Frsluflokkur: Stjrnml og samflag

Safe Passage vs dehumanization

Hello, dear people. Thank you for this opportunity. I am not an expert on the refugee matter in Europe. I would like, however, as a street priest, to witness from the reality that I am facing regarding the situation of asylum-seeking people here in Iceland.

As you know, generally speaking, asylum-seekers and refugees are often dehumanized. When we see photos of boats filled with refugees, when we watch videos in which thousands of refugees are walking holding small children, to borders, who can say that kind of situation is humane?

I have friends who are asylum seekers, and many of them have been living in Europe for 8, 9, or even longer than 10 years without sufficient civil rights. Is this situation humane?

Two Syrian refugees in Iceland are now about being deported to Bulgaria, just because they have come here through Bulgaria. Is this decision humane?

No, not at all. They are dehumanized. Maybe, this dehumanization of asylum seekers is not an accident. Dehumanization is a method we use when we dont want to confront violations against humanity and want to leave the problem as it is.

Last Wednesday, a couple from Africa got negative answers from the appeal committee. They were in Italy and therefore Dublin-refugees. They came to Italy across the Mediterranean Sea on a boat as we see in the news. The husband lost his brother in the sea.

The ministry of the Interior gave a guideline last December, regarding sending refugees back to Italy. It says: the living conditions for refugees in Italy are not good enough for delicate people such as children or ill people. (Personally I insist to stop sending people back to Italy totally. This is the ministrys view.)

Of the couple referred to the husband has infection in the lungs with very much pain and he has been on medication for nine months now. The decision from the appeal committee says, though: The husband is a 29 years old man in good health, so his condition does not make him an ill person.

The wife is expecting a baby in 5 months. She has miscarried three times before, including once when she arrived here. The decision from the appeal committee says: The wife is in a delicate condition. Nevertheless she had got permission to stay in Italy, thus she has access to the health system there in Italy. It is, therefore, all right to send her back there. Oh, she doesnt have even a house to stay in Italy.

This is one of manifesting forms of the dehumanization that the asylum-seeking people are facing today, here in Iceland. Whatever the situation of each individual is, the authority has already decided to say NO!

We need to break down this dehumanization of asylum seeking people, if we want to insist The Safe Passage and make it come true. The attitudes that the Directorate of Immigration and the appeal committee are showing are not the consensus of the Icelandic people, I believe.

So, I ask you, dear people, to watch the things we are supposed to watch, hear voices that we are supposed to hear in order to recognize what is happening in our society, and finally to make an action that we are supposed to make.

Otherwise, we cannot defeat the cold blood evil of dehumanization. Lets make The Safe Passage come true, by humanizing the dehumanized.
Thank you.

- At the gathering "Safe Passage Now" at the Lkjatorg, February 27th 2016-

(Prestur innflytjenda)


slenskukennsla ea ggun?

a skiptir grarlega miklu mli fyrir okkur a a takist vel a alaga flki a slensku samflagi. slenskukennsla er lykilatrii v efni, sagi lf Nordal innanrkisrherra varandi vntanlega mttku flttamanna fr Srlandi frttaskringu Morgunblasins ann 19. nvember sastliinn.
Fullyringunni slenska er lykilatrii algunar a slenska samflaginu hefur veri hvegum hf, ekki aeins egar um mttku flttamanna hefur veri a ra, heldur vallt egar um hefur veri a ra innflytjendaml almennt sustu tvo ratugi.

g er sammla v a kunntta innflytjenda slensku tungumli skiptir miklu mli, bi fyrir sjlfa og einnig slenskt samflag. g hvet ara innflytjendur til a lra slensku vel og sjlfur vil g lra hana betur. g hef veri a lra slensku og hef enn ekki n fullum tkum henni, etta er raun viverkefni.

San fyrir 16-17 rum hef g teki tt umru um slenska tungumli og innflytjendur og g sagi nokkrum sinnum opinberlega a slenskan gti veri kgunartki fyrir innflytjendur hrlendis.

kringum aldamtin sustu var t.d. virk hreintungustefna hj RV og gestir af erlendu bergi brotnir voru ekki velkomnir tvarps- ea sjnvarpstt nema a eir vru mjg gir slensku. Mr sndist a slendingar hefu meiri huga v hvernig g talai slensku en v sem g segi t.d. predikun. Mr fannst a olandi.

Ef vilt ba slandi, talau slensku! etta var sagt jafnvel vi nkomna innflytjendur. Margir virast mynda sr a hgt s a tileinka sr slensku innan rs. Og egar innflytjandi gat ekki tj sig almennilega slensku, frusu samskptin ar.

En margt hefur breyst varandi vihorf slendinga til slensku sem innflytjendur tala, jkva tt a mnu mati.

Nokkrir ttir hj RV reyna a bja gestum af erlendum uppruna dag til sn og sem betur fer virast margir slendingar hafa vanist eirri slensku sem innflytjendur tala og bregast ekki skjtt vi og skella framan vikomandi einhverju eins og Talau slensku! a innflytjandi geti ekki tala ga slensku.

g met essar jkvu breytingar mikils. a gti svo margt breyst til hins betra ef flki samflaginu sndi v betri skilning a langflestir eru a reyna sitt, hvert svo sem upprunalegt tunguml eirra er. Og v langar mig a tala meira um mlefni sem varar slenskt ml og innflytjendur.

slenska okkar innflytjenda er svo oft leirtt, hvort sem um talml er a ra vi msar hversdagslegar astur, Facebook, kaffitma vinnunni, verslunum, dmin eru endalaus. Eftir v sem g best veit, gera slendingar etta gum tilgangi og viljinn sem a baki er er gtur en flestum tilvikum er um sjlfskipaa kennara a ra.

G afskiptasemi ea ggun?

Engu a sur ver g a segja etta; vinsamlegast htti gefa okkur slenskukennslu frtma okkar ea prvatplssi eins og Facebook. Kennsla af essu tagi dregur r rfinni til a tj mig og a lklegast vi fleiri innflytjendur.
Ef vi erum a bija einhvern um a leirtta slenskuna okkar, af msum stum, ea ef kennari, mentor ea ninn vinur leirttir okkur, er a lagi.

a sem flir mig fr a segja eitthva, t.d. vi einhvern sem g ekki lti en hitti t.d. frstundum er egar vikomandi ltur essi or falla: tti a segja ann hluta svona ... ea leirttir frslu mna Facebook athugasemdum ea skilaboum, a g s ekki a bija um a. a virkilega pirrar mig.

g vil forast misskilning. g vil lra slensku betur en g kann n egar. Mr finnst margir innflytjendur vilji a lka og gera raun. En a tekur tma a lra slensku og a arf tma til a nota hana n hindrunar. a er ekki vieigandi a f kennslu fr kunnugum slendingum vi mis mismunandi og oftast vieigandi tkifri. Vi getum bei um hana ef vi viljum f r.

rtt fyrir gan vilja essara sjlfskipuu kennara slensku gerir s kennsla ekkert anna en a draga innflytjendur niur og er bara virkilega reytandi. a kmi mr ekki vart ef innflytjandi htti a tala slensku ea skrifa eftir a hafa fengi vntar og stundum stanslausar leirttingar slenskunni sinni.

ess vegna nota g frekar sterkt or: of mikil afskiptasemi af v slenska mli sem innflytjendur af svo mrgum jernum nota leiir til ggunar, tt hn byggist gfsi. Hvert tunguml getur grundvelli tungumls heimavelli ori kgunartki gagnvart flki sem hefur anna tunguml sem murml. Vi megum ekki gleyma v.

g vona a sem flestir slendingar skilji a sem g hef veri a ra hr, styji okkur innflytjendur vi a lra ga slensku, n of mikillar afskiptasemi, og haldi gagnkvm og vingjarnleg samskipti.

