Intersections of Gender, Sex, and Power

2017 ◽  
pp. 1746-1764
Author(s):  
Lubna Ferdowsi
Keyword(s):  
Everyday Life ◽  
Ethnic Group ◽  
Empirical Research ◽  
Cultural Context ◽  
Gain Control ◽  
Private Sphere ◽  
Cultural Ideologies ◽  
Intersectional Analysis ◽  
The Everyday ◽  
British Bangladeshi

This chapter highlights the dilemma of being immigrant diasporic women in a British cultural context by focusing on the everyday life of British Bangladeshi women who are being controlled in the private sphere based on empirical research. Particularly, the chapter shows how cultural ideologies are intersecting with patriarchal norms to gain control over women bodies and sexuality. Finally, the chapter discusses the process and system of differentiation and domination through an intersectional analysis to understand how women ostensibly belonging to the same ethnic group may have different and competing experiences of migration and Diaspora.

Intersections of Gender, Sex, and Power

2016 ◽  
pp. 1-24
Author(s):  
Lubna Ferdowsi
Keyword(s):  
Everyday Life ◽  
Ethnic Group ◽  
Empirical Research ◽  
Cultural Context ◽  
Gain Control ◽  
Private Sphere ◽  
Cultural Ideologies ◽  
Intersectional Analysis ◽  
The Everyday ◽  
British Bangladeshi

This chapter highlights the dilemma of being immigrant diasporic women in a British cultural context by focusing on the everyday life of British Bangladeshi women who are being controlled in the private sphere based on empirical research. Particularly, the chapter shows how cultural ideologies are intersecting with patriarchal norms to gain control over women bodies and sexuality. Finally, the chapter discusses the process and system of differentiation and domination through an intersectional analysis to understand how women ostensibly belonging to the same ethnic group may have different and competing experiences of migration and Diaspora.

scholarly journals Asexuals negotiate the ‘onslaught of the heteronormative’

Sexualities ◽  
2021 ◽  
pp. 136346072199338
Author(s):  
Tiina Vares
Keyword(s):  
New Zealand ◽  
Everyday Life ◽  
Cultural Context ◽  
Emotional Responses ◽  
Emotional Impact ◽  
Individual Interviews ◽  
The Past ◽  
Aotearoa New Zealand ◽  
The Everyday ◽  
Research Gap

Although theorizing and research about asexuality have increased in the past decade, there has been minimal attention given to the emotional impact that living in a hetero- and amato-normative cultural context has on those who identify as asexual. In this paper, I address this research gap through an exploration of the ‘work that emotions do’ (Sara Ahmed) in the everyday lives of asexuals. The study is based on 15 individual interviews with self-identified asexuals living in Aotearoa New Zealand. One participant in the study used the phrase, ‘the onslaught of the heteronormative’ to describe how he experienced living as an aromantic identified asexual in a hetero- and amato-normative society. In this paper I consider what it means and feels like to experience aspects of everyday life as an ‘onslaught’. In particular, I look at some participants’ talk about experiencing sadness, loss, anger and/or shame as responses to/effects of hetero- and amato-normativity. However, I suggest that these are not only ‘negative’ emotional responses but that they might also be productive in terms of rethinking and disrupting hetero- and amato-normativity.

scholarly journals Moral cosmopolitanism and the everyday life: how students encounter distant others

2017 ◽  
Vol 40 (2) ◽  
pp. 195-210
Author(s):  
Robin Vandevoordt
Keyword(s):  
Qualitative Analysis ◽  
Everyday Life ◽  
Empirical Research ◽  
Media Use ◽  
The Everyday ◽  
Growing Body

While moral cosmopolitanism has been at the heart of many theoretical debates for decades if not centuries, empirically driven analyses have only comparably recently fed into a growing body of literature. Most of these recent studies have successfully mapped the discourses, dispositions and affects through which individual actors interpret and experience their encounters with distant others. This article seeks to contribute to this line of empirical research by exploring the everyday situations and spheres in which these discourses and dispositions are embedded. In doing so, this study draws on a qualitative analysis of 19 students’ encounters with distant others, through both a 10-day diary on their media use and in-depth individualised interviews.

