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  • 1.
    Ahlenius, Brita
    Karlstad University, Division for Social Sciences.
    Hinduisk religiös utövning i vardagen: En studie av brahminska kvinnors puja i Benares2006Independent thesis Advanced level (degree of Magister), 10 points / 15 hpStudent thesis
    Abstract [sv]

    Uppsatsen bygger på en fältstudie utförd bland 10 gifta, brahminska kvinnor i området Assi i Benares (Varanasi)i Indien. Avsikten med fältstudien var att ta reda på om och i sådana fall vad, hur och varför kvinnorna i undersökningsgruppen utför några dagliga religiösa handlingar. Varje kvinna har intervjuats vid två tillfällen. Intervjuerna har skett med hjälp av tolk som översatt från engelska till hindi och hindi till engelska.

    Uppsatsen besvarar tre inledande frågeställningar:

    1. Utför kvinnorna i undersökningsgruppen några dagliga religiösa handlingar?

    2. (I sådana fall) Vilka religiösa handlingar utför de dagligen? (Tillvägagångssätt? Finns det några likheter/olikheter?)

    3. Varför utför kvinnorna dessa handlingar? (Hur förklarar de ritualerna de utför?)

    Resultatet av undersökningen visar att alla kvinnor i gruppen varje dag utför en puja ("gudstjänst") på morgonen och att en majoritet även utför en puja varje kväll. Fokus kom därmed att hamna på just pujan och dess utförande.

    Vissa små skillnader finns i de olika kvinnornas tillvägagångssätt när de utför sina pujor, men det finns också en tydlig stomme, eller kärna, som återfinns hos alla. När det gäller morgonens puja består denna stomme av sex steg, upacaras, och hos kvällens puja, som

    oftast är mindre, hittas en stomme av två steg. Stegen redovisas och diskuteras utförligt i uppsatsen.

    Kvinnorna förklarar sitt tillvägagångssätt med att de olika stegen utförs för att ta hand om gud och göra gud nöjd. För att förstå detta resonemang bör man ha kunskap om det hinduiska gudsbegreppet, synen på gud som personlig och närvarande. Synen på gud diskuteras ingående i uppsatsen. Kvinnornas tillvägagångssätt är också ett resultat av traditionsförmedling. Ingen i undersökningsgruppen har läst sig till hur hon ska göra utan har lärt sig av sina föräldrar och svärföräldrar och ibland har hon också lagt till egna inslag.

    För kvinnorna i undersökningsgruppen är det viktigt att varje dag utföra sina pujor. Den vanligaste förklaringen till detta är att pujorna skänker dem frid i sinnet, "mann ki shanti".

    Uppsatsen är beskrivande och den är fokuserad på den empiriska undersökningen. Resultatet av fältstudien diskuteras och fördjupas av litteratur med anknytning till innehållet.

  • 2. Andersson, Marie
    Överlevde de nordiska gudinnorna religionsskiftet?: En komparativ studie om sambandet mellan nordiska gudinnor och den nordiska folktrons naturrådande väsen2013Independent thesis Basic level (professional degree), 10 credits / 15 HE creditsStudent thesis
  • 3.
    Bergvall, Åke
    Karlstad University, Faculty of Arts and Education, Department of Languages.
    Fulke Greville2013In: The Oxford Guide to the Historical Reception of Augustine / [ed] Karla Pollman and Willemien Otten, Oxford: Oxford University Press, 2013, p. 1083-1085Chapter in book (Refereed)
  • 4.
    Bergvall, Åke
    Karlstad University, Faculty of Arts and Education, Department of Languages.
    Philip Sidney2013In: The Oxford Guide to the Historical Reception of Augustine / [ed] Karla Pollmann and Willemien Otten, Oxford: Oxford University Press, 2013, p. 1737-1739Chapter in book (Refereed)
  • 5.
    Björklund, Emil
    Karlstad University, Faculty of Arts and Education.
    Pitri-Paksh: En ritual, flera uppfattningar2011Independent thesis Basic level (degree of Bachelor), 10 credits / 15 HE creditsStudent thesis
    Abstract [en]