(Innflytjandi slandi)


Living tradistion, sleeping tradition

*This is a sermon that was hold in the opning service of Scandinavian conference "Living Word, living tradition" at the Hteigs-church on 10th of November 2015.

Grace to you and peace from God our Father and the Lord Jesus Christ. -Amen.

1.
I am immigrant from Japan and before I moved to Iceland, I was ordained in the Japanese Lutheran Church. Japanese protestant churches have only 150 years history at most. They are young and therefore we dont have very strong traditions as Christian churches yet.

When I moved to Iceland about 20 years ago, I got a sort of culture shock by seeing the differences between the Icelandic church and the Japanese church. I felt that the Icelandic church had a very rich tradition as the church of Christian nation with 1.000 years history.

Tradition is, however, not a holy thing. Sometimes we try to add a new tradition to the traditional tradition or we need to shake and wake up some sleeping tradition. I began to serve as pastor for immigrants officially in 1996. The immigration issue was a rather new phenomenon in Iceland at that time, and I felt that I was always apart from the Icelandic tradition, both in society and in the church environment.

The word tradition sounds perhaps too ambiguous in this context. So lets say that tradition means here some sorts of ceremony, feast or ritual for particular topics, such as immigrants or gay people, that is being considered as a part of the nations culture.

20 years have passed and I think Icelandic society has begun to form pieces of new traditions regarding immigrants and cultural diversity, such as the Multi-cultural day of Reykjavik and the Religious Forum in Iceland.

2.
In recent years I have spent considerably with asylum seekers in Iceland in my work. The number of asylum seekers has been increasing here in Iceland, though the absolute number is much smaller than the other European countries. Until only few years ago, the Icelandic church had nothing to do with the asylum seekers issue, honestly speaking.

Fortunately, now the whole church is more aware of the necessity of a presence of the church in the asylum seekers issue and also in the reception of quota refugees, and today I have good colleagues and co-workers to work together.

But more or less, we all have to admit that issues regarding asylum seekers or refugees are not deeply rooted in the Icelandic church. We feel those issues are new topics for the Icelandic church and therefore asylum seeking people are out side of the tradition of the church. Indeed I cannot point out any traditional service or custom in the church for them.

3.
This is actually an interesting phenomenon and I think it deserves to be thought through why those issues have not rooted in the church tradition, for there are numerous stories that address seeking for asylum and refuge in the Bible.

Adam and Eve escaped from the eyes of Father God and hid themselves behind trees. The first refugees of mankind! The story of Noahs ark is a story of refuge from natural disasters. Jacob, the son of Isaac, ran away from his father in law, Laban. The prophet Elijah took refuge in the Mt. Horeb. In the Psalms, the word shelter is used more than 40 times.

There are many other stories about asylum seeking in the Old Testament. So at least in the Old Testament, seeking asylum is one of the important themes and of course, we may not forget the Exodus. The Exodus was the great escape.

As we know, Shema Israel is the daily prayer of the Jewish people and also confession of their faith in God. By praying Shema, Jews are supposed to remind themselves of: the Lord, who brought you out of the land of Egypt, out of the house of bondage.(Deu. 6:12)

The Exodus is actually the foundation of the faith of the Jewish people and their existence. God lead them to the safe land and they must not forget that history. It is therefore the core of the Jewish traditions to say Shema twice every day.

4.
We can see another important tradition of the Jewish people to remember the event of Exodus in the feast of the passover. The passover feast has been celebrated in order to remember the Exodus for centuries. You shall observe this rite as an ordinance for you and for your sons for ever. (Ex. 12:24)
Therefore for the Jewish people, it is really the middle of their faith, ritual and tradition to have an experience of being refugees.

How we Christians understand the foundation of Judaism might not be unanimous, but still we cannot deny that their tradition has become a part of our tradition, too. The Passover feast is when Jesus and his disciples had the last supper, an essential part of the Holy week and a special occasion for us Christians, too.

Besides, we have our own tradition that regards asylum seeking. That is the escape of the Holy family, Joseph, Maria and the new born baby Jesus, to Egypt. This episode is actually very important and has a symbolic meaning that huge changes would be brought to the world by the birth of Jesus. Anyhow, the land of Egypt to which Jews are referring every day in Shema as the house of bondage has now changed into a shelter for the Holy family.

And we hear and listen to this story every year at Christmas time. So we cannot deny that to seek for asylum is also in the very middle of the tradition of our church.

5.
So my question is why then do we feel as if asylum seekers and refugees are out side of the churchly tradition, ritual or service?
Churches on the continent must be providing many services for asylum seekers. But are these services considered as a part of the main activity of the churches? Or are they considered as a sort of social welfare activities taken care of by the churches, just like church aid?

In this context, I would like to point out that here is an example of a tradition that used to be living and have influence on our religious life, but has fallen sleep.

I am not highly educated theologian, so I entrust you this matter as material for discussion and speculation. I would like, however, as a street pastor, to witness from the reality that I am facing.

That is asylum seekers and refugees are often dehumanized. When we see photos of boats filled with refugees, when we watch videos in which thousand refugees are walking, holding small children, to borders, who can say that kind of situation is humane? I have friends who are asylum seekers, and many of them have been living in Europe for 8, 9, or even longer than 10 years without sufficient civil rights. Is this situation humane?

No, not at all. They are dehumanized. And maybe, this dehumanization of asylum seekers is not only a result that society has brought to them, but also the reason why they are being kept dehumanized for a long time. Dehumanization is a method we use when we dont want to confront violations against humanity and want to leave the problem as it is.

We need to break down this dehumanization of asylum seeking people. And I do believe that that is one of the important roles for us, Christian churches, and a part of our essential purpose.

6.
I went to church for the first time when I was 19 years old and got baptized when I was 21. I was the only Christian in my entire family. I was seeking for purpose of my life, and from the beginning it was easy for me to believe in an almighty God who is the center of the universe.


But I found it so difficult and ridiculous to believe that the Son of God became a human person. How could it be possible? I couldnt understand it. 35 years have passed, and now Jesus Christ is the Thing in my religious life. I noticed at some stage, that I could communicate with God because of Jesus. Without him, how could I try to approach God and his will? Maybe I could feel the presence of God when I am in magnificent nature. I am sure that you would feel the same.

