Islam och hinduism ur ett genusperspektiv : En granskning av ett urval religions läroböcker på grundskole- och gymnasienivå

Syftet med vårat examensarbete har varit att göra en läromedelsanalys ur ett genusperspektiv i ämnet religion. Vi har studerat två läromedel som riktar sig till grundskolans senare år och två läromedel som riktar sig till gymnasiet. I analyserna har vi kommit fram till att det i läromedlen för grundskolan finns en stor avsaknad av genusmedvetenhet. Även om genusmedvetenheten är större i läromedlen för gymnasiet uppnår det inte den genusmedvetenhet som vore önskvärt.

Al-Mahdi - Gestalt och budskap : En litteraturstudie jämförande sudanesisk Mahdi och indisk Mahdi inom islam

Followers of three world religions, Judaism, Christianity and Islam are waiting for the Messiah. Muslims are even waiting for aspiritual leader al-Mahdi. Two different persons claimed the title of al-Mahdi, at the end of the nineteenth century. Theyappeared almost at the same time, at the totally different places of the earth, with a completely different message and underthe rule of the British colonial power. The aim of the study is to compare the both religious figures, Mirza Ghulam Ahmadfrom India and Muhammad Ahmad from Sudan regarding their different messages, to illustrate the social, political andreligious factors that lead to the entirely different profile and image of these two men and how their organizations havedeveloped after their death up till today. The result shows that the Sudanese Mahdi Muhammad Ahmad claimed hisMahdiship in the year 1881. He became a political leader in a time when Sudan was under the rule of a colonial power. Hetook advantage of the religion for personal purposes and tried to liberate his native country Sudan. The contemporaryMuslim clergy criticized him for his claim because the content of the Hadith traditions did not support his claim ofMahdiship. He maintained his sole right for the interpretation of religion and of the laws of Sharia. He made changes even inthe chief pillars of Islam by asserting that Jehad with sword was more imperative than the pilgrimage journey to Mecca. Heasserted that the Prophet Muhammad himself had entrusted him to launch the holy war against the non-believers. He hadimmense ambitions which were never fulfilled since he suddenly died four years after his claim for Mahdiship, in June 1885.This day his followers are organized as a political party in Sudan with a modest roll in the Sudanese politics. The IndianMahdi Mirza Ghulam Ahmad claimed in 1889 to be Mahdi, Mujaddid, Muhaddas, Messiah and a Prophet at a time of socialand political peace, though Islam as a religion was firmly pushed by the Hindu and Christian missionaries. He had no politicalambitions at all and was utterly loyal to the British colonial power. His mission was to crush the Cross and to demonstrateIslam���s excellence over all the religions of the world through overwhelming arguments. He proclaimed that Jesus was humanand a Prophet and not the son of God. Jesus survived from the cross and died a natural death after he had lived for manyyears. Ahmad claimed that God had commanded him to put stop to the religious wars. The contemporary Muslim clergyblamed him for being an imposter, melancholic and hypochondriac who had self invented the divine revelations. He died year1908, nineteen years after his claim and the communion he found is established today in more than hundred countries of theworld. Reasons for the breakdown of mission of the Sudanese Mahdi were that his objectives were political and he challengedthe colonial power with the sword. Another decisive factor was his sudden death merely four years after the beginning of hismission. Reasons for the success of Indian Mahdi were that his objectives were purely religious and he was wholly loyal to theforeign government. He survived nineteen years after the beginning of his mission which made it possible for him to create acommunion based on solid grounds. His followers continued on the same path and never engaged in local politics where everthey lived. For further studies it will be of great interest to study the life of Mirza Ghulam Ahmad and objectively examine thearguments he presented in support of his divine appointment. Furthermore it is enriching to study the organization andactivities of the Ahmadiyya Muslim community to explore if they are in accordance with the basic principles of Ahmad.

