Studiens syfte är att undersöka de faktorer som har format prästers och pastorers religiositet samt att testa om socialiseringsteorin och deprivationsteorin kan appliceras på studiens empiri. För att få svar på frågeställningarna har jag valt att använda mig av kvalitativ metod i form av intervjuer med två pastorer och fyra präster. De sex intervjuerna transkriberades för att sedan lyfta fram gemensamma mönster och teman. Resultatet visar att orsakerna till informanternas religiositet kan vara socialisation, ekonomiska förhållanden, trakasserier, ensamhet, värderingar, känsla av meningsfullhet samt psykisk och/eller fysisk obalans. Slutsatsen av studien är att orsakerna till informanternas religiositet är mångfacetterade men också likartade i vissa sammanhang. Samtliga informanters religiositet tycks ha påverkats av sin sociala omgivning och vissa kan ha påverkats av olika deprivationer. Socialiseringsteorin kan verifieras som en tydlig förklaringsmodell till samtliga informanters religiositet medan deprivationsteorin inte är en klar förklaringsmodell till min empiri.

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This thesis explores aspects of teachers’ obligation to implement and discuss what are referred to in the Swedish national school curricula as “fundamental values” (“värdegrunden” in Swedish). The aim is to describe and analyze dilemmas in interpretations of and teachers’ work with these fundamental values. Four questions are related to this aim. The first addresses difficulties discussed in conversations between seven upper secondary teachers, during nine meetings over the course of one year. In these conversations the teachers reflected upon how to interpret the fundamental values in relation to their daily practice. The second question focuses on the considerable diversity of Swedish schools and examines the work of the teachers through a perspective of intersectionality. The third question concerns how Martha Nussbaum’s theory of emotions as judgments of value could be used for an understanding of the identified dilemmas. The fourth question focuses on ways in which the participating teachers’ discussions may contribute to a wider discussion about possible aims and circumstances of teachers’ work with the fundamental values. Chapter 2 introduces the theoretical framework of the study, Martha Nussbaum’s (2001) ethical thinking on emotions as judgments of value. She argues that emotions have four common cognitive components. They have (1) external objects, and are directed towards these objects. They are (2) intentional, reflecting a person’s particular point of view, his or her special way of beholding the object, and (3) consist of judgments, i.e. views of how things in the world are. According to Nussbaum’s Aristotelian ethics, emotions also (4) mirror the individual’s vision of what a good human life is like, and the vulnerability of it. The concept of eudaimonia, a fulfilled or flourishing life, is central. Chapter 3 focuses on ideas of ethnicity, and on the specific obligation mentioned in the curriculum of counteracting xenophobia and intolerance in a multicultural society. Chapter 4 discusses various aspects of the teachers’ thoughts on religiosity within Swedish society (often depicted as one of most secular in the world) and within the educational system that is non-denominational. Chapter 5 draws attention to different ways in which the teachers view and teach pupils about sexual orientation. Chapter 6 presents conclusions on potential advantages of and challenges involved in Nussbaum’s Aristotelian theory of emotions, when applied to teachers’ views of and practical work with the fundamental values described in the curriculum. One advantage is that emotions may be intellectually scrutinized and morally assessed, on grounds that are known beforehand and discussed in a democratic process. The non-productive division between emotions, on the one hand, and intellectual and moral capabilities, on the other, is transcended by Nussbaum’s theory. An important challenge is to reflect upon when to discuss the cognitive content of pupils’ emotions, and when it is appropriate to state what is right or wrong, and try to influence pupils accordingly. Keywords: Emotions, vulnerability, values education, religious education, teaching, Martha Nussbaum, ethnicity, religion, sexual orientation. / Nationella Forskarskolan i Pedagogiskt Arbete

