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  • 301.
    Svensson, Jonas
    Högskolan i Halmstad, Sektionen för humaniora.
    Kön2008In: Religion i Sverige, Stockholm: Dialogos , 2008, p. 353-357Chapter in book (Other academic)
  • 302.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Kön och genus i religionskunskap2011In: Religionsdidaktik: Mångfald, livsfrågor och etik i skolan / [ed] Malin Löfstedt, Lund: Studentlitteratur, 2011, p. 97-112Chapter in book (Other academic)
  • 303.
    Svensson, Jonas
    Högskolan i Halmstad, sektionen för humaniora.
    Könsperspektiv2008In: Människor och makter.: En introduktion till religionsvetenskap, Halmstad: Högskolan i Halmstad , 2008, p. 75-80Chapter in book (Other academic)
    Abstract [sv]

    Artikeln diskuterar könsperspektiv inom religionsvetenskap, och exemplifierar med hjälp av en analys av läromedel i Islamic Religious Education i Kenya.

  • 304.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Let's talk about sex: Islam and sexuality in positive Muslims' 'Theology of compassion'2014In: Strings attached: AIDS and the rise of transnational connections in Africa / [ed] Nadine Beckmann, Alessandro Gusman and Catrine Shroff, Oxford: Oxford University Press, 2014, 1, p. 219-243Chapter in book (Refereed)
  • 305.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences. Concurrences.
    Mawlid2015In: Islam: en religionsvetenskaplig introduktion / [ed] Susanne Olsson, Simon Sorgenfrei, Stockholm: Liber, 2015, p. 186-187Chapter in book (Other academic)
  • 306.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    "Men Profeten sa...": Sunna som resurs och problem2011In: Levande ord: Tolkningar av abrahamitiska källtexter / [ed] Susanne Olsson & Hanna Stenström, Lund: Studentlitteratur, 2011, 1, p. 141-158Chapter in book (Other academic)
  • 307.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Mind and Muhammad: An exploration into the usefulness of cognitive science for the study of Muslim cultural representations of the Prophet.2011Conference paper (Other academic)
    Abstract [en]

    Previous research on Muslim cultural representations of the Prophet

    Muhammad has identified certain recurring themes both in history and in the contemporary world. Muhammad is represented as the last in a chain of prophets and messengers delivering divine revelation to mankind. He is also, in words and deeds, a religious authority expanding that message. Furthermore, he is a model human being, a source for emulation, on the individual, social and political level. Lastly, there are representations of him as a preexistent and eternal super-human active agent and as an object for personal devotion and love. The above representations are not mutually exclusive, but certain traits in some contexts tend to cluster together, at the expense of others. This is evident for example in contemporary intra-Muslim conflicts over the role, form and overall legitimacy of mawlid, the celebration of Muhammad’s birthday. The paper is exploratory. A few concepts and theoretical themes taken from the cognitive science of religion are tried out in order to assess their potential usefulness in understanding both the forms of representations mentioned above, and conflicts surrounding some of them.

  • 308.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Mind the beard!: Deference, purity and Islamisation of everyday life as micro-factors in a Salafi cultural epidemiology2013In: Religion, Migration, Mutation: Abstract Book XII. Annual Conference of the European Association for the Study of Religions and a Special Conference of the International Association for the History of Religions, hosted by the British Association for the Study of Religions at Liverpool Hope University.Liverpool Hope University, Hope Park Campus, Liverpool, UK, 3-6 September 2013, 2013Conference paper (Other academic)
    Abstract [en]

    Salafism has come into focus in research as a trend among Muslims in the contemporary world, and even as a new religious movement, particularly after the 2001 attacks on WTC and consequent "war on terror" and the emergence of a Salafi political movement in the wake of the Arab spring. Attempts at explaining the apparent popularity and attraction of Salafism in diverse social settings often take on a particularistic character, pointing to specific local circumstances. However, in this paper I suggest that in addition to social, economic and political ”macro-factors”, there may be certain generally human cognitive and psychological ”micro-factors” to consider as well. Such potential ”micro-factors” of a Salafi cultural ”epidemiology” are discussed in relation to three recurring features in ideology and practices of a ”prototypical Salafism”: deference to the literal content of the scriptures, a stress on purity (bodily, moral and ideological) and the Islamisation of everyday life.  