But that feeling doesnt teach me how to understand the sins of man, the meaning of forgiveness or the importance of love among us sinners.
Through Jesus, through his teachings and behavior, we can learn, presume and be assured by what the will of God is, what his expectations to us are. Namely we are allowed to have communication with God on the level of our personalities.

(.) the Word was with God, and the Word was God. (.) And the Word became flesh and dwelt among us, full of grace and truth (Jn. 1: 1, 14) What a miracle it is. What a grace it is. Divinity became a human in order to meet us and give us salvation.

If we are thankful for this miracle and grace, if we truly believe that our life has been changed by meeting Jesus, how can we leave them alone, who have been dehumanized by their situation, by the negligence of our society or by the obvious prejudice of it?

Jesus has become a man, in order to meet us and release us from the sins, namely to humanize us in its true meaning. And is Jesus not visiting every single person in society to do the same to that person? If so, it is the traditional core mission of our church to humanize the dehumanized around us. Jesus is working for it. So, are we with him, or what?


Peace of God, which surpasses all understanding, will keep your hearts and your minds in Christ Jesus. -Amen


Httum a nota Dyflinnarreglugerina

Now it is time to abolish the Dublin-system. It has been making the victimes of violence and dictatorship "victims again" here in Europe.
Please read and join the petition.
This regards also my friends, PLEASE!!

Many thanks to "No more deportations" group for the initiative of the petition.


Httum a nota Dyflinnarreglugerina


Reflections on two decades - Mother tongue education

1.
Dear participants, guests, my colleagues, friends and comrades, welcome to The treasure of languages-Conference on practical ways of improving mother tongue learning in homes, schools and leisure. With commission of the board of the Murml, I would like to welcome you to this educative and meaningful gathering.

I would like to express our feeling of gratitude and gladness to our special guest, Dr. Deirdre Kirwan, principal of Scoil Bhrde Cailn, from Dublin, Ireland. Thank you for coming, Dr. Kirwan.

I would like also to thank to the board members of Murml for providing us such a good opportunity for deepening our understanding of multi-linguistic education and developing our teaching skills, as well as the dedicating activities on the daily base. The association Murml is a sort of Mother organization for mother-tongue education, and today 24 language groups are joining Muml. This is a really remarkable development, I would say. Many well educated people are now working in the Murml and are trying to share their knowledge and educational skills to the other members, its a fantastic thing, isnt is?

Murml was officially organized and legally registered in 2001. I was one of the founders of Muml, but Murml at that time was far different from what it is today. There were 5 language groups, English, Russian, Lithuanian, Polish and Japanese. We were also closely working with the Vietnamese group.

The mother-tongue education itself began to be organized around the year 1993 with the cooperation and support of the Reykjavik municipality.But the support of the city to the mother tongue education was to be stopped at the end of 2001, so we, founders, hurried to organize the association Murml formally.Because we needed to apply for grunts here and there, but to do so there had to be a registered association.

I myself have been involved in the Japanese group, and our group will celebrate its 20th anniversary in the coming school year. I was there from the beginning, but I dont remember well if it was the autumn of 1995 or the winter of 1996. I have two kids, and they were then 5 years old and 2 years old, and now they will be soon 25 and 22.They have already graduated from the Japanese mother-tongue group, and I am half-retired from the group, too.

So two decades is surely some period of time. I have been involved in the Japanese group without interruption through those two decades, so I think it is my privilege that I can compare then and now.

There are many things that have changed, but some things have not. Some things were topics of the discussion twenty years ago, and they are still topics for discussion today. Some things were important and worth paying attention to twenty years ago, and are still so.

I would like to point out only three points to remind you of their importance. But they are not about the theory of multi-linguistic education or teaching skills. They are more about the role of a parent. I am not educated in the field of multi-linguistic education. I am just a father of two children, and that is where I have been standing so far. Please understand this beforehand.

2.
The first point is whether the mother-tongue teaching belongs to home education or to school education. This is a classic discussion. This happened really in some mother-tongue teaching groups, but numbers of parents misunderstood that if they took kids to their mother-tongue teaching groups, then the group would take care of everything and the kids didnt have to do any home study. It became clear in some cases that the parents did not use the mother tongue at home even in communicating with the child.

In the Japanese group there wasnt such an extreme example, since we didnt have any educated teacher in the beginning, and we parents had a kind of agreement that we ourselves would teach our children, so there was no clear border between the home study and the education in the group. Yet there has been a constant misunderstanding, as if the mother-tongue education could be completed at the mother-tongue group. Of course, our weekly education for a couple of hours cannot complete anything, but it is an aid to stimulate the mother-tongue teaching at home.

This point is really matter of course for those who used to teach children their mother tongue, but is not necessarily taken for granted for those who have just stepped into mother-tongue teaching. It also happens that even though the parents are aware of the importance of home study, as a fact, they have fallen into counting only on the mother-tongue group unconsciously.

3.
The second point is misjudgment or exceeding decision by parents that multi-linguistic education is too much of a burden for their children. Surely it is work to educate our children our mother-tongue in a situation where the language is not a common language. But no education is easy to obtain generally and whatever the children are supposed to learn, they have to make an appropriate effort.

We need to consider three things in this kind of misjudgment. First, the capacity of a child in leaning is much bigger than we think usually. Very often, we misunderstand that what we cannot do is difficult for our children, too. But its not true. I am not good at dancing, I dont even dare to dance, but my son dances very well. My daughter is now reading books in English that I would never take in my hands. This must be a burden for my child: parents should see thoroughly the condition of their child before they come to such a conclusion.

Secondly, the burden which parents recognize as a burden might not be the childs, but it could be a burden for the parents themselves. We all know its a considerable task to teach our kids our mother-tongue. I know its an especially heavy task for a parent when the parent is new in this country and is learning Icelandic for himself. This is a wall. I cannot say any easy words about this wall. We need to go over it.

If I may tell from my experience, its difficult to learn Icelandic and it takes a long time usually for us, but the really hard time in learning Icelandic is not endless. Its just a certain period. Meanwhile our child is growing every day and it cannot wait for us making free time. So for a certain period, we should decide to do both: learn Icelandic and teach our kid the mother-tongue. We have to do it, and we can do it.

Thirdly, it depends also on the priority of the education for our children if the mother-tongue learning becomes a burden for them or not. In Iceland, its common that children learn many things at the same time: Ballet, painting, piano, violin, swimming, football, karate and so on.

And I think its a positive thing to give them all sorts of possibilities. In Japan, we dont do this, and I feel sorry for that. I never got any music lessons when I was a kid. One of my dreams is to play the saxophone, I wish I could have had the basic lessons for it when I was little.

Anyway, the point is, if mother-tongue learning is just one of those subjects or if it has higher priority among them. Of course we should respect our childrens wishes fairly, but at the same time we should be aware that our children are not really capable yet to choose what is important for them. We are supposed to help them. Its the responsibility of us parents.

