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I dag påverkar populärkulturella medier som film och tv hur vi människor uppfattar verkligheten omkring oss. Företaget Walt Disney Company är ett ledande företag när det gäller film och underhållning för barn. Hur Disney framställer vad som är gott och vad som är ont påverkar hur barn, men även vuxna ser på dessa fenomen. Syftet med uppsatsen är att analysera hur ondska framställs i tre olika Disneyfilmer. Filmerna som analyseras är Kejsarens nya stil, Prinsessan och grodan och Vaiana. Genom en kvalitativ analys undersöks framställningen av ondska i filmerna. Innehållet analyseras utifrån filosofen Lars Fr. H Svendsens filosofi där fyra typer av ondska presenteras. Av analysen framgår att den typ av ondska som framför allt framställs i filmerna är en instrumentell typ av ondska. De aktörer som utför onda handlingar i Disneyfilmerna har oftast därför motiv till handlingen som kommer leda till att de själva tjänar på att utföra den.

The purpose of this thesis is to examine how Sufism is explained in textbooks for high school students in the subject religious studies 1 and 2. To do this I have also summarized research on Sufism in Sweden. This thesis is based on three questions: What does recent science says about the purpose of sufism, its proliferation and its practice in Sweden and globally. Is the description of sufism multifaceted or not? What do the textbooks say about sufism? Do textbooks give a multifaceted picture of sufism, or is it unilateral? The results show that Sufism is more multifaceted and deeper and plays a bigger role than is apparent in religious books for high school, although even textbooks show a variegated picture of Sufism. Postcolonial theory and the orientalism theory presented by Edward Said are used in this thesis.

The prolific Turkish author Harun Yahya attracted international attention after thousands of unsolicited copies of his large-format and lavishly illustrated book Atlas of Creation were sent free of charge from Istanbul, Turkey, to schools, universities and state leaders worldwide in 2007. This book stunt drew attention to Islamic creationism as a growing phenomenon, and to Harun Yahya as its most prominent proponent globally. Harun Yahya is allegedly the pen name of the Turkish author and preacher Adnan Oktar. Behind the brand name “Harun Yahya”, a highly prosperous religious enterprise is in operation, devoted not merely to the debunking of Darwinism, but also to the promotion of Islam. Backed by his supporters, Oktar channels vast financial resources into producing numerous books, dvds, websites and lately also television shows promoting his message. The aim of this dissertation is to shed light on the Harun Yahya enterprise by examining selected texts published in the framework of the enterprise. It describes, analyzes and contextualizes four key themes in the works of Harun Yahya, namely conspiracy theories, nationalism/neo-Ottomanism, creationism and apocalypticism/Mahdism. The dissertation traces the development of the enterprise from a religious community emerging in Turkey in the mid-1980s to a global da‘wa enterprise, and examines the way in which its discourse has changed over time. The dissertation’s point of departure is the notion that the Harun Yahya enterprise and the ideas it promotes must primarily be understood within the Turkish context from which it emerged. Drawing on analytical frameworks from social movement theory and rhetorical analysis as well as contemporary perspectives on Islamic da‘wa and activism, the study approaches Harun Yahya as a religious entrepreneur seeking market shares in the contemporary market for Islamic proselytism by adopting and adapting popular discourses both in the Turkish and global contexts. It examines how the Harun Yahya enterprise employs rhetorical and argumentative strategies in order to promote not merely a certain interpretation of Islam, but also increasingly Adnan Oktar and the Harun Yahya enterprise itself, by rhetorically placing its efforts into a cosmological framework.

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This paper aims at depicting the current setting of female converts in Northwest Europe, as well as key areas of prejudices and discrimination faced by the researched group. Based on secondary research, this paper draws upon qualitative and quantitative data gathered through structured literature review process, and looking into post-WW2 publications. The female converts to Islam are identified as a small part in the terms of population, but with a strong influential potential in the terms of interfaith linking. Converts are facing prejudices from both their ex-religious and the new religious community. The key areas for further research in this field are identified, based on the gaps in current research. The rise in conversion to Islam, especially after September 11, resulted in re-shaping and re-defining Islam in Europe, and as an outcome of those processes new questions are being raised, such as the concepts of Euro-Islam, as well as the role converts could play in the society.

Sweden is said to be one of the most secularized countries in the world, which means that as a religious person in Sweden, you are part of a minority. This is why, in the school system, it is of great importance to ensure that the religious students are given the same prerequisites as the students who are part of the norm. This paper takes root in a number of studies treating students with a religious background, the role they play and their attitudes towards religious education. Primarily considering the education of world religions. The research studies that I have used to create the theory for this paper states that students with a religious background have a more negative attitude towards religious education.  Through a web-based survey, I have been examining teachers teaching first to sixth grade trying to find out whether the previous research made with older students is in line with those who are younger. A total of 114 teachers from the lower grades has participated in the web survey that forms the empiricism of this paper. Based on the results of the web survey the teachers involved did not find students of a religious background to have a more negative attitude towards religious education than those students who are non-religious. Approximately half of the teachers stated that they saw a difference in attitude of the students with a religious background but the majority of those meant that the religious students were of a more positive attitude towards religious education. The result also showed that when the students get to act as representatives for their religion in the classroom, they do it happily and of their own accord, unlike previous research that shows that students find this problematic. Finally, the result of the survey showed that this group of teachers mainly use three different approaches to create a meaningful education in world religions for all students, no matter their previous knowledge of religions. They demonstrate similarities and differences between religions, use a variety of teaching approaches and demonstrate the importance of the subject and why it is taught.

Syftet i den här uppsatsen är att undersöka exorcism som rituell praxis i Liberala Katolska Kyrkan (LKK) i Sverige utifrån kyrkans historiska kontext. Vad är skälet till att exorcism utförs? Hur utförs exorcism? Vad är attityden till exorcism inom samfundet? Jag har intervjuat företrädare för kyrkan och observerat en exorcism, som inte ägt rum i kyrkans officiella regi, men där exorcisten var församlingsmedlem. Jag har också läst litteratur och tagit del av material som berör exorcism generellt och exorcism inom LKK specifikt.Exorcism som rituell praxis förekommer inom LKK och finns i kyrkans liturgi i dop av barn och vuxna, rening av föremål och vigvatten, välsignelse av hem och vid läkegudstjänst.I mitt material kan jag se en skillnad på hur exorcism uppfattas och förstås av företrädare för kyrkan och en i församlingen aktiv exorcist. Företrädarna uppfattar exorcism i första hand psykologiskt och symboliskt, medan exorcisten har en konkret uppfattning om demoners utdrivande. De närvarande vid den exorcism som jag observerade uppfattade den också som ett konkret utdrivande av en demon.Det finns som jag tolkar det inom LKK en öppen hållning till olika synsätt och praktiker. Biskopen uttrycker att det inte är kyrkans sak vad församlingsmedlemmar gör utanför det kyrkliga sammanhanget.Den rituella praxis som råder i LKK vad gäller exorcism, har sin historiska bakgrund i Romersk katolska kyrkan. Den relativt öppna och eklektiska hållningen vad gäller innebörden i handlingarna skulle som jag ser det kunna förstås mot bakgrund av den roll teosofin har spelat i kyrkans historiska utveckling.

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