This thesis examines the role of religious diplomacy in building bridges between cultures through a comparative study of the Zimbabwe Council of Churches during Zimbabwe’s 2017 political transition and the Church of Sweden’s interfaith and advocacy work with migrants and refugees between 2015 and 2017. The study explores how Christian churches function as public and moral actors through dialogue, advocacy, peacebuilding, and intercultural engagement in different social and political contexts.

The research is guided by the theoretical perspectives of Public Ecclesiology, public diplomacy, moral authority, and ecumenical and interfaith engagement. A qualitative comparative methodology was employed, using thematic analysis of church statements, reports, official publications, and relevant scholarly literature.

The findings show that religious diplomacy is a context-dependent practice shaped by political structures, religious traditions, and social conditions. In Zimbabwe, religious diplomacy was expressed through public moral leadership, ecumenical cooperation, and calls for peace, dialogue, and constitutional order during a period of political transition. In Sweden, religious diplomacy took the form of advocacy, humanitarian engagement, and interfaith cooperation aimed at promoting human dignity, inclusion, and social cohesion within a highly secular society.

Despite these differences, both churches sought to influence public life through moral authority, relationship-building, and non-coercive forms of public communication. The study concludes that religious actors continue to play an important role in promoting peace, intercultural understanding, and the common good. By comparing Zimbabwe and Sweden, the thesis contributes to a deeper and more context-sensitive understanding of religious diplomacy in contemporary society.

Holistic healing through the teachings of Nikolaos Kavasilas and the modern view of healing through the depth psychology by Pia Chauhari. 

The present thesis undertakes an in-depth examination of the concept of komšiluk, which translates to neighborly coexistence, within the specific context of Bosnia and Herzegovina, positing it as a manifestation of lived theology that is profoundly influenced and shaped by the diverse interpretations of religious roles as they manifest within both the Christian and Islamic traditions. This research delves into the intricate ways in which the practice of komšiluk in Bosnia and Herzegovina can be understood as a form of practical theology, a theology that is actively lived and experienced, and this lived experience is intricately connected to how individuals from Christian and Islamic backgrounds interpret and perform their respective religious roles within their communities. Within the geographical and cultural landscape of Bosnia and Herzegovina, this thesis explores the phenomenon of komšiluk, or neighborly coexistence, not merely as a social custom but as a dynamic expression of lived theology, a theology that is constructed and continually reinterpreted through the lens of how Christian and Islamic individuals understand and embody their religious identities and responsibilities. 

Utilizing Hjalmar Sundén’s role theory and Peter L. Berger’s sociology of religion, the research investigates the mechanism by which religious traditions communicate normative roles, thereby influencing the formation of moral identity and the dynamics of social interaction. The thesis shifts its focus from strict adherence to doctrine to an exploration of how roles like peacemaker, neighbor, and servant are enacted through daily activities and community living. Focusing on ethical guidance within the Christian faith, the Bible contains numerous passages that highlight principles such as reconciliation, a commitment to service, and the nurturing of care for others, with Jesus Christ serving as the ultimate exemplar of these values. Within Islam, both the Qur’an and the example set by Prophet Muhammad play crucial roles in shaping responsibilities that highlight mercy, peacemaking, and the duty towards the community. The central argument of this thesis is that these religiously inspired roles actively contribute to the enduring preservation and subsequent reconstruction of interreligious coexistence within the context of Bosnia. Therefore, the study frames komšiluk as lived theology, showing how common acts of kindness and peace reflect religious identity and ethical duties.

The purpose of this study is to examine how the language use of the Moderates and Christian Democrats has changed during the period 2017-2025. This has been investigated by analyzing how the parties construct a "we" and a "they", as well as how they use intertextuality. 

In this study, the Almedalen speeches of 2017, 2021 and 2025 were used, based on 6 transcribed speeches from the Moderates and the Christian Domecrats. The method used is a qualitative thematic analysis by Braun and Clarke (2006) where the thematization of the analysis was based on the stud's theory, the discourse historical approach by Ruth Wodak based on the selectivley chosen analytical tools, intertextuality, nomination and prediction. 

