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This essay attempts to discover a correlation between a perceived veneration of an inherent value of the cultural heritage which is enlightened in the face of the iconoclastic acts of IS (Islamic State). Firstly, the essay establishes how UNESCO could be perceived as a Social System which educates its central binary codes through communication. The codes central to the System are cultural preservation and cultural destruction. Through examining the official documents of the System and analysing their content through Content Analysis, the essay delineates how an inherent value is manifested in cultural heritage. Further it examines whether the System is successful in communicating and implementing its positive binary code into its surrounding environment. The conclusions are that the System aspires to connect what it deems an “outstanding universal value” with an inherent value of democratic human rights. It is also concluded that the System is successful in implementing its positive core binary code into its environment. However, there are indications that this efficiency could dramatically decrease in the future, thereby rendering the System’s value as an ideological standpoint less valuable in the face of theologically motivated iconoclasms.

In march 2001 and fourteen years later in march 2015, destructive acts were carried out against some of our most revered and treasured religious sites. These cultural heritages were demolished in modern iconoclastic acts by extremist groups in Afghanistan and Iraq. This essay examines the demolition of the two statues depicting the Buddha as well as the events in Iraq during 2015. Specifically the destruction of the museum of Mosul, the ancient city of Nimrud as well as other sites of cultural heritages. The acts were carried out by two groups who in very different ways revere their actions as connected to the sacred. On the one hand this was done to communicate devotion towards the divine. The other action was done in order to destroy the sacred of the perceived enemy as well as to enhance the iconoclastic groups' own theocracy. The two groups have a sense of historical connection with similar acts of iconoclastic destructions. Historical events will be discussed in relation to their modern counterparts. This essay attempts to locate the theoretical core of these events and tries to explain why they might be regarded as emanating from the theocratic functional systems' need to restore and reproduce itself. I will also, like the responsible groups themselves, set the actions in relation to the relevant international context as well as the historical parallels of iconoclasm. The tendencies to regard these matters as a destructive act based upon absolute reverence to the divine are the most frequent reactions usually brought to the surface regarding these actions. This essay describes the relevant context regarding the destruction of these religious monuments and determines what type of binary codes these actions revolves around. I also add a possible environment of the recipient, which can either be profane or transcendent. The conclusion is that the events in Bamiyan, March 2001, are best viewed as instrumental orientations of actions where the greater goal is the purpose of the act. The environment which the actors attempts to communicate with is the international community and therefore the profane. The events in Mosul/Nimrud on the other hand might more accurately be described as expressive actions where the purpose of the actions are fulfilled by the act itself. The environment which the act attempts to communicate with is in this case a divine entity and therefore the sacred.

Bakgrund: Det kan vara svårt att känna empati för svårt psykiskt sjuka människor, men empati krävs för att kunna ge god omvårdnad och lindra lidande. Förbättrad kunskap hos vårdpersonal kring patienters upplevelse av tvångsvård kan förhoppningsvis hjälpa personal att leva sig in i patienters situation, uppleva empati och lindra lidande. Syfte: Att belysa patienters upplevelser av sluten psykiatrisk tvångsvård och tvångsåtgärder. Metod: Litteraturstudie med systematiskt arbetssätt. Elva vetenskapliga artiklar, både kvalitativa och kvantitativa utgör grunden för resultatet. Resultat: Resultatet beskrivs utifrån sex teman: Fenomenet tvångsvård: Fängslad och utelämnad i ovisshet, en miljö som kunde få ett sammanhang. Tvångsåtgärder generellt: Kränkande, skrämmande och straffande behandling som en nödlösning. Avskiljning: Isolerad i förtvivlan som bot mot psykisk ohälsa, en avskildhet som kunde ge ro. Fysisk fasthållning: Övergrepp på sjuka människor som vissa upplevde välbefinnande av. Personalen som tvångsvårdar: Underställd ignoranta makthavare, bland vilka det fanns goda medmänniskor som kunde återge autonomi. Personal som utförde tvångsåtgärder: Enstaka barmhärtiga samariter och känslokalla, lata maktmissbrukare bland psykiskt och fysiskt lidande. Diskussion och slutsats: Tvångsvård som fenomen innebär ett utövande av paternalism och i och med det ett fråntagande av autonomi, vilket resulterar i ett lidande för patienten. Kvaliteten i kontakten mellan patient och personal inverkar på hur starkt lidandet upplevs. Medmänsklighet och kommunikation på jämbördig nivå gör tvångsvården uthärdlig. En ansträngning och strävan krävs från personalen för att kunna känna och visa empati, vilket en förutsättning för att lindra lidandet som tvångsvården skapar.