Remembering our violent conversion: Conflict in the Icelandic conversion narrative

This article analyzes violent conflict in the medieval narratives of Iceland's conversion to Christianity, as told by the Icelanders themselves. The article considers physical and verbal aggression as interrelated forms of conflict connected in an economy of violent exchange. In the narratives, they are represented as attacks against material and symbolic resources. The competing pagans and Christians struggle to come out ahead as often as they can and thereby win the most converts. Verbal violence takes center stage in this analysis, more specifically three kinds of verbal violence: a particular sub‐genre of insults; coercive speech; and speech as a means of supernatural power. The first of these, the insults use deeply embedded medieval Icelandic constructions of gender to create a highly corrosive discourse that combines cowardice, homosexuality and laziness, among other things, as the traits of the least desirable sort of man. Finally, in contrast the commonplace occurrence of violent conflict in these texts, an internal critique of violence appears in the later versions of the conversion story. This critique reconsiders what forms of violence are legitimate, most significantly disapproving of the previously accepted masculine activity of revenge.     

Prevention of depression among Icelandic adolescents: a 12-month follow-up

This paper reports the 12-month follow-up results regarding a program designed to prevent the initial episode of depression and/or dysthymia among Icelandic adolescents. This indicated prevention program was implemented in school settings for 14–15 year-old students judged to be “at risk” for depression because of the presence of some depressive symptoms and/or a negative attributional style. We previously reported (Arnarson & Craighead, 2009) that this program, when compared to treatment-as-usual, was effective in preventing the first episode of depression and/or dysthymia at 6-months following completion of the program. Survival analyses of the 12-month follow-up data indicated that the preventive effects were sustained at the end of 1 year following the completion of the prevention program with only 2 of the prevention program participants reporting an initial episode of MDD/DYS versus 13 of the TAU participants (χ² = 5.02, p = .025). Using logistic regression, we also found that initial level of depressive symptoms significantly (p = .0330) predicted the first episode of depression and/or dysthymia among TAU subjects. The limitations of the study were noted, and future directions of research regarding prevention of depression were discussed.     

Changes in body image and dieting among 16–19-year-old Icelandic students from 2000 to 2010

The aim of the study was to evaluate trends in body image and dieting among 16–19-year-old students in Iceland from 2000 to 2010. Data from four cross-sectional surveys conducted among Icelandic students in 26 junior colleges using four time points were compared to examine changes in body image and dieting. In total, 33,801 students with the mean age of 17.3 years participated. Body image became significantly more positive over the 10-year period for both genders. At all time points, females reported more negative body image than males and a higher proportion of dieters were females than males. There was a decrease in the frequency of dieting among females over time but an increase among males, resulting in a narrower gender gap in dieting. Further examination of these trends in body image and dieting may reveal differences in causal mechanisms behind negative body image and dieting between the genders.     

Martin Niemöller

ABSTRACT

A text by Martin Niemoller which begins “When the Nazis came for the Communists …” has been widely quoted, but its text varies greatly and the date and original audience have been uncertain. This article examines the evidence and concludes that the most probable original version, which differs from most versions by having no mention of the Jews, was published in an article by Niemoller in 1979. This text was probably first spoken in the context of Niemoller's political activism in the late 1950s or 1960s. The various developments in the famous text can then be explained by principles of oral (or semi-oral) transmission of texts.     

Remembering our violent conversion: Conflict in the Icelandic conversion narrative

This article analyzes violent conflict in the medieval narratives of Iceland's conversion to Christianity, as told by the Icelanders themselves. The article considers physical and verbal aggression as interrelated forms of conflict connected in an economy of violent exchange. In the narratives, they are represented as attacks against material and symbolic resources. The competing pagans and Christians struggle to come out ahead as often as they can and thereby win the most converts. Verbal violence takes center stage in this analysis, more specifically three kinds of verbal violence: a particular sub-genre of insults; coercive speech; and speech as a means of supernatural power. The first of these, the insults use deeply embedded medieval Icelandic constructions of gender to create a highly corrosive discourse that combines cowardice, homosexuality and laziness, among other things, as the traits of the least desirable sort of man. Finally, in contrast the commonplace occurrence of violent conflict in these texts, an internal critique of violence appears in the later versions of the conversion story. This critique reconsiders what forms of violence are legitimate, most significantly disapproving of the previously accepted masculine activity of revenge.     

爱留根纳的自然与上帝

作为中世纪早期最重要的哲学家和宗教思想家之一,爱留根纳具有特殊的意义。他不仅在希腊哲学和《圣经》之间进行了卓越的思考和会通,而且在晚期希腊新柏拉图主义和希腊基督教思想向罗马和西方的传播中发挥了主要作用,这对中世纪基督教思想意义重大。他独特的自然观,他借助自然对上帝的深入思考和体验,他的基督论,得到当代思想的积极认同和回应。     

Forensic psychology in Iceland: a survey of members of the Icelandic Psychological Society

Forensic psychology is a rapidly growing specialism within psychology. A survey was carried out among the 152 members of the Icelandic Psychological Society (Sálfradingafélagi Islands) about their involvement and role in court work. Out of 101 psychologists who responded to the survey, 39 reported having been involved in court work, of whom 34 had testified in court. The great majority of court work of the psychologists involved assessments relating to child-care and custody proceedings, but there was evidence that Icelandic psychologists are increasingly becoming involved in criminal cases concerning criminal responsibility and the reliability of testimony. They are working much more independently of medical colleagues than before.     

Ramadan in Iceland: A Tale of Two Mosques

During the month of Ramadan, Muslims are required to fast from dawn to the beginning of the night. During summers in Nordic states, this means daily fasts of more than 18 hours. Two religio-juristic opinions have emerged regarding this challenge: one requires strict adherence to the commands of the Qur'an so long as night and day are distinguishable; the other encourages fasting the same number of hours as in Mecca and Medina or a nearby country where the duration of the day is moderate. This article offers an overview of these opinions, their development and how they resist common distinctions between ‘pragmatic' and ‘strict' juristic panels. On the basis of a field study conducted during 2015 in two mosques in Reykjavik, it also explores the division among Iceland's tiny minority of devout Muslims over this issue, and the contesting justifications given by leaders and attendees of the two mosques for their respective views. The discussion demonstrates the conflation of transnational and local influences (including satellite television channels) that contribute to the diffusion of fatwās in Europe, and the limited utility of the labels wasa?ī and salafī in predicting the actual practices of individuals and communities.     

The conflict over creation from a medieval point of view

Many theological terms such as ‘causation’ and ‘creation’ carried technical meanings during the late thirteenth century but these same terms are often treated commonly in modern discourse. When the tension between creationism and evolution is examined in light of what well known medieval theologians wrote, it appears that the current debates related to evolution often lapse into the fallacy of equivocation. One unfortunate consequence of this breakdown is that the root of the problem, the subtle language involved, often remains unexposed. Moreover, the level of passionate discourse surrounding evolution suggests that a nearly scholastic approach is required if further confusion is to be limited.