51 research outputs found
A poética do arco-íris nos contos de Cíntia Moscovich
No full textA presente dissertação propõe-se a realizar uma exegese sobre a obra Arquitetura do arco-íris,
da autora sul-rio-grandense Cíntia Moscovich, de modo a reconhecer o símbolo do arco-íris
como principal mediador de sentidos entre os contos que compõem a coletânea. À luz da teoria
do Imaginário, sustentada pelo filósofo Gilbert Durand, percebe-se que é possível conjeturar
uma poética do arco-íris, uma vez que a imagem do arco celestial surge como um eixo
simbólico, que por vezes se dissolve em imagens caracterizantes dos espaços, das personagens
e das ações dentro das narrativas. Busca-se compreender como os símbolos eufemizam os
conflitos vividos pelas personagens principais, ao passo que aludem os dilemas existenciais que
rompem a estabilidade na vida das mulheres que protagonizam os enredos. Assim, almeja-se
estabelecer um novo olhar sobre o simbólico na escritura de Cíntia Moscovich, tendo em vista
que tal abordagem ainda se encontra escassa na fortuna crítica da autora.This thesis proposes to realize an exegesis on the work Arquitetura do arco-íris by the southern
author Cíntia Moscovich in order to recognize the symbol of the rainbow as the main mediator
of meanings among the stories that compose the collection. In the light of the theory of imagery,
supported by the philosopher Gilbert Durand, it is possible to conjecture a poetic of the rainbow,
since the image of the celestial arc appears as a symbolic axis that, at times, dissolves into
characterizing images of spaces, characters, and actions within the narratives. Thus, it is sought
to understand how symbols euphemize the conflicts experienced by the main characters,
whereas alluding to existential dilemmas which break the stability in the lives of the women
who play the plots. Therefore, it is aimed to establish a new look on the symbolic in Cíntia
Moscovich’s writing, considering that such an approach is still scarce in the author's critical
fortune
Staða hinsegin nemenda í grunnskólum Kópavogs: Viðhorf og ábyrgð skólastjórnenda
No full textIceland is known for being a global leader in equality and human rights and has a strong international reputation regarding LGBTQ+ rights. In this LGBTQ+ model country, the school system and schools are also considered the primary tools for social equality. However, recent studies suggest that young LGBTQ+ individuals experience more significant discomfort in school and feel more insecure than their cisgender, heterosexual peers. This study aims to understand the status of LGBTQ+ students in the Icelandic school system and to investigate the institutional approaches for facilitating their inclusion. We chose to examine schools in one municipality, Kópavogur. We interviewed eight school administrators from eight different schools to explore how LGBTQ+ student inclusion is approached and what obstacles hinder it. We examine what in the environment, school culture, and teaching methods is inclusive for LGBTQ+ students, focusing on LGBTQ+ education, and the manifestations of the recent backlash against LGBTQ+ people.
We thematically analysed the interviews following Braun and Clarke (2013, 2021) to answer our research questions: What aspects of the environment, school culture, and teaching practices are inclusive for LGBTQ+ students, and what influences attitudes and culture? To gain a clearer picture of the situation, we also ask: What LGBTQ+ education exists in primary schools, how targeted is it, and how is it implemented? What is the experience of school administrators regarding the impact of backlash against LGBTQ+ people on the learning environment of LGBTQ+ students in schools? What systemic factors promote or hinder the inclusion of LGBTQ+ students? We coded the interviews and developed themes to answer the research questions. The themes discussed in this article are: 1. Flying the Rainbow Flag: Students receive the message that the environment is safe while cisheteronormativity remains dominant. Here, we discuss how actions for LGBTQ+ inclusion are individualised, reactive, and superficial. School practices primarily involve responding to incidents rather than implementing systematic actions aimed at the school’s environment and culture. The only tools they have are sporadic and unstructured LGBTQ+ education along with rainbow decorations, leading schools to risk sending the wrong message to LGBTQ+ students. 2. Systemic Factors that Promote Marginalisation of LGBTQ+ Students are Ignored and the Responsibility Shifted to Peers. This theme highlights how school administrators have limited awareness of the systemic factors, especially neoliberalism and cisheteronormativity, that contribute to the marginalisation and subordination of LGBTQ+ students. In their statements, common notions emerge that Iceland is exemplary regarding LGBTQ+ rights and conditions. This perception does not align with the anti-LGBTQ+ sentiment that all the administrators encounter in their schools. However, the administrators’ response is to locate the problem within a specific group of marginalised students rather than examining the overall school culture.
