Journal articles on the topic 'Racialized Gendered Violence'
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1
Berry, Maya J., Claudia Chávez Argüelles, Shanya Cordis, Sarah Ihmoud, and Elizabeth Velásquez Estrada. "Toward a Fugitive Anthropology: Gender, Race, and Violence in the Field." Cultural Anthropology 32, no. 4 (November 18, 2017): 537–65. http://dx.doi.org/10.14506/ca32.4.05.
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In this essay, we point to the ways in which activist research methodologies have been complicit with the dominant logics of traditional research methods, including notions of fieldwork as a masculinist rite of passage. Paradoxically, while activist research narrates the experiences of violence enacted on racialized, gendered (queer and gender-nonconforming) bodies, the complexities of doing anthropology with those same bodies have tended to be erased in the politics of the research. Thus, our analysis is twofold: we reaffirm activist anthropology’s critiques against the putatively objective character of the discipline, which effaces questions of race, gender, and class in the research process and asserts a neutral stance that replicates colonial and extractivist forms of knowledge production. At the same time, we critically examine how activist research replicates that which it critiques by not addressing the racialized, gendered researcher’s embodied experience and by presuming that rapport or intimacy with those with whom we are aligned necessarily results in more horizontal power relations. Drawing on fieldwork in El Salvador, Cuba, Palestine, Mexico, and Guyana, we examine how our gendered racial positionalities inflect the research process and consider how we can push activist methods to be accountable to the embodied aspects of conducting research in conflict zones, colonial contexts, and/or conditions of gendered and racialized terror. Ultimately, we call for a fugitive anthropology, a methodological praxis that centers an embodied feminist ethos, advancing the path toward decolonizing anthropology.
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Abji, Salina. "Punishing Survivors and Criminalizing Survivorship: A Feminist Intersectional Approach to Migrant Justice in the Crimmigration System." Studies in Social Justice 2020, no. 14 (March 26, 2020): 67–89. http://dx.doi.org/10.26522/ssj.v2020i14.2158.
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Scholars have identified crimmigration – or the criminalization of “irregular” migration in law – as a key issue affecting migrant access to justice in contemporary immigrant-receiving societies. Yet the gendered and racialized implications of crimmigration for diverse migrant populations remains underdeveloped in this literature. This study advances a feminist intersectional approach to crimmigration and migrant justice in Canada. I add to recent research showing how punitive immigration controls disproportionately affect racialized men from the global south, constituting what Golash-Boza and Hondagneu-Sotelo have called a “gendered racial removal program” (2013). In my study, I shift analytical attention to consider the effects of the contemporary crimmigration system on migrant women survivors of gender-based violence. While such cases constitute a small sub-group within a larger population of migrants in detention, nevertheless scholarly attention to this group can expose the multiple axes along which state power is enacted – an analytical strategy that foundational scholars like Crenshaw (1991) used to theorize “structural intersectionality” in the US. In focusing on crimmigration in the Canadian context, I draw attention to the growing nexus between migration, security, and gender-based violence that has emerged alongside other processes of crimmigration. I then provide a case analysis of the 2013 death while in custody of Lucía Dominga Vega Jiménez, an “undocumented” migrant woman from Mexico. My analysis illustrates how migrant women’s strategies to survive gender-based violence are re-cast as grounds for their detention and removal, constituting what I argue is a criminalization of survivorship.The research overall demonstrates the centrality of gendered and racialized structural violence in crimmigration processes by challenging more universalist approaches to migrant justice.
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Yurdakul, Gökçe, and Anna C. Korteweg. "State Responsibility and Differential Inclusion: Addressing Honor-Based Violence in the Netherlands and Germany." Social Politics: International Studies in Gender, State & Society 27, no. 2 (March 12, 2019): 187–211. http://dx.doi.org/10.1093/sp/jxz004.
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Abstract From 2004, the Dutch parliament developed a comprehensive response to honor-based violence, initially in consultation with immigrant and nonimmigrant political actors, while German politicians used honor-based violence to justify the restriction of immigrants from membership, portraying them as problematic subjects. More recently, the influence of immigrant actors on Dutch policy has waned, while in Germany policy continues to develop haphazardly with generally limited support for gendered violence services. Analyzing media and policy debates, we turn to the concepts of state responsibility and differential inclusion to show how actors engaged with these policies intersectionally produce national membership along gendered and racialized lines.
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Ferraro, Kathleen J. "The Dance of Dependency: A Genealogy of Domestic Violence Discourse." Hypatia 11, no. 4 (1996): 77–91. http://dx.doi.org/10.1111/j.1527-2001.1996.tb01036.x.
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Domestic violence discourse challenges cultural acceptance of male violence against women, yet it is often constituted by gendered, racialized, and class-based hierarchies. Transformative efforts have not escaped traces of these hierarchies. Emancipatory ideals guiding 1970s feminist activism have collided with conservative impulses to maintain and strengthen family relationships. Crime control discourse undermines critiques of dominance through its focus on individual men. Domestic violence discourse exemplifies both resistance to and replication of hierarchies of power.
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Power-Sotomayor, Jade. "Moving Borders and Dancing in Place: Son Jarocho's Speaking Bodies at the Fandango Fronterizo." TDR/The Drama Review 64, no. 4 (December 2020): 84–107. http://dx.doi.org/10.1162/dram_a_00966.
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The annual Fandango Fronterizo is a binational performance gathering where the US-Mexico border meets the ocean. Fandanguerxs enact a performative, political gesture that interrupts the discursive racialized and gendered logic of the two nation-states, refusing to be eternally desterrados by the violence of the border.
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Mucina, Mandeep Kaur, and Amina Jamal. "INTRODUCTION TO SPECIAL ISSUE: ASSIMILATION, INTERRUPTED: TRANSFORMING DISCOURSES OF CULTURE- AND HONOUR-BASED VIOLENCE IN CANADA." International Journal of Child, Youth and Family Studies 12, no. 1 (March 12, 2021): 1–12. http://dx.doi.org/10.18357/ijcyfs121202120080.
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This special issue about race, honour, culture, and violence against women in South Asian Canadian communities is proffered as an entry point to a wider, multilayered discussion about race, culture, gender, and violence. It hopes to intensify a debate on gendered violence that could tie in with analysis and commentary on individual killings in family-related sites, murders of racialized women and girls in public sites, and other forms of violence against women and girls in society. We encourage readers to consider how to understand the landscape that South Asian Canadian women and girls are confronting, while also asking critical questions about the wider settler colonial system in which we all participate as we fight gender-based violence.
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Abulencia, Krisel, Coralee McLaren, Mandana Vahabi, and Josephine P. Wong. "Racialized-gendered Experiences and Mental Health Vulnerabilities of Young Asian Women in Toronto, Canada." Witness: The Canadian Journal of Critical Nursing Discourse 4, no. 2 (December 16, 2022): 17–30. http://dx.doi.org/10.25071/2291-5796.125.
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Discourses of mental health vulnerabilities of women in the Asian diaspora s are often invoked through the concepts of “culture” with little consideration of asymmetric power relations and structural influences. We used a narrative approach to explore the experiences and perspectives on culture, identities, relationships, and mental health among young Asian women living in Toronto, Canada. We engaged 14 participants in focus groups and individual interviews, and identified four overall themes: (1) racialized-gendered bodily abjection, (2) experiences of enacted racism and sexism, (3) perceptions of familial expectations, and (4) their strategies of coping and resilience. Our analysis revealed how Whiteness and structural violence shape the racialized-gendered experiences of young Asian women and perpetuate microaggressions that compromise their mental health and well-being. Critical nursing practice must question the idea of “culture” embedded in the dominant discourse of “culturally competent” care. Nurses need to achieve structural competence to dismantle systems of oppression and unequal power relations.
