Journal articles on the topic 'Post-communism – Czech Republic'

Frustration/satisfaction under the post-Communist democracy and under the pre-1989 Communist authoritarianism were studied in the Czech Republic in 2008 using a nationwide sample of 1093 respondents and an original Societal Frustration inventory. The patterns of frustration were contrastingly opposite: The past was dominated by the memory of oppression, of curtailed self-actualization yet fulfilled basic needs. In contrast, current democracy allowed for free self-actualization but the intensity of the current frustrations has exceeded the past frustrating memories. Main current complaints included a) general insecurity, lack of fulfillment of basic needs; b) corruption, low political culture, decline of civility (rudeness, envy, and ethnic intolerance). The results and their discussion help to explain the psychology of Communism, post-Communism, transition, and democratic consolidation.

Abstract The article provides new evidence on the effects of a major shock to deterrence on crime. The collapse of communism in the Czech Republic in 1989 was followed by sharp reductions in the probability and severity of punishment and by sharp increases in crime rates. I investigate whether deterrence was a significant contributor to the post-1989 growth in crime on a panel dataset of Czech regions. The results show strong deterrence effects for robbery, theft and intentional injury, but not for murder and rape. About 25% of the increase in robberies and 50% of the growth in thefts is accounted for by weaker deterrence.

This analysis compares the effects on social mobility of the political transformations in Eastern Europe which took place in the 1950s and the 1990s. The author examines absolute and relative mobility rates in Bulgaria, the Czech Republic, Hungary, Poland, Russia and Slovakia based on data from national random samples taken in 1993 and 1994. Log-linear models are applied to mobility tables for four periods, 1948-52, 1952-63, 1983-88 and 1988-93, to determine change in the strength of association between occupational categories. Searching for the effect of the transition to communism the author compares occupational mobility between 1948 and 1952 with occupational mobility between 1952 and 1963. In order to assess the effect of the transition from communism, mobility between 1983 and 1988 is compared to mobility between 1988 and 1993. It was definitely the transition to communism in the late 1940s that released the more intensive flows between basic segments of the social structure compared to what occurred during the exit from communism in the 1990s. Using both the diagonals and the constant social fluidity models, the author finds no evidence of increasing openness in post-communist countries. Contrariwise, in the 1948-63 period some significant change occurred in relative mobility chances. The conclusion is that the “first transformation” gave rise to a turn in social fluidity on the “genotypical” level.

The Battle of Zborov was the main commemorative site of Czechoslovakia's heroic military cult during the interwar era. The shifting fortunes of its commemoration reveal political attempts to reframe national questions for ideological ends. Zborov was an important symbol, because it was the nexus of the military and diplomatic-political efforts to found the state. The festivities on 2 July provided members of the military with the opportunity to demonstrate their prowess in the name of Zborov and to reassert their role in the creation of Czechoslovakia. The communist coup d'état in February 1948 spelled the end of the Czechoslovak national-military tradition that included Zborov. After 1989, the Battle of Zborov, like other historic events that had been downplayed or ignored under communism, enjoyed renewed interest. The “spirit of Zborov” has not been, however, an important part of a “usable past” in the post-communist Czech Republic or Slovakia, perhaps because it was so intimately associated with the formation of the First Czechoslovak Republic.

When we observe the social and political life in post-communist countries, we can also notice that generations of people born after the fall of communism are beginning to play an increasingly important role in shaping the views and political preferences of the whole society. Young people socialized in significantly different conditions than their parents’ generation represent (in many areas) attitudes that indicate their “generational difference”. The aim of the article is to describe and explain to what extent the assessments of systemic transformation in chosen post-communist countries are determined by the age of citizens. The author analyzes secondary data from surveys on public opinion in the following countries: Bulgaria, the Czech Republic, Hungary, Lithuania, Poland, Russia, Slovakia and Ukraine. In order to explain how young people perceive their position in relation to the older generation, which remembers the communist era, an appropriate case study was conducted. The study was conducted among students from six academic centers in Ukraine (Kyiv, Lviv, Nizhyn, Pereiaslav, Sumy, and Uzhhorod). It was found that the strength of the relationship between age and the perception of systemic change varies across countries. The deepest divisions between the older and younger generations were identified in Slovakia, the Czech Republic, Ukraine and Bulgaria. It was also found that the young generation of contemporary Ukraine is trying to emphasize its own generational difference by creating its own political identity in opposition to the features attributed to older generations.

