bluuebunny/crossref_metadata_2025_split huggingface dataset:
Utbredelse av konsepter i norske barnehager
Authors: Lund Åse , Franck Karianne , Juritsen Lise , Paulgård Østmoen Jostein , Wilhelmsen Terese 
Published: April 2022

NO resuméI løpet av kort tid har konsepter, i form av standardiserte programmer og metoder tatt plass i det pedagogiske arbeidet i barnehagen. Det gir et behov for mer forskningsbasert kunnskap om fenomenet. Denne artikkelen har som hovedformål å undersøke utbredelse av konsepter i et utvalg norske kommuner. Utgangspunktet for artikkelen er en spørreundersøkelse besvart av 206 pedagogiske ledere og styrere. I analysen brukes beskrivende statistikk, bivariat analyse og kvalitativ innholdsanalyse. Undersøkelsen viser et stort omfang av konsepter i barnehagene, både i antall og i variasjonen av konsepter. Den viser også at det er regionale forskjeller i antall og hvilken type konsepter som brukes. Barnehagenes begrunnelser for valg av konsepter blir beskrevet gjennom åtte kategorier. Artikkelen bidrar med økt kunnskap om utbredelsen av konsepter i norske barnehager.
Abstract – UKSpread of concepts in Norwegian kindergartensConcepts in the form of standardized programmes and methods are gaining ground in Norwegian kindergartens. More knowledge is needed to better understand the impact of these concepts. In this article, we explore the spread of concepts. The data is based on survey responses from 206 kindergartens. In the analysis, we use descriptive statistics, bivariate analysis and qualitative content analysis. The results indicate that concepts are widespread and take many forms. Some kindergartens do not use concepts, others use several, and how many concepts that are used, seem to depend on municipality affiliation. Reasons given for the use of concepts, are described through eight categories. The article contributes with increased knowledge of the spread of concepts in Norwegian kindergartens.
Ritual and Hierarchy in Old Norse Mythology
Authors: Lindow John 
Published: April 2022

ABSTRACT: Within Old Norse mythological narratives, the presence or absence of ritual establishes hierarchy. As exemplified in death ritual, ritual orders the two major classes of mythological beings, placing the Æsir (gods) above the jǫtnar (“giants”). In addition, the practice of ritual or ritual-like activity, resembling sacrifice, orders the class of the Æsir themselves, placing Óðinn above Þórr.
RESUME: I de norrøne mytologiske narrativer etableres et hierarki igennem tilstedeværelsen og fraværet af ritualer. Dødsritualer er et eksempel på, at ritualer ordner de to store klasser af mytologiske væsner hierarkisk ved at placere aserne (guderne) over jætterne. Desuden rangeres aserne også hierarkisk indbyrdes igennem ritualer eller ritual-lignende aktiviteter, som minder om ofringer, idet Óðinn placeres over Þórr.
Structures for the Transfer of Power in Ibn Fadlān’s Account of the Rus
Authors: Lyle Emily 
Published: April 2022

ABSTRACT: In Ibn Fadlān’s account of the Rus funeral, the Indo-European symbolic triad can be recognised in the sacrifice of three pairs of creatures and in the three pairs of men positioned at the neck, arms, and feet of the woman being sacrificed in the tent on board the ship. I suggest looking at the people in the tent as a set of those who are losing power which is about to be transferred to the new king. The deaths of the six creatures in pairs and the dog mentioned along with them can be interpreted as the deaths by proxy of the six men and the senior woman in the tent. The death of the young slave woman is the death by proxy of the queen, and also has a non-human counterpart in the hen killed by the young woman. When the dead man is included, there are nine people in the tent. According to the Indo-European model I have proposed, these could be the important people in the society who corresponded to nine of the ten gods in the pantheon, and both gods and humans can be regarded as enacting roles in a drama. The unrepresented tenth god would be the god of death, and the inauguration of the new king who lights the funeral pyre would apparently have included the sacrifice of a young man or his proxy corresponding to this god.
RESUME: I Ibn Fadlāns beretning om en Rūs-begravelse kan den indoeuropæiske triade ses i ofringen af tre par dyr og i de tre par mænd, der står ved halsen, armene og fødderne af den kvinde, der bliver ofret i teltet ombord på skibet. Mit forslag er, at personerne i teltet ses som dem, der mister den magt, som er i færd med at blive overført til den nye konge. De seks dyr, der bliver dræbt, samt den hund, der nævnes sammen med dem, kan opfattes som stedfortrædere for de seks mænd samt den ældre kvinde i teltet, der alle sammen ’dør’. Den unge trælkvindes død kan ses som substitut for dronningens død, og også denne død har en ikke-menneskelig pendant i den høne, som den unge kvinde dræber. Inkluderes den afdøde mand, er der ni personer i teltet. Ifølge den indoeuropæiske model, som jeg har fremsat, kunne disse være de vigtige personer i samfundet, som er modstykke til ni af panteonets ti guder, og både guder og mennesker kan 140 Emily Lyle ses som aktører i dramaet. Den ikke-repræsenterede tiende gud er dødsguden, og indsættelsen af den nye konge, som antænder ligbålet, ville have involveret ofringen af en ung mand eller hans stedfortræder som pendant til denne gud.
What Did King Hákon góði Do before the Battle at Fitjar and after the Battle at Avaldsnes?
Authors: Nordberg Andreas 
Published: April 2022

