English (United Kingdom)

https://curated-unify.zendy.io/wp-json/zendy-region/v1/featured_content/oa?rat=en

https://curated-unify.zendy.io/wp-json/zendy-region/v1/highlighted_journal/

Global: Zendy Plus annual

Presents the access of premium content as premium feature

Premium Content

Presents the keyphrase highlighting as premium feature

Keyphrase Highlighting

Presents the summarisation as premium feature

Summarisation

Insights

Presents the pdf analysis as premium feature

PDF Analysis

Presents the zaia usage as premium feature

ZAIA

Global: Zendy Tools annual

Global: Zendy Free Plan

Global: Zendy Tools monthly

Global: Zendy Plus monthly

When people undertake that enormous and decisive step in their lives that constitutes migration, what happens to the habitus?(1) For Bourdieu, habitus indicates a cultural structure existing in the body and mind of each individual. The individual develops a system of dispositions in response to the objective conditions he/she encounters. This system comprises lasting, acquired schemes of perception, thought and action. Crucially, habitus is not a static or mechanical status quo, but is established through continuous changes causing transformations to the habitus in the course of a lifetime. The habitus is modifying and transformational within the borders of its own structure. In the context of habitus, then, what happens to gender when people move to another country, that is to say, in what manner do they construct or reconstruct traditional gender relations in the process of international migration, and how does gender shape and reshape migration? The small-scale piece of fieldwork that is discussed below will focus on one aspect of the complex investigation of migration: the relationship between migration, space and gender. It is based on a threemonth period of fieldwork conducted in Hamburg in 2003, in which the method of qualitative narrative interview was employed, one in which the informant is left to interpret his/her own life story with as little interruption and intervention as possible, in order to conceive and analyze the internal rules between experience and narration. It was followed by participant observation in households, families, and religious celebrations in the Macedonian church of St. Georgi Kratovski. Thirtyeight qualitative interviews were recorded,(2) and ten records made of

From "Walled-Up Wife" to a "Room of One's Own:" Gender and Migration among Macedonians in Germany