  • 309.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Mind the Beard!: deference, purity and islamization of everyday life as micro-factors in a Salafi cultural epidemiology2012In: Comparative Islamic Studies, ISSN 1740-7125, E-ISSN 1743-1638, Vol. 8, no 1-2, p. 185-209Article in journal (Refereed)
    Abstract [en]

    Salafism has come to the fore of research on Islam, only recently. Some have even termed it a ‘new religious movement’. Faced with what appears to be a growing popularity of Salafism, researchers have made attempts at explaining the basic factors in this development. Most explanations have related to the popularity in particular social settings, and hence have mainly focused contextual factors of a political, social or economic character. From a theoretical perspective of a “cultural epidemiology”, the article suggests that complementary to factors on a macro- or meso-level, there are certain micro-factors related to general human psychological, cognitive and emotional dispositions that, at least hypothetically, are of interest to the main question: why is Salafism successful, and in so diverse contexts?

  • 310.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Moralpsykologi och religion2017In: Den religiösa människan: En introduktion till religionspsykologin / [ed] Antoon Geels, Owe Wikström, Stockholm: Natur och kultur, 2017, 4, p. 505-536Chapter in book (Other academic)
  • 311.
    Svensson, Jonas
    Växjö University, Faculty of Humanities and Social Sciences, School of Humanities.
    Morals, manners, and modernism: elements of religious boundary construction within Islamic religious education in Kisumu, Kenya2009In: Your heritage and mine: teaching in a multi-religious classroom / [ed] Lena Roos & Jenny Berglund, Stockholm: Swedish Science Press , 2009, p. 83-93Chapter in book (Other academic)
  • 312.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Muhammad2015In: Islam: en religionsvetenskaplig introduktion / [ed] Susanne Olsson, Simon Sorgenfrei, Stockholm: Liber, 2015, p. 13-42Chapter in book (Other academic)
  • 313.
    Svensson, Jonas
    Halmstad University.
    Muslimer som minoritet och islamisk religiös utbildning i Kisumu, Kenya2006In: Imerforskningens brytpunkter, villkor och framtid. IMER-förbundet, Göteborg, 23 november 2006, 2006Conference paper (Other academic)
  • 314.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    ‘Muslims have instructions’: HIV/AIDS, Modernity and Islamic Religious Education in Kisumu, Kenya.2009In: Aids and Religious Practice in Africa, Leiden: Brill Academic Publishers, 2009, p. 189-219Chapter in book (Other academic)
    Abstract [en]

    The article presents the discourse on HIV/AIDS within the formal school subject of Islamic Religious Education in Kisumu, Kenya. It related this discourse to a wider contemporary discourse on Islam and modernity, as well as to the local context of Muslims as a religious minority in Kisumu.

  • 315.
    Svensson, Jonas
    Lunds universitet, Teologiska institutionen.
    Muslimsk feminism: Några exempel1996Book (Other academic)
  • 316.
    Svensson, Jonas
    Lunds universitet, Islamologi.
    Muslimska perspektiv och attityder2004In: Etik och genteknik: Filosofiska och religiösa perspektiv på genterapi, stamcellsforskning och kloning, Lund: Nordic Academic Press , 2004, p. 161-202Chapter in book (Other academic)
  • 317.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Människans Muhammed2015Book (Refereed)
  • 318.
    Svensson, Jonas
    Högskolan i Halmstad, Sektionen för humaniora.
    Mänskliga rättigheter och islam2005In: Religion och livsfrågor, ISSN 0348-8918, no 2Article in journal (Other (popular science, discussion, etc.))
  • 319.
    Svensson, Jonas
    Växjö University, Faculty of Humanities and Social Sciences, School of Humanities.
    Nigeriabrev2007Other (Other (popular science, discussion, etc.))
  • 320.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Nu är det (snart) jul igen2012Other (Other (popular science, discussion, etc.))
  • 321.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Och så det där med icke-konfessionalitet2012Other (Other (popular science, discussion, etc.))
  • 322.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Physically connecting to Islamic beginnings: Tabarruk bi al-athar, contagion and prestige.2012Conference paper (Other academic)
    Abstract [en]