ABSTRACT: The starting point for this paper is the enigmatic stanza 6 of the Norwegian skald Guthormr sindri's mid-900s poem Hákonardrápa. This stanza depicts the Norwegian king Hákon góði clashing his spears together over the heads of the fallen warriors after the battle of Avaldsnes. But why did he do it? And what did Hákon do when he "played" (lék) in front of his army before the Battle of Fitjar, as portrayed in Eyvindr Finnsson’s poem Hákonarmál? Roman sources, iconographic motifs from the migration period to the Viking age, as well as information in Old Norse literature, suggest that war dances, intimidating movements, as well as aggressive and incendiary gestures, cries and songs constituted an important aspect of warfare among Germanic and Scandinavian peoples. In this paper, it is suggested that Hákon's – to us – enigmatic performances in Hákonardrápa and Hákonarmál may be understandable within the framework of this martial context.
RESUME: Utgångspunkten för denna artikel är en gåtfull strof (6) i den norske skalden Guthormr sindri’s dikt Hákonardrápa, från mitten av 900-talet. Strofen beskriver hur den norske kungen Hákon góði slog samman spjut över huvudena på de fallna krigare, som låg spridda över slagfältet efter slaget vid Avaldsnes. Varför gjorde han det? Och vad gjorde samme kung Hákon, när han enligt Eyvindr Finnsson’s poem Hákonarmál “lekte” (lék) framför sina krigare på slagfältet före slaget vid Fitjar? Romerska källor, ikonografiska motiv från folkvandringstid till vikingatid, liksom uppgifter i den norröna litteraturen, visar att krigsdanser, hotfulla rörelser samt aggressiva och eggande gester, utrop och sånger var viktiga inslag i krigsföringen bland de germanska och skandinaviska folken. I denna artikel föreslås att Hákon’s – för oss – gåtfulla handlingar i Hákonardrápa och Hákonarmál blir förståeliga inom ramen för denna militära kontext.
How Gylfi’s Illusion Breathes Life into the Sky
Authors: Sigurðsson Gísli 
Published: April 2022

ABSTRACT: To date it has mostly been overlooked that the illusion in ‘Gylfi's Illusion’ is based on a metaphor, where what we can literally see in the sky is transformed into mythological phenomena through the magic of storytelling. By taking this idea at face value it becomes possible to look at the sky as a memory tool for the world of the gods. Thus everything we have above us in the sky has a mythological name and often a story attached to it, making it easier to remember all the details of the mythology as well as knowing your way around the sky. This approach to the mythology of Gylfaginning puts us on firm ground as we read it for what it is: a reflection of contemporary and traditional terminology about the sky as it was known to northern peoples from long before Christianity.
RESUME: Hidtil er det blevet næsten overset, at illusionen i ’Gylfis illusion’ er baseret på en metafor, hvor det, vi bogstaveligt talt kan se på himlen, forvandles til mytologiske fænomener gennem fortælling. Ved at tage denne idé bogstaveligt bliver det muligt at se himlen som et hukommelsesværktøj for gudernes verden. Alt, hvad vi har over os på himlen, har således et mytologisk navn og ofte en historie knyttet til sig, hvilket gør det lettere at huske alle mytologiens detaljer samt at finde vej rundt på himlen. Denne tilgang til mytologien i Gylfaginning giver os fast grund under fødderne, når vi læser den for, hvad den er: en afspejling af samtidig og traditionel terminologi om himlen, som den var kendt af nordiske folk længe før kristendommen.
Distinguishing Discourses of the Dísir
Authors: Murphy Luke John 
Published: April 2022

