Discourse Approaches to Politics, Society and Culture, 2011
1. Gender imbalances revisited: Introduction (by Majstorovic, Danijela) 2. Part I. Patriarchy and... more 1. Gender imbalances revisited: Introduction (by Majstorovic, Danijela) 2. Part I. Patriarchy and emancipation in private spaces 3. "He beat her so hard she fell head over heels": Normalising wife abuse in Colombia (by Tolton, Laura) 4. The discursive construction of gender among Dholuo speakers in Kenya (by Abudi, Michael O.) 5. Snippa - a new word for girls' genitals in Swedish: Gender-neutral or patriarchal? (by Milles, Karin) 6. What it means to be a Bosnian woman: Analyzing women's talk between patriarchy and emancipation (by Majstorovic, Danijela) 7. Part II. Mediating gender in public spaces 8. Greek men's and women's magazines as codes of gender conduct: The appropriation and hybridisation of deontic discourses (by Hatzidaki, Ourania) 9. Representation of desire and femininity: The advertisement in late-modern consumer culture of Japan (by Sato, Toyoko) 10. Gendered discourse(s): Liberia's 'Iron Lady' vs. George Weah (by Diabah, Grace) 11. Gender ideologies in the Vietnamese printed media (by Ha, Nguyen Thi Thu) 12. Part III. Trajectories of patriarchy and emancipation across professions 13. Constructing masculine work identity through narrative: Two case studies from emergency medicine in Quebec (by Advani, Stella) 14. Stereotyping gender: Discursive constructions of social identities in a Danish bank (by Lassen, Inger) 15. Living in therapeutic culture: Feminine discourse as an agent of change (by Pawelczyk, Joanna) 16. Index
Discourse Approaches to Politics, Society and Culture, 2011
Page 88. What it means to be a Bosnian woman Analyzing women's talk between patriarchy a... more Page 88. What it means to be a Bosnian woman Analyzing women's talk between patriarchy and emancipation Danijela Majstorović and Maja Mandić University of Banja Luka, Bosnia and Herzegovina Presuming discourse ...
... Altmann - Stiftung Wissenschaft und Politik, Germany Theodore Couloumbis - ELIAMEP, Greece Sh... more ... Altmann - Stiftung Wissenschaft und Politik, Germany Theodore Couloumbis - ELIAMEP, Greece Shireen Hunter - Washington DC, USA Thanos Veremis - ELIAMEP, Greece Susan Woodward - The City University of New York, USA Associate Editors: Fiona Hill - Brookings ...
Loving and Leaving (across) the Periphery On the eve of my third late spring in Frankfurt, there ... more Loving and Leaving (across) the Periphery On the eve of my third late spring in Frankfurt, there is the lightness and ease of being not there but here. The lindens in front of the windows give comfort, but I'm yearning for the sweetly pungent fragrance of their Banja Luka sisters. I will not be smelling them this June, or perhaps ever again for that matter, the borders have been closed again due to the corona pandemic. Their smell is from elsewhere and it won't be going anywhere-their labors are lost. Like in Safaa Fathy's 1999 D'ailleurs Derrida, [1] like in Beckett's 2010 Poetics of elsewhere, [2] like in Bekim Sejranović's 2008 Nigdje, niotkuda (Nowhere, not from Anywhere), [3] there is always an elsewhere and a nowhere across genres and in one's heart. It is from this elsewhere that is simultaneously a nowhere that I write about migrant's affect as a structure of feeling [4] simultaneously marked by an excess of love for the (unbearable) place left and feeling "peripheral" in the new place. Migrant's affect is not just about oneself but is a particular, translatable consciousness about other bodies, killed, hurt or denied justice through wars, policing, isolation and violence. It has a politicizing potential and can be a basis of solidarity across the globe. The lightness doesn't come easily given the three months of the pandemic, the lockdown psychosis, more uncertainty than ever, and the conundrum from the pre-corona times persisting only worse: to go back or stay here forever? Although a refugee myself, I am now more privileged than many others in refugee camps around my former hometown of Bihać but we all yearn for an elsewhere the same, as much as we are all subjects to the EU securitization, humanitarianism, and labor/asylum regime. Albeit coming from various, power-differentiated communities, our experiences are similar when freedom, choice or mobility is restricted. For the able-bodied, documented, and otherwise privileged, it can be more comfortable, but for anyone teetering on the edge of survival it is mostly hell. Leaving Bosnia and Herzegovina for me would be giving up on my tenured professorship, friends and family and looking for random jobs in Germany. Professorial ones are impossible to and, so it may end up in construction, care work, the food industry, or administration. As a Bosnian citizen I am allowed to participate in the job market even though Bosnia is not