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Fil: Suárez, Ana Lourdes. Pontificia Universidad Católica Argentina. Instituto de Investigaciones; Argentina Fil: Suárez, Ana Lourdes. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina Fil: Gauthier De Lecaros, Veronique Claire. Pontificia Universidad Católica del Perú; Perú Resumen: El escrito analiza aspectos de la dinámica, evolución y desafíos de las religiosas en América Latina. Analiza la evolución numérica las religiosas entre 1970-2017 y las compara tanto con otras regiones como con los sacerdotes. Se identifican tres patrones, todos ellos concluyen con cifras decrecientes a principios del presente milenio. El análisis se basa en una base de datos construida a partir del Anuario Estadístico de la Iglesia. Se analiza así mismo el espacio social que han ocupado las religiosas en los países latinoamericanos a lo largo del tiempo; y la construcción de su identidad social y eclesial. Finalmente, se abordan tres aspectos que ayudan a comprender su actual crisis: primero, la persistente cultura clerical que permea la dinámica de la Iglesia; segundo, las disputas suscitadas en torno a las decisiones sobre sus obras, expresiones del pasado pero no de su presente; y, tercero, la construcción de su identidad actual a través del complejo proceso de encontrar inspiración en la confrontación de sus fuentes fundacionales con los enfoques teológicos pastorales actuales, como los enmarcados en las teologías feministas. El eje que atraviesa el escrito es encontrar claves analíticas que permitan comprender la crisis que están atravesando actualmente las religiosas. Abstract: The writing analyzes trends in the life and ministry of women in Latin America. It provides a quantitative sketch identifying religious sisters’trends from 1970 to 2017and compares them both with other regions and with Latin American priests.It exams three patterns, all of them concluding with declining numbers at the beginning of the 2000s.The analysis is grounded on a database that was built using the Statistical Yearbook of the Church. The article also examines the social space women religious have occupied in the Latin American countries over time; the construction of their social and ecclesial identity, and their relationship with Catholic consecrated men. Finally,itaddressestheir current challenges deepeningin threeissuesthat account for their crisis:first, the persistent clerical culture that permeates the Church ́s dynamics;second, the disputes stirreduparound decisions on their works, expressions of thepast but not of their present; and,third, the building of their present identity through the complex process of finding inspiration in the confrontation of their foundational sources with present pastoral theological approaches, as those framed within feminist theologies. Unearthing clues to better understanding the Latin American sisters’ crisis is a thread that runs throughout theanalysis.

The article attempts to consider the issues of the position of marriage and family in the post-modern social space. Today's society is characterized by a hedonistic, consumerist lifestyle. Traditional values and religious worship are negated. Postmodernity develops the cult of individuality and presents man with an offer of multiplicity and various choices. The article presents issues related to the cult of individuality, and the topic of marriage and family, in the context of postmodern threats. In the first part of the article, the author deals with the subject of postmodern society and the problem of terminology. The second part of the article deals with the issue of individuality and family presence. In the third part, the author outlines some of the threats to marriage and family in relation to the teachings of Pope Francis.

After the end of the Ethiopian-Eritrean border war (1998–2000) life resumed in Asmara, where the young generation flocked to cafes, bars and nightclubs after work or study. During my ethnographic fieldwork (2001–2005) I identified three larger social milieus that pursued and staged their own ideas of a good life: the chic, the shabby and the pious. Until the ‘political spring’ of summer 2001, young people looked forward to building up promising life careers inside the country. Eritrea needed young professionals more than ever before, and not everyone had fallen out with Eritrea’s guerrilla government. 2001s clampdown quickly changed future prospects for individuals, families and for society as a whole. In the different milieus’ meeting places, these events were well observed and cautiously discussed. Social life went on, but from now on performed visions of a good life became unreachable in real life. Migration appeared as the only answer. An existential view of selected protagonists and ethnographic sketches from the early 2000s will help to re-interpret the youth life-worlds of Asmara’s recent past in a regional history of ongoing violence.

This article analyses the complexities of religious identity and stakeholder discourse concerning religious education (RE) reform in Scotland and Malawi. Drawing on Bourdieu’s concept of ‘social space’, it explicates the extent to which religious identity and conflicts over symbolic power in the social space of RE reform engender polarised debates imbricated by entrenched ideological positions because agents’ discourse in the social space draw on elements of their particular culture, tradition, spiritualties, and theologies. A comparative analysis of qualitative data from Scotland and Malawi reveals stakeholders’ reflections, frustrations, and insights on the conflicting nature of religious identity in the discourse of RE reform in a social space where symbolic struggles are inimical to the production of common sense. Despite the data arising from two countries with different socio-cultural contexts—one African and religiously conservative (Malawi), the other European and secular-liberal (Scotland)—the findings reveal similar challenges regarding how agents engage with RE reform in the social space, and the complications that religious identity engenders in that dynamic.

In this article we seek to first conceptualize whiteness as racial capital and then apply this conceptualization to analyze how whiteness functions in structuring social space in Salvador, Brazil. ...

