The Jewish orientation "Haredi" in Israel is the most conservative group and believes that historical traditions are important to follow while waiving from modern society. In today's society, it is difficult to distance ourselves from modernization. This incuses the haredic communities in Israel and the inferior position of women. This study analyzes three contemporary media materials that illuminate the haredi woman's roles as well as her position to Halacha and modern developments. The research aims to answer to what kind of roles the haredi-woman are ascribed in the programs Shtisel, Israel talar and Extrema äktenskap.

The migration of the lesbian, gay, bisexual, trans- and queer (LGBTQ) people from Central America to or through Mexico has increased in recent years. People are leaving spaces of violence and exclusion related to their sexual and/or gender identity and search conditions for a livable life. Yet, the migration implies an exposure to different sorts of violence, wherefore this thesis explores how the vulnerability of Central American queer people is (re)produced in a situation of human mobility in Mexico. Further, the thesis examines how protection is made (im)possible for the LGBTQ community in religious shelters. The research is based on qualitative research and thirteen semi-structured interviews, carried out in Mexico in 2020, with representatives from shelters, universities and civil society organizations working with migrants and LGBTQ people.   Queer people are disproportionally exposed to vulnerability in Mexico and migrating does not necessary imply that life becomes livable. Since their lives are likely to be understood as ungrievable lives by the heteronormative society, the violence and the exposure to vulnerability of this populations becomes largely invisible. Thus, religious shelters both include and exclude LGBTQ people, depending on how they imagine boundaries.

Syftet med denna uppsats har varit att undersöka och ge förståelse för hur religionslärare upplever attundervisa i ämnet religionskunskap digitalt på gymnasienivå, i ljus av att en pandemi har tvingat störredelen av gymnasieskolformen till digital undervisning. Totalt åtta observationer kring digitalreligionsundervisning och över fem timmars intervjuer fördelat på sju olika religionslärare utgör grundenför studien, som pekar mot att lärare upplever varierad problematik och större utmaningar kring digitalreligionsundervisning än möjligheter. Samtliga lärarintervjuer betonar att dom föredrar den fysiskaundervisningen framför den digital. Majoriteten har negativa kopplingar och känslor kring digitalundervisning, och upplever att det behövs mer stöttning från högre instanser. Den digitala undervisningenhar krävt utökat administrativt arbete för lärarna, vilket leder till känslor av försämrade arbetsförhållanden.Lärarna belyser hur digital undervisning kräver mer av dom både personligen och professionellt, ochflertalet lyfter lärarnas behov av digital kompetens. Två områden beskrivs som synnerligen problematiska.Det första är att religiösa föremål, teman och platser inte nödvändigtvis får samma effekt ochgenomslagskraft i ett digitalt format där flera sinnen försvinner och upplevelsen kan kännas platt. Detandra är att det så viktiga samtalet - ämnets kärna - blir svårare att genomföra kontrollerat och personligtvia skärmar, tekniska problem med mera. Diskussionen haltar och intimt kopplade frågor som etik, moraloch tro blir svårare att skapa ett tryggt och pedagogiskt rum för. Men lärare belyser även att det finnspositiva aspekter, så som att mindre elevgrupper kan fungera bättre digitalt. Det upplevs att vissa mindreelevgrupper jobbar bättre och mer kooperativt på distans, men att större grupper och klassrum fungerarsämre. Lärarna lyfter även att övergången till digital undervisning har fått lärarna att tänka igenom och blimer noggrann med sin undervisning; endast det viktigaste tas upp och lektionsplaneringen blir konkret.Även nya former av uppföljning, översikt och digitala kvitton på elevernas arbete har gjort det lättare attfölja elevernas utveckling, samt gett bättre underlag för betygssättning. Sist men inte minst har lärarna avnöd behövt lära sig digitala verktyg, så som att spela in sig själva och att jobba med video, bild och ljudpå andra sätt än tidigare.Studiens slutsats är att den digitala undervisningen, som den ser ut idag, blir framtvingad på ett sätt somgör att den inte når upp till samma kvalitetskrav och standard som undervisningen i det fysiskaklassrummet. Kunskapsutvecklingen är inte lika god och eleverna får inte samma möjligheter tillpedagogiskt stöd. Digital undervisning kopplar inte in lika många sinnen och det sociala är svårare, vilketockså gör att det är svårare att få fram kunskapen till eleverna. Studien belyser lärarnas upplevda situationoch ökar kunskap om hur religionsämnet undervisas under en pandemi, men det kvarstår viktig forskningkring hur eleverna själva upplever digitala distansstudier. Lärarnas egna upplevelser är dock att digitalundervisning idag påverkar att elevernas kunskaper inom ämnet blir betydligt mindre. / The purpose of this study has been to research and provide understanding on how teachers of religionexperience digital teaching in Swedish senior high school curriculum, in light of the switch to digitalclassrooms and education due to the current pandemic. In total eight observations, along with more thanfive hours of interviews distributed over seven different teachers is used as the foundation for this study,finding that teachers experience a varied set of problems and increased difficulty concerning teaching andpedagogical teaching of the subject of religion, more so than possibilities and positive effects. All teachersemphasize that they prefer physical teaching face to face in the classroom, as opposed to digital teaching.The majority have negative experiences and feelings around the shift to digital education and mention thatthey think more support is required from a top level in the educational system. Digital education hasrequired more administrative efforts for already stressed teachers, and this in turn leads to a feeling of aworse working climate. The teachers emphasize that digital education requires more of them bothprofessionally as well as personally, as well as the need for more digital tools and skills to being able todo their job properly. Two areas stand out in particular, one being the lessened effect of religious artifacts,themes and places when the students lose certain senses and tactile ways of experiencing – the other beingthat the vital discussion and social climate is lost, making intimate discussions of moral, ethics and otherpersonal elements of belief harder to approach. At the same time, teachers do lift certain positive trends inthe digital shift, mainly the need to plan properly and to reexamine their lesson plans, leaving only thevital parts in. Beyond that many teachers are now for perhaps the first time really learning themselves touse video, recordings, pictures, audio and other media as means to evolve their digital skills.The study seems to show that the, as of writing, current shift to digital education in a time of ongoingpandemic is a forced and not fully optimal way of teaching. This in turn lessens the quality of educationand, in several ways, actually hinders the students in their educational progress. Support is not as readilyavailable, and many senses are left out of the pedagogical context of the classroom. The study lifts theexperiences of the teachers, but important research is still needed from a student perspective and how theyview digital education from their end.

