dependents. As Ulinka Rublack argued, the logic of patriarchy wove early modern European husbands and wives into a “feudal-contractual understanding of marriage; if a husband failed to provide protection, peace and nourishment, a wife would no longer feel obligated to remain faithful and obedient.” 8 As
framework of classical patriarchy. To do so, we use the “bargaining in intra-household model” of Agarwal 29 and the “classic patriarchy” theory elaborated by Kandiyoti. 30 This paper merges these two theories with empirical evidence from research sites in Tajikistan to understand how bargaining is
. In doing so, the article expands research on gender and political
transformations in post-socialist regions and beyond.
Key words: Nagorny Karabakh, gender, post-socialist, displacement, political
transformations, petty trading, patriarchy
In February 1988, people in the
NANCY SHIELDS KOLLMANN (Stanford, CA, USA) THE EXTREMES OF PATRIARCHY: SPO USAL AB USE AND MURDER IN EARLY MODERN R USSIA Aleksandr Aleksandrovich Zimin followed in a great tradition of Russian history writing that focused on the political. His series of monographs chron- icling Russia from the
manageable than a tradition that—at least to some extent—embraces personalization and plurality.
Furthermore, the narrow conservative tradition facilitates authoritarian political and social inertia in Tajikistan, since it legitimizes male-dominated hierarchies, as well as a political patriarchy
a veil is not viewed as utter submission to religion and societal norms of patriarchy; rather, it is a negotiated and conscious choice.
In such accounts the Islamic veil is liberating: by imbuing “women with a kind of moral and religious authority” the Islamic dress styles discouraged harassment
Raimondo della Torre, patriarch of Aquileia (1273–1299) pacified the patriarchy, improved the social condition of the population and established relations of vassalage with the nobility. He freed numerous bondservants: welcomed by the patriarch in the Church of Aquileia, they were promoted to the rank of functionaries. As a fervent pastor, he devoted his energies to eradicating abuses, calling clerics to their duties. He convoked a provincial council in Aquileia for 1282, to which almost all the suffragans participated, except the bishops of Como and Mantua. The council concerned the reform of the clergy, the defense of the libertas Ecclesiae, the protection of the patriarch and various norms on the piety of the faithful. The decisions of the council were published in the several dioceses and remained in validity for a long time.
patriarchal assumptions on which they are based recur throughout twentieth-century Russian culture, despite the Bolsheviks’ intention to emancipate women and the apparent diversity of thought of the post-Soviet period. However, rather than provide a pointed feminist critique of patriarchy across Russian
’ Histoire de Kazan 49–63
The Road to Beloozero : Ivan IV’s Reconciliation with the “Devil in a Skirt” 64–81
Ann M. Kleimola
Pomest’e prozhitki: Muscovite Patriarchy on the Ground 82–96
Daniel H. Kaiser
Lisowski’s Free Lances : Polish
training upon kinship networks and gender divisions, the tailoring of work schedules and shop-floor organiza- tion to reflect workers dependence upon agricultural income, and the rela- tion between family and factory discipline in situations where they fre- quently overlapped. The patriarchy of rural life