4.
The third point that I want to remind you of its importance is how we work in this society. As I have mentioned before, I weigh very highly the importance of home study of our mother-tongue in our family life. But nevertheless the mother-tongue education is not only a private matter of immigrants in their home. It is at the same time a social matter of Iceland because the existence of bilingual or multilingual citizens profits the whole society.

Counting from twenty years ago, mother-tongue education was considered as a private matter of immigrants by the education authorities in Iceland, and also generally in the society. Things have gotten much better today, as it can be seen for example in that Murml got the Social award of Frttablai last year. But I dont think it still enough.

One of the particularities of this country is, in my opinion, that society doesnt know one thing and that is to cultivate, to grow up something. Instead they want to get only the result, the harvest.

Last years, my children have got many requests to make some assistance in Icelandic business such as RV or St 2 because of their fluency in both Japanese and Icelandic. They wanted to use the ability of my kids when they needed it. But they never thought from where their ability came. They might have thought that it was enough to pay my kids a small pocket money, but I did not think it was enough.

When I think about this opportunism in Icelandic society in general, I get angry. If they want to use the ability of bilingual or multilingual citizens, they should support us more. I dont think anyone can deny the benefit that this society will get from our children who can manage two or more languages. Look, to which direction this society is heading. Global business, tourism and multiculturalism, can Iceland stand without those?

Mother- tongue education is not only about the language, but also it is about our culture. Thats the different point about mother tongue education from the Icelandic students learning foreign language in a college. The society should recognize better the importance of mother-tongue education and support it.
We need to continue to appeal for this.

5.
I have mentioned three points, that were important twenty years ago, and are still important for us. The importance of home study, the importance of not to misjudge the capability of our children and the importance of getting better understanding in the society regarding mother- tongue education. I am aware that you know these things well already. My apology if you got bored. Nevertheless it is worth repeating, I think.

Lastly I want to add one word and I think this is my mission word for today. Again I repeat a thing you already know well. My mission word for today is: Continue, and never give up.

I remember when my first child, my son, was so small and he had not begun to speak words. I was talking to him in Japanese every day, and got no response from him. It was as if I was talking to a wall and I felt like I was a stupid man who was making effort for nothing. So I was so happy when he uttered a word in Japanese murasaki, that meant purple color when he saw purple flowers in our garden. Ever since I use only Japanese in talking with my son, and also with my daughter.

My daughter speaks even better Japanese than my son. Actually she speaks Japanese quite the same as ordinary Japanese people. But she has never lived in Japan. She has visited Japan only in summer vacations that are only three to four weeks at most. I want to boast of my children, but more than that, I want you to see my daughter as an example of what mother-tongue teaching can achieve, even without living in the home country.

Our mother-tongue teaching is the mutual work of parents, kids and surrounding people, like the association Murml. With mutual help and encouragement, we can do it. So please Continue, and Never give up.

Thank you very much for your patience to listen to me, half retired man.
God bless you, your kids and Murml.

-Welcoming speech at the conference of Murml The treasure of languages
at the Geruberg,21st of August 2015-


,,Hv ofskir mig?"

Duldir fordmar

Komi i sl og blessu. Toshiki Toma heiti g og mig langar a akka flki undirbningshpi mlingsins innilega fyrir etta tkifri dag. g hef starfa sem prestur innflytjenda sustu tuttugu r og starfi mnu hef g oft urft a fjalla um fordma sem innflytjendur hafa mtt hrlendis. Flk sem ekkir vel mlefni innflytjenda slandi bendir allt a slandi rkja duldir fordmar egar kemur a innflytjendum.

Ofbeldisfullt rs tlending er t.d. flokka snilega fordma, en duldir fordmar eru yfirleitt snilegir. Dmi slka fordma eru egar afgreislumaur b hunsar viskiptavin af erlendum uppruna og snir ekki vilja til a afgreia hann en tekur mti rum viskiptavini undan. Duldir fordmar snast um framkomu ar sem vihorfi er nirandi n ess a oralag ea framkoma s fordmafull.

Duldir fordmar geta einnig ori hluti af samflagskerfinu. Fyrir tu rum samykkti Alingi frumvarp sem kvaddi um a: Maki slendinga, sambarmaki ea samvistarmaki sem er yngri en 24 ra, getur ekki fengi dvalarleyfi eirri forsendu a vera nnasti astandandi slendinga.

Tilgangurinn var a hefta fjlda tlenskra maka slendinga landinu. Nokkrir hagsmunaailar innflytjenda tku eftir fordmum og mismunun sem flust frumvarpinu og bentu au, og au uru ekki lengur ,,snileg en etta var dmi hvernig fordmar gtu ori a hluta samflagskerfisins.

annig birtast duldir fordmar framkomu einstaklings og einnig komast eir inn opinbera samflagskerfi. Og a mnu mati mta umskjendur um aljlega vernd, ea flk fltta, essum dulda fordmum daglega. etta mun koma ljs egar vi skoum hversdagslf eirra.

Skrningarskrteini

Umskjendur um aljlega vernd eru ekki einsleitur hpur og vi urfum alltaf a hafa a huga, en samt eiga eir eitt sameiginlegt; a er a skja um vernd hrlendis. eiga umskjendurnir a f skrningarskrteini.

Skrningarskrteini er einu ggn sem umskjendurnir geta nota til a aukenna sig, ar sem eir vera a afhenda yfirvldum ll skjl sem eir hafa me sr. Lklega hugsum vi ekki um a venjulega, en skrteinisleysi er mjg httlegt.

Fyrir nokkrum rum lendi maur sem var a skja um aljlega vernd blslysi og a urfti a flytja hann sptala, en gangandi flk stanum gat ekki fundi hver vikomandi maur var og mjg hikandi a kalla sjkrabl. Sem betur fer var etta ekki alvarlegt tilfelli ea lfshttulegt, en kerfi arf a lra af reynslu sinni.

Regluger tlendingalaganna kveur : a ,,Umskjandi um hli (.) skulu eins fljtt f hendur skrningarskrteini hlisumskjanda 92. grein. Engu a sur er stareynd s a sumir hafa skrteini og arir ekki. Nstum enginn Fit er me skrningarskrteini.

g spuri nokkra sem voru me skrteini hvenig eir hefu fengi a. sgu eir vi mig: ,,g kvartai yfir skrteinisleysi flagsjnustunni. hafi starfsmaur samband vi tlendingarstofnun, og san var mr sagt a fara tlendingarstofnun til a taka mynd af mr. g fr og eftir nokkra daga kom skrteini til mn.

Sem s, a er ekki upplst almennilega hvernig umskjendur um aljlega vernd geta fengi skrningarskrteini. Reglugerin er til. En a sem hn kveur er ekki framkvmt rttan htt, rtt fyrir trekaa athugasemd fr okkur hugaflki um mlefni undanfarin r. En af hverju? etta er dmi um ,,virkt vihorf jnustuveitanda.

Atvinnuleit

Eins og i ekki, mega nokkrir umskjendur um aljlega vernd ra sig vinnu. Mr finnst eir sem mega starfa heppnir mia vi sem mega ekki vinna.