This thesis explores aspects of teachers’ obligation to implement and discuss what are referred to in the Swedish national school curricula as “fundamental values” (“värdegrunden” in Swedish). The aim is to describe and analyze dilemmas in interpretations of and teachers’ work with these fundamental values. Four questions are related to this aim. The first addresses difficulties discussed in conversations between seven upper secondary teachers, during nine meetings over the course of one year. In these conversations the teachers reflected upon how to interpret the fundamental values in relation to their daily practice. The second question focuses on the considerable diversity of Swedish schools and examines the work of the teachers through a perspective of intersectionality. The third question concerns how Martha Nussbaum’s theory of emotions as judgments of value could be used for an understanding of the identified dilemmas. The fourth question focuses on ways in which the participating teachers’ discussions may contribute to a wider discussion about possible aims and circumstances of teachers’ work with the fundamental values. Chapter 2 introduces the theoretical framework of the study, Martha Nussbaum’s (2001) ethical thinking on emotions as judgments of value. She argues that emotions have four common cognitive components. They have (1) external objects, and are directed towards these objects. They are (2) intentional, reflecting a person’s particular point of view, his or her special way of beholding the object, and (3) consist of judgments, i.e. views of how things in the world are. According to Nussbaum’s Aristotelian ethics, emotions also (4) mirror the individual’s vision of what a good human life is like, and the vulnerability of it. The concept of eudaimonia, a fulfilled or flourishing life, is central. Chapter 3 focuses on ideas of ethnicity, and on the specific obligation mentioned in the curriculum of counteracting xenophobia and intolerance in a multicultural society. Chapter 4 discusses various aspects of the teachers’ thoughts on religiosity within Swedish society (often depicted as one of most secular in the world) and within the educational system that is non-denominational. Chapter 5 draws attention to different ways in which the teachers view and teach pupils about sexual orientation. Chapter 6 presents conclusions on potential advantages of and challenges involved in Nussbaum’s Aristotelian theory of emotions, when applied to teachers’ views of and practical work with the fundamental values described in the curriculum. One advantage is that emotions may be intellectually scrutinized and morally assessed, on grounds that are known beforehand and discussed in a democratic process. The non-productive division between emotions, on the one hand, and intellectual and moral capabilities, on the other, is transcended by Nussbaum’s theory. An important challenge is to reflect upon when to discuss the cognitive content of pupils’ emotions, and when it is appropriate to state what is right or wrong, and try to influence pupils accordingly. Keywords: Emotions, vulnerability, values education, religious education, teaching, Martha Nussbaum, ethnicity, religion, sexual orientation.  / Nationella Forskarskolan i Pedagogiskt Arbete

Syftet med studien var att undersöka sambanden mellan Dark Triad (de mörka personlighetsdragen Machiavellism, narcissism och psykopati), Sociosexuell orientering (beteende, attityd och lust till att medverka i tillfälliga sexuella relationer) samt Religiositet. En korrelationsanalys utfördes för att undersöka sambanden mellan variablerna och en modererande multipel regressionsanalys (MMR) utfördes för att undersöka om religiositet modererade effekten av Dark Triad på sociosexuell orientering. Deltagarna bestod av amerikaner (N =309) som svarade på en webbenkät via Amazon Mechanical Turk (MTurk) vilken innehöll Dark Triad Dirty Dozen (DTDD) och the Revised Sociosexual Orientation Inventory (SOI-R), dessutom angav de religionstillhörighet/ingen religionstillhörighet. Dark Triad hade ett positivt samband med sociosexuell orientering, men inget samband med religiositet. Sociosexuell orientering hade ett negativt samband med religiositet. Religiositet modererade inte effekten av Dark Triad på sociosexuell orientering. Resultaten bekräftar delvis tidigare forskning. Trots att religiositet inte modererade effekten av Dark Triad på sociosexuell orientering, borde detta förhållande undersökas vidare eftersom ingen tidigare forskning gjorts på området. / The purpose of this study was to examine the relationships between the Dark Triad (the dark personality traits Machiavellianism, narcissism and psychopathy), Sociosexual orientation (behavior, attitude and desire to participate in uncommited sex) and Religiosity. A correlation analysis was used to investigate the association between variables and a moderating multiple regressionanalysis (MMR) was used to investigate if Religiosity moderated the effect of the Dark Triad on Sociosexual orientation. The participants consisted of US-residents (N = 309) who responded to an online survey through Amazon Mechanical Turk (MTurk) comprising The Dark Triad Dirty Dozen (DTDD) and the Revised Sociosexual Orientation Inventory (SOI-R). In addition participants also stated religious affiliation / no religious affiliation. Dark Triad had a positive relationship with sociosexual orientation, but no relationship with religiosity. Sociosexual orientation had a negative relationship with religiosity. Religiosity did not moderate the effect of Dark Triad on sociosexual orientation. The results partially confirm previous research. Although religiosity failed to moderate the effect of Dark Triad on sociosexual orientation, this relation should be investigated further since no previous research has been done in this field of research.

Gay sexuality is seen as a great sin and consequently punishable in several countries in parts of the Muslim community’s. Homosexual persons are being subjected to related violence and dignity because of the expression of their gender, sexuality or honorary norms. The purpose of this paper is to find out how homosexual Muslims living in the city of Umeå unite their sexual orientation with their beliefs and see if they believe Islam as a religious obstacle   or if there are other cultural phenomena that prevent them from ”coming out”   The result of this study shows that the majority of the interviewed people do not see religion as an obstacle to their sexual orientation, by questioning the hadith statements of trust. Respondents argue that Hadith literature came a long way after the death of Prophet Muhammad. The majority of the interviewed claims that the Hadith literature is human constructions that were written down long after the death of Prophet Muhammad.

