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The purpose of this paper is to show that you can use a movie for young adults, while teaching religion and questions about life. Studies show that students want to talk more about life issues and watching movies is a good way to meet this request. This is what this study will examine and it will be related to the course goals in studying religion in high school.  A hermeneutic analysis will be used for this study and helps looking for questions about life in the Swedish movie “Jag saknar dig” (eng. I miss you). The questions for the study is: How prominent is life questions in the movie I miss you? How prominent are cognitive movie theory? (It will be explained what this means forward). The last question is about how this is related to the course plan in religious education. The theory about how movies influence people says that we decide who we want to be or understand what we dream about, while we are watching movies. Cognitive movie theory says that we are experiencing different kinds of emotions as spectators. There are three kinds of emotions that show; direct-emotions, artifact-emotions and meta-emotions. Mediazation means that we are affected of media and re-chantment says that from movies we are getting material for creating our own life questions. Ola Sigurdsson(2005) previous research means that it is important to categorize religious movies and it will help this study to understand which movies who will be suitable for studying questions about life in religious education. The hermeneutic method can be experienced as subjective in order to make their own interpretations based on the material, but in this study, I have the support of theories and because of that it makes it reliable. The conclusion of this study shows that this movie for young adults can be used as a school supplies and that almost any scene in the movie affects your emotions and shows questions about life.

This qualitative study aims to examine Swedish middle school teachers’interpretation of the new curriculum of religious education (RE) whichcomes into effect in the fall of 2022(Lgr 22). The curriculum of REunderwent, like many other school subjects, significant changes to itsformulations. Historically, RE has been prone to change in its content andphrasing. These changes in formulation resulted in a shift in the Swedishteachers practice as well as their perspective of what abilities are relevantfor students to acquire through teaching. It is therefore of interest tosurvey changes that are perceived as prominent in Lgr 22, their effects onteachers’ perception of the subject as well as teachers’ predictions ofchange in planning for RE. Four themes emerge through Popkewitzprocess of alchemy in an attempt to analyze the teacher’s interpretationof RE in Lgr 22. First off, the result indicates a transition from ananalytically predominant curriculum to instead advocate shaping of thestudents understanding of the actions of others. Secondly, the resultindicates an inconsistency in defining the content of RE. Teaching of worldreligions is presented with a strong classification and appears unanimousthroughout the teachers’ interpretations. Questions of life and ethics(QOLE) are presented as weak in classification and is not well definedwithin the framework of the RE curriculum. Finally, there seem to be nocorrelation between the approach teachers take towards studying a newcurriculum and the coherence between QOLE and the RE curriculum andthe commentary material. Teachers who throughout their careerfrequently changed school forms, present a stronger coherence whenasked to describe their approach to QOLE. The study occurs during thecurriculums initial applicational state where the need of continuousresearch regarding its practical application is necessary. Researchregarding teachers’ didactical literacy when discussing and contemplatingRE is required as well. There is also a need of developing the dialoguebetween the field of religondidactics and the national agency of education.

This thesis focuses on “livsfrågor” (questions of life) a typical Swedish concept introduced in the RE syllabus in the curriculum for compulsory schools in 1969. The study poses three questions: what can qualify as a “livsfråga”, why are they regarded important, and how do they fit into teaching? The main purpose is to study differences of the concept in two materials. Primarily interviews with Teacher educators all over Sweden and, secondly in the R.E. syllabus for compulsory and secondary schools from 1962 until today. Finally, the two materials used, will be brought together, and foci are recognized with the help of a tool for thought.  The study is using the concept dialogicity from Bachtin. Syllabus are viewed as compromises in accordance with a German tradition. In the syllabus, “livsfrågor” is one within many different words used with none what so ever stringency. It is not necessarily the most important term, as “livsåskådningsfrågor” (questions within philosophies of life)  is often dominating in objectivities. Also “existential questions” etc is used. The relation between the words are never made clear.  The syllabus are in one sense monologial as different meanings of the word are not made explicit, and other utterances are not invoked. In the interviews the dialogicity is more obvious. Philosophy is mentioned, eg.. Martin Buber, Viktor Frankl, theology (Paul Thillich), but also literature (Lars Gyllensten) and existentialism in a general sence. Other words are not as frequent – but “livsåskådningsfrågor” are of course mentioned, eg. Faith vs. knowledge. In the last chapter “livsfrågor” is problematized with the help of Andrew Wright and his three metanarrativies within the modern R.E. And the assumption, especially in the syllabus, of “livsfrågor”, as common between cultures and over time is problematized with the help of . feministic theory of knowledge.

This thesis focuses on “livsfrågor” (questions of life) a typical Swedish concept introduced in the RE syllabus in the curriculum for compulsory schools in 1969. The study poses three questions: what can qualify as a “livsfråga”, why are they regarded important, and how do they fit into teaching? The main purpose is to study differences of the concept in two materials. Primarily interviews with Teacher educators all over Sweden and, secondly in the R.E. syllabus for compulsory and secondary schools from 1962 until today. Finally, the two materials used, will be brought together, and foci are recognized with the help of a tool for thought.  The study is using the concept dialogicity from Bachtin. Syllabus are viewed as compromises in accordance with a German tradition. In the syllabus, “livsfrågor” is one within many different words used with none what so ever stringency. It is not necessarily the most important term, as “livsåskådningsfrågor” (questions within philosophies of life)  is often dominating in objectivities. Also “existential questions” etc is used. The relation between the words are never made clear.  The syllabus are in one sense monologial as different meanings of the word are not made explicit, and other utterances are not invoked. In the interviews the dialogicity is more obvious. Philosophy is mentioned, eg.. Martin Buber, Viktor Frankl, theology (Paul Thillich), but also literature (Lars Gyllensten) and existentialism in a general sence. Other words are not as frequent – but “livsåskådningsfrågor” are of course mentioned, eg. Faith vs. knowledge. In the last chapter “livsfrågor” is problematized with the help of Andrew Wright and his three metanarrativies within the modern R.E. And the assumption, especially in the syllabus, of “livsfrågor”, as common between cultures and over time is problematized with the help of . feministic theory of knowledge.