The results of the analysis showed that there has been a change in the parties's language use. In 2017, criticism was mainly directed at the red-green integration policy and its design. The Moderates and the Christian Democrats primarily raised socal problems, this in order to present themselves as responsible in comparison to the opposition. Migrants themselves were not representatives of the criticism. Changes in the language use were more evident in 2021-2025. The analysis showed that in 2021 migrantes were constructed as a generalized and homogeneous group. This clearly showed how the parties constructed a "we" and a "they". The demarcation was indirectly presented mainly through characteristics such as the ability to contribute to welfare or to  follow Swedish law, while "we" was assumed to have these characteristics. In 2025 the Christian Democrats' language  use was more prominent than the Moderates. Affiliation through characteristics was still essential, but unlike the concrete requirements in 2021, the requirements for affiliation for 2025 became more diffuse as it moves towards national cohesion.The study's results are consistent with previous research that highlights connection between migration and categories such as welfare and societal problems. 

This study examines the Office of Deaconess in the Syrian Orthodox Church in India through the perspectives of historical witness and the theology of tradition. Drawing on biblical, patristic, canonical, conciliar, and liturgical sources, it explores the existence, role, and significance of deaconesses in the early Church, where women participated in recognised ministries such as assisting in the baptism of women, catechetical instruction, pastoral care, and charitable services. The study traces the historical development of this ministry within the wider Syrian Orthodox tradition and considers its relevance in the Indian context. Using a theological framework grounded in apostolicity and pneumatology, it understands tradition as the living transmission of the apostolic faith under the guidance of the Holy Spirit rather than as a fixed preservation of past practices. Through historical and theological analysis, the research argues that the Office of Deaconess forms a genuine part of the Church’s apostolic heritage and that its renewal should be theologically justified and pastorally meaningful in the contemporary Syrian Orthodox Church in India. The study therefore contributes to ongoing theological reflection on ecclesial and pastoral ministry, the role of women in the Church, and the dynamic continuity of tradition in the life and mission of the Church.

This thesis was conducted within the fields of psychology of religion and existential health.

The aim of the study was to examine whether and why priests’ work with young people can serve as a good example of existential health practice to share with other actors. The study relates to the Swedish Public Health Agency’s development area of identifying and sharing good examples to strengthen existential health in Sweden.

The study concludes that priests’ work with young people can serve as a good example of existential health practice to share with other actors.

In this thesis, a good example is defined as a practice characterised by both breadth and depth, where breadth refers to the inclusion of several central existential dimensions and depth to the recurrence of multiple and varied practices within these dimensions. The analysis is based on three analytical frameworks: the eight aspects of WHOQOL-SRPB, the Swedish Public Health Agency’s five central existential perspectives, and the Church of Sweden’s resource Meningen med mig, with particular focus on two protective factors for mental health and six existential meaning themes.

The analysis shows that the priests’ work encompasses substantial parts of all three analytical frameworks. Furthermore, the priests use a language characterised by faith, the Gospel, and existential questions, enabling conversations about the fundamental conditions of life.

At the same time, several challenges emerge. Work related to existential health appears largely unintentional and reactive, and the priests express their work only to a limited extent through an established conceptual language of existential health. One priest describes this by stating that “we throw darts at another dartboard, but some darts still hit the dartboard of existential health.” This reactive approach means that existential health is not addressed systematically but rather emerges through the issues raised in encounters with young people.

In addition, two observations emerge. Knowledge of the Church of Sweden’s resource Meningen med mig is limited among the priests. Furthermore, work with emotions and emotional regulation is less prominent, despite being central to the resource.

Six priests working with young people in the Diocese of Stockholm were interviewed during the spring of 2026. The study employs a qualitative design and an abductive approach.Formulärets överkant

This thesis examines how diaconal prioritization is expressed among pastors and deacons in three parishes within The Church of Sweden. The material consists of six qualitative interviews analyzed with inspiration from Grounded Theory. The theoretical perspectives used are Evans and Harris’ theory of professional discretion and Alvesson and Willmott’s theory of identity regulation. The study identifies the core variable: Navigating responsibility and priorities in the encounter between unlimited needs and limited resources.