This article is an attempt to rescue revolution, both as concept and practice, from the triumphalism of the contemporary world. To that end, the article uses three transformations from authoritarian rule – the end of apartheid in South Africa, the collapse of communism in the Czech Republic and the transition from military dictatorship to market democracy in post-Pinochet Chile – in order to test the ways in which these contemporary manifestations of radical change compare and contrast with past examples of revolution. Although these cases share some core similarities with revolutions of the modern era, they also differ from them in five crucial ways: the particular role played by the ‘international’ and the state, the nature of violence, the use of ideology, and the process of negotiation itself. As such, they signify a novel process in world politics, that of negotiated revolution.

AbstractThis review of the historical studies of cleavages and seeks to bridge the gap between the historical study of cleavages and frozen cleavage theory and the post-communist states of Europe which have transitioned to democracy. The study identifies the literature on frozen cleavages and new divides which have arisen transition, as well as the primary actors in their political representation and issue positioning. The key literature in the development of studies on cleavages was provided by Lipset and Rok-kan, but their work focused mostly on Western democracies and did not include any of the countries which were behind the iron curtain at the time. However, the transition of the post-communist nations of Europe are now several decades old. Since the demise of communist regimes in Europe, much literature has been produced on the newly democratic regimes developing there. This article provides a broad overview of general trends in cleavage literature and more specific developments for Bulgaria, Croatia, Czech Republic, Hungary, Poland, Romania and Slovakia. The main findings were that there are frozen cleavages present in the post-communist countries of Europe, but that much of the developments since the fall of communism seem to be unpredictable and change-able — a fact reflected by the instability and constant change in the party systems.

AbstractHigher education interest groups remain somewhat understudied from a comparative theory-driven perspective. This is surprising because political decisions regarding higher education must increasingly be legitimized to students, taxpayers, the academic community and society. This article aims to advance our understanding of higher education stakeholders in post-communist Europe. In our view, the region deserves more attention, not least because students and academics were very instrumental in bringing down communism and institutionalizing democracy. First, we draw on Klemenčič’s (EJHE 2(1): 2–19, 2012; SHE 39(3):396–411, 2014) distinction between corporatist and pluralist as well as formalized and informal systems of representation in higher education. Looking at survey data from four countries—Poland, the Czech Republic, Hungary and Slovenia—we examine to what extent post-communist democracies have established corporatist institutions to facilitate the formal participation of various crucial stakeholder organizations, e.g. students’ unions, academic unions, rectors’ conferences, etc. Then we address whether higher education organizations enjoy privileged access to policy-makers compared to those from other policy areas, while engaging with the argument that higher education is a particular case of “stakeholder democracy” in a region otherwise characterized by weak civic participation and corporatism. To wrap up, we discuss different “mutations of higher education corporatism” in each country.

The article discusses how the United States of America has contributed to the security of Central and Eastern Europe, both politically and militarily, since the end of the Cold War, using Poland’s example. It shows that the United States committed itself to the security of both Poland and the region, following the collapse of communism in Poland in 1989, albeit to a varying degree in different countries. America played a pivotal role in NATO enlargement in the 1990s, and in extending security assurances to Poland, Hungary, and the Czech Republic, as well as to other countries in the subsequent years. It has continued to assist Poland with its defence reform, thus enhancing its military capabilities. It was also instrumental in strengthening NATO’s eastern flank after 2014, a salient point on Poland’s security agenda since it acceded to the Alliance. It is argued that American political and military involvement in Poland’s security has been both substantial and beneficial, and there is a real need for continued political and military cooperation with the USA and its presence in the region. In the article, the determinants of Poland’s post-Cold War security policy are outlined. Next, the roles that both countries have played in each other’s policies are explained. After that, the US contribution to Poland’s security, both in the political and military spheres, is presented. Finally, an attempt is made to evaluate American involvement, and the author’s perspective on the future of the Poland-US cooperation is offered.

