Baptism has long been seen as an uncomplicated and inclusive element in the Church of Sweden. The process studied in this thesis has, however, indicated a change on this point. Three people (one of which has been serving as a minister in the Church of Sweden for fourteen years), baptised as children in The Lords New Church, a church that follows Emanuel Swedenborg’s teachings, was baptised anew in the order of the Church of Sweden in November 2018, after the Church of Sweden had declared their original baptism to be invalid.A statement on the matter was released from the Church of Sweden in which several documents were referred to as supporting the arguments of the Church of Sweden. These documents, along with the statement from the Church of Sweden, are presented and discussed in this thesis.The discussion shows that the documents can be read in more than one way, and that the Church of Sweden seems to have used only parts of them in its reasoning on the matter.

My first contact with the Armenians of Jerusalem was during a four day Minor Field Study in February 2015.1 Before that I hardly knew anything about the community that has such a long history in the region. Despite their lengthy presence in what is commonly known as the Holy Land, the fact that they are joint custodians of the Christian Holy places and even have a whole quarter named after them in the Old City, they seem to be somewhat of a mystery to most people that visit. They are a minority that hold on to many of their distinct features regarding religion and culture from their homeland, something that is the trademarks of what is commonly known as a diaspora. The importance of culture and faith for the Armenian people seemed to be stressed time after another during my research. Pride was expressed to have endured as a people through many hardships. The Armenian Genocide stands out as the most significant of the many sufferings. Alongside with the traumatic consequences of the genocide is the ongoing struggle fought on many fronts for global recognition of the atrocities committed against their people.The largest group of Armenians in Jerusalem are situated in the Armenian Quarter. At the center of both the territorial and the structural composition of this community lies the convent of Saint James. Not only does the brotherhood of Saint James, consisting of about 30 brothers, and other clergy reside inside the convents premises. The majority consists of lay people. The lay community though has been decreasing for a number of years.2 If the current trend continues it may, according to some predictions, even vanish in the future.3 A gloomy outcome that would radically change the makeup of the Old City of Jerusalem.Therefore, after my first Minor Field Study, I went back four times during the coming year to learn more. I was also granted a scholarship through Stockholm School of Theology to conduct a Minor Field Study among Armenian youth. When first voicing my interest to interview youth and learn more about their identity I was told by a local contact that it would be futile. Because of the pressures of everyday life in Jerusalem few youth would have something relevant to share. They are forced to live day by day due to the ongoing conflicts. A strong statement that cannot be taken as true without evidence. This confirms the importance of conducting a more in depth study concerning how Armenian youth reflect on identity and belonging. The very existence of a future Armenian community in Jerusalem depends on their youths desire and ability to remain in the City.

CSR has become a tool for global corporations to justify their outsourcing practices in other countries. Despite these CSR policies, reports reveal that labor rights violations are common in these supply chains, and not at least in the garment industry. The purpose of this study is therefore to explore how a global clothing company’s CSR policy on labor rights is working on the ground and which factors that influence its implementation. Interviews with factory workers and experts on the topic have taken place in one of India’s largest garment hubs. The findings are based on thematical analysis and the analysis suggests that the global brand (H&M) could improve the situation by taking certain actions though several external factors also have an affect. The responsibility for poor labor conditions needs to be divided between multiple actors who all have a duty to act within their spheres of influence. The study concludes that the underlying problem of economic exploitation must be brought to an end through increased cooperation between global companies.