Patriarchal Way Research Articles

Tendencies in Women's Painting in Kazakhstan in the Context of Self-Identification

This paper examines the phenomenon of women's pictorial art in Kazakhstan of the XX century. The analysis of the works by many authors (Maria Lizogub, Zeinep Tusipova, Almagul Ikhanova, Anzhelika Akilbekova) allows researchers to describe the specific nature of Kazakh women's painting. Analysing the personality of artists, their creative path, the authors reveal the style of the works and its importance for the development of particular art areas. Female artists overcame the barriers of social inequality declaring themselves as the leading representatives in the art and culture of Kazakhstan. At the same time, making an accent on the woman's substantial spiritual potential, they comprehended her as a keeper of hearth and home and the patriarchal way of life. This duality consists in the identification processes when the representation of female interacted with ethnic and cultural self-determination.

ECONOMIC DEVELOPMENT OF AZERBAIJAN IN THE SECOND HALF OF THE 18th CENTURY: SOCIAL-HISTORICAL ASPECT

The article examines the state of the Azerbaijani economy in the second half of the 18th century. During the period under review, the process of economic specialization of certain regions of the country continued. The most developed agricultural areas with crops of cereal crops were the Karabakh lowland, Ganja, Kazakh, Shamakhi, Cuba and Sheki. Azerbaijan in the 18th century remained at the feudal stage of development, while preserving the features of the nomadic patriarchal way of life of a significant part of the population. The natural economy occupied the dominant position in the economy of the country. The economic progress in the agriculture of Azerbaijan at that time was, however, not only in the quantitative increase of the acreage for grain and fruit crops, but also in the availability of marketability in these sectors of the economy. Much attention was paid to the cultivation of industrial crops such as indigo, saffron, tobacco, yellowstone which the textile industry of Russia needed. In Azerbaijan, trade was conducted both within the khanates and between the khanates and neighboring countries. The subjects of trade were agricultural products, artisans’ products. An important place in the economy of the country was played by the development of handicraft production.

Гендерна культура ортодоксального та модерністського юдаїзму

Статтю присвячено проблемі співвідношення ортодоксально-традиційних та модерністських засад в гендерній культурі юдаїзму. Підводячи підсумки проведеного дослідження, автор відзначає, що гендерні відносини в конкретній релігійній громаді багато в чому залежать від гендерної системи суспільства країни перебування. Гендерний режим релігійної громади запозичує моделі гендерно-статевих відносин, спілкування, зразків поведінки. Провідниками запозичень і їх адаптерами нерідко стають самі члени громади. Безпосередньо через їх практики і через практики їхніх сімей відбувається іноваціонування громад, їх гендерної ідеології і релігійних інституцій.Вищеперераховані практики включають в себе поняття релігійної і світської ідентичностей, сексуальності, влади, релігійної і світської освіти й інші категорії, які безпосередньо пов’язані з поняттями гендеру і гендерних відносин. При цьому особливості гендерного позиціювання істотно різняться в патріархальній та егалітарній гендерній культурах. Гендерна ідентичність юдеїв в патріархальних культурах припускає міксування релігійних та світських уявлень про гендерні ролі. Позиціонування патріархально-релігійного укладу стикається з практиками в повсякденному житті. Найбільш помітним це перетинання стає в сексуальному житті, кар’єрній активності і сімейних стратегіях жінок. Протиріччя між гендерним позиціонуванням і практиками нерідко веде до виникнення почуття провини у членів юдейських громад в патріархальних гендерних культурах суспільства оточення, яке стає частиною їх гендерної ідентичності. У той же час значна кількість практик, не схвалюваних юдаїзмом, знаходять підтримку в гендерних культурах патріархальних суспільств, що веде до розуміння цих практик як легітимних і в рамках релігійних громад. Це твердження стосується, зокрема, індивідуальних практик вивчення жінками священних текстів.В суспільствах з егалітарною гендерною культурою гендерної етнічно-релігійної ідентичності представникам ортодоксального юдаїзму маловластиві патріархальні уявлення про жіночі ролі. Протягом останніх десятиліть їх гендерна ідентичність в контексті релігійності і поза нею розвивалася більш односпрямовано. Навіть у дуже релігійних жінок поняття релігії є слабко пов’язаним з поняттями патріархату і підлеглим становищем жінок. Результати цих змін помітнимі при реалізації індивідуальних світських і релігійних практик жінками-членами громад. Спільною рисою гендерної ідентичності жінок як в патріархальних, так і в егалітарних гендерних культурах стає визначення себе як сильної статі на противагу традиційним гендерним стереотипам щодо жіночої слабкості.