The results show that school administrators in Kópavogur generally support LGBTQ+ people and want to create a positive and safe school environment for LGBTQ+ students. However, there is a lack of policies and procedures from the municipality, and the schools do not receive enough professional support to tackle the issue in a radical and targeted way. As a result, administrators have few tools to address the anti-LGBTQ+ sentiment present in all schools. Their response is often to individualise a societal problem by pointing to students and parents, often of foreign origin, as the source of anti-LGBTQ+ sentiment within the school. The solution to the problem thus becomes fixing these few ‘bad apples’ instead of examining the underlying attitudes and systems that marginalise LGBTQ+ students. This suggests that while school administrators hold a crucial role as both professional and social leaders in improving the learning environment for LGBTQ+ students, greater involvement from school authorities is necessary to achieve systemic changes in school practices and cultureMarkmið þessarar rannsóknar er að skilja hvernig staða hinsegin nemenda er í grunnskólum í Kópavogi og hvernig námsumhverfi þeirra er háttað. Við skoðum hvað í umhverfi, skólamenningu og kennsluháttum er inngildandi fyrir hinsegin nemendur með áherslu á hinsegin fræðslu, birtingarmyndir bakslagsins gegn hinsegin fólki og kerfislæga þætti sem hvetja til eða standa í vegi fyrir að hinsegin nemendur standi jafnfætis öðrum nemendum. Niðurstöður gefa til kynna að skólastjórnendur í Kópavogi séu jákvæðir í garð hinsegin fólks og vilji gjarnan skapa jákvætt og öruggt skólaumhverfi fyrir hinsegin nemendur. Þó skortir stefnumörkun og verkferla hjá sveitarfélaginu í þessum efnum og skólarnir virðast ekki fá nægan faglegan stuðning til að taka á málinu með róttækum og markvissum hætti. Stjórnendur sjá því fáar leiðir færar til að takast á við andúð gagnvart hinsegin nemendum, sem er til staðar innan allra skólanna. Viðbrögð þeirra eru því gjarnan að einstaklingsgera samfélagslegan vanda með því að benda á nemendur og foreldra, oftast af erlendum uppruna, sem orsök hinsegin andúðar innan skólans. Lausnin verður því að laga þessi fáu „skemmdu epli“ í stað þess að skoða undirliggjandi viðhorf og kerfi sem jaðarsetja hinsegin nemendur. Skólastjórnendur eru í lykilstöðu til að bæta námsumhverfi hinsegin nemenda en niðurstöður benda þó til þess að menntayfirvöld sveitarfélagsins og hins opinbera þurfi að beita sér í ríkari mæli fyrir kerfislægum breytingum á skólavenjum og skólamenningu til að hægt sé að byggja upp hinseginvæna skóla
“No Bare Bottoms”: The Responsibilization of the Good Gay Citizen in Icelandic Media Discourses 1990–2010
No full textThis article explores how gay men in Iceland were constructed as good responsible citizens through neoliberal discourses from 1990 to 2010. Drawing on interviews with gay men in Icelandic magazines, we focus on three discursive formations of responsibilization that reveal the technologies of agency at play in transforming the men into good, responsible gay citizens capable of self-management. The discursive formations focus on the good gay citizen who (a) has a positive mind-set, (b) transforms himself, and (c) displaces responsibility for personal harm. They reveal how gay men are constituted as neoliberal subjects through discursive practices linked to responsibility, happiness, and national progress. These practices enable a normalization process devoid of confrontation, anger, or blame where gay men are not only made responsible for their own lives but also the marginalization they experienced in the past.Icelandic Centre for Research Grant Number 206625-053Peer Reviewed Pre-print (Accepted manuscript
Queer joy, queer killjoy: Queerness, nation, and affect in the Reykjavík pride parade 2000–2019
No full textIn recent years, “queer joy” has become a prominent topic in queer circles in the West. It refers to a defiant sense of joy felt by LGBTQ + people in the face of an increasingly hostile environment. However, the political use of queer joy has a troubling history. In Iceland, the LGBTQ + movement has worked under the banner of joy since the turn of the century. This is encapsulated in the Reykjavík pride parade, which has, since its inception in 2000, been referred to as “The March of Joy.” This March has been a massive success. Recent parades have seen up to a hundred thousand people participate, a fourth of the Icelandic population. During the same period, the legal and social status of some Icelandic LGBTQ + people has improved vastly. Employing a queer-historical and affect-theoretical stance, this article analyzes the problematic side of this development. It traces how the national celebration of LGBTQ + people's joy has shifted the Icelandic national imaginary, strengthened Icelandic (homo)nationalism, and contributed to a forgetting and erasing of the past. While drawing some LGBTQ + people into the national imaginary, joy has excluded others, both critical, non-homonormative queers and immigrants stereotyped as at once backwards, joyless, and homophobic. This shows both the potential power of queer joy and the dangers inherent in its political use. Queer joy, if it is to have its intended effect, must be radical, intersectional, and defiantly queer from the start. Inspiration for such queer joy may, we suggest, be drawn from the figure of the queer killjoy.RANNÍSPost-prin
O espaço na obra A comunidade do arco-íris, de Caio Fernando Abreu: do texto à cena
No full textThe object of this dissertation is the space in the work A Comunidade do Arco-Íris, by Caio
Fernando Abreu. The proposal aims to investigate the element of space within the dramatic
text, in order to reflect on the possibilities of materializing it in a future staging, a work that
requires not only techniques, but a sensitive perception that encompasses the creative process.