The theme of this article is the children of Brazilians immigrants in the context of the “new second generation” of immigrants in the USA today. Based mainly on a set of in-depth interviews conducted with the children of Brazilians immigrants, the article reflects the analysis of this empirical material from the dialogue with studies that deal with the more general reality of the children of immigrants in the contemporary United States. Notably the studies of Alejandro Portes and Ruben Rumbaut and Marcelo and Carola Suarez-Orozco. The analyzes and dialogues carried out are developed around three important issues in the trajectory of the children of Brazilians immigrants in the United States: the social and life trajectory of these children of immigrants; their school experiences in the USA; and the places and roles of their parents in their experiences of growing up as children of Brazilians immigrants in the United States of America. At the conclusion, the article proposes that: (1) being "children of immigrants” in the USA today is an important social space from which many children lives their childhood within this society; (2) this is a social space whose characteristics provide to these children forms of agency of their social lives that are precisely linked to the condition of being “children of immigrants”.

O artigo apresenta desenvolvimentos recentes na Sociologia Francesa sobre os temas clássicos das desigualdades educacionais e da mobilidade social. Escolhemos fazê-lo por meio da análise da produção de três autores, Stéphane Beaud, Fabien Truong e Paul Pasquali, que se situam no cruzamento entre uma sociologia da juventude, da educação, da imigração e da mobilidade social. Os três abordam trajetórias de jovens de classes populares no Ensino Superior, no contexto atual de massificação desse nível de ensino na França, por intermédio de pesquisa qualitativa e longitudinal. O artigo explicita os fundamentos teóricos e metodológicos desses estudos pós-bourdieusianos e apresenta seus principais aportes para o debate sociológico contemporâneo. Destacamos a amplitude e a densidade das pesquisas; o quadro analítico da mobilidade social pensada como “migração de classe”; a construção do objeto, que insere a questão da “longevidade escolar” no quadro mais amplo das implicações dos deslocamentos no espaço social.

In the past two decades, social scientists have begun to explicitly interrogate the racialized economic, political, cultural, and ideological mechanisms of social space. This work interrogates the overt and covert racial organization of social spaces and the ways in which systemic White supremacy is facilitated by racialized space. Drawing on and synthesizing that work we explicate a critical theory of White space, explicating how geographical, physical, cultural, and ideological social spaces reproduce a racialized social structure organized by White supremacy. We argue that White spaces are integral to racialized social systems and global anti-Black racism in ways that not only normalize the existing racial and social order but ensures Whites’ fantasy(ies) of complete dominion over place and space, as well as control over brown and Black bodies.

The terminology used to describe people living in socially or legally ambiguous housing conditions is contradictory and contested in often unpredictable ways. Homeless people, as well as the laws and government discourses designed to limit their behavior, frequently choose language that is at odds with what their bodies are actually doing in the spaces they occupy. In this essay I will discuss the oxymoronic verbal formulations for how transients, especially transient women, move through and live in social space by looking at two texts that focus on homeless women and their social power, Marilynne Robinson’s novel Housekeeping, and the biblical Book of Ruth (on which it is partially based). By placing these works in the context of the legal discourses of homelessness and squatting, and gender analyses of mobility, I hope to identify a mode of gendered embodiment based in the language of motion.

Este artículo reflexiona acerca de las relaciones existentes entre espacio y gé­nero, a través de la representación de la favela en la novela Becos da memoria (2006), de Conceição Evaristo. Mediante la Geografía Feminista es posible comprender que, unido a otras determinantes como clase y etnia, el género condiciona los vínculos de los seres humanos, constituyendo otros espacios, diferentes a los considerados por la geografía androcéntrica. En la narra­tiva, a partir del conflicto se originan formas de organización comunitaria lideradas por una mujer negra dotada de sabiduría. En razón de lo anterior, este trabajo pretende indagar sobre los movimientos afrodescendientes en naciones mestizas, incorporando los aportes del Feminismo Comunitario –organización de mujeres indígenas de América Latina– en comparación a la descolonización del territorio (cuerpo femenino y naturaleza) puesto que, la propuesta de Evaristo, al configurar un nuevo espacio social, que devuelve el poder político a las mujeres en las comunidades, propone un territorio de resistencia a la opresión colonialista en América Latina. ------------------------------------------------------------------------- A outra geografia da favela em Becos da memória, de Conceição Evaristo Este artigo reflete sobre as relações entre espaço e gênero, através da re­presentação da favela no romance Becos da memória (2006), de Conceição Evaristo. Por meio da Geografia Feminista, é possível entender que, junta­mente com outros determinantes como classe e etnia, o gênero condiciona os vínculos dos seres humanos, constituindo outros espaços, diferentes daqueles considerados pela geografia androcêntrica. Na narrativa, a partir do conflito, emergem formas de organização comunitária lideradas por uma mulher negra dotada de sabedoria. Diante do exposto, este trabalho tem como objetivo investigar os movimentos afrodescendentes nas nações mestiças, incorporando as contribuições do feminismo comunitário – or­ganização de mulheres indígenas na América Latina – em comparação com a descolonização do território (corpo e natureza femininos), uma vez que a proposta de Evaristo configura um novo espaço social que restaura o poder político das mulheres nas comunidades, propondo um território de resistência à opressão colonialista na América Latina. --- Original em espanhol.

