This article explores the specifics of night work under Communist rule and within the state-socialist economy that the Communist Party of Czechoslovakia (KSČ) established after they seized power in 1948. Although the Czechoslovak communists sought to minimise night work, they achieved the opposite effect. One reason for this was the absence of economic reforms. At the turn of the 1950s and 1960s, they were compelled to introduce uniform bonuses for night shifts, leading to their standardisation. However, those targeted by the incentives showed little interest in night shifts; consequently, night shift workers were often drawn from marginalised groups, such as prisoners and women facing financial difficulties. The article delves into their potential motivations for accepting night shifts. Furthermore, despite the Czechoslovak communists’ efforts to differentiate their night shift policy from that of the ‘capitalist’ approach (as embodied by interwar Czechoslovakia), numerous continuities were evident. This article investigates these aspects and seeks to uncover their potential causes.

The Brahman sage Gautama cursed Indra with emasculation, in some versions through the appearance of vulvas on his body, as a punishment for intercourse with Gautama's wife, Ahalyā; Ahalyā's punishment involved detraction from her visible or physical presence. I present an analysis of the version as told in Padmapurāṇa 1.54. The story, in addition to reflecting male suspicion of women and dread of feminisation, simultaneously functions as a cautionary tale about the dangers of succumbing to lust and reflects inter-varṇa tension: the weak-willed Indra, a divine kṣatriya, is humiliated by the continent Gautama, whose asceticism is the source of the devastating power that he unleashes against both Indra and Ahalyā. I also compare this myth to the Greek tales of Achilles, Herakles, and Teiresias's feminisations, and suggest that the association of heroic feminisation with sexuality (as seen in the stories in which Indra, Achilles, and Herakles are feminised) may be a shared inheritance from Proto-Indo-European times. However, the myths of Achilles and Herakles's feminisations, like that of Indra's, are shaped by their specific cultural context: the feminised Greek heroes’ penetration of women is confirmation of their continued masculinity, rather than the result of a reprehensible lack of self-control.

The ongoing Russia-Ukraine war is primarily examined through official narratives, propaganda, and victims’ testimonies. However, the deeper motivations driving Russian men to enlist and fight often remain underexplored. While Western and Ukrainian media frequently attribute this to Russian propaganda, animosity towards Ukrainians, naivety, or financial incentives, these factors only partially capture the issue’s complexity. An additional motive rooted in an enduring ‘behavioral schema’ also plays a significant role. This schema is based on traditional gender roles influencing men’s decisions to engage in combat and women’s decisions to support them. By analyzing Russian social media and combatants’ writings, this research reveals how war discussions are framed by entrenched ‘traditionalist’ behavioral patterns. Utilizing Astrid Erll’s concept of ‘implicit memory’ and James V. Wertsch’s concept of narrative templates, this study elucidates not only the official narratives of the war but also the ‘hidden’ narratives that shape collective feelings and memories.

This paper compares contributions to an experimental public good across the United States and Czech Republic, using a design that allows us to distinguish between altruism and decision error. Czech subjects contribute significantly more than American subjects, and further analysis reveals that this result cannot be attributed to the confounding effects of gender or decision error. Instead, preferences for altruism appear to differ across groups: Czechs are more altruistic than Americans and men are more altruistic than women.

This article chronicles how two commercial TV stations in Toyama Prefecture exposed deep links between politicians and the Unification Church. It discusses how a local community of investigative journalists with close ties to adherents and politicians revealed ways the church and lawmakers cooperated on electioneering and policymaking, and it analyzes how their exposés were taken up in national-level coverage. Through a self-reflexive consideration of complex relationships between broadcasters, church representatives, and elected officials in Toyama, I affirm that attending to local media is vital for understanding ways religion and politics are narrated.

