Mourners gather at the site to pay tribute to the victims in a shooting on February 5, 2025 in Orebro, Sweden.
Intentional Journalism Owes a Debt to the Dead in a Swedish Mass Shooting
The majority of those who died were immigrants to Sweden, and the debt is simple: telling their stories in a way that counters common stereotypes about immigrants and refugees in Sweden, and across Europe.
As the mass murder that took the lives of 10 innocent people in Sweden disappears from the international news map, there remains a debt to the dead that will likely go unpaid.
The majority of those who died were immigrants to Sweden, and the debt is simple: telling their stories and placing their lives in a context that pushes back against the common stereotypes about immigrants and refugees in Sweden, and across Europe.
Details are now beginning to emerge about the victims in Örebro. Of the 10 who died in Örebro, seven were women and three were men. Eight were born outside the country. But there is so much more. There are details that speak to the mundane, everyday lives of immigrants and refugees—stories that are largely ignored by the media in favor of more sensational topics such as crime, terrorism, and failed integration. Topics that do not reflect the overwhelming majority of people who have immigrated to Sweden and Europe. People who have often fled violence and persecution in search of a quiet, ordinary, and anonymous life.
To not recognize their everyday lives or to refuse to acknowledge their efforts to integrate into their new societies is to subject them to a second form of violence: the symbolic murder of their humanity.
Let’s be honest. The decision to present immigrants and refugees in one way rather than another is both deliberate and conscious. And let’s not deny the cruel irony that immigrants, routinely smeared as “lazy,” “violent,” and “incapable of integrating,” were murdered by an "ethnic Swede" who himself lived an unintegrated life as a “loner.”
Immigrants like Bassam, a father of two who came to Sweden from Syria. He worked making bread and preparing food, and on days when he had Swedish language classes, he would start work at 4:00 or 5:00 am, attend his language class, then return to work and stay late.
Immigrants like Salim, a refugee from Syria who had become a Swedish citizen and was studying to become a healthcare worker. He was engaged and had just bought a house. His last act, as he lay dying after being shot, was to call his mother and ask her to take care of his fiancée.
Immigrants like Elsa, who arrived in Sweden in 2015 from Eritrea and was also studying to become an assistant nurse. She was already employed at a nursing home and worked as a contact person for disabled residents in the municipality. She wanted to have two jobs to earn enough money for her husband to get a residence permit. They had four children.
These were victims of an act of violence that ended their physical presence in this world. To not recognize their everyday lives or to refuse to acknowledge their efforts to integrate into their new societies is to subject them to a second form of violence: the symbolic murder of their humanity. We are regularly told that immigrants to Europe from “other” parts of the world do not share our “values.” Yet, in the case of the mass murder in Sweden, we see victims who worked—often with multiple jobs—to integrate and create a better life. In short, they shattered the stereotype of the isolated, lazy immigrant unwilling to engage with Swedish society.
In the days (and now weeks) after the mass murder in Örebro, media in Sweden have been telling the stories of some of these immigrants and their families. About their lives and their losses. This is important progress in Sweden… while media outside of the country have overwhelmingly ignored the dead. But it also raises the question: Should it really take being killed in a mass murder to have your story told?
There are parts of the world that receive media coverage in Europe and the U.S. almost exclusively when there is war, famine, or natural disasters. This links these regions with crisis in the minds of news consumers, and it is a connection that is hard to break. The very idea that people in these regions have everyday concerns, worries, and joys like we do at home is very rarely addressed. Similarly, in domestic media, there are segments of society that are covered primarily when something negative or terrible happens. This creates a similar mental map for news consumers, overshadowing all other perspectives.
In journalism and media research, the concept of “framing” suggests that how an issue or group is presented (rhetorically or visually) in news affects how that issue or group is perceived and understood. But what is not shown is also part of “framing.” What is omitted in the presentation and analysis of society is also an editorial decision.
This should also be seen as part of the debt owed to many of those killed in Örebro. To recognize the power of media to shape not only what people think about but also how they think about it, and to present the everyday lives of those who come to Sweden and Europe not only when linked to tragedy and violence.
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As the mass murder that took the lives of 10 innocent people in Sweden disappears from the international news map, there remains a debt to the dead that will likely go unpaid.
The majority of those who died were immigrants to Sweden, and the debt is simple: telling their stories and placing their lives in a context that pushes back against the common stereotypes about immigrants and refugees in Sweden, and across Europe.
Details are now beginning to emerge about the victims in Örebro. Of the 10 who died in Örebro, seven were women and three were men. Eight were born outside the country. But there is so much more. There are details that speak to the mundane, everyday lives of immigrants and refugees—stories that are largely ignored by the media in favor of more sensational topics such as crime, terrorism, and failed integration. Topics that do not reflect the overwhelming majority of people who have immigrated to Sweden and Europe. People who have often fled violence and persecution in search of a quiet, ordinary, and anonymous life.
To not recognize their everyday lives or to refuse to acknowledge their efforts to integrate into their new societies is to subject them to a second form of violence: the symbolic murder of their humanity.
Let’s be honest. The decision to present immigrants and refugees in one way rather than another is both deliberate and conscious. And let’s not deny the cruel irony that immigrants, routinely smeared as “lazy,” “violent,” and “incapable of integrating,” were murdered by an "ethnic Swede" who himself lived an unintegrated life as a “loner.”
Immigrants like Bassam, a father of two who came to Sweden from Syria. He worked making bread and preparing food, and on days when he had Swedish language classes, he would start work at 4:00 or 5:00 am, attend his language class, then return to work and stay late.
Immigrants like Salim, a refugee from Syria who had become a Swedish citizen and was studying to become a healthcare worker. He was engaged and had just bought a house. His last act, as he lay dying after being shot, was to call his mother and ask her to take care of his fiancée.