part of the EU. Many of my Middle Eastern, South Asian, and African counterparts aren't-they are stuck between the No, we are not the same. Yes, we are the same. Stop equating, stop measuring, dead bodies are not just to be counted, but felt, smelled, touched, like in that room in Srebrenica and the Tuzla forensic center. There were mortal remains left behind by the Hurricane Katrina as well, out there, and the postcolonial bodies were counted, the peripheral bones measured, racialized, and gendered when needed. [38] But alliances, they need to be fraught by the people holding the line. Our positionalities, our postcolonialities, our peripheralities are competing with other more privileged Europeans on the labor market instead of seizing the opportunity to repair and revolutionize what we have already had. What can we possibly do? Illness can get the best of us, and those with bigger hearts are the easier targets, Sejranović would say. Sejranović, another migrant subject, another Middle-Eastern looking Bosnian, just like my husband, recently died in my hometown of Banja Luka, out of the blue. Many people in Banja Luka die out of the blue. That's why I ied; I was afraid of dying, or rather, of living in the silence and inaction. That it would be another lost labor of love. I don't want to lose that labor but build upon it, mine, yours, theirs. Make it Ours just like in an OOUR, the basic organization of associated labor aiming to disalienate labor through democratization of industry once imaginable in the Yugoslav self-management. [39] Just as "single worker's product could no longer be expressed as a product of his/her individual labor but as a product of associated, so to say social labor," [40] single particular struggles against racism and injustice need to become more integrated globally. If staying means acquiescing to injustice, leaving means becoming and meeting political asylum seekers all over Europe, former and future friends and comrades, wandering about West European countries whose administrations prolong their asylum procedures, unwilling to admit the obvious, that "Bosnia is not a safe country." I chose to leave when I had an opportunity to aght with an even greater vigor taking a moment of respite. If I went back, it would be to the abandoned ancestral land by the Una river to build a house for undocumented young Middle Eastern migrants risking their lives daily. To settle would be to inhabit that house, a social center of sorts, like the Banjaluka Social Center (BASOC). [41] To collectively occupy a space where something would be repaired, some solidarity enacted, some labor paid off. My last name is Majstorović, from majstor, a crafts(wo)man, I repair. P.S. Dear M., You asked me recently how I have been. At 13 I was in Bosnia-the war happened, at 23 in America-on September 11. At 35 I was in Canada, bedbugs had infested our apartment the day before I was to give birth to my son, Vuk, and eight months later, just days before going back to Bosnia, we had a `re too. At 40 I fought some important battles, won, then suddenly fell ill. At 41, Coronavirus hit the world while hitting us all. We were OK but I kept hearing about the full-to-the brim Offenbach Frauenhäuser (women's shelters), people's PTSD reactivated, hundreds of thousands of soon-to-be-dead Americans, and a healthcare system in the periphery falling apart. Have those of us with greater experience of pain developed greater resilience or is it about the threshold that wavers regardless? Do we forever stay equally frightened in the face of adversity, checking for papers, passports, bites, bruises, blood counts, breathing. Coping for now, but I'm hoping for a swim on the Adriatic before we all awaken in a frightful, jobless, authoritarian, and cruel world lest we dare reimagine it otherwise. Lest the war keep happening. It's communism all over again. Or barbarity. Kiss the children for me. Go get some sun on your bike soon. P.S. Since the pandemic, the memory of reading about Anne Frank's diary of a horror that she at the time knew no name for often comes to mind. Back then as well as right now, movement is limited and attentiveness to detail is everything. I make lists, `nd joy in simple things like freshly ground coffee, board games, and laughs with Vuk. Right now we're all yearning for some normalcy in this suspended state. Nobody knows what life will be like politically or economically post-Corona and what kind of future we will be able to imagine. It will pass though, everything does.
... normal, of the identity of the 'proper family&am... more ... normal, of the identity of the 'proper family' as opposed to the non-nuclear subversive one ... A series of Scandinavian books has pointed to the need for a methodology of discourse analysis, but ... turns to a thorough analysis of the Western response to the Bosnian war, which broke ...
