“…Those with more established practices might also meet this criterion of professionalism, but at the expense of a considerable reduction in income. Consistent with the male breadwinner ideology dominant in Russia (Kozina and Zhidkova, 2006;Posadskaya, 1994), earning less is considered more "suitable" for women. Women are "allowed" to rely on their partners' money.…”
Section: Don't Remember a Single Year Of My Life When I Didn't Attementioning
confidence: 94%
“…Once again, particular cultural conditions, i.e. being viewed as primary "breadwinners" (Kozina and Zhidkova, 2006;Posadskaya, 1994), as well as labour market conditions where men are a scarce and, therefore, valuable resource, enable men to be somewhat exempt from the constraints of the collective occupational identity. This context legitimates their pursuit of higher salaries and means that men are not deprecated for putting financial goals first.…”
Section: In [Some Professions] It Is Possible To Just Learn How To Domentioning
PurposeThe purpose of this paper is to deploy the concept of the "glass slipper" to unpack the construction of systematic patterns of inclusion and exclusion along the lines of gender, age and class in the emerging, female-dominated profession of psychological counselling in Russia. Design/methodology/approach The study draws on an analysis of 26 in-depth qualitative interviews with practising counsellors in Russia. Findings Drawing on the glass slipper concept, the article demonstrates how seemingly neutral discursive "rules" of professional conduct articulated by counsellors create an association between a collective professional identity and the social identities of typical practitioners, making this profession appear most suitable for middle-aged, middle-class women. The findings also show how certain embodied identities -in this case masculinity -may be able to "fit" into a slipper that was not made for them.
Originality/valueThe paper extends the understanding of the dynamics of inequality patterns in a feminized profession in the Russian context by unveiling previously underexplored patterns of marginalization along the lines of class and age. It also strengthens the collective-associative view of occupational identity and extends the glass slipper concept by exposing the mechanisms of body-work association in this profession and demonstrating that certain identity characteristics may be more universally privileged in the construction of professional identities.
“…Those with more established practices might also meet this criterion of professionalism, but at the expense of a considerable reduction in income. Consistent with the male breadwinner ideology dominant in Russia (Kozina and Zhidkova, 2006;Posadskaya, 1994), earning less is considered more "suitable" for women. Women are "allowed" to rely on their partners' money.…”
Section: Don't Remember a Single Year Of My Life When I Didn't Attementioning
confidence: 94%
“…Once again, particular cultural conditions, i.e. being viewed as primary "breadwinners" (Kozina and Zhidkova, 2006;Posadskaya, 1994), as well as labour market conditions where men are a scarce and, therefore, valuable resource, enable men to be somewhat exempt from the constraints of the collective occupational identity. This context legitimates their pursuit of higher salaries and means that men are not deprecated for putting financial goals first.…”
Section: In [Some Professions] It Is Possible To Just Learn How To Domentioning
PurposeThe purpose of this paper is to deploy the concept of the "glass slipper" to unpack the construction of systematic patterns of inclusion and exclusion along the lines of gender, age and class in the emerging, female-dominated profession of psychological counselling in Russia. Design/methodology/approach The study draws on an analysis of 26 in-depth qualitative interviews with practising counsellors in Russia. Findings Drawing on the glass slipper concept, the article demonstrates how seemingly neutral discursive "rules" of professional conduct articulated by counsellors create an association between a collective professional identity and the social identities of typical practitioners, making this profession appear most suitable for middle-aged, middle-class women. The findings also show how certain embodied identities -in this case masculinity -may be able to "fit" into a slipper that was not made for them.
Originality/valueThe paper extends the understanding of the dynamics of inequality patterns in a feminized profession in the Russian context by unveiling previously underexplored patterns of marginalization along the lines of class and age. It also strengthens the collective-associative view of occupational identity and extends the glass slipper concept by exposing the mechanisms of body-work association in this profession and demonstrating that certain identity characteristics may be more universally privileged in the construction of professional identities.
“…Clients in family counselling tend to be predominantly women, while in business settings clients are predominantly men (Karepova, 2010). This has to do with the essentialist gender role ideology dominant in post-socialist Russia (Ashwin, 2000) and the prevailing male-breadwinner model that bolsters the segregated nature of the post-socialist Russian labour market, in which men are located in more lucrative sectors (Kozina and Zhidkova, 2006). In our analysis, we show how these contextual characteristics of counselling work shape embodied compositions of professionalism.…”
Section: Research Context: the Counselling Profession In Post-socialimentioning
This article explores the embodied compositions of professionalism in the context of the counselling psychology profession in Russia. Specifically, we develop an embodied intersectionality framework for theorizing compositions of professionalism, which allows us to explain how multiple embodied categories of difference intersect and are relationally co-constitutive in producing credible professionals, and, importantly, how these intersections are contingent on intercorporeal encounters that take place in localized professional settings. Our exploration of how professionalism and professional credibility are established in Russian counselling shows that, rather than assuming that a hegemonic ‘ideal body’ is given preference in a professional context, different embodied compositions may be deemed credible in various work settings within the same profession. An embodied intersectionality framework allows us to challenge the notion of a single professional ideal and offer a dynamic and contextually situated analysis of the lived experiences of professional privilege and disadvantage.
“…(VF1)It's just not a masculine profession … It's the women who are always willing to lend a helping hand … As for men, they should be pragmatic enough to see that psychology doesn't allow one to make big money … to provide. (VF3)As is clear from the quotations, masculinity here was constructed in relation to the traditional gender role of being a breadwinner, earning money and preferably doing so in a man's job (Ashwin, ; Kozina and Zhidkova, ). Thus, drawing on this relational interpretative repertoire, masculinity came to mean the ability to comply with this expected gender role.…”
This paper contributes to the debates on reflexivity and change by extending our understanding of (non-)reflexivity mechanisms in the discursive constructions of gender. Specifically, I explore how and why women persistently construct contradictory discursive accounts of men and masculinity in a female-dominated profession of counselling psychology in Russia. Drawing on the concept of 'interpretative repertoires' I argue that female counsellors construct different kinds of masculinities based on three 'repertoires': psycho-biological, structural and relational. I demonstrate how these constructions of masculinity are imbued with different meanings and are used to explain only certain contexts, which precludes women's ability to reflect on their contradictory nature. I conclude by discussing how an exploration of discursive (non-)reflexivity extends our understanding of the conditions for gender transformations.
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