 2008; Fredrickson & Roberts, 1997; Mulvey, 1975). Användarna är medvetna om att de blir dömda på första intrycket och att allt måste se perfekt ut. Det går att förklara med hjälp av Baumans teori om konsumtion (Bauman, 2008). Många användare kan känna en press på grund av detta. Teorin om onstage/offstage (Goffman, 2020) hjälper även till att förstå varför användare visar upp sig själva som de gör. Studien förankrar sig ytterligare i tidigare vetenskaplig forskning. Denna studie fyller en lucka i dagens forskning om förståelse för hur användare reflekterar över vad som driver dem till att anpassa presentationen av den egna profilen på dejtingappar baserat på deras intentioner. Denna kunskap är relevant idag eftersom Tinder är ett vanligt sätt att inleda relationer på, och medieplattformen har en betydelsefull del i utvecklingen av dagens dejting. The purpose of this study is to analyze and find patterns in how users reflect on the representation of themself in their Tinder profile, depending on their intentions. The questions answered in this essay are about how users reflect on what intentions drives them to use Tinder, and how users motivate their self-representation depending on their intentions. The analysis of this study is based on the consumption theory, the theory of onstage/offstage, the objectification theory, The Male Gaze and the theory of social representations (Bauman, 2008; Ekström, 2008; Fredrickson & Roberts, 1997; Goffman, 2020; Mulvey, 1975). To create a deeper understanding of the reflections and motivations behind the choices and intentions, a qualitative method has been used in this essay. The study was conducted with semi-structured interviews, which were transcribed and later interpreted. The study follows research ethics principles such as four main requirements from Vetenskapsrådet (2002) and guidelines from etikprövningsmyndighetens (u.å.). The result shows that people who use Tinder have different intentions, and their self-representation is adapted accordingly. Some users feature their best qualities at the same time as they create their profile according to how they perceive themselves. Others create a profile that deliberately does not match their intentions. For example, it is possible for users to lie about their age to reach another group of age. There is a general perception that men are looking for short-term sexual relationships, while women are searching for something more long-term. Gender roles are noticeable, but users try to make them less significant. The analysis of the study has resulted in a meaningful and extensive picture of how users motivate their self-representation on Tinder depending on what they want to achieve by using the application. A few conclusions that were drawn are that users seem to believe that you can determine someone's intentions with the app based on the first impression of the profile, even before any interaction has taken place. Users self-representation was influenced by the applications user friendly-design and the possibility to obtain confirmation through matches. Self-representation throughout the app is also explained by the objectification theory, The Male Gaze, and the theory of social representations (Ekström, 2008; Fredrickson & Roberts, 1997; Mulvey, 1975). The users are aware that they are being judged on the first impression and that their profiles need to look perfect, which can be explained with the help of the consumption theory (Bauman, 2008). This leads to the feeling of pressure among many of the users, and the theory of onstage/offstage (Goffman, 2020) contributes to the understanding of why users choose to present themself as they do. The study is also based on previous scientific research. This study fills a gap in the research of the understanding of how users reflect on what motivates them to adapt the representation of themselves in their own profiles on Tinder, based on their intentions. Knowledge of this subject is relevant because of the fact that Tinder is a common way to initiate relationships today, and the media platform plays a significant part in the development of present-day dating.