The results show that diaconal work is primarily understood as a relational practice characterized by presence, listening, and long-term relationships. At the same time, prioritization emerges as a central aspect of diaconal work.

In the discussion, diaconal work is understood as a dynamic practice shaped in the tension between theological ideals, organizational demands, and people’s concrete needs. The study therefore demonstrates how diaconal priorities are not merely organizational or economic issues, but also expressions of the Church’s identity, view of humanity, and mission.

This thesis explores how Shoshana Zuboff’s theory of surveillance capitalism adapts in a semi-authoritarian state by using Thailand as a single case study. Surveillance capitalism is an economic theory that explains how personal data can be commodified and used for profit in liberal market-driven democracies. However, it's less clear how well this theory works in other political environments, where the state has more power and influence over private actors. 

This study applies a qualitative theory-testing method by employing a deductive coding schedule that serves as a bridge, translating core elements of surveillance capitalism to legal indicators of systematic data extraction in Thailand. The analysis is based on primary legal material as well as international human rights law.

The results show that while Thailand does not follow the market-driven model described by Zuboff, the core principles of surveillance capitalism are present in its legal framework. Data extraction and surveillance practices are used for political control rather than economic profit. The thesis concludes that surveillance capitalism can, and does, adapt to semi-authoritarian regimes, where it poses significant risks to human rights, such as freedom of expression. In a society of legal ambiguity, a widespread surveillance apparatus, and the normalisation of self-censorship, surveillance capitalism intensifies and should thereby be understood as a theory capable of adaptation rather than being purely economic.

This thesis explores the theological and narrative reception of the Annunciation (Luke1:26–38) in the Ethiopian Orthodox Täwaḥədo Church (EOTC), focusing on its expression inGǝʿəz liturgical and exegetical texts. Applying Reader-Response/reception theory, the studyidentifies and analyzes key narratives drawn from Andǝmta commentaries, homilies,hymnography, and canonical writings, organized into three phases: pre-annunciation,annunciation, and post-annunciation.The research reveals several unique theological motifs in the EOTC tradition. Chief amongthem is the doctrine of Mary’s pre-sanctification and sinlessness from conception, rooted inher pre-existence in the divine mind, and symbolized through images like the “White Pearl.”The Annunciation narrative includes a remarkable dialogue between God and Gabriel,stressing divine pastoral care in preparing Mary for the Incarnation. In this section, therevelation of the messenger to the Virgin in three different places, the extended dialoguebetween the Virgin and the messenger is explored. In the post-annunciation accounts, Josephis portrayed not as a skeptical accuser, but as a humble servant who prays for divineclarification. Additional Ethiopic traditions—such as the miracle of the fruit-bearing woodand the bitter water ordeal—underscore Mary’s holiness and divine election. This sectionalso addressed the question from the apostles of Jesus Christ about the event of theannunciation and Mary’s flashback narration is identified.The thesis also gives close attention to the role of Andǝmta interpretation in framing theAnnunciation within a mystical and liturgical worldview. The Virgin is not merely a passivefigure but one who participates consciously and freely in the divine economy. Her shiningface, understood as a manifestation of the divine indwelling, draws strong parallels with OldTestament theophanies (e.g., Exodus 34:30).Lastly, the study pays attention to the symbolic expressions “ፅንስ እንበለ ሩካቤ ከም ንህብዘእምቃል ንባብ” and “ብርዐ ጸሐፊ” ( "conception without intercourse like a bee’s sound" andthe "Pen of the Scribe") to investigate the theories developed by the EOTC to describe theVirgin conception and birth of the incarnate Word of God.Ultimately, this study offers a distinctive contribution to Mariological theology, biblicalreception history, and Eastern Christian thought. It brings to light the EOTC's deeply rooted theological imagination and affirms the need for broader scholarly attention to African andOriental Orthodox biblical traditions.

