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.

The Evolution of a Responsibility to Protect in Africa : The African Unions Emerging Peace and Security Regime

The thesis focuses on, and tries to evaluate, the role that the African Union (AU) plays in protecting the peace and security on the African continent. The thesis takes an interdisciplinary approach to the topic by both utilizing international relations and international law theories. The two disciplines are combined in an attempt to understand the evolution of the AU’s commitment to the pragmatist doctrine: responsibility to protect (R2P). The AU charter is considered to be the first international law document to cover R2P as it allows the AU to interfere in the internal affairs of its member states. The R2P doctrine was evolved around the notion of a need to arrive at a consensus in regard to the right to intervene in the face of humanitarian emergencies. A part of the post-Cold War shift in UN behaviour has been to support local solutions to local problems. Hereby the UN acts in collaboration with regional organizations, such as the AU, to achieve the shared aspirations to maintain international peace and security without getting directly involved on the ground. The R2P takes a more holistic and long-term approach to interventions by including an awareness of the need to address the root causes of the crisis in order to prevent future resurrections of conflicts. The doctrine also acknowledges the responsibility of the international community and the intervening parties to actively participate in the rebuilding of the post-conflict state. This requires sustained and well planned support to ensure the development of a stable society.While the AU is committed to implementing R2P, many of the AU’s members are struggling, both ideologically and practically, to uphold the foundations on which legitimate intervention rests, such as the protection of human rights and good governance. The fact that many members are also among the poorest countries in the world adds to the challenges facing the AU. A lack of human and material resources leads to a situation where few countries are willing, or able, to support a long-term commitment to humanitarian interventions. Bad planning and unclear mandates also limit the effectiveness of the interventions. This leaves the AU strongly dependent on regional powerbrokers such as Nigeria and South Africa, which in itself creates new problems in regard to the motivations behind interventions. The current AU charter does not provide sufficient checks and balances to ensure that national interests are not furthered through humanitarian interventions. The lack of resources within the AU also generates worries over what pressure foreign nations and other international actors apply through donor funding. It is impossible for the principle of “local solutions for local problems? to gain ground while this donor conditionality exists.The future of the AU peace and security regime is not established since it still is a work in progress. The direction that these developments will take depends on a wide verity of factors, many of which are beyond the immediate control of the AU.

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.

A Consumer Surplus Estimate of Peace & Love festival in Borlänge : A Travel Cost Approach

This thesis uses zonal travel cost method (ZTCM) to estimate consumer surplus of Peace & Love festival in Borlänge, Sweden. The study defines counties as zones of origin of the visitors. Visiting rates from each zone are estimated based on survey data. The study is novel due to the fact that mostly TCM has been applied in the environmental and recreational sector, not for short term events, like P&L festival. The analysis shows that travel cost has a significantly negative effect on visiting rate as expected. Even though income has previously shown to be significant in similar studies, it turns out to be insignificant in this study. A point estimate for the total consumer surplus of P&L festival is 35.6 million Swedish kronor. However, this point estimate is associated with high uncertainty since a 95 % confidence interval for it is (17.9, 53.2). It is also important to note that the estimated value only represents one part of the total economic value, the other values of the festival's totaleconomic value have not been estimated in this thesis.

Peace & Love 2011 : Uppskattning av festivalens ekonomiska betydelse via segmenteringsansatsen

Syftet med denna rapport är att kartlägga samt värdera och presentera ekonomiska effekterkopplade till Peace & Love festivalen 2011 genom att tillämpa segmenteringsansatsen.Utgångspunkten är en uppdelning av festivalbesökarna i olika kategorier (segment) som därefteranvänds för att skatta den direkta ekonomiska effekten av festivalen. Uppskattningen av deekonomiska effekter som presenteras är baserade på enkätsvar från 1036 festivalbesökare samt1540 intervjuer vid entréerna. Resultatet från studien pekar på att den traditionella metoden med uppskattning av effekter via enuppdelning av konsumtion mellan turister och icke turister överskattar den totala effekten jämförtmed uppskattning via boendesegmentering med ca 10 procent. Den totala effekten viaboendesegmentering uppskattas till dryga 185 Mkr. Besökarnas konsumtion i samband medPeace & Love festivalen kan omräknas till 61,85 helårsverken. Peace & Love festivalen beräknasskapa drygt 22 helårsverken inom restaurang och handel i Borlängeregionen utöver de 23helårsverken som festivalorganisationen skapar.

Peace & Love 2010 : Värderade och icke-värderade ekonomiska effekter

Denna rapport syftar till at kartlägga samt värderat och presenterat ekonomiska effekter koppladetill Peace & Love festivalen 2010. Utgångspunkten är en definition av festivalens intressenter.Uppskattningen av de ekonomiska effekter som presenterats är baserade på enkätsvar från 519festivalbesökare. Resultaten från studien pekar på att festivalbesökare definierade som turister igenomsnitt spenderar drygt 2000 kr i samband med sitt besök exklusive utgifter för resa ochfestivalbiljett. Den totala festivalkopplade konsumtionen beräknas till 154 Mkr genom attmultiplicera siffrorna för genomsnittlig festivalkonsumtion för en besökare med det totala antaletbetalande besökare. Studien visar också att det finns ett betydande läckage ur den regionalaekonomin till följd av att försäljare inom festivalområdet kommer från andra delar i Sverige.Peace & Love-festivalens bidrag till den lokala ekonomin inklusive biljettintäkter beräknas istudien till 89 Mkr. Slutligen pekar studien på att fördjupade studier innehållande en mernoggrann uppskattning över besökargruppernas andelar respektive konsumtion krävs vid nästaårs festival för att säkerställa de resultat denna studie redovisar.

Uppskattning av betalningsviljan för Peace & Love 2011

I denna uppsats skattas betalningsviljan hos besökarna på Peace & Love-festivalen år 2011. Med hjälp av enkätdata baserad på avslöjade och uttalade preferenser presenteras en regressionsanalys med olika oberoende variabler som karaktäriserar en festivalbesökare. Total budget är den beroende variabeln i regressionsanalysen och tolkas i uppsatsen som ekvivalent med besökarnas betalningsvilja. Analysen visar att män i genomsnitt spenderar 301 kronor mer än kvinnor, att turister i genomsnitt spenderar 1 124 kronor mer än en icke-turist samt att den genomsnittliga besökaren har en betalningsvilja på 4 183 kronor. Ett skattat konsumentöverskott har också värderats, vilket uppgick till 743 kronor per person och cirka 37 miljoner kronor totalt för de 50 000 festivalbesökarna. Uppsatsen tar inte hänsyn till de ekonomiska effekter som festivalen har på Borlänge som stad.