Religiositet och dess effekt på lycka är något som under de senaste decennierna varit föremål för omfattande undersökning. Många gånger återfinns en länk mellan religiositet och lycka, men vilka de bakomliggande mekanismerna är varigenom religiositet leder till ökad lycka återstår en del oklarheter om. Till följd av att religiositet är ett multidimensionellt begrepp och inverkar på många aspekter av livet för religiösa människor är det problematiskt att konceptualisera och fånga dess helhet i syfte att undersöka det empiriskt. Återkommande i litteraturen är dock att delaktighet i religiösa sammankomster är ett betydelsefullt mått på religiositet, och att sociala parametrar och positiva upplevelser har potentiellt medierande effekter. Vidare kan man fråga sig om religionens betydelse för människors välbefinnande minskat i takt med religionens allmänna minskande inflyttande i samhället som helhet till följd av sekulariseringen. I denna uppsats undersöks länken mellan religiositet och lycka i en europeisk kontext, genom en jämförande analys mellan två religiösa och två sekulära länder samt med fokus på sociala nätverk, social delaktighet och emotionellt stöd som potentiellt medierande variabler. De indikatorer för religiositet som används är subjektiv religiositet, delaktighet i religiösa sammankomster samt bönefrekvens. Av analysen framkommer att religiositet tenderar att predicera lycka bättre i de mer religiösa länderna, samt att de sociala parametrarnas medierande effekter ibland med inte alltid verkar kunna förklara sambandet mellan religiositet och lycka.

The aim of this study is to gain a better understanding of the relationship between religiosity and burnout and to investigate whether the resources religiosity offers can counteract burnout. The study is of a qualitative nature as the empirical material has been gathered through six interviews. The analysis of the empirical material includes the theories KASAM by Aaron Antonovsky, social capital by Pierre Bourdieu and the theory of anomie by Emilé Durkheim. The results show that religiosity has health benefits for individuals and can act as a resource that counteracts burnout.

The purpose of the study is to examine how women in Christianity and new religious movements are presented in two textbooks, which were written after the introduction of the new curriculum in 2011 in religious studies in high school. The purpose is also to examine what values and norms are expressed in the textbooks and how they are in line with Gy11. The theoretical starting point will include the concepts of gender and gender equality, which will be defined on the basis of theories developed by Yvonne Hirdman, Jeanette Sky, Ingvild Saelid Gilhus and Lisbeth Mikaelsson. In the analysis of the textbooks, the so-called “gender staircase” will be used to categorize the level of gender awareness. The result shows the difficulty for authors to handle religions based on patriarchal structures in the preparation of teaching materials. The study also shows that the patriarchal structure is presented in the sections on Christianity, which are a central part of the education but in relation to new religious movements it shows a greater equality between the sexes

The aim of our thesis was to gain greater knowledge of how young people relate to religion, religiosity and life, and this behavior might show influences of a gender perspective. Part of the aim was also to have greater awareness of how our education should include a gender perspective. To get to this goal, we have assumed the qualitative investigation method which we discussed with a number of students who read last year of high school. First, the interviews were aimed to let students talk about matters concerning religion and life. The next step was to examine their thoughts with a gender perspective as a starting point. The interviews showed us that young people have many thoughts about the topics of religion, religiosity and life. We could also see that the students' responses show differences that we could take back to gender identity. On the whole the paper has enriched our knowledge and given us a more broader approach and a greater understanding of the importance of life and religiosity has for young people. / Målet med vår uppsats var att få större kännedom om hur ungdomar förhåller sig till religion, religiositet och livsfrågor och om detta förhållningssätt möjligtvis uppvisar influenser av ett genusperspektiv. En del av målet var också att få större medvetenhet om hur vår pedagogik skall inkludera ett genusperspektiv. För att komma till detta mål, har vi utgått ifrån den kvalitativa undersökningsmetoden enligt vilken vi samtalat med ett antal elever som läser sista året på högstadiet. I första hand var intervjuerna syftade till att låta eleverna prata om ämnen som berör religion och livet. Nästa steg blev att granskade deras tankar med ett genusperspektiv som utgångspunkt. Intervjuerna visade oss att ungdomar har många funderingar kring ämnen som religion, religiositet och livsfrågor. Vi kunde också konstatera att elevernas svar kunde uppvisa skillnader som vi kunde föra tillbaka till könstillhörigheten. I sin helhet har uppsatsen berikat våra kunskaper och gett oss en mer bredare infallsvinkel och en större förståelse för vilken betydelse livsfrågor och religiositet har för ungdomar.