ЗНАЧЕНИЕ ИНСТИТУТА РУССКОГО СТАРЧЕСТВА В ВОПРОСАХ ИСПРАВЛЕНИЯ НЕСОВЕРШЕННОЛЕТНИХ ПРЕСТУПНИКОВ В РОССИИ XIX – НАЧАЛА XX ВЕКА

The article analyzes the changes in the spiritual, moral and religious climate in Russian society in XIX - early XX century. The peculiarities of national modernization, that predetermined the gradual destruction of the traditional patriarchal way of life of the masses, are revealed; they led to the transformation of the world towards its secularization. The underlying problems of "religious ignorance" of a large part of the Orthodox population of the central part of Russia are determined, which are expressed in a large number of superstitions, prejudices and heresies incompatible with the official teaching. The crisis of the Russian Orthodox Church (ROC) is characterized, which is expressed in the rapid numerical growth of the various sects, strengthening of the Old Believer communities, the development of free God-seeking and spreading atheism. The pedagogical foundations of Russian Institute of elders are considered in the article, which determine certain anthropological strategy for Russia and are based not only on legal laws, but also on spiritual and moral primordial. Great importance is paid to the justification of the role of the institutions of elders in matters of correction of juvenile offenders.

The Eurasian Utopia

The primary objective of this article is to analyse the founder of the contemporary Kazakh art Rustam Khalfin's artistic practices as a precious legacy of local modernism. Although modernism belongs to a relatively recent past, it is already regarded as an important period in the history of culture, which has to be studied, understood and preserved. In the Soviet and post-Soviet period Kazakhstan found itself in an unusual socio-cultural situation, when universal modernisation started to percolate into the patriarchal way of life of the local population. Nomads have always been open-minded people ready to adopt new developments from other cultures and interpret them in their own way. Rustam Khalfin's practices are an example of remarkable reflection on such methods of conservation and actualisation of traditions in the rhizomatic mode, which does not suggest a rigid linear construction: ‘It is a model, which continues to perpetually construct itself and deepen, and a process, which never ceases to continue, get fragmented and resume.’ (Gilles Deleuze and Félix Guattari, A Thousand Plateaus: Capitalism and Schizophrenia, 2010). They exemplify a specific approach to the conservation of the local modernity, although it seems utopian compared to the European tradition of cultural heritage preservation.