The historical anthropological retrospective makes it critical to clarify domineering family relationships in the early modern time. After all, the family is the first social space that largely shapes and educates a person in their attitude to relatives and the surrounding world. Among various family relationships, those between brothers and sisters take an important place. This is especially true of the early modern era, which is characterized by such features of demographic behaviour as numerous remarrying and having a lot of children. Given high mortality rate of that time and according to the law, in the event of the father’s or both parents’ death, adult brothers often became guardians of younger children. The attitude of elder brothers in their guardian status towards their younger siblings greatly influenced the latters’ fates, especially those of sisters. Based on documentary material, this article is the first attempt in the Ukrainian historiography to elucidate relationships between brothers and sisters in the early modern noble family. Using the anthropological approach and the comparative method, the author studies the subject matter by analyzing legislative regulations and their impact on the social practices of the era. Both positive and negative relationships between siblings are revealed by the examples of certain families. It is demonstrated that relationships between close relatives were often influenced by the material factor. Guardian brothers who had in their hands family property – real estate and movable assets – sometimes abused their status and rights, violated legislative regulations and parental will, and mistreated their sisters. Usually, this was revealed when sisters were given in marriage and their brothers deprived them of their dowries, as well as during the distribution of matriheritage, which by law was to be equally shared among children of both sexes. Clearly, such state of affairs could be partially explained by the human factor; however, an important role was played by the then legislation, which prioritized male children in hereditary matters, thus laying grounds for gender asymmetry.

A escola é um espaço social em que a diversidade de identidades nem sempre apresenta convivência harmoniosa, especialmente quando grupos minoritários desviantes da hegemonia heteronormativa estão presentes. Estudantes trans carregam as marcas da subversão em seus corpos e sofrem os desdobramentos do discurso transfóbico no ambiente escolar. Sob o aporte teórico-metodológico da ADC (FAIRCLOUGH, 2016; MAGALHÃES et al 2017; RAMALHO e RESENDE, 2016, 2017) e em diálogo com os Estudos de Gênero e Sexualidade (BUTLER, 1993, 2017; LOURO, 2014, 2016; MOITA LOPES, 2008), este artigo busca compreender os impactos da transfobia na vida de alunos/as trans do ensino médio público de Ceilândia/DF, bem como identificar suas demandas e estratégias de enfrentamento através de suas narrativas. Como resultado, notou-se a existência de estratégias de enfrentamento paralelas a ações de resignação e conformidade.

O artigo busca refletir o silenciamento da intelectualidade negra brasileira. Reporto-me às estratégias para silenciar homens e mulheres negros cuja prática social consiste naquilo que denominamos por política do esquecimento e cujo mecanismo consiste em se apagar da memória das novas gerações a contribuição de autores negros e negras. É nesse sentido que o dilema da intelectualidade negra no Brasil reside na herança racista do campo intelectual brasileiro - um duplo vínculo – ordem científica e ordem social. Em discordância do que diz a teoria bourdiana, presume-se que o acúmulo de capital específico não pode justificar a ausência de autores negros e negras no campo intelectual brasileiro. Tudo leva a crer que, no Brasil, o que determina a posição no campo intelectual vai além da incorporação de um tipo de capital específico – classe, escolaridade, origem – transferido para o campo intelectual de um espaço social circundante: raça, gênero, classe.

The one-child generation daughters born to middle-class Chinese parents enjoy the privilege of concentrated family resources and the opportunity for education overseas. We focus on the “privileged daughters” who have studied abroad and remained overseas as professionals. Using three cases of post-student female migrants who were of different ages and at different life stages, we situate their socioeconomic mobility in the context of intergenerational relationships and transnational social space. Drawing on further interview data from the same project we argue that, although the “privileged daughters” have achieved geographical mobility and upward social mobility, through education and a career in a Western country, their life choices remain heavily influenced by their parents in China. Such findings highlight the transnationally transferred gendered burden among the relatively “elite” cohort, thus revealing a more nuanced gendered interpretation of transnational socioeconomic mobility.

A growing body of literature has investigated the various ways in which residents of stigmatized neighborhoods respond to and cope with stigmatization. However, these approaches have fallen short in tackling the question of how particular places shape responses to stigmatization. In this article, I take seriously the question of context and, based on a comparative ethnography of two social housing neighborhoods in Finland, show how residents in similar social structural positions differed in terms of the cultural milieus they inhabited, presenting them with different cultural resources for dealing with stigmatization. In the article, I suggest that non-recognition is an understudied but significant consequence of stigma related to social housing neighborhoods. Further, I suggest that depending on the historical and cultural context of the neighborhood, different destigmatization strategies are employed when residents face non-recognition. My data shows that locally lived collective place narratives informed residents’ experiences of class: In one neighborhood, the defining element of the locally acknowledged place narrative was class struggle, whereas in the other it was middle-class aspiration. These narratives served as building blocks for their destigmatization strategies.

This article offers new ways of identifying and perceiving gay Muslims in Germany through discursive practices, such as the acceptance of queer Muslims in Islam, alongside cultural hegemony of religious gatekeepers. The article specifically explores the utilisation of Norman Fairclough’s (2010) critical discourse analysis to comprehend the identity of gay Muslims in Germany and to advance the current understanding of gay Muslims and their relations within the socio-religious space. The nature of this relationship is demonstrated through discursive choices (the identity of gay Muslims within a religious context and in society); the use of dominant and restrictive subjective narratives and language between group gatekeepers (religious leaders: Imam and Islamic devouts); and the isolated members of Islam (gay Muslims). This enquiry will be illuminated by qualitative critical discourse analysis interviews on YouTube in which specific actors related to the study were interviewed on themes such as identity, acceptance of gay Muslims and relations with them in a religious community or a social space.