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Shalhoub-Kevorkian, Nadera, Abeer Otman, and Rasmieyh R. Abdelnabi. "Secret Penetrabilities: Embodied Coloniality, Gendered Violence, and the Racialized Policing of Affects." Studies in Gender and Sexuality 22, no. 4 (October 2, 2021): 266–77. http://dx.doi.org/10.1080/15240657.2021.1996735.
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MOOKHERJEE, NAYANIKA. "The absent piece of skin: Gendered, racialized and territorial inscriptions of sexual violence during the Bangladesh war." Modern Asian Studies 46, no. 6 (January 4, 2012): 1572–601. http://dx.doi.org/10.1017/s0026749x11000783.
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AbstractThis paper addresses how the wombs of women and the absent skin on the circumcised penises of men become the predominant sites on which racialized and gendered discourses operating during the Bangladesh War are inscribed. This is explored by examining instances of sexual violence by Pakistani soldiers and their local Bengali collaborators. The prevalence of these discourses in colonial documents about the Bengali Muslims underscores the role of history, the politics of identity and in the process, establishes its link with the rapes of Bangladeshi women and men. Through this, the relationship between sexual violence and historical contexts is highlighted. I locate the accounts of male violations by the West Pakistani army within the historical and colonial discourses relating to the construction of the Bengali Muslim and its intertextual, contemporary citational references in photographs and interviews.I draw on Judith Butler's and Marilyn Strathern's work on gendering and performativity to address the citational role of various practices of discourses of gender and race within colonial documents and its application in a newer context of colonization and sexual violence of women and men during wars. The role of photographs and image-making is intrinsic to these practices. The open semiotic of the photographs allows an exploration of the territorial identities within these images and leads to traces of the silence relating to male violations. Through an examination of the silence surrounding male sexual violence vis-à-vis the emphasis on the rape of women in independent Bangladesh, it is argued that these racialized and gendered discourses are intricately associated to the link between sexuality and the state in relation to masculinity.
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Henson, Bryce. "“Look! A Black Ethnographer!”: Fanon, Performance, and Critical Ethnography." Cultural Studies ↔ Critical Methodologies 20, no. 4 (March 25, 2019): 322–35. http://dx.doi.org/10.1177/1532708619838582.
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This article engages the possibility of a critical Black ethnography and a performative fugitivity. Drawing on the author’s ethnographic research, it examines the tension between being a racialized and gendered person and becoming an ethnographic self. This tension rises when critical Black ethnographers are visually rendered outside the domain of the ethnographer, a category forged against the template of Western White male subjects. Instead, they are interchangeable with the populations they perform research with and suspect to performances of racialized and gendered violence. This opens up an emergent politics for the possibility of a critical Black ethnographer who alters how ethnographic practice is undertaken to grapple with the realities of race and gender by the critical Black ethnographer in the field. That said, the critical Black ethnographer must reconcile being Black, becoming an ethnographer, and what it would mean to be a critical Black ethnographer. To do so, this article draws on Frantz Fanon and situates him as both a performer and a critical ethnographer to analyze how does a critical Black ethnographer engage with performance, performativity, and the performative.
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Forester, Summer, and Cheryl O'Brien. "Antidemocratic and Exclusionary Practices: COVID-19 and the Continuum of Violence." Politics & Gender 16, no. 4 (July 9, 2020): 1150–57. http://dx.doi.org/10.1017/s1743923x2000046x.
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AbstractThe global coronavirus pandemic has reified divisions, inequity, and injustices rooted in systems of domination such as racism, sexism, neoliberal capitalism, and ableism. Feminist scholars have theorized these interlocking systems of domination as the “continuum of violence.” Building on this scholarship, we conceptualize the U.S. response to and the consequences of the COVID-19 pandemic as reflective of the continuum of violence. We argue that crises like pandemics expose the antidemocratic and exclusionary practices inherent in this continuum, which is especially racialized and gendered. To support our argument, we provide empirical evidence of the continuum of violence in relation to COVID-19 vis-à-vis the interrelated issues of militarization and what feminists call “everyday security,” such as public health and gender-based violence. The continuum of violence contributes theoretically and practically to our understanding of how violence that the pandemic illuminates is embedded in broader systems of domination and exclusion.
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Endo, Rachel. "Asian/American Women Scholars, Gendered Orientalism, and Racialized Violence: Before, During, and After the 2021 Atlanta Massacre." Cultural Studies ↔ Critical Methodologies 21, no. 4 (May 21, 2021): 344–50. http://dx.doi.org/10.1177/15327086211014632.
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This article describes how an Asian/American woman leader-scholar (and others un/like her) have processed the Atlanta Massacre of 2021 and other types of racialized violence in and out of the academy by drawing on the analytic frameworks of Orientalism and racialized sexualization. This critical autoethnography involved synthesizing traumatic reflections into concept maps by drawing from the content of author-generated poems, e-mails, institutional statements, and journal entries based on a series of critical incidents that occurred between March 15, 2021 to March 22, 2021, as well as over the past several decades. She describes how many leaders at White-dominated institutions of higher education have perpetually dishonored Asian/Americans and other BIPOC faculty, staff, and students through their in/actions, mis/behaviors, and mis/deeds before, during, and after the Atlanta Massacre March 16, 2021.
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Azhar, Sameena, Antonia R. G. Alvarez, Anne S. J. Farina, and Susan Klumpner. "“You’re So Exotic Looking”: An Intersectional Analysis of Asian American and Pacific Islander Stereotypes." Affilia 36, no. 3 (March 15, 2021): 282–301. http://dx.doi.org/10.1177/08861099211001460.
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We applied critical race theory’s concept of intersectionality to analyze the experiences of discrimination among Asian Americans and Pacific Islanders (APIs) in the United States, across race, gender, and sexuality. We collected tweets from October 2016 through December 2017 using the hashtag #thisis2016 on the social media platform, Twitter. Data were scoped down to 3,156 tweets and were coded by four members of our research team—all of whom identify as Asian American female social workers. Only intersectional themes related to the convergence of race, gender, and sexuality among APIs are reported in this article. These six themes include the following: (1) API women are perceived to be exotic and are overtly sexualized, (2) API women are expected to be passive, (3) API men are perceived to be weak and asexual, (4) Both API men and women are the objects of racialized violence and sexual harassment, (5) Queer APIs have unique experiences of sexualized harassment and violence, and (6) APIs are the subjects of neocolonialist attitudes. Taken together, these themes portray an intersectional understanding of the Asian American experience that counteracts stereotypes of Asians as the “model minority,” who do not experience racialized, sexualized, and gendered microaggressions.
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Battle, Nishaun T. "Black Girls and the Beauty Salon: Fostering a Safe Space for Collective Self-Care." Gender & Society 35, no. 4 (July 14, 2021): 557–66. http://dx.doi.org/10.1177/08912432211027258.
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Black girls regularly experience gendered, racial structural violence, not just from formal systems of law enforcement, but throughout their daily lives. School is one of the most central and potentially damaging sites for Black girls in this regard. In this paper, I draw attention to the role of the beauty salon as a space of renewal for Black women and girls as they navigate systems of oppression in their daily lives and report on the ways in which a specific beauty salon in Chesterfield County, Virginia, supported a group of Black high school girls. The study focuses on the exposure of Black girls to carceral measures in school settings and speaks to the role of African-American beauty salons as spaces where collective care from violence can manifest and strategies to interrupt racialized gendered violence against Black girls can emerge. As Co-Investigator of this study funded by the Department of Justice, I created the “scholar-artist-activist lab,” consisting of a small group of undergraduate and graduate students facilitating workshops with a mixed gender group of Black high-school students, to discuss, interact, and participate in social justice-centered exercises. I focus here on the experiences of the Black girls who participated in the study.
