<p>The aim of this study is to investigate the components of religion and spirituality in the specific context of "Fryshuset" – a multicultural and glocal arena. Against the backdrop of contemporary researchers such as Heelas and Woodhead and their hypothesis about the "spiritual revolution" and a "new spirituality", as well as the postmodern discussion about "the return of God", this study discusses how religious change can be understood in the context of Fryshuset.</p><p>The theoretical point of departure is taken in a hermeneutical method where Fleck´s theory about "thought-collective" and Gidden´s theory about the "duality of structure" are used in order to understand and describe the dialectical relationship between individual and social structure.</p><p>The method used in this study is qualitative. The interviews are made of six individuals representing different social projects at Fryshuset.</p><p>By analyzing the material from the field study through theories on religious change, three areas are identified:</p><ol><li>"The subjective turn"</li><li>Religion and spirituality</li><li>A Cosmopolitan interpretation of life </li></ol><p>The result of this study is that the religiosity among the interviewed can be described through Taylor’s understanding of the "subjective turn". Furthermore they are also part of a "double subjective turn" understood as an internalized subjective turn. Despite the fact that a lot of what the informants describe corresponds to Heelas and Woodheads theories of "subjective life spirituality" it is not relevant to talk about a "spiritual revolution". However, according to Beckford´s theories about religion as a "cultural resource" it can be described as a kind of new spirituality which is used in order to act and think global. The individuals use religion and spirituality as a cultural resource in their formation of a larger cosmopolitan interpretation of life.</p>

The aim of this study is to investigate the components of religion and spirituality in the specific context of "Fryshuset" – a multicultural and glocal arena. Against the backdrop of contemporary researchers such as Heelas and Woodhead and their hypothesis about the "spiritual revolution" and a "new spirituality", as well as the postmodern discussion about "the return of God", this study discusses how religious change can be understood in the context of Fryshuset. The theoretical point of departure is taken in a hermeneutical method where Fleck´s theory about "thought-collective" and Gidden´s theory about the "duality of structure" are used in order to understand and describe the dialectical relationship between individual and social structure. The method used in this study is qualitative. The interviews are made of six individuals representing different social projects at Fryshuset. By analyzing the material from the field study through theories on religious change, three areas are identified: "The subjective turn" Religion and spirituality A Cosmopolitan interpretation of life  The result of this study is that the religiosity among the interviewed can be described through Taylor’s understanding of the "subjective turn". Furthermore they are also part of a "double subjective turn" understood as an internalized subjective turn. Despite the fact that a lot of what the informants describe corresponds to Heelas and Woodheads theories of "subjective life spirituality" it is not relevant to talk about a "spiritual revolution". However, according to Beckford´s theories about religion as a "cultural resource" it can be described as a kind of new spirituality which is used in order to act and think global. The individuals use religion and spirituality as a cultural resource in their formation of a larger cosmopolitan interpretation of life.

Syftet med detta arbete är att utforska betydelsen av musik vid avsked hos sörjande människor. Internationell och skandinavisk forskning inom närliggande områden har i större utsträckning beaktat musikens terapeutiska och psykologiska roll. I Sverige saknas i stort sett forskning inom detta ämne. Studien är av kvalitativ art där narrativ analyseras utifrån ett hermeneutiskt perspektiv och det empiriska underlaget i uppsatsen består av 12 livsberättelser av efterlevande i sorgegrupper. De berättar om sorg och förlust samt på vilka sätt de relaterar till musik i samband med begravningen och vidare under den efterföljande sorgeprocessen. Av intervjuerna i semistrukturerad form framkom ett material som presenteras i resultatkapitlet. Musikens roll vid rituella avsked har förändrats idag. Anhöriga är mer delaktiga än tidigare. Musik väljs utifrån personliga kriterier. Musik som förknippas med positiva minnen tillsammans med den anhörige kan ge en upplevelse av igenkänning. Att använda musikterapi under sorgeprocessen eller att lyssna på egenvald musik kan vara ett kraftfullt redskap som förmedlar hopp och tröst till sörjande människor. / The aim of this study is to examine the role of music at the condolence in the grieving persons. In related areas, international and Scandinavian research have explored the therapeutic and psychological role of music. This topic has been missing in earlier Swedish research. The study has a qualitative approach and the analytical prism used for the semi-structured interviews was informed by a hermeneutic method. The empirical basis of the essay is based on 12 life stories of survivors participating in grief support groups. The interviews talk about grief and loss and the ways in which they relate to music at the funeral and during the grieving process. The material which emerged from the interviews in semi-structured form is presented in the results section. The role of music in the ritual condolences has changed. Relatives are now more involved in choosing music than in the past. Music is selected based on personal criteria. Music associated with positive memories of the loved one can convey emotions of recognition. Music therapy during the grieving process, or listen to music of own choice, may act as a spiritual force that gives hope and consolation to the grieving persons.

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