Earnings management has received considerable attention as numerous papers were investigated different hypotheses. However, there is still no consensus on how efficiently detect and measure earnings managements. Nevertheless, most authors use methodology based on accruals, sophisticated models that attempt to separate total accruals into discretionary and nondiscretionary components. We may find wide range of use of alternative models to measure earnings management. Nevertheless, the researchers typically used five the most popular models: the Jones (1991) model, the modified Jones model (Dechow, Sloan, and Sweeney, 1995), Teoh, Welch and Wong (1998) model, Kasznik (1999) model and Kothari et al. (2005) model. However, it is confirmed that the environment where the company is operating influences on the earnings management. Therefore, we focus our study on the growing market of the developing European countries. In particular, our analysis comprises four different and independent samples from emerging Eastern European countries: Poland, Hungary, Slovakia and the Czech Republic, since earnings management in Eastern European countries is still barely explored. Consequently, our objective is to evaluate the ability of the existing models on earnings management for the environment of countries from the East of Europe. Our results confirm that the Jones (1991), Shivakumar (1996), Kasznik (1999) and Yoon and Miller model (2002) offers the most reliable results for detecting earnings management in emerging Eastern European post-communism economic environment. Additionally, based on broad analyses the results indicate that there is no superiority of the cross-sectional models vis-à-vis their time-series counterparts. Both methodologies are consistent in detecting earnings management for Eastern European companies. Therefore, we verified the importance of the previous evaluation of the ability of each model for detecting earnings management before its application. It is because each economic environment has different peculiarities and circumstances, as observed in case of our developing European countries.

Although sharing institutions for over seventy years, and transition pathways from communism, the two successor states of the former Czechoslovakia have faced distinct challenges in state-building and divergent economic fortunes. The aim of this paper is to investigate the extent to which these differing social economic problems have influenced the ideological bases of party politics and mass electoral behaviour in the two societies. Using data from national samples of the population of each country conducted in the spring of 1994, our analysis points to the existence of distinct issue cleavages dominating party competition in the two states: in the Czech Republic, partisanship relates mainly to issues of distribution and attitudes towards the West; in Slovakia, by contrast, these issues are only secondarily important in shaping voters' choice of party, while the main focus concerns the ethnic rights of Hungarians. The distinctive nature of the issue bases to politics in the two countries suggests one reason for the greater degree of political conflict evident in Slovak politics since the split and, more generally, provides evidence of the role of social conditions in shaping new political systems.

The scarcity of educated and experienced managers and the path dependency influence the corporate governance of the post-communist enterprises. Using the standard microeconomic tools, the paper investigates the possible similarities between the old "command economy management" and the behavior of managers under the conditions of infant capitalism. It concludes that the standard microanalysis, supplemented with assumptions representing the management behavior under communism, may offer a viable theoretical explanation of management decision making as seen in the Czech Republic.

After the collapse of communism, it was acknowledged that mass privatization was a priority for Eastern Europe. This paper examines why it was necessary to accelerate the process, and the various methods that were used. It focuses on the Czech system of voucher-based privatization. In the Czech experiment in transferring ownership rights is discussed a number of issues in relation to the post-privatization corporate governance. It is imperative that privatization is not perceived as an instant conversion from central planning to an idealistic model of a market economy. On the contrary, it is just the beginning of a long term, evolutionary process of institution building. Policy-makers need to realize that transition towards effective systems of governance may be jeopardized if left to market forces alone. Instead, it must be accompanied by robust regulatory measures, such as legal framework and capital and product markets.

Recently, there has been a “research boom” on the topic of BDSM (bondage, discipline, sadism and masochism). Studies have covered a wide range of countries including the UK, USA, Brazil and Western Germany. Nevertheless, ethnographical research of the BDSM subculture in a postcommunist state has been extremely rare. In fact, there have not been many studies on postcommunist subcultures in general. This study explores how the BDSM subculture has been evolving in the Czech Republic after the fall of the communism. The focus is on the intergenerational conflict that has arisen between the first and second generations of the Czech BDSM scene. The history of Czech BDSM subculture has never been studied. Except for a few tables showing data and events, BDSM practitioners themselves in the Czech Republic have no written documents about how they created the subculture, how it was established and what pitfalls they needed to overcome. In contrast to studies of the BDSM scene in such countries as the UK which had long-standing democracies, the Czech scene could only emerge after the overthrow of the communist-ruled dictatorship in 1989. Consequently, the scene is newer and it developed in a situation in which the first generation was culturally much more tied to the communist-past than the second generation. We show how the scene might have developed differently when taking place in the post-communist context.