Att veta vilken identitet man har i ett samhälle där olika normer och regler finns kan för många vara svårt, minst sagt för de individer som är uppväxta med dubbla kulturer. Undersökningen har utförts med syftet att få en djupare förståelse för hur identiteten hos unga vuxna med invandrarbakgrund har påverkats. Studiens empiri samlades in genom semistrukturerade intervjuer där respondenterna var födda i Sverige och hade föräldrar från Mellanöstern. Av datan gjordes en tematisk analys för att ta fram teman. Empirin analyserades med hjälp av fyra socialpsykologiska teorier; social identitet, självrepresentation, ackulturation och bikulturell identitet. De centrala fenomenen som resultaten visar är att respondenterna upplever att kulturerna är som mest olika gällande kollektivism och individualism. Deltagarna berättade att inom ursprungskulturen identifierar individerna sig mer med sin grupp och det finns en annan värme sinsemellan. De berättar att de anpassar sig mycket efter olika situationer beroende på om de är med familj, vänner, på jobbet eller i andra situationer bland svenskar. Detta därför att passa in. Oavsett hur mycket respondenterna anpassar sig uppger de att de ändå inte blir fullt accepterade som svenskar vilket leder till att de identifierar sig som en blandning mellan kulturerna men mer med ursprungskulturen. Respondenterna förklarar att de känner sig mest som sig själva bland familj och vänner som också har en dubbelkultur då de känner att de inte behöver anpassa sig lika mycket. Knowing your identity in a society where different norms and rules exist can be difficult for many, to say the least for those individuals who grew up with dual cultures. The study aims to get a deeper understanding of how the identity of young adults with an immigrant background has been affected.The study's data was collected through semi-structured interviews where the respondents were born in Sweden and had parents from the Middle East. To find the main themes of the data a thematic analysis was used. The results were analyzed by using four social psychological theories; social identity, self-representation, acculturation and bicultural identity.The central phenomena that the results show is that the respondents feel that the cultures are the most different in terms of collectivism and individualism. The participants told that within the native culture the individuals identify more with their group and there is a different bond between them. They said that they adjust themselves a lot to different situations depending on whether they are with family, friends, at work or in other situations among Swedes. They do this to fit in. Regardless of how much the respondents adapt, they state that they are still not fully accepted as Swedes, which leads them to identifying as a mix between the cultures but more with the native culture.The respondents explain that they feel more like their true selves among family and friends who also have a double culture as they do not have to adapt as much.

Bakgrund: Studier visar på att den fackliga organisationsgraden som är central för maktbalansen i den svenska partsmodellen har minskat under 2000-talet men att det samtidigt finns skillnader mellan fackförbunden. Tidigare forskning visar på ett samband mellan individualiseringen i samhället och förändringar i den procentuella andelen som är anslutna till fackförbunden. Syfte: Syftet med studien är att analysera och jämföra hur fackförbundet IF Metall framställer sitt fackliga budskap genom sin medlemstidning Dagens Arbete och hur fackförbundet Unionen framställer sitt fackliga budskap genom sin medlemstidning Kollega. Detta mot bakgrund av de samhällsförändringar som medfört en övergång från ett samhälle präglat av kollektivism och Gemeinschaft till ett samhälle som domineras av individualism och Gesellschaft. Teoretisk referensram: Studiens teoretiska referensram innehåller Goffmans dramaturgiska perspektiv, Brunninges organisatoriska självförståelse, Jenkins sociala identitet samt Tönnies begreppspar Gemeinschaft och Gesellschaft. Metod: Metoden som används är en kvalitativ kritisk diskursanalys. Resultat: I resultatet framkommer att IF Metall framställer och förstår sig själv som traditionell, kollektivistisk, solidarisk, socialistisk samt principfast på ledarsidorna i medlemstidningen Dagens Arbete medan Unionen framställer och förstår sig själv som innovativ, personlig, solidarisk samt pragmatisk på ledarsidorna i medlemstidningen Kollega. Background: Studies show that the degree of trade union organisation which is central to the balance of power in the Swedish part model has decreased during the 21st century but at the same time that there are differences between the trade unions. Previous research shows a correlation between individualisation in society and changes in the percentage affiliated with trade unions. Purpose: The purpose of the study is to analyze and compare how the trade union IF Metall presents its union message through its member magazine Dagens Arbete and how the trade union Unionen presents its union message through its member magazine Kollega. This in light of changes in society which has entailed a transition from a society characterized by collectivism and Gemeinschaft to a society dominated by individualism and Gesellschaft. Theoretical framework: The theoretical framework of the study contains Goffmans dramaturgical perspective, Brunninges organisational self-understanding, Jenkins social identity and Tönnies conceptual pair Gemeinschaft and Gesellschaft. Method: The method is a qualitative critical discourse analysis. Results: The result reveals that IF Metall presents and understands itself as traditional, collectivistic, solidarity-based, socialistic and principled on the editorial pages in the member magazine Dagens Arbete. Unionen presents and understands itself as innovative, personalised, solidarity-based and pragmatic on the editorial pages in the member magazine Kollega.