Islamophobia and misconceptions or negative portrayal of Muslims have led Muslims in Western societies being discriminated by people who hold religious and racial prejudice. Against this backdrop, Muslim communities in Britain run a national campaign called “Visit My Mosque”. This thesis explores whether the campaign follows the three variables of social movements: political opportunities, mobilising structures, and framing processes to take shape and emerge. Close examination to data, collected from interviews with four Muslim activists, reveals themes which point to the variables. The regional political context in Europe following the terrorists attack at the office of Charlie Hebdo magazine in Paris triggers activists in Britain to launch the “Visit My Mosque” campaign. The political climate provides an opportunity for Muslims to take collective action. The pressure on Muslim communities, as a result of Islamophobia and negative portrayal of Muslims by some sections of the media, provides narratives to transform grievances into action. And finally, the campaign emerges due to the presence of the Muslim Council of Britain (MCB) which facilitates the campaign and provides support to networks of participating mosques. These findings may offer more understanding into the study of social movements in general and religious activism in particular.

In this study, a qualitative text analysis will identify and present common arguments that are used in the discussion regarding euthanasia. The arguments will then be discussed, following Professor Jürgen Habermas's discourse ethics, to try to reach a mutual compromise and introduce a proposal on which prerequisites for euthanasia could be introduced in society. The study will conclude with an analysis of the pre-debated prerequisites against Professor Martha Nussbaum's capability approach and in so doing make a theoretical validity claim in Habermas's opinion.   What is then revealed in the result is that the proposed list of prerequisites made, is not perfect and the question arises if it is even possible. The theoretical claim of validity can be interpreted from different points of view and thus come up with conflicting answers. The consensus of this study shows that if euthanasia is to be implemented in a society, the prerequisites to be followed should be well-defined and clear.

Scholars and experts speak of a political apathy and a lack of political engagement in Jordan. In conventional studies of political engagement a large part of the actual everyday engagement of “the ordinary” is overlooked as it does not conform to the prevailing view of political or civic engagement.  Everyday politics as a field has developed as a response to this lacking view of political engagement or political behavior. The aim of the thesis is to find everyday political behaviors performed by Jordanian individuals. Additionally, everyday religious aspects according to the lived religion theory are discussed in relation to everyday politics as found.  A number of everyday political behaviors and everyday religious aspects of these were found through observations and interviews during two months of fieldwork in Amman, Jordan. Such behaviors were e.g. operating within the informal sector, relying on family and friends for money and labor, and derogatory joking about the regime. Religious aspects of these behaviors were e.g. explicit religious reasons for the behaviors, physical religious artifacts, and religious language.

This research is 1) a critical conceptual analysis of the existing theoretical framework of desacralisation of conflicts developed by professor Isak Svensson in relation to mediation practice in religious conflicts with explicit religious claims; and 2) a critical argumentation for the development of an alternative and complementary initial attempt of mediation methodology suggested by myself: sacralisation of peace. This methodology is based on aspects of the worldview conflicts theoretical framework of professor Jayne Seminare Docherty, the ritual theory for peacebuilding as proposed by professor Lisa Schirch, and a plural conceptual notion of peace.  The research concludes that the desacralisation of conflicts theory has four conceptual limitations when used as a mediation practice in religious conflicts. These limitations are related with 1) conceptual assumptions of secularisation project; 2) “issue-negotiation” processes proposed by the theory and their rational model for conflict resolution; 3) a reduced notion of religious issues to ideological or convictional aspects, and 4) a reduced notion of the ambivalence of the sacred and its associated processes of sacralisation and desacralisation. The research also concludes that these limitations could be overcome by introducing a complementary complex mediation methodological approach where sacralisation of peace and desacralisation of conflicts coexist.

