Fjärrvärmedrivna vitvaror : Erfarenheter från utveckling, installationer och kostnadsberäkningar

Värmedrivna vitvaror eller HWC-maskiner som de kallas av tillverkaren värms med varmt vatten från en cirkulerande krets via en värmeväxlare inbyggd i maskinen, till skillnad från konventionella maskiner som värms med el. Denna teknik skall inte förväxlas med maskiner som är anslutna till varmvattenledningen och fylls på med varmt vatten och som därmed begränsas till disk- och tvätt. Syftet med fjärrvärmedrivna vitvaror är alltså att använda fjärrvärme, som har lägre kvalitet och pris än elenergi för uppvärmning och torkning och på så sätt spara el och utöka fjärrvärmeunderlaget. En jämförelse av koldioxidutsläpp och primärenergianvändning mellan konventionella vitvaror och fjärrvärmedrivna vitvaror visar att både koldioxidutsläpp och primärenergianvändning blir lägre för fjärrvärmedrivna vitvaror om biobränsle anses koldioxidneutralt och den el som ersätts är producerad i kolkraftverk eller gaskombikraftverk.   Denna rapport beskriver utveckling och kommersialisering av värmedrivna vitvaror (disk- och tvättmaskiner samt torktumlare och torkskåp) och hur de kan anslutas mot fjärrvärmesystem i olika systemlösningar. Dessutom har de energimässiga och ekonomiska förutsättningarna för tekniken undersökts. Erfarenheterna från fältprovning är dock mycket begränsade, eftersom de byggen där fälttesterna skulle ske försenades. Under 2013 färdigställs ett flerbostadshus med värmedrivna vitvaror i 160 lägenheter i Västerås.   De utvecklade maskinernas värmeanvändning som andel av total energianvändning vid 60 graders framledningstemperatur har uppmätts till ca 50 % för diskmaskinen, 67 % för tvättmaskinen, 80 % för torktumlaren och 93 % för torkskåpet. I det studerade flerbostadshuset av passivhusstandard uppgår lasten från värmedrivna vitvaror komfortgolvvärme och handdukstorkar till upp mot 30 % av husets totala värmeanvändning. För småhus är motsvarande siffra upp mot 20 %. Att använda fjärrvärme istället för elvärme till dessa installationer som normalt är elvärmda kan allts minska elbehovet betydligt i lågenergibebyggelse vilket också minskar både koldioxidutsläppen och primärenergianvändningen.   Ekonomiska analyser har genomförts för två olika systemkoncept (separat vitvarukrets och Västeråsmodellen) för nybyggda småhusområden och flerfamiljshus där fjärrvärme inte bara används till vitvaror utan också till handdukstorkar och komfortgolvvärme. De ekonomiska analyserna visar att Västeråsmodellen är den mest ekonomiskt intressanta systemlösningen med värmedrivna vitvaror, handdukstork och komfortgolvvärme. I flerfamiljshus kan den vara konkurrenskraftig mot de elvärmda alternativen (konventionellt system med eldrivna vitvaror, komfortgolvvärme och handdukstorkar) om prisskillnaden mellan el och fjärrvärme är större än 0,7 kr/kWh. En parameterstudie visar att kapitalkostnaden blir ganska hög jämfört med energikostnaden, vilket betyder att lång livslängd och många cykler är viktigt för att förbättra de ekonomiska förutsättningarna för värmedrivna vitvaror. För passiva småhus blir kostnaden för Västeråsmodellen med värmedrivna vitvaror, handdukstork och komfortgolvvärme likvärdig med de elvärmda alternativen vid energiprisskillnader på 0,7 kr/kWh inklusive moms, medan det krävs prisskillnader på 0,9 kr/kWh inklusive moms för normalisolerade småhusområden.   Sammanfattningsvis kan sägas att i kommuner med ett konkurrenskraftigt fjärrvärmepris finns det viss lönsamhet för hela konceptet enligt Västeråsmodellen med värmedrivna vitvaror, komfortgolvvärme, och handdukstorkar. Om man däremot ser på konkurrensen för enskilda vitvaror är det främst torktumlaren som är konkurrenskraftig i bostäder. Målpriset på 1000 kr extra för värmedrift har inte kunnat uppnås inom projektet för diskmaskiner och tvättmaskiner. Det krävs lägre priser och låga anslutningskostnader för att räkna hem diskmaskinen och tvättmaskinen som enskilda komponenter.   Värmedrivna tvättmaskiner och torktumlare är konkurrenskraftiga i flerfamiljstvättstugor. Speciellt i de fall där beläggningen är god och flera maskiner delar på anslutningskostnaden till fjärrvärmecentralen kan värmedrift bli riktigt lönsam. Torkskåpens konkurrenskraft har inte kunnat utvärderas, då priset ännu inte fastställts. Att använda VVC-systemet för värmedistribution till värmedrivna vitvaror kan vara mycket intressant, men det kräver att legionellaproblematiken kan lösas. I nuläget finns ingen lösning som uppfyller formuleringarna i boverkets byggregler. Ett annat distributionssätt som kan vara intressant, men som inte undersökts i studien är att använda VVC för varmvattendistribution och en gemensam radiator- och vitvarukrets med konstant framledningstemperatur. Den aktör som förväntas ha störst ekonomiskt intresse av att tekniken implementeras är sannolikt fjärrvärmebolagen som får sälja mer värme och det ligger därmed främst på deras ansvar att marknadsföra tekniken i mötet med sina kunder.

