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In the 21st century, the division of housework remains gendered, with women on average still spending more time doing chores than their male partners. While research has studied why this phenomenon is so persistent, few studies have yet been able to assess the effect of gender ideology and socio-economic resources at the same time, usually due to data restrictions. We use data from the pairfam, a new and innovative German panel study, in order to test the effect of absolute and relative resources as well as his and her gender ideology on the division of housework. We employ a life course perspective and analyze trajectories of couples’ housework division over time, using multi-level random effects growth curve models. We find that an egalitarian gender ideology of both him and her significantly predicts more egalitarian division-trajectories, while neither absolute nor relative resources appear to have an effect on the division of housework over time. Furthermore, our results expand the literature by investigating how these processes differ among childless couples and couples who experience the first birth.
Mehr Dissonanz wagen!
(2016)
The Western European culture in the 18th century builds an impressive reference framework for the intellectual life in Central and Eastern Europe, where the ideals of the Enlightenment had spread rapidly mainly by means of translations of secularized works from all fields of knowledge. Among these, one should mention a series of historical writings that give account of the great monarchs of the time. In the following study we try to illustrate the concept of “cultural translation” by analysing a historical text about Catherine II of Russia. The Moldavian manuscript illustrates the process in which ideas and concepts have circulated in the European space: it is an Austrian (Habsburg) portrait of a German princess that managed to be crowned empress of Russia under debatable circumstances. This portrait written at the court of Joseph II in 1877 was translated in the same year in Greek and through this intermediary entered the Romanian speaking soil, where it was translated a year after. The circulation of ideas and conceptions respectively misconceptions can be illustrated in then textual mutations that occurred during this cultural transfer process from East to West and then to East again. The ideological and political intent of the text can be also seen in the self-aware translation that aimed to bring plusvalue to the Enlightened discourse of its original text.
Each language has its own silence, which is a mirror; one gets to see in it that the unsaid is not uttered. The fact that people from different cultures understand one another is not self-evident. Practice shows that understanding does not run smoothly. The way cultures can understand other cultures is to be pointed out with the help of conversation as the prototype of language use, as the source of all uses of language. The present article deals with silence in communication. He who is silent imparts something as well and the others react to it. They react differently, depending on the situation, on individually and culturally determined contexts. Words and silence are all of communicative nature. They influence people, who react to them. Every instance of communication contains a piece of information and reference to the communication partners. Each linguistic exchange involves a cultural exchange, and consists of the contribution of speaker and listener to the linguistic utterances, of the turn-taking of speakers. Silence can more precisely be defined in a conversation as ‘meaningful silence’ or as ‘the act of falling silent’, as ‘quietness’.
Ungewöhnliche Szenen an einem sonnigen Nachmittag am Campus Bockenheim auf dem sonst grauen Platz zwischen Juridicum und Sozialzentrum: Es ist die letzte Woche vor den Semesterferien. Die Klausuren stehen an. Studenten eilen angespannt zwischen Bibliothek und Hörsaal hin und her und genau da wird ausgelassen gefeiert. Was ist hier los? Die Fachschaft Islamische Studien und die Hessischen Muslime für Demokratie und Vielfalt haben von dem Projekt der Musikwissenschaftler gehört und gemeinsam in kürzester Zeit das Zuckerfest zum Ende des Ramadans improvisiert. Eingeladen waren die Geflüchteten, die am Campus wohnen. Ohne die Musik, die Emotionen und Stimmungen transportiert wie keine andere Sprache, wäre diese Begegnung unterschiedlicher Kulturen und das fröhliche Miteinander nicht geglückt.