The ongoing COVID-19 pandemic has had a significant impact on love, marriage and family life. Employing both social science and cultural studies perspectives, this article discusses romantic and familial relationships and their respective depictions in four Japanese romantic dramas (ren'ai dorama) produced under pandemic conditions. It touches upon the COVID-19 pandemic and related policies in Japan, elaborates on conditions of TV production during the pandemic, and asks: How have TV series addressed love, dating and (marital) relationships during the pandemic? How did the pandemic and concomitant policies impact depictions of these topics? Finally, what do these dramas reveal about the state of domestic gender relations and gender equality in the context of changing working conditions and stay-at-home policies implemented during the pandemic? The article identifies a trend consistent with ‘re-traditionalization’ on the one hand, and depictions of diverse, unconventional relational practices that are critical of the marital institution on the other. While the dramas touch on the impact of the pandemic on women's livelihoods and gender equality, more serious consequences remain unexplored.

We present evidence of a direct social context effect on decision-making under uncertainty: the gender composition of those in the room when making individual risky decisions significantly alters choices even when the actions or presence of others are not payoff relevant. In our environment, decision makers do not know the choices made by others, nor can they be inferred from the experiment. We find that women become more risk taking as the proportion of men in the room increases, but the behavior of men is unaffected by who is present. We discuss some potential mechanisms for this result and conjecture it is driven by women being aware of the social context and imitating the expected behavior of others. Our results imply that the environment in which individual decisions are made can change expressed preferences and that aggregate behavior may be context dependent.

What motivates people to trust and be trustworthy? Is trust solely “calculative,” based on the expectation of trustworthiness, and trustworthiness only reciprocity? Employing a within-subject design, we run investment and dictator game experiments in Russia, South Africa and the United States. Additionally, we measured risk preferences and expectations of return. Expectations of return account for most of the variance in trust, but unconditional kindness also matters. Variance in trustworthiness is mainly accounted for by unconditional kindness, while reciprocity plays a comparatively small role. There exists some heterogeneity in motivation but people behave surprisingly similarly in the three countries studied.

Temporary changes in biological state, such as hunger, can impact decision making differently for men and women. Food scarcity is correlated with a host of negative economic outcomes. Two explanations for this correlation are that hunger affects economic preferences directly or that hunger creates a mindset that focuses on scarcity management to the detriment of other decisions. To test these predictions, we conduct a lab-in-the-field experiment in a health screening clinic in Shanghai, recruiting participants who finish their annual physical exam either before or after they have eaten breakfast. We compare the hungry and sated groups on their risk, time and generosity preferences as well as their cognitive performance. Our results show that men and women respond to hunger in opposite directions, thus hunger reduces the gender gap in decision quality, risk aversion and cognitive performance, but creates one in generosity. Finally, we examine several biomarkers and find that higher blood lipid levels are correlated with greater choice inconsistency, risk aversion and generosity. We contribute to emerging insights on the biological foundations for economic preferences and outcomes.

We study how culture and social structure influence bargaining behavior across gender, by exploring the negotiation culture in matrilineal and patriarchal societies using data from a laboratory experiment and a natural field experiment. One interesting result is that in both the actual marketplace and in the laboratory bargaining game, women in the matrilineal society earn more than men, at odds with years of evidence observed in the western world. We find that this result is critically driven by which side of the market the person is occupying: female (male) sellers in the matrilineal (patriarchal) society extract more of the bargaining surplus than male (female) sellers. In the buyer role, however, we observe no significant differences across societies.

In contemporary Japan Ainu women create spaces of cultural vitalization wherein they transit between Ainu identity determined by their natal relationships and actively negotiating with Ainu identity through their art. Engaging in self-craft through cloth arts has empowered Ainu women to imagine new expressions of self and to redefine their identities as Ainu or mixed ancestry, and thus reflects women's lived realities and struggles. Women's clothwork, as well as musical performance and other arts, has also been pivotal to the Ainu Indigenous rights movement and to cultural revitalization efforts. By carefully positioning heritage cloth, ritual regalia, and ancestral patterns as mouthpieces of Ainu indigeneity, Ainu women have leveraged traditional knowledge to claim Indigenous rights in UN forums and the Japanese Diet.

