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The Study of Religion in Sweden by Henrik Bogdan,Göran Larsson Pdf
This book provides a comprehensive examination of the study of religions in Sweden, from the early twentieth century to the present and shows how the intersection of national and social forces shape the study of religion in specific countries and contexts. It traces the establishment of the study of religions as an integrated part of Higher Education in Sweden and it critically examines the development of the most significant disciplines, themes and questions that form Religious Studies in Sweden. Demonstrating the interconnection between nationality and the formation of the academic study of religion, the book explores how Sweden is often described as the most secularised country in the world, yet the study of religions in Sweden has a long, rich, and diverse history. The book emphasizes the interdisciplinary nature of the study of religions, and bring together the voices of 30 scholars.
The Study of Religion in Sweden by Henrik Bogdan,Göran Larsson Pdf
"Examines the historical development of the study of religions in Sweden - often called the most secularized country in the world - as well as the impact of Swedish scholarship internationally"--
The Study of Religion in Sweden by Henrik Bogdan,Göran Larsson Pdf
This book provides a comprehensive examination of the study of religions in Sweden, from the early twentieth century to the present and shows how the intersection of national and social forces shape the study of religion in specific countries and contexts. It traces the establishment of the study of religions as an integrated part of Higher Education in Sweden and it critically examines the development of the most significant disciplines, themes and questions that form Religious Studies in Sweden. Demonstrating the interconnection between nationality and the formation of the academic study of religion, the book explores how Sweden is often described as the most secularised country in the world, yet the study of religions in Sweden has a long, rich, and diverse history. The book emphasizes the interdisciplinary nature of the study of religions, and bring together the voices of 30 scholars.
Studies in the Prevalence of Religious Beliefs and Religious Practice in Contemporary Sweden by Eva M. Hamberg Pdf
A theoretical model of religious change is developed, according to which a study of secularization at the individual level should take into account not only the extent to which individuals adhere to certain religious beliefs, but also their personal commitment to these beliefs. Data from two empirical studies are analyzed; a nationwide panel survey made in 1955 and 1970, the data from which had not previously been studied at the individual level, and a nationwide survey of world-views and value systems among the Swedish population, carried out in 1986. traditional religious beliefs that took place in Sweden during the period studied was due not only to a successive decline in religious beliefs from older birth cohorts to younger, probably connected with differences in religious socialization, but also to a decline in religious beliefs within given birth cohorts, a decline most pronounced in the younger age strata. Both surveys gave a picture of Sweden as a highly secularized country, in the sense that low shares of the population adhere to the Christian faith or attend public worship. religion or private religion, may have emerged instead. While the results indicated that the Christian faith has to some extent been replaced by a rather vague belief in a transcendent power and that certain other beliefs, e.g. belief in reincarnation, may have gained ground, they did not suggest that a large part of the population could be described in such categories. They indicate, rather, the presence of widely diffused sets of beliefs, heterogene and vague, that from strict substantial criteria can hardly be undertood as religion.
Unity, Division and the Religious Mainstream in Sweden by Erika Willander Pdf
This book presents new conceptual and methodological approaches to studying religiosity in Europe. From her unique background of working with the Church of Sweden statistics and official statistics on the increasing religious diversity in Sweden, Willander illustrates how previous and current methods of analysing religiosity overlook substantial aspects in patterns of affiliation, belief and practice. Unity, Division and the Religious Mainstream in Sweden draws on the sociological imagination in the sociology of religion to offer a new and empirically-driven analytical framework that shifts the focus to religious change in general, and will contribute greatly to ongoing discussions about majority forms of religiosity and their social relevance in contemporary times. It will be of use to students and scholars with a focus on the sociology of religion, as well as sociology, political science, epistemology and media studies.
