Suchergebnisse

One of the first ethnographic studies to explore use of social media in the everyday lives of people in Tamil Nadu, Social Media in South India provides an understanding of this subject in a region experiencing rapid transformation. The influx of IT companies over the past decade into what was once a space dominated by agriculture has resulted in a complex juxtaposition between an evolving knowledge economy and the traditions of rural life. While certain class tensions have emerged in response to this juxtaposition, a study of social media in the region suggests that similarities have also transpired, observed most clearly in the blurring of boundaries between work and life for both the old residents and the new.

Venkatraman explores the impact of social media at home, work and school, and analyses the influence of class, caste, age and gender on how, and which, social media platforms are used in different contexts. These factors, he argues, have a significant effect on social media use, suggesting that social media in South India, while seeming to induce societal change, actually remains bound by local traditions and practices. - दक्षिण भारत पर सामाजिक मीडिया, जो तमिलनाडु में लोगों के दैनिक जीवन में सामाजिक मीडिया के उपयोग पर अन्वेषण करनेवाले पहले के नृवंशवैज्ञानिक अध्ययनों पर एक है, तेज़ी परिवर्तन का अनुभव करनेवाले एक क्षेत्र में इस विषय का ज्ञान प्रदान करता है. जो एक समय कृषि से हावी किया गया था, उस क्षेत्र पर पिछले दशक में आईटी कंपनियों का प्रवेश, एक उद्विकासी ज्ञान अर्थव्यवस्था और ग्रामीण जीवन की परिपाटी के बीच एक जटिल मुकाबला का कारण बन गया है. जबकि इस मुकाबले के उत्तरक्रिया के रूप में कुछ वर्गीय तनाव प्रकट हुए हैं, इस क्षेत्र के सामाजिक मीडिया पर अध्ययन इसका प्रस्ताव करता है कि समरूपता का भी पता चलता है, जो पुराने और नए निवासियों के काम और जीवन की सीमाओं के धुंधुला होने से अधिक स्पष्ट रूप से अवलोकन किया जाता है.

वेंकटरामन घर, काम और स्कूल पर सामाजिक मीडिया के प्रभाव पर अन्वेषण करते हैं और वर्ग, जाति, उम्र और लिंग के प्रभाव पर इसका विश्लेशण करते हैं कि जैसे और जो सामाजिक मीडिया के मंच विभिन्न सन्दर्भों पर उपयोग किये जाते हैं. वे ऐसा तर्क करते हैं कि ये कारक के सामाजिक मीडिया के उपयोग पर महत्वपूर्ण प्रभाव होता है और इसका प्रस्ताव करते हैं दक्षिण भारत में सामाजिक मीडिया, यद्यपि सामाजिक परिवर्तन को प्रेरित करने लगता है, वास्तव में सामाजिक परिपाटी और प्रयोग से सीमित हैं.

How the World Changed Social Media is the first book in Why We Post, a book series that investigates the findings of anthropologists who each spent 15 months living in communities across the world. This book offers a comparative analysis summarising the results of the research and explores the impact of social media on politics and gender, education and commerce. What is the result of the increased emphasis on visual communication? Are we becoming more individual or more social? Why is public social media so conservative? Why does equality online fail to shift inequality offline? How did memes become the moral police of the internet?

Supported by an introduction to the project's academic framework and theoretical terms that help to account for the findings, the book argues that the only way to appreciate and understand something as intimate and ubiquitous as social media is to be immersed in the lives of the people who post. Only then can we discover how people all around the world have already transformed social media in such unexpected ways and assess the consequences. - ஒன்பது மானுடவியலாளர்கள் பிரேசில், சீனா, இந்தியா, துருக்கி, இங்கிலாந்து, சிலி, டிரினிடாட், இத்தாலி போன்ற ஒன்பது வெவ்வேறு சமூகங்களில் 15 மாதங்களை தங்கியிருந்து நடத்திய ஆய்வின் கண்டுபிடிப்புகளை ஆராயும் "நாம் ஏன் பதிவிடுகிறோம்" என்ற புத்தக வரிசையின் முதல் புத்தகம் தான் உலகம் சமூக ஊடகங்களை எப்படி மாற்றியிருக்கிறது என்ற இந்தப் புத்தகம். இது மேற்கூறிய ஆராய்ச்சியின் முடிவுகளை தொகுத்து வழங்கியும், அரசியல், கல்வி, பாலினம், வணிகம் ஆகியவற்றின் மீது சமூக ஊடகங்களின் தாக்கத்தைப் பற்றி ஆராய்ந்தும், ஒரு ஒப்பீட்டு ஆய்வினை வழங்குகிறது. காட்சிக்குரிய தகவல் பரிமாற்றத்தின் மீதான அதிக முக்கியத்துவத்தின் விளைவுகள் என்ன? நாம் அதிக தனிமையானவர்களாக ஆகிவருகிறோமா அல்லது அதிக சமூகமயமானவர்களாக ஆகிவருகிறோமா? பொதுநோக்கிய சமூக ஊடகங்கள் ஏன் மிகவும் பழமைவாதம் நிறைந்ததாக இருக்கிறது? நிகழ்நிலையில் உள்ள சமத்துவத்தால், இயல்புநிலையில் உள்ள சமத்துவமின்மையை ஏன் மாற்ற முடியவில்லை? மீம்கள் எப்படி இணையத்தின் மரபுக் காவலர்களாக மாறின? போன்றவை தான் அவை.

