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  • 1.
    Ekberg, Mayvor
    et al.
    Luleå tekniska universitet.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Ett mönster i tiden?: en undersökning i Hortlax församling våren 20102010Report (Other academic)
  • 2. Ekberg, Mayvor
    et al.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, Study of Religions.
    Björkgren, Mårten
    Åbo Akademi.
    Herberts, Kjell
    Åbo Akademi.
    Strandberg, Ida
    Lika som bär?: Det religiösa landskapet i Hortlax och Nykarleby2016Book (Other academic)
    Abstract [sv]

    Baserat på intervjuer och enkätstudier i Hortlax (Norrbotten) och Nykarleby (Österbotten) visas att likheter snarare än skillnader kännetecknar de båda befolkningsgruppernas inställning till religiösa frågor och till majoritetskyrkan. Å ena sidan är detta förvånande, i och med att de båda landskapen har tillhört olika stater i mer än 200 år, å andra sidan är det förväntat, eftersom trafiken över Bottniska viken varit intensiv under dessa 200 år.

  • 3.
    Hajighasemi, Ali
    et al.
    Södertörn University, School of Social Sciences, Social Work.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Inledning - Migrationens bidrag till folkhemmet2021In: Socialt arbete i ett mångkulturellt Sverige: migrationens bidrag till folkhemmet / [ed] Ali Hajighasemi; Jørgen Straarup, Stockholm: Liber, 2021, p. 9-23Chapter in book (Other academic)
  • 4.
    Hajighasemi, Ali
    et al.
    Södertörn University, School of Social Sciences, Social Work.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Socialt arbete i ett mångkulturellt Sverige2021In: Socialt arbete i ett mångkulturellt Sverige: migrationens bidrag till folkhemmet / [ed] Ali Hajighasemi; Jørgen Straarup, Stockholm: Liber, 2021, p. 242-249Chapter in book (Other academic)
  • 5.
    Hajighasemi, Ali
    et al.
    Södertörn University, School of Social Sciences, Social Work.
    Straarup, JørgenSödertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Socialt arbete i ett mångkulturellt Sverige: migrationens bidrag till folkhemmet2021Collection (editor) (Other academic)
  • 6. Kuusisto, Arniika
    et al.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, Study of Religions.
    Schihalejev, Olga
    Kallionemi, Arto
    Vikdahl, Linda
    Södertörn University, School of Historical and Contemporary Studies, Study of Religions.
    Theoretical and methodological perspectives to studying religious and cultural diversity in Finnish, Swedish and Estonian comprehensive schools2018In: New international studies on religions and dialouge in education / [ed] Martin Ubani, Münster: Waxmann Verlag, 2018, p. 31-45Chapter in book (Refereed)
    Abstract [en]

    This article presents some of the theoretical and methodological considerations in studying religious and cultural diversity in Finnish, Swedish and Estonian comprehensive schools. The perspective arises from our experiences of carrying out an international comparative research project looking at pupils´perspectives to diversity in the educational settings and their wider everyday environments.  The data were gathered in diverse comprehensive school contexts across Sweden, Estonia and Finland. The article illustrates several important issues that are often lacking in the studies in this area and need to be accounted for when examining cultural and religious diversity in the schools and the everyday lives of children and youth.

  • 7.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Belief in God, Jesus and afterlife, West and East of the Gulf of Bothnia2014In: Религия,  religio и религиозность  в региональном и глобальном измерении: материалы международной научно-практической конференции, 30 сентября 2014 года, г. Владимир / [ed] Аринин, Е. И., Vladimir, Ryssland: Vladimir State University, ВлГУ , 2014, p. 279-317Chapter in book (Refereed)
    Download full text (pdf)
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  • 8.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Church and state of Norway triangulated: review and discussion of Stifoss-Hanssen, Hans, and Inger Furseth (eds.) 2008. Mellom prinsipper og pragmatisme: analyser av høringen om staten og Den norske kirke [Between principles and pragmatism : analyses of the hearing about the state and the Church of Norway]2010In: Nordic Journal of Religion and Society, ISSN 0809-7291, E-ISSN 1890-7008, Vol. 23, no 2, p. 196-204Article, book review (Other academic)
  • 9.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Diversity in Estonian and Swedish primary schools, a pilot study2017Report (Other academic)
    Abstract [en]

    In primary schools around the Baltic Sea, various forms of diversity are visible. In Estonia, one might expect the Russian-speaking population to be a major source of diversity, but since Estonian and Russian speaking students seldom share classroom, the experience of diversity is found in arenas other than primary school. In Finland, the beginnings of ethnic diversity is perceptible due to increasing immigration. In Sweden, with its longer immigration history, ethnic diversity is tangible in almost every classroom in primary schools.