From the crossing and theoretical foundations of concepts focused on literary theory, theatre
and scenography, the study of space is constituted as an important guide in the process of
creation and development of the visual space of the scene. Because it is a research that works
with experimentation and creativity, the method used was inductive, of applied nature, since
the analysis of the play was based on previous studies of concepts and theories relating to space.
To investigate the space element in a dramatic text it was necessary to take into consideration
the distinctions involving the text and the moment of representation, evidencing that dramatic
space and scenic space are different and also complementary. A careful and sensitive analysis
of the text makes possible the construction of the dramatic space by the scenographer reader,
providing a more effective spatial reading to think about the creation of the scenic space
materialized and visible on stage. Written in the 1970s, a time when productions for children
were becoming stronger in the country, A Comunidade do Arco-Íris brings timeless themes,
such as the preservation of the environment, questions about democracy, machismo and
collective work. The representation of space in the work shows the conflicting relationship that
the characters have with the big city in contrast to the sense of fulfilment and happiness built in
the natural space of the corner. The analysis of the space is not only in the indications provided
by the author, but between the lines of each speech, of each character. The reading and spatial
construction of the text arises from this analysis allied to an individual and experimental
creative process that can be used to start a scenographic project, whose text is the starting point
for the staging.Este trabalho dissertativo tem como objeto de estudo o espaço na obra A Comunidade do Arco-
Íris, do escritor gaúcho Caio Fernando Abreu. A proposta traz como objetivo a investigação do
elemento espaço dentro do texto dramático, com o intuito de refletir sobre as possibilidades de
materializá-lo em uma futura montagem, um trabalho que exige não apenas técnicas, mas uma
percepção sensível que abarca o processo criativo. A partir do cruzamento e fundamentos
teóricos dos conceitos voltados para teoria literária, o teatro e a cenografia, o estudo do espaço
se constitui como um importante orientador no processo de criação e desenvolvimento do
espaço visual da cena. Por se tratar de uma pesquisa que trabalha com experimentação e
criatividade, o método utilizado foi o indutivo, de natureza aplicada, já que a análise da peça se
deu com base nos estudos prévios dos conceitos e teorias relativas ao espaço. Para investigar o
elemento espaço em um texto dramático foi preciso levar em consideração as distinções que
envolvem o texto e o momento da representação, evidenciando que espaço dramático e espaço
cênico são diferentes e também complementares. Uma análise minuciosa e sensível do texto
possibilita a construção do espaço dramático por parte do leitor cenógrafo, proporcionando uma
leitura espacial mais eficaz para se pensar na criação do espaço cênico materializado e visível
no palco. Escrita na década de 1970, momento em que as produções para crianças se fortalecem
no país, A Comunidade do Arco-Íris traz temas que se mostram atemporais, como a preservação
do meio ambiente, questões sobre democracia, machismo e trabalho coletivo. A representação
do espaço na obra evidencia a relação conflituosa que as personagens carregam pela cidade
grande em contraponto ao sentimento de realização e felicidade construído no espaço natural
do recanto. A análise do espaço não está apenas nas indicações fornecidas pelo autor, mas nas
entrelinhas de cada fala, de cada personagem. A leitura e construção espacial do texto surge a
partir dessa análise aliada a um processo criativo individual e experimental que pode ser
utilizado para iniciar um projeto cenográfico, cujo texto é o ponto de partida para a encenação
„Ég ætla ekki að láta þetta foreldri stjórna hvernig ég kenni“: Starfsaðstæður kennara sem sinna hinsegin fræðslu
No full textOne of the pillars of education in Icelandic curricula is equality education, where students are to learn and take part in subjects concerning, for instance, race, gender, culture, disability, and LGBT+ matters. In recent years, there have been more instances of queer-related hate speech, bullying, harassment, and vandalism, even though Iceland has been regarded as a frontrunner in equality matters. Schools play an important role in educating children and young adolescents about equality. However, the queer backlash in society has, in one way or another, presented itself in the educational system. However, the impact of such a backlash has not been researched in terms of the faculty’s perceptions and experiences.
