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Using discussions in the online forums of the Russian parenting web sites materinstvo.ru, mamka.ru, and nanya.ru, the paper analyzes gender aspects of parental attitudes toward institutions of preschool education and communication between parents regarding their interaction with such institutions. The forums show that, widespread criticism of state-run collective preschool education notwithstanding, contemporary Russian views of involved motherhood and child welfare assume that children should be enrolled in kindergartens for long periods of time. Mothers view such institutions as crucial for their children’s everyday welfare. They are expected not only to ensure supervision, but also to foster children’s development, teach them to communicate with peers, and familiarize them with societal norms. The forums also show that child-rearing continues to be viewed as a female task, and mothers often feel the need to justify their decision to send their child to preschool.
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In Tajikistan, even within the seemingly unitary Tajik ethnic majority, models of matrimony range from marriages arranged by parents to women freely choosing their marriage partner. The study is based on interviews with Tajik women who married non-Muslim foreigners and, in most cases, moved to their husband’s home country. The rise in cross-confessional and cross-ethnic intermarriage is due to contemporary Tajik women’s increased social and geographic mobility compared to previous generations. The new private practices and strategies illustrate the growth of individualism. Women’s free personal choice of a husband, which may be motivated either by the search for material support or by a desire to satisfy their own emotional needs, is actively opposed to the dictates of the family, avlod (clan), community, or state. At the same time, Tajik society increasingly accepts the value of individuals, including women.
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Based on four consecutive summers of fieldwork in a small mountain village in Dagestan, this paper analyzes power relations and gender roles in a traditional North Caucasian Muslim family, their dynamics, and the reasons for their contemporary reproduction or transformation. An ethnographic account of life in the village and biographical interviews with three generations of women from a typical family serve to explore women’s positions of power within the household as well as the transformation of women’s status and role in the family and the wider village community in the context of a difficult transition from a subsistence economy to a market system. Women’s status is linked to economic and social relations in the village and the family’s place in society. Social change and the transformation of the gender regime prompt young women to question traditional power relations (submission to elders and men).
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Based on four consecutive summers of fieldwork in a small mountain village in Dagestan, this paper analyzes power relations and gender roles in a traditional North Caucasian Muslim family, their dynamics, and the reasons for their contemporary reproduction or transformation. An ethnographic account of life in the village and biographical interviews with three generations of women from a typical family serve to explore women’s positions of power within the household as well as the transformation of women’s status and role in the family and the wider village community in the context of a difficult transition from a subsistence economy to a market system. Women’s status is linked to economic and social relations in the village and the family’s place in society. Social change and the transformation of the gender regime prompt young women to question traditional power relations (submission to elders and men).
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The article analyzes norms of spousal and parental behavior represented in Russian family law and contrasts them with the meanings young people invest in partnership, matrimony, and parenthood. Federal legislation and interviews with young middle-class residents of Saint Petersburg serve to explore similarities and differences between official discourse and young people’s everyday views of their obligations and freedoms. The article discusses the applicability of the concept of a second demographic transition to gender relations in Russia. The subjects of the Russian demographic shift are young adults who, official discourse notwithstanding, base their reproductive decisions on professional, social, and economic status rather than age.
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Using discussions in the online forums of the Russian parenting web sites materinstvo.ru, mamka.ru, and nanya.ru, the paper analyzes gender aspects of parental attitudes toward institutions of preschool education and communication between parents regarding their interaction with such institutions. The forums show that, widespread criticism of state-run collective preschool education notwithstanding, contemporary Russian views of involved motherhood and child welfare assume that children should be enrolled in kindergartens for long periods of time. Mothers view such institutions as crucial for their children’s everyday welfare. They are expected not only to ensure supervision, but also to foster children’s development, teach them to communicate with peers, and familiarize them with societal norms. The forums also show that child-rearing continues to be viewed as a female task, and mothers often feel the need to justify their decision to send their child to preschool.
More...