Emotions in the Everyday Life of a Dance School: Articulating Unspoken Values

2008 ◽  
Vol 40 (1) ◽  
pp. 17-30 ◽  
Author(s):  
Teija Löytönen
Keyword(s):  
Everyday Life ◽  
Working Life ◽  
Private Sphere ◽  
Emotional Control ◽  
Art And Science ◽  
Movie Theaters ◽  
The Everyday ◽  
The World ◽  
Private And Public ◽  
Concert Halls

In everyday thinking art is very often linked to emotion and, more generally, to a kind of emotional and spontaneous way of relating to the world that contrasts with the rational and controlled intellect that, for example, science is understood to cultivate. Emotion is also commonly linked, via bodily existence, to femininity and the private sphere—the home (see, for example, Heinämaa and Reuter 1994; Sihvola 1999. These conceptualizations reveal a tendency toward typically Western dichotomies between art and science, emotion and reason, body and mind, private and public, and woman and man (see also Domagalski 1999; Sandelans and Boudens 2000).Furthermore, working life and emotion have long been seen as separate; only emotion-free employees and institutions have been perceived as being efficient because emotional control, self-restraint, and rationality bolster stability and predictability in working life. Thus, emotions belong somewhere else. In fact, Lloyd Sandelans and Connie Boudens (2000, 48) note that we have had the habit of building special quarters for the exercise and display of emotion such as concert halls, movie theaters, football fields, and therapist's offices. This does not mean, however, that emotions can be eliminated from working life, as many studies on emotion at work have shown (Ashkanasy, Hartel, and Zerbe 2000; Fineman 2000, 2003; Hochschild 1983).

scholarly journals K. Kasimati and L. Mousourou (editors), Gender and Immigration, Theoretical references and empirical research, (vol. I), Athens: Gutenberg Publishers, p.p. 299, 2007 (in Greek) E. Kambouri, Gender and Immigration. The everyday life of immigrants from Alba

2016 ◽  
Vol 3 (1) ◽  
pp. 81
Author(s):  
Alexandra Halkias
Keyword(s):  
Everyday Life ◽  
Empirical Research ◽  
Gender Relations ◽  
Intergenerational Relationships ◽  
The Everyday ◽  
Albanian Immigrants ◽  
And Gender

<p>No abstract (available). </p><p>K. Kasimati and L. Mousourou (editors), Gender and Immigration, Theoretical references and empirical research, (vol. I), Athens: Gutenberg Publishers, p.p. 299, 2007 (in Greek)</p><p>E. Kambouri, Gender and Immigration. The everyday life of immigrants from Albania and Ukrania (vol. II), Athens: Gutenberg Publishers, p.p. 261, 2007 (in Greek)</p><p>M. Thanopoulou, Gender and Immigration. Intergenerational relationships and gender relations in families of Albanian immigrants (vol. III), Athens: Gutenberg Publishers, p.p. 268, 2007 (in Greek)</p><p> </p>

scholarly journals Proverbial conceptualization of the common Turkic zoolexeme аt ‘horse’ (based on the material of the Khakass language)

2019 ◽  
pp. 78-84
Author(s):  
M. D. Chertykova
Keyword(s):  
Everyday Life ◽  
Ethnic Group ◽  
Cognitive Model ◽  
Well Being ◽  
Cognitive Analysis ◽  
Life And Death ◽  
The Everyday ◽  
The World ◽  
The Common ◽  
The Relationship

The article provides a semantic-cognitive analysis of the ethnocultural components of the common Turkic zoolex-eme ат ‘horse’, as a unit of the proverbial picture of the world. The proverbial picture of the world is a fragment of the linguistic picture of the world, which is a linguoculturological and cognitive model of various thematic proverbial groups. The structure of Khakassian proverbs and sayings has phonostylistic features: the obligatory presence of rhyme, assessment of various characteristics of a person and other phenomena of everyday life, figuratively associative com-parison of any properties of a person with objects of nature, including the endowment of animals with traits of a per-son’s character. Thus, the structure of all the proverbs and sayings we analyze is different in using the method of com-parative parallelism, for example, a child and a foal, a man and a horse. In the Khakass worldview philosophy, en-shrined in paremias, ат ‘horse’ is perceived as a true friend, ally and assistant of a person, in particular a man. The proverbs and sayings emphasize the relationship between man and horse, draw a figurative parallel of the positive and negative qualities of their characters, the careful and respectful attitude of man to the horse. In the Khakass national worldview, the horse is also a symbol of prosperity, well-being, therefore, it can also appear in traditional well-wishes, in reflections on the themes of eternity, time, life and death, for example, Ат öлзе, изері халар (Mudroe, 2014, p. 6) ‘Nothing disappears without a trace (lit. if a horse dies, a saddle remains)’. This proverb implies the idea that even if a person leaves this world, his good deeds will remain. The study showed the interconnection of the language and worldview culture of the Khakass ethnic group, which takes a basis in the everyday life of a nomadic society and mani-fests itself in fixed sayings, where the acting character is one of the main symbols of the Turkic world – ат ‘horse’. As far as we know, such signs are broadcast in the proverbial picture of the world and other Turkic peoples, thereby we can note the universality of the peculiarities of updating the ат ‘horse’ concept.