AbstractThis special issue focuses on the developments in ethical standards in the post-communist countries of Central and Eastern Europe (CEE) including the former Soviet Union. Over thirty years have elapsed since the demise of the Soviet Bloc and, despite some common institutional features, the societies have had very different experiences with uneven developments across the region since the collapse of communism. In this special issue, the authors explore business and management ethics situated within the context of the challenges that face these still transforming post-communist societies. The papers cover a range of issues and countries including Albania, Belarus, Bulgaria, Croatia, the Czech Republic, Estonia, Hungary, Kyrgyzstan, Latvia, Lithuania, North Macedonia, Poland, Romania, Russia, Slovakia, Slovenia. Potential further avenues for research are identified in the field of business ethics in post-communist societies.

The Communist era and its legacy became an important part of Czech (political) culture and identity after 1989. This phenomenon is especially powerful in relation to the meaning making of the communist era after 1989 and the way Czechs are getting over it. Labels such as communist, Bolshevik, normalization, nationalization of property and many others related to the communist era became powerful vehicles for stigmatization and creating a public enemy in almost any sphere, be it political, show business, or public. What makes it especially powerful is that the cultural and historical legacies (understood as deliberately propagated representations of selected fragments of the group’s past), when expressed explicitly, offer models of or for behaviour and thinking. In other words, public memory is often one of the constitutive factors of contentious and politically motivated mobilizations undertaken by different actors like political parties, social movements or individual agents when seeking public support or legitimacy, or just aiming to achieve their goals. In post-communist countries these actors often strive to mobilize participants, supporters or even opponents using legacies of the Communist past. In this text we seek to uncover how various situations, events or people are constructed as public enemies by using the communist legacy. In particular, we ask the following questions: How is anti-communist framing constructed and how does anti-communist framing resonate with popular images and understanding of Communism, the Communist era in the Czech Republic and related matters? We analyse anti-communist framing (i.e. directly or indirectly identify the situation, adversaries, institutions or activities with the Communist regime) and via constructing metaphors provide readers with deep understanding of how particular Communist legacies in specific contexts create public enemies who lose sympathy and support from the public.

