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The aim of this research is to illuminate (a) how religiosity can be manifest in a coping process associated with parenting a child with Down syndrome and (b) the complexity of this coping process in terms of the interdependence of identity, context, religion and coping. Following methods previously used in qualitative psychology of religious studies on religious people coping with cancer, religiosity is mapped out regarding how it is, and has been, manifest during the life before and after becoming a parent to a child with Down syndrome. An in-depth analysis is conducted on how the various manifestations of religiosity play out, and intervene with identity and context, in the process of coping with various challenges associated with parenting a child with Down syndrome. The results show experiences of personal growth regarding identity as well as experiences of spiritual growth. The most dominant religious manifestation associated to the analysed coping processes is the faith community’s various roles. The results are compared with methodologically, and conceptually, similar studies. In comparison with studies on religious people coping with cancer, the role of the faith community is much more dominant in the presented case. It is argued that this might have to do with the differences in nature between stressors associated with the own health/survival and parenting a child with Down syndrome, and it is suggested that the nature of stressors might play an important role when understanding the varieties of religious manifestations in religious coping.

У цій статті мова йде про визначення часу та місця створення “Гаяшірша-паньчаратри” (hayaśīrṣa-pañcarātra) – компіляції, якою впроваджуються правила та ритуали, що регулюють будівництво найяскравішого фізичного втілення релігії Південної Азії – індуїстського храму. Як твердить сама “Гаяшірша-паньчаратра”, вона є компендіумом. У ній зібрано матеріал з більш ранніх джерел. Найдавніший відомий рукопис датований XVI століттям.

Тексти, у яких процитована “Гаяшірша-паньчаратра”, датуються періодом від IX–X ст. до XVII ст. “Гаяшірша-паньчаратра” має бути давнішою за них. Імовірний час її створення, запропонований ученими, охоплює період від 500-х рр. н. е. до 1600-х рр. н. е. Це, звісно, дуже широке вікно. Однак загальний науковий консенсус полягає в тому, що текст був написаний близько 800 року н. е. Для визначення часу та місця створення праці можна використати деякі подробиці тексту, як-от опис шляхів ритуального обходу святині. Посилання на письмо Північної Індії свідчить про те, що “Гаяшірша-паньчаратра” була створена незадовго до X століття. Оскільки текст запозичив розділи з “Вішнудгармоттара-пурани”, він мав бути молодшим за неї, тобто його було складено після VII ст. н. е. Характер опису в’юг (vyūha) та локеш (lokeśa) свідчить більше на користь раннього, а не пізнього датування. Отже, VIII–IX ст. н. е. видаються прийнятною робочою гіпотезою. Покликання на системи письма можуть свідчити на користь більш пізнього датування в межах цього періоду.

Усі збережені рукописи тексту були знайдені в Бенгалії та Оріссі, і це робить їх найкращими кандидатами на місце походження тексту. Такі подробиці тексту, що можуть бути пов’язані з місцем його створення, як-от імена князів, є або північноіндійськими, або суто бенгальськими. Отже, текст – північноіндійського походження і, найімовірніше, був складений у Північно-Східній Індії, імовірно в Бенгалії чи Оріссі.

This article is about determining the time and place of creation of the "Hayaśīrṣa-pañcarātra" (hayaśīrṣa-pañcarātra) - a compilation that implements the rules and rituals governing the construction of the most striking physical embodiment of the religion of South Asia - the Hindu temple. As the "Gayashirsha-pancharatra" itself states, it is a compendium. It collects material from earlier sources. The oldest known manuscript dates back to the 16th century.