New Meanings to Old Rituals : The Emergence of Mourning Rituals in Shiʿite Islam

This paper will discuss the emergence of Shiʿite mourning rituals around the grave of Husayn b. ʿAli. After the killing of Husayn at Karbala’ in 61/680, a number of men in Kufa feel deep regret for their neglect to come to the help of the grand­son of the Prophet. They gather and discuss how they can best make penitence for this crime. Eventually, they decide to take to arms and go against the Umayyad army – to kill those that killed Husayn, or be killed them­selves in the attempt to find revenge for him. Thus, they are called the Penitents (Ar. Tawwābūn). On their way to the battlefield they stop at Husayn’s tomb at Karbala’, dedicat­ing themselves to remorseful prayer, crying and wailing over the fate of Husayn and their own sin. When the Penitents perform certain ritual acts, such as weeping and wailing over the death of Husayn, visiting his grave, asking for God’s mercy upon him on the Day of Judgment, demand blood revenge for him etc., they enter into already existing rituals in the pre-Islamic Arab and early Muslim context. That is, they enter into rituals that were traditionally performed at the death of a person. What is new is that the rituals that the Penitents perform have partially received a new content. As described, the rituals are performed out of loyalty towards Husayn and the family of the Prophet. The lack of loyalty in connection with the death of Husayn is conceived of as a sin that has to be atoned. Blood revenge thus be­comes not only a pure action of revenge to restore honor, but equally an expression for true religious conversion and penitence. Humphrey and Laidlaw argue that ritual actions in themselves are not bearers of meaning, but that they are filled with mean­ing by the performer. Accord­ing to them, ritual actions are apprehensible, i.e. they can be, and should be filled with meaning, and the people who perform them try to do so within the context where the ritual is performed. The story of the Penitents is a clear example of mourning rituals as actions that survive from earlier times, but that are now filled with new meaning when they are performed in a new and developing move­ment with a different ideology. In later Shiʿism, these rituals are elaborated and become a main tenet of this form of Islam.

Sex, normer, roller och ideal : En komparativ textanalys om mäns och kvinnors sexualitet inom islam

Denna studie har haft som syfte att undersöka hur mäns och kvinnors roller, sexualitet och ideal inom en muslimsk kontext ser ut. Detta gjordes genom en analys av tre olika böcker, vilka hade tre olika perspektiv och var producerade under tre olika tidsperioder. Böckerna var Den doftande trädgården från år 1966, vilket var det orientalistiska perspektivet, The muslim marriage guide från år 1995, vilket var det neo-traditionella perspektivet samt Sexual Ethics and Islam från år 2006, vilket var det feministiska perspektivet. För att kunna undersöka dessa böcker analyserades dem utifrån verktyg från lingvistisk och visuell textanalys samt kategoriserades och komparerades. Resultatet blev att böckerna både hade likheter och skillnader gällande mäns och kvinnors roller, sexualitet och ideal. Kvinnor framställdes genom feminina egenskaper som omsorgsfull, hemmafru, vacker och sexuell tillgänglighet, medan män framställdes genom maskulina egenskaper som ledare, styrka, ansvarsfull och sexuell skicklighet. Män kunde också oftare ses som önskvärda deltagare och utföra fler handlingar än kvinnor. I vissa delar av materialet förekom även orientalistiska framställningar.

FRÅN HORA TILL HELGON : En litteraturstudie om tre forskares tolkningar och analyser av kvinnliga gestalter i urkunderna för judendom, kristendom och islam som normförmedlare

Arbetet är en litteraturstudie som undersöker hur forskare beskriver kvinnliga gestalter från religiösa urkunder och vilka normer dessa förmedlar. Syftet är att undersöka vilka normer som förmedlas och vilka gestaltningar som lyfts fram, samt att koppla dessa till läroplanens mål kring kön, identitet, sexualitet, socioekonomisk bakgrund, etnicitet, känsla av tillhörighet och mening med religionsvetenskapen. Examensarbetet är en innehållsanalys med kodning som metod för att komma närmare forskarnas tolkningar av kvinnans roll och förutsättningar inom judendomen, kristendomen och islam. Till examensarbetet står tre forskare i fokus som företräder tolkningar av urkunderna från respek-tive religion. Judendomen representeras av Carol Meyers (2013), Rediscovering Eve, ancient israelite women in context. Kristendomen av Elisabeth Schüssler Fiorenza (1999), In memory of her. A feminist theological reconstruction of christian origin, samt islam av Asma Barlas (2002), Believing Women in Islam. Unreading Patriarchal Interpretations of the Qur´an. Litteraturanalysen än indelad utifrån ämnesplansmålen där varje bok analyseras utifrån flera undergrupper för att sedan diskuteras. Fokus i analysen är på forskarnas tolkningar av ur-kunderna, inte av forskarnas utläggning av andra författare, arkeologer eller andra källor. I diskussionen jämförs resultatet från de olika kategorierna och kopplingarna med ämnesplanen med frågeställningarna för att få en bild av kvinnliga gestalter från religiösa urkunder samt vilka normer de förmedlar.

