Historically Sweden had a confessional teaching of religion in school, that is the starting point ofthis essay. In the Swedish school system the students have the right to believe whatever they wantbut they will be introduced to different beliefs in the subject religion. Even the church focuses onthe individuals own beliefs during confirmation. This essay explores if there is something in aconfessional teaching that contributes to the students' knowledge in religion as a school subject.Therefore a quantitative study have been performed. The study aimed to investigate the grades ofthe students that participated in confirmation and how the grades changed after the confirmation.

Islam är en av världsreligionerna och har miljoner anhängare världen över. Det finns en allmän uppfattning om islams problematik, så till vida att islam sällan får rätt presentation, då exempelvis inom massmedia och skola. Frågan är hur skolan, som är vårt största lärosäte presenterar en religion rättvist och utan fördomar, hur en religion blir presenterat på ett icke nyanserat sätt.Uppsatsens syfte är att söka svar på hur islam framställs i svensk gymnasieskola, med metoder som dokumentstudier, fokusgrupp och djupintervjuer, där muslimska elever berättar om erfarenheter och upplevelser.Generella slutsatser som framkommit är att muslimska elever anser att svensk gymnasieskola ger en delvis positiv bild av islam, som religion, men med vissa brister, såsom etnocentriskt tänkande, i muntlig presentation och text. Elever har även pekat på en viss marginalisering och distansering gällande islams presentation i undervisningen..

Music and religion are concepts, which have been continually associated with spirituality throughout the history of Western religion. Since the dawn of mankind, it has been considered that music has had a clear function about how individuals grasp their inner emotions to reach the transcendent and comprehend "Self". The aim of this thesis is to gain greater understanding as to how a group of young catechists in the Swedish Lutheran Church feel, interpret and construct their identities through popular music. An exploration as to how this specific group perceives concepts such as the Bible, church, spirituality, and religion was undertaken. The theory forming the basis of this essay is derived from a sociological perspective of postmodernism.

Islam är en av världsreligionerna och har miljoner anhängare världen över. Det finns en allmän uppfattning om islams problematik, så till vida att islam sällan får rätt presentation, då exempelvis inom massmedia och skola. Frågan är hur skolan, som är vårt största lärosäte presenterar en religion rättvist och utan fördomar, hur en religion blir presenterat på ett icke nyanserat sätt.Uppsatsens syfte är att söka svar på hur islam framställs i svensk gymnasieskola, med metoder som dokumentstudier, fokusgrupp och djupintervjuer, där muslimska elever berättar om erfarenheter och upplevelser.Generella slutsatser som framkommit är att muslimska elever anser att svensk gymnasieskola ger en delvis positiv bild av islam, som religion, men med vissa brister, såsom etnocentriskt tänkande, i muntlig presentation och text. Elever har även pekat på en viss marginalisering och distansering gällande islams presentation i undervisningen..

This essay examines upper secondary school pupils as well as the Swedish National Agency for Educations views on the education in subject of religion. How they describe its purpose, what content the topic should address, how the education should be implemented and what influence the pupils should have over their own studies. This to examine how the views of pupils and the Swedish National Agency of Education correlate and to analyze how it possibly can affect the pupil?s motivation. The survey is conducted by semi-forging tured interviews and text analysis in order to ascertain the pupils and the Swedish National Agency of Educations opinions on the issues.

Chapter 6 of the Ch?ndogya Upani?ad has often been treated in works on early Indian philosophy, as well as in some comparative studies on color symbolism. Attempts to place it in a larger framework against the background of late Vedic religion are, however, few, the rationalistic and ?tradition-challenging? appearance of the text having repeatedly been emphasized. But the doctrine contained in the text ? a cosmologic teaching on the three elements constituting the universe, each being characterized by a color (red, white, black) ? and their microcosmic counterparts in the human body, does have some clear affinities to the worldview of the Br?hma?as and ?ra?yakas, which posits a series of similar correlations (bandhu-) between macro- and microcosmos.

Being able to reflect, evaluate and justify your views is an important part of adult life. Moral education can be a path to develop this knowl-edge; however, it is possible that the moral education gets more obscure when it is not a separate subject. The purpose with this essay is to examine the need of moral education and the presence and the framing of moral education of seven teachers in religion. The purpose is also to analyse where and how the moral education should be included in the curriculum. The survey was conducted through qualitative interviews with a hermeneutic approach.

Syftet med uppsatsen är att undersöka hästoffer i den fornnordiska religionen. Jag kommer att koncentrera innehållet i undersökningen kring tiden för yngre järnålder: folkvandringstid (år 400 ? 550), vendeltid (år 550 ? 800) och vikingatid (år 800 ? 1060). I vissa fall kan exemplen vara från både tidigare och senare tid än den avsedda. Detta material kan ändå vara relevant att ha med i sammanhanget för att få en bred inblick i offrandet av hästar i nordisk, förkristen sed.

