Vi undersöker i denna studie en organisation, Grameen Bank, och vill på så vis upplysa om ett problem i världen. Det finns många hjälporganisationer som hjälper fattiga och utsatta länder men för att en bättre infrastruktur ska kunna etableras i u-länder krävs även nya metoder så att nya entreprenörer kan etablera sig på marknaden. Muhammad Yunus är en entreprenör, han skapade Grameen Bank i Bangladesh för att hjälpa den fattiga befolkningen att utvecklas och förbättra levnadsstandarden genom att låta dem ta mikrolån.Studiens syfte:? Undersöka hur Grameen Bankens organisation fungerar? Ta reda på Grameen Bankens syfte, mål och vision? Undersöka faktorer som påverkar Grameen Bankens effektivitet och utveckling.

Since Muhammad Yunus, founder of the microloansorganization Grameen Bank, was awardedthe Nobel Peace Prize in 2006, the microloansorganization has received much attention. Thewoman has come to play a central role in the microloansorganizations. Her access to capital isis considered to improve her socioeconomic status. The overall aim of the paper is to examinehow access to microcredit considered leading to empowerment of women. To get an idea ofwhat a microloansorganization is the Grameen Bank is used as an example.

In course of time the role of the individual being has become increasingly important in the fight against poverty. Through its microcredit programmes, the organization Grameen Bank offers ?aid to self-help? to poor women on the countryside in Bangladesh. The purpose of this essay is to investigate how participation in Grameen?s microcredit programmes can affect these women?s social situation and working situation.

Trots att världens sammanlagda välstånd ökar, bor mer än fem av jordens dryga sex miljarder invånare i utvecklingsländer där en vanlig inkomst är under två dollar om dagen. Samtidigt ökar också de nya typerna av konflikter, som tar uttryck i inomstatliga sammandrabbningar och terroristaktioner. Många bottnar i ett djupt missnöje och kan spåras tillbaka till fattigdom och resursknapphet. Det är ur ett säkerhetsperspektiv av allra största vikt att kartlägga och komma tillrätta med dessa bakomliggande faktorer. Fattigdomsbekämpning är en central term i detta arbete.

Followers of three world religions, Judaism, Christianity and Islam are waiting for the Messiah. Muslims are even waiting for aspiritual leader al-Mahdi. Two different persons claimed the title of al-Mahdi, at the end of the nineteenth century. Theyappeared almost at the same time, at the totally different places of the earth, with a completely different message and underthe rule of the British colonial power. The aim of the study is to compare the both religious figures, Mirza Ghulam Ahmadfrom India and Muhammad Ahmad from Sudan regarding their different messages, to illustrate the social, political andreligious factors that lead to the entirely different profile and image of these two men and how their organizations havedeveloped after their death up till today.

Followers of three world religions, Judaism, Christianity and Islam are waiting for the Messiah. Muslims are even waiting for aspiritual leader al-Mahdi. Two different persons claimed the title of al-Mahdi, at the end of the nineteenth century. Theyappeared almost at the same time, at the totally different places of the earth, with a completely different message and underthe rule of the British colonial power. The aim of the study is to compare the both religious figures, Mirza Ghulam Ahmadfrom India and Muhammad Ahmad from Sudan regarding their different messages, to illustrate the social, political andreligious factors that lead to the entirely different profile and image of these two men and how their organizations havedeveloped after their death up till today.

Surrogate boycotts are highly threatening for corporations in terms of both economical cost and image damage. All corporations are due to our globalized environment and increased stakeholder fragmentation gradually more risking to become victims of surrogate boycotts, which of nature is hard if not impossible to predict and prevent. Corporations are generally recommended to build clear and strong corporate identities, which should be reflected in their most important stakeholders, as this will secure minimum damage on the corporate image. Even a surrogate boycott situation can have positive effects on corporations, especially in terms of image, as such situation increases the brand involvement and thereby make it possible for corporations to connect with important stakeholders on an emotional level. .