Skolan och det mångkulturella mötet : Några gymnasielärares beskrivning av mötet med muslimska elever och arbetet med skolans värdegrund

Uppsatsen berör problemområdet med mångkulturella möten i gymnasieskolan. Det är ett lärarperspektiv där några yrkesverksamma lärare beskriver sin egen erfarenhet av mötet med muslimska elever. De positiva erfarenheterna dominerar lärarnas synsätt och beskrivning av de mångkulturella mötena. Men beskriver även islam i Sverige idag och hur religionen har anpassat sig till nya förhållanden de senaste 50 åren. Sverige har utvecklats från en enhetskultur till ett mångkulturellt samhälle vilket även påverkat skolan i samma utsträckning. Den litteratur som använts i uppsatsen är religionshistorisk, religionssociologisk och pedagogisk.

Pupils' interaction with a Science Centre: Communication perspective analysis

The purpose of this study was to investigate pupils’ knowledge about science and what role science center is playing as a medium of communication to increase knowledge among students. This study also tried to find out pupils’ interaction: how they use science center as a source of scientific information, what they learn from their visit to a science center, their pattern of communication with it. This project also measured attraction, holding and learning power of exhibits of the science center at Dalarna University in Borlänge and learning power of planetarium program and slide show of Stella Nova Planetarium at Dalarna University.The subjects of this study consisted of students of class seven and eight and teachers of an urban school in Borlänge, Sweden. To find out students’ learning in a science center a pre and post visit test were conducted through questionnaires. Interview method by questionnaires was also used to explore pupils’ interaction with science center.The results of this study show that students learn by their visit to a science center but learning was not statistically significant (0.05).Girls learnt better than boys. School classes that have better pre-knowledge about science before a visit to a science center learnt worse than other classes having less pre-knowledge. Girls and boys interact with a science center in different ways. Science center is playing important role as a science communicator.

QoS evaluation of bandwidth schedulersin IPTV networks offered SRD fluidvideo traffic: a simulation study

IPTV is now offered by several operators in Europe, US and Asia using broadcast video over private IP networks that are isolated from Internet. IPTV services rely ontransmission of live (real-time) video and/or stored video. Video on Demand (VoD)and Time-shifted TV are implemented by IP unicast and Broadcast TV (BTV) and Near video on demand are implemented by IP multicast. IPTV services require QoS guarantees and can tolerate no more than 10-6 packet loss probability, 200 ms delay, and 50 ms jitter. Low delay is essential for satisfactory trick mode performance(pause, resume,fast forward) for VoD, and fast channel change time for BTV. Internet Traffic Engineering (TE) is defined in RFC 3272 and involves both capacity management and traffic management. Capacity management includes capacityplanning, routing control, and resource management. Traffic management includes (1)nodal traffic control functions such as traffic conditioning, queue management, scheduling, and (2) other functions that regulate traffic flow through the network orthat arbitrate access to network resources. An IPTV network architecture includes multiple networks (core network, metronetwork, access network and home network) that connects devices (super head-end, video hub office, video serving office, home gateway, set-top box). Each IP router in the core and metro networks implements some queueing and packet scheduling mechanism at the output link controller. Popular schedulers in IP networks include Priority Queueing (PQ), Class-Based Weighted Fair Queueing (CBWFQ), and Low Latency Queueing (LLQ) which combines PQ and CBWFQ.The thesis analyzes several Packet Scheduling algorithms that can optimize the tradeoff between system capacity and end user performance for the traffic classes. Before in the simulator FIFO,PQ,GPS queueing methods were implemented inside. This thesis aims to implement the LLQ scheduler inside the simulator and to evaluate the performance of these packet schedulers. The simulator is provided by ErnstNordström and Simulator was built in Visual C++ 2008 environmentand tested and analyzed in MatLab 7.0 under windows VISTA.

