Islam framställs ofta som en negativ och våldsam religion på sociala medier och i massmedier. Medierapporteringen kring islam är generellt stor, men material om normbrytare brister i relation till den stora mängd artiklar. Vilket gör att de försvinner i mängden. Syftet är att redogöra för hur medierapporteringen i dagstidningar ser ut gällande islamiska normbrytare. En kvalitativ studie med en kritisk diskursanalys med inslag av en feministisk teoribildning har använts. Islam framställs som en splittrad religion med förtryck mellan muslimerna. Det är tydligt att Koranen kan tolkas både på ett traditionellt sätt och på ett modernt sätt. Normbrytarna arbetar med moderna tolkningar av Koranen. Artiklarna är överlag skrivna på ett positivt sätt. Normbrytarna är utvalda för att de arbetar med ett reformarbete för att islam ska bli accepterad i västvärlden som något annat än en terror-religion. Sätten de arbetar på skiljer sig åt, men har ändå likheter. Sherin Khankan och Mariammoskén lyfter kvinnliga imamer och kvinnans rätt i samhället genom att bland annat skapa ett äktenskapskontrakt och bevilja muslimska skilsmässor. Seyran Ates och Ibn-Rushd-Goethe-moskén jobbar för att skapa en liberal plats där kvinnor och män är jämlikar samtidigt som hon är en känd aktivist när det kommer till kvinnliga rättigheter. Ludovic-Mohamed Zahed jobbar för att skapa en plats där män och kvinnor kan be tillsammans, oavsett om de är homosexuella eller heterosexuella. När det kommer till artiklarna är den genomgående diskursen att arbeta mot den traditionella tolkningen av islam. Detta för ett islam där fler ska kunna känna sig välkomna. Det finns flertalet tydliga diskurser. Dessa handlar främst om att arbeta för jämlikhet, rättigheter och allas rätt att vara den de är och tro på vad de vill. Det ord som framstår som den tydligaste diskursen är fredlig vilket förekommer i flera av artiklarna.

This dissertation focuses on the modern art of Pakistan from 1947-57, more specifically, the role of six important artists who founded the Lahore Art Circle (LAC) in 1952. The group played a pivotal role in the formulation of modernism in Pakistan after its establishment as an Islamic Republic. Framed within postcolonial theories and criticism, this study will address the role of modern art in developing new artistic sensibilities in the nation of Pakistan. In order to understand the context of LAC’s framing of “modernism” and “nationalism” in terms of specific historic and hybrid nexus,my research will provide an investigation of works of only the founding members of the Lahore Art Circle including: Shakir Ali (1924-1975), Sheikh Safdar Ali (1924-1983),Moyene Najmi (1926-1997), Ali Imam (1924-2000), Ahmed Parvez (1926-1979) and Anwar Jalal Shemza (1928-1985). In analyzing the works of individual artists and the role of LAC during the first decade of the establishment of Pakistan as a nation-state, this study provides a framework to understand the specific condition of modernism in Pakistan that was dictated by these artists’ careers and works. Thus, this research investigates how the framing of modernism for these artists took on highly personal, international, incipiently national and distinctly local forms in the early years of the Pakistan after the Partition of 1947. Lastly, it will also examine how the individual LAC artists situated themselves in the discourse between constructing a newly established Pakistani identity within the larger paradigms of international modernism.

Some Muslim immigrants in the United States have difficulty reconciling American free speech rights with the blasphemy component of Islamic law, which often requires death for those who criticize Islam. Little academic literature addresses reconciliation of Islamic beliefs with the Constitutional right to free speech or information on Muslim political participation regarding free speech. Using policy feedback theory as the foundation, the purpose of this phenomenological study was to understand the experiences of Muslim immigrants who practice Islam in a free speech society. Data were collected from a sample of 10 immigrant Muslim imams, scholars, and community leaders in Virginia regarding blasphemy laws, and examination of their acculturation experiences and political participation in the United States where insults against religion are protected. Interview transcripts were coded using attribute, anchor, descriptive, and in vivo codes and then subjected to thematic analysis. Findings indicate that participants shared diverse experiences, but most believed that education and dialogue are the best solutions to blasphemy. Some would accept certain blasphemy restrictions, but others opposed any punishment. All were happy with life in America and had little interest in influencing free speech policies, unless free speech were at risk. Then, some would lobby as groups against free speech restrictions, supporting the policy feedback theory. Findings influence positive social change by encouraging dialogue with Muslims, discouraging anti-Muslim immigration policies and Sharia bans, and reducing fears of Muslim immigrants imposing strict blasphemy punishments. Policymakers, the public, and Muslims would benefit from the reduced Islamophobia.

The main theme of our thesis was the Specificity of church representants´ treatment {--} church dignitaries. We set 3 targets: 1. to allocate the specificities when treating church dignitaries of various religious directions, 2. to describe daily schedule of various religious directions, 3. to find out, how much are the church representants of various religious directions satisfied with provided health care. We devided the thesis into two parts, theoretical and practical. In the theoretical part, nurses, but even general public, can get the basic information about five religions, whose representants we can meet in our hospitals: Roman catholic, protestant, orthodoxy, judaism, islam. Within our thesis we also deal with the treatment of nuns´ treatment. Chaptres are clearly ranged, in the inroduction we always mention short world history of the particular religion, then history in Bohemia, followed by brief history and important dogmas of the particular belief. At the end of each chapter we mention daily schedule of a church dignitary and specificity of his treatment. In the practical part, we discuss the results of our research. To obtain necessary information, we used two methods. By questionnaire method, we found out the nurses´ level of knowledge about mentioned religions and their opinion concerning the necessity of a specific attitude when treating church dignitaries. The level of their knowledge was satisfactory. Hypothesis, in which we supposed that the health personnel, taking care of church representants of various religious directions, do not make any difference between them and other patients, was not after statistic elaboration confirmed. To obtain information from church dignitaries we used a method of a standard interview. After evaluation of obtained information there were following hypothesis: church representants of various religious directions are satisfied with offered health care. Upon the results of this research we recommended to insert this theme, specificity of church representants´ treatment, to curriculum of health schools (for health assistants, nurses Bachelor and nurses Master). Then also impose this theme to programs of specific conferences, retraining courses or educational seminary, in order to inform even graduated nurses about this new disscused theme. It would be also convenient, if educational institutions used more often various offers from jewish or islamic fondations, which willingly offer conferences and closer approach to the particular religion. Nurses should be motivated to get new information about various religions in order to be generally more cultivated, which is indispensable for a nurse.