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16 “НАШЕ ЖИТТЯ”, ЧЕРВЕНЬ 2010 WOMEN’S ORGANIZATIONS IN INDEPENDENT UKRAINE: PROSPECT OF POWER 1997 J.B. Rudnyckyj Distinguished Lecture prese nted by Martha Bohachevsky - Chomiak at the University of Manitoba Part 5 (Conclusion) Women ’ s Studies and Centers for the study of Gender . There is no feminist movement as such. Articles on women ’ s issues, especially those promoting greater involvement of women in politics, appear in various periodicals. 41 Responding to the argument that modem, W estern societies are characterized by active women ’ s participation in all aspects of life, a group of activist academic women in Kyiv estab - lished, in November 199 2 a Women ’ s Studies Center, largely through the efforts of Svitlana Kupriashkina, a linguist with some experience at the Moscow Gender Studies Center and in women ’ s studies programs at American universities. These women found a temporary home at the Instit ute of Sociology at the Academy of Sciences, where they organized lively scholarly discussions. Their major public event was a Women ’ s Studies conference held in Kyiv at the House of Scholars, June 17 to 20, 1993. The small, professional conference with ab out forty participants from Ukraine, the United States , and Russia, noted the need to build a women scholars ’ network in Eastern Europe and welcomed the resolution of the Women's Community calling for the integration of women ’ s studies into the restructure d curriculum of high schools and uni - versities. Lack of institutional support make the work of this c enter dependent on sporadic outside funding. The Odesa University of Food technologies is moving in the direction of setting up a women ’s studies center. F or the time being, courses on the history of women's movements are taught. By far the most active is the Kharkiv Center for Gender Studies, directed by the philosopher Iryna Zhereb - kina. With nine colleagues, she is developing the field. The group publishe d an introductory textbook for gender studies. 42 Activist women who are professionals argue for an autonomous broad and practical movement that would help women achieve their full potential. The future of the women’s movement depends on whether it will be supported by women, and wom - en will support it, will become active in it only if they become convinced that the women’s organi - zation is not [simply] developing an ideology or being a vehicle for [individual] ambitions, but is ready to help women, that ca n ameliorate her condition, teach her how to function in a market economy, will ensure her access to learn how to create a better life, how to help her family, feed her children and so on. Women are not struggling for a feminist society, but for a society free from sexism, from patriarchal [control], where conditions for freedom for all men and women prevail, and where the issues that today are characterized as “wom - en’s” will involve all. That, of course, necessitates a deep structural transformation of th e whole con - text of social relations. 43 Other women cluster in small religiously oriented societies that draw women into public activity for faith and good works. 44 Orthodox Church women ’ s societies, known as sisterhoods, that in the eighteenth century sup ported charity and promoted education , have sprung up sporadically. They focus on work for local churches and the local poor. Catholicism, which had been actively persecuted by Moscow and only in 1989 came out of the underground, has a tradition of support ing women's organizations for charity, prayer, setting up day care and food centers, and church beautification programs. This tradition infuses modem day activities especially in Western Ukraine, but it is by no means limited to that region. The Catholic S odality of the Virgin Mary, largely a women ’ s organization that focuses on a fuller understanding of the faith, has also reemerged. A “ Youth for Christ ” movement, originating in the 1930s, is enjoying a rebirth among teenage girls and boys of Western Ukrai ne. Although not particularly oriented toward women, Maria Devi Khristos Dzvigun, who was amnestied after serving two years in prison for her role in the apocalyptic White Brotherhood, not only considers herself the incarnation of Christ, but maintains tha t God has a female face. She drew her following from both sexes. 45 An International Women ’ s Club of Kyiv, composed of non - Ukrainian women working and living in Kyiv, has been serving ( since 1992 ) as a monthly meeting ground for professional women Видання C оюзу Українок A мерики - перевидано в електронному форматі в 2012 році . A рхів C У A - Ню Йорк , Н . Й . C Ш A.
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