Suchergebnisse

Temaredaktørernes forord

I artiklen viser vi, at den identitære bevægelse har været med til at forny den islamkritiske debat og aktionsform i Danmark. Historisk har den indvandringskritiske højrefløj udvist en nationalistisk skepsis over for både indvandring og det europæiske projekt. Med Generation Identitær har det ændret sig. Nu er det en fælles europæisk identitet, der skal forsvares mod islam. Ikke fordi islamisk kultur er mindre værd, men fordi den ikke hører til i Europa. Ydermere føres den nye islamdebat med nye midler inspireret af bevægelser og aktionsformer, man normalt forbinder med venstrefløjen f.eks. happenings og banneraktioner. Endelig er deres mål ikke kun at anspore den partipolitiske højrefløj til handling, men at ændre måden man taler om indvandring i hele samfundet.

The number of Lutheran chaplains in Danish public institutions (hospitals, prisons, the military) has grown substantially in the last few decades. This article presents the results of a recent study of Lutheran (Church of Denmark) chaplains. The material studied is a collection of legal documents and media, a population survey of 300 chaplains, and 34 qualitative interviews. On the basis of this comprehensive body of data, we argue that even in a country as secular as Denmark there are numerous interactions between the religious and the secular, and that the secular state facilitates these interactions. We also argue that the secular public institutions actively reshape the religious landscape because they require a certain kind of religious specialist that focuses on helping patients, prison inmates, and soldiers to cope with hardship and existential issues.

The number of Lutheran chaplains in Danish public institutions (hospitals, prisons, the military) has grown substantially in the last few decades. This article presents the results of a recent study of Lutheran (Church of Denmark) chaplains. The material studied is a collection of legal documents and media, a population survey of 300 chaplains, and 34 qualitative interviews. On the basis of this comprehensive body of data, we argue that even in a country as secular as Denmark there are numerous interactions between the religious and the secular, and that the secular state facilitates these interactions. We also argue that the secular public institutions actively reshape the religious landscape because they require a certain kind of religious specialist that focuses on helping patients, prison inmates, and soldiers to cope with hardship and existential issues.

AbstractIn recent decades, a new type of room has been established in public institutions in Europe: the rooms of silence. In this article, rooms of silence at three Scandinavian universities are analyzed with focus on intention, materiality, and use in relation to increased religious diversity in the student population, individualization, and ongoing secularization. This is done by using a typology which distinguishes between individual and collective use and use associated with religious, spiritual, and secular practices. The analyses show that plans and policies for the rooms emphasize stress-reduction and spiritual or secular reflection. The chaplains actively facilitate the shift from collective to more individual use of the rooms. The analyses also show that the restricted materiality of the rooms shapes practices in ways that either hinder collective Muslim prayer or force students to perform prayer as an individual "silent" action.