This special section on “Degendering the Driver” explores how gender intervenes in the potential shift from a driver-centered to a driverless car culture. It focuses on representations of imagined futures—prototypes, media images, and popular discourses of driverless cars. Following the tradition of feminist cultural studies of technoscience, we ask in our introduction how these new techno-imaginaries of autonomous driving are gendered and racialized. We aim to explore if the future user of an autonomous car is gendered or degendered in the current media discourse. The four articles explore what kinds of images are used, what promises are made, and how the discourse about autonomous driving is influenced by gendered norms. Some authors emphasize that self-driving vehicles could encourage pluralized forms of masculinity. Nonetheless, all authors conclude that driverless cars alone will not degender the driver but rather encourage a multiplication of gendered and racialized technologies of mobility.
Autonomous Driving and the Transformation of Car Cultures
Jutta Weber and Fabian Kröger
Women's and Gender Studies in Central, Eastern and Southeastern Europe, Part II
Gorana Mlinarević, Lamija Kosović, Kornelia Slavova, Hana Hašková, Raili Põldsaar Marling, Theodossia-Soula Pavlidou, Irina Novikova, Laima Kreivytė, Katerina Kolozova, Serpil Sancar, Elif Ekin Akşit and Krassimira Daskalova
Women’s Movements and Gender Studies in Bosnia and Herzegovina Gorana Mlinarević and Lamija Kosović
The Beginnings of Gender Studies in Bulgarian Academia Kornelia Slavova
Establishing Gender Studies in Czech Society Hana Hašková
Out of The Room of One’s Own? Gender Studies in Estonia Raili Põldsaar Marling
Gender Studies at Greek Universities Theodossia-Soula Pavlidou
Gender Studies in Latvia: Development and Challenges Irina Novikova
Gender Studies in Lithuania Laima Kreivytė
On the Status of Gender Studies in Macedonia Today Katerina Kolozova
Women’s and Gender Studies in Turkey: From Developmentalist Modernist to Critical Feminist Serpil Sancar and Elif Ekin Akşit
“The City of Gender Studies” in Central, Eastern, and Southeastern Europe: Concluding Remarks Krassimira Daskalova
Women's and Gender History in Central, Eastern and Southeastern Europe (Part Two)
Enriketa Papa-Pandelejmoni, Gentiana Kera, Krassimira Daskalova, Biljana Kašić, Sandra Prlenda, Elni Fournaraki, Yannis Yannitsiotis, Eszter Varsa, Dalia Leinarte, Grażyna Szelagowska and Natalia Pushkareva
Edited by Krassimira Daskalova
Women's History and Gender Sensitive Scholarship in Albania Enriketa Papa-Pandelejmoni and Gentiana Kera
Clio Still on the Margins: Women's and Gender History in Bulgaria Krassimira Daskalova
Women's History in Croatia: Displaced and Unhomed Biljana Kašić and Sandra Prlenda
Three Decades of Women's and Gender History in Greece: An Account Eleni Fournaraki and Yannis Yannitsiotis
The State-of-the-Art in Women's and Gender History in Hungary: Studies from and about the State Socialist Period Esżter Varsa
Women's and Gender History in Lithuania: An Overview from Time and Distance Dalia Leinatre
Women's and Gender History in Poland after 1990: The Activity of the Warsaw Team Grażyna Szelagowska
Gendering Russian History (Women's History in Russia: Status and Perspectives) Natalia Pushkareva
The Poetry of Male and Female Political Prisoners in Postwar Poland
This essay explores a body of 340 poems created by political prisoners who were accused of and imprisoned for anti-state activity in late 1940s and 1950s Stalinist Poland. Evaluating prison poetry as a historical source, I understand the process of composing a poem as the result of a prisoner’s need to document the world around her/himself, as a psychological activity that contained diffi cult prison experiences, as a negotiation of emotional and often conflicting states, and as a social practice through which prison poets affected themselves and the people around them. Situated somewhere at the intersection of the personal and political, poetry became one of the most powerful sites of resistance. In addition to evaluating prison poetry as a historical source, this essay also explores gender differences and similarities in the body of 340 poems discussed here and in the social function of the prison poems.