    The new modes of variation among students, cultural and religious diversity, present a new task for teachers, administrators and headteachers alike, ensuring that the countries’ guidelines for addressing diversity are respected and implemented in the everyday life of schools and students. The differences between the countries around the Baltic Sea notwithstanding, the presence of cultural and religious diversity in a school built on aspirations to tackle social inequality and difference, but not dealing with national, cultural and religious differences, is a new challenge for the school systems.

    To describe the variation between the three countries, as well as parts of the regional variation within the countries, decisions for a pilot study were taken.

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    Diversity in Estonian and Swedish primary schools, a pilot study
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  • 10.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    ’Don’t deal with symptoms, cure the disease’, the doctor said: How, during the 20th century, the Church of Sweden has worked with internal quality assurance instead of renewal of its membership.2012In: Church work and management in change / [ed] Kati Niemelä, Tampere, FI: Church Research Institute , 2012, p. 258-272Chapter in book (Other academic)
    Abstract [en]

    For half a century, the Church of Sweden has experienced decline of participation in church activities. The level of participation in church activities decreases. Church statistics show that.

    At the same time, religious education has been dismantled in the public schools. The church’s education following infant baptism has disappeared, and the education offer before adolescent confirmation competes in a tough market with other teenager interests.

    A recent survey carried out in local setting shows that the level of knowledge and interest in religious matters and life values is low. The parishioners lack a language for talking about religion, and their knowledge about basic religious concepts are next to nil.

    These facts are related. Church management has led the church towards its grave. It has turned the blind eye to receding school responsibility for teaching the basics of Christianity. It has not established a faith school directed by the church itself and aimed at its young members. Instead church management has reformed its basic books and diversified its services, i. e. reforms which are meaningful only to a shrinking minority of the population, the faithful members.

  • 11.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    ’Don’t deal with symptoms, cure the disease’, the doctor said: How, during the 20th century, the Church of Sweden has worked with internal quality assurance instead of renewal of its membership2011Conference paper (Refereed)
  • 12.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Extent and limit of virtuality in religious organizations2010In: Multi-religious societies – polarization, co-existence, indifference: The 20th Nordic conference in sociology of religion, University of Agder, 2010, 2010, p. 1-10Conference paper (Other academic)
    Abstract [en]

    In a number of religious traditions God is virtual. She/he is not expected to be present in one and the same place, but everywhere when individuals gather in her/his name. How far does this traditional and organizational acceptance of virtuality extend?

    One of the examples of limits being set up is the Vatican’s decision not to accept virtual performances of Holy Communion. Thereby physical presence of an ordained clergyman as well as the receivers of the elements becomes a prerequisite for the fulfillment of the Roman Catholics Church’s theological promise, that Christ himself will be present in the bread and the wine. This contrasts with other confessions and denominations, which – due to their type of theological teachings about the Eucharist – more or less accept participation in communion without physical presence. The stance of the Vatican also contrasts with religious groups whose existence and activity is totally based on Internet gatherings.

    In the paper I will trace outlines of acceptance of virtuality in churches, denominations and religious groups, from a point of departure of early the sociology of religion theoretical positions of Otto, Mensching, Durkheim and Weber.

  • 13.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions. Umeå universitet.
    Från outsourcing till "insourcing": Trosundervisningen i Svenska kyrkan under 1900-talet2013In: Kyrkohistorisk årsskrift, ISSN 0085-2619, p. 47-56Article in journal (Other academic)
    Download full text (pdf)
    KÅ 2013 Jørgen Straarup webb.pdf
  • 14.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, Study of Religions.
    Importance of religion according to primary school students aged 10, 13 and 162015Conference paper (Other academic)
  • 15.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, Study of Religions.
    Importance of religion according to primary school students aged 10, 13 and 16: The problem of reliability2015Conference paper (Other academic)
  • 16.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Kristendom och annan religion i Hortlax och Nykarleby2016In: Lika som bär?: Det religiösa landskapet i Hortlax och Nykarleby / [ed] Mayvor Ekberg, Jørgen Straarup, Mårten Björkgren, Kjell Herberts, Ida Strandberg, Umeå & Vasa: Kungl. Skytteanska Samfundet & Svensk-Österbottniska Samfundet , 2016, p. 22-27Chapter in book (Other academic)
  • 17.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Meaning and belonging in virtual religion2010In: Paper read at Society for the Scientific Study of Religion's Annual Meeting, Baltimore, U.S.A. October 29—31, 2010, 2010, p. 1-8Conference paper (Other academic)
  • 18.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Migranters religiösa mötesplatser: en teoriprövning2021In: Socialt arbete i ett mångkulturellt Sverige: migrationens bidrag till folkhemmet / [ed] Ali Hajighasemi; Jørgen Straarup, Stockholm: Liber, 2021, p. 208-224Chapter in book (Other academic)
  • 19.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Pinocchio goes to church: the religious life of avatars2010Conference paper (Other academic)
    Abstract [en]

