This paper is my own unique feminist analysis of certain apocryphal texts. Though the texts I use have common themes, they are divided into what I consider the three most societally important aspects of an ancient woman’s identity: virgin, mother, and whore. The Acts of Thecla and The Acts of Xanthippe and Polyxena deal with virginity. II Maccabees, The Martyrdom of Perpetua and Felicitas, and select chapters of Augustine’s Confessions represent motherhood. Finally, the hagiographies Life of Pelagia and Life of Mary navigate through the mire of sexualities that deviate from norms.

During the 1950’s the Dalit leader Dr Bhimrao Ramji Ambedkar managed to revive Buddhism in India as a protest against, what he considered to be, injustices towards low-caste people that were said to be caused by Hinduism. This study was done to investigate the presence of Ambedkar Buddhism in the holy city of Hinduism Varanasi. By interviewing people and field studies it was possible to see how Ambedkar Buddhism has been transferred to contemporary Varanasi, how the religion is being practices and whether it is a religious or political movement. The results that were found were that Ambedkar Buddhism has existed ever since 1956 when Ambedkar held mass conversions in Maharashtra and that the religion has been kept and transferred within families to today’s generations of Varanasi and also partially because of academics associated with Banaras Hindu University who have move to the city for work and studies. Ambedkar Buddhists practice their religion like most Buddhists with the exception of not having a tradition of monasticism. The movement is both religious and political as it was started as a protest against Hinduism, which is also both religious and political according to Ambedkar. The movement has prospered because it seems that Buddhism is a beneficial way for Dalits to gain power and success.

. . . believe in God, believe also in me . . . --John 14.1 "Authoring Authority" analyzes the ways texts function to generate social cohesion while at the same time advancing the power interests of their authors. The study is a comparative, critical, and interdisciplinary/transdisciplinary excavation of the religion-making efforts of the first-century Christian Apostle Paul and the nineteenth-century Mormon Prophet Joseph Smith. This comparison defamiliarizes and recharacterizes the heroes and origin-stories of the dominant (and my own) tradition to force important questions about scholarly perspectives, interests and deferences (protection, exceptionalization), self-reflexivity, and politics. The project's critical orientation deploys insights and models from a range of disciplines to "read" these texts, not for exegetical purposes, but for what they signify and how they function in nascent social formations. The texts of these men were presented as if their contents were other than the products of embedded social actors (e.g. "it really is God's word" 1 Thes 2.13) contending for limited resources such as discursive authority and social power. These charismatic narrators harnessed the authority of pre-existing texts and traditions and integrated them with contemporary perspectives and sentiment. Their texts and performances offered a contingent construal of reality as ultimate reality--which served the power needs of their authors and the existential needs of their communities of subscribers. The dissertation begins with the articulation of an analytical framework appropriate for the critical and comparative academic study of religion. Chapter two contextualizes the lives of these men within cultural settings that provided motivation, made available vocational training and, ultimately provisioned social opportunities for them as adept charismatics. Chapter three directly illuminates the range of techniques embedded in texts, both implicit and explicit, of claiming power and developing a following. The final chapter wrestles with the functional role of deception in social formation and human life.

1984’s Operation Blue Star, an Indian Army maneuver to rid the Sikh Golden Temple of militants, shocked the world. Bullet holes riddled the temple’s façade in the operation’s aftermath, and the global Sikh community was outraged at the desecration of the site. How did the political conflict in Punjab escalate to this point? What were the factors behind the Sikh militant movement, and how did the militants rationalize their activities, considered by some as rampant terrorism? This thesis examines the circumstances surrounding the rise to arms of the Punjabi Sikh militants and the religious influences of their movement. Identifying how themes of the Sikh past, particularly those of communal identity, martyrdom, and martial tradition, were repurposed and employed by militant Sikhs to ground their violence in Sikh tradition and practice, the thesis finds that leaders of the movement, like Sant Bhindranwale, created rhetorical bridges to the Sikh past and embedded in the community a sense of participating in a greater, cosmic war. There exists a tendency among scholars to overlook the religious elements of the movement in order to assign political, economic or sociological roots to the conflict, but religion was a primary factor in the conflict, as demonstrated through the words and actions of the militants themselves. This research adopts a sociotheological approach to religious studies, drawing upon framework by Mark Juergensmeyer, Émile Durkheim and Pierre Bourdieu, among others, to frame the influence of the Sikh past on the militants’ own plane of reference.