En hr langar mig a gera smathugasemd. urfum vi ekki a spyrja okkur hvort reglan, sem snst um a hver m vinna hr og hver ekki, s sanngjrn ea sanngjrn? eir sem eru tengdir Dyflinnarreglunni mega ekki vinna. En samt hafa nokkrir af eim veri hr lengur en eitt r ea jafnvel tv r. arf reglan ekki a vera sveigjanlegri?

En hva sem ru lur kemur vinna ekki sjlfkrafa til flks fltta. Umskjendur, sem mega f sr vinnu, vera a fara sjlfir atvinnuleit.
En eftir v sem g ekki, gengur atvinnuleit umskjendanna mjg illa.

Fyrst og fremst mega eir ekki nota jnustu Vinnumlastofnunar, af v a eir eru ekki kerfinu. eir kunna ekki slenskt tunguml og einnig eiga eir yfirleitt ekki marga slenski vini sem geta veitt eim asto. a maur sendi umskn um vinnu til allra vinnuveitenda sem auglsa fyrir lausa stu, er srasjaldan sem koma svr fr eim.

Sumir vinnuveitendur ekkja ekki hvernig eir geta ri tlending sem hefur ekki kennitlu og a getur einnig veri g afskun fyrir til a ra ekki flk fltta.
a einhver s heppinn ngu a finna vinnu fyrir sig, kemur atvinnuleyfi ekki endilega tmanlega.

Eitt dmi sem g hef vitna var etta: Umskjandi um aljlega vernd fkk rningarsamning. Hann var heppinn, en lgmaur hans kynnti hann fyrir atvinnurekanda sem leitai a starfsmanni. Umskn um atvinnuleyfi var sent til yfirvaldanna. En eftir hlft r hafi veri lii, var atvinnuleyfi enn ekki komi. Atvinnurekandinn gat ekki beii lengur en etta og rningarsamningnum var slti.

Spurningar mnar eru essar: Af hverju geta umskjendur um aljlega vernd, sem mega f sr vinnu, ekki nota jnustu Vinnumlastofnunar? g held a a s ngileg sta ess a eir f srstakt leyfi um agang a jnustu Vinnumlastofnunar.

Af hverju br tlendingastofnun ea annar byrgaraili mlinu ekki til upplsingarhefti sem tskrir astur flks sem skir um aljlega vernd og hvernig vinnuveitandi getur ri v, svo a flki getur teki a me sr atvinnuleit og lti vinnuveitanda hafa?

Af hverju tekur a svona langan tma a tvega atvinnuleyfi, a a s einnig ml sem varar alla innflytjendur utan ESB?
Er a sanngjarnt gar annarra innflytjenda utan ESB a veita flki fltta, sem er hlutfallslega ftt, undantekningu fr skyldu um atvinnuleyfi?

Menntun og sjlfboastarf

Hva um flk sem m ekki vinna mean a er a ba eftir rskuri yfirvalda um ml sitt? a a geti ekki unni, ntist tminn samt menntun, sjlfboastarfsemi ea tmstundagaman fyrir sig.

En hinga til er eina tkifri fyrir flk fltta til a mennta sig, slenskunmskei, og auk ess, enskunmskei Reykjavk. Mr skilst a slenskunmskeii Reykjavk s fr kl. 9 til 12 fjra daga viku og stendur rj vikur og mr finnst etta vera ekki slmt, ef ntt nmskei kemur tmanlega eftir lok eins nmskeis.

En Reykjanesb er nmskeii aeins fjrar klukkustundir viku og stendur tu vikur. Og a virist langt milli nmskeia ar. g tla ekki a segja a Reykjanesbr vanrki byrg sna, af v a vi frttum um grarleg fjrhagsvanda Reykjanesbjar og sennilega vantar hann peninga til a auka tkifri menntunar fyrir flttaflki. En samt er meginatrii hr a a er ekki ngileg starfsemi hj umskjendum um aljlega vernd.

(*Leirtting: g fkk bendingu eftir mlflutninginn, en nmskeii Reykjavk er tvr klukkustundir dag, anna hvort f.h. ea e.h. og stendur fjra vikur, en a er bara fjrar vikur hverju hlfu ri. v er staan nstum sama og Reykjanesb).

komum vi a sjlfboastarfi. Margir umskjendanna ska ess a taka tt sjlfboastarfsemi. En rauninni er afar ltill mguleiki til heldur sjlfboavinnu. Mr snist a a s bersnilegt a vi urfum a skapa fleira tkifri fyrir sjlfboastarf fyrir flk fltta.

A v leyti hvlir byrgin ekki aeins yfirvldunum heldur einnig rum stofnanum sem eiga erindi vi mlefni eins og Raui Krossinn ea jafnvel jkirkjan a mnu mati. En a ir ekki a yfirvldin beri hr enga byrg.

Persnulega finnst mr eins og yfirvldin telji sig ekki bera neina byrg lan og vanlan umskjenda um aljlega vernd, en er slkt rtt vihorf? Ijuleysi sem umskjendur eru dmdir til gegn vilja snum skapar gern vandaml eins og kvi og unglyndi.

,,Eat, sleep, eat, sleep Im getting depressed. a er andleg pynting a lta mann skynja eins og a maur vri arfur. Allir hafa rtt a leggja sitt af mrkum til samflagsins. a eru grunnrttindi.

Lokaor

egar er skoa hversdagslf umskjenda um aljlega vernd, munum vi vera a viurkenna a a allt of mrg atrii su skilin eftir hlfger, a a s hgt a sinna eim betur og bta au.

g ekki ekki miki til um verkaskiptingu sveitarflaga, einstaka runeyta og stofnana en mr finnst ofboslega skrti egar velferarruneyti segir ekki or um mlefni umskjenda um aljlega vernd. a talar htt um flttaflk sem rki bur ntt lf slandi. Skortur virkum vilja hj yfirvldunum og agerarleysi eru n komin stig duldra fordma.

Og egar g tek svo til ora er g lka a tala um stareynd a yfirvld refsa flki fltta, flki sem neyddist til a nota falskt vegabrf, vert ofan 31. grein flttamannasamningsins. Yfirvldin skilja einnig a hjn me v a vsa maka sem er umskjandi um aljalega vernd r landi.

g ver a segja a hvort tveggja er jafnvel meira en duldir fordmar, a eru duldar ofsknir. Ef til vill hefur srhver starfsmaur hj yfirvldnum ekki slkt huga, en vinnubrgin sem heild mlefninu eru dulin ofskn gegn umskjendum um aljlega vernd.

langar mig a spyrja yfirvldin:
Af hverju ofski i flk fltta? Af hverju hafi i and v?

N er tmi til a vi fum svar.

Krar akkir til ykkar mlinginu


(essi ra var flutt ruefnishluta um ,,hversdagslf mlings um mlefni flttamanna ,,Faru burt!!. Mlingi var haldi vegum MFK In ann 23. nvember 2014)





Flk fltta segir fr

fstudaginn 24. oktber nstkomandi verur haldin mlstofan Flk fltta segir fr" stofu 104 Hsklatorgi. ar munu Kotachi Abdalla fr Gana og Mohammed fr Tnis segja fr reynslu sinni sem menn fltta.

