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Wade, Lisa. "Defining Gendered Oppression in U.S. Newspapers." Gender & Society 23, no. 3 (April 20, 2009): 293–314. http://dx.doi.org/10.1177/0891243209334938.
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Nasir, Zakia. "Historico – Cultural Analysis of Gendered Power - Play in Society as Portrayed in Nadeem Aslam’s Novels." Global Social Sciences Review IV, no. II (June 30, 2019): 118–23. http://dx.doi.org/10.31703/gssr.2019(iv-ii).16.
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This paper discusses an important aspect of human society, the gendered use of power on women and its portrayal through the literary texts of Nadeem Aslam. Literature mirrors human society through fictional characters and imaginary situations. A co-relation between gendered power, in the historical and contemporary social context and resultant discrimination through oppression and patriarchal hegemonic structures on women is therein established. Themes of female oppression and exploitation, othering and gendered discriminative power dynamics are the basis of this study. Gendered power through its trajectories is the basis of problems faced by women in androcentric societies, creating situational conflicts at the macro and micro level. The resultant feminist concerns give significance to this study as they give rise to pertinent issues, which need to be addressed in human society.
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Krishnan, Kavita. "Gendered Discipline in Globalising India." Feminist Review 119, no. 1 (July 2018): 72–88. http://dx.doi.org/10.1057/s41305-018-0119-6.
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Discrimination and violence against women in India often tend to be discussed, framed and explained in cultural terms alone. It is a commonplace assumption that Indian cultural norms are responsible for women's oppression in India and that India's moves to open up the economy to globalisation will usher in modernity and empower women. Another similar assumption is that gendered violence and patriarchal oppression are produced and located primarily in the (Indian traditional) family and community, and that women's entry into the globalised workforce will empower and help them confront and overcome such violence and oppression. This paper attempts to challenge this false binary between ‘family/community/tradition/culture’ and ‘modern political economy’. It looks at the methods used across various sites—household/family, college/university and factory—to subject women's labour and sexuality to a regime of surveillance and gendered discipline. It also looks at the ways in which this regime is disrupted and challenged repeatedly by women's protests.
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Pullen, Alison, Carl Rhodes, and Torkild Thanem. "Affective politics in gendered organizations: Affirmative notes on becoming-woman." Organization 24, no. 1 (January 2017): 105–23. http://dx.doi.org/10.1177/1350508416668367.
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Current approaches to the study of affective relations are over-determined in a way that ignores their radicality, yet abstracted to such an extent that the corporeality and differentially lived experience of power and resistance is neglected. To radicalize the potential of everyday affects, this article calls for an intensification of corporeality in affect research. We do this by exploring the affective trajectory of ‘becoming-woman’ introduced by Deleuze and Guattari. Becoming-woman is a process of gendered deterritorialization and a specific variation on becoming-minoritarian. Rather than a reference to empirical women, becoming-woman is a necessary force of critique against the phallogocentric powers that shape and constrain working lives in gendered organizations. While extant research on gendered organizations tends to focus on the overwhelming power of oppressive gender structures, engaging with becoming-woman releases affective flows and possibilities that contest and transgress the increasingly subtle and confusing ways in which gendered organization affects people at work. Through becoming-woman, an affective and affirmative politics capable of resisting the effects of gendered organization becomes possible. This serves to further challenge gendered oppression in organizations and to affirm a life beyond the harsh limits that gender can impose.
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Alimahomed-Wilson, Sabrina. "The Matrix of Gendered Islamophobia: Muslim Women’s Repression and Resistance." Gender & Society 34, no. 4 (June 26, 2020): 648–78. http://dx.doi.org/10.1177/0891243220932156.
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Drawing on 75 semi-structured qualitative interviews with Arab, South Asian, and Black Muslim women social justice activists, ages 18–30 years, organizing in the United States and the United Kingdom, I theorize their experiences as the basis of the matrix of gendered Islamophobia. Building upon Jasmine Zine’s concept of gendered Islamophobia, I synthesize this concept with Patricia Hill Collins’s theory of the matrix of domination to give a more in-depth and nuanced structure of how gendered Islamophobia operates and is resisted by Muslim women activists. This article identifies the overlapping configurations of power that affect Muslim women’s lives through structural, disciplinary, hegemonic, and interpersonal domains, countering reductionist accounts of Islamophobia as a universalized, unvariegated social force impacting all Muslims in similar ways (thereby privileging Muslim men’s experiences and subjectivities while contributing to the erasure of Muslim women’s agency). Instead, the matrix of gendered Islamophobia locates Islamophobia within shifting axes of oppression that are simultaneously structured along the lines of gender, race, class, sexuality, and citizenship. The findings of this research reveal a dialectical relationship between Muslim women’s oppression and simultaneous contestation of gendered Islamophobia via their collective remaking of alternative ideas, politics, discourses, and organizing practices.
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Quinless, Jacqueline Marie, and Francis Adu-Febiri. "Decolonizing microfinance: An Indigenous feminist approach to transform macro-debit into micro-credit." International Sociology 34, no. 6 (September 20, 2019): 739–61. http://dx.doi.org/10.1177/0268580919865103.
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Nancy Fraser’s theoretical critique of feminism’s unintended facilitation of neoliberal capitalism discusses the reproduction of poverty at the grassroots among Indigenous women. This article situates the discussion in gendered colonialism to show the ways that microfinance is actually a form of structured colonization and gender oppression. The authors argue that neither the emerging literature on microfinance nor Nancy Fraser’s theory provides Indigenous women a practical way out of the existing oppressive structures of microfinance practice. Rather, they suggest that these ideas are better understood through talking circle conversations with local Indigenous women food producers in Ghana. Through conversations, the authors learned about how these women are actively decolonizing and indigenizing microfinance and what Corntassel has described as everyday acts of resurgence and renewal within native communities. The authors reason that racialized, capitalist, gender oppression can be overcome by decolonial feminism.
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Moody, Anahvia Taiyib, and Jioni A. Lewis. "Gendered Racial Microaggressions and Traumatic Stress Symptoms Among Black Women." Psychology of Women Quarterly 43, no. 2 (March 18, 2019): 201–14. http://dx.doi.org/10.1177/0361684319828288.