    Around the Muslim world there are claimed physical remnants from the Prophet and objects that he is claimed to have been in contact with. These are objects of veneration, and are looked upon as carriers of divine blessings, baraka, attainable through immediate or near immediate physical contact.

    The practice of ‘seeking blessings from relics’, tabarruk bi al-athar is well established in Islamic tradition. The paper addresses the phenomenon through placing it within a wider theoretical context. The way in which ‘blessings’ are transmitted shows clear structural similarities with how spiritual ‘pollution’ is transmitted. The latter has been analysed with reference to a general ‘contagion avoidance system’ in human cognition as an evolutionary adaption.  There is nevertheless a problem of assuming a simple connection: How does a system designed by nature to avoid pathogens through evoking feelings of disgust transfer into a system of the opposite, seeking closeness and evoking positive emotions?

    The paper suggests a possible solution in a hypothetical fashion, based on recent research concerning ‘relics’ in the context of contemporary celebrity worship, and the concepts of psychological essentialism, prestige and ‘info copying’. 

  • 323.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Prevention eller problem: Genus och religion i en inom-muslimsk diskussion om HIV/AIDS och islam2011Conference paper (Other academic)
    Abstract [sv]

    2003 blev den kända feministen Amina Wadud blev utslängd från en konferens om islam och HIV/AIDS i Malaysia. Till skillnad från de andra delegaterna var hennes budskap inte det som annars dominerar diskussionen: ”Islam är ett skydd mot HIV/AIDS”. Istället dristade hon sig till att kritisera islamisk rättstradition utifrån ett genusperspektiv, och menade att denna, med rötter i Koranen text, i själva verket kan bidra till spridningen av HIV/AIDS.

     

    I dagens inom-muslimska diskussioner om genus och sexualitet har HIV/AIDS seglat upp som ett tema ”bra att tänka med”. Å ena sidan framhåller en del deltagare sjukdomen som en bekräftelse på visdomen i ‘Islamisk’ sexualmoral, i mycket fokuserad på begränsningar av kvinnors rörelsefrihet, klädsel och interaktion med män. Å andra sidan betonar andra snarare vikten av förändrade genusrelationer i kampen mot sjukdomens spridning, och kräver härvidlag nytolkning, ijtihad, av religiöst motiverade könsrollsmönster i rättstradition och i vardagsrelationer.

     

    Bidraget lyfter fram hur den inom-muslimska diskussionen om islam och HIV/AIDS, som en subdiskurs inom ramen för, och påverkad av en större diskurs om ”islam och modernitet”, samverkar med en annan subdiskurs kring islam och genus, och exemplifiera hur de båda interdiskursivt befruktar och fördjupar varandra.

  • 324.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Preventionsstrategi eller problem?: Genus i en nutida inom-muslimsk diskussion om HIV/AIDS2012In: Chaos: skandinavisk tidsskrift for religionshistoriske studier, ISSN 0108-4453, E-ISSN 1901-9106, no 57, p. 83-105Article in journal (Refereed)
    Abstract [en]

    The present article concerns the overlap of two sub-discourses within a larger contemporary intra-Muslim discourse on “Islam and modernity”: the sub-discourse on “Islam and gender” and the sub-discourse on “Islam and HIV/AIDS”. For this purpose, the article focuses on two examples of divergent, even opposing, Muslim religious approaches to of HIV/AIDS – the influential book The AIDS crisis by Sudanese-born and Malaysia-based psychologist Malik Badri and two texts outlining a “theology of compassion” championed by the South African organisation Positive Muslims and produced by its chief ideologue, Farid Esack. The article highlights the way in which the authors in these two examples address the issue of gender but also the role that gender, particularly in the context of sexuality, plays in how they, in quite different ways, approach HIV/AIDS from a religious perspective, and as a consequence explicitly and implicitly outline the role of Islam, and the means of its interpretation, in the contemporary world.

