The industrialization in Sweden has increased the large number of areas that have been contaminated with various types of pollution. One of those sites are the property Höjen 3:24 in Arboga where ?Arboga Mekaniska Verkstad? once been. The property wants to increase the use of the old former foundry building with the adjacent ?plate-workshop? and believe there are two options for the building: That the building either should be used as a warehouse/concert hall, or rebuilt into a cultural center. An environmental evaluation has shown that the levels of heavy metals are over the Swedish environmental protection agency guidelines of less sensitive land.

Galärvarvet är på många sätt en utmärkt plats för en ny och framträdande kulturbyggnad i Stockholm. Samtidigt utgöt operans komplexa och omfattande program en stor utmaning. I detta projekt löses konflikten mellan program och plats meddels en långsmal byggnad som bevarar naturvärden och rörelsemönster..

This paper attempts to trace the journey of Adonis from ancient Mesopotamia, through Phoenicia and finally to Greece, and to see how his function and cult have evolved during this migration. It starts with a short summary of previous research regarding Adonis and goes on to describe the myths and the rites of Adonis as they were celebrated in Alexandria, Byblos and Athens. I then examine possible connections to ritual drama, the mystery religions and whether there is any evidence that the Adonia might have been a germination ritual.My conclusions are that Adonis loses his connection to the growing cycle and the ideology of sacred kingship with the move to Greece where the political system with independent city states is different, and that there has been too much focus on Adonis as a vegetation god. Since Adonis is connected with the ancient Near Eastern cults of sacral kingship it might be more rewarding to consider the death aspects associated with his cult and the possibility of ancestral worship in relation to a ruler. This would make some of the otherwise puzzling aspects of his cult more understandable..

The role of religion, of religious individuals and organizations, is currently discussed within both a private and public sector of development. I have viewed documents from the World Bank and DFID where the religious presence is a growing fact and previous theories that religion would disappear with economic development have been abandoned. As a result DFID conducted a large study on the importance of religion for development work, RaD 2005-2011, under the directions of Professor Carole Rakodi. Rakodi (2011) concluded that religion was highly related to the success or failure of developmental projects, and to understand the values people had religion needed to be understood within its specific cultural context. She developed an analysis model to conduct this work.

The aim of this study is to analyze how two different education books produce christianity and islam. The analyzed books is from 2003 and 2008 and the books are adapted for the last years of primary school. The meaning and translation of words is often a problem and can get the reader wrong understaning of the religion. The analyze include the perspective of this meaning and how the sacred things are described in each religion.The textanalyze is made with different criterias; the context, the pre- understanding and if the text is objectiv is some of the most important. The language is important too.

Is it possible to convey spirituality through art and material culture? Is it possible to renew art within the traditional church so that it appeals and is understandable for the modern man? These are the fundamental questions of my master´s work, which has it´s starting point in a public commission for an artistic contribution to the new Pentecostal church in Kalmar. The work also addresses the question whether there is a need for symbolism, art and sacred objects also within the Pentecostal movement, a traditionally strong image hosting environment. If so, how is it possible to bring this in to the church without completely breaking with the tradition and ideology of the movement? I want to communicate the Christian message in a renewed way, and in this particular project also highlight the importance of using images also within the Pentecostal movement.

By describing and analyzing a self made composition for the Swedish folk music instrument ?nyckelharpa? with emphasis on playing techique, dissonance treatment and interpretation questions are reflected upon regarding how dissonances and andvanced harmonical progressions are treated on a limited instrument such as ?nyckelharpa?. By emphasizing the traditional norm connected to the interpretation and instrumentation of traditional Swedish folk music (a traditon in which the nyckelharpa is included) and comparing the te- chniques connected to it with the recent composed material in a western classical context the possibilities and limitations in composition and interpretation are further investigated. Thus the musical experience and the documentation of the process of composing a concert for nyckelharpa provides a knowledge base for reflective analysis upon questions regarding interpretation, composition and dissonance treatment. This thesis also provides a brief summary of traditional playing and bowing technique as well as a short historical description of the Swedish traditional instrument ?nyckelharpa?..

During the Nordic Bronze Age, houses were not exclusively connected with profane contexts, but did also feature in burial places, a peculiar fact when considering the careful separation of settlements and graves. What kind of houses do we find in these sacred contexts? What did these houses stand for? Why was the house symbolism chosen to accompany the dead? And why did the house symbolism flourish during the Nordic Bronze Age? To answer these questions three representatives for the house symbolism in Sweden are discussed in more detail, such as the burial in longhouses, peculiar houses called cult houses and house urns. Further, the phenomenon has been put in its temporal, geographic, social and ideological context, where aspects such as trade and settlement structure are presented. The house symbolism is, however, not confined to northern Europe.