Aphra Behn Online: The Case for Early Modern Open-Access Publishing

An obvious and important advantage to the digital turn in early modern studies is the accessibility afforded by online academic publishing, but scholars of the Early Modern period (1500-1800) have been slower than their modern counterparts to take these opportunities seriously.1 Though The Early Modern Commons now lists 305 blogs, and though many of our print journals have adopted a form of online presence, studies in the early modern period can claim roughly eleven peer-reviewed, open-access, online journals to date, in- cluding a large percentage of European-based, Spanish-language journals of interdisciplinary fields.2 Given the current push to provide access to scholarly journals and given the financial pressures on print journals, the move toward online publication seems like a simple solution. So why is there apparent reluc- tance to do so? Perhaps the more conservative stance toward online publication among early modern scholars-who have studied the challenges of massive change resulting from print technology-points to underlying complexities.The experience of the editors at ABO: An Interactive Journal for Women in the Arts, 1640-1830 supports this theory. ABO is an open-access (OA), peer- reviewed, online journal that first went live in March of 2011.3 Through the course of our first three years of publication, our understanding of what an online academic journal is and can be has radically changed, and the questions the editors at ABO have faced when establishing a new journal suggest a land- scape of potential and uncertainty for early modern studies in OA publishing. Our story may be of interest in thinking about issues of vital importance at this moment.4ABO is sponsored by the Aphra Behn Society, a small academic group committed to the study of fields related to Aphra Behn, namely women in the arts, 1640-1830. The society began in 1990 with the intention of holding an an- nual conference that challenged the standard, patriarchal way of organizing academic associations at the time. Like our namesake, the first woman to be- come a successful professional literary author, the society sought to contest the sexist hierarchies that structured our professional institutions. The meetings were focused on women authors and issues of gender. For the most part, the Aphra Behn Society downplayed the centrality of invited, plenary lectures, and it welcomed graduate students, creating opportunities, such as the annual essay prize, for graduate students to gain recognition. The alternative struc- ture of the society fostered women's creativity and scholarship and emphasized mentoring and productivity among generations of scholars interested in wom- en's work. Serious talk of starting a society journal began in 2007, and in view of the perceived crisis in academic publishing, we decided to create an online journal.5 The impulse was both financial and ideological. Unlike larger, more established academic associations for which subscriptions to bound journals supply needed income for their programs, our small academic society never felt a print journal would be sustainable. Moreover, the mission of the society, which involves breaking down barriers and creating discussion of women writ- ers, artists and their concerns, seemed to fit naturally with OA practices.When we began, we admittedly did not fully understand what it meant to create an online, OA, peer-reviewed journal. Launching a journal of any variety involves a tremendous startup and has a steep learning curve. We researched our professional standards through the Modern Language Association; we ap- plied for an ISSN; we connected with the Directory for Open Access Journals (DOAJ); we joined the Council of Editors of Learned Journals (CELJ); and we established a credentialed and respected editorial board across disciplines that supported our mission. Drafting procedures and policies became, it seemed, a full-time occupation. We selected a timely theme for our first volume and sent out our call for submissions as widely as we could without a budget. …

From stress to distress: Conceptualizing the British family farming patriarchal way of life

‘Rural stress’ and ‘farming stress’ are terms that have become commonly appropriated by British health-based academic disciplines, the medical profession and social support networks, especially since the agricultural ‘crises’ of B.S.E. and Foot and Mouth disease. Looking beyond the media headlines, it is apparent that the terms in fact are colloquial catch-alls for visible psychological and physiological outcomes shown by individuals. Seldom have the underlying causes and origins of presentable medical outcomes been probed, particularly within the context of the patriarchal and traditionally patrilineal way of life which family forms of farming business activity in Britain encapsulate. Thus, this paper argues that insufficient attention has been paid to the conceptualization of the terms. They have become both over-used and ill-defined in their application to British family farm individuals and their life situations. A conceptual framework is outlined that attempts to shift the stress research agenda into the unilluminated spaces of the family farming ‘way of life’ and focus instead on ‘distress’. Drawing upon theorization from agricultural and feminist geography together with cultural approaches from rural geography, four distinct clusters of distress originate from the thoughts of individuals and the social practices now required to enact patriarchal family farming gender identities. These are explored using case study evidence from ethnographic repeated life history interviews with members of seven farming families in Powys, Mid Wales, an area dominated by family forms of farming business. Future research agendas need to be based firmly on the distressing reality of patriarchal family farming and also be inclusive of those who, having rejected the associated way of life, now lie beyond the farm gate.

A New Confession of Faith With an Eco‐Theology and a Father‐Centred Trinitarianism: a Critical Study of the 2ist Century Confession of Faith of the Presbyterian Church of Korea

AbstractA mainstream Korean Protestant church has recently produced a noticeable confession of faith that includes two distinctive elements: eco‐theology and Father‐centred trinitarianism. The eco‐theoiogical position of the confession emphasizes the whole creation's participation in God's saving works, and declares humans'solidarity with all other creatures. However, this results in weakening the Reformed doctrine of God's free and covenantal dealing with humans. The confession also includes a thorough trinitarianism that turns out to be a Father‐centred trinitarianism. This significantly weakens the Christology and pneumatology of the confession, and may reflect a Confucian and patriarchal way of thinking by the Korean church.

From ‘As Good as Gold’ to ‘Gold Diggers’: Farming Women and the Survival of British Family Farming

AbstractThe survival of family farming in British agriculture has long been a topic of interest for rural researchers and is undergoing something of a current renewal of interest. However, insights from feminist approaches remain underutilised despite the crucial role farming women continue to play in family farming. This article addresses the unity of farm, family and business by interpreting it as a patriarchal way of life. An ethnographically informed repeated life history methodology is employed to study in detail the family members of seven farms in rural mid‐Wales. Findings show that the recent survival of the family farms investigated has been heavily dependent upon compliance with a patriarchal ideology that demands that women be ‘as good as gold’. However, it is discovered that a new view of women is emerging in the world of British family farming, that of ‘gold digger’. Women entering relationships with farming men are increasingly being considered a threat to farm survival by virtue of their entitlements if the relationship breaks down. The necessity to study the intricacies of personal relationships in family farming has important implications for most future research into this form of agricultural business arrangement.