The Construction of Identity in Edwidge Danticat's The Farming of Bones

The Farming of Bones deals with issues surrounding the dynamic connections between identity and boundary construction in post-colonial context. It will present an analysis of how the novelist problematizes and communicates her idea of social and national identity construction to her readers and how the readers can identify themselves with the struggles and challenges of the protagonist Amabelle who is trying to find her own identity. This essay will show how Danticat’s novel contributes to an understanding of national identity beyond borders and makes the reader take the role of an individual who constructs her identity by uncovering moments of raw humanness. Until now, no literary scholar has examined the protagonist’s therapeutic role in bridging this social and national gap. Instead critics have discussed other issues of the novel like crossing and re-crossing the border, love, dreams, etc. Although this scholarship has been very effective and rewarding, it lacks any focus on the complexity of the characters’ identity construction. Therefore, this paper will reconsider Danticat’s The Farming of Bones with a closer attention to the question of identity.

Muslims' participation in Ethiopian Civil Society: findings from field research in Addis Ababa

This thesis is an investigation into the Ethiopian Civil Society, with a focus on Muslims’participation and activities. This research is the result of a series of interviews carried on in AddisAbaba during my staying there thank to a scholarship from Pavia University.Chapter One is a general introduction of the study, presenting the object, the methodology anduse of sources as well as the state of the current research of the topics covered by this research.Chapter Two is a framework chapter about Islām in Ethiopia offering an historical perspective aswell as focusing on its characteristics and current developments. Chapter Three deals withEthiopian Civil Society characteristics and with its legal framework. Chapter Four constitutes thecore of this research: in it, I collected the findings of my research describing the presence ofMuslims into Ethiopian Civil Society. I analyzed the activities and characteristics of the differentorganizations and associations that I met in Addis Ababa, their self-representation concerningtheir being related with Islām and their opinions on Muslims’ marginalization and lack of nonpoliticizationin Ethiopia. A set of conclusions constitutes the last section of the thesis.

English Vowels: A World English Perspective

In spite of having a fixed standard of pronunciation, English is being used in various ways in parts of the world, particularly in its way of utterance. English vowel is playing one of the significant roles in making different varieties of English language. This essay tries to see into detail how some phonetic features (formant movement, frequency, pitch) of English vowels vary in relation to Bengali, Catalan, Italian, Spanish and Swedish speakers. It has been found that all these speakers vary a lot from each other in the utterance of English vowels.

”Varför tar man för givet att feminismen måste vara sekulär?” : En studie om muslimska feminister i svensk kontext

The purpose of this study is to examine how two Muslim feminists perceive themselves to betreated by the Swedish majority society and within the secular feminist movement. Thesurvey was conducted using qualitative method with a total of two interviews. For the study'stheoretical perspectives, I have used postcolonialism and postcolonial feminism. The result ofthe survey and the analysis show that the informants say that they face an image of Muslimwomen as considered being under oppression. The informants believe that this stereotypicalimage has its origin from the colonial period. The question that is most important for themwithin feminism is to be treated as a feminist and as a Muslim without being questioned. Theyfeel like it's hard to identify with the Swedish secular feminism, but they also feel that thegroup of Swedish secular feminists have a difficulty identifying themselves with Muslimwomen too. Consider this, one of the informants does not feel welcome among Swedishsecular feminism while the other one never had an interest in becoming a member of itbecause she did not consider them to strive for the same goal as herself. The informantsclaims that there are opportunities for them to speak in the public debate, but as Muslimfeminists they are facing a bigger struggle.