Throughout history, women have been prohibited from practicing competitive activities in different contexts and times, either because of the social space they could occupy, or arguments related to their biology and body constitution. The woman's body, mainly related to her fertility aspects, regulated to determinants of her social possibilities. Under the mythical bias, the distinct sacred female figures were those who gave the gift of life, the creation of things, often without needing any male figure, putting the issues of motherhood in focus. At a certain time, the practice of physical activity could favor women in what would, or still is, said as their natural function, but always in masculine determinations. Although with the different changes over time, Brazilian Olympic women athletes had occupied these spaces and roles, carrying them with all their burdens, responsibilities and blame, both in the desire or concretization of motherhood, as well as in the express will of not fulfill this imposed role. That said, using biographical narratives, this article aims to discuss the issues of motherhood that involve sport and, especially, Brazilian Olympic athletes.

The report reveals the stage movement of a child in the acquisition of socio-psychological characteristics; it ensures his or her active involvement in the world of humans and the world of things. The baby’s age is highlighted with its central formation — the development of social attachment. The limited development of individual independence and autonomy is inherent for the second year of life. The emergence of the “I”, which causes self-awareness in the social space, is typical for the third year of life as an end-stage of early childhood. The whole process of a child’s mental development deploys based on the revealed stage formations.

Ending Midlife Bias: New Values for Old Age, by Nancy Jecker, addresses what she sees as Western society's overvaluing of autonomy and undervaluing of dignity, a bias that she sees as particularly unsuited to old age. While she makes a strong case, two main problems challenge her approach. First, she characterizes later life by the diseases and disabilities associated with it, compressing its ever-expanding social space into a narrow location where need trumps desire, and comfort companionship. Second, she considers few other values beyond the antagonism between being granted autonomy and being granted dignity. Human values extend beyond such pairing - and beyond the confines of any particular phase or stage of life. It is as if the author sees old age as an endless succession of Sundays, punctured by dull but respectful visits from grandchildren and great grandchildren. Later life lasts more than one day and deserves more than one value.

My chapter focuses on the capitalist social spaces of the New York City tenement in Jacob Riis’ How the Other Half Lives (1891), Stephen Crane’s Maggie, a Girl of the Streets (1893), and Anzia Yezierska’s Bread Givers (1925). Indebted to Henri Lefebvre’s theories on social space and spatial production, this chapter explores the tenement housing of New York as a social space depicted as a place latent with power dynamics and the opportunities for resistance to the larger social order.

Despite significant work on literacy as a situated practice (Brandt; Street; Gee), in the African American community (Banks; Richardson; Young) and in the LGBT community (Alexander; Alexander and Rhodes), only recently have scholars looked at literacy at the intersection of Black and LGBT people. A notable example is Eric Pritchard’s discussion of “literacy normativity” and the multilayered ways in which Black queer literacies function(Darnell). In this multimedia article, the social space I focus on is Washington, DC, Black Gay Pride 2013, where I discussed shade and shade narratives with seven men and one transgender woman. A main finding of this research was that participants typically relied on narrative to illustrate how shade was thrown; in fact, narrative is a necessary component of catching shade. These narratives provide situated examples of throwing shade while foregrounding the subjectivities or backstories that give throwing shade traction. In this way, throwing shade as a part of a larger “fierce literacy” talks back to literacy normativity and speaks to Black queer people’s relationships with one another, with language, and with the larger culture.

Drawing on an ethnography of dyke bar commemoration in four U.S. cities, this article applies Sedgwick's concept of "reparative reading" to commemorative practices, tracing how commemorators leverage this reading to guide a logic of reparative action. They commemorate material spaces rooted in place, but cultivate mobile and inclusive space. That is, commemorators, most of whom have had limited exposure to the spaces that they mourn, carefully situate the lost dyke bar, highlighting geographic, esthetic, demographic, and temporal attributes. The images they construct of the situated bar contrast with their commemorative events, which emphasize social over alternate attributes. Commemorators repair and critique the situated bar - not to restore it, but to harness it for their forward-facing efforts - by using memory to advocate for a move from specificity to generality; from situated to mobile and inclusive social spaces. I elucidate how this turn toward social space and bar commemoration itself emerges not merely from institutional and territorial loss, but from commitments to diversity, inclusivity, and queer identities and politics.

This article aims to highlight the emergence of urban citizenship spaces in two European cities—Milan, Italy, and Rotterdam, the Netherlands—where marginality and social exclusion are faced and coped with through social participation, appropriation of space, and the construction of a peculiar place-based sense of belonging. To do so, the article will present the results of comparative research conducted in Milan and Rotterdam by means of 60 semi-structured interviews (30 in each city) with inhabitants of peculiar neighbourhoods in the two cities. The analysis will adopt an intersectional perspective (Crenshaw, 1989), paying attention to the intersection between personal characteristics and spatial features to highlight the processes occurring at the crossroads between the social and spatial categories. In particular, this work will present two examples, one from each city involved in the research, in which urban citizenship practices are enacted and create a Lefebvrian space of representation where dominant discourses and narratives are overcome and overturned by people otherwise excluded from dominant spaces and mainstream forms of urban citizenship. A comparison of the fieldwork from the two cities shows how in both cases, subaltern and/or marginalised groups (women, the poor, and migrants in particular) manage to appropriate interstitial spaces within the city where they can find room for expression and well-being and for the performance of urban citizenship practices. At the same time, though, external (political and economic) factors can transform those spaces of representation into self-constraining places which can expose these marginal groups to further vulnerability.

