| 1. |
- Ahlstrand, Kajsa, et al.
(författare)
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Guds närmaste stad?
- 2008
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Ingår i: Guds närmaste stad?. - Stockholm : Verbum. - 9789152631850 ; , s. 9-24
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Bokkapitel (övrigt vetenskapligt/konstnärligt)
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| 2. |
- Andréasson, Gunnel, et al.
(författare)
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Andlig vård i sjukvården under coronapandemin
- 2021
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Ingår i: Svensk kyrkotidning. - Uppsala : Svensk kyrkotidning. - 0346-2153. ; 10:117, s. 310-314
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Tidskriftsartikel (populärvet., debatt m.m.)
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| 3. |
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| 4. |
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| 5. |
- Szilagyi, Csaba, et al.
(författare)
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Chaplain leadership during COVID-19 : an international expert panel
- 2022
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Ingår i: Journal of Pastoral Care & Counseling. - : Sage Publications. - 1542-3050 .- 2167-776X. ; 76:1, s. 56-65
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Tidskriftsartikel (refereegranskat)abstract
- Chaplain leadership may have played a pivotal role in shaping chaplains’ roles in health care amidst the COVID-19 pandemic. We convened an international expert panel to identify expert perception on key chaplain leadership factors. Six leadership themes of professional confidence, engaging and trust-building with executives, decision-making, innovation and creativity, building integrative and trusting connections with colleagues, and promoting cultural competencies emerged as central to determining chaplains’ integration, perceived value, and contributions during the pandemic.
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| 6. |
- Thurfjell, David, et al.
(författare)
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Den muslimska majoriteten : en studie av religion och sekularisering hos svenskar med muslimsk respektive kristen familjebakgrund
- 2021
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Rapport (populärvet., debatt m.m.)abstract
- I den här studien har forskare vid Södertörns högskola och Uppsala universitet undersökt religion och sekularisering hos svenskar med muslimsk respektive kristen familjebakgrund, med särskilt fokus på vilket sätt svenskar med muslimsk familjebakgrund ser på religion.Under 2018 bjöds 2800 deltagare i Medborgarpanelen in till en enkätdatainsamling för att studera detta. Deltagarna hade i en tidigare undersökning i Medborgarpanelen angett att de har muslimsk, kristen eller sekulär familjebakgrund.Ett tema som undersöktes var vad deltagarna associerade till begreppen ”kristen”, ”sekulär” och ”muslim”. Resultaten visade att identiteterna sekulär och kristen i hög utsträckning ses som ett individuellt ställningstagande medan identiteten muslim i högre utsträckning förstås som en grupptillhörighet. Därutöver fann forskarna att deltagarna med en kristen familjebakgrund har en starkare koppling till sitt religiösa arv än de med muslimsk familjebakgrund.Resultaten visade att islam är en religion som många tar avstånd från, även hos personer som själva har denna religion i sin egen familjebakgrund. Sekulariseringsgraden, i motsats till förväntningarna, visade sig alltså vara högre bland de med muslimsk familjebakgrund än bland de med kristen.
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| 7. |
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| 8. |
- Thurfjell, David, 1973-, et al.
(författare)
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Muslimer och postmuslimer i svenska kyrkan
- 2021
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Ingår i: Svensk teologisk kvartalskrift. - Lund : Svensk Teologisk Kvartalskrift. - 0039-6761 .- 2003-6248. ; 97:4, s. 297-317
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Tidskriftsartikel (refereegranskat)abstract
- The demographical changes during the last decades have created a situation where Sweden has become one of the most secular and one of the most multireligious countries at the same time. This situation stands in stark contrast to the country's modern history in which its population have been largely homogeneous, and its religious landscape almost completely dominated by state-church Lutheranism. The growth of Sweden's Muslim population is what has caused most debate. According to calculations made by the Pew Research Center, one fifth of the country's total population is likely to be Muslim by 2050. This change also has consequences for the former state church, which now finds that also Muslims take part in its activities. In this article we present and analyze a novel survey-investigation on Muslims who self-identify as members of the Church of Sweden. In our analysis we differentiate between Muslims and what we call post-Muslims. While the former of these categories refers to those who self-identify as Muslims, the latter refers to people who do not refer to themselves as Muslims but who come from a Muslim family. These categories are mirrored by the Christians and post-Christians, who are selected by equivalent criteria. We conclude that most Muslims and post-Muslims have no affiliation to organized religious communities in Sweden and that among those who do, Christian churches are as important as the Muslim congregations. Among the churches, the Church of Sweden is the one in which most Muslims and post-Muslims are members. The Muslim and post-Muslim members of this church, we find, differ from each other. The Muslims are mostly Swedish-born 50–65-year-old women. They do not take part in any religious activities, and they celebrate Christian, but not Muslim, holidays. In terms of beliefs, they believe in a life after death, but mostly not in God or hell. The post-Muslims are mostly 30–49-year-old men who have come relatively recently to Sweden from the Middle East. They take part in congregational activities and celebrate both Muslim and Christian holidays. They also largely believe in God, a life after death, and hell. In terms of representation, they feel represented, primarily, by Muslim communities.
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| 9. |
- Thurfjell, David, 1973-, et al.
(författare)
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Muslims by ascription : On post-Lutheran secularity and muslim immigrants
- 2021
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Ingår i: Numen. - : Brill Academic Publishers. - 0029-5973 .- 1568-5276. ; 68:4, s. 307-335
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Tidskriftsartikel (refereegranskat)abstract
- This article empirically explores the interplay between the secular, post-Lutheran majority culture and Muslim immigrants in Sweden. It presents the ambiguous role of religion in the country's mainstream discourse, the othering of religion that is characteristic to this, and the expectations of Muslims to be strongly religious that follows as its consequence. Four results of a web-panel survey with Swedes of Muslim and Christian family background are then presented: (1) Both groups largely distance themselves from their own religious heritage - the Muslims do this in a more definite way; (2) the Muslim respondents have more secular values and identities than the Christians; (3) contrary expectations, Christian respondents show more affinity to their religious heritage than the Muslims do to theirs; and (4) the fusion between the groups is prominent. The article concludes that equating religious family heritage with religious identity is precipitous in the case of Swedish Muslims.
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| 10. |
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