Introduction Online influencers play an increasingly important role in political communication – they serve as both intermediaries and producers of political messages. As established opinion leaders in areas such fashion and lifestyle consumption, many influencers recently turned towards more political content (Riedl et al.). For influencers who built their personal brands around aspirational domestic and lifestyle content, the COVID-19 global pandemic created an opportunity (and sometimes even a necessity) to engage in political discourse. The most basic everyday acts and decisions – such as where to shop for food, how to organise playdates for children, if and where to go on holiday – suddenly turned into political discussions and the influencers found themselves either promoting or challenging anti-pandemic restrictions imposed by national governments as they were forced to actively defend their decisions on such matters to their followers. Within this process that I call politicisation of the domestic (Heřmanová), many influencers explored new ways to build authority and leadership within their communities and positioning themselves as experts or “lifestyle gurus” (Baker and Rojek). While the proliferation of political content, including disinformation and conspiracy narratives, on digital communication platforms has been the focus of both public and academic attention in recent years, the focus has mostly been on Facebook, YouTube, and Twitter (Finlayson). Instagram, the traditional “home” of lifestyle influencers, only recently became the focus of political communication research (Larsson). This article builds on recent scholarship that focusses on the intersection of lifestyle, spiritual, and wellness content on Instagram and the proliferation of political conspiracy narratives on the platform (Remski, Argentino). I use the example of a prominent Czech spiritual influencer Helena Houdová to illustrate the blending of spiritual, aspirational and conspiracy content among Instagram influencers and argue that the specific aesthetics of Instagram conspiracies needs to be understood in the context of gendered, predominantly female “third spaces” (Wright) in the male-coded global digital space. Case Study – Helena When you look at Helena’s Instagram profile, all you see at first is the usual aspirational influencer content – pictures of ocean, beaches, sunsets, and Helena herself in white dresses or swimsuits. Sometimes she’s alone in the pictures, sometimes with her children, and sometimes with a group of similarly serene-looking women with sun-kissed skin and flowers in their hair. In the captions under her Instagram posts, Helena often talks about self-acceptance, self-love, and womanhood, and gives her followers advice how they can, in her own words, “create their own reality” (@helenahoudova, 8 Aug. 2021). Her recipe for the creation of one’s own reality sounds very simple – open your heart, accept the love that the Universe is giving you, accept that you are love. Helena is 41 years old, a divorced mother of 3 children, and a former model and philanthropist. Born in the Czech Republic, Helena won the title of Czech Miss in 1999, when she was 20 years old. She competed in the Miss World competition and started a successful modelling career. After a complicated marriage and divorce, she struggled to obtain an Australian visa and finally found a home in Bali. Over the past few years, Helena managed to build a successful business out of her online presence – she markets online courses and Webinars to her 50,000 followers and offers personal coaching. In this regard, she is a representative example of an “spiritual influencer” (Schwartz), an emerging group of (mostly) female influencers who focus their content on New Age type spirituality, personal healing, and teach their followers the practice of “manifesting”, based on the belief that “the world we perceive, either positively or negatively, is a projection of our own consciousness and that we can transform our reality for the better by transforming ourselves internally” (Urban 226). Helena’s Instagram account is bilingual, and she posts both in Czech and English, though her audience seems to be mostly Czech – most comments left under her posts are also in Czech. Within the Czech influencer community, she is one of the most famous spiritual influencers. Influencers, (Con)spirituality and COVID-19 Spiritual influencers like Helena are part of a global phenomenon (Chia et al.) that has generated lot of media attention over the past year (Schwartz). With their focus on wellbeing and health, they overlap with wellness influencers (O’Neill), but the content they produce also explores various types of New Age spirituality and references to different religious traditions as well as neo-pagan spiritual movements. From this perspective, spiritual influencers often position themselves in opposition to a Western lifestyle (interpreted as materialistic and based on consumption). In this aspect they fit into the category of ‘lifestyle gurus’ as defined by Baker and Rojek: “Lifestyle gurus define themselves in opposition to professional cultures. Selectively and instrumentally, they mix elements from positive thinking, esoteric systems of knowledge and mediate them through folk culture” (390). While prominent figures of the wellness spirituality movement such as Gwyneth Paltrow would be more likely defined as celebrities rather than influencers (see Abidin), spiritual influencers are native to the Internet, and the path to spiritual awakening they showcase on their Instagram profiles is also their source of income. It is this commodified aspect of their online personas that generated a significant backlash from the media as well as from the influencer community itself over the past year. What provoked many critical reactions is the way spiritual influencers became involved in the debate around the COVID-19 pandemic and anti-COVID vaccination all around the world. As I argued elsewhere (Heřmanová), the pandemic impacted on the way influencers build boundaries between ‘domestic’ and ‘political’ within their content and inside the communities of their