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We investigated the relations between gendered racial microaggressions (i.e., subtle gendered racism), gendered racial socialization, and traumatic stress symptoms among Black women. We hypothesized that gendered racial microaggressions would be significantly associated with traumatic stress symptoms and that gendered racial socialization would moderate the relations between gendered racial microaggressions and traumatic stress symptoms. Participants were 226 Black women from across the United States who completed an online survey. Results from a hierarchical multiple regression analysis indicated that a greater frequency of gendered racial microaggressions was significantly associated with greater traumatic stress symptoms; internalized gendered racial oppression moderated the relations between gendered racial microaggressions and traumatic stress symptoms. The results of this study can inform future research on Black women’s experiences of gendered racism and the role of gendered racial socialization in their lives. Online slides for instructors who want to use this article for teaching are available on PWQ’s website at http://journals.sagepub.com/page/pwq/suppl/index
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Edwards, Mary. "Sartre and Beauvoir on Women’s Psychological Oppression." Sartre Studies International 27, no. 1 (June 1, 2021): 46–75. http://dx.doi.org/10.3167/ssi.2021.270104.
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This paper aims to show that Sartre’s later work represents a valuable resource for feminist scholarship that remains relatively untapped. It analyses Sartre’s discussions of women’s attitude towards their situation from the 1940s, 1960s, and 1970s, alongside Beauvoir’s account of women’s situation in The Second Sex, to trace the development of Sartre’s thought on the structure of gendered experience. It argues that Sartre transitions from reducing psychological oppression to self-deception in Being and Nothingness to construing women as ‘survivors’ of it in The Family Idiot. Then, it underlines the potential for Sartre’s mature existentialism to contribute to current debates in feminist philosophy by illuminating the role of the imagination in women’s psychological oppression.
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Williams, Marlene G., and Jioni A. Lewis. "Developing a Conceptual Framework of Black Women’s Gendered Racial Identity Development." Psychology of Women Quarterly 45, no. 2 (February 11, 2021): 212–28. http://dx.doi.org/10.1177/0361684320988602.
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Previous research has identified contextual factors that influence gendered racial identity development among Black women. Less is known about the specific process of Black women’s gendered racial identity development and the meaning Black women ascribe to their gendered racial identity. In the current study, we sought to identify phases of this process and the types of gendered racial ideologies that Black women endorse during their identity development. Drawing on intersectionality and Black feminist theory, we analyzed the data to center these findings within the unique sociocultural context of Black women’s experiences. A total of 19 Black women at a large, predominantly White Southeastern public university participated in semi-structured individual interviews about their gendered racial identity development. Using constructivist grounded theory to guide our data analysis, we found four phases of the developmental process (hyperawareness, reflection, rejection, and navigation), each of which was influenced by various factors unique to Black women’s intersectional experiences. We also found six gendered racial ideologies (assimilation, humanist, defiance, strength, pride, and empowerment), which represent Black women’s values, beliefs, and attitudes toward their gendered racial identity. We found that Black women utilized aspects of their gendered racial identity in ways to protect themselves from gendered racism and intersectional oppression. Researchers, practitioners, educators, and policy makers can utilize this conceptual framework to increase their critical awareness of the complexity of Black women’s gendered racial identity development.
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Roshanravan, Shireen. "Motivating Coalition: Women of Color and Epistemic Disobedience." Hypatia 29, no. 1 (2014): 41–58. http://dx.doi.org/10.1111/hypa.12057.
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This essay engages Chandra Mohanty, M. Jacqui Alexander, and María Lugones in a “plurilogue” to elaborate and exhibit a method that animates the differential mode of Women of Color politics while rendering more acute the strategies each scholar offers against the racialized, gendered oppressions of colonialism and global capitalism. Ella Shohat describes “a multifaceted plurilogue” as a “dissonant polyphony” that “links different yet co‐implicated constituencies and arenas of struggle” (Shohat 2001, 2). The emphasis on reading differences within Women of Color theorizing resists the homogenizing tendency of superficial engagement that glosses Women of Color scholarship as a unified genre of thought. A plurilogue thus pursues dissimilarities to clarify the conceptual interventions made within Women of Color theorizing and the relationship among the different patterns of oppression that each intervention exposes. Plurilogued engagements bring these conceptual strategies and understandings of multiple oppressions together, not to resolve or rank them, but to more effectively ascertain the complexities of, and varied coalitional strategies for, resisting the racialized, heteropatriarchal oppressions of global capitalism and colonialism.
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Ossome, Lyn. "Pedagogies of Feminist Resistance: Agrarian Movements in Africa." Agrarian South: Journal of Political Economy: A triannual Journal of Agrarian South Network and CARES 10, no. 1 (April 2021): 41–58. http://dx.doi.org/10.1177/22779760211000939.
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In the historical course of agrarian transformation in Africa, the reconstitution and fragmentation of the peasantry along the lines of gender, ethnic, class, and racial divisions which facilitate their exploitation remains a central concern in the analysis of the peasant path, of which the exploitation of gendered labor has been a particularly important concern for feminist agrarian theorizations. In contribution to these debates, this article examines the ways in which feminist concerns have shaped, driven, and defined the social and political parameters of agrarian movements in Africa. Even though agrarian movements articulating gender questions are not generalizable as feminist, their concern with social, political, and economic structures of oppression and their approach to gendered oppression as a political question lends them to characterization as being feminist. Through an examination of the changing forms of women-led agrarian struggles, the article shows how women’s responses to the dominant structures and conditions of colonial and post-colonial capitalist accumulation could be characterized as feminist due to their social and political imperatives behind women’s resistance.
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Farooq, Ayesha. "Gendered perceptions in Punjab, Pakistan: structural inequity, oppression and emergence." Journal of Gender Studies 29, no. 4 (July 1, 2019): 386–402. http://dx.doi.org/10.1080/09589236.2019.1635876.
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Buitrago Leal, Roxana. "What are the different ways in which we can understand gendered diasporic identities?" Zona Próxima, no. 11 (May 17, 2022): 170–83. http://dx.doi.org/10.14482/zp.11.080.91.
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Gender studies has facilitated the exploration of Aids and Migration among other social problems, and has enabled a more sensible understanding of the discrimination practices that exist around them. This paper will discuss the aspects in which gender studies have contributed to assess issues regarding migration from the gendered diaspora perspective. This sociological construction of diaspora encompasses the many different reasons why migrants decide to leave their country, bounded by national, racial or ethnic background, which enroll in a strong political motivation. Although in this essay, the theoretical discussion will embrace male gendered diasporas as well, critics of the term have questioned how gendered diasporas have been traditionally understood of men. The first part of the discussion will be guided by the question: what is a gendered diaspora identity? The essay will emphasise the gendered category of analysis. I will argue how gendered identities are constructed under the circumstances of dominance and oppression that result from displacement. First, the deconstruction of the social category of gendered diaspora will be assessed, through an examination of Ella Shohat ́s agreement of identity. The essay will then examine the term diaspora and its ambivalences and criticisms. The second part of the discussion will consider three separate cases of how gendered diasporic identities are being understood, including: the cultural representations of Cuban Americans, the Sikh diaspora and Armenian women in Los Angeles.