Denna kvalitativa studie av digitala samlingar pp Instagram genomfördes med metodkombinationen enkät, intervju och kompositionell tolkning. Studien ämnade undersöka digitalt samlande och vad som styr Instagramanvändares samlande av digitala artefakter. Med insamlat material, läsning av gestaltpsykologi, Bourdieus kapitalbegrepp, sociala medier och digitala samlingar har studien siktat på att skapa ett kunskapsbidrag som ska bredda förståelsen för varför och hur vi samlar digitalt samt hur det påverkar grafisk design-, reklam- och kommunikationsbransch. Studien nådde slutsatsen att publika och privata samlingar på Instagram till största del inte har estetiskt orienterade samband, men att Instagramanvändare har dessa tankegångar nära till hands vid byggandet av sin digitala publika samling. Dessa estetiskt orienterade tankegångarna är mer närvarande i det publika flödet än i det dolda. This qualitative study was carried out using method combination of survey, interview and compositional interpretation of digital collections on Instagram. The study investigates digital collections and what governs Instagram-users’ collecting of digital artifacts. With the collected material, readings of gestalt psychology, Bourdieu’s theory of capital, social media and digital collections the study aimed to contribute to our understanding of why and how we collect digitally as well as how it affects the graphic design-, advertising- and communication industry. The study came to the conclusion that public and private collections often do not have aesthetically oriented connections, but that Instagram-users have these reasonings close to heart while building their public digital collection. These aesthetically oriented thoughts are more present in the public feed than in the hidden feed.

Dejtingmarknaden för ungdomar idag kan ske likaväl genom ett fysiskt möte ute på krogen som genom en spontan “gillning” via en app. Vi människor utvecklar metoder för att presentera oss på det mest attraktiva sättet för potentiella partners oavsett om det handlar om att redigera en bild eller stå framför spegeln i timmar. Med tiden har utvecklingen inom dejtingmarknaden gjort det lättare för interaktion med andra, från tidningsannonser till online-dejtingwebbsidor till en av dagens populäraste mobila app Tinder. Syftet med denna studie är att studera svenska ungdomars uppfattning om dejtingappen Tinder ur två perspektiv, dels deras uppfattningar om Tinders möjligheter och begränsningar generellt vad gäller att hitta en partner, och dels deras uppfattningar om sin egen samt andras självrepresentation. För att besvara syftet har en kvalitativ metod använts med semistrukturerade intervjuer som insamlingsmetod för det empiriska materialet. Sex intervjupersoner utgör urvalet i studien, tre män och tre kvinnor, där samtliga är i åldern 20- 25 med erfarenhet av dejting via Tinder. Analysen av materialet sker ur ett genusperspektiv huvudsakligen där utgångsteorierna är socialkonstruktionism samt poststrukturalistisk feminism. Resultatet av studien visar att Tinder som dejtingresurs upplevs som en app med enorm enkelhet där den negativa aspekten är rädslan över att individerna bakom profilerna inte ska vara den de utger sig för att vara. Resultatet visar även att de manliga intervjupersonerna kopplar självrepresentation hos kvinnliga användare till en identitet utifrån hur Tinder konstruerar kön inom “samhället” Tinder där mötet är en omstart då den inledande kontakten främst handlar om den fysiska attraktionen än den psykiska. De kvinnliga användarna ser däremot självrepresentation som ett sätt att inledningsvis framstå som mer självsäker och den fysiska relationen skapar en förutsättning för den psykiska. Detta resultat utvecklades även till en identifiering av en maktrelation mellan de manliga och kvinnliga intervjupersonerna där det finns ett samspel på Tinder mellan att ha makt över och att ha makt att vilket visar hur maktrelationer på Tinder skapas och omvandlas., The dating market for young people today can be through a physical meeting out at the pub just as well as through a spontaneous "liking" via an app. We humans develop methods to present ourselves in the most attractive way to potential partners, whether it is about editing an image or standing in front of the mirror for hours. Over time, developments within the dating market have made it easier for interaction with others, from newspaper ads to online dating sites to one of today's most popular mobile dating app Tinder. The purpose of this paper is to study Swedish youths´ perception of the dating app Tinder from two perspectives. On the one hand, their perceptions of Tinder's possibilities and limitations in general in finding a partner and on the other hand, their perceptions of their own and others' selfrepresentations. To answer the purpose, a qualitative method has been used with semistructured interviews as the collection method for the empirical material. Six interviewees make up the sample in the study, three men and three women, all of whom are aged 20-25 with experience of dating via Tinder. The analysis of the material was conducted from a gender perspective mainly where the used theories were social constructionism and poststructural feminism. The results of the study show that Tinder as a dating resource is experienced as an app with enormous simplicity where the negative aspect is the fear that the individuals behind the profiles should not be who they claim to be. The results also showed that the male interviewees link self-representation of female users to an identity based on how Tinder constructs the gender within the “community” Tinder where the meeting is a restart as the initial contact is mainly about the physical attraction rather than the psychological. The female users, on the other hand, saw self-representation as a way of initially appearing more self-confident and the physical relationship creates a prerequisite for the psychical one. This result also developed into an identification of a power relationship between the male and female interviewees where there is an interaction on Tinder between having power over and having power to which shows how power relations on Tinder are both created and transformed.