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Crocker, Jonathan W. "Data-Becoming: History, Violence, and Justice." International Review of Qualitative Research 14, no. 4 (January 24, 2022): 631–48. http://dx.doi.org/10.1177/19408447211049507.
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In this paper, I offer a materialist perspective on data-becoming through a series of (non)living encasements. The living bodies included as examples here (Emmett Till, William T. Simpson, and LaVerne Turner) point to a historical legacy of violence and justice that continues, albeit differently, in different contexts, at different times, and from different social positions. These encasements show that any meanings imbued in data are dependent on when and where it arises, what is intra-acting with it, and in what context. Along these lines, I suggest data is always in-process of becoming something other at the level of material intra-action. This paper understands the movement of racialized, gendered, and sexualized bodies for justice and their coincidental, intra-active relations as a set of ongoing, changing conditions that re/de/construct (non)violent realities across time and space. I offer a way to reconsider data as always evolving and resistant to the confines of written research which may open up pathways for non-binary applications of historical fact, violent encounter, and political justice in critical qualitative research.
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Kunimoto, Erica Mika. "A Critical Analysis of Canada's Sex Work Legislation." Stream: Interdisciplinary Journal of Communication 10, no. 2 (November 1, 2018): 27–36. http://dx.doi.org/10.21810/strm.v10i2.257.
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In 2013, the Supreme Court of Canada ruled that three sections of the Criminal Code of Canada pertaining to sex work were unconstitutional. In response to this ruling—otherwise known as the Bedford Decision—the Conservative government introduced the Protection of Communities and Exploited Persons Act (PCEPA) in 2014. In this paper, I ask: to what extent does the Protection of Communities and Exploited Persons Act meet its stated goal of addressing the health and safety of those who “engage in prostitution”? In exploring this question, I first trace the legal terrain leading to the PCEPA’s conception. Following this, I show that the PCEPA has failed to address its stated goals in two central ways. First, by co-opting the progressive framing of the Bedford Decision in a way that obscures the situations of violence it seeks to address, and second, by making the most precarious category of sex work even more dangerous through its implementation. In order to render the actual foundations of the PCEPA visible, I draw upon critical race and feminist theory. Through this analysis, I show how gendered and racialized hierarchies regulate violence along and within the sex work spectrum. Overall, this paper argues that the PCEPA has failed to address the health and safety of “those engaged in prostitution,” and instead, has facilitated racialized patterns of gender violence against vulnerable populations.
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Palacios, Lena. "Challenging Convictions." Meridians 19, S1 (December 1, 2020): 522–47. http://dx.doi.org/10.1215/15366936-8566133.
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Abstract This essay, with accompanying lesson plan, explores how race-radical Black and Indigenous feminists theorize and resist the carceral state violence of White settler nations of Canada and the United States. It focuses on the theoretical interventions driven by Indigenous and Black race-radical feminists and how this has placed these activists at the forefront of anti-violence movement-building. Such an intervention specifically upholds the tensions within and refuses to collapse political approaches of Indigenous movements for sovereignty and Black race-radical traditions. Its transnational, comparative focus helps us to not only identify but to create multiple strategies that dismantle the carceral state and the racialized gendered violence that it mobilizes and sustains. Proceeding from the argument that both prison abolitionist praxis and race-radical feminist praxis are inherently and primarily pedagogical, the lesson plan explores the ways we learn, teach, and organize in a manner that teaches against the grain of carceral common sense.
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Llewellyn, Cheryl. "Sex Logics: Biological Essentialism and Gender-Based Asylum Cases." American Behavioral Scientist 61, no. 10 (September 2017): 1119–33. http://dx.doi.org/10.1177/0002764217734261.
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Female circumcision and domestic violence asylum cases have been treated differently in the asylum system. The main explanation for differential adjudication has rested on racialized and ethnocentric constructions of harm. In this article, I examine differences between these cases by analyzing how gendered claims are constructed in female circumcision compared with domestic violence asylum claims. I identify three key themes (immutability, particularity, and universality) and show how they are linked to underlying gender ideologies in these cases. Findings suggest that gender ideology that relies on the biologically sexed body influences interpretations of gender-based asylum cases. Both female circumcision and domestic violence cases make explicit the underlying sex-based logics that operate in the construction of gender group claims, creating an advantage for women claiming asylum based on female circumcision and invoking the sexed body. Although the strategy of invoking the sexed body may benefit some applicants in the short term, these sex-based politics may hinder the development of gender asylum practice more generally.
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Braathen, Einar. "Pac’Stão versus the City of Police." Conflict and Society 6, no. 1 (June 1, 2020): 145–64. http://dx.doi.org/10.3167/arcs.2020.060109.
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This article analyzes community activism and state interventionism within a context of racialized and gendered violence that is both direct/physical and structural. It presents a case study of Manguinhos, a cluster of favelas in Rio de Janeiro experiencing the federal Growth Acceleration Program (PAC), which provided political opportunities for community contentions. A main finding is that an oligarchic-patrimonial system suppressed the participatory-democratic aspirations of the federal government and local activists alike. Nevertheless, new rounds of activism keep surging against a prevailing military-repressive logic. Observations and interviews from fieldwork have been supplemented with written sources—relevant public documents, media sources, and research publications.
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Solís, Silvia Patricia. "Letter to my children from a place called Land." Global Studies of Childhood 7, no. 2 (June 2017): 196–206. http://dx.doi.org/10.1177/2043610617703846.
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Initially written in the form of an essay, this letter is written to my children from a place called Land. It unveils the entanglements coloniality creates in young, racialized, and gendered lives through the colonial logics structuring childhood, memory, and borders. From a diasporic perspective, Land emerges as flesh rooted in the saberes, the knowledge of our mothers and grandmothers. Remembering and returning to the places we call home, in my case, US/Mexico border, help us grapple with trauma and also learn ways people respond to the violence. I illuminate the colonial wounds we bare and the knowledge we carry to suture and heal.
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Ting, Grace En-Yi. "Grief, Translation, and the “Asian American Woman” in Hong Kong." Prism 19, no. 1 (March 1, 2022): 224–35. http://dx.doi.org/10.1215/25783491-9646012.
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Abstract This article draws on Judith Butler's theories of violence and grief in order to outline a self-reflexive narrative of teaching and speaking about the Atlanta shootings of March 2021 as a queer and feminist studies scholar of Japanese studies in Hong Kong. The article briefly explains how teaching about this occurrence of anti-Asian violence in East Asia might lead to important discussions of multiple imperialisms within/around Asia, while providing background on the broader potential of Asian American studies for pedagogical contexts within Asia. However, through a description of the author's own coming into being as a racialized, gendered subject in the act of teaching about the Atlanta shootings in Hong Kong, the focus is on a highly particular account of how grief and vulnerability might offer forms of political solidarity that are not defined by roles as distinct subjects belonging to recognizable groups and communities.
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Casalini, Giulia. "Trans Ecologies of Resistance in Digital (after)Lives: micha cárdenas’ Sin Sol/No Sun." Media-N 17, no. 2 (October 26, 2021): 8–26. http://dx.doi.org/10.21900/j.median.v17i2.769.