This study aimed to explore the experiences of school staff who provide queer education following a setback in the fight for the rights of queer people, which has been much debated. The research is qualitative, and data was collected through five individual interviews and the answers of 39 participants in a qualitative questionnaire. All participants work in primary or secondary schools and carry out queer education to some extent in their field of work—all interviewees of the study work in the greater capital area. The participants’ ideas about the backlash are explored. The data was analysed thematically. The analysis resulted in three themes: (1) People feel ignored: lack of queer study material and education, (2) The white heterosexual male is back: hostile rhetoric among the boys, (3) Fear of parental reaction: queer education has become anxiety-inducing. Results indicate that the backlash has shown itself within the walls of the schools. Firstly, when discussing study material, it became clear that there was little to no material available to the participants, resulting in them creating their own, piecing together bits from the internet and the occasional book. Instruction seems to be the responsibility of specific individuals only, which hampers professional work to a certain extent. The interviews revealed that the interviewees feel that people abdicate themselves from responsibility and expect others to see to it that the education is taken care of. So, it can be said that queer education is often ineffective and rare. The answers from the questionnaire and the interviews show an increase in derogatory rhetoric from students towards queer people, especially from boys. Branded as the ‘fag-rhetoric’ by participants and mainly directed at gay men, intersex, and trans people, it seems to be upheld by the students’ perception of heteronormative masculinity and femininity. About the anti-gender debate in society and the media, participants experience anxiety to a greater extent in relation to queer education because of the reactions of parents. Here, interviewees also mention that the support of school administrators is critical to them. The results of this study show the need for further intervention from both the government and school administrators to ensure that inclusion is guaranteed at all school levels.Markmið þessarar rannsóknar er að öðlast innsýn í upplifanir kennara sem sinna hinsegin fræðslu gagnvart hinsegin bakslagi og hvort og þá hvernig það birtist þeim innan veggja skólans. Rannsóknin er eigindleg og aflað var gagna í gegnum fimm einstaklingsviðtöl og skrifleg svör 39 þátttakenda í eigindlegri spurningakönnun. Allir þátttakendur starfa í grunn- eða framhaldsskólum á höfuðborgarsvæðinu og sinna hinsegin fræðslu að einhverju leyti á sínum starfsvettvangi. Þreifað er á hugmyndum þátttakenda um bakslag gegn hinsegin réttindum sem hefur verið nokkuð sýnilegt hérlendis. Niðurstöður benda til þess að fræðslan virðist einungis á ábyrgð ákveðinna einstaklinga, sem hamlar faglegu starfi upp að vissu marki. Í viðtölunum kom í ljós að viðmælendur upplifðu það sem svo að starfsfólk fríaði sig almennt ábyrgð og ætlaðist til þess að aðrir sæju til þess að fræðslunni væri sinnt.
Niðurstöður sýna að bakslagið birtist innan veggja skólanna, en samt sem áður er hinsegin fræðsla oftast ómarkviss eða sjaldgæf. Viðmælendur merkja aukna niðrandi orðræðu meðal nemenda sem kallar á meiri hinsegin fræðslu en einnig upplifir starfsfólk meiri viðspyrnu gegn slíkri fræðslu frá foreldrum og aðstandendum nemenda. Niðurstöður þessarar rannsóknar gefa tilefni til frekara inngrips bæði frá stjórnvöldum og skólastjórnendum til að tryggja inngildingu á öllum skólastigum
Við erum að verða líkari ykkur hinum: Innlimanir og útilokanir á skurðpunkti hinseginleika, nýfrjálshyggju og þjóðernis á Íslandi 1990–2010
No full textÞessi ritgerð greinir nýlega íslenska hinsegin sögu með áherslu á árin 1990–2010. Á þessu tímabili færðust íslenskir hommar og lesbíur frá því að vera utangarðs utan þjóðarímyndarinnar og tóku sér stöðu innan hennar. Löggjöf um staðfesta samvist milli samkynja para tók gildi árið 1996, vernd gegn mismunun og rétturinn til ættleiðinga fylgdi á hæla hennar, en jafnrétti til hjónabands náðist árið 2010 undir ríkisstjórn fyrsta samkynhneigða forsætisráðherra heims. Þessi saga er orðin hluti af sjálfsmynd Íslendinga sem sjá þjóðina sem „hinsegin útópíu“ eða „hinsegin paradís“: hún er merki um einstakt umburðarlyndi, fjölbreytileika og framfarir þjóðarinnar.
