Since the adoption of candidate gender quotas, women have always fared better in the “second” or PR tier of Bundestag elections than in the “first” or plurality tier, where quotas do not apply. This gap, however, has been closing. In the 2009 Bundestag election, 27 percent of the major parties' direct mandate candidates were women compared to almost 30 percent in 2013. All parties experienced an increase in the percentage of women among their nominees for direct mandates between 2009 and 2013. Why have the numbers of female candidates for the 299 directly elected Bundestag constituencies been increasing? This increase is puzzling because gender quotas have not been extended to this tier of the electoral system and candidate selection rules have not changed. This article explores five potential mechanisms that may be driving the observed rise in women nominated as constituency candidates. I argue that the main reasons for these increases lie in the advantages female incumbents incur, the openings presented when male incumbents retire, and the diffusion of female candidates across parties and neighboring Wahlkreise after one woman manages to win a direct mandate. I develop these conclusions by comparing candidate nominations and direct mandate winners in the 2009 and 2013 Bundestag elections.
Louise K. Davidson-Schmich
Unpacking Gender Images across Angela Merkel’s Four Campaigns for the Chancellorship, 2005-2017
Joyce Marie Mushaben
Angela Merkel’s four national election campaigns offer a unique opportunity to explore the salience of gender in defining “competent leadership” in unified Germany. Women-friendly themes were deliberately avoided by the candidate and her party during her first two campaigns, but Merkel’s personal popularity rendered gender a positive asset during her third run for the Chancellorship in 2013. The 2017 campaign accorded new salience to gender as an electoral variable, albeit with a twist. The new dilemma for Germany’s first female leader was rooted in the need to win back alienated, if apolitical conservative men, attracted to an increasingly xenophobic Alternative for Germany. Although the GDR gender regime actively supported working women, eastern men appear to feel particularly threatened by the concrete advances towards gender equality witnessed across Germany since unification.
Performance Characteristics among the Balengou
Ngambouk V. Pemunta
This article examines the 'gendered field' of kaolinite clay production and its integration into the local socio-cultural universe of the Balengou of the Western region of Cameroon. Kaolinite clay is produced and ingested mainly by women, especially during pregnancy so as to ensure that their children are born 'clean'. Used as a herbal additive, the clay is also believed to be imbued with sacred qualities and has a symbolic role in various communal rituals. Although geophagy—the practice of eating earth—is associated with harmful health effects, the various affordances offered by kaolinite clay as a valuable object of material culture constitute a specific entanglement of nature and culture. This study makes a modest contribution to the literature on the 'politics of value' and on the relationality of human/non-human interactions.
Noah N. Allooh, Christina M. Rummell and Ronald F. Levant
The present study examined the extent to which youth who endorse emo subculture reject the traditional masculine norm of restrictive emotionality. It also examined the relationships between endorsement and rejection of emo subculture and traditional masculine and feminine norms and masculine gender role conflict. In Study 1 (N = 13) three focus groups were conducted to create the mixed methods Emo Culture Questionnaire (ECQ). In Study 2 (N = 164) exploratory factor analysis of the quantitative part of the ECQ resulted in a 15-item, 4-factor scale; however, due to low reliabilities, only two scales were used in the analyses. Three hypotheses were mostly supported. The endorsement of emo subculture by men was negatively associated with their Restrictive Emotionality subscale scores of both the Male Role Norms Inventory-Revised (MRNI-R) and Gender Role Conflict Scale (GRCS). The endorsement of emo subculture by women was negatively associated with their MRNI-R Restrictive Emotionality scores but was not positively associated their Femininity Ideology Scale (FIS) Emotionality scores. Negative views of the emo subculture by both men and women were positively correlated with their MRNI-R Restrictive Emotionality scores. An exploratory question found that the endorsement of emo subculture had significant negative correlations with three additional MRNI-R subscales and the total scale for men and with five MRNI-R subscales and the total scale for women. In addition, the endorsement of emo subculture had significant negative correlations with two FIS subscales, and with two additional GRCS subscales and the total scale for men. Qualitative results from the ECQ indicated that while the label “emo” may not function as a personal identifier, the music, fashion, and behavior thus identified remain popular.