Att bli, att vara och att ha varit - om ingångar i och utgångar ur Jehovas vittnen i Sverige

Summary To become, to be and to have been: about the  Jehovah’s Witnesses The Watchtower Bible and Tract Society, in the following text referred to as the Jehovah’s Witnesses or “the organisation”, is a worldwide Christian organisation with about 6.7 million members. The organisation has many times, without any success so far, proclaimed Armageddon when they expect Jehovah to return to Earth. They interpret the Bible in their own, often very literal way, and require their members to live according to these interpretations. Among the consequences of this, members are forbidden to vote, to do military service or to receive blood transfusions. Apart from attending the three weekly meetings, members are expected to be active in missionary work, known as “publishing”. If a member fails to do a certain number of hours’ publishing, he or she risks being deprived of active membership status Sweden in general is considered to be a society where the population is not very religious. The formerly state-governed Lutheran church has lost its influence and the vast majority of ordinary Swedes do not visit church on other occasions than weddings, funerals or christenings. Expressing one’s own religious values has become somewhat of a private matter where publicity is seldom appreciated, which is contrary to the practice of the Jehovah’s Witnesses. This is one of the reasons why the Jehovah’s Witnesses are commonly perceived by average Swedes as a “suspicious” religious organisation. The aim and methods of the study This dissertation seeks to describe and investigate the entering and leaving of a highly structured and hierarchical religious community, exemplified in this case by the Jehovah’s Witnesses. What are the thoughts and aspirations of someone who is considering becoming a Jehovah’s Witness? What are the priorities and what experiences seem important when a person is going through such a process? And when this person has finally reached his or her goal of becoming a member, is it the same motivation that makes him or her stay in the organisation for longer periods of time, possibly for the rest of their lives, or does it change during the process of entering, or does this motivation change its character during the transition from entering to being a regular member? Why do some of the members change their attitude to the Jehovah’s Witnesses from rejoicing to bitterness? And how does this process of exit manifest itself? In what way is it different from the process of entry? The respondents in this study were chosen from both active members of the Jehovah’s Witnesses in Sweden and those who have left the organisation for personal reasons. Repeated interviews with ten active members of the organisation have been conducted in the course of the study and compared to equal numbers of former members. The interviews have been semi-structured to deal with questions of how a person has come into contact with the organisation; how they retrospectively experienced the process of entry; the reasons for becoming a member. Questions have also been asked about life in the organisation. The group of “exiters” have also been asked about the experience of leaving, why they wanted to leave, and how this process was started and carried out. In addition to this I have analysed a four-year diary describing the time inside and the process of leaving the organisation. This has given me an extra psychological insight into the inner experience of someone who has gone through the whole process. The analysis has been done by categorising the content of the transcribed interviews. An attempt to outline a model of an entry and exit process has been made, based on ideas and interpretations presented in the interviews. The analysis of the diary has involved thorough reading, resulting in a division of it into four different parts, where each part has been given a certain key-word, signifying the author’s emotional state when writing it. A great deal of the information about the Jehovah’s Witnesses has been collected through discussion boards on the Internet, informal talks with members and ex-members, interviews with representatives of the organisations during visits to its different offices (Bethels), such as St. Petersburg, Russia, and Brooklyn, New York, USA. The context Each organisation evolves in its own context with its own norms, roles and stories that would not survive outside it. With this as a starting point, there is a chapter