    This paper examines a Hindu ritual named Pitri-Paksh. The ritual is performed in commemoration of deceased ancestors. The thesis aims to find any differences in perceptions about the ritual between highly and lowly educated people. The aim is also to see if there are different perceptions between different age groups and different perceptions between those who perform the ritual and those who do not. There are two didactical purposes of this thesis, one is to examine how people learn about Pitri-Paksh, the second is to examine whether differences in perceptions of the ritual can generate didactical dilemmas. The method used is a semi-structured interview method, where two questionnaires were used depending on whether the person performed the ritual or not, follow-up questions have also been asked. Six of the respondents lived in a district named Assi in the city of Varanasi in India, none of the respondents had university education. These respondents were interviewed in Hindi with aid of an interpreter. The other six respondents lived in other parts of Varanasi and were students at Banaras Hindu University. These respondents were interviewed in English without an interpreter. The result of the thesis was that there are differences between university students and less educated. There were also differences between respondents of different ages and between those who perform Pitri-Paksh and those who do not. The didactical conclusions are that knowledge about Pitri-Paksh mostly conveys within the family, even friends and neighbours contribute to the knowledge. The differences in perceptions should not be a problem for a Swedish teacher because the Swedish school curriculum shows that teaching should point to diversity in religions. 

  • 6.
    Dalevi, Sören
    et al.
    Karlstad University, Faculty of Arts and Social Sciences (starting 2013), Department of Political, Historical, Religious and Cultural Studies. Karlstad University, Faculty of Arts and Social Sciences (starting 2013), Centre for the Studies of Social Sciences Didactics.
    Niemi, Kristian
    Karlstad University, Faculty of Arts and Social Sciences (starting 2013), Department of Political, Historical, Religious and Cultural Studies.
    RE didactics in Sweden - defined by the national curriculum?: Discussing didactics of RE in a Swedish context2016In: Usuteaduslik Ajakiri, ISSN 1406-6564, Vol. 69, no 1, p. 62-78Article in journal (Refereed)
  • 7.
    Hansson-Böe, Louise
    Karlstad University, Faculty of Arts and Social Sciences (starting 2013).
    Hjälten Tor: En studie om framställningen av Tor i film och text2014Independent thesis Basic level (degree of Bachelor), 10 credits / 15 HE creditsStudent thesis
    Abstract [en]

    Abstract

    In this study you are going to meet the Nordic Good Thor. I will present a short historic presentation of the Nordic mythology, about the Ragnarok and also I will give a short presentation on several other Gods.

     

    I have done three film analyses on movies about Thor. The movies are Thor, The Avengers and Thor- the Dark World. I have compared these three movies about Thor with the Thor that is presented in the literature. I have seen closely on the appearance of Thor, his character and his family situations. I have compared these three things about Thor booth in the movies and in the literature so I can answer my question of issues.

    My questions of issues are:

    -          How do Thor presents in the Nordic mythology?

    -          How do Thor presents in these three selected movies?

    -          What differences and or similarities emerge?

     

    The differences between Thor in the film and Thor in the literature are few. They are similar in character and partly in appearance. The main difference is the family relationships. Thor and Loki play brothers in the movie but in the literature are Loki and Odin brothers.

     

  • 8.
    Myrén, Sara
    Karlstad University, Faculty of Arts and Education.
    Santoshi Ma: En levande eller död gudinna?2012Independent thesis Basic level (degree of Bachelor), 10 credits / 15 HE creditsStudent thesis
    Abstract [sv]

    Sammanfattning

    Den här uppsatsen avser att ta reda på och reda ut en gudinnas popularitet i ett visst tempel i Varanasi. Templet ligger i ett område som kallas Kabirnagar, som ligger nära de andra stora templen i Varanasi, så som Durga och Ganesha. Gudinnan som står i fokus för denna uppsats är Santoshi Ma. Hennes namn betyder Mother of Satisfaction, alltså tillfredställandets moder. Santoshi Ma är en gudinna som hjälper människor med deras olika önskningar, så som att man ska hitta en bra man att gifta sig, ha en bra hälsa eller få råd att köpa en ny bil. Hennes popularitet ökade under 1970-talet i samband med att filmen Jai Santoshi Ma hade sin premiär.

     

    För att ta reda på om Santoshi Ma är en populär gudinna idag, 36 år efter att filmen om henne hade premiär, valde jag att använda intervjuer med 10 kvinnor från templet och observationer från templet för att kunna genomföra denna undersökning.