    Once hanging from Gepetto’s threads, Pinocchio freed himself from the dependency of his former master. The avatars of virtual worlds such as Pinocchio, being dependent upon their masters’ mouse clicks. Like Pinocchio, the avatars are social beings, interacting, socializing, flirting with their fellow avatars, and going to church. Some even build their own church. In a community without geographical borders a prayer meeting may gather participants without concern for temporal and spatial limitations.

    Helland (2005) distinguishes between religion online (the situation in which organized religions (churches, congregations etc) establish a presence on the web, whereas the term religious organizations’ attempts to be of service to their actual and potential members. Through church may do missionary and evangelizing work, by being present offering guidance when web users look for answers.

    Woodhead och Heelas (2000, 2005) have suggested a subjective turn of religion in the West, from “life-as” to “subjective-life” forms of the sacred, i.e. religion giving way to spirituality. When studying religious practice among avatars in virtual worlds one observes that there is a significant turn towards community in that particular kingdom of subjectivity. Avatars seem to seek out religious community, and participate in prayer meetings and services, thereby showing a willingness to accept a certain, pre-defined form of spirituality.

    In this paper it will be discussed whether avatar religiosity, seen as a culmination of the subjective turn, is an avant-garde turning back to its origins, life-as, and religion-as. If that is the case it will have obvious repercussions on organized religion, on church, mission, and missiology.

  • 20.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Pinocchio going to church: christian avatars2010Conference paper (Other academic)
    Abstract [en]

    Once hanging from Gepetto’s threads, Pinocchio freed himself from the dependency of his former master. The avatars of virtual worlds such as Second Life are far behind the wooden fellow, still dependent upon their masters’ mouse clicks.

    Avatars act as social beings, interact, socialize, flirt, and go to church. Some even build their own church. In a community without geographical borders a prayer meeting may gather participants without concern for temporal and spatial limitations.

    Helland (2005) distinguishes between religion online (the situation in which organized religions (churches, congregations etc) establish a presence on the web, whereas the term perhaps unexpectedly, choose traditional Christian church buildings and services as their form of Woodhead och Heelas (2000, 2005) have suggested a subjective turn of religion in the West, from “life-as” to “subjective-life” forms of the sacred, i.e. religion giving way to spirituality. When studying religious practice among avatars in virtual worlds one observes that there is a significant turn towards community in that particular kingdom of subjectivity. Avatars seem to seek out religious community, and participate in prayer meetings and services, thereby showing a willingness to accept a certain, pre-defined form of spirituality.

    In this paper it will be discussed whether avatar religiosity, seen as a culmination of the subjective turn, is an avant-garde turning back to its origins, life-as, and religion-as. If so, it will have obvious consequences for organized religion, not least Christianity.

     

  • 21.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Regional sekularisering2009In: Religionssociologi i brytningstider: en vänbok till Curt Dahlgren / [ed] Anna Davidsson Bremborg, Göran Gustafsson, Gunilla Karlsson Hallonsten, Lund: Lunds universitet , 2009, p. 127-139Chapter in book (Other academic)
  • 22.
    Straarup, Jørgen
    Södertörn University, School of Gender, Culture and History, Study of religions.
    Religious communities — imagined, virtual, physical2012Conference paper (Other academic)
    Abstract [en]

    Religious communities tie together people and groups of people based on shared ideas, beliefs, traditions and/or values. The scope of such communities varies from local congregations to so called world religions. Parts of such communities are physical, with rules and regulations (tax arrangements, calendar, etc) and with notable consequences for the individual deviating from the group’s norm of ideas or conduct, such as penalties, ostracism, or worse. Other parts of religious communities are imagined, whether it is with never seen individuals sharing one’s particular religion on the other hemisphere, or transcending time borders with all one’s fellow believers/practitioners past and future. These aspects of physical and imagined communities have been analyzed at length in disciplines such as theology, history, sociology, ethnology, and anthropology.

    During the last few decades a new intermediate form of religious community has come into existence, virtual worship, i. e. individuals connecting virtually on the Internet, shaping their religious community in accordance with the technical possibilities presented, and representing themselves in a three-dimensional virtual world as avatars. The format of the Internet allows for transgression of geographical distances, but not of time (except in the sense that the simultaneous Internet users have different time), thus allowing for a global religious community.