Perceptions of and behaviour toward religious people and atheists in Sweden and the USA by Nathalie Hallin Pdf
Religiosity has been present in societies throughout history and several theories hold that religion serves to foster trust and a sense of community within the religious ingroup. In many societies today, it is not uncommon to lack religious beliefs and religion is no longer a natural part of everyday life. The studies included in this thesis investigated how religious groups perceive each other or how generous they are to each other, both in the more secular Sweden and in the more religious USA. Paper 1 examined Swedes’ perceptions of atheists and religious people. Specifically, how often they associated atheists or religious people with extreme immoral behaviour by making a conjunction error. Previous studies using the same methodological paradigm have found that more people associate atheists, rather than religious people, with immoral behaviour. We found no significant association between target (atheist or religious person) and conjunction errors, indicating that Swedes do not associate immoral behaviour with atheists to a greater degree than they associate immoral behaviour with religious people. We compared the results to those presented in a previous study and found that the Swedish participants in our study made significantly fewer conjunction errors when the target was an atheist than a sample from the USA. They also made significantly more conjunction errors when the target was a religious person than a Finnish sample and the American sample. The results suggests that anti-atheist bias is lower in Sweden compared to the USA, but anti-religious bias is higher than in both Finland and the USA. However, it is also possible that the type of sample used affected the results – we recruited participants from social media while the other two samples were solely or mainly student samples. The study shows that the clear anti-atheist bias found in similar studies is not universal. Paper 2 investigated Christians’ and atheists’ perceptions of Christian, Muslim, and atheist job applicants in four studies, two with Swedish samples (studies 1 and 3) and two with samples from the USA (studies 2 and 4). Participants rated the perceived competence and likeability of a target applicant (Christian, Muslim, or atheist) and a control applicant (with no information about religious affiliation). In the last two studies, participants also specified if they would have hired the target or control applicant. Participants generally rated the control applicant as being more competent (USA) and more likeable (Sweden and USA) than the target applicant. Both Christian and atheist participants rated targets with the same religious affiliation higher in likeability than targets from one or both religious outgroups in two of the studies. The only significant difference in competence ratings between the targets were in study 3, where Christians rated Muslims as less competent than Christians. However, Christians’ likeability ratings in study 3 did not differ between targets. More atheists in study 3 hired the control applicant than the Christian applicant, but no other group differed in which applicant they hired. In conclusion, when people perceived one religious group to be more likeable, it was their ingroup. However, these results do not translate to perceptions of competence and seldom to hiring decisions. Paper 3 investigated generosity toward religious ingroup and outgroup members in three studies conducted in Sweden (study 1), the USA (study 2), and Egypt and Lebanon (study 3), using an adapted Dictator Game. Participants allocated a sum of money between themselves and three potential recipients. In the most relevant round, these were a Christian, a Muslim, and an atheist. We found that in studies 1 and 2, there was no significant difference in overall generosity between religious people, agnostics, and atheists in the rounds where they did not know the religious affiliation of the recipients. In the round where they knew the affiliation of recipients, religious people gave significantly more than atheists (studies 1 and 2) and agnostics (study 2). Study 3 had too few agnostics and atheists to compare their generosity to that of religious people. Christians, Muslims, and atheists in all three studies gave significantly more money to their respective religious ingroups than to the outgroup that was given the largest amount. This ingroup generosity was found in the other rounds as well. However, the ingroup minus outgroup amount was larger in the religion round compared to most other rounds. The exceptions were the ideology round in study 1 and 2, which did not differ significantly from the religion round. In study 2, the difference between ingroup and outgroup generosity was larger for Muslim participants than for Christians and atheists. In conclusion, religious people seem to be more generous only when they know the religious affiliation of recipients, but atheists, Muslims, and Christians are all more generous toward religious ingroup members than toward outgroup members. The papers together show that religious affiliation is an important group category that affects perceived likeability and generosity in several contexts. Religiositet har funnits i samhällen genom hela historien och flera teorier hävdar att religion