Þessi ritgerð gagnrýnir þessa viðteknu frásögn í gegnum kenningar Benedicts Anderson um þjóðir og þjóðernishyggju, kenningar Michel Foucault um kynverund og nýfrjálshyggju, kenningar Lisu Duggan um samkynhneigð viðmið, kenningar Jasbir Puar um samkynhneigða þjóðernishyggju og kenningar Söru Ahmed um hrif. Með sifjafræðilegri greiningu og orðræðugreiningu á opinberum heimildum—greinum í dagblöðum og tímaritum, opinberum skýrslum, predikunum, þingræðum, heimildamyndum, viðtölum—birtist önnur sýn á nýlega íslenska hinsegin sögu þar sem hinsegin fólk endurstaðsetur sig gagnvart risi stjórnvaldstækni nýfrjálshyggjunnar á Íslandi á 10. áratugnum. Sumir urðu hluti af hinu endurímyndaða samfélagi þjóðarinnar sem hafði umfaðmað samkynhneigð viðmið og samkynhneigða þjóðernishyggju en aðrir—sérstaklega trans, tvíkynhneigt og kynsegin fólk—hurfu sjónum.
Þessi ritgerð setur fram röksemdafærslu sína með fjórum greinum. Sú fyrsta rannsakar sameiginlegu minninguna um sögu réttindabaráttu homma og lesbía sem tók að mótast upp úr aldamótum. Þessi minning sléttir út allt sem gæti flækt línulegu framfarafrásögnina af innlimun homma og lesbía inn í þjóðina. Útilokanir á öðrum hinsegin hópum falla utan minningarinnar og virkt hlutverk ríkisins í því að ná þessum innlimunum og útilokunum fram er gleymt og grafið. Sögulegu samhengi aðlagana að nýfrjálshyggju er haldið utan sviðs og skilyrðin sem lögð voru fyrir homma og lesbíur—eðlileiki og þjóðerni í skiptum fyrir hjónaband og virðuleika—eru skilin eftir ósögð.
Önnur greinin færir rök fyrir því að baráttan um jafnrétti til hjónabands hafi orðið að miðpunkti stjórnvaldstækni og sjálfsverusköpunar nýfrjálshyggjunnar á rannsóknartímabilinu. Þegar bæði ríkið og samfélag homma og lesbía tók að samsama sig kröfunni um jafnrétti til hjónabands á 10. og 1. áratugnum tók samband þeirra að breytast. Á Íslandi er hægt að rannsaka þetta ferli óvenjulega grannt út af „norræna samrunanum“ sem finnst þar milli þjóðkirkjunnar, ríkisins og þjóðarinnar, en það var hefð fyrir því að sjá þetta þrennt sem svo gott sem eitt. Þegar þjóðkirkjan snerist gegn jafnrétti til hjónabands á grundvelli andstöðu sinnar gegn nýfrjálshyggju, þá færðist hún í átt að jaðri þjóðarímyndarinnar á meðan sá hluti samfélags homma og lesbía sem sóttist eftir hjónabandi færðist nær ríkinu í miðju hennar. Í þessu ferli styrkti nýfrjálshyggjan tök sín á fólki og stofnunum með því að vera tengd framförum, jafnrétti og sjálfri þjóðinni.
Þriðja greinin færir fyrir því rök að ris gleðinnar sem táknmyndar Reykjavík Pride-göngunnar—eða “gleðigöngunnar” eins og hún er svo oft kölluð—hafi virkað sem aðferð til að innleiða samkynhneigð viðmið og samkynhneigða þjóðernishyggju. Með notkun hrifakenninga skoðar greinin orðræðurnar í kringum gleðigönguna sem kynna hana sem afl sem sameinar í gleði hinsegin fólkið í göngunni annarsvegar og þjóðina sem horfir á hana hins vegar. Þar með þurrkar gangan út eða kemur í staðinn fyrir liðna fordóma og sár sem voru til milli þeirra tveggja. Í staðinn birtist gleði og þakklæti göngufólksins í garð þjóðarinnar fyrir veitt samþykki sitt í samtímanum. Á þennan hátt gerir gleðigangan Íslendinga glaða og stolta af sameiningu sinni en afneitar fortíðinni og blæs nýju lífi í íslenska þjóðernishyggju á nýrri öld, sem jafnframt felur í sér útilokanir á útlendingum og innflytjendum.
Fjórða greinin sýnir hvernig sjálfsverustaða nýfrjálshyggjunnar laumaðist inn í sjálfsframsetningar homma á rannsóknartímabilinu. Með hliðsjón af orðræðugreiningu á lífsstílsviðtölum við homma í glanstímaritum heldur greinin því fram að hommarnir hafi sett sig sjálfa fram og verið mótaðir sem ábyrgir, hamingjusamir nýfrjálshyggjuborgarar. Þetta gera þeir í gegnum orðræður sem ganga út á jákvæðni, hamingju, sjálfsvinnu og athafnamennsku, en einnig með því að færa ábyrgðina á sárum og fordómum fortíðarinnar frá hómófóbískum samfélagsstrúktúrum og yfir á þá sjálfa og þeirra eigin fordóma fyrir sjálfum sér. Þetta frelsar þjóðina undan sök og gerir innlimun í hana mögulega, innlimun sem er laus við átök, yfirbót eða skilning á fortíðinni.