The essay is an interdisciplinary work linking History of Religion and Archaeology. The work is based on the study of the finds from a unique archaeological Italian Bronze Age site. The evidence in question has been recently excavated on the outskirts of the modern town of Noceto, Parma province, in northern Italy. It is dated to the end of the local Middle Bronze Age, which corresponds roughly to the 14th century BCE, and belongs to the local so called Terramare culture.   The site consist of a large wooden basin, which once stood in a relatively dominant position within a local Bronze Age village. The basin has been always completely filled with water. Thanks to the particular environmental conditions in the pool, organic material of cellulosic nature, such as wood, preserved very well. We therefore have very precise data about the structure itself and about an astonishing number of finds that have been retrieved from the basin. The basin was apparently used for a limited period of time, which has been estimated of a few generations or a maximum of 100 years. It was apparently used as a sort of “offer place” and hundreds of finds have been sunk in its water. Although depositions in wet areas are very common all over Europe and the Mediterranean throughout the Bronze Age, no other built structures such as the Noceto’s basin are known so far. Noceto provides strong indications of religious nature, since no productive activities or every day practices could be detected in connection to it.   With an eye to the debate on the materiality of religion, the aim of the essays is in the first place to investigate and discuss how the religious nature of the place can be understood, when working solely on the results of the religious activities that once have taken place around its margins. Secondly, the aim is also to attempt using the evidence from Noceto to discuss more broadly issues of Bronze Age religion.   The analysis of the material is carried out considering deposition rituals from the point of view of performance and agency theories. It is argued that the finds from the pool acted as indexes of agency and were part of performative event that linked together the people carrying out and/or watching the ritual, the place and the divine expressed by the place.   Considering that the significance of ritual performance has been seen, among other things, in the transformative power that is contextually assigned to rituals, it is believed that the finds from Noceto’s basin likely embodied an attempt to establish or secure positive transformations possibly in people life and in fundamental productive activities such as for instance agriculture. The sacred role of water during the Bronze Age has been addressed by several scholars, but it is generally connected to the ritual “usage” of particular places such as wetlands, caves, rivers and so on. Noceto’s basin provides the possibility for the first time to analyse an attempt to artificially and magnificently bring the sacred into a settlement area and thus possibly create the premises for more controlled or regular/regulated religious activities. / Uppsatsen är ett tvärvetenskapligt arbete som länkar samman religionshistoria och arkeologi. Arbetets fokus ligger på de arkeologiska fynden som grävdes fram från en unik rituell anläggning från Norra Italien. Anläggningen i frågan befinner sig i utkanten av staden Noceto, i Parma-provinsen. Den är daterad till slutet av den lokala mellersta bronsåldern, vilket ungefär motsvarar 1400-talet f. Kr.   Anläggningen är en stor träbassäng, som en gång stod i en relativt dominerande position innanför ett boplatsområde. Bassängen har från början varit helt fyllt med vatten. Tack vare de speciella miljöförhållandena i poolen, organiskt material, såsom trä, har bevarats mycket bra. Vi har därför precisa uppgifter om själva strukturen och om ett förvånande antal fynd som fanns i bassängen. Anläggningen användes tydligen under en begränsad tidsperiod, som uppskattats av några få generationer eller maximalt c:a 100 år. Det arkeologiska materialet från poolen tyder på att det har haft en funktion som offer-plats och att hundratals objekt har sänkts i sitt vatten. Fastän deponeringar i våta områden är vanliga över hela Europa och Medelhavsområde under bronsåldern, liknande byggnader till Nocetos bassängen är än så länge inte kända. Nocetos pool ger starka bevis av religiös karaktär, eftersom tecken på produktiva verksamheter eller vardagsaktiviteter inte kunde upptäckas i den.   Med hänsyn till debatterna om religions materialitet är syftet med uppsatsen i första hand att undersöka och diskutera hur platsens religiösa natur kan förstås, om man bara arbetar med resultaten av de religiösa aktiviteterna som ägde rum kring den under bronsåldern. För det andra är målet också att försöka använda bevis från Noceto för att diskutera mer allmänna frågor kring bronsålderns religion och religiositet.   Materialet har analyserat med utgångspunkt i performance och angecy teorier. Det hävdas att fynd från poolen fungerade som indexes of agency och var ett grundläggande element av de rituella performansen som genomfördes vid bassängen.   Med tanke på att en grundläggande funktion i rituella performansen anses ligga bland annat i den transformativa kraften som tillskrivs ritualer, är förslaget att fynden från Nocetos bassäng uttrycker ett försök att åstadkomma positiva omvandlingar möjligen i människolivet och/eller i grundläggande produktiva aktiviteter såsom till exempel jordbruk. Den heliga rollen av vatten under bronsåldern har tagits upp extensivt. Särskilda platser, som våtmark, grottor, floder, källor och så vidare, har används för att deponera offer. Nocetos bassäng ger möjlighet för första gången att analysera ett försök att skapa en helgedom i ett bosättningsområde och därigenom att även skapa förutsättningar för möjligtvis kontrollerade eller regelbundna religiösa aktiviteter.