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This essay analyzes micha cárdenas’s Sin Sol/No Sun, an augmented reality game that calls attention to gendered and racialized violence, environmental destruction, and colonial violence. It surveys the role that feminist, trans, and queer artists and theorists have occupied in the domain of digital technologies and how utopian post-identitarian approaches within cyberculture led to digital materialist perspectives, thus recentering their discourses on the relationship between the body and the hardware. From there, it explores how cárdenas’s “transreal aesthetics,” informed by trans embodiments and Black feminist practice, draws attention to multi-dimensional ecologies (virtual and physical) while raising pressing issues around marginalized identities and the environment. The essay concludes with an analysis of how cárdenas’s avatars guide players through processes of collective grief in order to unmake the space-time categories imposed by Western colonial capitalism and speculate (or “afro-fabulate”) the possibilities of new worlds.
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Milaney, Katrina, Rosaele Tremblay, Sean Bristowe, and Kaylee Ramage. "Welcome to Canada: Why Are Family Emergency Shelters ‘Home’ for Recent Newcomers?" Societies 10, no. 2 (May 7, 2020): 37. http://dx.doi.org/10.3390/soc10020037.
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Although Canada is recognized internationally as a leader in immigration policy, supports are not responsive to the traumatic experiences of many newcomers. Many mothers and children arriving in Canada are at elevated risk of homelessness. Methods: This study utilized a community-engaged design, grounded in a critical analysis of gender and immigration status. We conducted individual and group interviews with a purposive sample of 18 newcomer mothers with current or recent experiences with homelessness and with 16 service providers working in multiple sectors. Results: Three main themes emerged: gendered and racialized pathways into homelessness; system failures, and pre- and post-migration trauma. This study revealed structural barriers rooted in preoccupation with economic success that negate and exacerbate the effects of violence and homelessness. Conclusion: The impacts of structural discrimination and violence are embedded in federal policy. It is critical to posit gender and culturally appropriate alternatives that focus on system issues.
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Veillette, Anne-Marie. "Racialized Popular Feminism: A Decolonial Analysis of Women’s Struggle with Police Violence in Rio de Janeiro’s Favelas." Latin American Perspectives 48, no. 4 (June 17, 2021): 87–104. http://dx.doi.org/10.1177/0094582x211015324.
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The action of the women of Rio de Janeiro’s favelas to avoid, prevent, counter, and denounce police violence, both infrapolitically and in the public transcript, are associated with the rise of a political consciousness that is gendered and racialized in the context of the genocide of Brazil’s black population. Their resistance, rooted in “Amefricanidade” and the lingering coloniality of gender, is best described as characterized by an intersectional consciousness of injustice. A ação das mulheres das favelas do Rio de Janeiro para impedir, prevenir, combater e denunciar a violência policial, tanto na infrapolítica quanto na esfera pública, está relacionada ao surgimento de uma consciência política de gênero e também a racialização em um contexto de genocídio da população negra no Brasil. Sua resistência, arraigada na “Amefricanidade” e na persistente colonialidade de gênero, é mais bem descrita e categorizada como consciência interseccional de injustiça.
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Puyuelo Ureña, Eva. ""Overpoliced and Underprotected": Racialized Gendered Violence(s) in Ta-Nehisi Coates's Between the World and Me." Miscelánea: A Journal of English and American Studies 62 (January 25, 2021): 13–28. http://dx.doi.org/10.26754/ojs_misc/mj.20205149.
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Ta-Nehisi Coates’s Between the World and Me (2015) evidences the lack of visibility of black women in discourses on racial profiling. Far from tracing a complete representation of the dimensions of racism, Coates presents a masculinized portrayal of its victims, relegating black women to liminal positions even though they are one of the most overpoliced groups in US society, and disregarding the fact that they are also subject to other forms of harassment, such as sexual fondling and other forms of abusive frisking. In the face of this situation, many women have struggled, both from an academic and a political-activist angle, to raise the visibility of the role of black women in contemporary discourses on racism.
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Briddick, Catherine. "When Does Migration Law Discriminate Against Women?" AJIL Unbound 115 (2021): 356–61. http://dx.doi.org/10.1017/aju.2021.50.
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It is possible to identify gendered disadvantage at almost every point in a migrant woman's journey, physical and legal, from country of origin to country of destination, from admission to naturalization. Rules which explicitly distribute migration opportunities differently on the grounds of sex/gender, such as prohibitions on certain women's emigration, may produce such disadvantage. Women may also, however, be disadvantaged by facially gender-neutral rules. Examples of indirectly disadvantageous provisions include those which classify certain forms of labor as either “low-” or “high-” skilled, using this categorization to distribute migration opportunities differentially. Such rules may disproportionately affect the mostly female workers whose labor in certain fields is considered “low-skilled” in comparison to that undertaken by their predominantly male, “high-skilled” counterparts. Scholars have identified the diverse ways in which states’ immigration and nationality laws continue to involve gendered and racialized exclusion, subordination, and violence. Migration control practices, including those concerned with deterrence, detention, and deportation, have also been impugned on these bases. This essay draws on this literature to examine whether rules that produce gendered disadvantage are open to challenge under the international legal regime charged with eradicating discrimination against women, the Convention on the Elimination of all Forms of Discrimination Against Women (CEDAW).
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Norgaard, Kari Marie, Ron Reed, and J. M. Bacon. "How Environmental Decline Restructures Indigenous Gender Practices: What Happens to Karuk Masculinity When There Are No Fish?" Sociology of Race and Ethnicity 4, no. 1 (April 29, 2017): 98–113. http://dx.doi.org/10.1177/2332649217706518.
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On the Klamath River in northern California, Karuk tribal fishermen traditionally provide salmon for food and ceremonies, yet the region has sustained serious environmental degradation in recent years. What happens to Karuk masculinity when there are no fish? Using interviews and public testimony, the authors examine how declining salmon runs affect the gender identities and practices of Karuk fishermen. Gendered practices associated with fishing serve ecological functions, perpetuate culture in the face of structural genocide, and unite families and communities. The authors find that the absence of fish resulting from ecological damage affects both food availability and the quality of social connections, which in turn affects individual gender practices and symbolizes genocide to the community. Karuk men’s individual struggles to construct themselves as men are thus interwoven with struggles against racism and ongoing colonialism. The authors coin the term colonial ecological violence to describe these circumstances. They also describe how some men restructure masculine identities by transferring “traditional” cultural responsibilities to fish, community, and “collective continuance” to new settings as activists and fishery scientists. The authors call for a decolonized sociology that uses more theorizing of the particular and very real ways ecological relationships structure gender in traditional Native communities to understand the operation of gendered and racialized colonial violence in the form of environmental degradation, today.
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Santos, Madalena. "Relations of ruling in the colonial present: An intersectional view of the Israeli imaginary." Canadian Journal of Sociology 38, no. 4 (February 20, 2013): 509–32. http://dx.doi.org/10.29173/cjs17940.
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This article presents a categorical framework for the interrogation of power relations in the study and analysis of Israeli colonialism in Palestine. Following critical anti-racist feminist approaches, I highlight the relationality between race, class, and gender constructions that are crucial to colonial rule. Extending Chandra Mohanty’s (1991) reading of Dorothy Smith’s “relations of ruling”, I outline six intersecting categories of colonial practices to examine Israel’s particular colonization forms and processes. These categories include: racial separation; citizenship and naturalization forms and processes; construction and consolidation of existing social inequalities; gender, sexuality, and sexual violence, racialized and gendered prisoners; and “unmarked” versus “marked” discourses. Understanding colonial experiences as heterogeneous and plural, I conclude by arguing for the furthering of decolonial and anti-racist feminist analyses from within specific sites of resistance.
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Williams, Jason M. "Race as a Carceral Terrain: Black Lives Matter Meets Reentry." Prison Journal 99, no. 4 (May 26, 2019): 387–95. http://dx.doi.org/10.1177/0032885519852062.