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Tevis, Tenisha, and Meghan J. Pifer. "Privilege and Oppression: Exploring the Paradoxical Identity of White Women Administrators in Higher Education." JCSCORE 7, no. 2 (November 22, 2021): 69–102. http://dx.doi.org/10.15763/issn.2642-2387.2021.7.2.69-102.
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Race is a prominent issue in higher education, which has intensified demands upon postsecondary leadership to acknowledge and respond to increasing racial tensions within campus communities. Many administrators, who are mostly White, are left perplexed regarding how to address such demands. Having leaders who understand bias can potentially support institutional responses to racial tensions. As such, this study focused on the second largest share of college administrators, White women – an identity rooted in both privilege and oppression. White women may better understand the conditions of oppression given their gendered status, yet may also be unaware of the extent of their privilege or its effects on their leadership decisions. Their unique positioning calls for a deeper exploration of the role identity plays in leadership, especially in times of racial discord. Utilizing Putnam’s bridging capital and bonding capital framework, findings highlight where their privilege and oppression emerge in study participants’ leadership, leading to recommendations for future research and practice.
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Cherechés, Bianca. "From Bama’s Karukku ([1992] 2014) to Yashica Dutt’s Coming Out as Dalit: A Memoir (2019): The Changing Nature of Dalit Feminist Consciousness." Revista Alicantina de Estudios Ingleses, no. 38 (January 30, 2023): 7. http://dx.doi.org/10.14198/raei.2023.38.01.
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Dalit literature articulates the oppression and exploitation faced by Dalits in a caste-ridden society as it records their social and cultural lives before and after India’s independence. This cultural revolt that burgeoned in the 1970s has largely been Dalit male-centric in its orientation, adopting paternalistic and patronising tones towards Dalit women. As a consequence, Dalit women remained firmly encapsulated in the patriarchal roles of the silent, agenciless and ‘victimised sexual being,’ perpetuating thus gendered stereotypes. These accounts failed to properly address Dalit women’s predicament and the interlocking oppression of caste and gender, which compelled them to create a distinct space for themselves. Dalit women have traversed a long path over the last four decades. During this time, their consciousness has evolved in many ways as reflected in Dalit writing. Life narratives, such as Bama’s Karukku and Yashica Dutt’s Coming Out as Dalit: A Memoir, function as the locus of enunciation where agency and self-identity are attended and asserted by Dalit women, through different approaches. As the social location determines the perception of reality, this paper attempts a look at how these two texts tackle and bring to the centre the gendered nature of caste and the power relations that still affect Dalit women, from a heterogeneous standpoint. It further analyses how through form, language and subject matter, Dalit women attempt to defy generic conventions, depart from imposed identities, and build up resistance against this enduring double oppression and the forces that insist on homogenising Dalit body politics.
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Rashid, Amina, and Md Masud Rana. "RACIAL INEEUQALITY AND SEXIST OPPRESSION IN TONI MORRISON'S BELOVED." Language Literacy: Journal of Linguistics, Literature, and Language Teaching 5, no. 1 (June 27, 2021): 136–44. http://dx.doi.org/10.30743/ll.v5i1.3727.
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AbstractThis study examines the construction of racialized society and gendered identities in fictional text of Morrison's Beloved. The research aim is to analyze and explore how these identities are constructed in Beloved by using a feminist approach. We find that the imposed ideal of femininity is absorbed and patriarchy is assumed. Female’s black characteristics are repressed both intra-communally and inter-communally. In the former, black female characters are not ‘fitted’ to white femininity as they strive for identity crisis even among the blacks. In the latter, they are whim of male dominance-subject of incest, rape and seduction. Though, women are doubly repressed, it is not the racial discrimination that threatens and jeopardizes black women identity rather a sheer domination of patriarchal power from within and without exaggerating debasing women life among the whites. Therefore, this paper reflects on the manifestation of femininity and patriarchy in a radicalized society and how these two interact in women life in Morison's Beloved.
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van der Molen, Thomas, and Ellen Bal. "Staging "small, small incidents"." Focaal 2011, no. 60 (June 1, 2011): 93–107. http://dx.doi.org/10.3167/fcl.2011.600108.
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In this article, we reflect on the gendered contours of young Kashmiris’ dissident practices against the Indian military occupation of the Kashmir Valley. It is largely based on ethnographic research that coincided with the launch of an ongoing, predominantly nonviolent people’s movement in which youth have played a prominent role. The article shows how university students’ and young professionals’ “small activism” is entangled in the gendered dynamics of militarization and dissent, while underlining the threat posed by “security forces” to women’s “honor” and “dignity.” In the context of widespread societal anxiety about “dishonor,” young Kashmiris’ urge to reclaim dignity at once motivates them to practice dissent and narrows the scope for female dissidents’ capacity to act upon this drive overtly. The present case suggests that recent anthropological interest in global youth cultural practices may be supplemented with a recognition of local constraints on young people’s public opposition that arise in circumstances of (gendered) state oppression.
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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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Maroto, Michelle, David Pettinicchio, and Andrew C. Patterson. "Hierarchies of Categorical Disadvantage: Economic Insecurity at the Intersection of Disability, Gender, and Race." Gender & Society 33, no. 1 (September 11, 2018): 64–93. http://dx.doi.org/10.1177/0891243218794648.
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Intersectional feminist scholars emphasize how overlapping systems of oppression structure gender inequality, but in focusing on the gendered, classed, and racialized bases of stratification, many often overlook disability as an important social category in determining economic outcomes. This is a significant omission given that disability severely limits opportunities and contributes to cumulative disadvantage. We draw from feminist disability and intersectional theories to account for how disability intersects with gender, race, and education to produce economic insecurity. The findings from our analyses of 2015 American Community Survey data provide strong empirical support for hierarchies of disadvantage, where women and racial minority groups with disabilities and less education experience the highest poverty levels, report the lowest total income, and have a greater reliance on sources outside the labor market for economic security. By taking disability into account, our study demonstrates how these multiple characteristics lead to overlapping oppressions that become embedded and reproduced within the larger social structure.
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Mcnay, Lois. "The Foucauldian Body and the Exclusion of Experience." Hypatia 6, no. 3 (1991): 125–39. http://dx.doi.org/10.1111/j.1527-2001.1991.tb00259.x.