La présente étude offre un regard nouveau sur les systèmes de croyances religieux grecs et mésopotamiens. Adoptant une démarche comparative et contrastive, la déesse grecque Aphrodite est confrontée à la déesse mésopotamienne Inanna/Ištar. Étudiant de manière interne à chacun des deux panthéons les différents modes d’action des déesses, il s’agit de comprendre comment s’exprime la notion de « pouvoir » divin dans les sources grecques archaïques et les compositions paléo-babyloniennes du IIe millénaire av. J.-C. Parts d’honneur, parures, cortèges sont autant d’expressions des réseaux de pouvoir d’Inanna/Ištar et d’Aphrodite ; ils se transmettent, s’échangent et avec eux circulent les souverainetés spécifiques des déesses. L’enjeu principal de cette thèse est d’étudier les différentes expressions des "pouvoirs" divins dans un même complexe culturel, le monde grec ou la Mésopotamie, d’en saisir les dynamiques internes, puis de les soumettre à comparaison afin d’apporter de nouveaux éclairages sur les fonctionnements des panthéons grecs et suméro-akkadiens. / This thesis project puts forward a new glance on the ancient Greek and Mesopotamian systems of religious beliefs. Thanks to a contrastive approach, the Greek goddess Aphrodite is compared to the Mesopotamian goddess Inanna/Ištar. By studying in the two different pantheons the goddesses’ modes of action “from the inside”, the purpose of this study is to understand how the idea of divine “power” works in the Archaic Greek texts and Paleo-Babylonian compositions from the IInd millennium B. C. Shares of honor, finery, corteges are the expressions of Aphrodite’s and Inanna/Ištar’s networks of power. They can be transmitted or traded and they convey specific sovereignties of the goddesses. Thus, the aim of this thesis is to study different expressions of divine “powers” within two separate cultural structures (the Greek world and Mesopotamia), to catch their internal dynamics, and then to compare the results to shed a new light on the functioning of Greek and Sumero-Akkadian pantheons.

For members of the Swedish Heathen organisation Forn Sed Sverige, the term blot is defined as an act of ritual sacrifice through which one can communicate with the gods and other powers. The purpose of this thesis is to provide an overview of the various forms of blot and to explore the meanings ascribed to it by the practitioners. By looking at the structure of the ritual itself, what is sacrificed, the contexts in which the ritual is conducted and how the aforementioned aspects of it are understood, this thesis presents an image of blot as a central ritual practise within the Swedish Heathen community, as well as a way for the members of Forn Sed Sverige to construct a sense of continuity between their own blot and pre-Christian religion in Scandinavia by prioritising ritual practise over religious beliefs.

This study is about the so called Islamic States’ use of Islamic religious traditions in their propaganda magazine Dabiq. The purpose of the study is to find out how ISIS use history as a blueprint to perceive and interpret current events and occurrences. The theories of sociologist Pierre Bourdieu, Capital, and sociopsychologist Hjalmar Sundén’s Role theory is used to analyze how the different religious traditions and stories are used by ISIS and what these represent in the Muslim’s religious frame of perception. The results of this study show that the religious traditions are being used in order to legitimize, justify and establish their so-called Caliphate according to the stories of old. The results also show that not only religious matters are used to emphasize their claim in the Middle East but profane examples as well.

This thesis is the first study to examine the interaction between gods and giants in Old Norse mythology from the perspective of Iron Age halls. Its central aim is to contextualise Old Norse mythological narratives that describe the interactions between gods and giants in a hall environment, and to show how the mythological depictions can be compared to the norms and rules found in Iron Age hall culture, especially in connection with its warrior ideology. The relationships observed also apply to the Iron Age’s aristocratic sovereigns and their dynamic dealings – both peaceful and martial – found in the connection and rivalry between different halls and hall owners. The giants are related to the concept of “the Other”, and as hall-owners can thus be contextualised with real social relations in Iron Age society. The investigation centers arounds key topics from the perspective of a hall setting, departing from mythic traditions regarding Óðinn and Þórr as guests in the halls of giants. These topics include grið within the hall; the good and generous host; the dangerous and hostile guest; the hall as an arena for knowledge and mead; and finally the destruction of halls as an attack on the hall owner’s fame and honour. Similarities and differences between myths about Óðinn’s and Þórr’s interaction with hall-owning giants are examined in depth, and it is argued that Óðinn embodies wisdom and extracts knowledge or valuables from the giants by cunning tricks or manipulation, having (usually) travelled there alone and in disguise. Þórr, on the other hand, is argued to embody physical strength, honour, glory and courage, and his dealings with the giants revolve around these issues. He seldom seems to travel alone or under cover, and when his courage or honour is threatened, his response is to kill his host (and his retinue) and to destroy the giant’s hall. It is argued that the Old Norse conception of the world is to be understood as neither dualistic or monistic. Instead, it is proposed that the myths can be understood from a perspective of conflicts that are temporal and not permanent in nature.

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