The everyday as the Soviet Gesamtkunstwerk

Thesis Eleven ◽  
2019 ◽  
Vol 152 (1) ◽  
pp. 52-68
Author(s):  
Tijana Vujošević
Keyword(s):  
Everyday Life ◽  
Private Sphere ◽  
Total Work ◽  
Work Of Art ◽  
Political Spectacle ◽  
The Public ◽  
The Everyday ◽  
Political Intervention ◽  
The Aesthetic ◽  
State Programs

The notion of the Gesamtkunstwerk as a modern political phenomenon – the merging of art and life and the artistic transformation of life in its totality – has been limited to public political spectacle and the theatrical enactments of state programs. In contrast, this article about the Soviet 1920s and 1930s looks at everyday life or, in Russian, byt, as the primary domain of modern aesthetico-political intervention. The successful ordering of everyday life according to the principles of communism would mean that even the most intimate aspects of citizens’ lives become part of a total work of art, which now encompasses not only the public but also the private sphere. The author traces the evolution of byt reform from the aesthetic associations between bureaucrats and artists of the 1920s to the 1930s mobilization of ordinary citizens as artists who mould their everyday environments in accordance with Stalinist politics.

Necessary Conformism: An Art of Living for Young People in Turkey

2013 ◽  
Vol 48 ◽  
pp. 79-100 ◽  
Author(s):  
Demet Lðkðslð
Keyword(s):  
Young People ◽  
Everyday Life ◽  
Empirical Research ◽  
Social Participation ◽  
Lived Experiences ◽  
Life Experiences ◽  
Analytical Framework ◽  
Art Of Living ◽  
The Everyday ◽  
Do So

AbstractThis paper focuses on the everyday life experiences of the post-1980 generation in Turkey–a generation stigmatized for being depoliticized and apathetic. Rather than accepting this stigmatizing view, however, this analysis aims to better understand young people's actual lived experiences. To do so, it adopts the concept of “necessary conformism” developed in previous empirical research. This concept offers an alternative analytical framework that transcends the engaged/disengaged or political/ unpolitical dichotomy in young people's social participation. Specifically, the application of this concept reveals that apathetic behavior may actually mask powerful discontent and suffering that can be expressed neither through conventional politics nor open resistance. The necessary conformism of young people, therefore, is not apathetic behavior, but the expression of an underlying discontent and often a hidden agony.

LIVING WITH HEPATITIS: THE EFFECT OF INFECTED SUBJECTS ON EVERYDAY LIFE

2020 ◽  
Vol 4 (12) ◽  
Author(s):  
Khaled Hassan
Keyword(s):  
Hepatitis B ◽  
Everyday Life ◽  
Disease Process ◽  
Analysis Data ◽  
Structured Interview ◽  
Lifestyle Changes ◽  
Life Change Events ◽  
Life Change ◽  
The Everyday ◽  
Content Review

To identify changes in the everyday life of hepatitis subjects, we conducted a descriptive, exploratory, and qualitative analysis. Data from 12 hepatitis B and/or C patients were collected in October 2011 through a semi-structured interview and subjected to thematic content review. Most subjects have been diagnosed with hepatitis B. The diagnosis period ranged from less than 6 months to 12 years, and the diagnosis was made predominantly through the donation of blood. Interferon was used in only two patients. The findings were divided into two groups that define the interviewees' feelings and responses, as well as some lifestyle changes. It was concluded that the magnitude of phenomena about the disease process and life with hepatitis must be understood to health professionals. Keywords: Hepatitis; Nursing; Communicable diseases; Diagnosis; Life change events; Nursing care.

Hopscotch Modernism: On Everyday Life and the Blurring of Art and Social Science

2006 ◽  
Vol 2 (1) ◽  
pp. 70-79 ◽  
Author(s):  
Ben Highmore
Keyword(s):  
Twentieth Century ◽  
Social Science ◽  
Everyday Life ◽  
Systematic Study ◽  
Cultural Practices ◽  
Health Centre ◽  
Small Scale ◽  
Modernist Literature ◽  
The Everyday ◽  
Point Of Departure

From a remarkably innovative point of departure, Ben Highmore (University of Sussex) suggests that modernist literature and art were not the only cultural practices concerned with reclaiming the everyday and imbuing it with significance. At the same time, Roger Caillois was studying the spontaneous interactions involved in games such as hopscotch, while other small scale institutions such as the Pioneer Health Centre in Peckham, London attempted to reconcile systematic study and knowledge with the non-systematic exchanges in games and play. Highmore suggests that such experiments comprise a less-often recognised ‘modernist heritage’, and argues powerfully for their importance within early-twentieth century anthropology and the newly-emerged field of cultural studies.

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