ABSTRACT: Previous studies of the dísir have tended to focus on either their links with fertility or use of the term to designate a wide range of supranatural female figures. This study reassesses the textual evidence for the nature of these beings, applying Jens Peter Schjødt’s notion of “discourse” to argue that we should not be searching for a single coherent category of beings. Rather, it argues, our sources depict three semidistinct “dísir” discourses: a group of prosperity-focused female figures with strong links to local landscapes worshipped during the late pagan Iron Age; the use of the signifier “dís” as a poetic synonym for a range of female figures in verse; and a medieval textual discourse of “martial dísir” construed on the basis of poetic texts, but which has no basis in pre-Christian religion.
RESUME: Tidligere studier af diserne har haft en tendens til at fokusere enten på deres forbindelse til frugtbarhed eller på brugen af termen til at beskrive en bred vifte af overnaturlige kvindeskikkelser. Dette studier revurderer tekstgrundlaget for disse væseners natur og benytter Jens Peter Schjødts begreb ”diskurs” til at argumentere for, at der ikke er tale om én standardiseret kategori af væsener. I stedet argumenteres der for, at kilderne afslører tre mere eller mindre særskilte diskurser om ”dísir”: En gruppe kvindefigurer med fokus på velstand med stærke bånd til lokale landskaber, som blev dyrket i den sene jernalder; brugen af termen ”dís” som et poetisk synonym for diverse kvindeskikkelser i digte; og en middelalderlig tekstdiskurs omkring ”krigeriske dísir” konstrueret ud fra poetiske tekster, men uden understøttelse in førkristen religion.
Archaeology and Odin in Late Pagan Denmark
Authors: Roesdahl Else 
Published: April 2022

ABSTRACT: This article discusses archaeological evidence for the veneration of Odin in late pagan Denmark. According to place-name evidence Odin was totally dominant in public cult at this time, and was closely linked to warriors and kings. (Actual evidence for a relationship with the great cult centre at Lejre is uncertain.) However, a group of riders’ graves with weaponry from the tenth century represent a new burial custom for magnates, and it is argued that they relate to Odin and Valhalla. Female magicians, who have been convincingly identified in a series of Viking-Age graves, and miniature chairs, from which the once seated figure is usually missing, were probably also connected with Odin. Further, it has been suggested that miniature swords, spearheads and staves might have been Odinic symbols. Some figurative amulets, however, often featuring women in various guises and often interpreted as Valkyries, likely had an entirely different meaning.
RESUME: Artiklen diskuterer de arkæologiske vidnesbyrd om dyrkelsen af Odin i det sen-hedenske Danmark. Ifølge stednavnematerialet var Odin totalt dominerende i den offentlige kult på denne tid og nært forbundet med krigere og kongemagt. (Der er dog ingen sikre belæg for forbindelse med det store kultcentrum i Lejre.) En gruppe ryttergrave med våben fra 900-tallet, som især findes i Jylland, repræsenterer imidlertid en ny gravskik blandt stormænd, og der argumenteres for, at de relaterer til Odin og Valhal. Kvindelige magikere, der overbevisende er identificeret i en række vikingetidsgrave i Danmark og andetsteds i Skandinavien, samt miniaturestole, hvor den siddende figur som regel mangler, var sandsynligvis også knyttet til Odin. Det er desuden foreslået, at miniaturesværd, -spydspidser og -stave var symboler for Odin. Derimod har en gruppe figurative amuletter, der tit forestiller kvinder i forskellige situationer, og som ofte er tolket som valkyrier, formentlig en helt anden betydning.
Miniature Spears in the Viking Age: Small Symbols of Óðinn?
Authors: Gardeła Leszek 
Published: April 2022

ABSTRACT: The spear is doubtlessly one of the most iconic weapons of the Viking Age. In addition to its numerous applications in armed conflict, where it was used by foot- and horseback warriors, the spear served as a potent emblem of power and social prominence. Furthermore, archaeological discoveries of spears in ritual contexts demonstrate unequivocally that these weapons played important roles in pre-Christian religious practice, in some instances perhaps echoing myths about Óðinn. This paper examines a group of rare Viking Age miniatures shaped like spears and spearheads. Made of a variety of materials, including iron, silver, copper alloys and wood, these intriguing artefacts were probably carried on the body singly or as part of elaborate sets of religious paraphernalia. By investigating the contexts of their discovery, as well as their materiality and different practical applications, new ideas will be offered about the miniature spears’ social and symbolic significance.
RESUME: Spyddet er utvivlsomt et af de mest ikoniske våben fra vikingetiden. I tillæg til dets mange funktioner i væbnede konflikter, hvor det blev brugt af krigere til fods og til hest, var spyddet også et stærkt symbol på magt og social status. Ydermere viser arkæologiske fund af spyd i rituelle kontekster utvetydigt, at disse våben spillede en vigtig rolle i førkristen religiøs praksis, i nogle tilfælde måske forbundet med myter om Odin. Denne artikel undersøger en gruppe af sjældne miniaturer fra vikingetid, der er formet som spyd og spydspidser. Disse spændende genstande er fremstillet af forskellige materialer, såsom jern, sølv, kobberlegeringer og træ, og de blev sandsynligvis båret på kroppen som enkeltgenstande eller som del af mere omfattende sæt af religiøst udstyr. Ved at undersøge den kontekst, hvori de findes, samt materialer og diverse praktiske anvendelser byder artiklen på nye idéer om miniaturespyddenes sociale og symbolske betydning(er).
Austrfararvísur and Interreligious Contacts in Conversion Age Scandinavia
Authors: Wellendorf Jonas 
Published: April 2022