Female influencers have during the last years reached great success on social media, they are popular and influential with a lot of followers who they have a close bond with. Therefore, they are frequently used as a third part of corporate marketing strategies. The content on social media have however been criticised for only presenting an edited and happy picture of life. Thereby, the purpose of this study was to analyse the five biggest influencers in Sweden and their self-representation concerning happiness on Instagram. More specifically to study how happiness is constructed discursively. The study was based on posts published during 2018 and was conducted through a discourse analysis inspired by Laclau and Mouffe, focusing on happiness as an empty signifier. The theoretical starting point of this essay was based on Ahmed´s (2010) argumentations about happiness, Gill´s (2007) understanding of postfeminism and Hochschild´s (2003) comprehension of feelings as a part of labour. The results showed that happiness was both expressed as a process and as a state of mind, where happiness either could be reached through change and improvement or by loving yourself just the way you are. The results also showed that happiness was used as a tool within their self-representation in order to market products and services. Furthermore, their relationships were constructed as an ideal for a happy life. Finally, setbacks and problems were expressed as an opportunity to grow and learn in order to experience greater happiness in the future.

This essay aims to examine how autism and self-representation is portrayed in the couple Jerry and Mary Newport’s memoir, Mozart and the Whale: An Asperger’s love story (2007). The analysis of the memoir raises two key terms of importance for the purpose of the essay, the concepts of aesthetic nervousness coined by Ato Quayson and the figure of the sentimental savant which has been formulated by Stuart Murray. Another central discourse was articulated by Jenny Bergenmar: That autistic biographies are characterized by a tendency to incorporate narrative about self-awareness, acceptance and the capability to agency as a strategy to escape the objectification of non-autistic readership. What emerges in the analysis is that the experience of living within the autism spectrum involves a form of suffering, though also an opportunity for agency, which is what is evident in the self-representation in the Newport couple’s joint biography. Other autistic voices that convey stories of their inability to reach agency have been excluded from the biography and thus ultimately excluded from a discourse of what it means to have autism. And above all it becomes apparent that to be able to act as an autistic in the world requires a different form of self-centeredness than the one that is normatively attributed to the autistic condition, namely self-love.

This essay aims to examine how autism and self-representation is portrayed in the couple Jerry and Mary Newport’s memoir, Mozart and the Whale: An Asperger’s love story (2007). The analysis of the memoir raises two key terms of importance for the purpose of the essay, the concepts of aesthetic nervousness coined by Ato Quayson and the figure of the sentimental savant which has been formulated by Stuart Murray. Another central discourse was articulated by Jenny Bergenmar: That autistic biographies are characterized by a tendency to incorporate narrative about self-awareness, acceptance and the capability to agency as a strategy to escape the objectification of non-autistic readership. What emerges in the analysis is that the experience of living within the autism spectrum involves a form of suffering, though also an opportunity for agency, which is what is evident in the self-representation in the Newport couple’s joint biography. Other autistic voices that convey stories of their inability to reach agency have been excluded from the biography and thus ultimately excluded from a discourse of what it means to have autism. And above all it becomes apparent that to be able to act as an autistic in the world requires a different form of self-centeredness than the one that is normatively attributed to the autistic condition, namely self-love.