Bir voru eir hringiu arabska vorsins 2011, Kotachi Lbu og Mohammed Tnis. Bir urftu eir a flja eirirnar til Evrpu. Sgur eirra eru hins vegar mjg lkar, og sna hvor sinn htt vankanta nverandi rrum fyrir flttamenn. Einnig lsa eir vivarandi erfileikum umskjenda um aljlega vernd hr landi vi a finna sr vinnu og dgradvl.

Mlstofan hefst klukkan tlf, hefst erindum eirra beggja og a eim loknum gefst tkifri til a spyrja fyrirlesarana t reynslu eirra. Fyrirlestrarnir vera ensku.

Mlstofan er skipulg af vinnuhpi stdenta fyrir verkefni Flk fltta segir fr og er haldin samvinnu vi Mist margbreytileika- og kynjarannskna vi Hskla slands.

- ENGLISH -

The seminar People on the run tell their stories" will be held on Friday, the 24th of October in room HT-104 of Hsklatorg at the University of Iceland. Kotachi Abdallal from Ghana and Mohammed from Tunisia will be speaking about their experience as men on the run.

Both of them were in the middle of the Arab spring in 2011, Kotachi in Libya and Mohammed in Tunisia. Both of them were forced to flee to Europe. Their experiences are, however, very different, and highlight each in their own way problems with current approaches to the refugee problem. Both of them will also expound on the constant and recurring problems asylum seekers in Iceland face getting work.

The seminar starts at twelve oclock, beginning with the speakers lectures, after which they will take questions from the audience. The seminar will be held in English.

The seminar is organised by a student group working for the project of People on the run tell their stories and is held in cooperation with MARK.



Glei heimsknarjnustu

Ml hlisleitenda hafa veri eitt af umruefnum jflagi okkar undanfarna vikur. Mig langar a fjalla aeins um mlefni fr ru sjnarhorni en venjulega er gert.

Vi vinir mnir byrjuum a fara heimskn til hlisleitenda Reykjanesb ri 2005. Skmmu sar byrjai Raui krossinn slands (RK) a skipuleggja heimsknarjnustu sjlfboalia vi eldra flk, hlisleitendur og fleiri.

Heimskn mn og vina minna sameinaist san vi sjlfboastarfsemi RK og san hef g veri heimsknarjnustu RK vi hlisleitendur til dagsins dag.

(g er eirri skoun a vi ttum a htta a nota ori hlisleitandi" og nota orasamband eins og umskjandi um aljlega vernd" ea manneskja fltta", ar sem a er meira lsandi auk ess sem hitt ori hefur fengi sig neikvan bl en um etta tla g a skrifa ara grein seinna.)

A mta manneskju

a sem gerist heimsknarjnustu vi flk fltta er einfaldlega a mta manneskju". Oftast er visaga hennar og reynsla svo langt burtu fr hversdagslegum raunveruleika okkar slandi. En a er ekki annig a flk byrji a segja okkur heimsknarvinum fr sgu sinni samstundist eftir a vi hittumst.

A mta manneskju er ekki sama og a sj manneskju ea a heilsa henni. a krefst kveinnar fyrirhafnar og tma til a mta manneskju sannri merkingu. Vi urfum a byggja upp traust.

essu samskiptaferli geta gilegar uppkomur tt sr sta. Uppsfnu reii og vonleysi sem hlaist hefur upp flki fltta getur t.d. bitna heimsknarvinum. Fyrir a geta jafnvel heimsknarvinir veri hluti af kerfinu" sem er a hindra a a komast inn lf frii og ryggi.

En ef vi num trausti flksins og a opnar hjarta sitt, er fyrirhfnin ess viri. hvert skipti egar g hlusta sgu flks fltta, hugsa g n um lf mitt og daglegt umhverfi. Land mitt", heimili mitt", fjlskylda mn", starf mitt", frelsi mitt", friur". Slk atrii sem vi teljum jafnvel mevita sjlfgefna hluti eru alls ekki sameiginleg mrgum stum heiminum.

Manneskja sem g mti heimskn var hluti af slkum raunveruleika heimsins. Me v a mta henni er g hjkvmilega tengdur vi raunveruleika heiminum sem er gjrlkur astum mnum slandi.

Manneskja fltta"

En etta er enn ekki fangastaur heimsknar. Ef vi sjum flk fltta einungis tengslum vi str ea kgun heimalandi ess, er a ekki rtt vihorf. Slkt getur valdi httulegri agreiningu eins og vi og eir sem eru fltta". Rtt vihorf er a horfa flki sem manneskjur, sem s mennsku flks og einnig persnuleika. A vera fltta" er staa kveins flks en hvorki hluti af manneskjunni sjlfri n einhverri tegund" manns.

fangastaur heimsknar er a mta manneskju sem hefur veri fltta og bur mean umskn um aljalega vernd er mefer slandi. v miur getur ferli teki langan tma, eins og eitt r ea jafnvel meira. En ef g neyddi mig sjlfan ess a finna jkvtt atrii essu erfia tmabili, segi g a vi getum nota tmabili til ess a vera vinir flks. Heimsknarstarfsemin stefnir a v.

Fegur manneskju

etta ekki einungis vi um flk fltta, en maur tapar oft ljma snum erfileikunum. Fyrir nokkrum rum hitti g konu fltta. Hn var ltt og mjg reytt. Satt a segja leit konan t fyrir a vera tuttugu rum eldri en aldurinn sagi til um raun.

Eftir um tv r fkk konan dvalarleyfi af mannarstum og enn tveimur rum sar hitti g hana hskla af tilviljun. Falleg kona heilsai mr brosandi en g ekkti hana ekki ar til hn sagi nafn sitt. Hn hafi fengi ljma sinn aftur og birti fegur sna sem hn tti innra me sr.

a er snn glei mn a geta ori vitni a v er manneskja fr sjlfsmynd sna til baka og fegur eftir erfileika, og essi glei fylgir einnig v a vera heimsknarstarfsemi, a a s ekki endilega alltaf.

A kynnast nju flki og skapa vinttu sem opnar dyr a njum heimi, bi fyrir flk fltta og okkur heimsknarvini. g er lnsamur af v a g hef eignast marga vini sem voru ea eru fltta. Kynning vi augar vafalaust mitt eigi lf.


rijudagur dymbilviku

Mr ykir leitt, en dagurinn hefur reynst ungur og dimmur. Hlisleitandi (I hate this word, hes just a person like everybody else) sem g ekki vel hefur fengi synjun fr runeytinu um frja ml sitt. Hann var a ba eftir svarinu 18 mni n ess a geta teki tt mannlegu lfi. Hvaa lei hann a fara nst?