This article studies the preferences of middle-class residents for old or new neighborhoods in two Israeli cities, and describes the ways local social space mediates the translation of the habitus into generative preferences. Most sociological studies either ignore questions of place or explicitly reject the role of place in shaping class tastes. While a number of recent studies have demonstrated the role of place in shaping class tastes, the mechanisms underlying the role of place have yet to be investigated and conceptualized. This study addresses this lacuna. Based on a mixed-methods comparative design, the article first presents the relationship between spatial and class processes underlying the particular social space of each of the two cities – that is, the local association between old/new neighborhoods and different populations, symbolic boundaries, and expectations regarding the future of different neighborhoods. It then shows how local social space is reflected in local narratives and patterns of distinction, which are interwoven with residents' accounts of their choices and preferences. The study argues that middle-class tastes are formed locally by a process of “emplacement,” in which social actors find their socially designated place in specific urban settings and develop the tastes and dispositions associated with these areas.

Introduction. Sociological studies of the social portrait of students are an urgent problem of science, which has recently acquired special significance in Russian conditions. This is due to those circumstances, which, on the one hand, follow from the special characteristics of students as a specific social group, for which the problems of successful socialization are especially relevant, and on the other, they are dictated by the significant dependence of students on those factors that are formed in the political, economic and the legal space of different regions. In conditions of social transformations and turbulence, almost always young students find themselves in a more difficult situation than older generations. In particular, a number of problems arise on the basis of the divergences and nuances of the social perception of reality, which are formed among students who, to varying degrees, are adapted to the local conditions of the university.Methodology and sources. The theoretical foundation of the study is the concept of youth as a cultural group, the methodology of sociological research of risk and social uncertainty, the works of foreign and national researchers of student youth, which reflect various aspects of students' social life, in particular, the results of a study of the effects of social factors in the information space, new phenomena of youth subcultures, etc., which involve the development of new strategies for a sociological study of the social portrait of young students.Results and discussion. Particular problems of students' socialization arise in those regions of the country where new legal and political realities are forming. Compared with other social groups, in such social spaces, it is more difficult for young people to integrate and join in a new reality, because the usual mechanisms of socialization, formed earlier, are not actual now, and how to achieve full potential in the new social space is not yet clear to everyone. In particular, such contradictions are clearly visible in the Crimean realities, in the university community of Sevastopol. The purpose of the sociological research conducted by the Centre for Sociological Research of Sevastopol State University was to study the characteristics of the social portrait of student youth in Sevastopol, including those representing various groups of students according the period of their residence on the peninsula. For this purpose, two groups of young people were distinguished in the analysis, differing by the period of their residence in Sevastopol: an “indigenous” one – those who live in Sevastopol from birth or moved here at an early age, and a “new” one – those who moved to Sevastopol after 2014. The results of the study made it possible to determine the strategic life goals of university students, which can be described as ambitious: starting a business, acquiring a car and housing, providing material wealth, pursuing career success and self-realization.Conclusion. Most of the “indigenous” youth and “new” residents of the southern capital of Russia have shown their attitude to Sevastopol as a city that they want to develop together. This fact was assessed as a phenomenon of social gratitude: the young generation, who found in Sevastopol the opportunity to live peacefully and fulfill itself, binds itself to the city, but wants to make it better. The study also confirms the relevance of highlighting among students social and demographic groups that differ in the perception of social reality, due to the time spent in this social environment. In particular, this is noted in a higher degree of readiness of “old-timers” for practical participation in changes in social reality – participation in public life, volunteering, etc.

Space is where we can see most tangibly that cultural citizenship values exclude women literally. This is because cultural construction of space has inherent in its symbolism the legitimacy to exclude women from power and influence. Therefore, the specific aim of feminist geography is to investigate, make visible and challenge the relationships between gender divisions and spatial divisions, to uncover their mutual constitution—-structuring of social space by patriarchy- and problematize their apparent naturalness. In this paper, my purpose is to examine the extent to which women and men experience spaces and places differently and to discuss how these differences themselves are part of the social constitution of gender as well as that of place. Firstly, I will try to uncover the male-centered epistemology that dominated academic geography—especially by focusing on the geopolitical understanding—and the way in which spatial thinking was influenced by the discipline’s masculinist approach. Secondly, I will discuss the reciprocal relation between gender and social space by dealing with the key concepts of feminist geography. In doing this, I will examine the relationship between socially constructed concepts of ‘public’ and ‘private’ and the construction of gendered identities. And finally, I will also criticize the distinction between public and private spaces by focusing on contemporarily socio-economic and cultural practices of women.