  • 325.
    Svensson, Jonas
    Högskolan i Halmstad, Sektionen för humaniora.
    Recension av M. Fazlhashemi Occidentalism2006In: Tidskrift for islamforskningArticle, book review (Other academic)
  • 326.
    Svensson, Jonas
    Teologiska institutionen, Lunds universitet.
    Recension av Mattias Gardells avhandling Countdown to Armageddon1996In: TFMS: Tidskrift för Mellanösternstudier, ISSN 1400-1195, no 2Article, book review (Other academic)
  • 327.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Recension av Luther H. Martin och Jesper Sørensen (eds.) Past minds. Studies in cognitive historiography,  Equiknox, London, 2011. ISBN 978-1-84553-740-12013In: Chaos: skandinavisk tidsskrift for religionshistoriske studier, ISSN 0108-4453, E-ISSN 1901-9106, Vol. 59, no 1, p. 237-239Article, book review (Other academic)
  • 328.
    Svensson, Jonas
    Lunds universitet, Teologiska institutionen.
    Recension: Eva Evers Rosander and David Westerlund (red.) African Islam and Islam in Africa1999In: Svensk religionshistorisk årsskrift, Vol. 8Article, book review (Other academic)
  • 329.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Relating, revering, and removing: Muslim views on the Use,  Power, and Disposal of Divine Words2010In: The Death of Sacred Texts: Ritual Disposal and Renovation of Texts in World Religions / [ed] Kristina Myrvold, Farnham: Ashgate, 2010, p. 31-54Chapter in book (Other academic)
  • 330.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Religion, ateism, kognition och evolution2013Other (Other (popular science, discussion, etc.))
  • 331.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Religion och vetenskaplig prestige2012Other (Other (popular science, discussion, etc.))
  • 332.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Religionskunskap: Ett kontroversiellt ämne2011In: Grundskoletidningen, ISSN 1652-7844, no 3, p. 6-12Article in journal (Other (popular science, discussion, etc.))
  • 333.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Religionskunskap som humanistiskt ämne i den svenska skolan2015In: Religionsdidaktiska studier / [ed] Torsten Löfstedt, Växjö/Kalmar: Linnaeus University Press, 2015, p. 19-36Chapter in book (Other academic)
  • 334.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Religious education and teaching young people about humanity: Suggesting a new role for RE and for the academic study of religions in Sweden2015In: Temenos, ISSN 0497-1817, E-ISSN 2342-7256, Vol. 51, no 2, p. 177-199Article in journal (Refereed)
    Abstract [en]

    This article is a suggestion for the rethinking of the role and purpose of religious education (RE) in Swedish public schools, in relation to two major recent reforms: of teachers training (2012) and of syllabi for RE (2011). Based on a notion of the ‘humanistic’ study of religions as he study of religion as a human cultural product, the article argues that a RE – mainly in lower and upper secondary school – informed by contemporary theoretical development, better than any other school subject can cater for the important task of educating young people about who they, as human beings, are and why. To substantiate this claim, the content of the above mentioned reforms are presented, and placed in historical context. Furthermore, the article provides a set of examples of how actual teaching may be structured to fulfil its proposed new task, with a basis in the current syllabi for lower and upper secondary school.