Saman sýna greinarnar fjórar hvernig orðræður um þjóðerni, hinseginleika og nýfrjálshyggju sköruðust á rannsóknartímabilinu og mótuðu nýjar hugmyndir, bæði um hið eðlilega og jafnframt um hinseginleika og framandleika. Nýfrjálshyggja öðlaðist nýja stöðu sem mælistika þjóðernis og hins eðlilega. Með því að tengja sig við gleði og framfarir þjóðarinnar hafnaði hin nýja, nýfrjálshyggjuvædda þjóðarímynd gagnrýnu, reiðu hinsegin fólki og öðrum, sérstaklega innflytjendum, sem voru settir fram sem vanþróaðir, ómóttækilegir fyrir nýfrjálshyggju og hómófóbískir í senn.
Á þessari stundu, þegar róttækar breytingar eru að verða á virkni stjórnvaldstækni nýfrjálshyggjunnar með risi öfgahægrisins á Vesturlöndum, þá sýnir þessi saga hversu fallvölt réttindi og samþykki hinsegin fólks eru ef þau eru byggð á því að aðlaga sig nýfrjálshyggjunni. Þetta sýnir einnig hver leiðin fram á við gæti verið: gagnrýni, samtakamáttur og andstaða sem beinist gegn nýfrjálshyggjunni í sjálfri sér.This thesis examines recent Icelandic queer history, focusing on the years 1990–2010.
During this period, Icelandic gays and lesbians moved from an outsider to an insider
position within the national imaginary. A law allowing civil partnership between samesex couples was passed in 1996, protection against discrimination and adoption rights
soon followed, while full marriage equality was reached in 2010 under the government
of the world’s first openly homosexual prime minister. This story has become a part of
Icelanders’ self-representation of their nation as a “queer utopia” or “queer paradise”,
a sign of the nation’s exceptional tolerance, diversity, and progressiveness.
This thesis critiques this received narrative through the theoretical positions of Benedict
Anderson’s critique of nation and nationalism, Michel Foucault’s critique of sexuality
and neoliberalism, Lisa Duggan’s critique of homonormativity, Jasbir Puar’s critique of
homonationalism, and Sara Ahmed’s theory of affect. Through genealogical and
discourse analysis of public sources—newspaper and journal articles, official reports,
church sermons, parliamentary speeches, documentaries, interviews—another view of
recent Icelandic queer history emerges, in which LGBTQ+ subjects reposition
themselves in response to the rise of neoliberal governmentality in Iceland in the
1990s, with some becoming part of the reimagined community of the homonormative,
homonationalist nation, while others—especially trans, bisexual, and genderqueer
people and radical gays and lesbians—receded from the national view.
This thesis makes its argument through four papers. The first analyses the collective
memory of the history of the gay and lesbian rights struggle which started to emerge in
the 2000s. This memory smoothed out anything that could complicate the progressive
linearity of gay and lesbian inclusion into the nation. Exclusions of other queer groups
were overlooked and the active role of the state in bringing about the
inclusions/exclusions was buried. The historical context of adaptations to neoliberalism
was kept out of view and the conditions laid for gays and lesbians—normality and
nationality through marriage and respectability—left out.
The second paper argues that the struggle for marriage equality became a nexus of
neoliberal governmentality and subjectivization during the research period. As both the
state and the gay and lesbian community came to identify themselves with the cause of
marriage equality in the 1990s and 2000s, their relationship shifted. In Iceland, this
process can be studied in unusual detail because of the “Nordic fusion” found there
between National Church, state, and nation, the three traditionally being seen almost as
one. As the National Church opposed marriage equality on anti-neoliberal terms, it
moved towards the margins of the national imaginary while the marriage-aspiring gay
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and lesbian community moved towards the state in the centre. In the process,
neoliberalism strengthened its hold on people and institutions as it became identified
with progress, equality, and the nation.
