University of Oslo (UiO): FRITT (E-Journals)
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Gated Communities / Compounds: An array of Egyptian and Tunisian lifeworlds in 2016
No full textAn array of Egyptian and Tunisian lifeworlds in 2016.
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ARRAYS: ʔAlsh | Apartment Wanted | ʿAshwāʾiyyāt | Baby Milk | Celebrities | Clash | Commemoration / Memorial Days | Conversions | Court Trials | Crowdfunding | Dancing | Disappearances | Disasters | Dollar Crisis | Downtown/Centre-ville | Dual Identities / Masking | Éveil d’une nation / Ṣaḥwat umma | Father Figures | Football | Garbage | Gated Communities / Compounds | Hashish | High School Exams | The Honourable Citizen | In Islam, … | Kamīn | Language | LGBT | Manīsh msāmiḥ | Migration | Mobile Phones | The Policeman Criminal | Pop Music | Prison | Psychiatrists | Public Hearings | Red Sea Islands | Self-help | Social Media | Suicide | The Suspect Foreigner | Tourist Resorts | Tricking the System / Tricked by the System | Tuk-tuk | Uber | Valentine’s Day | The Voice from Above | Zaḥma
CODES: Affluence vs. Destitution | Beautiful vs. Ugly | Center vs. Periphery | Freedom vs. Constraint | Hope vs. Hell | Inferiority vs. Superiority | Male vs. Female | Normality vs. Heroism | Past vs. Present | Security vs. Fear | “The System” vs. “The People” | True vs. False | Voice vs. Silence | Young vs. Settled
CODES COLLAPSED: Hope = Hell (Dystopia) | Inferiority = Superiority (Satire) | Normality = Heroism (Surviving) | Present = Past (Stuck) | Security = Fear (Police State) | True = False (Life in Limbo
Valentine’s Day: An array of Egyptian and Tunisian lifeworlds in 2016
No full textAn array of Egyptian and Tunisian lifeworlds in 2016.
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ARRAYS: ʔAlsh | Apartment Wanted | ʿAshwāʾiyyāt | Baby Milk | Celebrities | Clash | Commemoration / Memorial Days | Conversions | Court Trials | Crowdfunding | Dancing | Disappearances | Disasters | Dollar Crisis | Downtown/Centre-ville | Dual Identities / Masking | Éveil d’une nation / Ṣaḥwat umma | Father Figures | Football | Garbage | Gated Communities / Compounds | Hashish | High School Exams | The Honourable Citizen | In Islam, … | Kamīn | Language | LGBT | Manīsh msāmiḥ | Migration | Mobile Phones | The Policeman Criminal | Pop Music | Prison | Psychiatrists | Public Hearings | Red Sea Islands | Self-help | Social Media | Suicide | The Suspect Foreigner | Tourist Resorts | Tricking the System / Tricked by the System | Tuk-tuk | Uber | The Voice from Above | Zaḥma
CODES: Affluence vs. Destitution | Beautiful vs. Ugly | Center vs. Periphery | Freedom vs. Constraint | Hope vs. Hell | Inferiority vs. Superiority | Male vs. Female | Normality vs. Heroism | Past vs. Present | Security vs. Fear | “The System” vs. “The People” | True vs. False | Voice vs. Silence | Young vs. Settled
CODES COLLAPSED: Hope = Hell (Dystopia) | Inferiority = Superiority (Satire) | Normality = Heroism (Surviving) | Present = Past (Stuck) | Security = Fear (Police State) | True = False (Life in Limbo
Hope vs. Hell: A code of Egyptian and Tunisian lifeworlds in 2016
No full textA cluster of arrays “provid[ing] principles of order within the unstructured simultaneity of everyday-worlds”* in Egypt and Tunisia in 2016, forming part of the two countries’ “culture” during the In 2016 project’s target year.
*H. U. Gumbrecht, In 1926: Living at the Edge of Time (1997), 443.
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ARRAYS: ʔAlsh | Apartment Wanted | ʿAshwāʾiyyāt | Baby Milk | Celebrities | Clash | Commemoration / Memorial Days | Conversions | Court Trials | Crowdfunding | Dancing | Disappearances | Disasters | Dollar Crisis | Downtown/Centre-ville | Dual Identities / Masking | Éveil d’une nation / Ṣaḥwat umma | Father Figures | Football | Garbage | Gated Communities / Compounds | Hashish | High School Exams | The Honourable Citizen | In Islam, … | Kamīn | Language | LGBT | Manīsh msāmiḥ | Migration | Mobile Phones | The Policeman Criminal | Pop Music | Prison | Psychiatrists | Public Hearings | Red Sea Islands | Self-help | Social Media | Suicide | The Suspect Foreigner | Tourist Resorts | Tricking the System / Tricked by the System | Tuk-tuk | Uber | Valentine’s Day | The Voice from Above | Zaḥma
CODES: Affluence vs. Destitution | Beautiful vs. Ugly | Center vs. Periphery | Freedom vs. Constraint | Inferiority vs. Superiority | Male vs. Female | Normality vs. Heroism | Past vs. Present | Security vs. Fear | “The System” vs. “The People” | True vs. False | Voice vs. Silence | Young vs. Settled
CODES COLLAPSED: Hope = Hell (Dystopia) | Inferiority = Superiority (Satire) | Normality = Heroism (Surviving) | Present = Past (Stuck) | Security = Fear (Police State) | True = False (Life in Limbo
Psychology and Ethical Epistemology: An Ashʿarī Debate with Muʿtazilī Ethical Realism, 11th-12th C.
