Suchergebnisse

Eitt af meginmarkmiðum núgildandi aðalnámskrár (Mennta- og menningarmálaráðuneytið, 2011/2013) er að búa nemendur undir þátttöku í lýðræðislegu samfélagi. Samkvæmt þessu á grunnskólinn að vera sá staður sem veitir nemendum svigrúm til að öðlast reynslu af lýðræðislegu starfi og vera þátttakendur í því. Markmið þessarar rannsóknar var að kanna mögulegar breytingar á viðhorfum nemenda í þessum efnum yfir fimm ára tímabil, 2010 til 2015. Tveir hópar nemenda í 6.–10. bekk (Nalls = 627) voru spurðir um afstöðu sína til lýðræðis og lýðræðisþátttöku með fimm ára millibili. Rannsóknin var gerð í samvinnu við tíu skóla sem söfnuðu gögnum við reglubundið sjálfsmat. Niðurstöður sýna að viðhorf nemenda til lýðræðis í grunnskólum á Íslandi og lýðræðisþátttaka virðist hafa tekið mjög litlum breytingum á framangreindu tímabili. Engar breytingar var að finna á því sem kallað hefur verið frjálslynd lýðræðissjónarmið, svo sem tjáningarfrelsi og samkeppni í skólastofunni. Aftur á móti mátti greina smávægilega jákvæða breytingu á viðhorfum til þess sem kallað hefur verið samstarfslýðræði, þ.e. til þátttöku og samvinnu. Mikilvægi lýðræðisþátttöku að mati nemendanna virtist dala lítillega yfir þetta fimm ára tímabil. Niðurstöðurnar voru bornar saman við danska rannsókn frá árinu 2001 sem þessi rannsókn tók mið af. Enginn afgerandi munur fannst á viðhorfum dönsku og íslensku ungmennanna. Þó virtust frjálslynd lýðræðissjónarmið vera traustari hjá dönsku ungmennunum. ; The Icelandic national curriculum guide for compulsory schools published in 2011 specially emphasized the importance of preparing students for active participation in a democratic society: "It is expected that children and youth learn democracy by learning about democracy in a democracy" (Mennta- og menningarmálaráðuneytið, p. 19). Democracy was furthermore emphasized as one of six fundamental pillars of the Icelandic education system together with literacy, sustainability, health and welfare, human rights, equality, and creativity. Accordingly, knowledge about changes in attitudes towards democracy and democratic participation since the introduction of this new conception in 2011 is of importance. The increased emphasis on issues related to democracy introduced in the Icelandic national curriculum guide for compulsory schools were to be fully implemented in 2013. Studies on how Icelandic students are prepared for an active participation in the constantly changing democratic society are few and far between. Therefore, the results of this study can be considered of importance for education stakeholders such as teachers, parents, students, and scholars. The theoretical model used in the study is based on the works of Danish researchers (Jacobsen, Jensen, Madsen, Sylvestersen, & Vincent, 2004), where democratic perspectives in a Western tradition are conceived as liberal democracy (e.g., emphasizing the rights of the individual) and republican democracy (e.g., emphasizing solidarity). According to the model, both perspectives need to be in place for a democracy to function, and it is in the tension between these two perspectives a democratic process becomes active. The goal of this study is to contribute to an increased theoretical and empirical knowledge about democratic processes and democratic participation in public schools. The research was intended to detect possible changes in the responses of children to questions related to liberal and republican democracy after the full implementation of the Icelandic national curriculum guide from 2011. The goals of the study were approached by asking two groups of children in Grades 6 through 10 (Ntotal = 627) about their attitudes towards democracy and democratic participation in the classroom. The first data collection was conducted in 2010 and the second data collection was conducted in 2015. The study was conducted in collaboration with 10 schools that carried out the data collection as a part of their own internal evaluation. The results show that attitudes towards democracy and democratic participation over the above depicted period had changed remotely during the five-year period. No changes were found in attitudes related to a liberal democracy. A slight positive change was detected regarding opportunities for participation and collaboration in a republican democracy. However, the importance of democratic participation showed a slight decline during this five-year period. According to the model of Jacobsen et. al. (2004) one of the prerequisites for liberal democracy is individuality. A comparison with Danish result from 2001 showed that about 61% of the Danish adolescents indicated that it was very important to "be the way they are" but only 47% of the Icelandic adolescents responded the same way in 2015. These results were in accordance with other manifestations of liberal democracy in the survey, which seemed stronger among the Danish adolescents. The limited change in the attitudes of adolescents towards democracy and democratic participation raises questions about whether compulsory schools had the resources to implement the changes in policy recommended by the 2011 national curriculum guide. More research is needed to explore what was done in schools to increase democracy in the classroom during the 2011-2013 implementation period. Furthermore, it is important to conduct further research to identify efficient ways for teachers and school administrators to meet the policy recommendation for an increased emphasis of democracy in Icelandic classrooms. Finally, comparison with results from other countries give reason to conduct more research on manifestations of liberal democracy (e.g., opportunities for an open and democratic discussion; respect for individuality) among Icelandic adolescents. ; Peer Reviewed