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This paper considers the advantages of incorporating Foucault's anti-essentialist theory of the body into feminist explanations of women's oppression. There are also problems in that Foucault neglects to examine the gendered character of the body and reproduces a sexism endemic in “gender neutral” social theory. The Foucauldian body is essentially passive resulting in a limited account of identity and agency. This conflicts with an aim of feminism: to rediscover and revalue the experiences of women.
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Herrera, Hannah. "Shifting Spaces and Constant Patriarchy: The Characterizations of Offred and Claire in The Handmaid’s Tale and Outlander." Zeitschrift für Anglistik und Amerikanistik 67, no. 2 (June 26, 2019): 181–96. http://dx.doi.org/10.1515/zaa-2019-0016.
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Abstract Starz’s Outlander and Hulu’s The Handmaid’s Tale follow the stories of two women as they come to terms with the new spaces they are forced to enter. In the series Claire Randall of Outlander and Offred of The Handmaid’s Tale are taken from one space and placed in a new, oppressive space dominated more heavily by patriarchal norms than the one they stem from. Offred and Claire display similarities when dealing with women’s issues such as motherhood and female sexuality. The series also highlight how women must deal with shifting times and discourses regarding societal expectations of women. Due to the complexities that Offred and Claire project when confronting challenges, both women are represented as ‘difficult’ women who defy hegemonic gendered norms of female representation on television. As they experience oppression, subjugation, empowerment, and rebellion, they develop as individuals, are far from perfect, have complicated pasts, and represent how women come to terms with convoluted identities.
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Deckha, Maneesha. "Toward a Postcolonial, Posthumanist Feminist Theory: Centralizing Race and Culture in Feminist Work on Nonhuman Animals." Hypatia 27, no. 3 (2012): 527–45. http://dx.doi.org/10.1111/j.1527-2001.2012.01290.x.
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Posthumanist feminist theory has been instrumental in demonstrating the salience of gender and sexism in structuring human–animal relationships and in revealing the connections between the oppression of women and of nonhuman animals. Despite the richness of feminist posthumanist theorizations it has been suggested that their influence in contemporary animal ethics has been muted. This marginalization of feminist work—here, in its posthumanist version—is a systemic issue within theory and needs to be remedied. At the same time, the limits of posthumanist feminist theory must also be addressed. Although posthumanist feminist theory has generated a sophisticated body of work analyzing how gendered and sexist discourses and practices subordinate women and animals alike, its imprint in producing intersectional analyses of animal issues is considerably weaker. This leaves theorists vulnerable to charges of essentialism, ethnocentrism, and elitism despite best intentions to avoid such effects and despite commitments to uproot all forms of oppression. Gender‐focused accounts also preclude understanding of the importance of race and culture in structuring species‐based oppression. To counter these undesirable pragmatic and conceptual developments, posthumanist feminist theory needs to engender feminist accounts that centralize the structural axes of race and culture.
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Renfroe, SaraJane. "Building a Life Despite It All: Structural Oppression and Resilience of Undocumented Latina Migrants in Central Florida." Journal for Undergraduate Ethnography 10, no. 1 (February 12, 2020): 35–52. http://dx.doi.org/10.15273/jue.v10i1.9947.
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Immigrants to the United States encounter a multitude of challenges upon arriving. This is further complicated if migrants arrive without legal status and even more so if these migrants are women. My research engages with Kimberlé Crenshaw’s concept of intersectionality to examine interlocking systems of oppression faced by undocumented migrant women living in Central Florida. I worked mainly in Apopka, Florida, with women who migrated from Mexico, Central America, and South America. I found that three broad identity factors shaped their experiences of life in the U.S.: gender, undocumented status, and Latinx identity. The last factor specifically affected women’s lives through not only their own assertions of their identity, but also outsider projections of interviewees’ race, ethnicity, and culture. My research examines how these identity factors affected my interviewees and limited their access to employment, healthcare, and education. Through a collaborative research project involving work with Central Floridian non-pro t and activist organizations, I conducted interviews and participant observation to answer my research questions. Through my research, I found that undocumented Latina migrants in Central Florida face structural vulnerabilities due to gendered and racist immigration policies and social systems, the oppressive effects of which were only partly mitigated by women’s involvement with community organizations. My research exposes fundamental and systemic failures within U.S. immigration policies and demonstrates that U.S. immigration policy must change to address intersectional oppression faced by undocumented Latina migrants.
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Ophir, Hodel. "Dancing to Transgress: Palestinian Dancer Sahar Damoni's Politics of Pleasure." Dance Research Journal 53, no. 3 (December 2021): 25–45. http://dx.doi.org/10.1017/s0149767721000401.
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AbstractAs a woman Palestinian dancer and choreographer in Israel, Sahar Damoni performs within multiple contexts of cultural, gendered, and political oppression, employing her bodily art to challenge these structures, most poignantly through dances that express and evoke pleasure and sensual joy. Offering a detailed ethnography of three of Damoni's performances within one year in Israel/Palestine, I argue that an examination of her artistry provides unique insight into the intricate workings—and transgressions—of gender, ethnic, and national boundaries through the movement of the body in dance.
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Tucker, Judith E. "Legacies of Legal Reform: Muftis, the State, and Gendered Law in the Arab Lands in the Late Ottoman Empire." New Perspectives on Turkey 24 (2001): 1–16. http://dx.doi.org/10.1017/s0896634600003472.
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We are accustomed to thinking about Ottoman reform of the laws governing personal status as a project undertaken under the liberal banner: such reform was progress, an attempt to lift oppression in the interests of justice and the modernization of the society. Insofar as we can speak of a dominant historical narrative in a field that has received very little scholarly attention, it is this image of liberal efforts to alleviate the oppression that women suffered as a result of the strict application of traditional Hanafi law in the Ottoman Empire that shapes our view of the reform project. Most of the established Western scholars of Islamic legal reform have concurred that society awoke to the injustice of this oppression in the course of the nineteenth century and undertook reform as part of an effort to improve the position of women. Responding to the “needs of society”, the reformers undertook to remedy some of the worst abuses. Their task was to introduce legal moralism into a system that had become hopelessly ossified and formalistic, and hence unresponsive to social imperative.
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Geidel, Molly, and J. D. Schnepf. "Introduction." Review of International American Studies 15, no. 1 (June 15, 2022): 17–29. http://dx.doi.org/10.31261/rias.13762.
