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WOMEN&MINORITY ARCHIVES
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The paper presents an overlook on the history of education of women in Japan, from the Nara period to the Second World War, focusing on the two key moments, both under the strong American influence: the first reform of education in 1872, largely performed by American missionaries, and the second one, after 1945. The paper also considers the influence of Christianity on the women,s education in Japan and the overall influence of Western culture on the Japanese educational system and society in general.
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Nancy Fraser gave this interview for the forthcoming special issue of Critique and Humanism journal focused on gender studies developments and edited by Marina Liakova and Viara Angelova. The issue is presenting the debates on the social construction of gender currently ongoing in the fi elds of humanities. It is publishing special contributions by authors from Bulgaria, Germany, Norway, USA, etc. The papers deal with the inequality issues of the sexual minorities in differing social and historical contexts. The problems of scrutiny regard the political and economic inclusion of the sexually different, their marginalization at the labour market their juridical differentiation and so on. The issue is detecting the novel developments in the gender theories and remains open for contributions until October 30th, 2008.
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"The women’s movement in Serbia during the 1990s had the objective to “create and articulate the energy of resistance”, the resistance of women to the totalitarian regime of Slobodan Milosevic and the wars between countries which were formerly part of Yugoslavia. Marina Blagojević, a sociologist who studied the women’s movement in this period from different perspectives, has pointed out that “it [the resistance movement] could have happened in some other way as well. But it did not. It happened actually through a feminist movement; feminism also represented a common denominator in the resistance to the ‘patriarchal madness’ of the war. The simplicity of this formula was efficient.” (1998:11). Viewed as a whole, feminist and pacifist movements were most often inseparable. These arguments lead us to conclude that female activism in Serbia at the end of the 20th century developed within the frame of political activism" [...]
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Prikaz
Review of: "Izgubljena revolucija: AFŽ između mita i zaborava", Chiara Bonfiglioli... [et al.], Sarajevo: Udruženje za kulturu i umjetnost: CRVENA, 2016, 199 str.
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Tematem podejmowanym w tekście jest kobiecość kobiet żyjących w pojedynkę. Biorąc pod uwagę, że kobiety tworzące tę kategorię postrzegane są nadal jako „nietypowe”, w rozważaniach nad podjętymi kwestiami przyjęto perspektywę płci jako kategorii społeczno-kulturowej. Celem artykułu jest odpowiedź na pytanie: Jakimi kobietami są kobiety żyjące w pojedynkęi jak kształtowała się ich kobiecość w procesie socjalizacji roli płci? Odpowiedźta zostanie skonstruowana w oparciu o przeprowadzone badania kobiet żyjących w pojedynkę, które odpowiadają stereotypowi tzw. miejskiego singla. Badania miały charakter jakościowy. Główną koncepcja teoretyczną wyznaczającą postępowanie badawcze była koncepcja gender Westa i Zimmermana, według której płeć społeczno-kulturowa (gender) jest raczej cechą sytuacji niż właściwością jednostki, aktywnym procesem konstruowanym w sytuacji interakcji między jednostkami. W ramach wyróżnionych na podstawie badań typów kobiecości zaprezentowane zostaną indywidualne definicje własnej kobiecości (osobowościowa definicja roli płci) oraz kulturowe definicje kobiecości (gender jako obowiązująca definicja kobiecości i męskości). W związku z tym, że definicje te ulegały modyfikacji lub utrwaleniu w procesie socjalizacji roli płci przedstawiona zostanie także typologia rozpoznanych odmian procesu socjalizacji roli płci.
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The tendency of conversationalization in the public discourse is known as shifting boundaries between written and spoken discourse practices, shifting the public discourse towards a more conversational, informal and spontaneous style to create the impression of a casual conversation with the public. Analyzing a wide range of political speeches held in three discourse contexts - when politicians are in power, in opposition and in the personal context - this paper investigates the phenomenon of conversationalization in the discourse of Albanian female politicians. Using a qualitative and comparative analysis, we aim to examine the form, the context and the purpose of conversationalization in the political discourse of the female politicians. The results are that the tendency towards a conversational and sometimes rather casual discourse is documented on the morphological, syntactic, lexical and phonetic levels; secondly, it is not expressed constantly and consistently in the political discourse analyzed, but prevails in the speeches held by female politicians in the context of the opposition; and thirdly, its purpose is as much public understanding as possible, to gain more popularity in order to secure public understanding, sympathy and support.
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Access to and management of mobility are gendered and dependent on institutional context. Mobility as a strategy can be empowering, a resource, a tool for social innovation and agency and important dimension of social capital - if under migrants' own control. But mobility may reflect increased dependencies, proliferation of precarious jobs and, as in the case of trafficking in women, lack of mobility and freedom.
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The anthology "Women in Croatia: Women's and Cultural History" came out of editor Andrea Feldman's detection in the preface titled "The Last Two Thousand Years: The History of Women - Women's History - Cultural History" that "today, in the beginning of the third millenium, Clio, the muse of history, has a problem. She is an emancipated, conscious of her capabilities and pretty well educated, but still quite often confronted with prejudice and stereotypes about her 'right place in history'."