No full textWe examine a hitherto unstudied debate, turning on the epistemology of value judgements, between Ashʿarīs and Baṣran Muʿtazilīs of the late eleventh and twelfth centuries. Al-Ghazālī and al-Rāzī countered Muʿtazilī ethical realism, here defended by al-Malāḥimī, by developing an emotive subjectivism underpinned by increasingly sophisticated psychological accounts of ethical motivation. Value judgements, they maintained, arise not from knowledge of some ethical attributes of acts themselves, but from subjective inclinations, which are often elusive because they can be unconscious or indirect. We also argue against the widespread notion that Ashʿarīs espoused an anti-rationalist ethics, and we show that they were not only ethical rationalists, but also the more innovative side in this debate.
Keywords: al-Ghazālī, Fakhr al-Dīn al-Rāzī, al-Malāḥimī, Avicenna, Ashʿarism, Muʿtazilism, Value Theory, Moral Realism and Anti-Realism, Emotivism, Moral Psychology, Rationalism, Intellect (ʿaql), Estimation (wahm), Disposition (ṭabʿ), Widely-Accepted Premises (mashhūra), Reputable Premises (maḥmūda
The Acropolis on the Immersive Web
No full textWe report here on an application of reality media (virtual and augmented reality) to digital cultural heritage. The particular challenge we address is: how to combine VR and AR to bridge the gap between the center (the museum housing cultural artifacts) and periphery (the heritage site where the artifacts were found) while at the same time attending to, even enhancing, the aura of both artifacts and sites? Our proposed solution is to implement the cultural heritage technique known as situated simulation (sitsim) in combination with a social virtual environment called Hubs. Our case study is a sitsim of the Acropolis in Athens, which can function on location and remotely and offers real-time conferencing capabilities for its participants. 
Debugging the Techno-Utopian Myth of Predictive Policing: Book Review of Criminal Futures: Predictive Policing and Everyday Police Work by Simon Egbert and Matthias Leese
No full textWith a Departure in Christianity – the Alchemy of Religion Education
No full textThis article has a point of departure in the reform of Swedish upper secondary education in 2011. Here, the focus of the school subject of religion shifted from different religious perspectives, various existential questions, and pupil-initiated questions, to an emphasis based on a scientific-rational content, with an exceptional position for Christianity compared to other world religions. This article aims to clarify the implications of this shift for the purpose, content, and socializing dimension of the subject of religion for Swedish upper secondary school. We depart from Popkewitz’s understanding of Alchemy and analyze the purpose of religion education through a historical and theoretical approach. By conceptualizing the purpose and content of the school subject of religion over time and relating it to the ‘zeitgeist’, we identified four different ‘waves’ of religion education, ranging from its past clerical focus to the present-day’s non-denominational and scientific orientation. First, the ‘confessional wave’ focused on the clerical Christian inheritance in order to produce subservient and Christian citizens. Second, the ‘objective wave’ aimed to educate objective and broad-minded citizens, responsive to religious plurality. Thereafter, in the ‘uncertain wave’, religion studies became a matter of subjective beliefs, focusing on learning from their encounters with other persons in order to become broad-minded citizens, with an understanding of religious and existential plurality. Finally, the curriculum from 2011 gave birth to an ‘objective wave 2.0’, with the purpose to educate rational citizens with a scientific view on religion as a social phenomenon. We conclude the article by discussing some didactical implications of the 2011 reform.
Keywords: religion education, alchemy, socialization, curriculum, didaktikI den här artikeln utgår vi från religionsämnets reformering 2011 med syfte att ringa in vad ett mer faktabaserat och rationellt förhållningssätt till andra religioner samt vad företrädet för kristendom kan betyda för ämnets fostrande roll och uppgift på gymnasieskolan. För att förstå vad ämnets innehåll och syfte innebär som en del i formandet av den önskade samhällsmedlemmen, utgår vi från Popkewitz förståelse av alkemi och analyserar ämnet i ett historiskt och teoretiskt perspektiv. Genom en konceptualisering av ämnet över tid identifieras fyra vågor som format ämnet: en konfessionell våg, en objektiv våg, en osäker våg och en våg som benämns objektiv 2.0. Den första vågen karaktäriseras av ett väl avgränsat kristendomsämne med tydligt syfte och innehåll. Den önskade eleven är ett lydande och underdånigt barn med rötter i den kristna läran. Den andra vågen förstås bäst utifrån sin objektiva orientering. Den önskade eleven är vidsynt och tolerant med en god förståelse för kristendom och andra religioner samt existentiell pluralism. Den tredje vågen visar ett religionskunskapsämne med stor spännvidd och gränslöst innehåll. Den önskade eleven är vidsynt med god förståelse för religiös och existentiell mångfald förankrat i en kristen tradition och västerländsk humanism. Den kristna underströmmen når i och med den fjärde vågens inramning återigen ytan. Inramningen och avgränsningen sker genom ett fokus på faktakunskaper och ett vetenskapligt-rationellt förhållningssätt samt förståelse för religion som ett socialt snarare än ett existentialistiskt fenomen. Vi avslutar artikeln med att diskutera några didaktiska implikationer relaterade till reformen 2011.