Surrogate boycotts are highly threatening for corporations in terms of both economical cost and image damage. All corporations are due to our globalized environment and increased stakeholder fragmentation gradually more risking to become victims of surrogate boycotts, which of nature is hard if not impossible to predict and prevent. Corporations are generally recommended to build clear and strong corporate identities, which should be reflected in their most important stakeholders, as this will secure minimum damage on the corporate image.Even a surrogate boycott situation can have positive effects on corporations, especially in terms of image, as such situation increases the brand involvement and thereby make it possible for corporations to connect with important stakeholders on an emotional level..

The study should be seen as an attempt to examine how a group of selected muslims from seven different cities in Sweden relate to Lars Vilks?s drawings of the prophet Muhammed (also called the roundabout dog) and if they feel that their attitude towards the drawings has changed during the seven years that have passed since the first drawing was published in the newspaper Närkes Allehanda in 2007. To understand these selected muslims? approach, experiences and feelings in regards to the drawings I examine in what aspect they find the drawings provocative. I also examine what consequences Vilks?s roundabout dog-project might have had  for individual muslims in Sweden.

The religious school of thought that is involved in the control of Saudi Arabia is called Wahhabism and is a form of Islam that is usually accused by outsiders of being misogynist. This paper will deal with the founder of this alignment of Islam, Muhammad ibn Abd al-Wahhab, and his view of women in marriage. Another movement which in turn goes to work to lift the women's rights is Islamic feminists. Two branches of Islam who belief that Islam is the only right path to take for issues surrounding gender and life. In this essay, I will compare their respective interpretations of three points which concern the role of women in marriage; men's right to polygamy, men's higher status than the woman and the men's right to beat his wife.

The aim of this study is to analyze the discussion on the publication of twelve caricatures of the prophet Muhammad, in two Swedish newspapers ? Dagens Nyheter and Sydsvenska Dagbladet. The caricatures were originally published in the Danish newspaper Jyllands-Posten, in September 2005. Even though the violent protests and attacks against Danish interests gained major media attention in Sweden few ? if any ? major Swedish newspapers published the caricatures.Using Fairclough?s Critical Discourse Analysis (CDA), a theory and a method that critically examines the relationship between text, the discourse practice in which text is produced and consumed, and the wider social practice, this study examines why Swedish newspapers chose not to publish any caricatures.The study concludes that the relationship between orders of discourse continuously affect, and is also affected by, Swedish media content.

I meet in my work as art teacher many students of different descent, were they, or their parents, have different school experience than the Swedish. This, in combination with therecent discussion after the Muhammad caricatures about the banning of images in Islamic religion, made me curious to study what art education in a Muslim country looked like. I went to visit the Maramra Egitim Köyü school in Istanbul, Turkey, and especially their art classesfrom grade five to eight, which are the same age of students that I have been working with thelast ten years. This was my first visit to Turkey.The question I ask is: What does the practice of Turkish art education look like, using the Marmara school as an example. Which discourses can I identify in the art teacher practice? What surprised me the most was the frequent visual exposure of the founder of the Turkishstate, Kemal Atatürk.

This bachelor thesis is a critical study in which we are studying if the swedish reports of the so called ?second revolution? in Egypt have been objective. We have been studying this by using Jörgen Westerståhls objectivity model and we have chosen to investigate whether the reports have been objective balance-wise. The second revolution is a term which describes the protests and demonstrations that led to the military action in which the elected president Muhammad Mursi were forced to resign on the 4th of July, 2013The study includes articles from five leading Swedish newspapers, Aftonbladet, Dagens Nyheter, Expressen, Göteborgs-Posten and Svenska Dagbladet. We have been studying all the articles that include the word ?Egypt?.

I meet in my work as art teacher many students of different descent, were they, or their parents, have different school experience than the Swedish. This, in combination with therecent discussion after the Muhammad caricatures about the banning of images in Islamic religion, made me curious to study what art education in a Muslim country looked like. I went to visit the Maramra Egitim Köyü school in Istanbul, Turkey, and especially their art classesfrom grade five to eight, which are the same age of students that I have been working with thelast ten years. This was my first visit to Turkey.The question I ask is: What does the practice of Turkish art education look like, using the Marmara school as an example. Which discourses can I identify in the art teacher practice? What surprised me the most was the frequent visual exposure of the founder of the Turkishstate, Kemal Atatürk.