This thesis examines how believers in the urban Protestant setting in mainland China configure the relation between fixed and flexible time-based devotional practices as they seek to sustain their relationship with God in everyday life. It addresses a twofold gap in previous research: the fixed/flexible relation has not been sufficiently treated as an object of analysis, and the dimensions through which this relation can be traced have not been brought into one integrated account.

The study is based on ten semi-structured Mandarin interviews. It uses Schatzki’s practice–arrangement framework, with supplementary attention to justification and affective self-evaluation, within a lived-religion orientation. The analysis reconstructs five configuration patterns: fixed-dominant, flexible-dominant, alternating, relatively balanced complementarity, and weak integration. These patterns show that fixed and flexible practices are not simply separate devotional options. Their meaning and function depend on how each path is positioned, justified, evaluated, and made workable within ordinary-life and ecclesial arrangements. The thesis’s main contribution is to shift the analytical unit from separate devotional forms to the fixed/flexible relation, thereby clarifying how devotional life is configured and sustained.

Abstract 

This thesis examines the concept of perfection (gmirutha) in the theology of Philoxenos of Mabbug, with particular focus on his Letter to the Monk Patricius concerning the Spiritual Life. The study investigates how Philoxenos understands the process through which the human person progresses toward perfection and union with God. Using a qualitative and descriptive method grounded in close textual reading and thematic analysis, the thesis analyzes central theological and ascetical themes in Philoxenos’ writings, including Christology, the commandments, purification of the heart, ascetical practice, contemplation, and participation in divine grace. 

The study argues that perfection in Philoxenos is not understood as moral flawlessness attained through human effort alone, but as a transformative process made possible through the incarnation of Christ, the sacraments, obedience to the commandments, and cooperation with divine grace. Through baptism and the Eucharist, the human person is united with Christ and restored toward the state intended before the fall of Adam. However, because humanity continues to struggle with sin and passions, the commandments retain a therapeutic and restorative function, guiding the believer toward purification and contemplation of God. 

The thesis also situates Philoxenos within the wider Syriac Christian tradition by engaging relevant secondary scholarship and comparative Syriac sources, particularly The Book of Steps. In doing so, the study demonstrates how Philoxenos’ theology of perfection is closely connected to his Christology and ascetical vision of the Christian life. Ultimately, the thesis concludes that perfection, according to Philoxenos, consists in the gradual transformation of the human person into the likeness of Christ through divine grace, spiritual struggle, and participation in the life of God. 

This study addresses the dual formation problem: the situation that arises when Orthodox Christian catechumens are simultaneously formed by parish-based catechesis and by internet media — two modes of formation that differ not only in content, but in their underlying logic, pedagogy, and implicit ecclesiology. Drawing on the missiological ecclesiology of Athanasios Papathanasiou, the study asks whether each mode of formation orients persons toward a community capable of genuine encounter — with Christ, with the community, and with the other. Parish catechesis is examined through Maria Harris’ account of the Church’s curriculum, and internet media formation through Sarah Riccardi-Swartz’ concept of techno-theologoumena and related scholarship in digital religion studies. The study identifies three structural tensions that arise when both modes operate on the same person simultaneously — competing authority structures, the tension between a placeless and a local Orthodoxy, and differing understandings of what formation is for — and argues that the dual formation problem is structural rather than only a matter of content. 

To what extent can Gadamer’s fusion of horizons illuminate Meyendorff’s Orthodox conciliarity, Newman’s doctrine of development, and Ratzinger’s first-millennium principle as resources for rethinking Roman primacy as a service to communion?

This thesis begins from the conviction that the Catholic-Orthodox question of Roman primacy cannot be adequately understood if it is treated only as a contest over jurisdiction, or as though East and West merely represented two fixed ecclesial instincts: conciliarity on one side, authority on the other. The problem is more historically burdened, and therefore more hermeneutically demanding, than that. Roman primacy has to be read as a historically effected question of understanding, shaped by inherited prejudices, wounded memories, ecclesial habits, doctrinal developments and divergent receptions of the same apostolic past. For that reason, the thesis turns to Gadamer’s account of the hermeneutic circle in order to show how fore-conception, tradition, temporal distance, application and the testing of prejudices may open a more disciplined way of approaching the possibility of a fusion of horizons. 

