Suchergebnisse

One of the acute social work issues in Ukraine is the deinstitutionalization of care for orphans and children left without parental care and the introduction of family care models. It is known that the success of such models largely depends on the motivations and values that inspire parents to place children, the socio-psychological characteristics of family members, gender aspects such as the distribution of household workload, the involvement of men in performing housework and care for children and so on.
Building on social role theory, we examine gender stereotypes of prospective foster parents in Kyiv, Ukraine. The exploration of femininity and masculinity stereotypes was carried out using the Sex-Role Inventory (Bem, 1974), while the assessment of ambivalent sexism in the attitudes toward women and men was done through using a short version of the methodology of Glick and Fiske (1996). 83 paricipants of the mandatory trainings for prospective foster parents were questioned.
Our study reveals that the prospective foster parents hold a biased set of beliefs. Almost a third of respondents' responses concerning women show high indicators on the femininity scale and concerning men – on the masculinity scale. Also, respondents demonstrate a greater extent of benevolent rather than hostile sexism and describe a generalized image of women and men as androgynous individuals. High levels of hostility to feminism, especially among women, have been reported.
Ukraine has all legal grounds for gender equality. Thus, from the intersectional point of view, the study results highlight the impact of culture and social norms on perceptions of gender and gender stereotyping.
The paper ends with suggestions on training programs for both prospective foster parents and social workers, enchancing egalitarian family patterns and agency of women.

The COVID-19 pandemic has defined new vectors for the development of the world community and social institutions. At the same time, the impact of the pandemic crisis on the evolution of civil society may differ significantly in the national (tactical) and global (strategic) dimensions. If at the national level there is a likely expansion of the space for public activism (medical volunteering, social assistance, etc.), then globally it is threatened by the de-intensification of international non-governmental cooperation and attempts to revise civil rights and freedoms. Today it is no longer possible to name a single area of ​​public life that has not been affected by the coronavirus pandemic. Directly or indirectly, the consequences of the worldwide spread of the COVID-19 virus are experienced by everyone - government authorities, large and small businesses, citizens of the vast majority of countries. It would not be an exaggeration to say that the future of each of the social actors is largely determined today, depending on the adequacy of the response to the pandemic crisis, the ability to absorb its most painful manifestations, and, possibly, find new opportunities for development in this difficult situation. The aim of the article is to investigate the vectors of influence of the coronavirus pandemic as a factor of deformation of social time and space in the conditions of postmodern society.

At the turn of the 20th and 21st centuries. When integrated into the European art space, the countries of Eastern Europe take the path of creating a new model of cultural development in a post-pandemic society. Added to the world of theater innovations and, in particular, post-modern theater practices, it makes it necessary to search for new types of communication with the audience, creating such a balance between the actor and the audience that would meet new historical realities, shape its cultural landmarks, moral values, and provide meaning for current events. Consequently, the new historical realities require theatrical culture to change the artistic trajectories of development and at the same time determine the cultural reflection on its place and role. In culturological and art studies, the theater, as a rule, is considered as a system component of the cultural space. This corresponds to the generally accepted approach: the definition of culture as a set of spheres, each of which has its own specifics. These areas are combined by certain socially significant factors (worldview, way of being, set of values), according to which they must coordinate their way of existence. Now, in a post-pandemic society, there is not enough research that examines the latest formations at the place of origin and is perceived as the products of the local experience of the individual and the society to which he belongs.

Without exaggeration, learning problems are among the most complex and most controversial not only in pedagogical and philosophical science but also in other scientific areas. We are talking about the philosophy of education as a general paradigm of the organization and content of all that knowledge - scientific and non-scientific - that we pass on to pupils and students through education, about worldview values that are brought up, merged in the process of educational and educational activities, the certainty of the spiritual world of the individual which is formed at school and university and determines her personal position, role and ways of behavior in postmodern society. Education is an important stage in the formation of the human soul, his spiritual world. Consciousness, like other qualities of the human psyche, results from education and acquisition of social experience. An important means of forming a person's consciousness is the educational system, which contributes to the spiritual development of a person. Since it is education that is that social institution, it performs the functions of preparing and including the individual in various spheres of the life of postmodern society and attracting him to culture. Human consciousness is the ideological foundation of aim and reliable knowledge. In this context, consciousness is the possibility and condition of the world, the individual can perceive and develop his spirituality. Education in this case is the most effective way to form a person's spirituality. Since, besides a certain profession, education gives a person the opportunity to spiritually improve himself.