Discourse Approaches to Politics, Society and Culture, 2011
1. Gender imbalances revisited: Introduction (by Majstorovic, Danijela) 2. Part I. Patriarchy and... more 1. Gender imbalances revisited: Introduction (by Majstorovic, Danijela) 2. Part I. Patriarchy and emancipation in private spaces 3. "He beat her so hard she fell head over heels": Normalising wife abuse in Colombia (by Tolton, Laura) 4. The discursive construction of gender among Dholuo speakers in Kenya (by Abudi, Michael O.) 5. Snippa - a new word for girls' genitals in Swedish: Gender-neutral or patriarchal? (by Milles, Karin) 6. What it means to be a Bosnian woman: Analyzing women's talk between patriarchy and emancipation (by Majstorovic, Danijela) 7. Part II. Mediating gender in public spaces 8. Greek men's and women's magazines as codes of gender conduct: The appropriation and hybridisation of deontic discourses (by Hatzidaki, Ourania) 9. Representation of desire and femininity: The advertisement in late-modern consumer culture of Japan (by Sato, Toyoko) 10. Gendered discourse(s): Liberia's 'Iron Lady' vs. George Weah (by Diabah, Grace) 11. Gender ideologies in the Vietnamese printed media (by Ha, Nguyen Thi Thu) 12. Part III. Trajectories of patriarchy and emancipation across professions 13. Constructing masculine work identity through narrative: Two case studies from emergency medicine in Quebec (by Advani, Stella) 14. Stereotyping gender: Discursive constructions of social identities in a Danish bank (by Lassen, Inger) 15. Living in therapeutic culture: Feminine discourse as an agent of change (by Pawelczyk, Joanna) 16. Index
Discourse Approaches to Politics, Society and Culture, 2011
Page 88. What it means to be a Bosnian woman Analyzing women's talk between patriarchy a... more Page 88. What it means to be a Bosnian woman Analyzing women's talk between patriarchy and emancipation Danijela Majstorović and Maja Mandić University of Banja Luka, Bosnia and Herzegovina Presuming discourse ...
... Altmann - Stiftung Wissenschaft und Politik, Germany Theodore Couloumbis - ELIAMEP, Greece Sh... more ... Altmann - Stiftung Wissenschaft und Politik, Germany Theodore Couloumbis - ELIAMEP, Greece Shireen Hunter - Washington DC, USA Thanos Veremis - ELIAMEP, Greece Susan Woodward - The City University of New York, USA Associate Editors: Fiona Hill - Brookings ...
Loving and Leaving (across) the Periphery On the eve of my third late spring in Frankfurt, there ... more Loving and Leaving (across) the Periphery On the eve of my third late spring in Frankfurt, there is the lightness and ease of being not there but here. The lindens in front of the windows give comfort, but I'm yearning for the sweetly pungent fragrance of their Banja Luka sisters. I will not be smelling them this June, or perhaps ever again for that matter, the borders have been closed again due to the corona pandemic. Their smell is from elsewhere and it won't be going anywhere-their labors are lost. Like in Safaa Fathy's 1999 D'ailleurs Derrida, [1] like in Beckett's 2010 Poetics of elsewhere, [2] like in Bekim Sejranović's 2008 Nigdje, niotkuda (Nowhere, not from Anywhere), [3] there is always an elsewhere and a nowhere across genres and in one's heart. It is from this elsewhere that is simultaneously a nowhere that I write about migrant's affect as a structure of feeling [4] simultaneously marked by an excess of love for the (unbearable) place left and feeling "peripheral" in the new place. Migrant's affect is not just about oneself but is a particular, translatable consciousness about other bodies, killed, hurt or denied justice through wars, policing, isolation and violence. It has a politicizing potential and can be a basis of solidarity across the globe. The lightness doesn't come easily given the three months of the pandemic, the lockdown psychosis, more uncertainty than ever, and the conundrum from the pre-corona times persisting only worse: to go back or stay here forever? Although a refugee myself, I am now more privileged than many others in refugee camps around my former hometown of Bihać but we all yearn for an elsewhere the same, as much as we are all subjects to the EU securitization, humanitarianism, and labor/asylum regime. Albeit coming from various, power-differentiated communities, our experiences are similar when freedom, choice or mobility is restricted. For the able-bodied, documented, and otherwise privileged, it can be more comfortable, but for anyone teetering on the edge of survival it is mostly hell. Leaving Bosnia and Herzegovina for me would be giving up on my tenured professorship, friends and family and looking for random jobs in Germany. Professorial ones are impossible to and, so it may end up in construction, care work, the food industry, or administration. As a Bosnian citizen I am allowed to participate in the job market even though Bosnia is not part of the EU. Many of my