Reyndi a tala blaamann og hann sagi: ,,Er nbinn a tala vi annan hlisleitanda sem veri hefur tv r og hann var einnig vinnu og nmi. En til hans barst synjun og hann verur fluttur nstu viku".

Hverjir ba til ,,refugees"?: urfum vi a spyrja ef til vill.


Um algun innflytjenda a slensku samflagi

-Hugvekja flutt aalfundi sbrar(Samtaka tungumlakennara sland), 27. mars 2014-


Komi i sl og blessu.

slenskt tunguml er strt ml egar kemur a algun innflytjenda a slensku samflagi og a er einnig strt ml fyrir mig sjlfan, eiginlega viverkefni mitt. g hef oft skrifa greinar um algun innflytjenda og um sambandi milli slenskunnar og innflytjenda dagbl og fleira. Mig langar a ra mn hr dag veri ekki endurtekning v sem g hef sagt ur.

1.
Hva er ,,algun"? orabkinni stendur a algun s: ,,a a laga sig eftir einhverju, ahfing" en mr finnst etta hjlpa okkur ekki miki. Ori ea hugtaki ,,algun" er mjg skrt a mnu mati. Srhvert okkar hefur ef til vill eins konar mynd um algun, en samt dvelur myndin oftast sem mynd n ess a vera skilgreind ngilega. Hvernig getum vi meti hvort innflytjandi nokkur s binn a alagast a slenska samflaginu vel ea ekki? a er spurning sem erfitt er a svara skrt kveinn htt.

g flutti til slands 2. aprl ri 1992 og er v binn a ba hr nstum 22 r. Finnst ykkur g vera binn a alagast a slandi ngilega vel? J, g er binn a alagast nokku vel, en ekki a llu leyti . g t.d. bgt me a eignast slenska vini. Fyrir tu rum tti g marga ga vini sem voru slenskir en me tmanum hafa eir n horfi. N eyi g flestum mnum einkatma me rum Japnum. g er alls ekki sttur vi a sem g er dag og mig langar a breyta v og eya meiri tma me slendingum. g er v a glma vi etta ml.

Ef g skilgreini ,,algun" me mnum orum, er algun fyrst og fremst ,,mlamilun". Sem sagt: egar innflytjandi gerir mlamilun vi slenska samflagi og getur ola a ba hrlendis, er hann binn a alagast. vert mti, ef innflytjandi kvartar stugt yfir lfinu slandi og getur lti sem ekkert fundi jkvtt vi a ea skapandi, er hann ekki binn a alagast, jafnvel tt hann hafi bi hr tu r. Mlamilun: ,,Ok, g b slandi a.m.k. um skei" er nausynleg ef innflytjandi tlar a ba hr.

A sjlfsgu er mlamilun ekki allt um algun innflytjenda, en g fullyri a mlamilun s grunnur algunar ea ,,hin minnsta algun" innflytjenda. a er hrra stig um algun, eins og slenskukunntta, tttaka jflaginu, a eiga slenska vini og svo framvegis. En fyrsta skrefi er a finna mlamilunarpunkt fyrir sig. Ef vikomandi innflytjandi jist ekki slandi vegna ess a hann s innflytjandi og hann er ekki orinn a ,,veseni samflagsins", er hann binn a alagast a.m.k. lgsta stigi algunar.

Ef vikomandi getur ekki gert neina mlamilun, mun hann geta ekki bi hr lengi. etta er fyrsta atrii sem mig langar a segja. g heyri oft a slendingar segja vi innflytjendur fr Tlandi ea Per eins og: ,, ert komin/n fr gjr lkum menningarheimi. a hltur a vera erfitt a alagast hr slandi". En a er mn reynsla a etta er ekki rtt. eim sem finnst erfitt a alagast slandi er frekar flk fr Vestur-Evrpu ea Norur-Amerku, af v a nokkrir einstaklingar aan eru bundnir vi lfsstl heimalandsins sns og geta ekki gert mlamilun vi lf slandi.

2.
En essi mlamilun er nttrlega milli tveggja aila, innflytjenda og samflagsins. Srhver innflytjandi er annars vegar kvein manneskja, en samflagi er hins vegar kveinn hpur manna, og ess vegna ltur mlamilunin t fyrir eins og hn vri eingngu ml innflytjandans, en hn tti ekki a vera a.

Raunar verur samflagi a gera mlamilun vi innflytjendur samflagi lka. tilfelli eins og innflytjendur gera einhlia mlamilun, er a ,,assimilation". En egar samflagi er til a gera mlmilun vi innflytjendur, er slkt gagnkvm algun.

Mli er egar tveir ailar koma a mlamilun, eru a eigin skilningur og vningar hj bum ailum sem erum til staar.
Innflytjendur geta tali upp atrii varandi mlamilun sna eins og:
* Mr liur ekki illa a ba slandi
* g arf ekki a lra slensku
* g er stt/ur a takmarka einkalf mitt vi a vera me samlndum mnum
* g arf ekki taka virkan tt samflagi

Aftur mti geta skilningur samflagsins og vntingar veri eins og:
* Innflytjendur eiga a lra slensku og skilja
* Innflytjendur mega ekki na lf slendinga
* Innflytjendur eiga a vira menningu slendinga og hla sium slendinga
* Innflytjendur mega ekki gagnrna slendinga
* Innflytjendur eiga gjarnan a koma samvinnu egar slendigar undirba fjlmenningarlega starfsemi.

etta eru bara dmi og hvort slkar vntingar su rttmltar ea ekki er anna ml. a getur veri skilning- og vntingamunur milli innflytjenda og samflagsins. g held a vi getum bent eftirfarandi sem dmi um slkt:
* Umra um hvort innflytjendur eigi a f tlk heilbrigisjnustu ea ekki
* Fir foreldrar mta foreldrafundi sklanum tt eim s boi
* S stareynd a hlutfall atvinnuleysis er hrra hj innflytjendum en slendingum, sem s, a er erfiara fyrir innflytjanda a f vinnu en slending.

sta ess a slkur munur skilningi ea vntingum sr sta er ef til vill s a annars vegar arf samflagi a lta innflytjendur sem einsleitan hp manna til ess a ba til stefnu ea mttkukerfi, en hins vegar eru innflytjendur gjrlkir einstaklingar rauninni og einnig er munur til eftir v hvort innflytjandi er nkominn til landsins ea bi hr til lengri tma. Mr finnst a vera mjg mikilvgt og nausynlegt a skoa etta mun betur og finna lei til a bra bili, en vi getum ekki fari dpra a ml hr dag.

3.
g var a tala um mlamilun innflytjenda sem hina minnstu algun. Ef vi bum til mynd algunarferlis innflytjenda huga okkar, hltur kvein kunntta slensku a tilheyra grunstigi algunar. N langar mig a kynna nokkur dmi innflytjenda fyrir ykkur til ess a hugsa enn og aftur um samband milli innflytjenda og slenska tungumlsins, srstaklega samhengi algunar innflytjenda.

g tla a taka sem dmi fjrar konur sem g ekki persnulega mjg vel.

