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The ancient canons are regarded as a collection of texts with almost the same status as the biblical text in the Easter Orthodox Church. The corpus has therefore a firm position in the identity of this church-tradition and is recognized as how faith, expressed in the gospels should be lived in ecclesial practice. How the ancient canons should be applied or used in contemporary ecclesial practice has been challenged in modernity. This thesis addresses how some scholars have faced this challenge answering how the canons could be relevant to contemporary ecclesial practice. More precise, it evaluates some answers to the question of relevance after (what we could regard as the first answer in modernity) the Scholastic school. The Scholastic school is approaching the canons more or less as formalist law. This has stirred justified reactions by a stream of scholars in the field. In the present study three such reactions is considered in the works of John H Erickson, Andrey Shishkov and David Wagschal. The basic argument of the thesis is, to better answer question of relevance, a new paradigm needs to be introduced, distinguishing between social identity and discursive practice. This means to accept “a space of uncertainty” letting go of the ambition to apply the ancient canons and instead give space to contemporary life situations to be informed by them. The tension between the past and the present is managed by an understanding of canon law as a substantive justice system in which the ancient canons belongs a realm of identity, and canon law as an outcome of discursive practice. In the end we could suggest that “the space of uncertainty” needs to be managed by an institution.

In this thesis, I develop a method that will help you, understand, and solve deep disagreements. In forming my method I draw on Zen Buddhist philosophy. In chapter one my understanding of deep disagreement is presented. Deep disagreements is seen as being caused by underlying metaphysical fundamental beliefs and/or worldviews. My method hinges on three concepts, interconnected, conventional centric, and ultimate reality. In the process of explaining these concepts important Zen Buddhist ideas are explored. By exploring which of these three categories a view or argument engages with you will be able to avoid deep disagreements because the types of beliefs that cause deep disagreements are made transparent. In the second chapter, I first analyze an argument against theism and for naturalism and show that there is a deep disagreement at play in that argument. In using my method you can see that the conflict is not a conflict. I then analyze animism and show that animism does not need to be in opposition to naturalism and that both can coexist. In the third chapter, a meta-analysis is made. The main advantage of my method is that it tries to understand and place all types of views into a bigger picture. This makes my method unifying. I also show that there is a wide range of areas in which this method could be used. It could be used in many situation of disagreement.

Sportswashing is a process of trying to improve a state’s reputation via sport. A state which systematically infringe on its citizens human rights has, more than likely, a bad reputation internationally, something that it tries to alter by drawing attention to sports related events.The desirable result which sportswashing is meant to accomplish is the minimisation of, or the distraction away from the human rights violation. Ultimately, the responsibility is on the sportswashing state, but according to earlier research sportswashing has two unintended consequences, namely 1) it corrupts sport and its innate values, 2) it makes people involved in sports in different ways complicit in human rights violations. Therefore, everyone has a moral responsibility to counteract sportswashing. The purpose of this master thesis is to establish how the responsibility for sportswashing should be distributed. The media and earlier research claims that athletes have a responsibility to counteract sportswashing. This paper formulates two questions regarding moral responsibility and sportswashing: 1) To what extent do athletes have a moral responsibility to counteract sportswashing? 2) to what extent do sports organizations have a moral responsibility to counteract sportswashing? To answer these questions 27 media articles were analysed by an analysis of argumentation, this to establish claims to why or why not athletes or sports organizations have a moral responsibility to counteract sportswashing. The following step of the analysis was the critical analysis of the claim’s logic plausibility, its tenability, and lastly its normative plausibility. The results indicate that sports organizations have the moral responsibility, although the athletes are not morally responsible for sportswashing, they are responsible for their participation in moral wrong that sportswashing produces. Therefore, if or when, sports organizations are unwilling to or unable to counteract sportswashing, athletes have a moral responsibility to put pressure on these organizations and oppose the social norms and values that condone sportswashing. The amount of responsibility that an athlete will receive will be based on the power to act, which is established by analysing an athlete’s power capital, i.e. economic power, cultural standing, political power, and lastly, discursive influence.

This study examines sexual violence against women in armed conflict settings as a form of discrimination within the framework of CEDAW. Informed by Judith Butler's theory of Gender Performativity emphasizes that gender is socially constructed. This study utilizes existing literature reviews and reports; the analysis focuses on gender-based violence, revealing its structural nature. Using the Democratic Republic of Congo as a case study, it highlights the interplay of ethnic, political, and economic factors leading to extreme violence. The study emphasizes the authority of the CEDAW committee to propose an inclusive and understandable protocol, protecting women's rights universally. Overcoming barriers like structural discrimination is crucial to strengthening CEDAW's response. The study acknowledges the need to avoid generalizations and underscores the urgency of enhancing the existing framework to protect women during armed conflicts. It contributes to human rights discourse by emphasizing the inherent nature of human rights and equal protection for all individuals.