The term “Access to Justice” (AtJ) refers to the fundamental notion that all people – even disadvantaged groups of society – should enjoy effective legal/judicial protection, ultimately through the courts. Accordingly, the principal targets of the AtJ-movement’s criticism have been so called “Access Barriers”, i.e. different legal and/or practical obstacles that make it difficult, or even impossible, for the general public to turn to the courts in order to vindicate their rights. The most significant barrier is legal fees in general, and counsel fees in particular. In a vast number of cases, the European Court of Human Rights (ECtHR) has concluded that law – substantive as well as procedural – is a rather complicated matter, which is often unintelligible to the layperson. Consequently, many self-represented litigants are neither accorded effective access to court (AtC), nor a fair trial – simply because they lack the skills necessary to present their case properly and competently. Therefore, the right to counsel has gradually evolved into a fundamental human right – not just in criminal cases, but also under the civil head of Article 6 of the European Convention on Human Rights (ECHR). Before Swedish courts, the parties to a dispute are always free to hire an attorney to conduct their case. In this narrow sense, the “right to counsel” is unconditional under Swedish law – both before the general courts and the administrative courts. In practice, however, the right to be assisted by counsel is conditional, since hiring a lawyer is always associated with a cost. In this way, a right that is theoretically bestowed on all is de facto denied many by the realities of economics. Or as the saying goes: “Justice is open to all; like the Ritz Hotel.” It is an undeniable fact that most litigants will not be able to obtain counsel, if counsel fees are not covered by a legal aid and/or legal protection insurance scheme, or at least reimbursed through cost shifting rules. Against this background, this thesis examines how counsel fees are handled before Swedish courts in relation to the imbricated notions of AtJ and AtC. More specifically, the thesis discusses (1) “party funding” (i.e. cost shifting), (2) “public funding” (i.e. legal aid) and (3) “third-party funding” (i.e. legal insurance), with a comparative perspective on the Swedish civil, criminal and administrative procedure. Since a right to counsel can be derived from Article 6 of the ECHR, Swedish law is also compared with the case law of the ECtHR. Lastly, the thesis criticises “simplification of procedure” as an unrealistic alternative to lawyer-conducted litigation, at least in court proceedings which are adversarial in structure. The thesis argues that all people are not guaranteed equal AtJ in Sweden and that Swedish law – in some respects – is not even in compliance with the standards set by the ECtHR. With regard to the general courts, it is argued that the rules concerning assignment of public defence counsel are constructed in a way that infringes the suspect’s fair trial rights under Article 6. Before administrative courts, moreover, it is argued that the absence of legal aid (as well as legal insurances), combined with a default application of the American (“no-way” fee shifting) rule give rise to Access Barriers, since most individual parties (usually “one shot litigants”) are forced to proceed pro se in disputes against highly skilled adversaries, viz. state and municipal agencies (“repeat player litigants”). In view of this asymmetry, it is asserted that self-represented litigants are not always guaranteed effective access to a court/a fair trial.

This dissertation explores the regimes of truth surrounding Muslims in Sweden. The main focus lies on the production of knowledge regarding Muslims in the context of the guided tours of a mosque in Stockholm. Special attention is given to how regimes of truth regarding Muslims inform the conversations during the visits, how they are debated in this particular arena and how that is dependent on positionality. It is a situation in which a Muslim, in the position of the guide, has an opportunity to present alternative storylines, or stories, about who Muslims are and what they do. The visitors for their part can assess, respond to and challenge those stories. In other words, the study explores who can speak with authority. The study is based mainly on participant observations made during 14 guided tours from 2003-2006 and on interviews with guides and visitors regarding their experiences on the respective tours. Most of the visitor groups were making study visits as a part of educational training. Seven of these were in primary and secondary education and two of them at the college level. Four groups came from social clubs at a workplace or from interest groups, and one was organised by Stockholm City Museum. To frame and contextualise the tours I have furthermore used data from mass media, mainly press clippings, but also features from TV shows. Other categories have been archival data, leaflets and brochures handed out at the mosque, as well as fictional books and a mailing list for Muslims. These sources have helped me discern regimes of truth that are, and are not, articulated on the guided tours. The central results concern the fact that the guides see the tours as a chance to alter other stories about Muslims and allow the visitors who tour the mosque to hear something that is not mediated or taught in school; however, they experience difficulties in terms of gaining credibility with regard to their presentation of alternative stories. Even when the guides talk about their private life, as is often the case, they are challenged and sometimes mistrusted. The guides, and hosts, use their private lives to explain their position in Sweden, but the visitors also expect them to expose their personal opinions regarding how they, as Muslims, would act in morally difficult scenarios; thus, the tours present a situation where the visitors seem more comfortable than the hosts. Another significant result is that both the guides and visitors expressed the importance of the tours becoming a respectful meeting place. Religiosity, religion and secularism seem in themselves to represent otherness. What is respectful in practice, however, is not very clear. There is an ongoing debate in Swedish society concerning whether it is respectful to shake hands with a Muslim in a working situation, as is customary in Sweden. Moreover, the showing of respect is given a gender dimension on the tours, since the main way to perform respect is for every woman to wear a robe when entering the mosque. Respect as a practice seems to be mired in social inequality. It seems difficult to become a guest if you are simultaneously appropriated the position of a Swede, and difficult to pass as a host if you position yourself as a Muslim.