dedicated to the description of the organisation’s history, structure and activities. It has been stated that the organisation’s treatment of its critical members and the strategies for recruiting new members have evolved over the years of its history. At the beginning there was an openness allowing members to be critical. As the structure of the organisation has become more rigid and formalised, the treatment of internal critics has become much less tolerated and exclusion has become a frequent option. As a rule many new members have been attracted to the organisation when (1) the day of Armageddon has been pronounced to be approaching; (2) the members of the organisation have been persecuted or threatened with persecution; and (3) the organisation has discovered a “new market”. The processes for entering and exiting How the entering processes manifest themselves depends on whether the person has been brought up in the organisation or not. A person converting as an adult has to pass six phases before being considered a Jehovah’s Witness by the organisation. These are:  Contact with the Jehovah’s Witnesses, Studying the bible with members of the organisation, Questioning, Accepting, Being active as publisher (spreading the belief), Being baptised.  For a person brought up in the organisation, the process to full membership is much shorter:   Upbringing in the organisation, Taking a stand on the belief, Being baptised. The exit process contains of seven phases:   Different levels of doubts, Testing of doubts, Turning points, Different kinds of decisions, Different steps in executing the decisions, Floating, a period of emotional and cognitive consideration of membership and its experiences, Realtive neutrality.   The process in and the process out are both slow and are accompanied with anguish and doubts. When a person is going through the process in or out of the organisation he or she experiences criticism. This is when people around the adept question the decision to continue in the process. The result of the criticism depends on where in the process the person is. If he or she is at the beginning of the process, the criticism will probably make the person insecure and the process will slow down or stop. If the criticism is pronounced in a later phase, the process will probably speed up. The norms of the organisation affect the behaviour of the members. There are techniques for inclusion that both bind members to the organisation and shield them off from the surrounding society. Examples of techniques for inclusion are the “work situation” and “closed doors”. The work situation signifies that members who do as the organisation recommends – doing simple work – often end up in the same branch of industry as many other Jehovah’s Witnesses. This often means that the person has other witnesses as workmates. If the person is unemployed or moves to another town it is easy to find a new job through connections in the organisation. Doubts and exclusions can lead to problems since they entail a risk of losing one’s job. This can also result in problems getting a new job. Jehovah’s Witnesses are not supposed to talk to excluded members, which of course mean difficulties working together. “Closed doors” means that members who do as the organisation recommends – not pursuing higher education, not engaging in civil society, working with a manual or in other way simple job, putting much time into the organisation – will, after a long life in the organisation, have problems starting a new life outside the Jehovah’s Witnesses. The language used in the organisation shows the community among the members, thus the language is one of the most important symbols. A special way of thinking is created through the language. It binds members to the organisation and sometimes it can work as a way to get back into the normative world of the organisation. Randall Collins’s (1990, 2004) thoughts about “emotional energy” have enabled an understanding of the solidarity and unity in the organisation. This also gives an understanding of the way the members treat doubting and critical members. The members who want to exit have to open up the binding/screening off. A possible way to do that is through language, to become aware of the effect the language might have. Another way is to search for emotional energy in another situation. During the exit process, shame might be of some importance. When members become aware of the shame they feel, because they perceive they are “acting a belief”, the exit process might accelerate.

