När jag sitter på mormor och morfars innegård på deras ställe ute på landsbygden i min hemstad Karlskrona har jag alltid njutit av deras berättelser från förr. Dessa berättelser har både uppkommit från ingenstans när de har velat dela med sig om något speciellt men framför allt uppkommer dessa när vi pratar om min utbildning på universitetet. De har alltid varit intresserade av hur det går men även hur utb ildningar har förändrats från deras tid till den utbildningen jag får nu. Något som väckte mitt intresse för min uppsats var när vi satt i somras och pratade om att jag hade läst religionsvetenskap som ämne. Det som mina morföräldrar tog upp var att det att när de gick i skolan fanns det inget som hette religionsvetenskap. De hade något som hette kristendomskunskap. De berättade att de endast läst om kristendomen, ingenting om de andra religionerna. Mina morföräldrar har alltid haft ett stort intresse för att utveckla sina egna kunskaper och försöka hänga med i samtiden. Detta gjorde att vi hamnade i en lång pratstund om ”de andra” religionerna, speciellt hinduism, och jag förklarade att dessa religioner är något som samtliga ska få kunskaper om under sin skolgång. Att mina morföräldrar inte hade fått kunskapen tänkte jag kunde bero på två saker; både på hur samhället såg ut under deras tid och att deras läroplaner inte hade med de andra religionerna. Detta gjorde mig intresserad av att se hur läroplanerna har utvecklats men speciellt hur hinduismen och kristendomen framställts i läroplanerna. Detta för att hinduismen alltid intresserat mig men även för att det skapade ett stort intresse hos mina morföräldrar.

The purpose of this study is to examine interreligious participation for male Muslim musicians in Hindu religious context. Data for this study is collected by qualitative interviews on the previously mentioned Muslims. These interviews where performed in India, Varanasi. The collected data is analyzed through four perspectives on interreligious participation. The results show how the participation can be understood. It also shows through which of the four perspectives, which this papers theory rests on, can be used to understand how the musicians explain their participation. The four perspectives are; the participation perspective, the cultural perspective, the practitioner’s perspective and the no perspective, that enlightens the understanding of this particular interreligious participation. The result shows that a combination of the four perspectives is used to best understand the answers for the study questions. By discussing three major themes that correlates with the study question it became apparent that a combination of the different perspectives was the way to understand it. The first theme; music or faith had a majority of the use of the practitioner’s perspective. The other theme; the contact to God, shows more of a combination where the three first perspectives are dominant. The final theme: Music as a religion, is mostly a combination of the no perspective and the practitioner’s perspective. What can be said from those findings are that all of the perspectives are needed to understand how the musicians claim to experience and feel about their interreligious participation, although some of the perspectives are more used than others.

No abstract available / Religious Studies / M.A. (Religious Studies)

No abstract available / Religious Studies / M.A. (Religious Studies)

This thesis is focused on a particular chapter in the history of the Christian study of Hinduism. Perspectives and attitudes from the mid-twentieth century will be studied as seen in the Christian Society for the Study of Hinduism (CSSH, 1940-1956), the first organization or society ever to focus on the Christian encounter with Hinduism, and the first forty issues of its quarterly publication, The Pilgrim (1941-1952).1 The CSSH made no attempt to spell out what it meant by "Hinduism," nor what particular variety of "Christianity" was brought to the study. The non-reflective use of these terms is not surprising for that time but demands examination in this thesis, which focuses on the Christian understanding of Hinduism that is discernable in the work of the society. The meaning of "Hinduism" has become a hotly contested issue, as has the role of Christians in developing that term and its various shades of meaning. This thesis does not attempt to resolve all the questions and controversies surrounding the study of Hinduism, but does intend to contribute to the ongoing engagement between Christians and Hindus by highlighting an impressive (and neglected) chapter in the history of that interreligious / Religious Studies & Arabic / D. Litt. et Phil (Religious Studies)

This thesis is focused on a particular chapter in the history of the Christian study of Hinduism. Perspectives and attitudes from the mid-twentieth century will be studied as seen in the Christian Society for the Study of Hinduism (CSSH, 1940-1956), the first organization or society ever to focus on the Christian encounter with Hinduism, and the first forty issues of its quarterly publication, The Pilgrim (1941-1952).1 The CSSH made no attempt to spell out what it meant by "Hinduism," nor what particular variety of "Christianity" was brought to the study. The non-reflective use of these terms is not surprising for that time but demands examination in this thesis, which focuses on the Christian understanding of Hinduism that is discernable in the work of the society. The meaning of "Hinduism" has become a hotly contested issue, as has the role of Christians in developing that term and its various shades of meaning. This thesis does not attempt to resolve all the questions and controversies surrounding the study of Hinduism, but does intend to contribute to the ongoing engagement between Christians and Hindus by highlighting an impressive (and neglected) chapter in the history of that interreligious / Religious Studies and Arabic / D. Litt. et Phil (Religious Studies)