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The Ecuadorian experience
Silvia Vega Ugalde

, in the political culture, in social practices, in everyday life. Notes 1 I write this chapter in my individual capacity. However, I have based my observations and analysis on my experience as a national leader of the Ecuadorian Women’s Political Coordinating Organization. 130 CASE STUDIES 2 The panorama of the women’s movement has been changing towards a greater diversity of views. 3 Currently, the National Office for Planning, the Secretary of State and the Social Front. 4 The presence of CPME on this stage created a permanent channel for communications with

in Mainstreaming gender, democratizing the state?
Open Access (free)
John Narayan

time, Dewey saw that the breakdown of such global economic relations created consequences for the everyday life of people across the globe. For example, American farmers, who had experienced temporary prosperity through the increase in demand for agricultural products during the war, saw their economic outlook become bleak when the consequences of the establishment of peace (war debts, the centralization of gold reserves in the United States, depreciations of foreign currencies) meant that wartime levels of export demand declined and failed to return to pre

in John Dewey
Yulia Karpova

functionalism, Soviet art theorists of the 1950s tried to find a balance between beauty and utility, between artistic fantasy and mass reproducibility. This balance would guarantee the honesty that, as I argued in the first chapter, emerged as a chief criterion of a modern, post-Stalin socialist object. Even before VNIITE took responsibility for ‘fully satisfying the constantly growing material and cultural demands of the Soviet people’,1 applied artists (the term I prefer for this profession in the Khrushchev period) used their work’s connection to everyday life as the main

in Comradely objects
Open Access (free)
Indigenous media and the Video nas Aldeias project
Paul Henley

the relating of mythological narratives. In the early films particularly, these narratives are sometimes told with the aid of video special effects (which now look rather dated) or, less frequently, animated cartoons. Alternatively, they may be told through re-enactments by members of the community where the filming is taking place, not in any enclosed theatrical space but in the locations of their everyday life – in their collective houses, on the central plaza of the village, or out in the forest. These re-enactments, which are particularly common in the recent

in Beyond observation
Open Access (free)
Beyond the burden of the real
Paul Henley

features an extended oral testimony by a married woman, whom Gardner names as Omali Inda, in which she describes the manner in which women are controlled and disciplined by men in Hamar society. This is also an unusual film in Gardner's oeuvre in terms of content since whereas most of his ethnographic films are primarily concerned with ritual and ceremonial life, or if not, with warfare, all typically male domains of experience, this film accords greater attention to everyday life and also to women's experience. Made in the immediate aftermath of the collapse of Gardner

in Beyond observation
Mia-Marie Hammarlin

supplies them with nourishment, not least because people who work with media live and operate within a cultural context, just like everybody else. These people are, in their turn, in constant mediated as well as direct contact with ordinary citizens for tips and ideas about possible follow-ups and further investigation of the scandal. In addition, in everyday life in twenty-first-century Western culture, it has become increasingly difficult to draw clear dividing lines between, for instance, conversations via social media and ‘conversations among people’. The following

in Exposed
Yehonatan Alsheh

killing factory, in which the high-pressure slaughter characteristic of the battlefield and the slaughter pit takes place almost daily over a long duration of time • normal, ‘everyday life’ sites turned sites of mass death such as: oo the village oo the urban setting oo the bombarded area • but also non-bounded sites of mass death over extended time spans, in which the survivors are forced to move on, leaving the corpses behind, such as the trail marched during forced expulsions and death marches • and last but far from being least, societies on their own territory

in Human remains and mass violence
Open Access (free)
Crossing borders, changing times
Madeleine Hurd, Hastings Donnan, and Carolin Leutloff-Grandits

at historic places. Authoritarian sub-national time-spaces exist in state institutions (schools, nurseries, prisons, hospitals, factories, offices), and therewith structure our everyday life and worldview from early childhood, often unconsciously. Massey (1991) finds great exclusionary potential in the combination of time and space. With advancing globalisation and the use of new communication technologies, the compression of space and time leads not only to an elision of spatial and temporal distances (Harvey 1989), but also to places becoming romanticised and

in Migrating borders and moving times
Open Access (free)
The oddity of democracy
Rodney Barker

, and does so as an element in a polity with other elements, with which, when the modus vivendi works, it conflicts, jars, compromises, and accommodates. The visibility of a sovereign democracy has been located in streets, in dress, in the courtesies of everyday life. Arriving in Barcelona in 1936, George Orwell reported that ‘Waiters and shop-walkers looked you in the face and treated you as an equal. Servile and even ceremonial terms of speech had temporarily disappeared.’ 27 From a different political direction, Herbert Morrison, reflecting on

in Cultivating political and public identity
Open Access (free)
Resistance and the liberal peace: a missing link
Marta Iñiguez de Heredia

resistance and state-making as a set of practices. Practices are understood, following Certeau and Scott, as a representation of the practical ways of dealing with the experience of domination in everyday life, as well as a reflection of millenarian practices of subordinate classes. Practices are the mechanisms, informalities and improvisations that allow for certain schemes to be put ‘in practice’ (Scott 1998: 6). Adler and Pouliot identify five characteristics that clearly convey this meaning. Practices: (1) are a ‘performance’, which is the doing or making of something

in Everyday resistance, peacebuilding and state-making