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In the United States, racialized people are disproportionately selected for punishment. Examining punishment discourses intersectionally unearths profound, unequal distinctions when controlling for the variety of victims’ identities within the punishment regime. For example, trans women of color are likely to face the harshest of realties when confronted with the prospect of punishment. However, missing from much of the academic carceral literature is a critical perspective situated in racialized epistemic frameworks. If racialized individuals are more likely to be affected by punishment systems, then, certainly, they are the foremost experts on what those realities are like. The Black Lives Matter hashtag came about during the aftermath of the George Zimmerman non-verdict in the killing of Trayvon Martin, and it helped to cultivate the organization which turned into a multiracial international movement in defense of Black dignity and humanity. While Black Lives Matter was initially inspired by police violence, it has expanded its reach to include causes beyond police malpractice and brutality. This special issue of The Prison Journal seeks to merge principles associated with Black Lives Matter (as noted on their website) with critical issues endemic to community reentry after incarceration and the racialized and gendered impediments it produces. The empirical pieces included are qualitative to reflect the epistemologies of the affected, as we believe that narratives more powerfully capture these hard-to-reach (or deviant in comparison to the norm) perspectives. This special issue includes articles that critically foreground the voices of formerly incarcerated citizens (including some who are mothers and fathers) and reentry service providers. Importantly, it provides suggestions for new directions in reimagining a more democratic and racially equitable society without current punishment regimes.
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Sanchez, Gabriella. "Beyond the matrix of oppression: Reframing human smuggling through instersectionality- informed approaches." Theoretical Criminology 21, no. 1 (February 2017): 46–56. http://dx.doi.org/10.1177/1362480616677497.
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What are the challenges and the advantages of using an intersectionality-informed approach in criminological research? In this essay I raise that question via an analysis of human smuggling discourses. Tragic events involving the deaths of irregular migrants and asylum seekers in transit are most often attributed to the actions of the human smuggler— constructed as the violent, greed-driven, predator racialized, and gendered as a male from the global South. Most academic engagements with smuggling often failing to notice the discursive fields they enter, have focused on documenting in detail the victimization and violence processes faced by those in transit, in the process reinscribing often problematic narratives of irregular migration, like those reducing migrants to naïve and powerless creatures and smugglers as inherently male, foreign and criminal bodies. I argue that essentialized notions of identity prevalent in neoliberal discourses have permeated engagements with migration, allowing for human smuggling’s framing solely as an inherently exploitative and violent practice performed by explicitly racialized, gendered Others. In what follows I start to articulate the possibility of reframing human smuggling, shifting the focus from the mythified smugglers to the series of social interactions and sensorial experiences that often facilitated as demonstrations of care and solidarity ultimately lead to the mobility, albeit precarious, of irregular migrants. Through a critical engagement with the concept of intersectionality I explore how smuggling—as one of multiple irregular migration strategies—can be unpacked as constituting much more than the quintessential predatory practice of late modernity performed by criminal smugglers preying on powerless victims, to be instead acknowledged as an alternative, contradictory, highly complex if often precarious path to mobility and safety in and from the margins.
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Himmelman, Natasha. "Listening and hearing Carmen: Sonic cartographies of struggle in U-Carmen eKhayelitsha (2005)." Journal of African Cinemas 11, no. 3 (December 1, 2019): 241–60. http://dx.doi.org/10.1386/jac_00019_1.
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Abstract Situating U-Carmen eKhayelitsha (2005) within a diasporic genealogy of black opera that privileges black sonic/aural epistemologies, I am interested in how these knowledges 'disidentify' racialized and gendered hermeneutics of sounding and listening. Through the lens of Katherine McKittrick's Demonic Grounds (2006), I centre black women's cartographies, imagining the black singing voice as, not only soundscape, but a uniquely embodied black geography. Identifying Carmen's singing voice as an embodied black geography, I discuss the sonic cartographies in U-Carmen through close readings of the film's opening and finale, as well as 'La Habanera'/ 'Lwaz'Uthando'. Embracing isiXhosa with Georges Bizet's score, the film struggles against the sonic colour line, challenging and recalibrating our listening ear. Within this soundscape, U-Carmen responds to the patriarchally imagined femme fatale, presenting a Carmen who struggles against gender-based violence.
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Baker, Carrie N. "Racialized Rescue Narratives in Public Discourses on Youth Prostitution and Sex Trafficking in the United States." Politics & Gender 15, no. 4 (November 28, 2018): 773–800. http://dx.doi.org/10.1017/s1743923x18000661.
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This article presents an analysis of how activists, politicians, and the media framed youth involvement in the sex trade during the 1970s, the 1990s, and the 2000s in the United States. Across these periods of public concern about the issue, similar framing has recurred that has drawn upon gendered and racialized notions of victimization and perpetration. This frame has successfully brought attention to this issue by exploiting public anxieties at historical moments when social change was threatening white male dominance. Using intersectional feminist theory, I argue that mainstream rhetoric opposing the youth sex trade worked largely within neoliberal logics, ignoring histories of dispossession and structural violence and reinforcing individualistic notions of personhood and normative ideas about subjectivity and agency. As part of the ongoing project of racial and gender formation in US society, this discourse has shored up neoliberal governance, particularly the build-up of the prison industrial complex, and it has obscured the state's failure to address the myriad social problems that make youth vulnerable to the sex trade.
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Roberts-Gregory. "Surviving Departmental Toxicity: An Autoethnographic Reflection of Navigating Gendered and Racialized Violence in Environmental Science, Policy, and Management." Women, Gender, and Families of Color 8, no. 2 (2020): 126. http://dx.doi.org/10.5406/womgenfamcol.8.2.0126.
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Gross-Wyrtzen, Leslie. "Contained and abandoned in the “humane” border: Black migrants’ immobility and survival in Moroccan urban space." Environment and Planning D: Society and Space 38, no. 5 (May 4, 2020): 887–904. http://dx.doi.org/10.1177/0263775820922243.
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This article examines the effects of Morocco’s new, “humane” migration policy that claimed to center human rights and integration over securitized border enforcement. Drawing on ethnographic research, this paper demonstrates how the new migration policy expanded rather than dismantled the border regime, respatializing it from the edges of Moroccan territory into cities in the interior. Border respatialization was accomplished through abandonment, theorized not as an absence of government but a technique of governance that targets the racialized poor. Focusing on the experiences of migrants living in two urban spaces—an informal migrant settlement and a working-class neighborhood—this paper illustrates how abandonment limits black migrants’ ability to move and transgress the border, and how these effects have site-specific, as well as racial and gendered dimensions. This analysis underscores how humanitarian migration policy may have changed the modality of border violence, but not its substance.
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Fine, Michelle, María Elena Torre, David M. Frost, and Allison L. Cabana. "Queer solidarities: New activisms erupting at the intersection of structural precarity and radical misrecognition." Journal of Social and Political Psychology 6, no. 2 (December 21, 2018): 608–30. http://dx.doi.org/10.5964/jspp.v6i2.905.
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This article investigates the relationship between exposure to structural injustice, experiences of social discrimination, psychological well being, physical health, and engagement in activist solidarities for a large, racially diverse and inclusive sample of 5,860 LGBTQ/Gender Expansive youth in the United States. Through a participatory action research design and a national survey created by an intergenerational research collective, the “What’s Your Issue?” survey data are used to explore the relationships between injustice, discrimination and activism; to develop an analysis of how race and gender affect young people’s vulnerabilities to State violence (in housing, schools and by the police), and their trajectories to activism, and to amplify a range of “intimate activisms” engaged by LGBTQ/GE youth with powerful adults outside their community, and with often marginalized peers within. The essay ends with a theoretical appreciation of misrecognition as structural violence; activism as a racialized and gendered response to injustice, and an elaborated archive of “intimate activisms” engaged with dominant actors and within community, by LGBTQ/GE youth who have been exiled from home, school, state protection and/or community and embody, nevertheless, “willful subjectivities”.