In the past months and years women have been raising awareness against rape and other sexual violence. The aim of the research discussed in this article is to shed a light on rape culture in Iceland, especially what ideas are prevailing among young people about rape, survivors and perpetrators. Moreover, the aim is to shed a light on the impact of these ideas on rape survivors. The study draws on focus group interviews with university students and semi-structured interviews with a university student, rape survivors and an expert who works closely with survivors. The findings highlight rape culture in Iceland and how rape and other sexual violence is normal-ized. Predominant discourses and myths tend to question the rape, portray survivors as responsible for the rape and find ways to extenuate perpetrators.

This introductory chapter focuses on the multiple and diverse representations of urban communities and their infinite complexity. Firstly, the chapter introduces samples of recent representations of the city of Reykjavík, from Icelandic artists and scholars. Then the focus shifts to Enrique del Acebo Ibáñez´s theoretical ideas, as revealed in his book Sociología del arraigo: Una lectura crítica de la teoría de la ciudad (1996), (Sociology of Rootedness: Theories on the Origin and Nature of Urban Communities), translated into Icelandic in 2007, where he discusses the complex phenomenon of the "city" and questions the role of its inhabitants. His reflections substantiate previous theories of scholars such as Ferdinand Tönnies, Emile Durkheim, Georg Simmel, Oswald Spengler, René König and Henri Lefebvre, whose writings are introduced and discussed in the chapter as well. Finally, the chapter applies a critical approach to a brief analysis of well-known Latin American narrative readily available in Icelandic, such as One hundred years of solitude (Cien años de soledad, 1967) by Gabriel García Márquez, The House of the Spirits (La casa de los espíritus, 1982) by Isabel Allende, and Amulet (Amuleto, 1999) by Eduardo Bolaño.

During the Forties, Icelandic novelist Guðmundur Daníelsson, wrote a trilogy called Out of the Ground Wast Thou Taken: Fire (1941), Sand (1942) and The Land beyond the Land (1944). Leading up to the publications Daníelsson was vocal about the fact that he had read the works of American novelist William Faulkner. Later in life he would reveal that he read Faulkner in Norwegian translations and proudly acknowledged the direct line of descent he recognized between his own work and that of his American colleague. Until now no systematic analyzes has been done on the many parallels between their works. The article is divided in two. The first half unfolds in which ways Daníelsson reproduced structures, milieu, ideas, characters and events from Faulkner's nov-el Light in August in Fire. The latter half of the article situates Daníelsson's trilogy within a critical framework developed by Faulkner scholars in the last two decades where they have explored the relationship between Faulkner and the many writers who have engaged with him from the postcolonial world. Questions will be raised about if and then how Daníelsson deals with Iceland's postcolonial past in his novels, with a special emphasis on the connection between power and identity as it mani-fests itself in relation to, for example, class, race, gender and disability.

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

The article recounts the account from the Árna saga about Loftur Helgason's trip to Bergen in 1282 and his stay there over winter, explained in terms of the formal sources about the organization of the government and changes in the law in the latter half of the 13th century. These changes were aimed at introducing into Iceland the power of both the King and the Church and in fact marked the actual changes throughout the Norwegian state. Loftur was Skálholt's official and the story about him was part of a long-standing dispute about the position of the chieftains versus the new power of the Church and the opposition to its introduction. The article defines the political confusion described in the Árna sagain Bergen in the winter of 1282-1283 as, on the one hand, changes in the constitution and, on the other hand, legislation, and at the same time whether the Kings Hákon Hákonarson and his son Magnús had systematically pursued a policy of having the Church be an independent party to the government of the state from 1247 onward until the death of the latter in 1280. When the disagreement is looked at as continuing, it is seen that Icelanders had made preparations for changes in the constitution with assurances of introduction of the power of the Church beginning in 1253 and the power of the King from 1262, but, on the other hand, the disagreements in both countries disappeared in the 1270s in the face of the conflict of interests that resulted from the laws that followed in the wake of the constiututional changes. Árna saga tell of this and how the disputes were described, but also that their nature changed as King Erikur came to power in 1280, as he gave the power of the King a new policy that was aimed against the power of the Church. Ousting of the archbishop from Norway and the Christian funerals of the excommunicated chieftains are examples of the conditions of government that could not have been, if the King had no longer had executive power over Christian concerns, as he had already conceded power over spiritual issues to the Pope in Rome with the Settlement at Túnsberg in 1277.

