Stevanović, Lada

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Women’s Education, Knowledge and Competence in Ancient Greece

Stevanović, Lada

(Beograd : Institut za filozofiju i društvenu teoriju, 2023)

TY  - JOUR
AU  - Stevanović, Lada
PY  - 2023
UR  - https://journal.instifdt.bg.ac.rs/index.php/fid/article/view/1537
UR  - http://rifdt.instifdt.bg.ac.rs/123456789/2799
AB  - The paper deals with women’s education in Ancient Greece. In ancient times, women were dominated by men throughout the Greek world, while their roles and competence were strictly defined (albeit differently across various city-states). Although not all women were deprived of education, their education was almost never organized by the city-state. Women’s knowledge and voice were never welcome in the public domain. However, the picture of women’s education, knowledge and competences is not one-dimensional and it would be wrong to claim that those did not exist. Foreign women sometimes had more freedom of education and free communication with men than Greek citizens’ wives (especially in Athens); education was also available for girls from rich families; some city-states other than Athens were less restrictive towards their women.
The other aspect of the issue was the fact that there was some knowledge available to women, and in some professions, women did not appear as an exception, but rather as a rule. Such was the case of midwives, women physicians and herbal specialists/pharmacists. Their prominent role in the private domain did not only involve care of home and closest kin, but also rituals, and this should be considered an important aspect of women’s competence. However, researching women’s education and knowledge in antiquity is a difficult task, because veils of silence were cast over women’s voices in ancient times, including those that attempted to break through the barriers of their age.
AB  - Rad istražuje obrazovanje žena u antičkoj Grčkoj. U doba antike, žene su bile podređene muškarcima širom grčkog sveta, a njihova uloga i kompetencije strogo su bili definisani (doduše na različit način u različitim polisima). Iako je bilo žena kojima je obrazovanje bilo dostupno, ono gotovo nikada nije bilo organizovano od strane polisa. Žensko znanje i ženski glas nisu bili dobrodošli u javnom prostoru. Pa ipak, slika ženskog obrazovanja, znanja i kompetencija nije jednodimenzionalna i bilo bi pogrešno tvrditi da su ih žene bile u potpunosti lišene. Strankinje su katkada uživale veću slobodu u pogledu obrazovanja i slobodne komunikacije sa muškarcima nego supruge grčkih građana (pogotovo Atinjana); obrazovanje je bilo dostupno devojkama iz bogatih porodica.
Sa druge strane, činjenica je da su postojala znanja i profesije koji su bili dostupni ženama i u kojima su se one često pojavljivale. To je bio slučaj sa babicama, lekarkama i biljarkama/farmaceutkinjama. Dominantna uloga žena u privatnom domenu nije samo podrazumevala brigu o kući i najbližim srodnicima, već i nadležnost u ritualnom domenu koja je spadala u žensku kompetenciju. Pa ipak, istraživanje ženskog znanja i obrazovanja u atnici nije jednostavno, pre svega zbog velova tišine kojima su obavijeni ženski glasovi u antici, uključujući i one koji su pokušali da se probiju kroz barijere sopstvenog doba.
PB  - Beograd : Institut za filozofiju i društvenu teoriju
T2  - Filozofija i društvo / Philosophy and Society
T1  - Women’s Education, Knowledge and Competence in Ancient Greece
T1  - Obrazovanje, znanje i kompetencije žena u antičkoj Grčkoj
IS  - 1
VL  - 34
SP  - 43
EP  - 58
DO  - 10.2298/FID2301043S
ER  - 
@article{
author = "Stevanović, Lada",
year = "2023",
