Detta examensarbete i religionsvetenskap undersöker vilka uppfattningar fyra kvinnor med kristen och muslimsk religionstillhörighet har om sin religion och religionens roll i Sverige,samt vilka upplevelser vederbörande kvinnor har av exkluderande och marginaliserande behandling, grundat i sin religion och sitt kvinnliga kön. Det genomfördes fyra kvalitativa intervjuer med två kvinnor med muslimsk religionstillhörighet och två kvinnor med kristen religionstillhörighet. Studiens resultat pekar på att kvinnor med kristen och muslimsk religions tillhörighet upplever exkluderande och marginaliserande behandling både av agenter inom samhällsinstitutioner, främst inom skolan, samt inom den religiösa grupp de tillhör.Studiens resultat visar också på att det finns upplevelser av en okunskap bland människor i Sverige om hur religionernas ideologi talar för män och kvinnors jämlikhet och jämställdhet,där religiös fundamentalism, och extremistiska värderingar att kvinnan är underordnad mannen, uppmärksammas mer än religionens ”sanna” värderingar.

Syftet med det föreliggande arbetet är att undersöka de framställningar som förekommer om muslimska kvinnor i svenska religionsböcker samt om det förekommer stereotypiseringar som tillskrivs muslimska kvinnor. Arbetet följer en kritisk diskursanalytisk metod där de två textanalytiska verktygen transitivitet och modalitet har legat till grund för arbetet. Stuart Halls teori om representation har också legat till grund för arbetet där jag belyser de positiva och negativa stereotypiseringar som kan förekomma om muslimska kvinnor i de svenska läroböckerna.   Resultatet visar att de diskurser som framställs i läroböckerna utgår från ett synsätt där muslimska kvinnor beskrivs som den andre. Läroböckerna har likartade framställningar gällande förhållandet mellan man och kvinna där muslimska kvinnor stereotypiseras på ett negativt sätt. Det förekommer också kollektiviseringar när muslimska kvinnors status i muslimska länder diskuteras där arabisktalande länder får en större betoning. Muslimska kvinnor sätts dessutom i kontrast till ett västerländskt ideal vilket kan kopplas till det Hall (2013) kallar för "splitting", att kategorisera människor i sociala typer och stereotyper. Denna studie påtalar också nödvändigheten att komplettera med andra läromedel när olika diskurser synliggörs i en lärandekontext.

SammanfattningHur framställs muslimska kvinnor i läroböcker framtagna att följa GY11? Det har varit dennauppsats huvudfrågeställning. Med utgångspunkt i ett teoriavsnitt som presenterar aktuelltforskningsläge kring muslimsk feminism framställdes en kodningsmanual som har använtssom redskap för att analysera fem stycken läroböcker. Det som framförallt framkommer i denteoretiska utgångspunkten är kontextens betydelse och vikten av omtolkningar för att förståislam på ett, för de muslimska feministerna, rätt sätt.Bilder, ord, meningar och uttryck för idéer har plockats ut och redovisats. Resultatet visar enspridd bild av förankring i forskning kring berörda ämne. Analysen påvisar attläromedelsförfattarna i relativt stor utsträckning använder relevanta begrepp men däremotsaknas en koppling till forskning som berör ämnet i nästan samtliga läroböcker._____________________________

Denna studies syfte är att beskriva några sjalbärande kvinnors upplevelser avbemötande inom högskole/universitetsmiljö. Studien undersöker dels bemötande frånlärare och dels bemötande från studiekamrater. För att undersöka detta användskvalitativa intervjuer. Intervjuundersökningens resultat visade på att respondenterna harmycket skilda upplevelser. Några av respondenterna har mycket negativa erfarenheterav bemötande från lärare, andra framhåller att lärarna är ett stort stöd. När det gällerstudiekamrater beskriver några av intervjupersonerna att det till en början funnits enviss distans och exempel på annorlunda behandling i bemötande från dem, men att detoftast blev bättre med tiden. En respondent är idel positiv kring sina upplevelser. Istudien dras slutsatsen att det i dessa kvinnors upplevelser finns både positiva ochnegativa exempel på bemötande från andra. / This study aims to describe the experiences of social treatment of a few women, whowear a head scarf, within the college/university environment. The study examines socialtreatment from teachers as well as from fellow students. To examine this, the study usesqualitative interviews. The results of the interviews showed that the respondents havevery different experiences. A few of the respondents have very negative experiencesconcerning treatment from teachers, others describe the teachers as supportive.Concerning fellow students some of the respondents described how, in the beginning,they were treated with some distance. This however changed, in most cases, as timewent on. One respondent is undividedly positive about her experience. The studyconcludes that there are examples of both positive and negative social treatment in thewomen's experiences.

Diss. Uppsala : Uppsala universitet, 2006.