The first part establishes the Gadamerian framework needed for this inquiry. It traces the older part-whole relation through romantic hermeneutics, Dilthey’s historicism, Heidegger’s fore-structure of understanding, and Gadamer’s account of historically effected consciousness. This philosophical groundwork is then brought into conversation with three theological horizons that cannot simply be collapsed into one another. Meyendorff gives the Orthodox horizon in which Roman primacy is real only when precedence remains subordinate to conciliarity. Newman gives the Latin horizon in which doctrine unfolds through historical development without thereby losing continuity with its originating type. Ratzinger offers the mediating horizon: restored communion may require Rome to ask no more of the East, with respect to primacy, than was lived and formulated in the first millennium.

The second part reads the official Catholic-Orthodox dialogues as a developing hermeneutic circle rather than as a disconnected sequence of documents. Rhodes marks the procedural beginning of the dialogue. Munich supplies its Eucharistic and Trinitarian centre. Bari clarifies the relation between faith, sacraments and unity, while Valamo turns to the sacrament of order and apostolic succession. Balamand interrupts the sequence by rejecting uniatism as a method of unity. Ravenna then articulates the relation between conciliarity and authority, Chieti retrieves the first millennium as a shared criterion for synodality and primacy, and Alexandria brings the difficult memory of the second millennium into contemporary application.

The conclusion argues that the fusion of horizons explored in the thesis may not be merely theoretical. Something of it may already be taking shape in practice, wherever Roman primacy, Orthodox conciliarity and historical development are being reconfigured through shared apostolic witness before the crises of the present age. In this light, the Bishop of Rome’s primacy becomes ecumenically imaginable when it is exercised not as unilateral jurisdictional supremacy, but as visible, consultative and morally responsible service to Christian unity.

This thesis examines the missionary activities of the Greek Orthodox Patriarchate of Alexandria and All Africa during the twentieth century, focusing on its transformation from a predominantly Greek diaspora institution into a missionary Church with a panAfrican orientation. The study argues that this transformation constituted a significant theological, ecclesiological, and cultural development within modern Orthodox Christianity. The research investigates the historical, political, social, and theological factors that contributed to this change. Through a qualitative historical-theological methodology, the study analyzes the Patriarchate’s evolution within the broader context of colonialism, decolonization, African nationalism, and the rise of Christianity in the Global South. Particular attention is given to the concepts of Orthodox missiology, ecclesiology, inculturation, indigenous leadership, and contextual theology. The thesis traces the historical development of the Patriarchate of Alexandria from its apostolic origins to its modern missionary revival and identifies the challenges that shaped its missionary expansion, including political restrictions, economic limitations, cultural barriers, and colonial structures. It also highlights the contributions of influential missionary figures such as Chrysostomos Papasarantopoulos, Kosmas Grigoriatis, Archbishop Makarios III of Cyprus, and especially Archbishop Anastasios Yannoulatos, whose theological vision played a decisive role in the renewal of Orthodox missionary consciousness in Africa. Special emphasis is placed on the development of Orthodox missions in East Africa, particularly in Uganda, Kenya, and Tanzania, where local Orthodox communities emerged through evangelization, education, clergy formation, and the establishment of churches and schools. The study demonstrates how the Patriarchate increasingly promoted indigenous clergy, local leadership, and the incorporation of African languages and cultural expressions into church life while remaining faithful to Orthodox doctrine and tradition. The findings show that the Patriarchate’s missionary expansion was driven by both external historical developments and an internal theological renewal that re-emphasized 4 mission as an essential aspect of the Church’s identity. The thesis concludes that the Patriarchate of Alexandria successfully established a more inclusive and authentically African Orthodox presence, contributing significantly to the growth of Orthodoxy across the continent and providing an important model of missionary engagement based on respect for local cultures, ecclesial communion, and apostolic continuity.