    The paper analyzes four aspects of this new kind of global community from a sociology of religion perspective, (1) the impact of the technical format on the life of virtual religious communities, (2) the use by physical religious communities of virtual complementary additions to their physical activity, (3) effects on individuals’ physical religious activities by virtual participation, and (4) effects on organizations’ development by virtual worship.

  • 23.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Sociologiska svar2016In: Varför finns religion? / [ed] David Thurfjell, Stockholm: Molin & Sorgenfrei, 2016, p. 100-119Chapter in book (Other academic)
  • 24.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, Study of Religions.
    Svenska kyrkan efter millennieskiftet2015In: Religionsvidenskapeligt Tidsskrift, ISSN 0108-1993, E-ISSN 1904-8181, Vol. 62, p. 153-169Article in journal (Refereed)
    Abstract [en]

    Since the year 2000, the Church of Sweden is no longer a function within the Swedish state. It has become a free denomination actualizing several borderland changes in the Swedish model of religion. The dissolution of the relation with the state has been discussed and prepared for many years and became reality at the turn of the millennium. The need for a defined relation to the state, an interface, however, has not diminished, since the Church of Sweden is still the biggest popular movement in the country. The change in relation has lead to an intensified cooperation between the Church of Sweden and other churches and denominations.

  • 25.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Såsom på bio2020In: Kvinnligt religiöst ledarskap: En vänbok till Gunilla Gunner / [ed] Simon Sorgenfrei & David Thurfjell, Huddinge: Södertörns högskola, 2020, p. 325-335Chapter in book (Other academic)
    Download full text (pdf)
    Såsom på bio
  • 26.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Trosuppfattningar2016In: Lika som bär?: Det religiösa landskapet i Hortlax och Nykarleby / [ed] Mayvor Ekberg, Jørgen Straarup, Mårten Björkgren, Kjell Herberts, Ida Strandberg, Umeå & Vasa: Kungl. Skytteanska Samfundet & Svensk-Österbottniska Samfundet , 2016, p. 99-143Chapter in book (Other academic)
  • 27.
    Straarup, Jørgen
    Södertörn University, School of Historical and Contemporary Studies, The Study of Religions.
    Virtual Religious Communities: Old Wine in New Wineskins?2015In: Global Community?: Transnational and Transdisciplinary Exchanges / [ed] Henrik Enroth; Douglas Brommesson, Lanham: Rowman & Littlefield Publishers, 2015Chapter in book (Other academic)
  • 28.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Walls of separation under construction: the Nordic examples2011Conference paper (Other academic)
  • 29.
    Straarup, Jørgen
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    When Pinocchio goes to church: Exploring an avatar religion2012In: Digital religion, social media and culture: Perspectives, practices and futures / [ed] Pauline Hope Cheong, Peter Fischer-Nielsen, Stefan Gelfgren, Charles Ess, New York, NY: Peter Lang Publishing Group, 2012, 1, p. 97-111Chapter in book (Refereed)
  • 30.
    Straarup, Jørgen
    et al.
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Ekberg, Mayvor
    Umeå universitet, Institutionen för idé- och samhällsstudier.
    Den sorglöst försumliga kyrkan: Belyst norrifrån2012Book (Other academic)
    Abstract [sv]

    En av Svenska kyrkans församlingar i norra Sverige ber två religionsvetare i Umeå genomföra en undersökning om religiösa funderingar och seder. De två intervjuar och skickar frågeformulär efter konstens alla regler till invånare i Bottneå (så har församlingen kallats i boken). Den bild av Bottneå som framkommer jämförs sedan med en liknande bild av Luleå stift i vilket Bottneå ingår, och av Svenska kyrkan som helhet. Det är inte en bild som i alla avseenden är angenäm för Svenska kyrkan. Utan att stå på riktigt säker vetenskaplig grund påstår de två religionsvetarna att bilden av hela Sverige nog inte skiljer sig särskilt mycket från bilden av Bottneå. Ur kyrklig synvinkel är bilden av Bottneå möjligen mer positiv än av kyrkan som helhet. Inte nog med det! De två religionsvetarna påstår att det kyrkliga lågvattenmärket bör ses som ett resultat av kyrkliga försummelser. Svenska kyrkan har inte krävt kompensation av svenska staten för att den offentliga skolan avlägsnat sig från kristendomsundervisning, och kyrkan har inte byggt upp ett eget sätt att förmedla innehållet i kristendomen till nya generationer. Försumligheten har lett till okunskap inte bara om kristna trosföreställningar utan även om kyrkan som sådan. Därav kommer ointresset av att delta i kyrkans verksamhet, det vill säga det som resultaten i Bottneå visar.

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