The astonishing range of writings about the social causes and consequences of the Icelandic 2008 financial crisis proffers a unique opportunity to analyse comparative-ly how scholars from different disciplines in the humanities and social sciences deal with one and the same subject. How does the scholarly approach differ regarding the employment of theories, hypotheses, empirical data and concepts? Is the methodology of the humanities noticeably different from that of the social sciences? Did the boundaries of philosophy and related sciences change in times of crisis, momentarily or permanently?

Afstaða Íslendinga til öryggismála hefur lítið verið rannsökuð frá því í lok kalda stríðsins. Í þessari grein eru kynntar niðurstöður könnunar um afstöðu til og hugmyndir um utanríkis- og öryggismál, en Félagsvísindastofnun HÍ vann könnunina í nóvember og desember 2016. Niðurstöður könnunarinnar eru settar í samhengi við þróun í öryggisfræðum, þá sérstaklega öryggisgeira (e. security sectors) verufræðilegt öryggi (e. ontological security) og öryggisvæðingu (e. securitization). Helstu niðurstöður eru að almenningur á Íslandi telur öryggi sínu helst stafa ógn af efnahagslegum og fjárhagslegum óstöðugleika og náttúruhamförum, en telur litlar líkur á því að hernaðarátök eða hryðjuverkaárásir snerti landið beint. Þessar niðurstöður eru í takmörkuðu samræmi við helstu áherslur stjórnvalda í öryggismálum og því mikilvægt að stjórnvöld átti sig á því hvernig hægt er að tryggja það að almenningur sé meðvitaður um þær forsendur sem áhættumat og öryggisstefna grundvallast á. ; Icelanders' views on security and foreign affairs since the end of the Cold War are an understudied issue. This article presents the findings of a large scale survey on the position and ideas about foreign affairs and security. The survey was conducted by the Social Science Research Institute of the University of Iceland in November and December 2016. The results of the survey are placed in the context of developments in security studies, with an emphasis on security sectors, ontological security, and securitization. The main findings are that the Icelandic public believes that its security is most threatened by economic and financial instability, as well as natural hazards, but thinks there is a very limited chance of military conflict or terrorist attacks directly affecting the country. These findings are incongruent with the main emphases of Icelandic authorities, as they appear in security policy and political discourse. It is therefore important that the authorities understand how to engage with the public about the criteria upon which risk assessments and security policies are based. ; Peer Reviewed

This article presents findings from two qualitative research studies on readers' emotional reactions and empathy towards literary texts. Participants were presented with two fragments from novels by Vigdís Grímsdóttir and then asked about their reactions. In the first study, 20 participants were asked to read a fragment from the novel Þögnin(2000) and half of the participants had some kind of a musical education and the other half with no background in music. Interestingly, having a musical background impacted reactions differently than what was expected. As a result, a second study was carried out where the reactions of visual artists (10) were compared to non-artists (10) to a fragment from the novel Þegar stjarna hrapar (2003). Both novels contain information specific to music (Þögnin) or visual arts (Þegar stjarna hrapar). Cognitive science methods, such as the schema theory, will be used to explain how readers of diverse backgrounds react differently to the same text. This approach also illustrates how useful qualitative methods can be in studying topics beyond only the content of the text.