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The recent intensification of gendered surveillance in the United States underscores how surveillance technologies continue to abet criminalization domestically while enabling the US to renew orientalist narratives of rescue with respect to its military interventions abroad. Building on the 2015 Feminist Surveillance Studies volume edited by Rachel E. Dubrofsky and Shoshana Amielle Magnet, this issue seeks to make a number of new interventions in the study of surveillance and gender. First, it calls for the incorporation of scholarship that approaches the US-led war on terrorism through the lens of gender and sexuality to develop a more refined understanding of how surveillance practices and contemporary imperial imaginaries overlap and inform one another. Second, it reconsiders the frame of carceral feminism by unpacking some of the assumptions around “carcerality” and “feminism.” Finally, it builds on the premise that existing black feminist scholarship has for some time theorized surveillance’s relation to gendered oppression. To do so, it considers how critical framings of hypervisibility and invisibility help us make sense of the racialized, gendered forms of surveillance deployed across the decades: from the mid-twentieth-century national security state to the contemporary neoliberal postfeminist regimes of the twenty-first century.
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Craig, Eleanor. "The Ambiguity of Devotion." Representations 153, no. 1 (2021): 85–104. http://dx.doi.org/10.1525/rep.2021.153.6.85.
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This article offers a reading of Theresa Hak Kyung Cha’s 1982 experimental text DICTEE as performing purposefully ambiguous devotional work. As a meditation on unfinished struggles against colonial and patriarchal violence, DICTEE registers devotion’s role in both oppression and liberation. Cha’s engagements with female martyrs, Korean mudang shamanic practice, and colonial languages demonstrate the inseparability of structures of domination and traditions of resistance. The essay argues that even as DICTEE wrestles with inescapable forms of complicity, its efforts to transform perception denaturalize the violence of racial, gendered, and political divisions.
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Shelby, Renee, and Kathryn Henne. "Situating questions of data, power, and racial formation." Big Data & Society 9, no. 1 (January 2022): 205395172210909. http://dx.doi.org/10.1177/20539517221090938.
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This special theme of Big Data & Society explores connections, relationships, and tensions that coalesce around data, power, and racial formation. This collection of articles and commentaries builds upon scholarly observations of data substantiating and transforming racial hierarchies. Contributors consider how racial projects intersect with interlocking systems of oppression across concerns of class, coloniality, dis/ability, gendered difference, and sexuality across contexts and jurisdictions. In doing so, this special issue illuminates how data can both reinforce and challenge colorblind ideologies as well as how data might be mobilized in support of anti-racist movements.
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Moloney, Mairead Eastin, and Tony P. Love. "#TheFappening." Men and Masculinities 21, no. 5 (March 9, 2017): 603–23. http://dx.doi.org/10.1177/1097184x17696170.
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Using an interactionist framework, we analyze publicly available data from Twitter to track real-time reactions to the widely publicized celebrity nude photo hacking of 2014 (“The Fappening”). We ask: “Related to The Fappening, what manhood acts are employed in virtual social space?” Using search terms for “fappening” or “#thefappening,” we collected 100 tweets per hour from August 31 to October 1, 2014 (Average: 1,700/day). Coding and qualitative analyses of a subsample of tweets ( N = 9,750) reveal four virtual manhood acts commonly employed to claim elevated status in the heterosexist hierarchy and reproduce gendered inequality. These acts include (1) creation of homosocial, heterosexist space; (2) sexualization of women; (3) signaling possession of a heterosexual, male body; and (4) humor as a tool of oppression. This article introduces the concept of “virtual manhood acts” and contributes to growing understandings of the reproduction of manhood and the oppression of women in online social spaces.
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Reber, Lisa. "“It’s better I’m dead”: oppression and suicidal ideation." International Journal of Migration, Health and Social Care 17, no. 3 (July 13, 2021): 303–14. http://dx.doi.org/10.1108/ijmhsc-05-2020-0049.
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Purpose Anecdotal accounts of suicide among temporary low-wage migrant workers in the UAE are numerous, but unofficial and qualitative accounts remain unexplored. This study aims to examine how the socio-environmental context can lead some low-wage migrants, irrespective of their nationality or culture, to contemplate suicide for the first time after arriving in the host country. Design/methodology/approach The findings draw from ten months of qualitative fieldwork (2015–2016) and in-depth interviews conducted with 44 temporary migrant workers from sub-Saharan Africa and South Asia, earning in the lowest wage bracket in Dubai. The study used a non-probabilistic, purposive sampling approach to select participants. Three criteria drove eligibility: participants had to reside in the UAE, be non-national and earn Dh1500 (US$408) or less a month. Otherwise, diversity was sought in regard to nationality, occupation and employer. Findings Eight (18%) of the 44 study participants interviewed admitted to engaging in suicidal thoughts for the first time after arriving in the UAE. The findings suggest that for low-wage migrants working in certain socio-environmental contexts, the religious, gendered or other cultural or group characteristics or patterns that may be predictors of suicide in migrants’ country of origin may become secondary or possibly even irrelevant when one is forced to survive under conditions that by most objective standards would be deemed not only oppressive but extremely exploitative and abusive. Originality/value This study contributes to understandings of how the emotional and psychological well-being of temporary foreign low-wage migrant workers can be impacted by the socio-environmental context of the host country. It is a first step in understanding the intimate thoughts of low-wage migrant workers on the topic of suicidality, furthering our understanding of suicidal ideation and the factors that can contribute to it.
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Lange, Elena Louisa. "Gendercraft: Marxism–Feminism, Reproduction, and the Blind Spot of Money." Science & Society 85, no. 1 (January 2021): 38–65. http://dx.doi.org/10.1521/siso.2021.85.1.38.
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The plausibility of “gendered exploitation” as a sine qua non of capitalism, as articulated by both classic Marxist–feminism since the 1970s and more recently by authors of social reproduction theory, stands or falls with the evaluation of Marx's theory of value. From the standpoint of both Marx's monetary theory of value and the problem of quantification, the use of “women's oppression” in capitalist social reproduction appears to be questionable. This also necessitates a deeper analysis of the use of “gender” in the wider field of pertinent Marxist–feminist literature. Arguments for “gendered exploitation” often hinge on unsound premises that introduce a naturalizing view of social relations. Analogous to Barbara and Karen Fields' intervention against “Racecraft,” the term “Gendercraft” may represent this argumentative move. The notion of gender as the site of specifically capitalist exploitation is thus challenged and countered with a new emphasis on struggles against the wage relation as the site of anticapitalist resistance.
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Moors, Annelies. "Covering the Face." Implicit Religion 23, no. 4 (May 5, 2022): 337–62. http://dx.doi.org/10.1558/imre.20627.