SUMMARY: This article examines stanzas 4-8 of Sigvatr Þórðarson’s poem Austrfararvísur which describe the famous confrontation between the Christian skald and the inhospitable pagan inhabitants of a remote place. Rather than see the rejections of the skald as caused by the private nature of the alfablót, they are understood as a symptom of the fact that the traditional religion was changing in response to the pressure exerted by the Christian mission.
RESUME: Artiklen undersøger strofe 4-8 af Sigvatr Þórðarsons digt Austrfararvísur som beskriver den berømte konfrontation mellem den kristne skjald og de ugæstfri hedenske beboere på en fjerntliggende sted. Snarere end at se afvisningerne af skjalden begrundet i et alfablóts private natur, forstås de som et symptom på det forhold at den traditionelle religion var ved at forandre sig under pres fra den kristne mission.
Vad var Vandilsvé?
Authors: Andrén Anders 
Published: April 2022

ABSTRACT: Vandilsvé is mentioned one single time in Helgakviða Hundingsbana II:35, and it is usually understood as a theophoric place-name. The first element has been read as the name of an otherwise unknown Vandal god, *Vandill, but this interpretation has fallen out of favour today. Another reading is based on the fact that sacral names ending in -vé (-vi) do not necessarily have names of deities as their first element. An example is Töravi, which derives from the old name for the island of Södertörn (Tör) and means “the sacred place of the inhabitants of Tör”. As a parallel to Töravi, it is possible that Vandilsvé refers to Vendill, the old name for the district of Vendsyssel, and means “the sacred place of the inhabitants of Vendel”. Supported by archaeology, the discussion focuses on four different sites in Vendsyssel, which might more or less plausibly represent Vandilsvé; these are Lindholm Høje, Stentinget, Liver, and Ejstrup. In conclusion, it is discussed what impact such an interpretation may have for our understanding of the three eddic poems about Helgi Hundingsbani and Helgi Hjörvarðsson.
SAMMANDRAG: Vandilsvé omtalas en enda gång i Helge Hundingsbane II:35, och brukar uppfattas som ett teofort namn för en plats. Förleden har tolkats som namnet på en för övrigt okänd vandalsk gud *Vandill, men få tror idag på denna tolkning. En annan tolkning kan utgå från att vissa sakrala namn på -vé (-vi) inte har gudanamn som förled utan andra företeelser. Ett exempel är Töravi, som kommer av det gamla namnet för ön Södertörn (Tör), och som betyder ”Törbornas helgedom”. Som en parallell till Töravi skulle Vandilsvé kunna syfta på Vendill, det gamla bygdenamnet för Vendsyssel, och betyda ”Vendelbornas helgedom”. Med hjälp av arkeologi diskuteras fyra olika platser i Vendsyssel, vilka med större eller mindre sannolikhet skulle kunna representera Vandilsvé, nämligen Lindholm Høje, Stentinget, Liver och Ejstrup. Avslutningsvis diskuteras vad en sådan tolkning kan ha för konsekvenser för synen på de tre Edda-dikterna om Helge Hundingsbane och Helge Hjörvardsson.
Puruṣa: Offer, kosmos, menneske
Authors: Aktor Mikael 
Published: April 2022