As such, Ainu women move between “being Ainu,” a racist label attached to Ainu bodies by settler society, to actively “becoming Ainu” and determining what this means on their own terms. The author synthesizes ethnographic field research, museum, and archival research, and participation in cultural-revival and rights-based organizing to show how women craft Ainu and Indigenous identities through clothwork and how they also fashion lived connections to ancestral values and lifestyles.

This article examines the systems for designating and containing both the contamination from the March 2011 Fukushima nuclear power plant (NPP) accident and the fear of radiation. This discourse of containment appears in the cinematic images of two fiction films: Land of Hope (Kibō no kuni, 2012) and The Tranquil Everyday (Odayaka na nichijō, 2012). I look at the films' portrayals of the female characters who struggle to confirm and assess radiological danger in so-called “safe” zones. When they voice their fears and challenge the illusion of safety, they themselves are contained and made invisible by the diagnoses of radiophobia, hysteria, and paralyzing fatalism.

In this transcription of a webinar from October 2023, speakers Kevin Blackburn (Nanyang Technological University, Singapore), Katharine McGregor (University of Melbourne, Australia), and Sachiyo Tsukamoto (University of Newcastle, Australia) talk about their new books on the “comfort women.”

Competition involves two main dimensions, a rivalry for resources and the ranking of relative performance. If socially recognized, the latter yields a ranking in terms of social status. The rivalry for resources resulting from competitive incentives has been found to negatively affect women’s performance relative to that of men. However, little is known about gender differences in the performance consequences of social-status ranking. In our experiments we introduce a novel design that allows us to isolate the effects of status ranking from those caused by a rivalry for resources. Subjects do a time-limited task where they need to search for numbers and add them up. Performance is straightforwardly measured by the number of correct summations. When there is no status ranking we find no gender differences in the number of attempted summations or in performance. By contrast, when there is status ranking men significantly increase the number of attempted summations as well as the number of correct summations. Remarkably, when women are subjected to status ranking, they significantly decrease the number of attempted summations. The net result is striking. With status ranking men attempt more summations and correctly solve many more than women. These differences are markedly large and statistically highly significant. Our results suggest that increased participation in competitive environments could harm women’s labor market success along a hidden channel.

Social media permeates many aspects of our lives, including how we connect with others, where we get our news and how we spend our time. Yet, we know little about the economic effects for users. In 2017, we ran a large field experiment with over 1765 individuals to document the value of Facebook to users and its causal effect on news, well-being and daily activities. Participants reveal how much they value one week of Facebook usage and are then randomly assigned to a validated Facebook restriction or normal use. One week of Facebook is worth $67. Those who are off Facebook for one week reduce news consumption, are less likely to recognize politically-skewed news stories, report being less depressed and engage in healthier activities. These results are strongest for men. Our results further suggest that, after the restriction, Facebook’s value increases, consistent with information loss or that using Facebook may be addictive.

This article examines the role of forced labour within the context of Ezo/Hokkaidō's colonization. I draw attention to how in this process, different groups of subaltern people – the indigenous Ainu, political convicts, indentured labourers and Korean workers – contributed to the making of imperial Japan's first colony and the building of the modern Japanese nation state. Yet, even with their shared conditions of working under a Japanese ruling class, these subaltern labourers were not united. My article highlights how their experiences were instead, largely shaped along ethnic, gendered and generational lines.

While the passage of the 2018 Gender Parity Law was a step in the right direction, progress on women's political empowerment in Japan has been slow. With a combined effort from advocacy groups, political parties, and the international community to include more women on ballots and support them to electoral success, Japan can move the needle on gender equity in politics.

This paper analyzes if men and women are expected to behave differently regarding altruism. Since the dictator game provides the most suitable design for studying altruism and generosity in the lab setting, we use a modified version to study the beliefs involved in the game. Our results are substantial: men and women are expected to behave differently. Moreover, while women believe that women are more generous, men consider that women are as generous as men.