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The Dutch ban on face-veiling is a strong instantiation of the gendered racialization of Muslims in Europe. Racialization as a relation of power, with some in the position to categorize and impose an identity on others, produces and naturalizes difference. To justify the ban, politicians signified face-veiling as gendered oppression, as a security threat and as an obstacle to integration, bringing together ethical positions with affective and aesthetic sensibilities. The largely unheard narratives of face-veiling women, in contrast, highlighted the positive religious value of face-veiling and point to the state’s infringement on their freedom of religion, expression, and movement. As face-veiling women are simultaneously defined as victims to be saved and as threat to be removed from the public, their racialization is ambivalent. It is also multilayered, with debates on faceveiling not only producing a divide between Muslims and non-Muslims, but with some Muslims also involved in the racialization of other Muslims.
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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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De Coster, Stacy, and Karen Heimer. "Unifying Theory and Research on Intimate Partner Violence: A Feminist Perspective." Feminist Criminology 16, no. 3 (January 15, 2021): 286–303. http://dx.doi.org/10.1177/1557085120987615.
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This paper shows how theorizing gender as a social system and a situational accomplishment provides a broad perspective that helps to synthesize many strands of theoretical and empirical research on IPV. We first address generalist claims that gendered explanations of IPV are not necessary. We next present a unifying feminist theoretical framework to explain IPV experiences and discuss how this framework can be extended to consider how gender and race systems intersect to influence IPV. We call for future theoretical development and empirical research that takes seriously a variety of intersecting systems and dimensions of oppression.
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Koch, Christopher, and Saeid Barzegarkouchaksaraei. "Movement of Female's Rights in the World." International Journal of Multicultural and Multireligious Understanding 2, no. 6 (December 4, 2015): 26. http://dx.doi.org/10.18415/ijmmu.v2i6.33.
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This paper argues the latest needs articulating females women's rights as human rights is usually effective just by simply misrecognition with the geopolitical circumstance of human rights internationalism plus the nationalisms that are permanent because of it. Disagreeing it is just about the level of universalized buildings of ‘women’ to be a group plus the generalized invocations of oppression by simply ‘global feminism's’ ‘American’ professionals which this kind of discourses of rights become to be effective, this specific document argues which plan along with steps call for handling localised along with transnational specificities which developed gendered inequalities.
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Oleszczuk, Anna. "#Hashtag: How Selected Texts of Popular Culture Engaged With Sexual Assault In the Context of the Me Too Movement in 2019." New Horizons in English Studies 4 (September 4, 2020): 208–17. http://dx.doi.org/10.17951/nh.2020.5.208-217.
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The paper seeks to explore recent shifts within the popular culture with regard to oppression involving gender, class, race, and ethnicity that can be traced back to the #MeToo movement which was revived as a social media hashtag in October 2017 and has since spread all over the world. The paper starts with a brief overview of Western popular culture that “has recently been seen as a champion for feminism . . . with many high-profile female musicians and actresses visibly promoting the movement in their work” (Woodacre 2018, 21). Next, the paper discusses the origins of the Me Too Movement and the way it approaches the meaning of gendered oppressions as well as individualized and collective experiences of survivors of sexual abuse. This is later explored in the examination of the impact of the hashtag-led movement on three works of popular culture: Amazon’s TV series Lorena (2019), Nancy Schwartzman’s documentary Roll Red Roll (2019), and We Believe: the Best Men Can Be (2019) advertisement by Gillette. The entire case study is informed primarily by feminist theory understood as inseparable from feminist activism, following bell hooks’ Feminist theory from margin to center (1984).
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Fuchs, Christian. "Capitalism, Patriarchy, Slavery, and Racism in the Age of Digital Capitalism and Digital Labour." Critical Sociology 44, no. 4-5 (February 9, 2017): 677–702. http://dx.doi.org/10.1177/0896920517691108.
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This article asks: How can understanding the relationship of exploitation and oppression inform the study of digital labour and digital capitalism? It combines the analysis of capitalism, patriarchy, slavery, and racism in order to analyse digital labour. The approach taken also engages with a generalization of David Roediger’s wages of whiteness approach, Marxist feminism, Angela Davis’s Marxist black feminism, Rosa Luxemburg, Kylie Jarrett’s concept of the digital housewife, Jack Qiu’s notion of iSlavery, Eileen Meehan’s concept of the gendered audience commodity, and Carter Wilson and Audrey Smedley’s historical analyses of racism and class. The article presents a typology of differences and commonalities between wage-labour, slave-labour, reproductive labour, and Facebook labour. It shows that the digital data commodity is both gendered and racialized. It analyses how class, patriarchy, slavery, and racism overgrasp into each other in the realm of digital capitalism. It also introduces the notions of the organic composition of labour and the rate of reproductive labour and shows, based on example data, how to calculate these ratios that provide insights into the reality of unpaid labour in capitalism.
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Shakhsari, Sima. "Weblogistan Goes to War: Representational Practices, Gendered Soldiers and Neoliberal Entrepreneurship in Diaspora." Feminist Review 99, no. 1 (November 2011): 6–24. http://dx.doi.org/10.1057/fr.2011.35.
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In this article, which is based on twenty four months of combined online and off-line ethnographic research, I show the way that some Iranian diasporic bloggers use their weblogs as entrepreneurship resources during the ‘war on terror’. Through a discourse analysis of a documentary film about Weblogistan and interviews with diasporic Iranian bloggers in Toronto, I argue that Weblogistan is implicated in discourses of militarism and neoliberalism that interpellate the representable Iranian blogger as a gendered neoliberal homo oeconomicus. The production of knowledge about Iran in transnational encounters between the media, think tanks, policy institutions and the Iranian diasporic self-entrepreneurs, relies on gendered civilizational discourses that are inherently tied to the ‘war on terror’. Following feminist scholars who have theorized militarism and gender, I argue that dominant representations of Weblogistan produce different gendered subject positions for Iranian bloggers. Although the masculine blogger soldier takes freedom to Iran through his active participation in proper politics (enabled by his freedom of speech in North America and Europe), the woman blogger finds freedom of expression in writing about sex and telling the truth of her sex in a confessional mode. It is in this war of representation that women bloggers negotiate their subjectivity while shuttling in and out of local and global politics, as subjects of politics (markers of freedom and oppression) and political abjects (not worthy of political participation).
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Dewey, Susan, and Tonia St Germain. "Introduction." African Studies Review 55, no. 2 (September 2012): 29–36. http://dx.doi.org/10.1353/arw.2012.0043.
