Eastern Male Image in Contemporary Oriental Media

When the Ottoman Empire in the 17th century was at the peak of its power, British and French merchants who came to Istanbul were writing so-called memories of harems to their homeland, and these letters composed the image of Eastern male in Orientalism and details of Muslim male image, which was one of the most important prototypes. The details which were written by non-Muslims who had no chance to even come near to Sultan's private life, recounted a period of literature to politics. Moreover, Muslim males who were called “not lustful Turk” in the past also have to face some kind of vexatious accusations today because of this created identity. In the same year, the producers proposed that The Lustful Turk movie had a big budget and an ambitious project; they were trying to affect potential audience. In this study, The Lustful Turk's novel segments and the movie are analyzed in detail to understand top-level racist accusations to Eastern male image, especially the Turkish one. Also, contemporary media approaches will be evaluated from Edward Said's point of view.

Evolution of Masculine Gender Stereotypes in Korean

The article is devoted to the study of the evolution of masculine stereotypes represented in the Korean language. Language is an integral part of culture, it reflects changes in social consciousness, while the lexis of the language is the first to react to sociocultural transformations taking place in society. The material for the study was Korean traditional paremias, modern proverbs, metaphors, and neologisms about men. Korean traditional paremias convey ideas of hegemonic masculinity and ideas about the absolute superiority of men. Men in Korean proverbs are portrayed from the positive side, they emphasize the dignity and various achievements of men in every possible way. On the other hand, the linguistic material of the modern Korean language allows us to say that conceptualization of masculinity is changing — the male image becomes less authoritarian and new images of natural masculinity are appearing. Contemporary Korean society is still largely androcentric, but society and language have undergone numerous transformations over the years, and new more feminine images of men are replacing the traditional male images of a patriarchal society. Thus, modern metaphors reflect the perception of a person, regardless of gender: modern Korean metaphors about men have much in common with metaphors about women. Modern proverbs about men convey ideas that are opposite to traditional patriarchal ideas, they record a change in social roles and emphasize the increasing social role of women. Korean neologisms represent largely feminized images of men, portraying gentle, authoritarian-minded men with an interest in household chores, fashion, and beauty.

URUNG AIYY TOYON AS A KEY MALE IMAGE OF PATRIARCHAL YAKUTS MYTHOLOGY

В статье рассматриваются вопросы развития социальных, в том числе гендерных установок в якутской мифологии и эпосе. Проведен анализ роли образа Yрүҥ Айыы Тойона в формировании патриархальной организации якутского общества. Образ Yрүҥ Айыы Тойона явился патроном нового социального порядка и инструментом вытеснения культов матрилинейной общины и их ведущего персонажа – хозяйки земли. В работе выделены этапы исторического развития образа Yрүҥ Айыы Тойона, связанные со структурными изменениями в общине якутов в процессе перехода от матрилинейности к патрилинейности, а также идеологической функции данного культа. Образ Yрүҥ Айыы Тойона выступил носителем типических черт социальной группы тойонов и мифы о нем оказывались активным элементом структур господства в якутском обществе. Культ Yрүҥ Айыы Тойона сложился и поддерживался как идеологическое обоснование власти тойонов, глав отдельных патронимий. Он был необходим для того, чтобы привнести и укрепить идею патриархальной организации в якутскую мифологию. Образ Yрүҥ Айыы Тойон самодостаточен и не нуждается в чудесных качествах и героических деяниях. Самое существенное для творцов и потребителей мифологии заключалось в его социальном статусе главы агнатной общины. В мифе и героическом эпосе олонхо образ Yрүҥ Айыы Тойона закрепляет патриархальную генеалогию. В культе Yрүҥ Айыы Тойона выпукло представлена идея гендерного господства мужчины и проявляются тенденции, которые вели к образованию гендерной иерархии в якутском обществе. Мифология Yрүҥ Айыы Тойона явилась обоснованием системы агнатного родства, освящая нормы обычного права, закреплявшие господствующее положение мужчины и подчиненное положение женщины. Миф об Yрүҥ Айыы Тойоне предстает как активный элемент структур господства в якутском обществе, игравшим функцию инструмента закрепления гендерного неравенства и установления власти якутского тойоната. The article considers the development of social attitudes including gender imperatives in Yakut mythology and epic. The analysis of the role of the character of Urung Aiyy Toyon in the formation of the patriarchal organization of the Yakut society is carried out. The character of Urung Aiyy Toyon was a patron of the new social order and a tool for supplanting the matrilineal community cult and its leading character the mistress of the Earth. The work highlights the stages of the historical development of the character of Urung Aiyy Toyon, associated with structural changes in the Yakut society during the process of transition from matrilineality to patrilineality, as well as the ideological function of this cult. The character of Urung Aiyy Toyon acted as a bearer of typical features of the social group of toyons, and myths about him turned out to be an active element of the structures of domination in the Yakut society. The cult of Urung Aiyy Toyon was formed and maintained as an ideological rationale for the power of the toyons, heads of individual patronymias. It was necessary in order to bring and strengthen the idea of a patriarchal organization in Yakut mythology. The character of Urung Aiyy Toyon is self-sufficient and does not need magical qualities and heroic deeds. For creators and consumers of mythology its social status as the head of the agnationalcommunitythe was most important. In the myth and the heroic epic of Olonkho, Urung Aiyy Toyon reinforces the patriarchal genealogy. In the cult of Urung Aiyy Toyon, the idea of male dominance is vividly represented and the tendencies that lead to the formation of a gender hierarchy in Yakut society are manifested. The mythology of Urung Aiyy Toyon was the rationale for the system of agnatic kinship, sanctifying the norms of customary law, reinforcing male dominance and women's subordinate position. The myth of Urung Aiyy Toyon appears as an active element of the structures of domination in Yakut society, which functioned as a tool for consolidating gender inequality and establishing the power of the Yakut toyons.