This project revolves around the question raised by its title. The dissertation consists of an investigation of the culture of poetry-reading and how it has established itself in modern times, and what characterises this practice. The second half of the first chapter revolves around a number of poetry readings given by me some years ago. This chapter concludes by the concept of poetry reading being defined as something essentially different from other types of sonic poetic practices which goes under the name “poetry performance”. In the second chapter of the dissertation the focus shifts over to this kind of performative acts that became an important part of art and literary life during the 20th century. A movement is identified through which for example Ilmar Laaban and Sten Hanson abandons conventional modes of literary expression in order to seek out and stage various sound poetry and performance activities. In the concluding chapter, two of my own works are in focus. The first part is a discussion of the CD ADSR that just like the compositions on the record seeks to embrace a great many aspects. As it progresses, this essay also changes character and becomes more narrative in its mode. Since storytelling has always been something foreign to me as a writer, it is possible to regard this fragment of prose as yet another laboratory study of the significance of ways of writing in a practice aimed at producing knowledge. The last section of the dissertation discusses the collection of poems Att bli ved, where a number of key concepts such as: sound similarities; loops, metre and rhythm; and a line of poetry, act as a point of departure. All these elements constitute important contributions in the different attempts to produce the poems. This dissertation also includes the collection of poems Att bli ved and a CD-record

Today's young people increasingly tend to sit at home and relax, instead of being out and meet friends. This is based on my observations from my experience as a teacher. They are more and more in front of their computers and living their lives through their various Internet sites. There I was, stuck on how they behave in their environment, both private and public but also to their friends and their families versus their "internetlife". Young people are more and more at home and even the daily discussion are now placed on the internet instead of face to face communications or on the phone. This essay deals with the subjects selfrepresentation and self-identity that Erving Goffman handled in his book The self in everyday life respectively Anthony Giddens in Modernity and Sef-Identity. I chose to use Facebook. This to myself in my subconscious was assumed that all were somehow linked too. The internet has become such a big part of people's lives and in particular young people. I have taken two high-school classes and compared them to how they behave in reality and through their Facebook profiles. A media class and a social studies class were compared and back to back interviews, ten interviews with five people from each class. The study shows that students are fooling themselves and that they want to be perceived in a certain way by their environment, but this image does not always correspond with the image they provide on their Facebook profile. Later on their future reflections, but the potential consequences are postponed. Dagens ungdomar tenderar allt mer att sitta hemma och slappa, istället för att vara ute och träffa kompisar. Detta baserar jag på iakttagelser från min praktik som pedagog. De sitter mer och mer framför sina datorer och lever sina liv genom sina olika internetsajter. Det jag fastnade för var hur de beter sig i sin omgivning, både privat och offentligt men också mot sina vänner och sina familjer kontra sitt ”internetliv”. Ungdomar är mer och mer hemma och till och med diskussioner förs nu via MSN istället för öga mot öga eller telefonen. Uppsatsen behandlar begreppen självrepresentation och självidentitet som Erving Goffman behandlar i sin bok Jaget & Maskerna respektive Anthony Giddens i sin Modernitet och självidentitet. Jag valde att använda mig av Facebook. Detta för att jag själv i mitt undermedvetna antog att alla vi människor på något sätt är knutna till webbplatsen. Internet har blivit en del av människors liv och i synnerhet ungdomars. Jag har tagit två gymnasieklasser och jämfört dessa om hur de beter sig i sin verklighet och genom sin profil på Facebook. En medieklass samt en samhällsklass blev jämförda och ställda mot väggen i tio intervjuer med fem personer från varje klass. Studien visar att eleverna lurar sig själva och att de gärna vill uppfattas på ett visst sätt av sin omgivning, men denna bild överensstämmer inte alltid med bilden de ger på sin Facebookprofil. Sedermera finns framtidsreflektioner, men eventuella konsekvenser skjuts på framtiden.