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This special ASR forum, “The Case of Gender-Based Violence: Assessing the Impact of International Human Rights Rhetoric on African Lives,” grounds itself in the notion that gender relations (and, indeed, gendered social norms) can undergo significant transformation in zones of conflict or in other contexts of extreme socioeconomic and political instability. Individuals actively reconfigure moral landscapes of power and sexuality amidst the everyday chaos, violence, and deprivation that constitutes the experience of war for most people, thereby formulating new normative frame-works of appropriately gendered norms for social interaction and sexual expression. These norms, of course, are rather dramatically cross-cut, for all actors involved, by an extensive list of factors that include one's ethnolinguistic or religious affiliation, citizenship status, gender, and myriad other allegiances that are all too frequently brought to the fore by conflict or other forms of instability. War and instability, it seems, force individuals to think of themselves, and others, in ways that might not otherwise have seemed imaginable.The case studies in this issue are based upon research in Rwanda, Congo, Uganda, South Africa, and Liberia. One unifying theme is the frequency with which human rights rhetoric divorces conflict-related gender based violence from the peacetime normative framework. The authors illustrate the cultural restrictions and patriarchal oppression that encourage violence within different dimensions of the socioeconomic and political context (home, culture, political authority, economy, and military), and they analyze gender-based violence as a form of structural violence. Nonetheless, as Sharon Abramowitz and Mary Moran caution us, gender-based violence in conflict and postconflict zones is not simply an enhanced version of “traditional” gender oppression. We would be severely remiss, the authors remind us, to read conflict and crisis as culture.
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Čičigoj, Katja. "Unthinkable concepts, invisible genealogies: rereading the new materialist rereading of The Second Sex." Feminist Theory 21, no. 4 (November 8, 2020): 483–500. http://dx.doi.org/10.1177/1464700120967316.
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In the essay ‘Sexual Differing’ from their book New Materialism: Interviews and Cartographies, Rick Dolphijn and Iris van der Tuin develop their new materialist take on sexual difference through their rereading of Simone de Beauvoir’s The Second Sex. I propose to read this essay as deploying the ‘analytical tool’ of ‘jumping generations’ articulated in the homonymous paper by van der Tuin as signature of the ‘new materialist’ ‘third wave’ of feminist theory. By pointing to the immediate textual context of the passages from The Second Sex quoted in ‘Sexual Differing’, to the philosophical underpinning of Beauvoir's work, and to the historical context of its reception, I argue that while the tool of ‘jumping generations’, as put to use in ‘Sexual Differing’, might produce unexpected outcomes, it also risks confining to dusty feminist archives segments of feminist philosophy that might still be relevant for thinking gendered oppression and liberation today: Beauvoir's understanding of the social ontogenesis of freedom, the collective and egalitarian nature of political transformation and the genealogy of materialist feminist thought theoretically and historically linked to Beauvoir and The Second Sex. The issue is not merely one of historical and theoretical accuracy, but of enabling a capacious materialist analysis of gendered oppression and liberation. I conclude by pointing at how Dolphijn and van der Tuin's approach expressly discards understandings of history and scholarship that it nevertheless necessarily performs, and propose that this can be taken as a starting point to rethink sexual differing in terms of a political and ethical commitment beyond its originary metaphysical new materialist articulation. This is where, I propose, the above-mentioned conceptual resources linked to The Second Sex and muted by ‘Sexual Differing’ could prove fruitful, and timely.
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Alemán, Sonya M. "Mapping Intersectionality and Latina/o and Chicana/o Students Along Educational Frameworks of Power." Review of Research in Education 42, no. 1 (March 2018): 177–202. http://dx.doi.org/10.3102/0091732x18763339.
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This chapter reviews scholarship using intersectional analyses to assess how Latina/o and Chicana/o youth navigate imbricated systems of privilege and oppression in their educational trajectories. Scholars have explored the navigational tactics Latina/o and Chicana/o students use to negotiate their intersectional identities and the institutional practices that amplify or negate experiences of privilege or disenfranchisement. Others have articulated distinct forms of overlapping oppression, such as racist nativism, gendered familism, privilege paradox, and citizenship continuum. Researchers have also developed a methodology for intersectional analysis that combines both quantitative and qualitative elements, as well as a conceptual model that maps out the micro, meso, and macro levels of intersectionality to account for both structure and agency within multifaceted dynamics of power. This chapter notes the reliance on race- and gender-based frameworks, on interviews and focus groups, and on college-age or graduate students for intersectional analysis on Latina/o and Chicana/o students. Together, the chapter reveals the complexity of capturing the multitiered planes of privilege and power that intersect in dynamic ways to disenfranchise and empower Latina/o and Chicana/o students.
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McEwen, Haley. "Transatlantic Knowledge Politics of Sexuality." Critical Philosophy of Race 4, no. 2 (July 1, 2016): 239–62. http://dx.doi.org/10.5325/critphilrace.4.2.239.
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Abstract Contestations over the rights of sexual minorities and gender-nonconforming people in Africa are profoundly shaped by two discourses that both emerge from polarized domestic political debates in the United States: a human rights–centered discourse of “LGBT*I” identity politics that promotes visibility and equal protections and privileges for lesbian, gay, bisexual, trans*, and intersex individuals; and a Christonormative “family values” agenda that promotes the heterosexual nuclear family as the foundation of civilization. Analysis considers these contemporary discourses in relation to entangled colonial constructions of white supremacy and heteropatriarchy used to justify the conquest and exploitation of Africa. This article takes particular interest in the power relations that are (re)constituted through these discourses so as to uncover the underlying interests at stake within them. Through consultation with critiques advanced within critical race and critical queer theory, and critical philosophical arguments on the epistemic dimensions of racialized, sexed, and gendered oppressions, it is argued that these discourses advance U.S. hegemonic interests and reinscribe Western hegemony. It is concluded that struggles for equality among sexual minorities and gender-nonconforming people must be approached as part-and-parcel of decolonial struggles to dismantle white supremacist and Western structures of oppression.
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Genao, Soribel, Angie Beeman, and Tsedale M. Melaku. "Leaning On Our Academic Shields of Gendered Support." Journal of Education Human Resources 40, no. 1 (January 1, 2022): 29–57. http://dx.doi.org/10.3138/jehr-2021-0014.
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Intersectionality reminds us that women of color face a particular kind of marginalization due to both gendered and racial oppression and underrepresentation. As such, they are more often “presumed incompetent” and may not feel as innately supported in social and professional structures as their white male and female counterparts. Additionally, the silencing effect of being one of very few women of color in academic departments puts us at risk for further marginalization, requiring that we engage in significant invisible labor that is neither recognized nor compensated. Grounded on our intersectionalities, we discuss our respective trajectories within our own fields and research, beginning with research that emphatically perpetuates the cycle of gender inequity in the academy. The discussion is then supported by analyzing the theoretical research on the salience of race, gender, and other axes of identity for the experiences of women of color. As authors, we present these narratives in an attempt to engage with ways of reflexivity that are, especially for women of color in academia, not usually discussed.