This study focuses on the comparison between the image of totok Tionghoa-Indonesian and peranakan female characters, particularly in the economic, educational and marital spheres in Indoneisan Literature, namely Pecinan: Suara Hati Sang Perempuan Tionghoa written by Ratna Indraswari Ibrahim. The foundation of the theory used is the socialist feminism proposed by Alison Jaggar who adopted the spirit of Marxism in the context of feminism. The research method applied is descriptive qualitative. The results show that totok Tionghoa-Indonesian women received more pressure than peranakans. Peranakan women have wider social space because they have already had legitimate citizenship. The conclusion of this study is that it is inevitable for women to be marginalized in the production process in the perspective of socialist feminism, since gender discrimination has become part of human nature that is very difficult to change.

To gain a qualitative understanding of belonging as reflected in the experience of newly resettled young people from refugee backgrounds. Drawing upon a narrative perspective premised on a postmodern social constructivist model, the study is based on the understanding that belonging is a constructed experience, with multiple possibilities of the nature of belonging. Interviews were conducted with 30 students and their parents using a digital storytelling research approach. The interview data was transcribed and explicated using a thematic narrative analyses process, aiming at explicating the participants’ experience of belonging. Parent data was used to supplement students’ accounts. Five themes emerged and are explicated: connection to a larger entity; experience of immersion; experience of connection (and disconnection); sense of identity; and instrumental outcomes. A sense of belonging emerged as a multi-faceted and nuanced experience, negotiated in a social space by refugee youth in ways that best enable them to make sense of their experiences. Youth from refugee backgrounds seek coherence in their narratives of belonging, which are characterised as being highly relational. From a narrative co-constructivist perspective, narrations of belonging reflect the roles of both youth and their significant others in a process of collaborative meaning making. The findings may inform future research targeting refugee youth resettlement and adaptation wellbeing.

Background/Context Research has documented the benefits of family and parental involvement in children's schooling, both developmentally and across domains. Classroom teachers play pivotal roles in establishing and maintaining home–school partnerships because of their sustained contact with children. Despite this, few studies have examined empirically how urban teachers actually define their own roles in helping schools to connect with diverse families and, especially, the power asymmetries that exist between families, teachers, and schools themselves in a climate of increased accountability and scrutiny of urban public schools. Purpose/Objectives Using Bourdieu's concepts of social space and symbolic capital, this qualitative study examined urban teachers’ perspectives on their roles in facilitating effective partnerships with diverse families and the ways that issues of power, authority, and the need for boundaries in home–school relationships were expressed in their discourse. Setting Data were gathered at four public schools in a major metropolitan city in the Northeast. All were racially/ethnically diverse (more than 50% non-White in all schools) and served high percentages of low-socioeconomic-status families. Participants Participants were 44 classroom teachers. All but two teachers were female; participants were racially diverse (42% White, 42% Black, 16% Latino/a) and had been teaching for an average of 17.25 years. Research Design Qualitative focus group interviews were conducted with teachers at each participating school site over the course of six months. Data Collection/Analysis Focus group data were analyzed using qualitative content analytic techniques. Findings/Results Analyses generated three themes that illustrated the powerful but contradictory positioning of teachers in facilitating authentic partnerships with families—(a) creating responsive relationships, (b) casting engagement as education, and (c) creating varied and tailored opportunities—yet also revealed teachers’ assertions of power and authority, most often expressed as a need for boundaries between home and school. Conclusions/Recommendations Findings support a progressive approach to family engagement and educator resistance whereby teachers engage in collaborative advocacy with urban families to reclaim the notion of teaching as a public service aimed at the promotion of equitable, accessible, and culturally responsive schools.

This article deals with the Belgian colonial authorities’ obsession with classification and categorization, and explores how this obsession affected medical care in the city of Coquilhatville. Whereas the authorities aspired to medical care that was strictly segregated along ‘racial’ lines, providing separate hospitals for Europeans and Africans, in reality such rigorous segregation was unsustainable. I argue that it was the authorities’ inclination to categorize patients that eventually blurred the lines. Indeed, this article shows how the administrators became thoroughly enmeshed in their taxonomic zeal when members of the African upper class, the so-calledévolués, demanded different treatment from other Congolese, to reflect their status. Furthermore, these upper-class patients insisted on being differentiated among themselves too. Responding to more and more claims to be discerned from yet another ‘lower’évolué, and in an attempt to translate social space into physical space and thus provide the applicant with a more sophisticated hospital room, the authorities gradually ran out of options. As a consequence, they – albeit unwillingly – opened the doors toévoluésof a hospital that was initially reserved exclusively for Europeans.

The print media is an important and powerful social arbiter. It both reflects and crafts societal opinion, and consequentially has received significant scholarly attention. This article analyses the media framing of women and leadership in Investment Banking (IB) post the GFC (2014–2016) to understand both the framing content, and how it has or has not changed. Utilising an institutional perspective, and the concept of IB as gendered social space, we reveal the existence of an overarching meta-frame which illustrates IB as a setting characterised by unequal power relations between men and women and the sustainment of hegemonic norms. This meta-frame did not change significantly during the period analysed. Our analysis reveals a meta-frame which emphasises ‘deficiency’ and is underpinned by three key interpretive repertoires, each giving expression to different dimensions of IB as a gendered social space. We found evidence of contradictory interpretive repertoire and media framing ignored issues of female agency, the male perspective on leadership in IB and the domestic context of female leaders. While the media did champion certain ‘superwomen’, the framing of women’s absence from senior roles was embedded with stereotypes about gender relations and suggestions that women’s lack of progress could be attributed to their supposed internal weaknesses rather than IB organisations. The characteristics of IB as a gendered space and their role in maintaining unequal gender power dynamics are less frequently highlighted in media framing. In addition, while media framing makes attempts to positively frame female leaders in IB, overall very little has changed.