Traditional marriage and family relations of the Albanian population from Kosovo and Metohia in the light of Leka Dukajini Code

The Leka Dukajini Code (LDC) influenced the way of life of Albanian population to a great extent. It represents a set of rules and norms by which they regulated their relations, and it is believed that they still do so presently as well to some extent. Taking into consideration that LDC includes almost all social, economic and moral spheres of life, this paper analyzes the fields which contribute to the familiarization with the conditions in which the Kosovo and Metohia population developed, such as the organization of the patriarchal family, marriage relations, the position of women, inheritance, and similar. The patriarchy with Albanians is still present today, especially in the villages, and here and there in towns, despite the escalated process of urbanization and industrialization. Manifestations of this patriarchal way of life are reflected through the maintenance of the institutions of family clans, whose characteristics are a large number of families, mutual property and production means, mutual production and consumption as well as communal living. A large number of authors believes that in the ethno-psyche of every Albanian there are still roots of will and sympathy towards clans. A clan is governed by its head, and his authority, although established on the interests of the group, presents limited individual freedom for the members of the family because it is expected from them to respect the will of the head of the family. Family clans in the eyes of others represents a secure way of life. Common law arose and developed under cruel life conditions, codified the way of life and in that way neglected individuality yet imposed the group, large families, solidarity and submissiveness to authority. The whole LDC is imbued with religious spirit, which is most obviously expressed with the institution of marriage. It also puts the woman in the worst position, who is not respected as a women, who has no right in decision making, and the more she neglected herself in interest of her husband, children and family, the more male children she gave birth to, the more she was respected in the family. Such discriminatory treatment of women is considered an integral part of the 'view' on life of Albanian society. In a life which brought little satisfaction to the woman, and much suffering, frustration, rejection and humiliation, the only meaning of life would represent giving birth and raising children. However, the following question is imposed: how much a woman, neglected, without influence outside the family, poorly educated and unprepared for life, is capable for the role of a mother. If she is the first tutor of the children, and in addition uneducated, how can education and progress be expected. It is also stated that the woman is regarded as the bearer, namely guardian of traditional values, although they are turned against herself. Women regard the innovations with great distrust and cautiousness and will accept it only if they are sure that they will not be responsible for endangering the continuity of the traditional way of life and interests of her relatives.

Women and patriarchy

As Russian society becomes increasingly more open, the question of women still is not receiving the attention it deserves. This may be because there remains a broad sense in Russian society that women's emancipation has already gone too far. This suggests a prevalent patriarchalism, which is also reflected in the fact that there is little or no effort to regard gender as a distinct element in culture. But, in fact, it is necessary to speak of both male (patriarchal) and female cultures. Historically, despite the active role of women as child rearers in the development of civilization, Russian and the rest of European culture developed in a lopsidedly patriarchal way. And despite the extension of women's roles in society and of legally acknowledged women's rights, the culture remains patriarchal in its institutions, its ideology, and in its distribution of power. The debilitating consequences for women of patriarchal culture can be overcome only by recognizing the reality and legitimacy of feminine culture, and by effecting a gender balance, a biarchical culture.

The Causes and Social Consequences of Drunkenness

In the second half of the last century and the beginning of this century there was a sharp rise in the consumption of alcohol in all European countries. This was explained by the vigorous development of capitalism, the intensification of exploitation of the workers, the increased mobility of the population, and the collapse of the last vestiges of the patriarchal way of life for millions of people. Drunkenness, which had become a mass phenomenon, provoked active resistance: an antialcohol movement, which had not only an educational but also a practical orientation. Doctors and sociologists collected information on the production and consumption of alcoholic beverages, and studied the preconditions and consequences of mass alcoholism; finally they made an effort to provide a theoretical interpretation and explanation of drunkenness as a social phenomenon.