Should the progress in the biological sciences during the last decades give rise to a re-evaluation of literary analysis? The paper opens with a discussion of this question with reference to a fragment of Dagur Sigurðarson's poem "Takk takk Tobbi", pub-lished in Rógmálmur og grásilfur (1971). The question is answered partly affirmative-ly, mostly on the grounds that embodied cognition has to be taken into account when analysing literature. It is pointed out that among the factors that have contributed to a better understanding of the complex relation between the body and language is recent research on Tourette syndrome. The relationship between this neurological disorder and poetry is the main subject of the paper and it is discussed with refer-ence to a scaldic strophe from The Saga of Gisli Sursson. First, Tourette-syndrome is discussed briefly, including the medical profession's stance toward it during the 19thand 20th century and scholarly work on the common traits that the disorder shares with poetry. Subsequently it is considered how these writings can benefit literary scholarship, Gisli Sursson's strophe is analysed and it is proposed that this analysis can't rely on metrical rules alone. Then the aforementioned poem by Dagur Sig-urðarson is reconsidered, and finally a few points are recapitulated.

The article initially addresses the novel Kata by Steinar Bragi in the context of genre and asks to what extent it aligns itself with the crime novel, in particular the more recent brand of the crime novel wherein social issues are placed at the forefront. The point is made that Kata diverges in some important respects from even the most radical of critiques found within the parameters of the crime genre, in that it suspends the very concepts that usually ground such narratives (justice, right, and crime) and comes to the conclusion that the widespread social acceptance of violence against women delegitimizes the entire edifice of Western thinking on social justice. It is here that the article looks towards Louis Althusser's theorization 149of ideological and oppressive state apparatuses, while shifting their object from the class struggle to gender relations. Althusser's concepts are employed to shed light on the ideology that supports and enables violence against women in contemporary societies, and how the reverse of the oppressive function of the state, that is, state leniency and disinterest in prosecuting sex crimes, or creating the environment in which they are unlikely to be reported, are taken up in the novel, thematized, and in turn, fuel the rage of the protagonist. Finally, a question is raised as to the signific-ance of the fact that a novel about female rage and disempowerment is written by a male author.

Moonstone: The Boy Who Never Was (Mánasteinn: Drengurinn sem aldrei var til, 2013) by Sjón tells of three eventful months in the life of Máni Steinn in the fall of 1918. In this short period the volcano Katla erupts, the Spanish flu rages and Iceland regains its sovereignty from Denmark. Building on Judith Butler's, Mary Douglas's and Michel Foucault's theories regarding the body as a cultural construct, this article focuses on body discourse as presented in Moonstone. According to Douglas there is a direct link between boundaries of the body and boundaries of society. Everything that endangers the stability of society's boundaries is considered social pollution. Foucault's theory on panopticism likewise identifies surveillance and discipline of citizens' bodies as means of maintaining society's social structure. Because Máni Steinn is queer, his body is considered abnormal according to the period's definitions on what constitutes a healthy and stable body. Aberrations from the "healthy", heterosexual body creates divergence within society's fabric. To regain the appearance of a "pure" society Máni needs to be hidden or banished from it. Yet the arrival of the Spanish flu to Reykjavík deconstructs conventional definition of the body and unravels the social hierarchy. The distinction between the healthy and the infected is obliterated, as the body becomes a site where irreconcilable opposites merge. During the turmoil of the Spanish flu boundaries of the body become as unstable as society's boundaries become fluent.

This article discusses the phenomenon of self-harming or "non-Suicidal Self-In-jury" (nSSI). The International Society for the Study of Self-Injury defines non-sui cidal self-injury as the deliberate, self-inflicted damage of body tissue without suicidal intent and for purposes not socially or culturally sanctioned." The article discusses the cultural and social representations of self-injury, what is implied in it, who engages in it, and for what reasons. A lot can be deduced from interviews with self-harmers who use it to gain control over bad feelings and stress, by hurting their body and participating in risky behaviour. This dangerous activity often has more complicated sides with reference to rituals and spiritual associations to bloodletting, cleansing of all evil and healing, absolution and much wanted peace of mind. Finally, the changes in self-harming discourse and channels of communication are discussed. It has opened up during the last two decades with the arrival of social media. The self-harmers have built their own subcultures with special aesthetics and often preferring theatrical staging or performances instead of verbal expres-sion. These channels can have an uncanny power and influence over young and vulnerable people. The conclusion of the article is that all this requires an informed discussion as a special world, a special angst which is expressing itself in ways that might develop into suicidal behaviour if it is not taken seriously.