The third paper argues that the emergence of joy as the emblem of the Reykjavík Pride
Parade—popularly called “the March of Joy”—served as a technology for the
implementation of homonormativity and homonationalism. Through the use of affect
theory, the paper analyses the discourses around the March of Joy which present it as
unifying in joy the marching, LGBTQ+ people on the one hand and the spectating
nation on the other. Thereby, the march erases or overrides past hurts and prejudices
between the two, replacing them with the marchers’ joyous gratitude towards the nation
for its acceptance in the present. Thus, the March of Joy makes Icelanders joyfully
proud of their past-denying unity and serves to revitalize Icelandic nationalism for a new
century, with concomitant exclusions of foreigners and immigrants. The fourth paper shows how neoliberal subjectivity crept into gay men’s selfrepresentations during the research period. Through discourse analysis of lifestyle interviews with gay men in glossy magazines, the article argues that the men came to represent themselves and be constructed as responsible, happy, neoliberal citizens through discourses of positivity and happiness, self-work and entrepreneurialism, and the displacement of past hurts and prejudices from homophobic social structures onto the men themselves and their own self-prejudice. This frees the nation from blame and allows for inclusion without confrontation, compensation, or understanding of the past. Taken together, the four papers show how discourses of nationality, queerness, and neoliberalism intersected over the research period to construct radically new ideas of the normal and the national and thus of the queer and the foreign. Neoliberalism came to occupy a new position as the arbiter of nationality and normality. Associated with the emotion of joy and the progress of the nation, the new, neoliberal national imaginary rejected critical, angry queers and national others, especially immigrants, who were constructed as at once anti-neoliberal, backwards, and homophobic. In the current moment of radical shifts in the functioning of neoliberal governmentality, with the rise of the far right in the West, this shows the precarity of LGBTQ+ people’s rights and social acceptance based on adaptations to neoliberalism, while indicating the way forward: critique, alliance, and resistance against the neoliberal project itself.RANNÍ
As tutelas provisórias do novo CPC aplicadas ao direito tributário
No full textO presente trabalho visa o estudo do instituto processual das tutelas provisórias trazidas pela Lei nº 13.105/2015, aplicadas ao direito tributário. O objetivo desse trabalho é analisar em quais situações é cabível o pedido de tutela provisória, como o magistrado deve analisar o pedido feito pela parte, o momento processual que tal pedido pode ser formulado, quais os efeitos que a decisão concessiva pode trazer ao direito tributário, abordando os conceitos trazidos pelo direito processual civil e pelo direito tributário, de uma forma a se demonstrar a relação estabelecida entre eles. Houve ainda, análise dos princípios processuais previstos constitucionalmente, bem como, as limitações trazidas pela lei tributária quanto à extinção e a suspensão da exigibilidade do crédito tributário, e ao modo como a jurisprudência nacional esta aplicando o instituto processual das tutelas antecipadas, que como será comprovado no decorrer do presente trabalho não foi de todo uma inovação do legislador processual.This monograph aims to analyse the procedural institute of provisional legal decisions guided by Law 13.105/2015, according to the tax law. The goal of this monograph is to examine in which situations it is appropriate to request provisional legal decisions, such as how the Judge must analyse the request made by the author, the procedural moment that such application can be formulated, which effects the granting decision may bring to the tax law, addressing the concepts from the civil procedural law and tax law, in a way to demonstrate the relationship established between them. In addition to that, there is also an analysis of the procedural principles set forth in the Federal Constitution, as well as the limitations introduced by the tax law regarding the extinction and the enforceability's suspension of the tax credit claim, and to how the national jurisprudence is applying the procedural institute of provisional legal decisions, as it will be shown in along this monograph, it was not a procedural legislator innovation
Is it not time to connect? : teachers’ network for the development of educational material in visual arts
No full textVerkefnið Er ekki kominn tími til að tengjast? Tengslanet myndmenntarkennara um þróun námsefnis í myndmennt samanstendur af fræðilegri greinargerð og nýju námsefni fyrir miðstig grunnskólans sem leggur áherslu á menningartengd verkefni. Markmið verkefnisins er finna leið til að nýta samfélagsmiðla svo auðvelda megi samvinnu sjónlistakennara við þróun og gerð námsefnis í sjónlistum. Greinargerðin inniheldur samantekt á námskenningum er tengjast myndmennt. Rýnt er í fræðigreinar, rannsóknir og bækur til að skoða hvað gert hefur verið og hvaða námskenningar styðja við mikilvægi þess að sjónlistakennarar í ólíkum menningarheimum vinni saman að þróun greinarinnar. Sérstakur gaumur er gefinn að skrifum fræðimannanna Bamford, Robinson, Fullan og Craft. Til þess að finna heppilega leið að þessu markmiði reyndi höfundur að setja upp tengslanet við nokkra kennara, bæði á Íslandi og erlendis. Í tilrauninni skiptust kennararnir á verkefnum sem byggðu á ólíkum menningararfi, miðluðu reynslu sinni til annarra og deildu reynslunni með öðrum. Enn fremur hugleiddu þeir hvað betur hefði