No description available.

År 1945 den amerikanska ockupationsstyrkan pressade fram Japans sekularisering. Mejidynastin, vid makten fram till 1945, hade främjat en framställning av shinto med nationalistiska drag som kallas för shintonationalism. Efter sekulariseringen betraktades religionerna i Japan med misstänksamhet, eller till och med fientlighet, i Japan. Sedan 80-talet har dock nationalistiska rörelser som strävar efter en återgång till den gamla shintonationalismen börjat att ta plats i den politiska scenarion igen. Nationalistiska rörelser har fått stöd av Jinja Honcho, förbundet av de shintoistiska templen. Den här studien har som syfte att analysera shintonationalismens påverkan på det japanska samhället och på den japanska skolan i synnerhet. Studien använder diskursanalys som metod och granskar å ena sidan skolans styrdokument med fokus på moralundervisningsämnen, grundskolsämnet som behandlar ämnet moral och samlevnad. Å andra sidan granskas Jinja Honchos publikationer på förbundets hemsida. Texterna jämförs och resultatet visar att Jinja Honchos framställning av shinto har påverkat diskursen i den japanska skolans styrdokument och främjat en bild av japanerna som överlägsna andra kulturer i deras förhållande till naturen, känslighet, moral och styrka. / In 1945 the US occupation forces pushed for the country's secularization. The Meji-dynasty, in power until 1945, had promoted a representation of Shinto with nationalist features known as Shinto nationalism. After secularization, religions in Japan have been viewed with suspicion if not with hostility. From the 1980s, however, nationalist movements striving for a return to the old Shinto nationalism began to take place in the political scenario again with the support of Jinja Honcho, the Association of Shinto temples. The purpose of this study is to analyse the impact of Shinto nationalism on Japanese society and especially on Japanese schools. The study uses discourse analysis as a method and examines from one side the school's governing documents with a focus on moral education, from the other side Jinja Honcho's brochures in the association's website. The texts are compared and the results show that Jinja Honcho's representation of Shinto has influenced the discourse in the Japanese school's governing documents and promoted an image of the Japanese as superior to other cultures in their relationship with nature, sensitivity, morality and strength.

Based‌ ‌on‌ ‌the‌ ‌idea‌ ‌that‌ ‌public‌ ‌art‌ ‌reflects‌ ‌cultural‌ ‌values‌ ‌and‌ ‌is‌ ‌meant,‌ ‌not‌ ‌as‌ ‌many‌ ‌have‌ ‌argued‌ ‌as‌ ‌a‌ ‌means‌ ‌of‌ ‌teaching‌ ‌history,‌ ‌but‌ ‌rather‌ ‌as‌ ‌a‌ ‌means‌ ‌of‌ ‌promoting‌ ‌cultural‌ ‌ideals,‌ ‌ ‌public‌ ‌art‌ ‌serves‌ ‌a‌ ‌role‌ ‌in‌ ‌lauding‌ ‌people‌ ‌and‌ ‌behaviors‌ ‌and‌ ‌reflects‌ ‌a‌n important facet in the ‌creation‌ ‌of‌ ‌a‌ ‌national‌ ‌identity‌ ‌and‌ ‌ethos. Further,‌ ‌that‌ ‌in‌ ‌this‌ ‌function‌ ‌of‌ ‌promoting‌ ‌societal‌ ‌norms,‌ ‌public‌ ‌art‌ ‌serves‌ ‌as‌ an‌ iconography ‌of‌‌ a “civil ‌religion”‌ ‌which‌ ‌tell‌s ‌a‌ ‌story‌ ‌to‌ ‌the‌ ‌citizenry‌ ‌about‌ ‌what‌ ‌a‌ ‌given‌ ‌country‌ ‌admires,‌ ‌reveres‌ ‌and‌ ‌aspires‌ ‌to‌ ‌and‌ ‌promotes‌ ‌a‌ ‌specific‌ ‌moral‌ ‌narrative‌ ‌regarding‌ ‌a‌ ‌country‌ ‌and‌ ‌its‌ ‌people.‌ ‌Thus,‌ ‌public‌ ‌art‌ ‌forms‌ ‌an‌ ‌iconography‌ ‌reflecting‌ ‌the‌ ‌norms‌ ‌of‌ ‌the‌ ‌“civil ‌religion”‌ ‌and‌ ‌its‌ ‌related‌ ‌mores,‌ ‌morals‌ ‌and‌ ‌ethical‌ ‌values.‌ ‌