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This article discusses modern Islam & what is commonly called Islamism. The aim with the discussion is to bring forward different views on the content & emergence of Islamism during the 20th century. The material for this discussion composes of three books each presenting different perspectives on the topic. The books are Olivier Roy's Globalized Islam, Bobby S. Sayyid's The Fundamental Fear, & finally Politics of Piety by Saba Mahmood. The discussion is narrowed down to two themes or questions: a) terminology -- what does one mean when using the word Islamism? b) Islamism & the relation to West -- is Islamism described as a reaction to western hegemony, a product of West, or something else? In the article support is given to Mahmood's attempt at understanding Islamism on a micro-level. Mahmood's analysis is argued to be a fruitful attempt to move away from generalizations & diffuse understandings of Islamism. Adapted from the source document.

Status of religious communities -- Constitutional guarantees: a historical overview -- Legal registration of religious communities -- State support for Islamic religious communities -- Muslims in integration laws -- Mosques and prayer houses -- Burial and cemeteries -- Education and schools -- Compulsory education -- Religious education -- Independent schools -- Further and higher (tertiary) education -- Islamic religious education training at universities -- Islamic chaplaincy in public institutions -- Employment, social laws and discrimination -- Religious holidays -- Islamic slaughter and food regulations -- Islamic goods and services -- Islamic dress -- Criminal law -- Male circumcision -- Female genital mutilation -- Forced marriages -- Family law -- Private international law -- Marriage and divorces -- Spouses' matrimonial property rights -- Inheritance law -- Substantive family law -- Marriage -- Divorce -- Spouses' matrimonial property rights -- Inheritance law -- Children -- General considerations -- Islamic custody and fostering in Swedish law -- Bibliography

The aim of this thesis paper is to integrate three important thematic aspects i.e., improve qualities in the urban ecological situation, provide ideas for handling stormwater flooding and ideas to improve socio-economic aspects for inhabitants. The integration of ideas is illustrated in a masterplan program-sketch in three phases. Dhaka is the capital of Bangladesh. Dhaka is a densely populated fast developing city. The chronological changes of the natural setting due to rapid growth of urbanization in Dhaka city creates an imbalance with nature and disrupts urban ecology. The green and blue structures are replaced with built areas and hard surfaces. The situation for urban ecology in the city of Dhaka affects storm water flooding and social wellbeing. The methods used for background knowledge to this proposal are literature reviews, document searches, interviews, GIS analysis and a study of role models from different countries and contexts where a variety of solutions, proposals and functions inspired me in my own sketching. The methods and the background for this thesis were used to formulate guidelines to support the overall program-sketch for the three phases in a masterplan. The first phase program-sketch includes redesigning the informal settlements in Karail into better living conditions for the dwellers according to Patrick Geddes theories by keeping the overall road- and block structure and provide new shelter, job opportunities and adding recreational values to the area. The second phase concentrated on re-establishing of water streams in a green park according to the philosophy of Fredrick Law Olmsted, and in the third phase the former airport Tejgaon to become a large green area for social meetings, recreation activities for the Dhaka city inhabitants and provide job opportunities for the informal dwellers. The discussion on strengths, limitations, challenges, and further development ends with a conclusion that it is of great importance to work integrated with the three thematic aspects urban ecology, storm water flooding and social wellbeing on an overall level and with understanding of the issues among both specialists, politicians, and inhabitants to be able to implement necessary change towards sustainability.

Islam och islamism är inte samma sak. Alla muslimer är inte islamister och alla islamister är inte jihadister. Men alla jihadister är islamister i någon utsträckning och alla islamister är muslimer. Islamismen är en religiös form av fascism. Den största islamistiska rörelsen är den globala nätverksorganisationen Muslimska brödraskapet. Trots att den bara stöds av en liten minoritet av världens muslimer har Muslimska brödraskapet genom sin goda organisationsförmåga lyckats måla upp en bild av att man företräder alla muslimer. Men sanningen är en annan, Muslimska brödraskapet stöds endast av cirka sju procent av svenska muslimer. Trots detta har de tillåtits att representera alla Sveriges muslimer i olika sammanhang. Muslimska brödraskapet är sedan 1950-talet etablerat i Europa, och är en politisk kraft som påverkar lagstiftning och utrikespolitik genom att agera genom ombud i den offentliga förvaltningen och i de politiska partierna. Muslimska brödraskapet är inte en organisation som andra - syftet är att verka genom ett nätverk som förenas i sin strävan att upprätta ett globalt kalifat. Vägen dit går genom att skapa enklaver i det svenska samhället och särlagstiftning. I juridisk mening är det inte klandervärt att agera genom utomparlamentariska metoder som Brödraskapet gör. Timbro gör det. LO Sverige gör det. Svenska Kyrkan gör det. Alla gör det för att gynna sina egna intressen. Det som till vardags kallas för lobbyism. Islamismen i Sverige handlar INTE om islam. Boken handlar om islamismen - en religiös fascistisk ideologi som är etablerad i Sverige. Islamismen i Sverige är en kartläggning av hur Muslimska brödraskapet är uppbyggt. Här finns tidigare unikt opublicerat material om hur Brödraskapets strategi ser ut, hur den tillämpas i den organisatoriska uppbyggnaden och hur Muslimska brödraskapet agerar genom sitt nätverk, sina organisationer och ombud. I huvudsak är boken baserad på Muslimska brödraskapets eget material