abstract = "The paper deals with women’s education in Ancient Greece. In ancient times, women were dominated by men throughout the Greek world, while their roles and competence were strictly defined (albeit differently across various city-states). Although not all women were deprived of education, their education was almost never organized by the city-state. Women’s knowledge and voice were never welcome in the public domain. However, the picture of women’s education, knowledge and competences is not one-dimensional and it would be wrong to claim that those did not exist. Foreign women sometimes had more freedom of education and free communication with men than Greek citizens’ wives (especially in Athens); education was also available for girls from rich families; some city-states other than Athens were less restrictive towards their women.
The other aspect of the issue was the fact that there was some knowledge available to women, and in some professions, women did not appear as an exception, but rather as a rule. Such was the case of midwives, women physicians and herbal specialists/pharmacists. Their prominent role in the private domain did not only involve care of home and closest kin, but also rituals, and this should be considered an important aspect of women’s competence. However, researching women’s education and knowledge in antiquity is a difficult task, because veils of silence were cast over women’s voices in ancient times, including those that attempted to break through the barriers of their age., Rad istražuje obrazovanje žena u antičkoj Grčkoj. U doba antike, žene su bile podređene muškarcima širom grčkog sveta, a njihova uloga i kompetencije strogo su bili definisani (doduše na različit način u različitim polisima). Iako je bilo žena kojima je obrazovanje bilo dostupno, ono gotovo nikada nije bilo organizovano od strane polisa. Žensko znanje i ženski glas nisu bili dobrodošli u javnom prostoru. Pa ipak, slika ženskog obrazovanja, znanja i kompetencija nije jednodimenzionalna i bilo bi pogrešno tvrditi da su ih žene bile u potpunosti lišene. Strankinje su katkada uživale veću slobodu u pogledu obrazovanja i slobodne komunikacije sa muškarcima nego supruge grčkih građana (pogotovo Atinjana); obrazovanje je bilo dostupno devojkama iz bogatih porodica.
Sa druge strane, činjenica je da su postojala znanja i profesije koji su bili dostupni ženama i u kojima su se one često pojavljivale. To je bio slučaj sa babicama, lekarkama i biljarkama/farmaceutkinjama. Dominantna uloga žena u privatnom domenu nije samo podrazumevala brigu o kući i najbližim srodnicima, već i nadležnost u ritualnom domenu koja je spadala u žensku kompetenciju. Pa ipak, istraživanje ženskog znanja i obrazovanja u atnici nije jednostavno, pre svega zbog velova tišine kojima su obavijeni ženski glasovi u antici, uključujući i one koji su pokušali da se probiju kroz barijere sopstvenog doba.",
publisher = "Beograd : Institut za filozofiju i društvenu teoriju",
journal = "Filozofija i društvo / Philosophy and Society",
title = "Women’s Education, Knowledge and Competence in Ancient Greece, Obrazovanje, znanje i kompetencije žena u antičkoj Grčkoj",
number = "1",
volume = "34",
pages = "43-58",
doi = "10.2298/FID2301043S"
}
Stevanović, L.. (2023). Women’s Education, Knowledge and Competence in Ancient Greece. in Filozofija i društvo / Philosophy and Society
Beograd : Institut za filozofiju i društvenu teoriju., 34(1), 43-58.
https://doi.org/10.2298/FID2301043S
Stevanović L. Women’s Education, Knowledge and Competence in Ancient Greece. in Filozofija i društvo / Philosophy and Society. 2023;34(1):43-58.
doi:10.2298/FID2301043S .
Stevanović, Lada, "Women’s Education, Knowledge and Competence in Ancient Greece" in Filozofija i društvo / Philosophy and Society, 34, no. 1 (2023):43-58,
https://doi.org/10.2298/FID2301043S . .