ABSTRACT: Because of the problematic source situation in the pre-Christian North, it is often necessary to make us of what Jens Peter Schjødt has termed genetic comparisons, in order to better ones understanding of the religious tradition. In this article, one such historically related myth about the creation of the world through a ritual process in which an anthropomorphic being if transformed into the cosmos through an act of sacrifice, is anlalysed. This myth is known in the Old Norse material as the myth of the jǫtunn Ymir and in the Indian material as the myth of Puruṣa. It is the latter which, through the well-known hymn from the Ṛgveda, forms the basis of an analysis focussing on how this myth establishes a mode of sacrifice which connects the primeval cosmogony with the existence of gods and life of humans in a perspective which reaches into and beyond death.
RESUME: Grundet den mangelfulde kildesituation til det førkristne Norden er det ofte nødvendigt at benytte sig af hvad Jens Peter Schjødt har kaldt genetiske komparationer, for at danne sig et bedre billede af den religiøse tradition. I denne artikel analyseres en sådan historisk beslægtet myte, nemlig myten om verdens skabelse gennem en rituel proces, hvor et antropomorft væsen gennem en offerhandling transformeres til kosmos. Denne myte kendes i det norrøne materiale som myten om jætten Ymir og i det indiske materiale som myten om Puruṣa. Det er sidstnævnte, der, gennem den kendte hymne i Ṛgveda, danner grundlag for en religionshistorisk analyse med fokus på, hvordan denne indiske myte indstifter en offertanke, der forbinder urtidens verdensskabelse med guders og menneskers liv og eksistens i et perspektiv, der rækker ud over og ind i døden.
There's Nothing Micro about a Billion Women
Authors: Iskenderian Mary Ellen 
Published: April 2022

Why it takes more than microloans to empower women and promote sustainable, inclusive economic growth.
Nearly one billion women have been completely excluded from the formal financial system. Without even a bank account in their own names, they lack the basic services that most of us take for granted—secure ways to save money, pay bills, and get credit. Exclusion from the formal financial system means they are economic outsiders, unable to benefit from, or contribute to, economic growth. Microfinance has been hailed as an economic lifeline for women in developing countries—but, as Mary Ellen Iskenderian shows in this book, it takes more than microloans to empower women and promote sustainable, inclusive economic growth.
Iskenderian, who leads a nonprofit that works to give women access to the financial system, argues that the banking industry should view these one billion “unbanked” women not as charity cases but as a business opportunity: a lucrative new market of small business owners, heads of households, and purchasers of financial products and services. Iskenderian shows how financial inclusion can be transformative for the lives of women in developing countries, describing, among other things, the informal moneylenders and savings clubs that women have relied on, the need for both financial and digital literacy (and access) as mobile phones become a means of banking, and the importance of women's property rights. She goes on to make the business case for financial inclusion, exploring the ways that financial institutions are adapting to help women build wealth, access capital, and manage risks. Banks can do the right thing—and make money while doing so—and all of us can benefit.
Development and Characterization of Transdermal Patch of Modified form of Brexpiperazol
Authors: P. Patel Dhaval , D. Suthar Disha , K. Patel Hetal , B. Parejiya Punit 
Published: April 2022

Aim: Brexpiprazole (BPZ) is a typical antipsychotic drug used for the treatment of schizophrenia and depression. It is classified under BCS class-II with low aqueous solubility and high intestinal permeability. In the present investigation, a solid dispersion of BPZ was prepared to improve the solubility. A transdermal patch was optimized using the central composite design to control the delivery of BPZ.
Place and Duration of Study: The formulation was prepared and characterized at K. B. Institute of Pharmaceutical Education and Research, Gandhinagar, Gujarat, India during January 2021 to September 2021.
Methodology: A solid dispersion of BPZ was prepared using PEG 6000.A transdermal patch of BPZ was prepared and optimized using central composite design. Independent variables were fixed as ratio of RLPO: RSPO=2:1 (X1) and conc. of plasticizer (Triacetin) %W/W of polymer (X2). Dependent variables were fixed as folding endurance% (Y1) and cumulative % drug release at 24, 48, 72 and 96 hrs respectively (Y2-Y5) for the optimization of transdermal patch of SD of BPZ. Optimized formulation was characterized fully for its safety and efficacy using ex- vivo permeation study, skin irritation study and stability study.
Result: The tensile strength of optimized patch was 2.1±0.045 Kg/cm2. The thickness and hardness of patch was 0.0478±0.025 and 80.54±2.64gm/mm. The moisture content and moisture uptake values were 5.2%±0.36 and 6.21±0.24% respectively. Drug content was found to be 99.41±2.64%. The flux value obtained from BRX-SD-TP was 0.06 µg/cm2h. The flux was very proximal to the desired flux value. Prepared formulation was non-irritant and stable.
Conclusion: From the findings it can be concluded that BRX-SD-TP was successfully developed for treatment of Schizophrenia.