In the western world, Islam has been interpreted based on stereotypes of muslims. The stereotype image leads to the fact that many Muslims in Sweden today are forced to face Islamophobia and preconceptions about Islam's meaning. To enhance the image of Islam, lived religion as field of research is useful as it opens the opportunity to study people's lived experiences of religious traditions beyond religious institutions and doctrines. The field can show how religious traditions are expressed in people's everyday lives by lifting the voices of individuals which are not otherwise noted. Lived Islam is thus an area that highlights Muslims' living experiences of Islam in their daily lives. In this essay, lived Islam is studied as it may occur among individuals who define themselves as women and Muslims in Karlstad, Sweden. The aim is to enhance the image of Islam and raise female experiences of Islam. This will broaden the already existing research spectra that usually takes an androcentric perspective. The women's experiences are investigated through life stories interviews. Based on a material perspective on religion, the paper examines how Islam is manifested and expressed through material practices, objects, and different phenomena in the women’s everyday life. The result shows that Islam is described as a framework of how life is interpreted and expected to be lived. Islam is expressed in form of material practices like for example regular prayers, but also as an approach to the outside world. Lived Islam in Karlstad, as it can be expressed among individuals who define themselves as women and Muslims can be said to mean a perspective that encompasses all content in life. The Muslim women in the paper are positive about their life’s in Karlstad, but some elements can also complicate everyday life, such as meetings with preconceptions about Islam and the Muslim woman.

<p>The title of this essay is Project: The Veil – an investigation of the trends in the Swedish veil debate compared with the veil debate in France and Great Britain written by Cecilia Lindvall. The purpose of the paper is to analyze how the argument has been conducted by the Swedish politicians from the time when the veil was first recognized in Swedish media up until today. The questions I wanted to answer was each countries definition of the three concepts secularization, freedom of religion and multiculturalism, how Islam as a faith with Muslims has developed in Sweden, France and Great Britain and each countries integration politics with the politicians attitude towards the veil. The method being used is a qualitative study with three kind of theories for analysis; two who derives from a feminist point of view where the first one advocates for the rights of each women, the second for the rights of religious groups and a third theory which discusses different models of integration logics. The study shows that Swedish politicians turned from a negative approach to the veil to advocate the rights of every woman‟s right to wear religious cloth. Sweden and Great Britain chooses similar direction in their national integration program – which protects group rights – while France promotes individual rights on a basis of assimilation politics.</p>

The title of this essay is Project: The Veil – an investigation of the trends in the Swedish veil debate compared with the veil debate in France and Great Britain written by Cecilia Lindvall. The purpose of the paper is to analyze how the argument has been conducted by the Swedish politicians from the time when the veil was first recognized in Swedish media up until today. The questions I wanted to answer was each countries definition of the three concepts secularization, freedom of religion and multiculturalism, how Islam as a faith with Muslims has developed in Sweden, France and Great Britain and each countries integration politics with the politicians attitude towards the veil. The method being used is a qualitative study with three kind of theories for analysis; two who derives from a feminist point of view where the first one advocates for the rights of each women, the second for the rights of religious groups and a third theory which discusses different models of integration logics. The study shows that Swedish politicians turned from a negative approach to the veil to advocate the rights of every woman‟s right to wear religious cloth. Sweden and Great Britain chooses similar direction in their national integration program – which protects group rights – while France promotes individual rights on a basis of assimilation politics.

The purpose of this study is to investigate the lived experiences and treatment of Muslim women in their encounters with the social services. The primal themes for this study was: How does Muslim women experience the treatment of their case in the social services in a situation of need? How can the encounter and experience with the social services affect the clients trust in the social services?  What is the ideal treatment of women with a Muslim identity by the social services? The aim of this study was to investigate and capture the respondents lived perceptions and experiences with the social services, and thus the qualitative interview methodology was implemented to answer the research questions and hypotheses. Seven interviews with Muslim women were conducted in various districts of Stockholm, a city in northern Sweden. Five of the respondents were of ethnic Swedish origin and two were of other ethic origin. The results show that the majority of the respondents experienced a negative response at least once when in contact with the social services. Respondents emphasize that the unsafe and insecure meeting with the social worker was due to a non-verbal body language which they experience as an indication of preconceived notions about Muslim women, which is particularly experienced and described by the respondents with the Islamic headscarf. The trust in the social services decline in connection with the negative reflection of the respondents. However, the lived experiences with the social worker and the social services have not all been of a negative nature. The suggested ideal is also taken from the respondents own lived experiences with the social services.  A pervasive and consistent ideal is that the respondents want to be listened to, understood and respected for who they are as well as empowered rather than suppressed.  Key words: treatment, attitudes, Muslim women, social services, symbolic interactionism, trust, reliance (confidence) ideal, Rothstein, Mead, structural discrimination.   Nyckelord: bemötande, muslimska kvinnor, socialtjänsten, symbolisk interaktionism, tillit, förtroende, ideal, Rothstein, Mead, strukturell diskriminering.