     

    Efter intervjuerna med kvinnorna och observationerna från templet stod det klart att Santoshi Mas popularitet inte var lika stark som den var under 1970-talet, dock höll inte kvinnorna med om detta. För dem är hon mycket populär, även om observationerna sa något helt annat.

     

    Orsaken till att intervjuerna och observationerna skiljde sig så markant åt är, enligt mig, för att kvinnorna ser Santoshi Ma som sin vän och templet är en plats dit de kan gå och koppla av och umgås med sina vänner. För dem, för de som går till hennes tempel, är hon alltså populär, men enligt observationerna är hon inte särskilt populär, baserat på antalet människor som besöker templet.

     

    Nyckelord: Santoshi Ma, popularitet, troende, religion, önskningar, tempel. 

  • 9.
    Niemi, Kristian
    Karlstad University, Faculty of Arts and Social Sciences (starting 2013), Centre for the Studies of Social Sciences Didactics. Karlstad University, Faculty of Arts and Social Sciences (starting 2013), Department of Political, Historical, Religious and Cultural Studies. Stockholms universitet.
    Comparing Clementines and Satsumas: Looking at Religion in Indian Schools from a Nordic Perspective2015In: Religions of South Asia, ISSN 1751-2689, E-ISSN 1751-2697, Vol. 9, no 3, p. 332-355Article in journal (Refereed)
    Abstract [en]

    It is sometimes claimed that there is no religious education in the general Indian school system. there are reasons to suggest that matters are more complex than that. Combining the two fields of religious and comparative educational studies, this article shows that there are themes in Indian syllabuses and teaching materials that involve religious content. Empirical data include the Indian National Policy of education, the National Curriculum Framework and syllabuses, as well as syllabuses and textbooks from a particular school board (CISCe). 

  • 10.
    Niemi, Kristian
    Karlstad University, Faculty of Arts and Education. Karlstad University.
    Images of Kabir: As described by Yadav in Assi and Nagwa, and Julaha in Shivala and Saket Nagar2008Independent thesis Basic level (professional degree), 15 credits / 22,5 HE creditsStudent thesis
    Abstract [en]

    In his own time, the nirguna poet-saint Kabir was a controversial figure. He spoke ill of Islam and Hinduism alike, yet, in the end, both groups claimed him as their own. In this essay, various images of Kabir are discussed. Kabir as he appears in legends; Kabir as he appears in his poems; Kabir as a historical figure. But more importantly, Kabir as he is perceived as today. The image of Kabir, as it were. The question of ‘who Kabir was’ is posed to members of two groups in the city of Banaras, India — one group Muslim (Julaha), the other Hindu (Yadav).

  • 11.
    Nilsson Nylin, Daniel
    et al.
    Karlstad University, Division for Social Sciences.
    Östensson, Linda
    Karlstad University, Division for Social Sciences.
    Muslimer i Banaras relation till Ramayana2002Independent thesis Basic level (degree of Bachelor), 10 credits / 15 HE creditsStudent thesis
  • 12.
    Olsson, Peter L.
    Karlstad University, Division for Social Sciences.
    Judisk syn på Livet efter detta2005Independent thesis Basic level (degree of Bachelor), 10 points / 15 hpStudent thesis
    Abstract [en]