Icelandic politics are analysed from the perspectives of three normative models of democracy: the liberal, republican and deliberative democratic theories. While the Icelandic constitution is rooted in classical liberal ideas, Icelandic politics can be harshly criticized from a liberal perspective, primarily because of the unclear separation of powers of government and for the extensive involvement of politics in other social sectors. Despite strong nationalist discourse which reflects republican characteristics, rooted in the struggle for independence from Denmark, republicanism has been marginal in Icelandic politics. In the years before the financial collapse, Icelandic society underwent a process of liberalization in which power shifted to the financial sector without disentangling the close ties that had prevailed between business and politics. The special commission set up by the Icelandic Parliament to investigate the causes of the financial collapse criticized Icelandic politics and governance for its flawed working practices and lack of professionalism. The appropriate lessons to draw from this criticism are to strengthen democratic practices and institutions. In the spirit of republicanism, however, the dominant discourse about Icelandic democracy after the financial collapse has been on increasing direct, vote-centric participation in opposition to the system of formal politics. While this development is understandable in light of the loss of trust in political institutions in the wake of the financial collapse, it has not contributed to trustworthy practices. In order to improve Icelandic politics, the analysis in this paper shows, it is important to work more in the spirit of deliberative democratic theory ; Peer Reviewed

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?

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.

In 2017 the 500th anniversary of the Lutheran Reformation was celebrated. Then there was a huge discussion about the impact of the Reformation on church, culture and society. In this article and in an another one published in last number of this journal, this question will be raised, especially in Icelandic context. Here it is assumed that it is only possible to state that a change has occurred or a novelty has arised because of Lutheran influence if it can be demonstrated that the Reformation is a necessary prerequisite for the change / innovation being discussed. Here it is particularly pointed out that various changes that until now have been traced to the Reformation can have been due to the development of the central-controlled state power. It is also pointed out that, due to the small population, rural areas and simple social structure, various changes that occurred in urban areas did not succeed in Iceland until long after the Reformation. Such cases are interpreted as delayed Lutheran effects. Then, in Iceland, many changes, which were well matched to the core areas of the Reformation, did not work until the 18th century and then because of the pietism. Such cases are interpreted as derivative Lutheran effects.In Iceland two generalizations have been evident in the debate on the influence of the Lutheran Reformation. The first one emphasizes extensive and radical changes in many areas in the Reformation period and subsequent extensive decline. It is also stated that this regression can be traced directly to the Reformation and not to other fenomenons, e.g. the development of modern, centralized state. The other one states that the Reformation was most powerful in the modernization in both the church and society in Iceland.This article focuses on the influence of the Reformation in the field of culture and society. These include e.g. the closure of monasteries and the consequences of it in the field of welfare, which have been widely discussed in recent times.The final conclusion of these two articles is that the main influence of the Reformation is found in the field of faith itself, and that the Reformation made it easier for the Lutheran Church than the two traditional denominations, the Roman Catholic Church and that Orthodox one, to meet the modernization in culture and society.

This volume is the first study of the influence of Roman law on the first written law of Iceland. Starting with a presentation of the legislation during the period of the Icelandic free state, Hafliði Másson is presented in detail. Through him influences from Roman law, as well as norms from the Old Testament played a part in the legal codex of Grágás. The work is thus of significance for legal history as well as for German and Byzantine studies. Hans Henning Hoff, Hamburg.

The article addresses the early years of film in iceland, where the goal is to deepen our knowledge of the main participants in introducing and promoting cinema in iceland at the turn of the 19th century. Two years spanning a three-year period mark the beginnings of the age of film in iceland. The former is 1901 when the Dutch filmmaker F. A. Nöggerath came to film iceland and icelanders for an English film company. The latter year is 1903, when the Norwegian, Rasmus Hallseth and the Swede David Fernander, traveled around the country to screen films for the first time in iceland. These two visits mark the emergence of cinema in iceland. iceland-ers had little prior knowledge of the new medium, which was getting to be widely known around the world, apart from the coverage of newspapers and stories of lucky icelanders who had experienced film screenings abroad. Shows using a predecessor of film, the magic lantern, were held by Sigfús Eymundsson and Þorlákur ó. Jo-hnson in the 19th century. After the introduction of films in 1903, several people put together funds to buy Hallseth's and Fernanders' equipment and began to exhibit films on their own. However, daily performances did not happen until Reykjavik Biograftheater (later ,,Gamla Bíó") was established in 1906. After several attempts by various parties to hold regular screenings in Reykjavik, one could say that cinema did not properly settle in iceland until the establishment of Nýja Bíó in 1913.