  • 335.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Sahaba2015In: Islam: en religionsvetenskaplig introduktion / [ed] Susanne Olsson, Simon Sorgenfrei, Stockholm: Liber, 2015, p. 60-61Chapter in book (Other academic)
  • 336.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Samtal om religion2012Other (Other (popular science, discussion, etc.))
  • 337.
    Svensson, Jonas
    Högskolan i Halmstad, Sektionen för humaniora.
    Sexualitet2008In: Religion i Sverige, Stockholm: Dialogos , 2008, p. 358-362Chapter in book (Other academic)
  • 338.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Shari‘a eller shari‘a2012Other (Other (popular science, discussion, etc.))
  • 339.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Shaykher, sayyider och Zlatan Ibrahimovic: Prestigebaserad auktoritet, karisma och socialt lärande2018In: Auktoritet / [ed] Mats Trondman, Malin Lennartsson, Göteborg: Daidalos, 2018, p. 215-238Chapter in book (Other academic)
  • 340.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Siewert och andligheten2012Other (Other (popular science, discussion, etc.))
  • 341.
    Svensson, Jonas
    Sektionen för humaniora, Högskolan i Halmstad.
    ‘... sport – like religion – is ideal in expressing boundaries between us and them.’2009In: Borders as Experience / [ed] K.G Hammarlund, Halmstad: Högskolan i Halmstad , 2009, p. 163-169Chapter in book (Other academic)
    Abstract [en]

    The text is a comment on an article on sports and Scottish nationalism by Ronald Kowalski.

  • 342.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    "Ta väl hand om Guds ord!": Koranen i IRE-undervisning i Kisumu, Kenya2012In: Islamologi: Studiet av en religion / [ed] Leif Stenberg & Jonas Otterbeck, Stockholm: Carlsson Bokförlag, 2012, p. 57-75Chapter in book (Other academic)
  • 343.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    The double scripture: explaining diversity and conflict in Muslim perceptions and practices in relation to the Qur'an2014Conference paper (Refereed)
    Abstract [en]

    A distinction can be made in historical and contemporary contexts between two basic Muslim religious approaches to the Qur’an: One approach involves notions of the Qur’an as a source of information on the ”inner world” of a divine agent, God. This approach plays out in fields such as theological discourse, dogma and legal thought. From reading the text one can make inferences about the mind of a superhuman agent, his intentions, wishes and demands. The other approach relates to ritual practices. The Qur’an, or rather physical copies of the text, moments of recitation, or excerpts are considered as vehicles or containers of contagious power and blessings and sources for aesthetic experience. Physical copies of the book are also objects circumscribed by detailed, elaborate and explicit rules concerning contact and use.

    My suggestion is that one way of explaining why these two main approaches occur as distinct, how they operate and intersect in both ideology and practice is through employing the notion of human functionally specialised mental systems of cognition. Two such systems will be noted: ”theory of mind” and a contagion system. Both have been the focus of much research into human cognition outside the area of Islamic studies and religious studies in general. The two diverse ways of relating to the Qur’an can from this perspective be explored as particular religious exploitations and by-products of these functionally specialised possibly pan-human mental systems, themselves evolved to solve problems in domains quite different than that of religious beliefs and practices.

    In the paper I will argue with the help of a set of examples relating to the Qur’an that these systems, since they are distinct and functionally independent of one another, may at times come into conflict and give rise to contradictions between ideology and practice. Such contradictions would not make sense if one assumes a coherent doctrine on the Qur’an as a basis on which individual Muslims relate to the scripture. However, they become understandable if viewed from the perspective of distinct mental systems operating in different situations and on the basis of different cues, and of one system overriding the other in particular circumstances. A few predictions and suggestions for further research will be put forward.

     

  • 344.
    Svensson, Jonas
    Växjö University, Faculty of Humanities and Social Sciences, School of Humanities.
    Trender i muslimsk feminism2009In: Att tolka Bibeln och Koranen: Konflikt och förhandling, Lund: Studentlitteratur , 2009, p. 79-96Chapter in book (Other academic)
    Abstract [en]

    Artikeln är en genomgång av nutida muslimsk feminism och dess rötter.