    In this essay I have tried to describe the rich tradition of thoughts about the afterlife in Judaism. The first part contains litterary studies and the second part is based on interviews with religious representatives. The first part is a description of the progress of thought in history around the issue afterlife. The sources reveal a vast amount of intellectual work on the issue. I have tried to follow the path of thought, and how it developed, so that the reader can see how one thought leads to the other but also how each period’s way of thinking is influnced by its context. The picture is not homogenetic. Troughout Jewish history there has been a permisive attitude against the impulse of saying the opposite of the general wiew, and to include the counterparts view in the texts that was saved for the future. Despite this, there have been influences from important philosophers, changes in history (enlightenment and holocaust) and both common attitudes and prejudicism, that has taken the issue afterlife off the agenda in judaism. It is – up until this day – not unusual that a rabbi, confronted with the question what jews beleive about life after death, can answer: - ”We have no beleif in the afterlife. We are a this-worldly religion.” When I started my work on this essay I talked with a friend who had heard a christian priest talk about what they knew about the Jewish views on the afterlife, and their conclusion was that the jews didn’t have any view on the afterlife.” This essay proves that they are wrong, although I met restraint. Having read a lot about the vast tradition about afterlife ideas through history, it was astonishing and surprising to get the answer, ”we don’t have a view about the afterlife, from one of the representatives. The second part of the essay tries to answer the question wether there is a conciousness about the vast and rich tradition of though about the afterlife, or not. Despite the restraint, the interviewed representatives revealed a great deal of knowledge, even of the parts in the tradition that they deny. My hope and ambition with this essay is that reading it will guide the reader inside the Jewish way of thinking, more than answering the question what will happen after I die. If I manage to show the reader my fascination of the combination between playfulness and deep seriousity in Jewish thinking; I have succeded.

  • 13.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Bildanvändning bland thailändska buddhister i Sverige2014In: Bildens kraft: Religion och samtida utmaningar / [ed] Fahlén, Marie, Lund: Studentlitteratur AB, 2014, Vol. s. 111-142, p. 111-141Chapter in book (Other academic)
  • 14.
    Plank, Katarina
    Karlstad University, Faculty of Arts and Social Sciences (starting 2013), Department of Political, Historical, Religious and Cultural Studies.
    Buddhism - regler, ritualer och rum2016In: Religioner, livsåskådningar och etik: För lärare årskurs 4-6 / [ed] Olof Franck, Christina Osbeck, Kerstin von Brömssen, Malmö: Gleerups Utbildning AB, 2016, p. 67-78Chapter in book (Other academic)
  • 15.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Buddhister och buddhism: Asiatisk migration, konvertiter och sekulär meditation2015In: Det mångreligiösa Sverige: Ett landskap i förändring / [ed] Andersson, Daniel, Sander, Åke, Lund: Studentlitteratur AB, 2015, 3, Vol. s. 203-262, p. 203-262Chapter in book (Other academic)
    Abstract [sv]

    Kapitlet behandlar Sveriges buddhistiska liv, dess kulturellt, etniskt och språkligt pluralistiska grupper och de många konvertitkommuniteterna. En historisk översikt ges över buddhismens framväxt i Asien och i Sverige. Därefter diskuteras tematiskt hur asiatiska och konverterade buddhistgrupper skiljer isg från varandra vad gäller antalet utövare och traditioner, lokalitet, ekonomiska resurser och religiös praktik. Kapitlet avslutas med att diskutera samtida trender, bland annat mindfulness.

  • 16.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Buddhistiska demoner och kliniska depressioner: Mindfulness som bot och helande2014In: Mindfulness: Tradition, tolkning och tillämpning / [ed] Plank, Katarina, Lund: Nordic Academic Press, 2014, Vol. s. 55-80, p. 55-80Chapter in book (Refereed)
  • 17.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Burning Buddhists: Self-immolation as political protest2014In: Sacred Suicide / [ed] Lewis, James R., Cusack, Carole M., Farnham: Ashgate, 2014, Vol. s. 173-192, p. 173-192Chapter in book (Other academic)
  • 18.
    Plank, Katarina
    Lunds universitet, Sweden.
    Insikt och närvaro: Akademiska kontemplationer kring buddhism, meditation och mindfulness i Sverige2011Doctoral thesis, monograph (Other academic)
    Abstract [en]