followers. For women who build their brands around aspirational domesticity (Duffy), the pandemic lockdowns presented a significant challenge in terms of the content they could post. Within the spiritual influencer culture, the discussion around vaccines intersected with influencers’ focus on spiritual and physical health, natural remedies, and so-called ‘natural immunity’. The pandemic thus accelerated the above-mentioned process of the “politicization of the domestic” (Heřmanová). The increasing engagement of spiritual influencers in political debates around COVID-19 and vaccines can be interpreted within the broader context of the conspirituality phenomenon. The term, first coined by Charlotte Ward and David Voas in 2011, describes a “web movement expressing an ideology fuelled by political disillusionment and the popularity of alternative worldview“ (103). The conspirituality phenomenon is native to the Internet and appears at the intersection of New Age-inspired spirituality and distrust towards established authorities. The conspirituality approach successfully bridges the gap between the spiritual focus on the self and the conspiratorial focus on broader political processes. For spiritual influencers and other types of lifestyle gurus, conspirituality thus offers a way to accommodate the hyper-individualistic, commodified nature of global influencer culture with their message of collective awakening and responsibility to educate wider audiences, because it enables them to present their personal spiritual path as a political act. For the predominantly female wellness/spirituality influencers of Instagram, the term conspirituality has been widely used in the public and media debate, with reference to the involvement of influencers in the QAnon movement (Tiffany, Petersen, and Wang). Argentino coined the term “pastel QAnon” to refer to the community of female influencers initially found on Instagram, but who are increasingly present on various dark platforms, such as Parler or Gab (Zeng and Schäfer), or, in the Czech context, the messaging platform Telegram (Šlerka). “Pastel” refers “to the unique aesthetic and branding these influencers provided to their pages and in turn QAnon by using social media templates like Canva” (Argentino) that is used to soften and aesthetically adapt QAnon messages to Instagram visuality. Many adherents to the pastel version of QAnon are members of the spiritual, yoga, and wellness community of Instagram and were “recruited” to the movement through concerns about COVID-19 vaccines (Remski). This was also the case for Helena. Before the pandemic, her content mostly focussed on her family life and promoting her Webinars and retreats. She rarely commented on political events beyond general proclamations about the materialistic nature of our culture, in which we are losing connection to our true selves. As the pandemic advanced, Helena started to make more and more explicit references to the current global situation. For a long time, however, she resisted openly political, critical proclamations. Then on 12 July 2021 Helena posted a picture of herself standing at the beach in a flowy dress, holding a big golden cup in her hand and accompanied it with the caption: There are barricades on the streets. There are tanks on the streets. We cannot move freely. We must identify ourselves with designated signs. And we must wear a yellow star to sign we’re not against it. But they say it’s for our own protection. The year 1941. There are barricades on the streets. There are tanks on the streets. (THIS AFTERNOON). We cannot move freely. We must identify ourselves, we have to cover our face as a sign we’re not against it. But they say it’s for our own protection. The year 2021. She continues with a call to action and praises her followers, the people who have “woken up” and realised that the pandemic is a global conspiracy meant to enslave people and the vaccination at attempt at “genocide” (@helenahoudova, translated from Czech by author). Fig. 1: Helena's post about COVID-19. This post can be interpreted as a symbolic transgression from spiritual to conspiritual content on Helena’s profile. In the past year, the narrative explaining COVID-19 as an orchestrated political event organised by the global elites to curb the civic and personal freedoms of all citizens has become central in her communication towards her followers. Interestingly, in some of her videos and Instagram stories, she addresses the Czech audience specifically when she compares the anti-pandemic restrictions implemented by the Czech government as an attempt to return the country to its authoritarian, pre-1989 past. Within post-socialist media spaces, the symbolic references to the former totalitarian regime became an important feature of pandemic conspiracies, creating interesting instances of online context collapse. For example, when influencers (including Helena) post content originating from US-based QAnon-related Websites, they tend to frame it as “the return of communism as it we have experienced it before 1989” (Heřmanová). While Helena dedicates her profile almost exclusively to her own content, other Czech spiritual influencers use also other Instagram features such as sharing posts in Stories or sharing content from various Websites, both Czech- and English-speaking, with links to calls for direct actions and petitions against the anti-COVID restrictions and/or vaccination. A few other well-known Czech influencers interact with Helena’s posts by liking them or leaving comments. In this way, the whole community interlinks via different types of political content that is then on the individual profiles blended with lifestyle, wellness, and other ‘typical’, less overtly political, influencer content. Conclusion: Gendered Third Spaces of Instagram Helena’s Instagram presence, along with that of many other women who post similar content, presents an interesting conundrum when we try to decipher how conspiracy theories proliferate in digital spaces. She has, since her ‘coming-out’ as anti-vax adherent and COVID-denialist, branched out her business activities. She now also offers Webinars to teach women