A Ukrainian Woman’s Life
Do Ukrainian women have a good life? Most men know they are sexy or beautiful. Do we think that is all they do is sit around and be sexy? The women of Ukraine get a bad name for being scammers. Are they all scammers?
Most of the women I know have a somewhat difficult life. If they are a single mom, they work six days a week 12 hours a day. The average monthly salary is $200 a month in most cities. How do they stay so sexy? Do they go to the gym, have a personal trainer? No maybe one 5% can afford this lifestyle. The reason they are so fit is that they walk everywhere they go. Most do not have a car, although the public transportation is very good they do not get dropped off at home.
The Ukrainian women have a hard life but most do not complain. It is all they know except for TV or the movies. If anyone tells me these women are materialist I say you are crazy!
They have no money to buy anything more than food. Some women I have met can not afford sugar for their coffee. In the winter when there is not much fresh food they live on pickled products they made in the summer. They pickle everything from cucumbers of course to apples, watermelon even beets and garlic. This is another reason they are so fit, they eat very little processed food. For a single woman to have a Tv is big but it will not be a flat screen. A 19-inch box old tube sex they will have. Do I feel sorry for these women? Absolutely not they have a good life, money is not everything. So with an American tells me all Ukrainian women just want money, sure why not they have none. Please do not judge these women until you have been there met them.
I found an article the other day online it was written a few years ago. It is a good read for someone interested in going to Ukraine and dating a woman.
Being a woman in Ukraine
Written By: Nataliya Rudnichenko
A poll conducted by the Ukrainian Institute of Social Studies last year showed that most of the Ukrainians polled — 61 percent of women and 51 percent of men — were of the opinion that the social status of men was higher than that of women. At the same time, 81 percent of the women were determined to champion more actively the cause of women in their struggle against social injustice and traditions favoring male dominance.
A cursory look
A cursory look at the women’s position in the Ukrainian society of today and in the past may give one a wrong impression that a women’s liberation movement of the kind that has been so aggressive in the past several decades, is hardly needed in Ukraine. Or so the male chauvinists will claim. They will provide a plethora of examples from the Ukrainian history and folklore, substantiating their point of view. Take, for example, they will say, such Ukrainian women as Princess Olga, the wise, tenth-century ruler of Kyiv and the first Christian in the land of Kyiv, whom even the Byzantine emperor treated with respect and even offered his hand in marriage (she sagaciously turned down the emperor’s proposal); or Nastya Lisovska, a girl from Polissya, who in the sixteenth century became a beloved wife of Suleiman the Magnificent, the Sultan of Turkey (1520–1566) under whose governance the Ottoman Empire reached the height of its power, not without advisory help from Roxolana (Nastya’s Turkish name); or Lesya Ukrayinka, the prominent Ukrainian author of the late 19th-early 20th century, who was called “the only true man in Ukrainian literature” by a leading literary critic and poet. And of course some of the Ukrainian rural traditions will be mentioned which seem to point out to a relative independence of Ukrainian women even in the times of old — a girl, for instance, who despite the insistence of her parents, did not want to marry someone who had proposed to her, would send the suitor a pumpkin, a sign of rejection, without succumbing to the parental pressure.
The Ukrainian women are described as being beautiful, excellent housewives, clever with her hands, doing marvelous embroideries, needlework, weaving — you name it. The Ukrainian women seem to be held in high respect by politicians of varying rank, from top to bottom, who, in their speeches call them “keepers of the hearth,” “hope and saviors of the state.” Women are called upon “to be guarantors of peace and goodwill in the family,” to devote themselves “to raising the new generations of Ukrainians, the future of the nation,” “to be active participants of the social life,” “to…” The list is too long. Incidentally, who are the women called upon by?
A closer look
A closer look at the social and family position of Ukrainian women will reveal quite a different picture. In their absolute majority, Ukrainian women are run-down, worn-out, with very little time left after work and house chores to take care of herself. Ukrainian women are accustomed to suffering and being resigned to their fate for the sake of their children, they have a heightened sense of duty and responsibility, they take on so much of themselves, they do so much for the family and for society, but they find that the proverbial “man’s shoulder” on which they supposedly can lean for support in most cases turns out to be either not strong enough or absent altogether.
The many issues connected with the position of women in Ukrainian society began to be raised and looked into much more vigorously than ever before after Ukraine’s independence. In the context of “the national revival,” such roles, “most natural for women” and “sanctified by God and history,” as “mother,” “wife,” “guardian of traditions and spirituality” were proclaimed as “inviolable” and “eternal.” And the newest feminist theories which come to Ukraine from the west are mostly dismissed as “not applicable to the conditions that exist in Ukraine.”
Literary critics — female critics, of course, rather than male — were the first to begin to advocate the applicability — and necessity — of feminist theories in Ukraine. In 1990, Solomiya Pavlychko, a remarkable person, literary critic, and translator initiated a feminist seminar, the first of its kind, to be held in Ukraine. The venue, ironically, was the arch-conservative Institute of Literature. The Osnovy Publishing House that Pavlychko had founded, published translations of such important feminist works as The Second Sex by Simone de Beauvoir (1908-1986; French writer, existentialist, and feminist) and The Sexual Politics by Kate Milet. International grants began to be awarded for conducting gender research; seminars, social surveys, and polls, dealing with the role and position of women in Ukrainian society began to be held; feminist centers began to be set — characteristically, most of these things with the help of western money.
“By God, I’ll divorce you!”
Odarka, the main protagonist of Hulak-Artemovsky’s famous opera, Zaporozhets za Dunayem (A Zaporizhian Cossack beyond the Danube), written in the nineteenth century and based on the events of the previous century, sings, in a heated argument with her Cossack husband Karas, “By God, I’ll divorce you!” Obviously, very few of her contemporaries in other countries could get rid of their husbands in such a legal way — the right to initiate divorce and break the marriage bonds at that time was still denied to women in practically all European countries. A scrutiny of the Ukrainian history does reveal that the legal status of women, at least at the level of the upper and middle classes, provided them with rights not available to women in other countries. Read More