  • 345.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences. Högskolan i Halmstad.
    Trends in Muslim feminist discourse2014Conference paper (Other academic)
  • 346.
    Svensson, Jonas
    Lunds universitet, Teologiska institutionen.
    Vad menar Allah?2000In: Bang, ISSN 1102-4593, no 2Article in journal (Other (popular science, discussion, etc.))
  • 347.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Vem äger den islamiska historien?: Om helig historia och historisk fiktion utifrån romanen Medinas Juvel2013In: Chaos: skandinavisk tidsskrift for religionshistoriske studier, ISSN 0108-4453, E-ISSN 1901-9106, Vol. 59, no 1, p. 77-96Article in journal (Refereed)
    Abstract [en]

     In 2008 Random House cancelled the publication of Sherry Jones’ novel The Jewel of Medina. The measure was taken after consultations with “experts” who had warned the publisher that the portrayal of ‘A’isha and her life in the book might provoke negative reactions from Muslims. When the book was eventually out in 2009, by another publisher, reactions were in reality few. This article uses the novel, and some of the reactions to it, when probing into the question as to why the genre of historical fiction can be seen as problematic when it ventures into the domains of ”sacred history”. The suggested answer is that one of the main characteristics of the historical novel is the genre based acceptance of the freedom of the author herself to invent ”inner worlds” of protagonists and antagonists, in terms of wishes, intentions, feelings and motives. The ”inner worlds” of characters in a narrative are also central when such a narrative form part of a ”sacred history”, but in the latter case, they cannot, in order to function normatively, be viewed a result of the whims of an author, but instead must be conceived of as historical ”facts”. Hence, a potential for conflict emerges in relation to what neither an author of a historical novel nor someone who narrates “sacred history” can know for sure: what dwells in the minds of others.

  • 348.
    Svensson, Jonas
    Linnaeus University, Faculty of Humanities and Social Sciences, School of Cultural Sciences.
    Vem äger den islamiska historien?: Om minne, historia och fiktion utifrån The Jewel of Medina2012Conference paper (Other academic)
    Abstract [sv]

    Den amerikanska författaren Sherry Jones historiska roman om profeten Muhammeds hustru ‘A’isha bint Abi Bakr, The Jewel of Medina, skulle utgöra den amerikanska bokcirkeln Book of the Month Clubs månadsbok i augusti 2008.  Boken var redan tryckt och författaren planerade en storslagen lanseringsturné. Så blev det inte. I sista stund drog Random House tillbaka hela upplagan. Som motivering gavs att man efter att ha konsulterat experter kommit fram till att boken innehöll delar som kunde uppfattas som stötande för muslimer, och kunde leda till våldsamma reaktioner bland radikala grupper. Boken gavs med tiden ut ändå, på annat förlag, men utöver ett par hätska uttalanden från radikala predikanter i Storbritannien och ett (möjligt) försök till mordbrand, hände just inget särskilt.

     

    Experterna hade alltså fel i sina förutsägelser. Det är naturligtvis intressant att fråga varför. Vad är det i bokens beskrivningar av personer och skeenden som bedömdes som potentiellt stötande, och varför var det till synes så få som faktiskt tog chansen att bli stötta? Mitt paper behandlar dock inte primärt dessa frågor, utan vill genom ett studium av boken och delar av dess eftermäle, i form av kommentarer och recensioner, lyfta fram några funderingar kring förhållandet mellan kollektiv åminnelse, historia och fiktion. 

  • 349.
    Svensson, Jonas
    Lunds universitet, Teologiska institutionen.
    Virtuell islam?2000In: TFMS: Tidskrift för Mellanösternstudier, ISSN 1400-1195, no 2Article, book review (Other academic)
  • 350.
    Svensson, Jonas
    Linnaeus University, Faculty of Arts and Humanities, Department of Cultural Sciences.
    Våldsbenägna islamister och resten av den muslimska världen2013Other (Other (popular science, discussion, etc.))
45678 301 - 350 of 378
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