mátt fara við innlögn verkefnanna og hvernig mætti bæta þau. Í námsefnisþætti verkefnisins eru námsefninu gerð skil og niðurstaða samvinnunnar útlistuð. Mörg verkefnanna byggja á þjóðsögum og menningartengdum goðsögnum sem gefur nemendum einnig innsýn í sögulega arfleifð og þjóðhætti. Í greinargerðinni lýsir höfundur notkun verkefnasafnsins og gerir grein fyrir þeim kennsluaðferðum og kringumstæðum sem hann telur henta við notkun þeirra í kennslu. Enn fremur gerir hann grein fyrir grundvallarhugtökum er tengjast námsefninu og heppilegum matsaðferðum. Af þróun námsefnisins má sjá mikilvægi þess að nemendur takist á við verkefni af ólíkum menningartoga. Slík verkefni gefa nemendum innsýn í aðra menningarheima, auka víðsýni þeirra og umburðarlyndi. Samvinna myndmenntarkennara af ólíku þjóðerni getur jafnframt aukið víðsýni þeirra og gert kennsluna áhugaverða, bæði fyrir þá sjálfa og nemendur.This report, Is it not time to connect? Teachers’ network for the development of educational material in visual arts is a summary of a theoretical report and a new curriculum for the middle school elementary, which focuses on cultural-related projects. The aim of this report is to find a way to utilize social media to facilitate the collaboration, for teachers who teach visual arts, in the development and preparation of study material in the industry. The report contains a summary of study theories related to visual arts. Academic articles, books and researches are reviewed to examine what has been done and if there is a study theory that supports the importance that teachers of visual arts should work together from different cultures to develop the field. Special attention is given to the writings of the scholar Bamford, Robinson, Fullan and Craft. In order to find a suitable way to achieve this goal, the author set up a network with several teachers, both in Iceland and abroad. In the experiment, the teachers shared tasks based on different cultural heritage and shared their experiences with each other. In addition, the teachers were asked to consider what could have been done better in this assignment and how it could be improved. In the course, the components of the project are presented and the results of the collaboration is detailed. Multiple assignments are based on folklore and cultural myths, which also give students an insight into historical heritage and ethnicity. In the report, the author describes the use of this project portfolio and explains the teaching methods and circumstances that he considers suitable for that type of teaching method. Furthermore, the author explains basic concepts related to the subject matter and appropriate assessment methods. From the development of the course material is it possible to deduct that it shows the importance on how students approach and tackle different cultural issues. These specific assignments give students insight into other cultures and increase their panorama and tolerance. The collaboration of visual art teachers from different nationalities can also increase their scope and make teaching interesting for both themselves and students
VIVÊNCIA NO CONTEXTO DA ECONOMIA SOLIDÁRIA E SAÚDE MENTAL: UM MODO DE VOAR? : Experience in the context of solidarity economy and mental health: a way of flying?
No full textOvercoming report. The author, who has passed through a psychic suffering, wrote this report aiming to discuss the effectiveness of assemblies in solidarity economy enterprising, based on her own reports and subjective perceptions, related to the mental health users’ silence. Through the words, art and desire of the group and her own changing, she shares her experiences pointing to the factors and agents (actors) who favored her conquers in the subjective and practical senses. After years of silencing, she manifests her voice, being listened and respected, through the democratic processes of solidarity economy that exists within the psychosocial rehabilitation, believing in the fact that self-management is one of the key factors of her recovering. After observing the solidary economy assemblies, doubts about the effectiveness of these actions have appeared. The author claims for the singularity of each worker of the solidary economy enterprising and observes the distancing existent between theory and practice. Everything appears in her longings to answer her questionings through the method of oral history for promoting concrete changes and benefit those who pass or passed through the same processes of psychic suffering.Relato de superação. A autora, que passou por sofrimento psíquico, escreveu este artigo com o objetivo de discutir a efetividade das assembleias em Empreendimentos Econômicos Solidários - EES, a partir do relato e das percepções subjetivas do silenciamento dos usuários dos serviços de saúde mental, através das palavras, arte e o desejo de mudança pessoal e coletiva. Compartilha suas vivências apontando os fatores e atores que favoreceram suas conquistas no âmbito subjetivo e prático. Após anos de silenciamento, manifesta sua voz sendo escutada e respeitada através dos processos democráticos da economia solidária inserida na reabilitação psicossocial, considerando a autogestão uma das chaves de sua melhora. Após observações e percepções em assembleias da economia solidária surgem dúvidas a respeito da efetividade dessas ações. A autora enaltece a singularidade de cada trabalhador dos EES e nota o distanciamento entre teoria e prática. Tudo culmina no anseio de responder seus questionamentos através do método da história oral, para promover mudanças concretas e beneficiar aqueles que passam ou passaram pelos mesmos processos de sofrimento psíquico
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