Kona A flutti til slands fyrir tlf rum. Hn er fertugsaldri og starfar sklatengdri jnustu. Hn kann mjg lti slensku. Hn virist hafa nstum engan huga taka virkan tt samflaginu. En hn er mjg stt vi eya tmanum me eiginn manni snum sem er slenskur, a hitta samlanda sna og huga a tmstundum snum. Hn ntur lfsins sns a mnu mati.

Kona B er japnsk hefur bi slandi lengur en fjrtn r. Hn kann lti slensku. Hn er sextugsaldri. Hn virist vera stt vi a ba slandi. Hn starfar feraskrifstofu sem leisgumaur fyrir japanska feramenn og raunar hefur hn veri mjg upptekin sastu r. g held a hn s hluti af strkostlegum viskiptarangri slendinga ferajnustu me v a taka mti feramnnum fr Japan.

Kona C er lka fimmtugsaldri og bj slandi um tu r. Hn hefur n flutt af landi brott aftur. Hn skildi ekkert slensku, ar sem hn kom til slands til a kenna erlent tunguml, sem var murml hennar, Hkla og lagi ekki miki sig a lra hana enda hn yrfti ekki a nota hana mjg miki. a var a.m.k. hennar mat. Sem tungumlskennari, lagi hn miki fram til Hsklans og viurkenna margir Hsklanum a. En g held a henni hefur ekki lii vel slandi rtt fyrir velgengni starfi. A.m.k. heyri g nstum ekkert jkvtt um sland fr henni.

Kona D er um fjrtu ra. Hn giftist slenskum manni og bj slandi fr rinu 2007. Hn lsti yfir v a hn myndi ekki lra slensku af v a hn hafi ekki huga henni. Hn vildi ekki vinna, ar sem maurinn hennar fkk ngilegar tekjur. Hn var aeins samskiptum vi nokkra samlanda sna og komst ekki mikil samskipti vi slendinga. fyrra skildu hjnin og hn fr baka til heimalands sns fyrir jlin.

essar fjrar konur eru bkstaflega ,,lifandi dmi". r eiga tvennt sameiginlegt. Anna er a r kunna lti ea ekkert slensku og hitt er a r hafa bi slandi frekar langan tma ea lengri en sj r. En fyrir utan a, skoum tv atrii sem einkenna konurnar. Fyrst er hvernig eim lur slandi og anna er hvort r hafi jkv hrif slenska samflagi snilegan htt. Hi sara er teki fyrir mjg grfan htt og aeins til a halda hugvekju minni fram.

Konan A er stt vi lf sitt slandi en hn hefur engan vilja til ess a taka virkan tt samflaginu. a m segja a hn hafi heldur ekki hrif samflagi.
Konan B er stt vi lf sitt hrlendis og hn hefur bersnilega g hrif ferajnustu slendinga.
Konan C var ekki mjg stt vi a ba slandi, en hins vegar hafi hn bersnilega g hrif Hsklann.
Konan D virist hafa ekki noti daga sinna slandi og hn hafi engin hrif slenska samflagi.

annig sjst hr skrt fjgur mismunandi mynstur algunar innflytjenda. A er stt vi lf sitt en ekki virk samflagi. B er stt vi lf sitt og virk samflagi. C er stt vi lf sitt en virk samflagi. Og D er stt vi lf sitt og ekki virk samflagi heldur. g sagi upphafi a minnst algun innflytjenda er a gera mlamilun og la ekki illa slandi. Ef g tek einnig stareynd a konurnar hafa bi hr a.m.k. sj r, myndi g segja a konum C og D hafa mistekist algun sinni en konum A og B hafa tekst algun a r kunni lti slensku eftir lengri en tu ra dvl slandi. Og rauninni ba konurnar C og D ekki lengur slandi.

4.
g er eirri skoun a grunnur algunar innflytjanda eigi a vera lan innflytjenda. Sem s hvort eir geta veri sttir vi hvernig eir lifa lfi snu slandi og ekkert anna. egar innflytjendur eru bnir a finna mlamilunarpunkt fyrir sig og eru sttir vi eigi lf sitt a.m.k. kvenu tmabili, eru eir bnir a alagast n egar minnsta stigi. Vi teljum mjg oft a kunntta slensku s missandi hluti af algun innflytjenda, en g held a etta tilheyri vntingu samflagsins til innflytjenda, en s ekki endilega missandi hluti af bferlaflutningi raunveruleika innflytjenda.

Hr held g a vi urfum a breyta hugsjnarhtti okkar hinga til eins og algun innflytjenda getur ekki veri n slenskukunnttu. Ef vi festumst essari mynd af ,,algun - slenska", halda innflytjendur sem geta ekki skili slensku fram a birtast aeins sem neikv tilvist augum slendinga. Og slkt mun aldrei hvetja innflytjendur jkvan og skapandi htt til hrra stigs algunar.

g bst vi hrum mtmlum fr ykkur gegn tillgunni minni um a askilja slenskuna fr grunni algunar, en g vona a tillagan mn veri atrii til umhugsunar og umru.

Samt vil g forast misskilning. g er ekki a neita mikilvgi slenska tungumls fyrir lf innflytjenda. g hef alltaf hvatt innflytjendur til a lra slenskuna, ar sem hn skiptir mli raunverulega. Og g vil hvetja innflytjendur a vera virkir samflaginu og gefa og iggja g hrif jflaginu. g er prestur og g tri v a manneskja eigi a lifa lfi snu a fullu, fremur en a lifa me rsmvntingu um sjlfa/n sig.

En mli er a v meira vi tlum um hrra stig algunar, eim mun meira erum vi a ra um persnulegan lfsstl innflytjenda. Vi verum a vera vel vakandi fyrir essu og urfum a fara varlega egar vi rum um algun innflytjenda.

Vi megum ekki vera eingngu me okkar vntingar egar vi rum vi innflytjendur eins og: ,,i veri a tala slenskuna, blandast meira slendingum, vera snilegri samflaginu" og svo framvegis. Slkt er alveg sama og a Reykjavkingur fer t landsbyggina og segir vi ba ar: ,,i megi ekki ba svona einangrun. Hr er allt of einmanalegt". Hva myndu barnir ar segja vi Reykjavkinginn ?

Vi megum ekki troa lfsstl og lfsskoun upp srhvern innflytjenda nafni ,,betri algunar". Vi megum ekki hanna lf innflytjenda sta ess a eir geri a sjlfir.

A lokum langar mig a gera samantekt ess sem g hef huga mnum. A ra um algun innflytjenda er hi sama og a tala um lf innflytjenda sjlfra. v skulum vi ekki gleyma v a nlgast mli me viringu fyrir innflytjendum sem manneskjum og af tillitssemi vi einkalf eirra.
Vi urfum a fara varlega egar vi notum kveinn mlikvara til a meta algun innflytjenda, svo a notkun mlikvarans veri ekki einhlia dmur innflytjendur. Gleymum ekki a innflytjendur eiga mlikvara sinn sjlfir til a meta samflag okkar slandi.
Krar akkir.


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