This thesis examines with the theological link between Epiphany (Denho), the feast of Christ's baptism and manifestation, and Christian baptism (Maʿmūdīthā) on the other, within the Syriac Orthodox liturgical tradition. It maintains that the Syriac Orthodox Church presents the baptism of Christ in the Jordan not simply as a historical event of the Bible but as the basis both liturgically and theologically of Christian baptism. The thesis concentrates on Tekso d-Denho and Tekso d-Maʿmūdīthā as the main liturgical sources and considers prayers, hymns, exhortations, blessings, rubrics, and ritual actions as theological discourse. The method is a mix of qualitative textual analysis, thematic analysis, and comparative liturgical analysis. The theoretical perspective is based on liturgical theology, especially the principle lex orandi, lex credendi; on Syriac symbolic and poetic hermeneutics; and on ritual and sacramental theory. The thesis reveals that both rituals express sacramental theology through their ritual performance and poetic imagery rather than, or in addition to, employing abstract doctrinal statements. By means of Tekso d-Denho, Christ consecrates the waters, reveals the Trinity, enlightens the world, renews Adam, and changes the Jordan into a cosmic sacramental sign. Through Tekso d-Maʿmūdīthā, the one who is baptized enters such a sanctified reality by means of water and Spirit, obtaining washing, rebirth, illumination, sealing, union with Christ, and the garment of new life. The comparative study indicates that the Jordan and the baptismal font are liturgically related: the font is made the place where the saving event of Christ's baptism is presented to the Church. This thesis contributes to the fields of Syriac studies and liturgical theology in that it establishes that Syriac Orthodox sacramental theology is deeply immersed in worship, poetic symbolism, and embodied ritual participation.

This study examines how PSAG is implemented in three schools in Valparaíso, Chile: one public municipal school and two semi-subsidized schools. The aim is to analyze how the policy is interpreted and translated into practice, as well as which factors may explain variations in its implementation. The study is based on six qualitative interviews with principals and staff responsible for school climate and student well-being. The material is analyzed through thematic analysis and a policy enactment perspective. The findings show that PSAG is given different meanings depending on each school’s resources, organizational conditions, values, and relationship with parents and guardians. The study therefore shows that PSAG is not implemented as a uniform national policy, but is shaped by the local contexts of each school.

Denna uppsats är en kvantitativ ecklesiologisk studie av tre landsbygdsförsamlingar i Jämtland. Studien undersökte vilka förväntningar och föreställningar som människor har på Svenska kyrkan, och därigenom vilken levd ecklesiologi som det ges uttryck för genom dessa svar. Resultatet var att det finns många olika bilder av kyrkan, men det som främst framgår är kyrkans viktiga roll som samhörighetsbärare i bygden, då det inte finns så många andra sådana funktioner i dessa områden. 

Humans have probably reflected on existential questions for as long as they have existed, but in recent years, the general interest in existential health has increased. This study examines how participants in Equmenia's conversation method “Existens” experience that creativity affects the existential conversation. The study is based on qualitative, semi-structured interviews with four informants, and the collected data are analyzed using the thematic analysis method. Winnicott's theory of playing serves as the study’s theoretical framework.

The results show that participants primarily experienced the creative elements as a positive resource for the conversation, although some creative elements were at times perceived as less effective. For example, certain creative exercises did not resonate with some groups in a meaningful way. In other words, participants reported that creativity affected the conversations, both directly and indirectly. For example, the creative elements provided opportunities to express themselves in ways other than words, and the creativity also supported their own thinking. Based on Winnicott's theory of playing, the findings suggest that the conversation group collectively entered a shared potential space through creative exercises. Within this potential space, participants can explore thoughts and feelings without experiencing an immediate need to justify them, thereby enabling the processing of existential questions.

This thesis examines the concept of divine passibility in the theology of Martin Luther and Jürgen Moltmann through a comparative analysis of their understanding of suffering, Jesus death on the cross, and the nature of God. The study investigates how divine passibility is interpreted and effected theology within the Lutheran tradition from the reformation to modern theology. The analysis is structured around three thematic categories: the structure of suffering, the revelation of suffering, and the relationship between passibility and metaphysics. Through a qualitative and thematic reading of selected primary texts, the thesis demonstrate that Luther and Moltmann share the conviction that God is revealed on the cross and is, in some sense, present in Christ’s suffering. However, significant differences emerge in how exactly this suffering is understood ontologically. 