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Mountz, Sarah. "Remapping Pipelines and Pathways: Listening to Queer and Transgender Youth of Color’s Trajectories Through Girls’ Juvenile Justice Facilities." Affilia 35, no. 2 (December 11, 2019): 177–99. http://dx.doi.org/10.1177/0886109919880517.
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Queer and trans youth of color are disproportionately imprisoned in U.S. juvenile detention facilities where they are especially vulnerable to experiencing violence, isolation, neglect, and discrimination. While the figures of their overrepresentation are just emerging, regulation of youth sexuality and gender norms has been embedded in the logics of the juvenile court since its inception. Pathways and pipelines to incarceration have become popular metaphors in research and advocacy to explain how failed safety nets and multiple sites of punishment produce gendered and racialized patterns of criminalization; however, the overrepresentation of queer and trans youth of color has been virtually ignored within these conceptualizations. This article builds on a queer antiprison framework in examining the experiences of formerly incarcerated queer and trans youth of color in New York. Life history interviews were conducted as part of a larger community based participatory research (CBPR) project with 10 participants, ages 18–25. Findings expose the overlapping role of families of origin, foster and adoptive families, schools, and child welfare and juvenile justice systems, in a constellation of exposures to interpersonal and state violence. An alternative metaphor of a revolving door is proposed, and implications for social work are addressed.
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de Finney, Sandrina, Patricia Krueger-Henney, and Lena Palacios. "Reimagining Girlhood in White Settler-Carceral States." Girlhood Studies 12, no. 3 (December 1, 2019): vii—xv. http://dx.doi.org/10.3167/ghs.2019.120302.
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We are deeply honored to have been given the opportunity to edit this special issue of Girlhood Studies, given that it is dedicated to rethinking girlhood in the context of the adaptive, always-evolving conditions of white settler regimes. The contributions to this issue address the need to theorize girlhood—and critiques of girlhood—across the shifting forces of subjecthood, community, land, nation, and borders in the Western settler states of North America. As white settler states, Canada and the United States are predicated on the ongoing spatial colonial occupation of Indigenous homelands. In settler states, as Eve Tuck and K. Wayne Yang remind us, “the settler never left” (2012: 20) and colonial domination is reasserted every day of active occupation. White settler colonialism functions through the continued control of land, resources, and racialized bodies, and is amalgamated through a historical commitment to slavery, genocide, and the extermination of Indigenous nationhood and worldviews. Under settler colonial regimes, criminal justice, education, immigration, and child welfare systems represent overlapping sites of transcarceral power that amplify intersecting racialized, gendered, sexualized, and what Tanja Aho and colleagues call “carceral ableist” violence (2017: 291). This transcarceral power is enacted through institutional and bureaucratic warfare such as, for example, the Indian Act, the school-to-prison pipeline, and the child welfare system to deny, strategically, Indigenous claims to land and the citizenship of racial others.
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Lovering, Raven. "Graphic Reminders: Confronting Colonialism in Canada through Betty: The Helen Betty Osborne Story." Contemporary Kanata: Interdisciplinary Approaches To Canadian Studies, no. 1 (September 26, 2021): 17–21. http://dx.doi.org/10.25071/2564-4661.24.
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David Alexander Robertson’s 2015 graphic novel Betty: The Helen Betty Osborne Story connects non-Indigenous Canadians to the racial realities of Canada’s intentionally forgotten past. Robertson translates Helen Betty Osborne’s biography into the accessible format of the graphic novel which allows for a wide range of readers to connect present day racial injustices to the past, generating new understandings surrounding violence against Indigenous peoples in Canada. Helen Betty Osborne, a young female Cree student was abducted and murdered in 1971, targeted for her race and gender. The horrors Betty experienced reveal the connection between her story and the contemporary narrative of Missing and Murdered Indigenous Women in Canada. Betty: The Helen Betty Osborne Story deconstructs Betty’s life from the violence she is subjected to, personifying a historical figure. The graphic novel allows for a visual collision of past and present to express the cycle of colonial violence in Canada ignored by non-Indigenous Canadians despite its continued socio-economic and political impact on Indigenous peoples. As an Indigenous author, Robertson preserves the integrity of Indigenous voice and revives an integral gendered and racialized historical perspective that is necessary to teach. This close reading of Betty: The Helen Betty Osborne Story explores how Robertson uses the graphic novel to revive history and in doing so, demonstrates connections between past and present patterns of racial injustice against Indigenous women in Canada today.
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Boudin, Kathy, Judith Clark, Michelle Fine, Elizabeth Isaacs, Michelle Daniel Jones, Melissa Mahabir, Kate Mogulescu, et al. "Movement-Based Participatory Inquiry: The Multi-Voiced Story of the Survivors Justice Project." Social Sciences 11, no. 3 (March 15, 2022): 129. http://dx.doi.org/10.3390/socsci11030129.
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We write as the Survivors Justice Project (SJP), a legal/organizing/social work/research collective born in the aftermath of the 2019 passage of the New York State Domestic Violence Survivors Justice Act (DVSJA), a law that allows judges to re-sentence survivors of domestic violence currently in prison and to grant shorter terms or program alternatives to survivors upon their initial sentencing. Our work braids litigation, social research, advocacy, organizing, popular education, professional development for the legal and social work communities, and support for women in prison going through the DVSJA process and those recently released. We are organized to theorize and co-produce new knowledges about the gendered and racialized violence of the carceral state and, more specifically, to support women currently serving time in New York State to access/understand the law, submit petitions, and hopefully be freed. In this article we review our collective work engaged through research and action, bridging higher education and movements for decarceration through racial/gender/economic justice, and venture into three aspects of our praxis: epistemic justice in our internal dynamics; accountabilities and deep commitments to women still incarcerated and those recently released, even and especially during COVID-19; and delicate solidarities, exploring external relations with policy makers, judges, defense attorneys, advocates, and prosecutors in New York State, other states, and internationally.
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Sinno, Nadine. "Caught in the Crosshairs." Journal of Middle East Women's Studies 16, no. 1 (March 1, 2020): 1–18. http://dx.doi.org/10.1215/15525864-8016462.
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Abstract Directed by Saudi Arabian filmmaker Faiza Ambah, Mariam (2015) portrays the struggles of Mariam, a Muslim French teenager who decides to wear the hijab but must contend with her school’s enforcement of a 2004 French law banning religious symbols from public institutions. Mariam must also deal with her liberal father, who opposes the hijab because of his own internalization of Islamophobic narratives that have become widespread in France. Engaging with feminist and cultural studies by such scholars as Saba Mahmood, Mohja Kahf, Lila Abu-Lughod, and Sara Ahmed, this article offers an analysis of Mariam, focusing on the protagonist’s embodied encounters with her teacher, school principal, father, and fellow students. The article argues that by recounting Mariam’s gendered and racialized struggles with forced unveiling, Ambah shifts the discourse on the head scarf from one that focuses on the perceived oppression of Islam to one that highlights the violence of the secular state.
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Gervasio, Nicole. "The Ruth in (T)ruth: Redactive Reading and Feminist Provocations to History in M. NourbeSe Philip’s Zong!" differences 30, no. 2 (September 1, 2019): 1–29. http://dx.doi.org/10.1215/10407391-7736021.
