探索边缘化和特权性别认同:穆斯林罗姆青少年对未来就业和家庭生活的期望

D. Sakka, I. Papazoglou
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摘要

本研究的目的是探讨少数民族(即来自色雷斯地区的罗姆人和穆斯林文化背景)[1]和多数地位(即优势群体)的青少年对未来就业和家庭生活以及性别关系的期望。91名青少年参与了这项研究(51名来自优势群体,40名来自少数群体,45名男孩和46名女孩)。而来自优势组的所有参与者都参加了体育馆的三年级或Lyceum的一年级,只有8名穆斯林罗姆人参与者这样做。青少年被要求填写一份调查问卷,并写一篇题为“我未来家庭的一天”的短文。数据以书面形式从占主导地位的群体的参与者和口头形式从穆斯林罗姆人起源的参与者中收集。除了统计分析之外,针对文章中的数据,还进行了专题分析,以确定青少年在私人和公共领域对未来生活的看法。研究结果揭示了多元文化背景下,不同性别和社会地位的青少年群体所构建的多重性别认同。它们还表明,参与者的观点受到他们所属的边缘化或特权阶层的影响。最后,研究结果表明,无论是少数群体还是优势群体的男孩和女孩,在规划自己的未来时,他们都试图积极构建自己将生活在其中的社会环境,在其中定位自己,并为性别关系提供意义。[1]色雷斯少数民族是希腊唯一被官方承认的少数民族,其地位受到《洛桑条约》(Dragonas & Fragoudaki, 2006)的保障。色雷斯少数民族不是一个民族文化同质的群体。Τhese是希腊公民,要么是罗姆人,要么是土耳其人,要么是波马克人。此外,它被赋予宗教地位,而不是种族地位。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Exploring marginalized and privileged gender identities: the expectations of Muslim Roma adolescents on their future employment and family life
The aim of the present study is to explore the expectations of adolescents of a minority (i.e., of Roma and Muslim cultural backgrounds from the area of Thrace)[1] and majority status (i.e., dominant group) on their future employment and family life as well as on gender relations. Ninety-one adolescents participated in the study (51 from the dominant group and 40 from the minority, 45 boys and 46 girls). While all participants from the dominant group attended the 3rd grade of Gymnasium or the 1st grade of Lyceum only 8 Muslim Roma participants did so. Adolescents were asked to fill in a questionnaire and to write a short essay titled "A day in my future family". Data were collected in written from the participants of the dominant group and orally from those of Muslim Roma origin. In addition to the statistical analysis, and with respect to the data from the essay, a thematic analysis was carried out in order to identify the adolescents’ images of their future life in both the private and the public sphere. The results of the study reveal the multiple gender identities that are constructed by culturally diverse, with respect to gender and social status, groups of adolescents. They, also, suggest that the participants’ views are shaped by the marginalized or privileged categories in which they belong to. Finally, results show that as boys and girls of both the minority and the dominant groups project themselves in the future, they try to actively construct the social context they will live in, to position themselves within it and to provide meaning to gender relations.   [1]The Thracian minority is the only officially recognized minority in Greece and its position is guaranteed by the Treaty of Lausanne (Dragonas & Fragoudaki, 2006). The Thracian minority is not an ethno-culturally homogenous group. Τhese are Greek citizens who are either Roma or of Turkish or Pomak origin. Moreover, it is accorded religious but not ethnic status.
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