    The purpose of this study is to investigate how a religious tradition changes when transposed to a new context: how it is received and incorporated in its new context and how individuals in Sweden perceive and make use of this tradition. This is done by highlighting the development of insight meditation, Vipassana, and more specifically, the Burmese practice lineage originating from the Burmese lay meditation teacher U Ba Khin and his student S N Goenka. The study gives a broad and rich depiction of contemporary Buddhist insight meditation (Vipassana), its historical conditions as well as the reception of meditation in religious and secular contexts in Sweden. The study aims to contribute to the understanding of new religious movements, Buddhist meditation and religious change in contemporary Swedish society. It wishes also to participate in an in-depth critical discussion of the growing use of mindfulness as a therapeutic treatment. By using a variety of approaches and methods, such as field work, interviews and conversations, survey and text analysis, as well as by applying theoretical pluralism, the study displays the complex web of contemporary interpretations of which meditation is a part. By means of participation observation, the field work includes a total of more than six months meditative experience at intense meditation retreats. In Sweden several groups teach meditation with a more or less Buddhist foundation, where the meditation practice can be said to be either “embedded in”, or “disembedded of” Buddhist tradition. Among the approximately 40 Buddhist groups in the country (comprising around 30,000 Buddhists of mainly Asian origin), Buddhist mindfulness (sati) in the form of Vipassana meditation is taught in Asian temples by monks and by convert groups. The majority of users seem to relate in a liberal way in their interpretations and usages of meditation and their religious inclinations show both modern and postmodern features. Mindfulness, as an East-West hybrid, has become very popular and can be found among many New Age groups as well as other groups in the alternative health sector, where religiosity is expressed in terms of health and whose purpose is expressed in finding one’s own inner potential. Hybrid mindfulness can also be found in more pronounced secular environments, for example, in the Swedish health care sector, where it is applied in a clinical perspective designed to treat specific symptoms. Here, mindfulness is taught - and even sold expensively - in a ritual context that emphasizes the individual and the self, emphasizes health benefits and is closely linked to powerful economic forces. Mindfulness in this respect tends to imply creating a state of sensuality and wellbeing. Practice mimics to some extent Buddhist meditation, but there are also significant differences, particularly in the setting of the ritual context.

  • 19.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Introduktion: Mindfulness som gäckande begrepp2014In: Mindfulness: Tradition, tolkning och tillämpning / [ed] Plank, Katarina, Lund: Nordic Academic Press, 2014, Vol. s. 9, p. 9-31Chapter in book (Refereed)
  • 20.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Living Torches of Tibet: Religious and Political Implications of the Recent Self-Immolations2013In: Journal of Religion and Violence, E-ISSN 2159-6808, Vol. 1, no 3, p. 343-362Article in journal (Other academic)
    Abstract [en]

    Self-immolation is not an ordinary suicide or self-destructive act, but has a religious dimension since one’s own body is seen as a gift for a greater cause. This article highlights the specific Buddhist ritual and textual heritage when analyzing the recent wave of self-immolations in Tibet, and incorporates the act in a wider Buddhist set of practices called ”gift of the body”. The first political sacrifices made in the 1960s intended to save Buddhism at a time when it was perceived as being threatened in South Vietnam, and later focus shifted towards bringing an end to the Vietnam War. As a result, their sacrifices were addressed to Vietnamese politicians and to the global community. Nearly fifty years later, a new wave of self-immolations have occurred in Tibet – with previously no tradition of self-immolation – and this time, the fiery suicides by Tibetan monks and former monks can be seen as an expression of the nationalist struggle for a free Tibet.

  • 21.
    Plank, Katarina
    Lund university, Sweden.
    Mindful medicine: The Growing Trend of Mindfulness-Based Therapies in the Swedish Health Care System2010In: Finnish Journal of Ethnicity and Migration, ISSN 1796-6582, Vol. 5, no 2, p. 47-55Article in journal (Refereed)
    Abstract [en]

    The article provides a short background to Buddhism in Sweden, focusing on observable trends among Buddhist groups before giving a descriptive account of how Buddhist meditational techniques, as taught in mindfulness-based therapies, have been integrated into the Swedish health care sys- tem. This trend of “non-religious” or “therapeutic” Buddhism seems to be of major importance when considering the impact Buddhism has had on the majority populations. Mindfulness-based therapies have been introduced by a handful of Swedish medical proponents (authors, doctors, educational in- stitutions and individual therapists) who have facilitated their use within the health care system. Out- side clinical settings, a wide range of institutions offer courses in mindfulness as a general life skill. Some of these also are aimed at medical professionals. The article asks whether mindfulness based therapies, viewed as knowledge capital, can have a bridging capacity or linking character, and ends with a discussion of the potential challenges involved when mindfulness is promoted as something that can be taught, and sold, as a commodity.