bidrar till att främja förtroende och en känsla av gemenskap inom den religiösa ingruppen. I många samhällen idag är det vanligt att sakna religiösa övertygelser och religion är inte längre en naturlig del av vardagslivet. Studierna som ingår i denna avhandling undersökte hur religiösa grupper uppfattar varandra eller hur generösa de är mot varandra, både i det mer sekulära Sverige och i det mer religiösa USA. Papper 1 undersökte svenskars uppfattningar om ateister och religiösa människor. Specifikt hur ofta de associerade ateister eller religiösa människor med extremt omoraliskt beteende genom att göra ett konjunktionsfel. Tidigare studier som använt samma metodologiska paradigm har funnit att fler människor associerar ateister, snarare än religiösa människor, med omoraliskt beteende. Vi fann ingen signifikant koppling mellan target (ateist eller religiös person) och konjunktionsfel, vilket indikerar att svenskar inte associerar omoraliskt beteende med ateister i högre grad än de associerar omoraliskt beteende med religiösa människor. Vi jämförde resultaten med de som presenterades i en tidigare studie och fann att de svenska deltagarna i vår studie gjorde signifikant färre konjunktionsfel när target var en ateist jämfört med ett amerikanskt urval. De gjorde också signifikant fler konjunktionsfel när target var en religiös person än ett finskt urval och det amerikanska urvalet. Resultaten tyder på att anti-ateistisk bias är lägre i Sverige jämfört med USA, men anti-religiös bias är högre än i både Finland och USA. Det är dock också möjligt att urvalet påverkade resultaten – vi rekryterade deltagare från sociala medier medan de andra två urvalen enbart eller främst var studenturval. Studien visar att den tydliga anti-ateistiska biasen som hittats i liknande studier inte är universell. Papper 2 undersökte kristnas och ateisters uppfattningar om kristna, muslimska och ateistiska jobbkandidater i fyra studier, två med svenska urval (studier 1 och 3) och två med urval från USA (studier 2 och 4). Deltagarna bedömde hur kompetenta och likeable de uppfattade en target-kandidat (kristen, muslim eller ateist) och en kontroll-kandidat (utan information om religiös tillhörighet). I de två sista studierna specificerade deltagarna även om de skulle ha anställt target- eller kontroll-kandidaten. Deltagarna bedömde generellt kontroll-kandidaten som mer kompetent (USA) och mer likeable (Sverige och USA) än target-kandidaten. Både kristna och ateistiska deltagare bedömde targets med samma religiösa tillhörighet högre i likeability än target från en av eller båda religiösa utgrupper i två av studierna. Den enda signifikanta skillnaden i kompetensbedömningar mellan targets var i studie 3, där kristna bedömde muslimer som mindre kompetenta än kristna. Kristnas likeabilitybedömningar skilde sig dock inte mellan targets i studie 3. Fler ateister i studie 3 anställde kontrollkandidaten än den kristna kandidaten, men ingen annan grupp skilde sig åt i vilken kandidat de anställde. Sammanfattningsvis, när människor uppfattade en religiös grupp som mer likeable, var det deras ingrupp. Dessa resultat leder dock inte till motsvarande skillnader i bedömningar av kompetens eller i anställningsbeslut. Papper 3 undersökte generositet mot religiösa ingrupps- och utgruppsmedlemmar i tre studier utförda i Sverige (studie 1), USA (studie 2) samt Egypten och Libanon (studie 3), med ett anpassat diktatorspel. Deltagarna fördelade en summa pengar mellan sig själva och tre potentiella mottagare. I den mest relevanta omgången var dessa en kristen, en muslim och en ateist. Vi fann att i studie 1 och 2 fanns det ingen signifikant skillnad i övergripande generositet mellan religiösa människor, agnostiker och ateister i de omgångar där de inte visste mottagarnas religiösa tillhörighet. I omgången där de kände till tillhörigheten gav religiösa personer signifikant mer än ateister (studie 1 och 2) och agnostiker (studie 2). Studie 3 hade för få agnostiker och ateister för att kunna jämföra deras generositet med den hos religiösa personer. Kristna, muslimer och ateister i alla tre studierna gav signifikant mer pengar till sina respektive religiösa ingrupper än till utgruppen som fick det största beloppet. Denna ingruppsgenerositet fanns också i de andra omgångarna. Skillnaden mellan ingrupps-och utgruppsgenerositet var dock större i religionomgången jämfört med de flesta andra omgångar. Undantagen var ideologiomgången i studie 1 och 2, som inte skilde sig signifikant från religionomgången. I studie 2 var skillnaden mellan ingrupps och utgruppsgenerositet större för muslimska deltagare än för kristna och ateister. Sammanfattningsvis verkar religiösa människor vara mer generösa endast när de vet mottagarnas religiösa tillhörighet, men ateister, muslimer och kristna är alla mer generösa mot medlemmar av den religiösa ingruppen än mot utgruppsmedlemmar. Papperna tillsammans visar att religiös tillhörighet är en viktig gruppkategori som påverkar uppfattad likeability och generositet i flera sammanhang.
New Religiosity in Contemporary Sweden by Liselotte Frisk Pdf
The book is based on a local study of contemporary popular or new religiosity in the area of Dalarna, Sweden. One of the book's purposes is to explore how religion is perceived in our time and how Christianity has shaped our view of what belongs to the "religion" and what is seen as "superstition".