This essay attempts to examine whether it is possible to find a mutual understanding of the concept of drive between Spinoza?s philosophy and Freud?s psychoanalytical theory. Former texts on this subject have given a variety of conclusions: from a radical separation between the two authors to a complete identification between the two. The drive, or the desire which is the term Spinoza uses, has in Spinoza?s philosophy its foundation in the concept of conatus.

Syftet med detta arbete är att undersöka samtalet om sexuella handlingar mellan män i muslimska traditioner och försöka se vad dessa handlingar betyder, socialt, religiöst och kulturellt, samt var de står i relation till allmänna normativa värderingar som grundar sig i familjeliv och andra sociala konstruktioner.Ambitionen är att jämföra kristen borgerlig kultur som ligger till grund för Foucault's resonemang om makt och sexualitet med muslimsk religiö's kultur. Kan man hitta kopplingar mellan kulturella yttringar, religiositet och dessa sexuella handlingar? Är dessa sexuella beteenden bundna till en vis's kultur? Och vad är det då i kulturen som bidrar till dessa uppfattningar om sexuella uttryck och handlingar. Finn's det sociala mönster i form av patriarkala strukturer som påverkar dessa handlingar's uttryck och påverkar i såfall de patriarkala mönstren till att sexualitet mellan män blir till ett maktuttryck?(utdrag ur uppsatsen's "Syfte och frågeställning").

This qualitative research is a contribution to the ongoing debate among marketing researchers regarding if there is a dominant paradigm and viewpoint of marketing and which one is the most appropriate. In this study current views of marketing are identified and then compared against the older Goods-Dominant Logic of Marketing and Vargos? and Luschs? alternative Service-Dominant Logic of Marketing. The trends that have been observed are situated in the framework of Thomas S. Kuhn?s philosophy of science.

I uppsatsen behandlas vad kultkontinuitet innebär och hur begreppet ska tolkas. Genom en jämförelse av förkristna teofora ortnamn och tidiga kyrkplatser undersöks kultplatskontinuiteten i Hälsingland mellan vikingatidens religion och kristendom. Även landskapets runstenar granskas i syfte att finna kontinuitet mellan religionerna. Den sammantagna slutsatsen är att kultplatskontinuitet med en särskilt begränsad definition inte kan styrkas, utan endast bosättningskontinuitet. Runstenarna däremot uppvisar ett flertal tecken på kultkontinuitet..

The thesis explores how the category religion is used discursively in Swedish public debates and in what way the discourses can be related to debate-positions. The thesis also exploresquestions of power and how social identities are negotiated: which identities are madepossible ? and encouraged ? by the discourse, and which are being excluded?The specific cases chosen are: (i) the election of Omar Mustafa as a substitute member of the governing board of the Social Democratic party in April 2013, (ii) the appointment of Elisabeth Svantesson as Minister of employment in September 2013, (iii) the debate concerning male circumcision (2011-2013), and, (iv) the debate about Jewish home education(2012-2013).The theoretical and methodological perspectives used in the thesis are discourse analysis and Pierre Bourdieu?s theory of social fields, usually interwoven together. Discourse analysis is mainly used to explore how the category of religion is attached to central binaries in the debates such as faith/politics, private/public, secularism/fundamentalism, etc., and also how chains of equivalences are established. Bourdieu?s theory of social fields is used tocontextualize the discourses in the specific debates and relate them to orthodox and heterodox debate-positions.

This essay takes its start in the problematic situation concerning source material in the study of the Norse religion before the Christianization of Scandinavia. There is a lack of written sources from the time when the religion was still practiced. There are plenty of archeological sources economic situation than their religious beliefs. The Icelandic stories written in the 13th and 14th centuries give us a broad pictureof the Norse mythology, but the writers were Christians which makes their reliability questionable.The focus of this essay is therefore on two texts written during the time when the Norse religion was still in practice. The first source is the travel notes written in 922 by the Muslim scholar Ahmad ibn Fadlan who met a group of the Rus? people.

In 1809 the citizens of Sweden where given the freedom to practice their Christian faith through the Swedish constitution of 1809, 16 §. This proclaimed that there should be religious freedom in Sweden, albeit restricted to Evangelical-Lutheran faith. Although after the law regarding dissenters was passed in 1860 by choosing another church than the Evangelical-Lutheran church you lost some civic rights, for example you could not become a public official. The freedom to choose religious affiliation was given through the Law of Religious Freedom in 1951. The purpose of this study is to evaluate in what way the concept of religious freedom has developed in Swedish law between 1809 and 1951.In the background I treat two historical events and one era, with focus upon religious freedom, which have in my opinion influenced the view of religious freedom in Sweden during the chosen period of 1809?1951.