Active galactic nuclei: sources for ultra high energy cosmic rays

Ultra high energy cosmic ray events presently show a spectrum, which we interpret here as galactic cosmic rays due to a starburst, in the radio galaxy Cen A which is pushed up in energy by the shock of a relativistic jet. The knee feature and the particles with energy immediately higher in galactic cosmic rays then turn into the bulk of ultra high energy cosmic rays. This entails that all ultra high energy cosmic rays are heavy nuclei. This picture is viable if the majority of the observed ultra high energy events come from the radio galaxy Cen A, and are scattered by intergalactic magnetic fields across much of the sky.

Anisotropy and chemical composition of ultra-high energy cosmic rays using arrival directions measured by the Pierre Auger Observatory

The Pierre Auger Collaboration has reported. evidence for anisotropy in the distribution of arrival directions of the cosmic rays with energies E > E(th) = 5.5 x 10(19) eV. These show a correlation with the distribution of nearby extragalactic objects, including an apparent excess around the direction of Centaurus A. If the particles responsible for these excesses at E > E(th) are heavy nuclei with charge Z, the proton component of the sources should lead to excesses in the same regions at energies E/Z. We here report the lack of anisotropies in these directions at energies above E(th)/Z (for illustrative values of Z = 6, 13, 26). If the anisotropies above E(th) are due to nuclei with charge Z, and under reasonable assumptions about the acceleration process, these observations imply stringent constraints on the allowed proton fraction at the lower energies.

The effect of ultra-low proton concentration on the electrocatalytic reduction of nitrate over platinum

The electrocatalytic reduction of NO3- (aq) over platinum has been investigated in sulfuric acid solutions with proton concentrations between 1 mM and 50 mM. Cyclic voltammetry indicates that for [H+] < 10 mM, NO3- (aq) is reduced in two distinct regions of potential: one reduction peak occurs at approximately 0.1 V vs. RHE and one occurs at -0.13 V vs. RHE. This second reduction peak has never before been observed, and is not present for proton concentrations >10 mM, where hydrogen electroreduction prevails below 0.0 V vs. RHE. Chronoamperometry shows that the kinetics of the two reduction peaks are distinct, suggesting that the two reduction peaks may correspond to the evolution of different products. Results are discussed in the context of tuning the product selectivity of the electrocatalytic reduction of NO3- (aq). (C) 2007 Elsevier B.V. All rights reserved.

Vem är samen? : En läromedelsanalys av hur samisk kultur och identitet presenteras i Undervisningsmaterial i historia och religion

The aim of this essay is to study how the Sami are presented in four textbooks about religion and history that are used in the schools of the majority culture of Sweden today and one book of ideas asto how a textbook could look like from a Sami's perspective. Its aim is not only to study how the Sami are presented but also to discuss how students who read these books could interpret what it means to be a Sami and what their culture is about. It is also meant to discuss how the Sami identitycould be formed. In order to be able to discuss this the essay uses three different kinds of theories about identity and culture. The analysis showed that there is little information about Sami culture, identity, religion and historypresented in the four textbooks used in schools of the majority culture and that these books seem to want students to think that the Sami are troublemakers but are and should be assimilated into the majority culture.

Religion, populärkultur och demokrati : När filmer blir utgångspunkt för moralisk reflektion och samhällskritik

ISBN 978-91-978683-3-4

Krönika : Max Weber – myt och verklighet. Religion, kärlek, pengar och politik

Sociologisk Forsknings digitala arkiv

Vernacular meaning making : Examples of narrative impact in fiction film questioning the 'banal' notion in mediatization of religion theory

The outcome of an audience study supports theories stating that stories are a primary means by which we make sense of our experiences over time. Empirical examples of narrative impact are presented in which specific fiction film scenes condense spectators' lives, identities and beliefs. One conclusion is that spectators test the emotional realism of the narative for greater significance, connecting diegetic fiction experiences with their extra-diegetic world in their quest for meaning, self and identity. The 'banal' notion of the mediatization of religion theory is questioned as unsatisfactory in the theoretical context of individualized meaning-making processes. As a semantically negatively charged concept, it is problematic when analyzing empirical examples of spectators' use of fictional narratives, especially when trying to characterize the idiosyncratic and complex interplay between spectators' fiction emotions and their testing of mediated narratives in an exercise to find moral significance in extra-filmic life. Instead vernacular meaning-making is proposed.

Vad innebär religion för dig? : En kvalitativ intervjustudie av 10 elevers uppfattning av religion och religionsundervisningen i dagens gymnasieskola

Syftet med föreliggande undersökning är att undersöka tio gymnasieelevers uppfattningar om religion och religionsundervisning utifrån Gilhus och Mikaelssons teori om förståelsehorisonter och paradigm.. Denna studie är kvalitativ och i undersökningen används intervjuer av elever från årskurs 2 och 3 på en gymnasieskola. 10 elever intervjuades och deras syn på religion visar sig vara en syn på en högre makt eller Gud. De ser på religionsundervisningen som viktig, då den tar död på främlingsfientlighet och ger kunskap. Eleverna vill att undervisningen mestadels ska bestå av att lära sig om olika religioner och möte med religiösa människor. Undersökningen kan bidra till större undersökningar i ämnet, men även skapa en syn på hur några elever från en gymnasieskola ser på religion och religionsundervisning

Waldorfpedagogiken – religion eller inte?

Waldorfpedagogiken har utvecklats från antroposofin och används idag i skolor över hela världen. Antroposofin uppfyller flera av de viktigaste kriterierna i de vanligaste definitionerna av religion.  I denna artikel behandlas frågan om huruvida waldorfpedagogiken ska uppfattas som religiös eller inte. Mitt material består av skriftliga och elektroniska källor av olika slag, intervjuer samt observationer på en waldorfskola. Frågan kommer att diskuteras utifrån tre aspekter: ideologisk frikoppling, lärarens roll samt potentiellt religiösa inslag relaterade till morgonspråket och religionsundervisning. Jag föreslår att waldorfpedagogiken ska ses som en hybrid i den terminologi som Siv-Ellen Kraft använder. En hybrid är en företeelse där en för­ståelse med religiösa inslag utgör en av flera möjligheter (Kraft 2011: 78). Trots tillämpandet av detta perspektiv kvarstår dock andra problematiska områden gällande relationen mellan waldorfpedagogik och religion.

Religion and Subjective Well-Being Among China’s Elderly Population

Evidence from developed and developing countries alike demonstrates a strongly positive relationship between religiosity and happiness, particularly for women and particularly among the elderly. Using survey data from the oldest old in China, we find a strong negative relationship between religious participation and subjective well-being in a rich multivariate logistic framework that controls for demographics, health and disabilities, living arrangements and marital status, wealth and income, lifestyle and social networks, and location. In contrast to other studies, we also find that religion has a larger effect on subjective well-being on men than women.