Self-reported fatigue and associated factors six years after stroke

Several studies have found that fatigue is one of the most commonly reported symptoms after stroke and the most difficult to cope with. The present study aimed to investigate the presence and severity of self-reported fatigue six years after stroke onset and associated factors. The cohort "Life After Stroke Phase I" (n = 349 persons) was invited at six years to report fatigue (Fatigue Severity Scale 7-item version), perceived impact of stroke and global recovery after stroke (Stroke Impact Scale), anxiety and depression (Hospital Anxiety and Depression Scale), life satisfaction (Life Satisfaction Checklist) and participation in everyday social activities (Frenchay Activities Index). At six years 37% of the 102 participants in this cross-sectional study reported fatigue. The results showed that in nearly all SIS domains the odds for post-stroke fatigue were higher in persons with a higher perceived impact. Furthermore, the odds for post-stroke fatigue were higher in those who had experienced a moderate/severe stroke and had signs of depression and anxiety. Fatigue is still present in one-third of persons as long as six years after stroke onset and is perceived to hinder many aspects of functioning in everyday life. There is an urgent need to develop and evaluate interventions to reduce fatigue.

Livskvalitet och fatigue vid Multipel Skleros : en systematisk litteraturstudie

Syftet med denna systematiska litteraturstudie var att beskriva hur livskvaliteten påverkas hos personer med Multipel Skleros (MS) och vad som kan göras för att öka livskvaliteten. I syftet ingick även att beskriva hur personer med MS upplever fatigue som är ett av huvudsymtomen av sjukdomen samt vad som kan göras för att lindra följderna av fatigue. Artiklarna har sökts i databaserna Elin@Dalarna och Cinahl, tillgängliga via Högskolan Dalarnas proxyserver och granskats med hjälp av en granskningsmall för att säkerställa att de var av en god kvalitet. Sökord som användes var: “multiple sclerosis”, “quality of life”, “nursing” och “fatigue”. Av de artiklar som användes i resultatet var 10 kvantitativa, fyra kvalitativa i en användes båda ansatserna. Resultatet visade att personer med MS generellt sett har en sämre livskvalitet än den övriga befolkningen. Mycket av patienternas livskraft går åt till att bara klara av det dagliga livet. Många personer med MS upplever en stor frustration relaterad till att vilja men inte kunna. Ofta har den försämrade livskvaliteten sin orsak i det sociala livet. Fatigue har ofta en stor påverkan på livet för personer med MS. Det finns en mängd varierande icke farmakologiska behandlingsmetoder som med fördel kan användas för att öka livskvaliteten och minska följderna av fatigue. Exempel på dessa är kylväst, träning och yoga.

Egenvård vid hjärtsvikt- en enkätstudie om vilka egenvårds åtgärder personer med hjärtsvikt säger sig använda i det dagliga livet

Heart failure is an illness that requires life-long treatment and often affects everyday aspects of a person’s life. Self-care is a significant part of the treatment. Good self-care resources make it possible for people with heart failure to make the lifestyle changes they often need to maintain or improve their level of health. Self-care means having knowledge of and being able to recognize the symptoms and signs of deterioration that can occur with heart failure, so that the person can take appropriate measures – and it also means knowing when it is time to seek professional help. The significance of self-care for heart failure has increased and will increase even more in the future, when monitoring one’s condition will be left more and more to the people themselves and those who take care of them. The object of the study was to learn what self-care measures people with heart failure say they apply in everyday life. The quantitative method of a questionnaire study (The European Heart Failure Self-Care Behaviour Scale) was used. Of the 94 people registered at a heart failure unit who were asked to complete the questionnaire, 58 of them consented. The results showed that more than 95% of the people with heart failure applied the recommended self-care measure of taking the medicines prescribed by their doctor. Many also applied the self-care measures of taking a rest during the day (83%) and taking it easy when they felt out of breath (78%). On the other hand, the self-care measures of daily weight control were applied only by 41%, daily exercise by only 48% and salt and fluid restrictions by only 59%. The self-care measures of contacting a doctor/nurse when noticing problems or symptoms of deterioration were applied by only 36% of those who felt out of breath and by only 43% of those who felt increased fatigue. The conclusion is that there is a need to improve the knowledge about and confidence in self-care treatment for people with heart failure. One way of achieving this is to show that people with heart failure check for symptoms and apply measures in their homes as part of the treatment and that this leads to an increased quality of life.

Narration, Visualization and Mind : Movies in everyday life as a resource for utopian self-reflection

The paper is analyzing how people in late modern society characterized by de-traditionalization, use moving images as a cultural resource for the construction of meaningful subjective world views. As a theoretical concept with several dimensions, “sacralization of the self” (Woodhead & Heelas 2000: 344), is related to media theory. With a critical focus on ‘the self’, as a core aspect in contemporary media society Eric W. Rothenbuhler labels the individual self as one of “the sacred objects of modern culture” (Rothenbuhler 2006: 31).I want to emphasize the need for case studies in order to undertake a critical investigation about ‘the self’ and how consumption of fiction film is interconnected to spectator´s creation of self images, but also to understand how film engagement elicits self-reflection (Giddens 1991, Axelson 2008, Vaage 2009a). The paper make use of empirical data to illustrate and theoretically develop perspectives on how the audience uses fiction film in every-day life for the construction of the self, as well for the construction of more profound and long-lasting ideas of being part of a moral community (Brereton 2005, Jerslev 2006, Klinger 2008, Mikkola et al. 2007, Vaage 2009b). Some empirical findings support a conclusion that moving images creates a transitional space for the human mind, with the capacity of transporting the spectator from real life to fiction and back to real life again, helping the individual with an ongoing process of transforming the self, dealing with who you actually are, and who you want to become (Axelson 2008, Vaage 2009b).