O artigo apresenta e discute os resultados de uma pesquisa sobre os 689 romances de autores brasileiros publicados pelas mais importantes editoras do país entre 1965 e 1979 e entre 1990 e 2014. Os dados mostram que o romance brasileiro contemporâneo privilegia a representação de um espaço social restrito. Suas personagens são, em sua maioria, brancas, do sexo masculino e das classes médias. Sobre outros grupos, imperam os estereótipos. As mulheres brancas aparecem como donas de casa; as negras, como empregadas domésticas ou prostitutas; os homens negros, como bandidos. As mudanças ao longo do tempo, embora não estejam ausentes, não são de grande monta. Assim, o campo literário, embora permaneça quase imune às críticas que outros meios de expressão simbólica costumam receber, tende a reproduzir os padrões de exclusão da sociedade brasileira. The article presents and discusses the results of a research on the 689 novels by Brazilian authors published by the most important publishers in the country between 1965 and 1979 and between 1990 and 2014. The data show that contemporary Brazilian novel favors the representation of a small social space. Its characters are, in its majority, white, male, and middle classes. Stereotypes prevail over other groups. White women appear as housewives; black women, as domestic servants or prostitutes; black men, as criminals. The changes over time, although not absent, are not of great importance. Thus, the literary field, although it remains almost immune to the criticisms that other means of symbolic expression usually receive, tends to reproduce the exclusion patterns of Brazilian society. El artículo presenta y discute los resultados de una investigación sobre las 689 novelas de autores brasileños publicadas por las editoriales más importantes del país entre 1965 y 1979 y entre 1990 y 2014. Los datos muestran que la novela brasileña contemporánea favorece la representación de un espacio social reducido. Sus personajes son, en su mayoría, blancos, del sexo masculino y de las clases medias. Sobre otros grupos, prevalecen los estereotipos. Las mujeres blancas aparecen como amas de casa; mujeres negras, como empleadas domésticas o prostitutas; hombres negros, como bandidos. Los cambios en el tiempo, aunque no están ausentes, no son de gran importancia. Así, el campo literario, aunque permanezca casi inmune a las críticas que suelen recibir otros medios de expresión simbólica, tiende a reproducir los patrones de exclusión de la sociedad brasileña.

Through extensive fieldwork conducted in an inner city neighbourhood in Oslo, Norway, the authors found that a variation of actors and settings evoked different religious and secular images of place. In what ways is the urban experience shaping or challenging the religious sense of spatial belonging, and why is a secular discourse dominating the scene? In order to obtain such images and sense of place in the context of a recently established area based initiative, we interviewed representatives for the religious communities localized in the neighbourhoods of Tøyen and Grønland. Here we encountered no religiously infused language despite a sizeable spatial religious presence. In the sciences of religion, the view of a separation between the secular and the religious as a social fact and a social norm in modern societies dominates. We argue that there is a privatization of religion (Casanova 1994) within the larger discourse of urban renewal and gentrification. Simultaneously we find the reverse of Taylor’s (2007) proposal of the emptying of religion in social space: namely a filling up of religion in social spaces, that we label ‘urban religious belonging’. This article provides further empirically based knowledge into the connection of religion, secularism and the urban sphere, the difference between belief and representations or discourses, as well as a methodological approach for studying these connections and fractures. The fieldwork for this study was funded by a commissioned project for an urban area based initiative in Oslo from the municipality of Oslo, represented by Bydel Gamle Oslo. The funding was obtained through a competitive tender process.

This article seeks to revisit the French social space 30 years after Pierre Bourdieu first mapped it in Distinction. Using data from the International Social Survey Programme, it deploys geometric data analysis to construct a model of the space of class positions that is remarkably similar in its structure to that presented by Bourdieu despite three decades of economic transformation. The relationship with occupational groups and geographical space is also familiar, though gender and, to a greater extent, age are perhaps more prominent than when Bourdieu was writing. The article then goes on to demonstrate the multidimensional nature of symbolic violence, in the form of perception of one’s place, and the manner in which social reproduction is misrecognised. On the latter point, it transpires that while there is recognition of unfair advantage, not only is faith in meritocracy the prevailing view but the dominated are the most likely to deny that having educated parents makes a difference to whether one ‘gets ahead’ or not.

Inspired by Bourdieu's theory of homology between social, mental and spatial structures, this essay dissects the relationship between spatial and social divisions in the Danish city of Aalborg using varied data from official statistics, surveys, qualitative interviews and field observations. Spatial divisions reflect differences in the objective distribution of economic and cultural capital, and are accompanied by symbolic divisions in residents’ minds. Some nuances are, however, added to Bourdieu's homology argument, as there are discrepancies between objective distributions and mental schemes, such that the latter exaggerate and dramatize the former. The neighbourhood of Aalborg East is subjected to this symbolic exaggeration in the form of spatial stigma or territorial stigmatization. An analysis of residents’ strategies for coping with spatial stigma furthermore provides an illustration of Wacquant's claim that this stigmatization can be met with a range of socially patterned responses ranging from acceptance or indifference to recalcitrance.

