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This essay seeks to explore how the word "Sedlighet" ("morality”) was purposefully redefined by Swedish syndicalists during 1922–1938. Examining how the term was disparaged, specifically, within the context of the so-called "sexual question" of the time. During this time period, Swedish syndicalists argued for a modernized, science-based sexual education – and by extension sexuality. This modernized sexuality was to be built upon the use of birth control and appeal to a sense of logic and common sense. This stood in opposition to what the syndicalists considered to be outdated sexual morality based off of hypocritical Christian ideology, which urged abstinence and stifled natural urges. This was portrayed as exclusively benefiting the sexually deviant upper class, as they used the concept of "morality" to oppress the working class and exploit them for capitalistic gains. By tying sexuality to class, combining psychoanalysis and socialism, Swedish syndicalists could claim that ”morality” was oppressive as well as the cause of sexual deviancy. Several arguments also highlighted the suffering of working class women, who the syndicalists claimed were forced to go against their nature by having abortions out of necessity, or by exhausting their bodies through frequent childbirths. At the same time syndicalists frequently used gendered language and misogynist stereotypes to mock and delegitimize those who advocated for ”morality.” Through organizations meant to spread sexual education, such as RFSU – which was supported mostly by syndicalists at the time of its founding – it is likely that this recoding of the commonly used word caught on in wider circles of society and played a key role in the construction of a modernized sexuality.

Detta examensarbete syftar till att undersöka och få ökad förståelse för hur gymnasieelever upplever sex- och samlevnadsundervisningen i skolan. Med utgångspunkt från aktuellt forskningsläge där ungdomar, sexualitet och undervisning ligger i fokus, har vi knutit an till teoretiker som Giddens och Foucault. Dessa två har utvecklat teorier om människans sexualitet i dagens samhälle men knyter även an till ett historiskt perspektiv. Vilka vi har funnit användbara i vår kunskapsgrund för att problematisera och fördjupa vår syn på sexualiteten.

Sexualmoral var i början av 1900-talet ett viktigt skydd för spridningen av könssjukdomar. Johan Almkvist, en av Sveriges främsta venereologer, skrev böcker som behandlade sexualmoralen och hur den kan bekämpa könssjukdomar. Samtidigt började sociala problem att anses vara medicinska vilket bidrog till att läkarna fick en ny roll. I Almkvist böcker Sexuell kultur och Trohet och otrohet: ett sexuellt problem syntes befolkningspolitiska diskussioner som handlade om hur fler och bättre barn ska kunna födas. Uppsatsen kommer undersöka relationen mellan sexualmoral, könssjukdomar och politik utifrån Almkvists två böcker. Almkvist framhöll att den sexuella troheten, som var en del av sexualmoralen, var det säkraste och bästa skyddet mot könssjukdomar. Det berodde på att det inte fanns ett helt säkert medicinskt skydd mot könssjukdomarna, då behandlingarna ofta var långvariga och plågsamma. Samtidigt skulle den sexuella troheten upphöja moralen bland befolkningen och gynna samhället. Sexualmoralen relaterade tydligt till befolkningspolitiken då Almkvist framhöll vid ett flertal ställen att pliktkänslan gentemot samhället, som var en del av sexualmoralen, var ytterst viktig. Det skulle leda till att friskare barn föddes. Tidigare forskning har behandlat relationen mellan sexualmoral och medicin samt sexualmoral och politik. Jag vill med min närstudie av Almkvist fördjupa kunskapen om hur sexualmoral, könssjukdomar och politik faktiskt samverkade i 1930-talets Sverige.

Material artefacts to be used during sex is today commonly known as “sex toys”. This thesis has aimed to understand the discursive practices preceding this late-modern conceptualization, and what the previous historical conceptualizations testified to in terms of sexual morality and constructions of sexuality. The focus has been on a Swedish expert-led discursive context, spanning from the late seventies to the mid-nineties. Despite a general idea of Swedish sexual progressiveness, the results show that the discourse around these objects were all but welcoming. The Swedish Association for Sexuality Education (RFSU) considered the selling of “sexual technical aids” as a difficult topic. Good sexuality was to share an emotional loving connection. Thus, it should not overemphasize sex and the body, which sex aids did by being used for sexual functioning or corporeal sensations. I have shown how a discussion of sex aid-use by men with certain physical disabilities dealt with this problem, by providing a context of enabling sexual activity within a romantic union between the men and their partners. Thus, erective aids were especially in focus. I argue that this shows a somatification of male sexuality, which has previously been discussed as taking place in Sweden after the introduction of pharmaceutical erective pills in the late 1990s. Parallel to this, I show a development of heralding female use of “sex toys” in the early 1990s media. Whereas male masturbation with sexual objects were still ridden with an idea of social inadequacy, women were increasingly championed to consume to masturbate. I argue that the developments of how to conceptualize sex aids in Sweden indicate a larger discursive change regarding sexuality. Not only were men and women increasingly considered as beings with separate sexualities, and thus given separate sex aid-markets to court this – but acceptable sexual expression overall broadened. Good sexuality in the Swedish 1990s had begun to embrace the bodily sensations felt during sex, as well as accept sex itself as an independent aim, and in consequence sex aids – or “sex toys” – as a more acceptable means to this end.

Geschlecht und Religion sind eng miteinander verwoben: Religiöse Traditionen, Anschauungen, Symbole und Praktiken sind nicht nur geschlechtsspezifisch geprägt, sondern Geschlechterrollen, Stereotype und Ideale können religiös untermauert und sanktioniert werden. Religion spielt eine Schlüsselrolle für die Legitimation gesellschaftlicher Ordnung, insbesondere von Geschlechterordnungen. Mittels Religion können sowohl Ungleichheiten im Geschlechterverhältnis legitimiert als auch Impulse zur Gleichstellung gegeben werden.

To many, marriage is a fundamental part of life. The union of two individuals, often in the presence of those most dear, they vow stay loyal and support each other throughout their daily lives. Often, the marriage is fulfilled in the context of religion. To Islam, marriage is a sacred union assisting the couple on their spiritual journey in life. It is said that the Prophet Muhammad expressed “One who marries has already guarded half of his religion, therefore he should fear Allah for the other half”. This paper aims to analyse two different interreligious perspectives on marriage, and the existing view on sex and gender within the concept of marriage. To achieve this, a descriptive onset to idea analysis is used as a method. This analysis of this paper is based on four different analytical categories, or questions, which aims to display the existing concept of marriage of two books: Believing Women in Islam: Unreading Patriarchal Interpretations of the Qur’an, by Asma Barlas, and Marriage and Morals in Islam, by Sayyid Muhammad Rizvi. The analysis shows that both accounts present an institutional view on marriage, with distinctly expressed terms or ideals on marriage - although Barlas creates more space for contractual dimensions to exist within the institutional view. As to gender and sex, this paper concludes that the views are based on the idea of essential biological differences between men and women. The duties and ideals of marriage is based on those differences, but Barlas stresses that this does not show that the Qur’an supports inequality or a sexual bias. As to Rizvi, it is more difficult to conclude whether his view on sex differences supports equality of the sexes, or a hierarchal outlook where the male is privileged or superior in comparison to women.