No description available.

This thesis argues that the concept of religion plays an important role in the compendium published by Anders Behring Breivik before his terror attack on July 22nd, 2011. As well as within the manifesto published by Brenton Tarrant before his terror attack on March 15th, 2019. This thesis strives to answer the questions of which part religion plays within these two texts, and how it is understood, employed, and used by these two men. To answer these questions the research field of lone wolf terrorism, as well as a critical theory of religion, have been employed. To study the source material, Breivik’s compendium and Tarrant’s manifesto, methodological empathy as well as a hermeneutic method were also used. The results show that both Breivik and Tarrant view the concept of religion as primarily an aspect in the creation of a unified culture for their imagined monocultural Europe and racially pure homeland. The concept of religion is therefore not mainly about any belief in God or scripture but as a tool for cultural unification. The results also show how the concept of religion is key in creating a “we”, an ingroup, for both Breivik and Tarrant as well as an “other”, or an outgroup. This outgroup is in the majority of the two texts Islam or the Muslim. Here the concept of religion is infused with race where the other oftentimes is presented as a “Muslim” simply on physical racial features. The conceptof religion is therefore of utmost importance for both men but in a specific way. Either in the struggle that is the creation of a unified culture and imagined race or in the struggle against their perceived others, Islam and Muslims.

Religion has always been at the core of the Pakistani national narrative. This research paper argues that the relationship between religion and nationalism in Pakistan is complex and has changed its character during different phases of the Pakistani political history. The aim of this paper was to understand this relationship during the period 1947 to 1988  of the Pakistani political history using the theoretical framework developed by Rogers Brubaker. Our analysis points out that the role of religion and its relationship has taken different shapes during different phases depending on political developments and processes, actors and visions. During the first time frame - from August 1947 - 12 March 1949 - religion under the leadership of the founder of the country Mohammad Ali Jinnah was viewed from the perspective of identity. This is explained by Brubaker’s first approach according to which religion functions as a mode of identification. During the politically chaotic decade after Jinnah’s death, religion was integrated into the organization of the state through the Objectives Resolution and the inclusion of Islamic articles in the country’s first constitution of 1956 and Islam was viewed as the cause of nationalism in Pakistan, explained by Brubaker’s second approach. When General Ayub Khan took over in October 1958 as the first military dictator, the country experienced progressive reforms challenging the role of Islam. This led to agitation from the religious parties who demanded political representation, acting as political claimants. This is explained by the third variant in Brubaker’s first approach in which religion is employed as a way of framing political claims.   During Zulfikar Ali Bhutto’s tenure, the nations’s Islamic identity was emphasized to establish closer relation with other Muslim nations. Bhutto developed a transnational vision according to which the Pakistani nation was to lead other Islamic countries. This is explained by the second kind of Brubaker’s third approach in which religion is viewed as intertwined with nationalism.  General Zia ul Haq’s military dictatorship promoted Nizam-e-Islami to implement a process of Shariatization of the country. General Zia viewed Islam and the Pakistani nation as existentially interdependent and he attempted to bring religion, state and nation into a singularity. This kind of religious nationalism is explained by Brubaker’s fourth approach as a distinctive form of nationalism.

No description available.

No description available.

No description available.

En studie om kolares relation till skogsrået kring kolmilans religiösa fält, och hur denna relation kan ha förändrats eller bestått kring hemmet religiösa fält. Med hjälp av begrepp som strukturella dikotomier, gränser, profylaktiska och transaktinella ritualer, rollteori, samt religiösa fält undersöke denna studie kolarens relation till skogsrået under 1600-1950. Studiens undersökning består i en kvalitativ och komparativ analys av 12 olika memorat, sägner och domslut.

No description available.

<p>As its central purpose, the thesis outlines the Buddhist conception of human omniscience as developed by the philosophers of later Vijnanavada Buddhism, i.e., DharmakIrti, Prajnakaragupta Santarakita and Kamalasila. It attempts to show how those philosophers dialectically established the possibility of human omniscience and the omniscience of the Buddha. The concept of human omniscience was introduced into Indian philosophy because of the religious controversies between Heterodox (Nastika) schools, such as Jainism and Buddhism, and Orthodox (Astika) schools, especially Nyaya-Vaiseika, Sankhya-Yoga, Mimamsa and Vedanta. The Mimamsakas began the argument with claims for the omniscience of the Vedas; the Naiyayikas followed with the attribution of omniscience to God. When the Buddhists, in turn, maintained the omniscience of the Buddha, the Mimamsakas raised objections to the concept of human omniscience, the omniscience of the Buddha, of God, and of any human religious teacher. In order to refute these objections and to assert once again the superiority of the Buddha and his teachings of Dharma, the later Buddhist philosophers sought to dialectically established the concept of human omniscience. The Buddhist argument was the product of constant interaction and debate with other Indian religious and philosophical schools, and it is clear that omniscience was and continues to be one of the pivotal topics for all schools of Indian philosophy. The Buddhists have used logical arguments to support the concept of human omniscience. They have established the omniscience of the Buddha using the logical methods of presumption and inference. They have provided the answers from the Buddhist point of view to the Mimamsakas' objections against the concepts of human omniscience and the omniscience of the Buddha. The Buddhists maintain that an omniscient person perceives all objects of the world simultaneously in a single cognitive moment. They have also argued that only an omniscient person can teach Dharma. The aim of the Buddhists was to prove the superiority of Buddhism among all religions, because it is based on the teachings of an omniscient being. In brief, this thesis outlines the development of the concept of omniscience, which the Buddhists hold to be the necessary and sufficient condition for perception of supersensuous truths such as Dhatma.</p> / Doctor of Philosophy (PhD)

The purpose of this study is to examine how tabletop roleplaying games were portrayed in Swedish newspapers during the 1980s and the 1990s. to examine this a total of 48 articles from various Swedish newspapers have been analysed. The aim is to see how they were portrayed within the articles and to apply a model regarding moral panics to the descriptions.  The method used is text analysis of the articles, and the theoretical framework used is Stanley Cohens theory regarding moral panics and folk devils. The model used is created by Tommy Gustafsson and Klara Arnberg’s and is used to find roles and mechanism present in a moral panic. The model is based on the theoretical framework designed by Cohen. The result showed that all roles and mechanisms described in Gustafsson and Arnberg’s model were present in the descriptions of roleplaying games in Swedish newspapers during this period. During both the 1980s and the 1990s the descriptions contained both positive and negative aspects of roleplaying games and its effect on the youth. During the 1980s the negative descriptions were reliant on the satanic panic in the United States, and during the 1990s several cases involving suicide, murder and crimes in Sweden were blamed on the roleplaying games. This created a fear of roleplaying games and what effect it had on the children and young adults that played these games. It also created a need to understand the contents of these games and why the young wanted to play them.   Key words: roleplaying games, newspaper analysis, moral panics, Stanley Cohen, folk devils