Religious Education in a Post-Secular Age by Olof Franck,Peder Thalén Pdf
This book analyzes the changes and shifts in religious education in Europe over the past 50 years. In a post-secular age, it has become increasingly difficult to make sharp distinctions between what is religious and non-religious, confessional and non-confessional. Reforms in religious education in Sweden in the 1960s appeared as part of a process of wider secular liberalization, giving more credence to the idea of absolute neutrality in religious education. However drastic shifts in society, culture and the European religious landscape raise the need for a reevaluation of the foundations of religious education. Drawing on a range of case studies from across Europe, this book will appeal to students and scholars of religious education as well as post-secular education more generally.
Culture, Health, and Religion at the Millennium by M. Demker,Y. Leffler,O. Sigurdson Pdf
The book presents interpretations of culture, health, politics, and religion in Sweden today, Sweden transforms from the well-functioning but existentially bland economic wonder to a more fragmented and gloomy society. Contributors include scholars from film studies, literary studies, political science, religious studies and theology
Integrative Religious Education in Europe by Wanda Alberts Pdf
This book is a contribution to the development of the young discipline of the didactics of the Study of Religions (Religionswissenschaft) in international perspective. Integrative religious education refers to education about different religions in classrooms with children of various religious and non-religious backgrounds. Cornerstones of recent debates about theory and methodology in the academic study of religions and in education are discussed in the first chapter. They form the basis of the following analysis and evaluation of current approaches to integrative religious education in Europe, with a special focus on England and Sweden. Particular attention is paid to the different underlying concepts of religion, education and ways of representing religious plurality in these approaches. Building on a discussion of the current situation of teaching and learning about religions in schools in Europe in the context of wider cultural, social and political debates, the book concludes with the suggestion of a framework for integrative religious education in Europe, from a perspective that combines insights from the study of religions and education.
The Study of Science and Religion by Carl Reinhold Brakenhielm Pdf
The main aim of this book is to contribute to the relationship between science and religion. This book aims to do constructive theological work out of a particular cultural context. The point of departure is contemporary Swedish religion and worldviews. One focus is the process of biologization (i.e., how the worldviews of the general public in Sweden are shaped by biological science). Is there a gap between Swedes in general and the perceptions of Swedish clergy? The answer is based on sociological studies on science and religion in Sweden and the United States. Furthermore, the book contains a study of Swedish theologians, from Nathan Söderblom to the present Archbishop Antje Jackelén, and their shifting understanding of the relation between science and religion. The philosophical aspects of this relation are given special consideration. What models of the relation inform the contemporary scholarly discussion? Are science and religion in conflict, separate, or in mutual creative interaction?
Religious Literacy in Secular Religious Education by Daniel Enstedt,Karin K. Flensner,Wilhelm Kardemark Pdf
In this volume, questions are addressed revolving around religious literacy and education. The term religious literacy is explored as the ability to discern and analyze intersections of religion with social, political, and cultural life in pluralistic societies. Questions about what types of religious literacies are possible in a non-confessional, and even secular, educational context are in focus. It delves into the intricate relationship between religious literacy, religious education in the Nordic countries, and the development of subject knowledge and generic abilities. The Nordic countries, as modern secular welfare states with shared characteristics, provide an intriguing framework for comparison. The exploration of variations in the organization, content, and goals of religious education in Finland, Denmark, Norway, and Sweden sheds light on the process of shaping educational content within specific historical and societal contexts and the anthology broadens its scope by incorporating global perspectives from the Indian, Italian, and Indonesian contexts. The volume features contributions from 18 researchers who explore empirical, methodological, and theoretical aspects of religious literacy and education. The concept of religious literacy, encompassing both knowledge and generic skills, proves to be indispensable for navigating the diverse religious and non-religious worldviews present in pluralistic societies. Tailored for students, educators, education researchers, and policymakers, this anthology contributes to the ongoing discourse on religious literacy. It not only provides valuable insights into the Nordic educational landscape but also fosters a global dialogue on the crucial role of education in understanding diverse worldviews.
Religion in Secularizing Society by Loek Halman,Ole Riis Pdf
The European Values Study is a large-scale, cross-national, and longitudinal survey research program on basic human values, initiated by the European Value Systems Study Group (EVSSG) in the late 1970s, at that time an informal grouping of academics. Now, it is carried on in the setting of a foundation, using the (abbreviated) name of the group European Values Study (EVS). The EVSSG aimed at designing and conducting a major empirical study of the moral and social values underlying European social and political institutions and governing conduct. A rich academic literature has now been created around the original survey, and numerous other works have made use of the findings.