Gifted Girls’ Learning Experience in General Education

The Munich Dynamic Ability-Achievement Model during the school period emphasizes the increasing impact of the school environment on the transformation of the ability (potential) of exceptional achievement, making it an integral part of the development of giftedness. However, the literature indicates that the identification and education of gifted children in Lithuania and abroad is often left to the personal discretion and initiative of teachers, parents or gifted students. In general education schools, gaps in teachers’ theoretical and practical training in gifted children education, as well as abilities to determine their academic and emotional needs, can be identified. Gifted are often seen as “awkward” students, and during adolescence they are faced with the need to choose between mimicking “normal teenage life” and being a “geek”. Gifted teens girls additionally feel pressured to conform to the “normal image of a girl” rather than displaying exceptional abilities and vigorously competing for achievement as “normal for the male image”. Teachers often think that boys can accomplish more than girls, so they need more reinforcement and encouragement. These factors pose a greater risk for gifted adolescent girls to be unrecognized, not properly promoted, and have not realized giftedness.A qualitative research strategy was used to reveal the authentic learning experience of gifted girls (teens) in general education schools. Six gifted girls from 13 years 10 months to 14 years 7 months, from three Vilnius schools, participated in the survey. The learning experience of gifted girls was revealed by three themes. They have shown that teachers’ attitudes that all students have equal learning needs, their obligation to help low achievers, and disbelief that gifted students need special education assistance had made gifted girls bored and waste time in the classroom. It was also revealed that the most commonly used methods of teacher training reflect a passive form of teaching that does not facilitate the process of acquiring knowledge. Finally, teacher indifference, high expectations, comparing students to gifted girls cause uncomfortable feelings, while teacher rigidity and insensitivity provoke conflict situations and reduce learning motivation. All of this, combined with inconsistent behaviour by applying different norms for themselves and students, widens the gap between “good” and “bad” students.

MALE IMAGES IN SHORT STORIES BY B. ERSKINE

The author of the article offers an analysis of male images in the works of the famous British writer B. Erskine’s short stories published in the collection of story “Encounters». The analysed fiction texts have not been translated into Ukrainian yet. The study presents the attempt to use the gender research techniques to study literary problems. Using the classification of the male social patterns of behavior worked out by N. Zhadanova, we analyse the collection of stories “Encounters” and single six types of male images: “Knight-aristocrat”, “Gentleman”, “Mate”, “Romantic”, “Son”, “Father”. These types of masculine images are neither positive nor negative, they always combine both traits this adds some more realism. The male image of the type “Gentleman” prevails in the above-mentioned collection, the fact can be explained by the national and cultural traditions of the society, described in the stories. The vector of this study is promising in the multistudy researches, that recently become popular in humanitarian scientific practice.

Gender Stereotype and Distribution of Masculinity Discourse in Novel Balada Si Roy; Joe By Gola Gong

This paper is based on the readings of typical male issues raised in novel Balada Si Roy: Joe as a reflection and representation of masculine narratives. The purpose of this paper is to reveal the reflection of gender stereotypes, especially masculine, and the spread of masculinity discourse. This paper use sociological approach, focusing on the use of theories of gender stereotypes (good or bad man) and masculinity (how to be a man). The results obtained that the author offers a coherence of male image through his work, to provide fantasies for the process of gender actualization. In other words, the author is a representation of a socio-cultural-socialization- of how to become a man. It is reflected by Roy's character as a good man icon, because it reflects how to be man. Thus, the novel BSR:J is an agent that reproduces the masculine image in order to preserve and spread dominant groups narratives, in this case patriarchal.