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This essay coins the concept of redactive reading to describe a method for interpreting women’s absences in racialized and gendered histories of collective trauma through M. NourbeSe Philip’s 2008 poem, Zong! In 1781, the Zong crew murdered as many as 150 African captives following a water shortage and tried to claim insurance on victims. Gregson v. Gilbert denied plaintiffs the right to profit from murder without indicting anyone for the atrocity. This diasporic Caribbean poet revives mythological figures—notably, the biblical Ruth—to expose Western law and the English language as insidious tools of epistemic violence. In naming three archetypes that reincarnate “ruth”— the rebellious slave, the lady of society, and the raped whore—this article interrogates the white, patriarchal, imperialist imaginary behind the massacre. Redactive reading is a strategy for reading femininity as a structuring absence on which canons of exclusion—from legal rights to representational politics and the sympathetic imagination—are built.
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Wilcox, Lauren. "Embodying algorithmic war: Gender, race, and the posthuman in drone warfare." Security Dialogue 48, no. 1 (September 21, 2016): 11–28. http://dx.doi.org/10.1177/0967010616657947.
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Through a discussion of drone warfare, and in particular the massacre of 23 people in the Uruzgan province in Afghanistan in 2010, I argue that drone warfare is both embodied and embodying. Drawing from posthuman feminist theorists such as Donna Haraway and N Katherine Hayles, I understand the turn toward data and machine intelligence not as an other-than-human process of decisionmaking that deprives humans of sovereignty, but as a form of embodiment that reworks and undermines essentialist notions of culture and nature, biology and technology. Through the intermediation of algorithmic, visual, and affective modes of embodiment, drone warfare reproduces gendered and racialized bodies that enable a necropolitics of massacre. Finally, the category of gender demonstrates a flaw in the supposed perfectibility of the algorithm in removing issues of identity or prejudice from security practices, as well as the perceptions of drone assemblages as comprising sublime technologies of perfect analysis and vision. Gender as both a mode of embodiment and a category of analysis is not removed by algorithmic war, but rather is put into the service of the violence it enables.
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Kim, Jina B. "Cripping the Welfare Queen." Social Text 39, no. 3 (September 1, 2021): 79–101. http://dx.doi.org/10.1215/01642472-9034390.
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Abstract Drawing together feminist- and queer-of-color critique with disability theory, this essay offers a literary-cultural reframing of the welfare queen in light of critical discourses of disability. It does so by taking up the discourse of dependency that casts racialized, low-income, and disabled populations as drains on the state, reframing this discourse as a potential site of coalition among antiracist, anticapitalist, and feminist disability politics. Whereas antiwelfare policy cast independence as a national ideal, this analysis of the welfare mother elaborates a version of disability and women-of-color feminism that not only takes dependency as a given but also mines the figure of the welfare mother for its transformative potential. To imagine the welfare mother as a site for reenvisioning dependency, this essay draws on the “ruptural possibilities” of minority literary texts, to use Roderick A. Ferguson’s coinage, and places Sapphire's 1996 novel Push in conversation with Jesmyn Ward's 2011 novel Salvage the Bones. Both novels depict young Black mothers grappling with the disabling context of public infrastructural abandonment, in which the basic support systems for maintaining life—schools, hospitals, social services—have become increasingly compromised. As such, these novels enable an elaboration of a critical disability politic centered on welfare queen mythology and its attendant structures of state neglect, one that overwrites the punitive logics of public resource distribution. This disability politic, which the author terms crip-of-color critique, foregrounds the utility of disability studies for feminist-of-color theories of gendered and sexual state regulation and ushers racialized reproduction and state violence to the forefront of disability analysis.
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Wooten, Terrance. "“Don't Look at Me!”: Deviance and the Uncontrollable Image of Black Motherhood in Moonlight." QED: A Journal in GLBTQ Worldmaking 9, no. 1 (February 1, 2022): 23–42. http://dx.doi.org/10.14321/qed.9.issue-1.0023.
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Abstract Contemporary movements against state-sanctioned violence have used rhetorical refrains to mark and practice dissent, as evidenced by the proliferation of “hands up, don't shoot”; “#sayhername”; and “#blacklivesmatter.” These refrains provide a specific discourse through which critiques of violence, surveillance, and economic injustice are galvanized, connecting activists and demonstrators across geospatial and temporal landscapes. Political refrains are more than just rallying cries; they also function as edicts, as commands that often disrupt the very practices they name. In this article, I argue that Barry Jenkins's use of the “Don't look at me!” refrain in Moonlight, expressed by Little/Black's mother, Paula, functions to name and obfuscate the racialized and gendered surveillance of Black deviance throughout the film. Set in the midst of the War on Drugs, culture of poverty thesis, and a post-Moynihan Report political culture that blamed the failure of the Black community on the Black matriarch, Moonlight offers an alternative reading strategy that instead of re-pathologizing Black motherhood and queer sociality actually renders visible and mutable the controlling images used to surveil and flatten Black subjectivity. Paula's “Don't look at me!” attempts to render her own body out of sight in order to ask viewers to look beyond her, to shift the pathologizing lens away from her to instead think of the various systems of power operating that inform her choices and epidermalize her body as a problem.
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Burkhard, Tanja. "Facing Post-Truth Conspiracies in the Classroom." Departures in Critical Qualitative Research 11, no. 3 (2022): 24–39. http://dx.doi.org/10.1525/dcqr.2022.11.3.24.
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This article employs Black feminist autoethnographic methods (Griffin, 2012; Burkhard, 2020) to examine a series of racialized, gendered, and xenophobic incidents in an undergraduate class focused on equity and diversity, in which the author was the instructor after the summer of 2020—now often referred to as the “Summer of Racial Reckoning.” The aforementioned incidents generated severe discomfort in the classroom and revolved around the interactions between a student who is a member of the radical far-right QAnon movement and the instructor, a Black immigrant woman. Drawing on journal entries, emails, and other artifacts, this article examines the layers of discomfort that arose in the class due to the incompatibility of ideologies that emerged from the instructor’s culturally sustaining pedagogical approaches (Paris & Alim, 2014; Wong & Burkhard, 2021) and the politicized rhetoric related to race, (im)migration, and child welfare promoted within particular circles of the QAnon movement. These incompatible ideologies called into question what it means to teach for justice and “to create an open learning community” (hooks, 1994, p. 8) on the one hand, and on the other hand, what it means for instructors of color to work through layers of violence, fear, and discomfort for themselves and for students of color within predominantly white classrooms.
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Bhandary, Asha Leena. "Caring for Whom? Racial Practices of Care and Liberal Constructivism." Philosophies 7, no. 4 (July 5, 2022): 78. http://dx.doi.org/10.3390/philosophies7040078.
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Inequalities in expectations to receive care permeate social structures, reinforcing racialized and gendered hierarchies. Harming the people who are overburdened and disadvantaged as caregivers, these inequalities also shape the subjectivities and corporeal habits of the class of people who expect to receive care from others. With three examples, I illustrate a series of justificatory asymmetries across gender and racial lines that illustrate (a) asymmetries in deference and attendance to the needs of others as well as (b) assertions of the rightful occupation of space. These justificatory asymmetries are cogent reasons to evaluate the justice of caregiving arrangements in a way that tracks data about who cares for whom, which can be understood by the concept of the arrow of care map. I suggest, therefore, that the arrow of care map is a necessary component of any critical care theory. In addition, employing a method called living counterfactually, I show that when women of color assert full claimant status, we are reversing arrows of care, which then elicits resistance and violence from varied actors in the real world. These considerations together contribute to further defense of the theory of liberal dependency care’s constructivism, which combines hypothetical acceptability with autonomy skills in the real world. Each level, in turn, relies on the transparency of care practices in the real world as enabled by the arrow of care map.
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Yaşayan, Vahit. "Manifestations of Toxic Masculinity in Cormac McCarthy’s Blood Meridian or the Evening Redness in the West." American Studies in Scandinavia 53, no. 2 (December 1, 2021): 69–99. http://dx.doi.org/10.22439/asca.v53i2.6392.