Immigrants like Elsa, who arrived in Sweden in 2015 from Eritrea and was also studying to become an assistant nurse. She was already employed at a nursing home and worked as a contact person for disabled residents in the municipality. She wanted to have two jobs to earn enough money for her husband to get a residence permit. They had four children.
These were victims of an act of violence that ended their physical presence in this world. To not recognize their everyday lives or to refuse to acknowledge their efforts to integrate into their new societies is to subject them to a second form of violence: the symbolic murder of their humanity. We are regularly told that immigrants to Europe from “other” parts of the world do not share our “values.” Yet, in the case of the mass murder in Sweden, we see victims who worked—often with multiple jobs—to integrate and create a better life. In short, they shattered the stereotype of the isolated, lazy immigrant unwilling to engage with Swedish society.
In the days (and now weeks) after the mass murder in Örebro, media in Sweden have been telling the stories of some of these immigrants and their families. About their lives and their losses. This is important progress in Sweden… while media outside of the country have overwhelmingly ignored the dead. But it also raises the question: Should it really take being killed in a mass murder to have your story told?
There are parts of the world that receive media coverage in Europe and the U.S. almost exclusively when there is war, famine, or natural disasters. This links these regions with crisis in the minds of news consumers, and it is a connection that is hard to break. The very idea that people in these regions have everyday concerns, worries, and joys like we do at home is very rarely addressed. Similarly, in domestic media, there are segments of society that are covered primarily when something negative or terrible happens. This creates a similar mental map for news consumers, overshadowing all other perspectives.
In journalism and media research, the concept of “framing” suggests that how an issue or group is presented (rhetorically or visually) in news affects how that issue or group is perceived and understood. But what is not shown is also part of “framing.” What is omitted in the presentation and analysis of society is also an editorial decision.
This should also be seen as part of the debt owed to many of those killed in Örebro. To recognize the power of media to shape not only what people think about but also how they think about it, and to present the everyday lives of those who come to Sweden and Europe not only when linked to tragedy and violence.
As the mass murder that took the lives of 10 innocent people in Sweden disappears from the international news map, there remains a debt to the dead that will likely go unpaid.
The majority of those who died were immigrants to Sweden, and the debt is simple: telling their stories and placing their lives in a context that pushes back against the common stereotypes about immigrants and refugees in Sweden, and across Europe.
Details are now beginning to emerge about the victims in Örebro. Of the 10 who died in Örebro, seven were women and three were men. Eight were born outside the country. But there is so much more. There are details that speak to the mundane, everyday lives of immigrants and refugees—stories that are largely ignored by the media in favor of more sensational topics such as crime, terrorism, and failed integration. Topics that do not reflect the overwhelming majority of people who have immigrated to Sweden and Europe. People who have often fled violence and persecution in search of a quiet, ordinary, and anonymous life.
To not recognize their everyday lives or to refuse to acknowledge their efforts to integrate into their new societies is to subject them to a second form of violence: the symbolic murder of their humanity.
Let’s be honest. The decision to present immigrants and refugees in one way rather than another is both deliberate and conscious. And let’s not deny the cruel irony that immigrants, routinely smeared as “lazy,” “violent,” and “incapable of integrating,” were murdered by an "ethnic Swede" who himself lived an unintegrated life as a “loner.”
Immigrants like Bassam, a father of two who came to Sweden from Syria. He worked making bread and preparing food, and on days when he had Swedish language classes, he would start work at 4:00 or 5:00 am, attend his language class, then return to work and stay late.
Immigrants like Salim, a refugee from Syria who had become a Swedish citizen and was studying to become a healthcare worker. He was engaged and had just bought a house. His last act, as he lay dying after being shot, was to call his mother and ask her to take care of his fiancée.
Immigrants like Elsa, who arrived in Sweden in 2015 from Eritrea and was also studying to become an assistant nurse. She was already employed at a nursing home and worked as a contact person for disabled residents in the municipality. She wanted to have two jobs to earn enough money for her husband to get a residence permit. They had four children.
These were victims of an act of violence that ended their physical presence in this world. To not recognize their everyday lives or to refuse to acknowledge their efforts to integrate into their new societies is to subject them to a second form of violence: the symbolic murder of their humanity. We are regularly told that immigrants to Europe from “other” parts of the world do not share our “values.” Yet, in the case of the mass murder in Sweden, we see victims who worked—often with multiple jobs—to integrate and create a better life. In short, they shattered the stereotype of the isolated, lazy immigrant unwilling to engage with Swedish society.
In the days (and now weeks) after the mass murder in Örebro, media in Sweden have been telling the stories of some of these immigrants and their families. About their lives and their losses. This is important progress in Sweden… while media outside of the country have overwhelmingly ignored the dead. But it also raises the question: Should it really take being killed in a mass murder to have your story told?
There are parts of the world that receive media coverage in Europe and the U.S. almost exclusively when there is war, famine, or natural disasters. This links these regions with crisis in the minds of news consumers, and it is a connection that is hard to break. The very idea that people in these regions have everyday concerns, worries, and joys like we do at home is very rarely addressed. Similarly, in domestic media, there are segments of society that are covered primarily when something negative or terrible happens. This creates a similar mental map for news consumers, overshadowing all other perspectives.
In journalism and media research, the concept of “framing” suggests that how an issue or group is presented (rhetorically or visually) in news affects how that issue or group is perceived and understood. But what is not shown is also part of “framing.” What is omitted in the presentation and analysis of society is also an editorial decision.
This should also be seen as part of the debt owed to many of those killed in Örebro. To recognize the power of media to shape not only what people think about but also how they think about it, and to present the everyday lives of those who come to Sweden and Europe not only when linked to tragedy and violence.