Toward Multispecies Ethnography in Melanesia
This article reviews two strengths of Melanesian anthropology that could make a significant contribution to anthropological research on human-animal relations, specifically to multispecies ethnography. The first strength is an analytical approach to comparative research on gender developed in response to challenges from feminist theory in the 1980s; the second is a wealth of ethnographic detail on human-animal relations, much of it contained in texts not explicitly concerned with them and thus largely inaccessible to nonspecialist readers. The article sets up an analogy between the challenges faced by feminist anthropologists and those currently faced by multispecies ethnographers. It demonstrates how pursuing the analogy allows multispecies ethnographers to draw together analytically, and to reinvestigate a broad range of ethnographic resources containing details on human-animal relations, whose convergence so far remains hidden by divergent theoretical interests.
The social status of married women clearly changed when their husbands died. If we focus on the difficulties that widowhood entailed for women in Barcelona in the fourteenth and fifteenth centuries, we must include an analysis of their economic situation. The threat of poverty was constant, and in most cases, widows found it difficult to survive. It must be said that this direct link between poverty and widowhood existed only in the case of women: widowers were not similarly embattled. In other words, this was a sort of gendered poverty, because it was their status as “women without a man” that relegated widows to the social condition of the poor. Depending on their economic and social realities, the ways in which widows faced the inherent problems of widowhood and their ability to solve them were completely different.
*Article translated by Delfi I. Nieto-Isabel, Universitat de Barcelona, firstname.lastname@example.org
Elizabeth C. Macknight
Gender and class informed the attitudes of French noblemen toward military training and an army career in the France of the early Third Republic. Honor for the male aristocracy was considered to be “in the blood” and still very closely bound to ancient military virtues of duty, bravery, and sacrifice. Boys raised in noble families were conditioned to value martial honor—and to seek to embody it—well before entering prestigious military academies in adolescence. Ancestral tradition created pressure on noblemen to serve with distinction in the army and, by doing so, to conform to an ideal of military manhood. This strained some noblemen's relationships with male relatives and the cross-generational imperative to uphold the warrior ethos led many to their death on the battlefield.
Embodied Diplomacy and the Assemblages of Dress in Tajikistan
This article examines the assemblages of dress in Tajikistan as a showground of everyday diplomacy, and seeks to stimulate recognition of the alternative sites of diplomacy that play an active role in mediating political relations between diverse nation-states, and the brand images of nations. I suggest that the term ‘embodied diplomacy’ is useful to convey the processes through which Tajikistan’s people negotiate the government-led dress codes and navigate social pressures about public gendered images. The incorporation of so-called foreign items into people’s apparel triggers situations in which the assemblages of particular bodies and items of dress most clearly emerge as diplomatic sites. Such everyday situations reveal Tajikistan’s residents as diplomats insofar as they reflect on their roles as the country’s representatives at the same time as they deploy their skills of communication, persuasion and mediation to negotiate between compulsory dress codes, incoming fashion trends, family expectations and personal aesthetics.
In the French polemics over the Islamic headscarf, the relationship betweensecularism and sexual equality has sometimes been made out to be an artificialone. The articulation between politics, religion, secularism, and women'srights is examined here over the longue durée. Since the beginning of the secularizationprocess during the French Revolution, a minority has championedan egalitarian conception of secularization. Rivalries between or convergencesof political and religious authorities have driven an ambivalent and not veryequal secularization, creating secular pacts that rely on gender pacts to thedetriment of equality. This dynamic reversed itself beginning in the 1960swith the battle for legal contraception and abortion, which shook one of thevery bases of French Catholicism to its foundation. The headscarf affairsrevealed the egalitarian effects of secularism and favored the elaboration ofthought about secularism in conjunction with sexual equality, which, whateverthe various interpretations of that thought may be, could prove to be anon-negligible benefit.
Postcolonial studies and postsocialism in Eastern Europe
The introduction to this special section explores the ways in which postcolonial studies contribute a deeper understanding of postsocialist change in Central and Eastern Europe. Since the collapse of socialism, anthropological and other social science studies of Eastern Europe have highlighted deep divides between “East” and “West” and drawn attention to the ways in which socialist practices persist into the postsocialist period. We seek to move beyond discourses of the East/West divide by examining the postsocialist context through the lens of postcolonial studies. We look at four aspects of postcolonial studies and explore their relevance for understanding postsocialist Eastern Europe: orientalism, nation and identity, hybridity, and voice. These themes are particular salient from the perspective of gender and sexuality, key concepts through which both postcolonialism and postsocialism can be understood. We thus pay particular attention to the exchange of ideas between East/West, local/global, and national/international arenas.