Gender, Psychologization, and Psychological Labor in China
This article examines the psychologization trend in China by analyzing peiliao (companion to chat), a 'profession' promoted among laid-off women workers since the mid-1990s. Unlike other psychological caregivers who empathize or sympathize through imagining the situation of another who suffers, job counselors encourage those who become peiliao to invoke their direct experience of unemployment in their current care work. Such job training not only reinscribes these women's pain, but also naturalizes their psychological labor as part of their moral virtue, which downplays its social and economic value. The article suggests that peiliao and other psychologizing processes in China, rather than depoliticizing social struggle, constitute a new arena for politics in which marginalized women's psychological labor is exploited both to advance market development and to enact the therapeutic ethos of the ruling party.
Continuity and Change, 1945–1989
This article questions the claim that in Romania, the post-1990 period was one of radically greater freedom in religious matters, as well as greater religiosity on the part of the population. Instead, it suggests that continuity be er encapsulates the development of religiosity—religious beliefs and their embodiment in specific practices— among Orthodox Christians in Romania in the twentieth century. It also makes visible important imbalances, gaps, and faulty assumptions about the importance of institutions in the daily religious practices and beliefs of most Orthodox populations in the historiography on Orthodoxy in Romania. Scholars have failed to see continuities and have embraced analytical frameworks that stress change, especially around the communist takeover period (1945–1949) and the fall of communism (1989–1990). Central to re-evaluating this trajectory are two aspects of Orthodoxy in Romania: (1) most believers live in the countryside; and (2) women have remained central to the development and maintenance of religious practices in ways that cannot be accounted for through any institutional analysis of the Orthodox Church, because of its both implicit and explicit misogyny.
Challenging Gender Bias at Culloden Battle eld Visitor Centre
When live interpretation of women was first introduced at Culloden Battlefield Visitor Centre, it received little visitor interest and mixed reactions despite the key roles that women played during the 1745 Jacobite Rising. Consequent experiences with changes to the interpretation suggest that visitors' prior identification of wars with men makes them regard women's interpretation as irrelevant to the war story they came to learn. It appears that interpretation that mixes the stories of men and women can ensure visitors' engagement with interpretation of women at war while at the same time enhancing visitors' ability to personally connect with the interpretive content overall.
Technology, Gender, and Orientalism in German Interwar Motorized Adventure Literature
Following Germany's resounding defeat in the First World War, the loss of its status as a colonial power, and the series of severe political and economic upheavals during the interwar years, travel abroad by motor vehicle was one way that Germans sought to renegotiate their place in the world. One important question critical studies of mobility should ask is if technologies of mobility contributed to the construction of cultural inequality, and if so in which ways? Although Germans were not alone in using technology to shore up notions of cultural superiority, the adventure narratives of interwar German motorists, both male and female, expressed aspirations for renewed German power on the global stage, based, in part, on the claimed superiority of German motor vehicle technology.
Gender, Relics and Speech Acts
Alex da Costa
This article looks again at the figure of the Pardoner in the Canterbury Tales and reconsiders the possibility that ‘he’ is a woman passing as a man. The importance of such a reading is revealed by exploring the anxieties this raises over the relationship between outward appearance and inner substance or reality, and demonstrating parallels with medieval anxieties over the authenticity of relics and the validity of religious speech acts, including those involved in the transubstantiation of the elements of the Eucharist.
The most notable indication that research and discussion regarding gender and feminism are flourishing is the increase in the number of books in these fields and the fact that bookstores are allocating a separate section for them. For years, publishing in Hebrew on the issue of gender was very limited, but around the end of the 1980s it began to expand. In fact, from the turn of the century it has become difficult to keep up with all the literature being published in Hebrew.