Att erkänna och förverkliga de samiska rättigheterna är en del av Sveriges skyldigheter i att respektera mänskliga rättigheter. Trots detta har svenska staten upprepade gånger kritiserats för att inte respektera sina folkrättsliga förpliktelser gentemot urfolksrätten, inte minst i samband med gruvindustrins exploatering av mark i det samiska renskötselområdet. Mot bakgrund av denna problemställning undersöker uppsatsen hur staten har resonerat kring rennäringens rätt till mark respektive gruvnäringens intresse av mark. För att belysa statens ställningstaganden analyserar uppsatsen propositioner från år 1977 fram till regeringsskiftet 2022. Det empiriska materialet visar att staten har resonerat kring samernas rättigheter som legitima och relevanta och uttrycker en vilja att främja och skydda rennäringens rätt till mark i det samiska renskötselområdet. Dessutom har staten, i sitt resonemang, stärkt rennäringens rätt till mark över tid. Statens argumentation är däremot otydlig och bitvis motsägelsefull när rennäringens markrättigheter kommer i konflikt med gruvnäringens markintresse. Stora samhällsintressen kan vara skäl för att främja gruvnäringens intresse framför rennäringens rättigheter. Denna studie kan däremot visa, i motsats till genomgången av tidigare forskning, att staten inte enkom främjar gruvnäringens intressen.I uppsatsen har argumentationsanalys använts för att identifiera och värdera regeringars resonemang och ståndpunkter i det empiriska materialet. Uppsatsens teoretiska ramverk utgår från Will Kymlickas, PerOla Öbergs och Daniel Naurins forskning kring rättigheter och intressen.

Upper secondary school students today face challenges in interpreting and under-standing the complex world around them. The subject of Religious education and particularly textbooks can be used to give students the tools and knowledge they need. An important development to attain knowledge about is secularization and its impact on the religious landscape in Sweden. Secularization is a complex phe-nomenon and theorizations of secularization today faces challenges to describe the width of developments and changes of religion. I therefore aim to examine text-books in RE to get a deeper knowledge about how textbooks depict secularization and the process of secularization. I also aim to contribute to the didactic knowledge and tools related to the teaching of secularization to students. The method used is a qualitative data analysis of four textbooks used in RE. The theo-retical perspective used is sociologist Inger Furseths ”Religious complexity frame of reference” and the tools that the framework provided. The study showed that textbooks depict linear perspectives of the process of secularization. The text-books do not describe the reciprocal development by religion in relation to secu-larization to any greater extent. The textbooks depict secularization by referring to and describing secularization on different analytical levels.

The first part of this study examines how Sámi as a social construction was shaped by the outside world from 98 CE to the mid-19th century. Ancient texts, medieval letters and literature that indicate change in discourse are used as primary sources in a historico-critical analysis. The sources are discussed with the help of secondary literature based on a constructionist approach, where language and discourse are at the core of shaping our objective reality and knowledge. The analysis of the historical sources helps us to understand our philosophical a priori, the unconscious imprint that is our worldview, our conceptual world, our boundaries, and our colonial heritage. The second part of the study analyses how the construction appears in the contemporary issue of the repatriation of Sámi remains in Swedish news articles between 1999 and 2022. The approach used in the second part is critical discourse analysis, a desktop method suitable for studying existing texts from the outside without disturbing the indigenous population. The contemporary article texts can be used to highlight the discourse and its intertextuality with the earliest writings on the Sámi. Together they can illustrate the hidden oppression of the Sámi.

The aim of this work is to discuss the religious life of the Kimbanguist community in Stockholm; more specifically, it analyses the ways in which religion (in particular Kimbanguism) allows the members of a small religious community, originated by migration, to maintain sense of belonging and to give meaning to their experiences. In order to do this, I focus on the concept of community to define the ways in which a group of people, embedded in a much wider social field, can be defined with this analytical term: community emerges as a social group whose members share a specific inventory of symbols; symbols include representations and narratives, but also practices, artifacts and images. I focus on religions as tools that allow not only to build sense of community, but also to give meaning to believers’ life and experiences: religions in particular play a central role both in structuring daily life and in interpreting extraordinary events, such as migration and the passages through the different stages of life. The Kimbanguist community in Stockholm is not considered only in its local dimension, but also the transnational connection to the main church in Democratic Republic of Congo: the two main dimensions of this connection are represented by the economic contribution provided by believers to finance the church’s project and, on the other hand, the travels to Congo and to the city of N’Kamba, that the members do.