  • 22.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Mindfulness i svenska kontexter2014In: Religionsvidenskapeligt Tidsskrift, ISSN 0108-1993, E-ISSN 1904-8181, no 61, p. 35-54Article in journal (Refereed)
    Abstract [en]

    Mindfulness can be found in three distinctly different contexts in Sweden: therapeutic, commercial and religious. Its greatest expansion can be found within the Swedish health care system, where mindfulness-based therapies and interventions can be used, and among private operators selling mindfulness courses to both the public and private sectors. Here, mindfulness is decontextualised and detraditionalised and presented as a universal life skill without any religious belonging. However, there is a difference: the therapeutic use of mindfulness encourages the individual to delevop metacognition and the ability to decentre, while the commercial use of mindfulness puts greater emphasis on sensory experiences. In the religious context, sati (the Pali term translated into mindfulness) is an integral part of a Buddhist soteriological system aimed at freeing the individual from worldly bonds. This shift in conceptualising mindfulness reflects a general trend in Western countries where spirituality replaces religion.

  • 23.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Moderna myter om mindfulness2012In: Läkartidningen, ISSN 0023-7205, E-ISSN 1652-7518, Vol. 109, no 43, p. 1968-1970Article in journal (Refereed)
  • 24.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    När karma blev konkret: Erfarenhetsbaserad pedagogik som utmaning för lärare och studenter i högre utbildning2014In: Högre Utbildning, ISSN 2000-7558, E-ISSN 2000-7558, Vol. 4, no 2, p. 127-139Article in journal (Refereed)
    Abstract [sv]

    Hur kan erfarenhetsbaserat lärande medverka till att vidga studenters förståelse för sin omvärld samtidigt som kunskapsinhämtning sker? Artikeln presenterar och diskuterar en fenomenografisk övning som använts på grundnivå inom ämnet religionsvetenskap, och argumenterar för att erfarenhetsbaserat lärande, även på kurser med små resurser, kan användas för att påbörja en ”conceptual change” (Posner et al 1982) hos studenterna. Övningen som presenteras, Levande buddhistisk etik, kombinerar postkoloniala och mångkulturella ansatser i undervisningen. En utvärdering visar att övningen och dess efterföljande diskussioner hjälpte studenterna att konkretisera momentets begreppsundervisning. Studenterna aktiverades i en ny lärsituation som hjälpte dem att omstrukturera sina tidigare kunskaper om buddhism och tillägna sig nya perspektiv. Samtidigt gavs läraren möjlighet att uppmärksamma om studenterna konstruerade bristfällig eller till och med felaktig kunskap om det buddhistiska karma-begreppet.

  • 25.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Socialt engagerad mindfulness2012Other (Other (popular science, discussion, etc.))
  • 26.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    The sacred foodscapes of Thai Buddhist temples in Sweden2015In: Scripta Instituti Donneriani Aboensis, ISSN 0582-3226, Vol. 26, p. 201-224Article in journal (Refereed)
    Abstract [en]

    Thai Buddhist communities are by far the fastest-growing Buddhist establishments in Sweden, and – contrary to other Buddhist congregations that are mainly clustered in the cities – Thai Buddhist temples can be found in sparsely-populated areas and rural parts of Sweden. This article aims to document and analyse the ‘foodscape’ of diasporic Thai Buddhism in Sweden. In particular the article identifies and discusses five different strategies used by local communities- in order to support their temples in urban as well as rural areas: 1) local support, 2) pre-cooking and freezing, 3) pre-organised almsgiving in nearby cities, 4) change of food gifts, 5) change of the nikaya. A temple’s location in a rural area can drive forward a reinterpretation and adaptation of the monk’s rules, and contribute to a changing composition of food gifts. Food performs several functions. In addition to the religious functions that are associated with almsgiving, food can also serve as a means of generating bonding and bridging civic social capital, and providing economic income to temples.