Privatno (ni)je javno O Antigoninoj tužbalici i njenom ehu kod Hegela i Kjerkegora

Jovanov, Rastko; Stevanović, Lada

(2013)

TY  - JOUR
AU  - Stevanović, Lada
PY  - 2013
UR  - http://rifdt.instifdt.bg.ac.rs/123456789/632
AB  - This paper presents a rereading of the interpretations of Antigone by Hegel and Kierkegaard on the grounds of research of Sophocles’ text and its performance in Athenian theatre in the context of socio-political climate of the fifth century Athens. Focus is placed on the political aspect of theatre, as well as on the figure of Antigone, her voice and her action, which is the subject recognized by Hegel. However, what this interpretation lacks is the notion that Antigone is political and not pre-political figure. This political aspect reveals itself within the research of ancient Greek lamentation and funeral ritual as an exclusively female practice in ancient Greek tradition, which was subjected to regulations and control in particular by the law of Solo (6th ct. BC). However, new political organization was not based on family relation and aristocratic clans, as before, but exclusively on political bodies. So, for example the vendetta, which was formulated by women during the lamentation, was banned by law. Still, in spite of many laws and regulations by the state, and later on (in the Byzantine period) the church, women in Greece succeeded in keeping their important position in all the practices around the dead, almost until the end of the XX century. So, we see the example of traditional practice that functions on the margins of the society endangering and controlling its official political structure in pre-modern societies. What are the echoes of the political figure of Antigone, as a woman in charge of the family funeral duties, in the text of Hegel and in the text of Kierkegaard. Where is her voice? And does she act politically or privately?
T2  - Filozofija i društvo/Philosophy and Society
T1  - Privatno (ni)je javno O Antigoninoj tužbalici i njenom ehu kod Hegela i Kjerkegora
T1  - Private is (not) Public. About Antigone’s Mourning Voice and its Echo in Hegel and Kierkegaard
SP  - 254
EP  - 272
DO  - 10.2298/FID1301254S
ER  - 
@article{
editor = "Jovanov, Rastko",
author = "Stevanović, Lada",
year = "2013",
abstract = "This paper presents a rereading of the interpretations of Antigone by Hegel and Kierkegaard on the grounds of research of Sophocles’ text and its performance in Athenian theatre in the context of socio-political climate of the fifth century Athens. Focus is placed on the political aspect of theatre, as well as on the figure of Antigone, her voice and her action, which is the subject recognized by Hegel. However, what this interpretation lacks is the notion that Antigone is political and not pre-political figure. This political aspect reveals itself within the research of ancient Greek lamentation and funeral ritual as an exclusively female practice in ancient Greek tradition, which was subjected to regulations and control in particular by the law of Solo (6th ct. BC). However, new political organization was not based on family relation and aristocratic clans, as before, but exclusively on political bodies. So, for example the vendetta, which was formulated by women during the lamentation, was banned by law. Still, in spite of many laws and regulations by the state, and later on (in the Byzantine period) the church, women in Greece succeeded in keeping their important position in all the practices around the dead, almost until the end of the XX century. So, we see the example of traditional practice that functions on the margins of the society endangering and controlling its official political structure in pre-modern societies. What are the echoes of the political figure of Antigone, as a woman in charge of the family funeral duties, in the text of Hegel and in the text of Kierkegaard. Where is her voice? And does she act politically or privately?",
journal = "Filozofija i društvo/Philosophy and Society",
title = "Privatno (ni)je javno O Antigoninoj tužbalici i njenom ehu kod Hegela i Kjerkegora, Private is (not) Public. About Antigone’s Mourning Voice and its Echo in Hegel and Kierkegaard",
pages = "254-272",
doi = "10.2298/FID1301254S"
}
Jovanov, R.,& Stevanović, L.. (2013). Privatno (ni)je javno O Antigoninoj tužbalici i njenom ehu kod Hegela i Kjerkegora. in Filozofija i društvo/Philosophy and Society, 254-272.
https://doi.org/10.2298/FID1301254S
Jovanov R, Stevanović L. Privatno (ni)je javno O Antigoninoj tužbalici i njenom ehu kod Hegela i Kjerkegora. in Filozofija i društvo/Philosophy and Society. 2013;:254-272.
doi:10.2298/FID1301254S .
Jovanov, Rastko, Stevanović, Lada, "Privatno (ni)je javno O Antigoninoj tužbalici i njenom ehu kod Hegela i Kjerkegora" in Filozofija i društvo/Philosophy and Society (2013):254-272,
https://doi.org/10.2298/FID1301254S . .