how to operate their business in 5D reality that includes intuition as a tool to establish ‘extrasensory’ perception and enables connection to other dimensions of reality (as opposed to the limited 3D perception we typically apply to the world around us). Her journey is representative of a wider trend of politicisation of formerly non-political online spaces in at least two aspects: her prominent focus on women, womanhood, and “sisterhood” as a unit of political organisation, and her successful blend of Instagram-friendly, aspirational, ‘pastel’ aesthetics with overtly political messaging. Both the aesthetics and content of the conspirituality movement on Instagram are significantly gendered. The gendered character of influencers’ work on social media often leads to the assumption that politics has no place in the feminised space of influencer communities on Instagram because it is seen as a male domain (Duffy; Duffy and Hund). Social media, nonetheless, has offered women a tool of political expression, where dedication to domestic affairs may be seen as a political act in itself (Stern). Conspiritual communities on Instagram, such as the one Helena has managed to build, could also be seen as an example of what Scott Wright calls “third spaces” – neutral, inclusive, and accessible virtual spaces where political talk happens (11). A significant body of research has shown that global digital spaces for political discussion tend to be male-coded and women are actively discouraged from participating in them. If they do participate, they are at much higher risk of being exposed to hate-speech and gender-based online violence (Poletta and Chen). The same trend has been analysed within Czech-speaking online communities as well (Vochocová and Rosenfeldová). The COVID-19 pandemic on the other hand opened the opportunity and sometimes necessity (as mentioned above) to engage in political discussion to many women who previously never expressed an interest in political matters. Profiles of conspiritual influencers are perceived both by supportive influencers and by their followers as safe spaces where political opinions can be explicitly discussed precisely because these spaces are not typically designed as political arenas. Helena herself quite often uses the notion of “sisterhood” as a reference to a safe, strong, female community and praises her followers for being awake, being political, and being open to what she calls ‘inner truths’. In a very recent 16-minute video that was originally livestreamed and then saved on her profile, she reflects on current geopolitical developments and makes a direct connection to “liberating sisterhood” as a tool for solving world problems such as wars. The video was posted on 7 March 2022, a week after Russia invaded Ukraine and thus brought war to the near proximity of Helena’s home country. In the video, Helena addresses her followers in Czech and talks about “dark and fragile times”, praises “the incredible energy of sisterhood” that she wants to bring to her followers, and urges them to sign up for her course, because the world needs this energy more than ever (@helenahoudova). Her followers often reflect these sentiments in the comments. They talk about the experience of being judged for embracing their femininity and speaking up against evil (war, vaccination) and mention that they feel encouraged by the community they found. Helena connects with them via liking their comments or leaving responses such as “I stand with you, my love.” The originally non-political character of the third spaces of conspiritual communities on Instagram also partly explains their success in bringing fringe political narratives towards the aspirational mainstream. Helena’s Instagram profile was not originally created, and neither is it run now by her as an openly political/conspiracy account. She does not use hashtags related to QAnon, anti-vax, or any other openly ‘conspiracy-branded’ content. The overall tone of her account and her communication towards her followers has not changed after her ‘coming-out’: she still focusses on highly feminised spiritual aesthetics. She uses light colours, beach photos, and flowy white dresses as a visual frame to her content, and while the content gets politicised, the form still conforms to the standards of Instagram as a platform with its focus on first-person storytelling via selfies and pictures documenting everyday life (Leaver, Highfield, and Abidin). In this respect, Helena’s content can also be seen as an example of what Crystal Abidin calls “subversive frivolity”. Abidin shows how influencers use highly gendered and often mocked and marginalised tools (such as the selfie) and turn them into a productive and powerful means to achieve both economic and social capital (Abidin). In this aspect, the proliferation of conspiracy narratives on Instagram differs significantly from the mechanisms of Twitter and YouTube (Finlayson). While it would be unwise to underestimate the role of recommendation algorithms and filter bubbles (Pariser) in spreading COVID-19-related conspiracies on Instagram, it is also true that the content often circulates despite these mechanisms, as Forberg demonstrated in the example of QAnon communities in the U.S. He proposes to look closely at the “routines” that individual members of these communities employ to make their content visible in mainstream spaces (Forberg). In the case of Helena and members of her community, these routines of engaging with COVID-related content in a way that becomes more and more overtly political form the process of the politicisation of the domestic. While it could be argued that ‘personal is always political’ especially for women (Hanish), Helena and her peers and followers are actively making personal matters political both by naming them as such and by directly connecting themselves, via the notion of sisterhood, to geopolitical developments. In this way, conspirituality influencers are successfully bridging the gap between the individualist ethos of influencer cultures and the collective identity-building of conspiracy movements. 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