  • 27.
    Plank, Katarina
    Göteborgs universitet, Sweden.
    Vessantara Jataka i Dalarna: Om text, representation och materialitet i studiet av thailändsk theravadabuddhism i Sverige2013In: Chaos. Dansk-norsk tidsskrift for religionhistoriske studier, ISSN 0108-4453, E-ISSN 1901-9106, no 59, p. 125-164Article in journal (Refereed)
    Abstract [en]

    The article is based on ethnographic observations and photo documentation of the festival Bun Phra Wet celebrated at the Thai Buddhist temple Wat Dalarnavanaram in June 2012.The article argues that the jataka genre (birth stories of the bodhisattva) is of importance for understanding contemporary Theravada Buddhism and lay Buddhism. Ascetic monastic ideals are often studied at the expense of lay practices. The article therefore raises questions of how Buddhism is studied, and investigates what sources should be used in the study of Buddhist traditions. The article argues that by focusing on the materiality of religion, a closer attention can be given to how religious life and rituals are being created in a migration context, including a wider focus that includes body, practices and space.

  • 28.
    Plank, Katarina
    et al.
    Göteborgs universitet, Sweden.
    Myrvold, Kristina
    Lunds universitet, Sweden.
    Asiaterna är de nya svenskarna2012Other (Other (popular science, discussion, etc.))
  • 29.
    Plank, Katarina
    et al.
    Göteborgs universitet, Sweden.
    Myrvold, Kristina
    Strukturell diskriminering när asiatiska religioner utestängs från ökade statsbidrag till trossamfund2012Other (Other (popular science, discussion, etc.))
  • 30.
    Stålberg, Therese
    Karlstad University.
    Ondska enligt de fyra världsreligionernas berättelser2008Student thesis
    Abstract [en]

    Evil can take many forms. We can find it everyday in newspapers, on TV and in meeting with other people. Where does evil come from, one might ask oneself. In the four world religions there are descriptions of evil that might seem easy to understand. But there is a deeper understanding to what is written. Every religion has a perception of ethics and moral, of living a good life and what you have to do to achieve that life. There are also in every religion stories with examples of how morals and ethics take shape. All these stories are important for each religion and they can be of assistance to describe for the unversed how the religion looks upon the question of what is good and what is evil. In Judaism there is Purim, a story about how the Jews escaped a cruel destiny by being saved by a jewish queen of a country where they didn’t worship the jewish god. Islam has the story of Karbala in which the brave and just Husayn fought for what was good against the evil and malicious Yazid and in which just a few of his family and friends survived martyrdom in the end. And then there is Hinduism and the story of the divine Ram, Ramayana, who embarks on a great journey to purify the world from evil after being bereaved of his crown as crown prince by a stepmother with evil intensions and ultimately kills the evil demon Ravan. And finally we have Buddhism and the story of the young prince Siddhartha who, after being presented to the human reality with agedness, sickness and death, chooses to try to find the right path and who ultimately becomes Buddha. Through literary studies the answer to the question formulation of this essay unfolds and the conclusion that the evil in these stories is to be found in ignorance and in the lack of devotion and faith. And that man must search within herself to find the source of evil and to learn how to fight evil. Not in an object or another person.

  • 31. Thörn, Marina
    Centrala grundtankar inom världsreligionerna2016Student paper other, 10 credits / 15 HE creditsStudent thesis
  • 32.
    Tilhon, Fredrik
    Karlstad University, Faculty of Arts and Education, Department of Culture and Gender studies.
    Dr Ambedkar's Legacy: Indian Buddhism in Contemporary Varanasi2012Independent thesis Basic level (degree of Bachelor), 10 credits / 15 HE creditsStudent thesis
    Abstract [en]

    During the 1950’s the Dalit leader Dr Bhimrao Ramji Ambedkar managed to revive Buddhism in India as a protest against, what he considered to be, injustices towards low-caste people that were said to be caused by Hinduism. This study was done to investigate the presence of Ambedkar Buddhism in the holy city of Hinduism Varanasi. By interviewing people and field studies it was possible to see how Ambedkar Buddhism has been transferred to contemporary Varanasi, how the religion is being practices and whether it is a religious or political movement. The results that were found were that Ambedkar Buddhism has existed ever since 1956 when Ambedkar held mass conversions in Maharashtra and that the religion has been kept and transferred within families to today’s generations of Varanasi and also partially because of academics associated with Banaras Hindu University who have move to the city for work and studies. Ambedkar Buddhists practice their religion like most Buddhists with the exception of not having a tradition of monasticism. The movement is both religious and political as it was started as a protest against Hinduism, which is also both religious and political according to Ambedkar. The movement has prospered because it seems that Buddhism is a beneficial way for Dalits to gain power and success.

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