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By analysing two Verhoeven's films (Robocop and Total Recall) the author states that in the postmodern cyber-world the boundaries set by dualisms constantly present in western culture fade and mix. The aim of all dualisms is to allow the process of domination over all constituted as other. The most prominent dualism are self/other, spirit/body, culture/nature, male/female, civilised/primitive, reality/illusion. The eradication of boundaries brings new identities, new ways of constituting and constructing our identities. The field of the other is suddenly deep within us, confronting us with the necessity of reinterpretation of our unconscious images. We could say that the 20th century is marked by disintegration of bodily structure and ubiquitous awerness of its availability and fragility.
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Article about gender and identity.
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The study analyses surrogacy arrangements in Romania and the UK, in the light of media echoes and legislative change. There is a lack of statistical data on this divisive, highly controversial issue. Its most debatable aspect lies in the ambivalence between altruistic and commercial aims, the latter based on the commodification of the feminine body. The investigative method consists of critical discourse analysis of secondary data: 14 articles and 130 blog posts on surrogacy, with emphasis on analytical categories of conservative, liberal and radical viewpoints. Surrogates are a heterogenic, heteronormative category that is difficult to research ethically, hence most studies are clandestine. Held dialogues, exposed doubt, moral dilemmas and exchanged views included in the discourse analysis all boil down to the need for the state to introduce and enforce further social assistance regulations to prevent abuse, illegal transactions and reproductive tourism to more permissive jurisdictions. Discursive reactions pinpoint the paradigm of disrupted motherhood that echoes critical sociological perspectives on alienated labor and neo-proletariat, by viewing surrogate ‘repropreneurs’ asprecarious laborers vulnerable to health risks. Conversely, neoliberal feministcounter-arguments are investigated, as they condone surrogacy on grounds of free choice and agency, thus supporting transformative families and openness to alternative, non-typical family arrangements. Medical online databases for clinics that use surrogates for infertility treatments need to be regulated so as to allow transparency and auditory control in operations such as licensing, documenting, recording and reporting cases. Social work needs to be proactively involved in the design and monitoring of such accountability-oriented practices.
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The first part of the article explains the difference between two expressions: "I am dressed up in Šokac costume" (spremila sam se u šokačko) and "I wear Šokac costume" (nosim se šokački). The first expression means that a person is dressed in the national costume characteristic for Šokci (Croats native to the eastern part of Croatia, around the cities of Slavonski Brod, Vinkovci, Županja, Našice, Đakovo), while the second expression means that a person wears the national costume daily, although modified to include some degree of city clothing. The article is based on field interviews in 1993/94 in villages near Županja (Bošnjaci, Cerna, Drenovci, Račinovci, Vrbanja, Štitar), which sought to learn more about the Šokac national costume in that region. Many authors have written about the Šokci, in particular about the etymology of the word or about the origin of the group, using mostly historical and linguistic sources (Sršan, Stjepan 199). In this region, where Šokci live intermixed with other Croats as well as with some minority groups, the term Šokac at the beginning of the 20th century always referred to Croats who were both Catholic and peasants and whose families had long been settled in the region (starosjedioci). The results of the current research point to the two meanings of the above-mentioned expressions, and shows that the phrase nosim se šokački, that is, I wear Šokac costume, is an outer sign of the wearer's identity, even up to the present day, to differentiate the wearer from others who also wear the costume. In the 1950s alongside the first meaning, another, new meaning gradually came into use, expressed as spremila sam se u šokačko, that is, / dressed up in Šokac costume. This latter expression means that the person only sometimes wears the local costume. She may or may not be a part of the Šokac community. Those women who are Šokice may or may not still be employed in agriculture, and in fact can live in either rural or urban areas. The second part of the article gives the preliminary results of research of women's Šokac costumes of Županja region. The terminology of basic parts of the costume, of clothing and head arrangements are indicated in the tables. The terminology differs between the area west of Županja on the one hand and that east of Županja on the other. This field research will be continued, the tables will be completed with other data and will be expanded to include the remaining places so that we may acquire a regional picture of Šokac costume.
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WOMEN AND FAMILY, WOMEN AND SOCIETY
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Along the centuries the failure of a couple to have children was the woman's. In reality now most of the causes of sterility and infertility are known, they are thought to belong equally to both partners of the couple. For a woman the life without children is often an empty one. Having children is her biological right, which sometimes can be only a dream... The separation of reproduction and sexuality is one of the most spectacular performances of medicine and biology.
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"Žena od Batha" predstavlja osobe podređene autoritetu, autoritetu religijskih tekstova i njihovih mizoginističkih kodova. Iako "Žena od Batha" ostvaruje materijalnu dobit, moglo bi se ustvrditi da ne zadobija autoritet sve dok ne dobije priliku javno se izraziti tokom hodočašća, ne riskirajući odmazdu. Kad zauzme pozornicu, drugi hodočasnici postaju njena publika, uzimajući u obzir njen glas, ono šta ona priča, ali kako komentira njhove priče. "Priča Žene od Batha", kao i većina ostalih, sastoji se iz dva dijela, proslova i same priče. Takva struktura odražava Chaucerovu ideju simetrije kakvu je već pokazao u Troilu i Kresidi. U Proslovu "Žena od Batha" samu sebe portretira kao žrtvu patrijarhalnog svijeta, a kako se pokušava nametnuti prozivaju je ‘pokvarenom ženom’. Međutim, u "Priči" ona predstavlja situaciju u kojoj autoritet preuzima žena, a glas razuma zamijeni arogantnu nametljivost. Pomoću takvoga kontrasta, možemo shvatiti vrijednosti i kodove vladajućeg ponašanja u datom društvu. [...]
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