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This article analyzes Blood Meridian or The Evening Redness in the West (1985)—the first product of Cormac McCarthy’s borderlands immersion—by deploying the concept of “toxic masculinity,” an exaggerated masculinity related mythically to the role of the cowboy/warrior/pioneer, which creates recklessness and eventually perpetuates violence. In other words, it explores how perfunctorily embracing, or endeavoring to fulfill, hegemonic masculine ideals bring about self-destructive behaviors in McCarthy’s monolithically male characters on the Texas-Mexico border in the 1850s. Even though the term “toxic masculinity” was seldomly used in the 1980s when McCarthy wrote this novel, he clearly anticipates and historicizes the evolution of American masculinity as embodied by the cowboy/warrior/pioneer into a form of toxic masculinity. By doing so, he presages the gradual cultural recognition that such masculinity is not the generic standard against which all versions of gendered identity should be measured but is in fact toxic, pathological, political, and problematic. By exposing toxic cowboy mythology and deploying it to construct alternative masculinities, McCarthy questions the Frontier Thesis and Manifest Destiny while disrupting the toxic assumptions about manhood and masculine identities they were intended to uphold. The new vision McCarthy presents in Blood Meridian challenges the development of American national identity based on the vicious conquest of impoverished, discriminated, oppressed, and racialized Others and exploited, feminized nature.
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O’Dell, Emily Jane. "Yesterday is not Gone." Journal of Global Slavery 5, no. 3 (October 22, 2020): 357–401. http://dx.doi.org/10.1163/2405836x-00503006.
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Abstract Histories, memories, and legacies of slavery in Zanzibar have been rendered into words and images in autobiographies, novels, and films. In the 18th and 19th centuries, Zanzibar served as the main slave trading point in East Africa for the Indian Ocean slave trade, and its economy flourished on a slave-based plantation system. Memoirs by British missionaries and former slave owners from Zanzibar bear witness to the relational complexities of enslavement and the embodied realities of manumission, patronage, and (im)mobility. Postcolonial fiction writers from Zanzibar and the Sultanate of Oman have challenged the imposed silences around racialized and gendered violence in Zanzibar and Oman, and confronted the racism and Islamophobia inherent to the diasporic experience of Zanzibaris in Europe. In addition to the curation of former spaces related to slavery in Zanzibar, like the Slave Market, for tourist consumption, film has also emerged as a contested vehicle for representing Zanzibar’s slave past and breaking the silence on this still taboo topic. In the absence of a coherent narrative or archive of Zanzibar slavery past and modern revolutionary present, memories of slavery, sexual labor, and resistance embedded in memoirs, fiction, and film reveal the contested imaginaries of ethno-racial-cultural-national-religious identities, the imperial underpinnings of abolition, and the dissociative dissonance of the diaspora in the wake of Zanzibar’s revolutionary rupture.
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Morton, Katherine A. "Hitchhiking and Missing and Murdered Indigenous Women: A Critical Discourse Analysis of Billboards on the Highway of Tears." Canadian Journal of Sociology 41, no. 3 (September 30, 2016): 299–326. http://dx.doi.org/10.29173/cjs28261.
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Whether too much or the wrong kind, constraining Indigenous mobility is a preoccupation of the province of British Columbia. The province remains focused on controlling Indigenous mobility and constructing forms of contentious mobility, such as hitchhiking, as bad or risky. In Northwestern British Columbia hitchhiking is particularly common among Indigenous women. Hitchhiking as a mode of contentious mobility is categorically named as “bad mobility” and is frequently explained away as risky behaviour. Mobility of Indigenous women, including hitchhiking is deeply gendered and racialized. The frequent description of missing and murdered Indigenous women as hitchhikers or drifters fosters a sense that “choosing” a bad mode of mobility alone is the reason that these women disappear. This paper will identify how hitchhiking, framed as contentious mobility supports the construction of missing and murdered Indigenous women as willing, available and blame-worthy victims. Morality is tangled up with mobility in the province’s responses to Indigenous women who hitchhike. This paper engages in a critical discourse analysis of billboards posted by the province of British Columbia along the Highway of Tears that attempt to prevent women from hitchhiking. This paper will identify the point of convergence between contentious mobility, violence against Indigenous women and larger questions of colonialism and the negotiation of racialized and gendered power imbalances through the province’s constraining of Indigenous mobility.
Résumé
Excessives ou mal ciblées, les tentatives visant à restreindre la mobilité des Autochtones dans la province de Colombie-Britannique sont une source de préoccupation. La province s’efforce à contrôler la mobilité des Autochtones et à présenter les formes de mobilité controversées, tel l’auto-stop, comme des pratiques indésirables ou risquées. Au Nord-Ouest de la Colombie-Britannique, l’auto-stop est une pratique tout particulièrement courante chez les femmes autochtones. L’auto-stop en tant que mode de mobilité controversé est désigné comme « mobilité indésirable » et est fréquemment considéré comme un comportement à risque. La mobilité des femmes autochtones, incluant la pratique de l’auto-stop, a une dimension profondément sexuée et ethnique. La description fréquente de femmes autochtones enlevées ou assassinées comme étant des auto-stoppeuses ou des fugueuses alimente une perception selon laquelle le « choix » d’un mode de transport risqué est l’unique raison pour laquelle ces femmes ont disparu. Cet article discute de comment le fait de présenter la pratique de l’auto-stop comme un moyen de transport à haut risque encourage la perception des femmes autochtones enlevées ou assassinées comme des victimes consentantes et responsables de leur sort. La réponse de la province aux femmes autochtones pratiquant l’auto-stop est un discours sur la mobilité présenté sur un ton moralisateur. Cet article présente une analyse critique du discours des panneaux affichés par la province de la Colombie-Britannique le long de la route des pleurs qui tentent de dissuader les femmes de faire de l’auto-stop. Cet article détermine le point de convergence entre la mobilité controversée, la violence faite aux femmes autochtones et des questions plus vastes sur le colonialisme et la négociation du déséquilibre des pouvoirs liés à l’ethnie et au sexe par le biais de la contrainte de la province sur la mobilité des autochtones.
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Charania, Moon. "Ethical Whiteness and the Death Drive." Camera Obscura: Feminism, Culture, and Media Studies 35, no. 1 (May 1, 2020): 109–37. http://dx.doi.org/10.1215/02705346-8085135.
Full textAbstract:
This article looks at two controversial war films—Eye in the Sky (dir. Gavin Hood, UK/South Africa, 2015) and Whiskey Tango Foxtrot (dir. Glenn Ficarra and John Requa, US, 2016)—both of which feature white female protagonists as conflicted but central participants in the racialized domains of war and political machinations. While one film takes on a serious ethical polemic (the innocent lives of civilians caught in the visual crosshairs of drone cameras) and the latter is a romantic comedy following the adventures of a journalist in Afghanistan, both visually capture important ethical questions around white imperial violence, the disposability of brown lives, and the current political shift of and toward white women in positions of intense power. The article argues that these two technologies of domination—visual culture that entertains its citizens and political practice that secures its citizenry—are profoundly interlinked public archives in which to read what here is called “ethical whiteness,” its relationship to the death drive, and the gendered currency of both. Using the figure of the little brown girl that sits at the center of Eye in the Sky, the fetish object central to the story, alongside the comedic characterology in Whiskey Tango Foxtrot, the article underscores how ethical whiteness is tightly bound up with the death drive but in a way that destroys through the empathetic dimension. Analyzing these widely circulated visual moments of “ethical whiteness” exposes a pernicious social text that prioritizes the necropolitical through the necro-pedophiliac.