In Scandinavia the general idea of the Bronze Age society is that it was organised as chiefdoms. The model for what they looked like is taken from the anthropological studies of the Polynesian chiefdoms. The aim of my study is to investigate a Scandinavian Bronze Age feature, known as cairns mainly containing fire-cracked stone. This is compared with how people in different Polynesian chiefdoms, looked at similar remain. This is done to get a background for new ways of interpretation of such remains.

Att bedriva ett aktivt förändringsarbete inom idéburna organisationer kan vara problematiskt då det kan uppstå motsättningar baserat på spänningar mellan organisationens syfte och ekonomistyrning. I religiösa organisationer tar sig detta i uttryck genom konceptet ?The Sacred and Secular Divide?. Studien undersöker hur inneboende spänningar påverkar ett förändringsarbete av ekonomistyrning i en regional enhet av Svenska kyrkan och syftar till att förklara hur förändringsarbetet ser ut. Syftet studeras genom en kvalitativ fallstudie med respondenter från organisationens ledningsgrupp där förändringens process, inneboende spänningar och önskade resultat undersöks.

In Scandinavia the general idea of the Bronze Age society is that it was organised as chiefdoms. The model for what they looked like is taken from the anthropological studies of the Polynesian chiefdoms. The aim of my study is to investigate a Scandinavian Bronze Age feature, known as cairns mainly containing fire-cracked stone. This is compared with how people in different Polynesian chiefdoms, looked at similar remain. This is done to get a background for new ways of interpretation of such remains.

Operabyggnaden placeras längst ut på piren och tar hela dess udde i anspråk. Operan riktar sig mot staden. Byggnadens storlek och koncept kräver viss rymd och ljus runt sig varför valet av plats blev naturligt. Den stora operavolymen skärs itu i flera delar och de olika volymerna binds sedan samman av en stålkonstruktion som på vissa ställen fungerar som ett orangeri medan den på andra ställen är en öppen pergolastruktur. Växtligheten används som ett material och ger intressanta rum, skuggspel och klimat. Orangeriet/pergolan löper igenom och runt byggnaden och såväl personal som besökare rör sig på gångar genom orangeriet/pergolan och upplever olika typer av rum, på olika nivåer. En önskan med uppdelningen i flera volymer är dels för att få in ljus på ett vackert sätt i en annars djup och mörk byggnad, dels för att försöka bryta ner skalan, samt även för att kunna ge personalen bra arbetsmöjligheter.

India is home to every sixth person in the world, some 30 million dogs and a quarter of the total world cattle population. A vast majority of Indians are Hindus, and even though the Hindu religion proclaims love, nurturing and worshipping of animals, sometimes the same religion constitutes an obstacle for animal welfare in practice. This paper investigates the significance of historic and religious symbols to the way animals are perceived in modern Indian society, as well as the different social factors which underlie attitudes to animals. The concept of karma, as well as that of good versus bad deaths, is probably the foundation of the general Hindu reluctance to euthanasia in any form. Although in theory all species are generally regarded as equal in Hinduism, in practice there seems to be a differentiation; for cultural, religious, medical and financial reasons.

This study is about the artist Monica Sjoo?s (1938-2005) painting God giving birth (1968) that was accused of being blasphemous and obscene in the early 1970s. God giving birth could have had much in common with Niki de Saint-Phalle?s She ? a cathedral (1966), both works suggesting a mother goddess image. The main difference however can be found in the fact that Monica Sjoo?s painting had connection to the women?s movement in the 1970s.

This essay aims to explore continuity in water centric cult within the period of the Christianization of Scandinavia (ca 800-1100 AD) and to understand the changing of symbolism of water in pre-Christian cult and early Christian religion. It has previously been thought that Christian priests took over the old holy wells and renamed them after saint, all to ease the pagan people into a Christian lifestyle. But archaeological evidence shows that the cult at these wells, and other water centric sites, where almost completely abandoned a few hundred years before the Christians came to Scandinavia. The Christians should not have felt the need to transform this tradition since it was only practiced in a very small and supposedly private scale. On the contrary, religious activities at these wells seems to increase with the new religion and perhaps this is explained by Christianity itself.