My thesis examines four major religious commissions from distinct points within Goya's artistic development. Each piece serves as a touchstone for a discussion of its particular moment, provoking analyses of iconography, history, aesthetics, or patronage. These paintings offer profound evidence of the artist's ability to tactfully navigate the demands of involved patrons, religious decorum, complex aesthetic allegiances, and his own desire for invention. My thesis opposes teleological readings of Goya's work that have historically privileged both his secular and later work. Instead, I take an episodic approach and argue the merit of each work on its own for revealing a unique and invaluable element of Goya's artistic identity. By demonstrating the similarity in conception that exists between Goya's religious and non-religious works, and by asserting the equivalent value of these two traditional groupings, I aim to deconstruct the religious genre itself as it pertains to Goya.

Mitt syfte med arbetet är att göra en innehållsanalys av skolans styrdokument: "Läroplan för grundskolan, förskoleklassen och fritidshemmet 2011", vari jag ser till delen innehållande skolans värdegrund och uppdrag för den obligatoriska skolan utifrån teorin om identitet, erkännande och autenticitet baserat på filosoferna Axel Honneth och Charles Taylor. Filosoferna presenteras som komplementära. Jag försöker se om och hur innebörden i begreppen identitet, erkännande och autenticitet finns närvarande i skolans värdegrund och uppdrag. Elever spenderar en stor del av sin dag i skolan. Det är därför rimligt att påstå att lärare och andra elever kommer att spela roll i identitetsformeringen för den enskilda eleven, detta genom att eleverna får erkännande, misserkännande eller en frånvaro av erkännande. Jag kommer fram till att innebörden i begreppen identitet, erkännande och autenticitet delvis finns med i läroplanen, detta genom några ord och fraser som kan argumenteras ha en koppling till erkännandebegreppet, men att ett stycke som direkt berör skapandet av identiteten bör skrivas in i läroplanen. Detta då skolplikten föreligger och identitetsformeringen är beroende av erkännande från andra.

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This thesis explores the nature and dynamics of the relationship between Judaic holiness and Jewish teaching and learning practices. One way of examining this relationship is by focusing on sacred content. The contribution of this thesis is to go beyond sacred content to also focus on teaching as a sacred act - in other words, approaching teaching as sacred, rather than teaching the sacred. Findings build upon and reinforce existing literature on Judaic holiness, but make an original contribution by placing these perspectives in a specifically educative context. I investigated this relationship from an ethnographic perspective, attending three Orthodox Jewish learning communities (yeshivot) in Jerusalem over a period of six months. Acting as participant observer, I attended classes, studied with students, collected artifacts, took daily field notes and conducted in-depth qualitative interviews. As I analyzed fieldwork data together with relevant academic literature and sacred Jewish texts, a number of key themes emerged. These themes are described in three findings chapters. They outline methodological, experiential, teleological, relational, environmental, structural and theological dimensions of the sacred in Jewish educative practice. From the perspective of study participants, teaching and learning are not only related to the sacred, but themselves constitute a sacred act. While academic literature tends to focus on the human elements of sanctity, and confessional religious literatures on its theistic dimensions, this thesis illustrates a dynamic way of dovetailing these two approaches. Considered from the Judaic perspectives of study participants, the sanctity of teaching and learning is seen to be both contingent upon human, volitional action as well as a connection to God. Such actualized sanctification is believed to affect and even qualitatively alter the nature of educative methods, environments, encounters and, ultimately, the ontology and capacity of both teachers and learners. This has implications for educative practice more broadly conceived, including insights on the role of a teacher in the student-teacher relationship, an alternative perspective on learning outcomes, a remembrance-oriented epistemology, a teleological connection between teaching and learning and the value of struggle in the learning process.

Thesis (M.A.)--Boston University

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This dissertation argues that weekly Sabbath rest is a creation ordinance supported by both biblical-theological and historical evidence, and has ecclesial and personal implications. Furthermore, this dissertation is proposing a mediating position between traditional sabbatarian and non-sabbatarian positions. Historically, the sabbatarians have argued for Sabbath rest being a creation ordinance and non-sabbatarians have argued the opposite. This proposal offers a third option that grounds weekly rest in creation (showing some similarities with sabbatarians), but also highlights the radical transformation of rest found in Christ (showing some similarity with non-sabbatarians while avoiding their idea that fulfillment in Christ exhausts the biblical instruction about weekly rest). This mediating position will allow for avoiding both the legalistic tendencies of traditional sabbatarian theology and the antinomian tendencies that can be found in some non-sabbatarian positions. For the purposes of this dissertation, a creation ordinance is defined as a normative, but not uniformly observed, universal pattern, exceptions to which must fulfill and contribute to the pattern’s fulfillment, moreover, the pattern must be confirmed, not negated or abrogated, by later biblical revelation.

Producing religion on film is not new and investigating the production of religion on film has also been done before. Popular culture has never been so present in our everyday life as it is today, therefore the interest in popular culture is big. This qualitative content analysis examines how Muslims are produced on film. The films used in the survey are: American Sniper, The Hurt Locker, Not without my daughter and Desert flower. Previous research on the subject shows that films generally produce a stereotypical image of Muslims. Researchers argue that instead of showing that culture and individual may be the reason for some opinions or ways the angled the films to make it seem that everything has to do with Islam. The implicit message is then that only Islam is the cause of the Muslim mindset and action. The results of my survey are the same results as previous research shows, Muslims are stereotypically produced, women wear veil and men are evil and aggressive.

Mot bakgrund av den högaktuella mediala och politiska debatten om religiösa friskolor undersöker denna studie hur debatten kring dessa gick vid införandet av friskolereformen. Genom argumentationsanalys av två lärarfackliga medlemstidningar samt proposition och efterföljande motioner undersöks hur debatten om religiösa friskolor gick perioden strax före friskolereformen, hos såväl politiker som lärare och övriga aktörer inom skolans värld. Argumentationsanalys har även utförts på artiklar som publicerats i samma tidskrifter under perioden 2016-2018, för att avläsa en eventuell skillnad i debatten. Resultatet av studien visar att debatten var livlig under perioden 1990-1992 i de två valda tidskrifterna samt även att politikernas åsikter var långt ifrån enade i frågan om friskolereform och statligt finansierade religiösa friskolor. Trots att det i Sveriges media idag råder en aktuell debatt om religiösa friskolors varande eller icke-varandra, visar mitt resultat att detta inte har lika starkt engagemang i de medlemstidningar jag undersökt under den senare undersökningsperioden. För att analysera de argument jag utläst från de lästa texterna används Maria Klasson Sundins avhandling om barnkonventionen och religionsfrihet samt Wesley Hohfelds begreppsschema i förhållande till mänskliga rättigheter.

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