Middle Eastern, South Asian, and African counterparts aren't-they are stuck between the No, we are not the same. Yes, we are the same. Stop equating, stop measuring, dead bodies are not just to be counted, but felt, smelled, touched, like in that room in Srebrenica and the Tuzla forensic center. There were mortal remains left behind by the Hurricane Katrina as well, out there, and the postcolonial bodies were counted, the peripheral bones measured, racialized, and gendered when needed. [38] But alliances, they need to be fraught by the people holding the line. Our positionalities, our postcolonialities, our peripheralities are competing with other more privileged Europeans on the labor market instead of seizing the opportunity to repair and revolutionize what we have already had. What can we possibly do? Illness can get the best of us, and those with bigger hearts are the easier targets, Sejranović would say. Sejranović, another migrant subject, another Middle-Eastern looking Bosnian, just like my husband, recently died in my hometown of Banja Luka, out of the blue. Many people in Banja Luka die out of the blue. That's why I ied; I was afraid of dying, or rather, of living in the silence and inaction. That it would be another lost labor of love. I don't want to lose that labor but build upon it, mine, yours, theirs. Make it Ours just like in an OOUR, the basic organization of associated labor aiming to disalienate labor through democratization of industry once imaginable in the Yugoslav self-management. [39] Just as "single worker's product could no longer be expressed as a product of his/her individual labor but as a product of associated, so to say social labor," [40] single particular struggles against racism and injustice need to become more integrated globally. If staying means acquiescing to injustice, leaving means becoming and meeting political asylum seekers all over Europe, former and future friends and comrades, wandering about West European countries whose administrations prolong their asylum procedures, unwilling to admit the obvious, that "Bosnia is not a safe country." I chose to leave when I had an opportunity to aght with an even greater vigor taking a moment of respite. If I went back, it would be to the abandoned ancestral land by the Una river to build a house for undocumented young Middle Eastern migrants risking their lives daily. To settle would be to inhabit that house, a social center of sorts, like the Banjaluka Social Center (BASOC). [41] To collectively occupy a space where something would be repaired, some solidarity enacted, some labor paid off. My last name is Majstorović, from majstor, a crafts(wo)man, I repair. P.S. Dear M., You asked me recently how I have been. At 13 I was in Bosnia-the war happened, at 23 in America-on September 11. At 35 I was in Canada, bedbugs had infested our apartment the day before I was to give birth to my son, Vuk, and eight months later, just days before going back to Bosnia, we had a `re too. At 40 I fought some important battles, won, then suddenly fell ill. At 41, Coronavirus hit the world while hitting us all. We were OK but I kept hearing about the full-to-the brim Offenbach Frauenhäuser (women's shelters), people's PTSD reactivated, hundreds of thousands of soon-to-be-dead Americans, and a healthcare system in the periphery falling apart. Have those of us with greater experience of pain developed greater resilience or is it about the threshold that wavers regardless? Do we forever stay equally frightened in the face of adversity, checking for papers, passports, bites, bruises, blood counts, breathing. Coping for now, but I'm hoping for a swim on the Adriatic before we all awaken in a frightful, jobless, authoritarian, and cruel world lest we dare reimagine it otherwise. Lest the war keep happening. It's communism all over again. Or barbarity. Kiss the children for me. Go get some sun on your bike soon. P.S. Since the pandemic, the memory of reading about Anne Frank's diary of a horror that she at the time knew no name for often comes to mind. Back then as well as right now, movement is limited and attentiveness to detail is everything. I make lists, `nd joy in simple things like freshly ground coffee, board games, and laughs with Vuk. Right now we're all yearning for some normalcy in this suspended state. Nobody knows what life will be like politically or economically post-Corona and what kind of future we will be able to imagine. It will pass though, everything does.
... normal, of the identity of the 'proper family&am... more ... normal, of the identity of the 'proper family' as opposed to the non-nuclear subversive one ... A series of Scandinavian books has pointed to the need for a methodology of discourse analysis, but ... turns to a thorough analysis of the Western response to the Bosnian war, which broke ...
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