Nyckelord: religionskunskap, alkemi, socialisation, läroplan, didakti
Material Transformations of Antique Sculpture in Contemporary Art
No full textIn the twenty-first century, famous antique statues have been reinterpreted by artists of very different backgrounds. A characteristic feature of the contemporary artwork is the use of unconventional sculptural materials such as paper, soap, concrete, polycarbonate and metal cans. In the dialogue called the Cratylus, Socrates explains that ‘images are far from possessing the same qualities as the originals they imitate’ (432d). Socrates refers to the relationship between an image (eikon) and its human model, but much the same can be said about the relationship between the new images and their ancient art-historical models. Aristotle holds that matter (hyle) is separate from form (eidos). In the contemporary works, the matter is changed – e.g. from marble to hydrostone or from bronze to concrete – but the form is preserved. The antique statue is the underlying thing (Aristotle’s hypokeimenon) that persists through the material changes. The article presents some of the ways that European, Asian and American artists, in the second decade of the twenty-first century, transform the appearance of renowned antique statues
Archaic Martial Traditions in High Medieval Scandinavia: A Glimpse of Viking Age Warfare?
No full textMost written evidence regarding warfare in Viking Age Scandinavia originates either fromcontemporaneous chronicles – recorded by those at the receiving end of Norse attacks –from skaldic poetry, or from high medieval Scandinavian texts. However, these sourcesoften prove problematic: either in the form of chronicles from other parts of Europe, whichoften exaggerate the brutality of Viking raids, or from 13th century Icelandic writers, whoembellish accounts of long deceased rulers.This article explores archaic martial features found in 12th- and 13th-century contemporaneoussagas and treatises to identify and analyse the continued influence of Viking Agemilitary practices in high medieval Scandinavia. By comparing information found in threemedieval texts to scholarly contributions on Viking Age warfare; skaldic poems; and archaeologicalevidence, this article aims to identify Viking Age military features that survived themilitary transformation, which followed the periods of internal struggles that theScandinavian kingdoms underwent from the 1130s onwards.Most written evidence regarding warfare in Viking Age Scandinavia originates either from contemporaneous chronicles – recorded by those at the receiving end of Norse attacks – from skaldic poetry, or from high medieval Scandinavian texts. However, these sources often prove problematic: either in the form of chronicles from other parts of Europe, whichoften exaggerate the brutality of Viking raids, or from 13th century Icelandic writers, who embellish accounts of long deceased rulers.
This article explores archaic martial features found in 12th- and 13th-century contemporaneous sagas and treatises to identify and analyse the continued influence of Viking Age military practices in high medieval Scandinavia. By comparing information found in three medieval texts to scholarly contributions on Viking Age warfare; skaldic poems; and archaeological evidence, this article aims to identify Viking Age military features that survived the military transformation, which followed the periods of internal struggles that the Scandinavian kingdoms underwent from the 1130s onwards
The Symbolic Use of Whetstones and Their Role in Displaying Authority over Metallurgical Processes and Trade
No full textWhetstones of the Viking Age can have a conspicuous design, but not much is understoodabout the specific use of more unusual specimens, or their place in rituals. This article proposesa new interpretation of whetstones, based on novel studies of a well-known whetstonefrom Lejre, and miniature pendants from Tissø. Our examination of the prominent whetstonefrom the Lejre hoard with an x-ray fluorescence (XRF) scan, did not reveal any metaltraces, which suggests that it was unused. At Tissø, the find distribution of so-called stafflikependants – made of iron, bronze, or silver – links them to a metal-working area, andsince their morphology resembles full-scale whetstones we suggest that they may be symbolic,miniature whetstones. Finally, we argue that the overarching meaning of the ritual useof whetstones is more related to the authority over – and control of – metallurgical processes,as well as the trade of metal goods, and only by proxy to the smith himself.Whetstones of the Viking Age can have a conspicuous design, but not much is understood about the specific use of more unusual specimens, or their place in rituals. This article proposes a new interpretation of whetstones, based on novel studies of a well-known whetstone from Lejre, and miniature pendants from Tissø. Our examination of the prominent whetstone from the Lejre hoard with an x-ray fluorescence (XRF) scan, did not reveal any metal traces, which suggests that it was unused. At Tissø, the find distribution of so-called stafflike pendants – made of iron, bronze, or silver – links them to a metal-working area, and since their morphology resembles full-scale whetstones we suggest that they may be symbolic, miniature whetstones. Finally, we argue that the overarching meaning of the ritual use of whetstones is more related to the authority over – and control of – metallurgical processes, as well as the trade of metal goods, and only by proxy to the smith himself