 Luther articulates a functional understanding of divine possibility - God suffers in Christ through the incarnation, without suffering being attributed to the divine essence itself. Although Luther modifies the classical doctrine of impassability through, he ultimately preserves a distinction between God’s essence and suffering. Moltmann, by contrast, develops an essential and trinitarian understanding of passibility, arguing that passibility belongs to God’s relational being and that the happening on the cross reveals something intrinsic about God’s own nature. However, Moltmann can be understood not primarily through rejection of Luther, but as a development and reformulation of Lutheran theology in light of modern experiences of suffering, war and abandonment. They emphasize different things; Luther focuses on God’s transcendence and victory over suffering, Moltmann emphasizes God’s participation and solidarity with human suffering. Together, their theology illustrates the balance and tension between divine transcendence and divine presence in suffering. 

International frameworks, such as the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), set universal standards for women's rights. Yet, how these norms are interpreted and implemented varies across different contexts. This study investigates how women's organizations in Zanzibar interpret international norms in their work to address discrimination against women, and what contextual factors shape the implementation of these norms. 

The study is based on qualitative semi-structured interviews with three respondents from women's organizations in Zanzibar. The data were analyzed through an intersectional feminist lens. The findings show that the organizations interpret international norms primarily through intersecting forms of discrimination, economic dependency, motherhood and disability, rather than through CEDAW’s official language. The most significant factor shaping implementation is the Muslim context of Zanzibar, where all three organizations use messages from the Quran as a tool to convey women's empowerment, rather than vocalizing international rights frameworks. 

The findings are discussed, inter alia, in relation to Merry's (2006) concept of vernacularization and hybridization, suggesting that the organizations reshape global norms to fit the religious context of Zanzibar. This study contributes to research on norm interpretation and implementation at the organizational level in a context that remains underrepresented in the literature. 

This essay analyses Sweden's arms trade in relation to its moral duties to protect civilians in armed conflicts. Sweden is often portrayed as a spokesperson for human rights and democracy, meanwhile being a big exporter of arms. This tension creates questions if the values match reality. The study aims to examine how the Swedish arms trade can be understood in relation to responsibility to protect and John Rawls theory of international justice. Using a text analysis of official governing documents, rapports and literature, this essay shows a clear tension between Swedish outspoken values and the arms trade in practice.

In an era constantly threatened by war and disaster, there has been an increased focus on preparedness and on what civil society can do in the event of a major crisis. Much attention has been given to what civil society can and should do to prepare for different forms of crises. However, one group has often been overlooked: people with disabilities. Even though people with disabilities are considered a vulnerable group, there is still a lack of a comprehensive contingency plan addressing their needs during crises. This study will examine how and to what extent people with disabilities have been excluded from contingency planning. It will also analyse the strengths and weaknesses of existing contingency plans for people with disabilities. By using a Human Rights-Based Approach, the study will examine the state’s responsibility to ensure the quality of life of people with disabilities during times of crisis and war. The Human Rights-Based Approach is grounded in international law and aligns with the United Nations Convention on the Rights of Persons with Disabilities, which Sweden ratified in 2008 and is therefore required to follow. This study will focus primarily on Sweden’s contingency planning but will also incorporate information from other countries, mainly by examining the experiences of people with disabilities in armed conflicts. This is intended to provide a broader understanding of the effects armed conflicts have on people with disabilities. Human security theory will be used to advocate for systematic changes to Sweden’s contingency planning to make it more inclusive for people with disabilities. By analysing both contingency planning actors and human security theory, the aim is not only to identify what is lacking but also to determine who is responsible for ensuring the security and quality of life of people with disabilities. At the end, there will be a clear identification of both the strengths and weaknesses of current contingency planning, as well as the efforts already in place to ensure that people with disabilities are protected from harm during any form of crisis. The study will also use the COVID-19 pandemic as a case to explore how people with disabilities were affected during a previous crisis in Sweden.