The paper studies patterns of female-to-female intimacy, conceptualized under the heading Shift-F2, where F2 stands for stable or fairly regular sexual relations between women, and Shift designates a transition to such relations. The study is based on interviews with women from Novosibirsk and Krasnoyarsk as well as online forums and mass media. Consumer-oriented mass media and show business exploit the topic of female homosexual intimacy, presenting it as an extension of the admissible range of sexual pleasures. Internet communication transforms dating rituals and is conducive to Shift-F2 scenarios of sexual behavior. However, the Internet also imposes structural limitations because of the mediated nature of first contact, which brings with it an increased need for mutual trust.
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An exploration of the meanings female migrants attribute to the concept of Home, the paper is based on ethnographic fieldwork among female migrant laborers from several post-Soviet republics who live and work in Saint Petersburg. The paper describes their everyday practices of “home production.” Three intersecting levels of understanding the Home may be singled out. In order of spatial extension, these are (1) the Home as a dwelling, (2) the Home as a place of residence, meaning in this case the city of Saint Petersburg, and (3) the home country or “the Home that remained back home.” The study shows that the Home loses its significance as a private space for female migrant laborers. They abandon privacy in favor of integration and economic efficiency. The main features they seek in a home are proximity to the workplace and cheapness. Their home is as mobile and delocalized as the migrants themselves. The life stories of the women interviewed present scenarios of individualization, of liberation from social forms and types of stability that are characteristic of modernity. Female migrant laborers are an un unlikely yet striking example of the postmodern nomadic subject.
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Introduction to a thematic issue of the same title. As gender studies emerged and became institutionalized in the post-Soviet countries in the 1990s, their understanding of the private broadened. Nevertheless, scholars of gender have so far paid more attention to public gender roles and images. This issue aims to fill that gap. Globalization increases the significance of the private sphere: market-driven consumerism and the individualization and pluralization of lifestyles constitute the private in opposition to the public. Post-Soviet capitalism increases the significance of the private even further: the private sphere is experienced as a refuge from the threats of the public sphere, and new private practices are combined with styles of behavior inherited from communist times.
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The paper studies patterns of female-to-female intimacy, conceptualized under the heading Shift-F2, where F2 stands for stable or fairly regular sexual relations between women, and Shift designates a transition to such relations. The study is based on interviews with women from Novosibirsk and Krasnoyarsk as well as online forums and mass media. Consumer-oriented mass media and show business exploit the topic of female homosexual intimacy, presenting it as an extension of the admissible range of sexual pleasures. Internet communication transforms dating rituals and is conducive to Shift-F2 scenarios of sexual behavior. However, the Internet also imposes structural limitations because of the mediated nature of first contact, which brings with it an increased need for mutual trust.
More...
In Tajikistan, even within the seemingly unitary Tajik ethnic majority, models of matrimony range from marriages arranged by parents to women freely choosing their marriage partner. The study is based on interviews with Tajik women who married non-Muslim foreigners and, in most cases, moved to their husband’s home country. The rise in cross-confessional and cross-ethnic intermarriage is due to contemporary Tajik women’s increased social and geographic mobility compared to previous generations. The new private practices and strategies illustrate the growth of individualism. Women’s free personal choice of a husband, which may be motivated either by the search for material support or by a desire to satisfy their own emotional needs, is actively opposed to the dictates of the family, avlod (clan), community, or state. At the same time, Tajik society increasingly accepts the value of individuals, including women.
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Lucreţia Bârlădeanu, Secolul nomazilor. Itinerar literar român-francez. Chişinău, Epigraf 2006 Ernesto Che Guevara, Jurnal pe motocicletă – însemnări dintr-o călătorie prin America Latină, prefaţă de Ana Guevara, Introducere de Cintio Vitier, traducere din limba engleză şi note de Ana Chiriţoiu şi Gruia Dragomir, Ed. Polirom, 2008, 238 p.