Even though almost half of the forced migrant population that entered Germany during the last several years are minors, research about the perspective of children on forced migration is very scarce. Drawing on childhood studies, which regard children as being capable of social thinking and acting, and generational theories, which scrutinize how childhood constitutes a common “social space,” this article aims to analyze narratives of local and forced migrant primary school children on flight and integration. Current regulations of the German educational system insert forced migrant children into the regular school system. Within the restrictive framework of schools, which disadvantage newly arriving migrant children by focusing on their German language skills as the primary marker of their educational potential and success, friendship making is the sphere where children can have agency. Children construct the school as their common generational space and discuss flight as the experience of “being new in school.” This allows children to acknowledge their different biographical backgrounds but empathize with each other and identify as generational members through their subjection to the educational system. Local and forced migrant children bridge language differences by performing their friendships through language-learning rituals. Hence, the public primary school system sets preconditions for the structural integration of local and migrant children, but the most important actors who “do integration” as a social process are children themselves. Article in English DOI: 10.25285/2078-1938-2020-12-3-52-69

This article studies a specific form of transnational living that results from Thai–Western cross‐border marriage migration: Thai women's experiences of intercultural partnerships with a Western man. The study is explicitly from a Thai female partner's perspective. It unpacks women's experiences and perceptions of living this life from their own accounts. We refer to their experiences and perceptions of living this form of transnational life as unintended transnationalism, that is, that living a life defined by dependent gendered intercultural exchanges with a foreign man was a by‐product, not an aspiration of her strategy for a better life. Living ‘unintended transnationalism’ refers to how women negotiate the specific high challenges and sociocultural pressures arising from dependency on a foreign man, who largely decides where, when and how you live. Women face strong acculturation pressures to adapt to their husbands' Western cultural needs, on his terms, even when they share a home in Thailand—a process we define as imported assimilationism. The study shows how her experiences of transnational living are importantly shaped by her: access to rights, cultural differences with her partner, and positioning in social space and place in Thailand, over this life journey. It draws from 20 biographical interviews with women in partnerships (between 7 and 30 years) with Westerners, currently resident in Thailand. Overall, we find that living ‘unintended transnationalism’ is a challenging life, even for women who make significant material gains. It can lead to isolation, dissociation from family, and dissimilation from belonging in Thailand.

The hijras or kinnar, a third-gender community in South Asia, play a somewhat ambiguous role in Indian society. On the one hand, they are consulted when a child is born, because their blessing is highly esteemed. On the other hand, hijras often live in poverty and without access to education or healthcare (cf. Kalra, 2012). Their place thus seems to be inside, as well as outside of society (also cf. Hall, 1997). Data collected through sociolinguistic interviews with speakers of Indian English gives evidence for conceptualisations of the hijras’ ambiguous place in Indian society. It is argued that the case of the hijras is representative of Indian society inasmuch as gender seems to be an important factor in the division of social space. Moreover, it is suggested that conceptual contact with British English has impacted on conceptualisations pertaining to the hijras in Indian English (cf., e.g. Hinchy, 2014; also see Zenner, Backus, & Winter-Froemel, 2019).

Purpose The purpose of this paper, a “thought piece”, is to consider the everyday realities of homebased working and the implications for work during a global pandemic and beyond. Design/methodology/approach The authors present a conceptual framework for considering the domestic sphere as a social space and apply this framework to consider the existing evidence base on homebased working. In particular, the authors consider the implications of homebased working during and after the COVID-19 pandemic in terms of gender. Findings The authors identify key challenges in relation to flexibility, work intensification and socio-economic differences. Consideration of these areas highlights the potential pitfalls and challenges that are likely to persist as many organisations begin to plan for an increase in homebased working. Originality/value The authors argue that some commentators have been too quick to celebrate the apparent successes of the sudden, unplanned move to intensive homebased working. Important differences in occupation, gender and other socio-economic factors will have important implications for the experience of homebased working for many workers and their co-residents.

This article details and analyses some of the public online response to the Tasmanian Government’s decision to make the recording of gender on birth certificates an opt-in process. Tasmania is the first jurisdiction in Australia to make such a change, which aims to simplify the legal processes involved in affirming a person’s gender identity (including agender and non-binary status). The data set is comprised of comments posted on Facebook in response to The Australian newspaper’s coverage of this event; The Australian is Australia’s only truly national daily broadsheet. This article argues that the effect of this overwhelmingly negative ciscentric response, as revealed by the aesthetic of this digital social space, is the generation of an impression of Australians as trans- (and intersex-) averse. This risks undermining the basic good of assurance that transgender and intersex people ought to have: an assurance that they can inhabit public spaces and be treated with dignity and respect (cf. Waldron). To prevent this kind of hostile response in the future, we must find a way to communicate and make resonant to the general public what queer and feminist theorists have been arguing for quite some time: that sex and gender are not synonymous and that both gender and sex are social constructs.