The texts in which the "Gayashirsha-pancharatra" is quoted date from the period from the 9th to the 10th centuries. to the 17th century "Gayashirsha-pancharatra" must be older than them. The probable time of its creation, proposed by scientists, covers the period from 500 AD. to the 1600s AD This is, of course, a very wide window. However, the general scholarly consensus is that the text was written around 800 AD. e. To determine the time and place of creation of the work, some details of the text can be used, such as the description of the ways of the ritual circumambulation of the shrine. The reference to the writing of North India indicates that the "Gayashirsha-pancharatra" was created shortly before the 10th century. Since the text borrowed sections from the Vishnudgarmottara Purana, it must have been younger than it, that is, it was composed after the 7th century. N. e. The nature of the description of vyūha and lokeśa indicates more in favor of the early, and not of late date. So, VIII-IX centuries. N. e. appear to be an acceptable working hypothesis. References to writing systems may point in favor of a later dating within this period.

All surviving manuscripts of the text have been found in Bengal and Orissa, making them the best candidates for the place of origin of the text. Such details of the text as may be connected with the place of its creation, such as the names of princes, are either North Indian or purely Bengali. Therefore, the text is of North Indian origin and was most likely composed in Northeast India, probably in Bengal or Orissa.

Teachers in the special education classrooms are obliged to assess knowledge and give grades (SFS 2010:800). Student’s participation in, and access to, the assessment is central. In the case of students in need of support, Ahlberg (2013) shows how participation, communication and learning presuppose each other. The purpose of this study is to investigate how participation in, and access to, assessment are understood by teachers in the case of students with intellectual disabilities.A survey regarding assessment, access and participation was sent to all teachers who had students following the curriculum for learning disabilities (LD) in one municipality. Twelve of nineteen teachers answered. Results indicated that students participated in assessment situations mainly through self-assessment and matrices. To make assessment accessible various methods were used: communication aids, support from adults, conversations and peer-assessment. Helping students display their knowledge, and ascertaining if and how knowledge was displayed, was a challenge to teachers. Another challenge mentioned by the teachers was informing students about the results of their assessment in a manner appropriate to their individual communicative competence. Making students’ knowledge visible to students, teachers and parents is the primary challenge we have identified. There is a need for further research in order to articulate how the accessibility of the assessment situation may be a means for increasing student participation, and also how accessibility and participation are produced, and how they are affected by the practice of assessment.

References

Ahlberg, A. (2013). Specialpedagogik i ideologi, teori och praktik -att bygga broar.SFS (2010:800).

Skollag. [Education Act]. Department of Education.

Östlund, Daniel (2012), Deltagandets kontextuella villkor: fem träningsskoleklassers pedagogiska praktik. Doctoral thesis, Malmö: Malmö högskola.

On a mountain hill outside Fredrika, a small village in the rural north of Sweden, a standing Buddha statue and the seated statue of Luang Pho Thuat invoke reverence from visiting Buddhists. The plans of a large-scale temple and meditation centre have also invoked hope of religious tourism and economic growth in an area highly affected by depopulation. The Temple Mount, as it is referred to locally, has, on the one hand, become a source of religious power, not only for Thai Buddhist pilgrims, but also for other religious networks that has established themselves in the area. On the other hand, Fredrika has also become a contested religious space. The article discusses the background of the Temple Mount as well as contrasting examples of usual establishment patterns of Thai Buddhist temples in Sweden, highlighting translocal religious activity at Fredrika, showing how diaspora Thai Buddhism becomes intertwined with other religious networks.

Along with the development of new information technology the understanding of educational tasks have been broadened. 88 percent of children between the ages 13-16 in Sweden in the academic year 2012/2013 said that they use social media every day or a few times a week and 96 percent have a Facebook profile. The internet is also the most important news source for the young people 12 years and older and it is an increasingly significant medium for their school work. This yields a wider view for teachers, especially in RE, to consider the questions regarding bullying through the perspective of the new media. The definition of Cyberbullying is being widened as the growth of the virtual world goes on. It is high time for mapping what forms of Cyberbullying are mostly related to a religious background and need to be treated in the frame of religion as a subject in schools. We present at the conference the first phase of the pilot study, a survey as well as a focus group study with selected groups of 18-25 years old young people in Northern Sweden to gather experience towards understanding the phenomena of cyberbullying and the relationship between competence and occurrence.