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“Când se îmbăta, şi o făcea cu regularitate, avea o singură predilecţie: îşi curăţa pistolul. Ştergea până la luciu fi ecare piesă, apoi asambla la loc un Makarov, poate un Walter, nu contează. Şi de fi ecare dată când auzea că cineva îi deschide uşa, ochea. Apoi rânjea. Satisfacţia că iar a speriat pe cineva îi răzbătea prin toată făptura. Era conştient de faptul că cei din anturajul lui îi poartă frica, că tresar când îl întâlnesc accidental. În goană după plăcerea de a băga groaza, devenea şi mai dur, şi mai fi oros. Astfel îşi consolida într-un mod abisal încrederea în sine, căci în subconştient se temea de toţi… şi doar prin frica indusă altora îşi depăşea teama interioară mascată şi chiar nedevelopată încă. Nu-şi conştientiza fi rea acerbă şi nu se întreba de ce-şi savura răutatea. Când îşi speria victima fără prea mult efort, scăpa un rânjet de fericire, prin care îşi manifesta satisfacţia, probabil. Aşa îi plăcea să fi e. Aşa îşi concepuse el împlinirile.”[…]
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“N-am ajuns în acest an la Cannes, acolo unde aş fi putut vedea ultimele isprăvi cinematografi ce ale fraţilor Dardenne, Woody Allen sau Clint Eastwood, dar am găsit timp pentru Cronograf-ul de la Chişinău, Festivalul Internaţional de Film Documentar, ajuns la cea de-a VII-a ediţie. Din programul încărcat (adică cronofag) al celor 5 zile de Festival (15 -19 mai) am văzut puţin, dar sufi cient pentru a înţelege că evenimentul nu trebuie să lipsească din agenda mea în anii viitori. „Război pe calea undelor” Filmul lui Alexandru Solomon, Cold Waves / Război pe calea undelor, un documentar de lungmetraj, cu un palmares internaţional impresionant, mi s-a părut cea mai bună alegere pentru deschiderea Festivalului. O istorie despre ce a însemnat în comunism postul de Radio Europa Liberă pentru români şi, nu e deloc exagerat, pentru basarabeni, cei care şi astăzi au nevoie de acest post de radio pentru a se informa. Într-o lume a crimei şi a terorii, milioane de oameni ascultau, pe ascuns, Radio Europa Liberă, păstrând idealul libertăţii şi al adevărului.!”[…]
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1. Despre un scriitor bun se crede că este şi un împătimit cititor. Dintre cărţile pe care le-aţi citit, pe care aţi fi dorit să o fi scris chiar Dvs.? 2. Ce carte v-a declanşat apetitul pentru scris, ce autor v-a învăţat să scrieţi? 3. Care este personajul Dvs. preferat? 4. Obişnuiţi să citiţi prietenilor fragmente din cartea la care lucraţi, pentru a le cunoaşte părerea şi a vă verifi ca într-un fel? Sau preferaţi să nu vă devoalaţi proiectele de creaţie în timp ce lucraţi asupra lor? Aveţi un cititor privilegiat de ale cărui opinii ţineţi cont? 5. Ce carte v-a scandalizat în ultimul timp? Există, după opinia Dvs., cărţi „periculoase”, cărţi „dăunătoare”, cărţi care ar trebui interzise? 6. Aţi folosit vreodată o carte ca suport pentru o ceaşcă sau un ibric? Obişnuiţi să îndoiţi fi lele la lectură sau folosiţi, în mod obligatoriu, semne de carte? 7. Vi s-a întâmplat să citiţi o carte pe calculator? Aţi cumpărat vreodată un audiobook? 8. Ce are de câştigat sau de pierdut la ecranizare o carte, un autor? 9. Vă imaginaţi cititorul pentru care scrieţi? Vă infl uenţează gustul publicului? 10. Numiţi „cartea anului” în literatura română în 2007. 11. Ce i se poate ierta unui autor de literatură şi ce nu i se poate trece cu vederea sub nici o formă? 12. Premiul Nobel pentru literatură în 2007 i-a fost atribuit lui Doris Lessing. Care ar fi fost favoritul Dvs.?
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