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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.

In this article we intend undertake a reading of ancient judaism, or veterotestamentary, in some of its main aspects, in contrast to the Machiavellian view of the role of religion in the organization and expansion of the State. The first step of this enterprise will be given by exposing the founding and delineanting features of the ancient Jewish tradition, especially in the books that make up the so-called Old Testament, demonstranting the using of religion in the ordination and expansion of the State, as well as in the formation of the individual. In a second moment we will demonstrate how to create a new Jewish tradition, influenced and influential on the ancient Greek world, early in the Christian era which will be assimilated and explored in its mystical bias in Renaissance humanism. This Hellenistic Judaism tradition will be best known and assimilated in the European erudite circles of the Renaissance. Finally, we will try to demonstrate how the constitutive features of ancient Judaism, to the detriment of Hellenistic Judaism, can be read in the light of Machiavellian description of the role of religion in the organization and expansion of the State and the formation of the individual.

Sverige kallas ibland för världens mest sekulariserade land. Medlemstalen i de religiösa församlingarna sjunker. Samtidigt söker sig allt fler svenskar ut i naturen för att hitta en plats för kontemplation. Är det så att det är ute i skog och mark som de avkristnade svenskarna möter det som en gång söktes i kyrkan? Är naturen svenskarnas nya religion och hur blev den i så fall det? I Granskogsfolk tecknar David Thurfjell den svenska naturkärlekens religionshistoria, från fornnordiska föreställningar om en besjälad vildmark, via de katolska och lutherska periodernas folktro och troslära, till den moderna tidens exploatering och naturromantik. Det blir en berättelse om vår relation till den natur som vi älskar och är en del av, men som vi samtidigt ständigt söker dominera eller fjärma oss ifrån