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Barcelos, Chris. "Culture, Contraception, and Colorblindess: Youth Sexual Health Promotion as a Gendered Racial Project." Gender & Society 32, no. 2 (December 18, 2017): 252–73. http://dx.doi.org/10.1177/0891243217745314.
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Feminist scholars have identified how race and gender discourses influence the creation and implementation of school-based sexual health education and the provision of health care, yet there are few studies that examine how race and gender work in sexual health promotion as it occurs through community-based public health efforts. Drawing on three years of ethnographic research in a low-income Puerto Rican community, this article demonstrates how a gendered racial project of essentializing Latinx culture surrounding young women’s sexuality and reproduction works to both obscure and reinforce race and racism in sexual health promotion. Professional stakeholders mobilize culture as an explanation for high birth rates among young Latinas in the city and reproduce a “Latino culture narrative” in which Latina gender and sexuality is understood as deterministic and homogenous. Simultaneously, an ideology of colorblindness enables the uncritical promotion of long-acting reversible contraception and obscures the history of reproductive oppression experienced by women of color. I consider how colorblindness and culture narratives allow stakeholders to abdicate responsibility for gendered racial inequality and conclude by advocating for the incorporation of racial and reproductive justice frameworks in sexual health promotion.
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Gore, Ellie, and Genevieve LeBaron. "Using social reproduction theory to understand unfree labour." Capital & Class 43, no. 4 (October 29, 2019): 561–80. http://dx.doi.org/10.1177/0309816819880787.
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Most scholarship within social reproduction theory focuses on women’s paid and unpaid care and domestic work, typically within the global North. Rarely has social reproduction theory grappled with unfree labour in commodity supply chains, particularly in the global South. However, these labour relations also involve gendered power relations that cut across the productive and reproductive realms of the economy, which can be illuminated by social reproduction theory analysis. In this article, we reflect on how social reproduction theory can be used to make sense of unfree labour’s role in global supply chains, expanding its geographical scope and the forms of labour exploitation encompassed within it. Conceptually, we harness the insights of social reproduction theory, and Jeffrey Harrod and Robert W Cox’s work on ‘unprotected work’ in the global economy to examine how gendered power relations shape patterns of unfree labour. Empirically, we analyse interview and survey data collected among cocoa workers in Ghana through LeBaron’s Global Business of Forced Labour project. We argue that social reproduction theory can move global supply chain scholarship beyond its presently economistic emphasis on the productive sphere and can shed light into the overlaps between social oppression, economic exploitation, and social reproduction.
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Sharp, Sabine Ruth. "Salt Fish Girl and “Hopeful Monsters”: Using Monstrous Reproduction to Disrupt Science Fiction’s Colonial Fantasies." Contemporary Women's Writing 13, no. 2 (July 2019): 222–41. http://dx.doi.org/10.1093/cww/vpz022.
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Abstract The revival of the Frankenstein origin myth has left science fiction’s relationship to colonialism undertheorized. More recent creative interventions have, however, challenged the genre’s colonialist legacy: two works that achieve this are Larissa Lai’s novel Salt Fish Girl (2002) and Hiromi Goto’s short story “Hopeful Monsters” (2004). Using different forms of unruly reproduction—strange births, recurring histories, and eclectic intertextuality—these texts unravel the tangled histories of science fiction and colonialism. Using tropes of repetition and mutation, Lai and Goto trace not a myth of origins but the texture of interwoven histories of gendered and racialized oppression. Monstrous patchworks of texts, these works interrogate the boundaries between science fiction, myth, folklore, and fantasy, showing these generic distinctions to have been buttressed by colonialist discourses.
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Duong, Lan. "Close up: The female gaze and ethnic difference in two Vietnamese women's films." Journal of Southeast Asian Studies 46, no. 3 (September 14, 2015): 444–62. http://dx.doi.org/10.1017/s0022463415000338.
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This article looks at two contemporary films by Vietnamese women. In Việt Linh's Travelling Circus (1988) and Phạm Nhuệ Giang's The Deserted Valley (2002), a female gaze is sutured to that of an ethnic minority character's, a form of looking that stresses a shared oppression between women and the ethnic Other. While clearing a space for a desiring female gaze in Vietnamese film, they nonetheless extend an Orientalist view of racialised difference. A feminist film optic, one that does not consider industry history and constructions of race, fails to mark out the layered relations of looking underlying Vietnamese filmmaking. This study attends to the ways women filmmakers investigate gendered forms of looking, sexual desire and otherness within the constraints of a highly male-dominated film industry.
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Withycombe, Jenny Lind. "Intersecting Selves: African American Female Athletes’ Experiences of Sport." Sociology of Sport Journal 28, no. 4 (December 2011): 478–93. http://dx.doi.org/10.1123/ssj.28.4.478.
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Stereotypes have the power to dynamically structure African American female athletes’ oppression (Buysse & Embser-Herbert, 2004; Kane, 1996), for example, by trivializing their athletic efforts (Douglas, 2002). The purpose of this paper was to examine how African American women athletes experience such stereotypes. Drawing from Collins (1990) and Crenshaw’s (1991) work on intersectionality, data were gathered from eight African American female athletes regarding their sport experiences. Qualitative analyses revealed two major themes: Gendered Stereotypes and Racial Stereotypes. Findings suggested that complex intersections of these stereotypes significantly impacted African American female athletes’ sport experiences. It is concluded that future research should explore in greater depth the sexist, racist, and classist incidences of African American female athletes’ experiences at all levels of sport participation.
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Nadaswaran, Shalini, and Carol Elizabeth Leon. "The Tragedy of Sex Trafficking: A Study of Vietnamese Women Trafficked into Malaysia for Sex Purposes." Pertanika Journal of Social Sciences and Humanities 29, no. 4 (December 8, 2021): 2417–30. http://dx.doi.org/10.47836/pjssh.29.4.18.
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Sex trafficking is an abhorrent crime in our contemporary times. Malaysia is currently both a transit and destination country, where women from different countries are trafficked in and out of Malaysia for sex purposes. This article focuses specifically on the trafficking of Vietnamese women into Malaysia. We, the researchers of this paper, interviewed a group of 10 Vietnamese women who were caught in a single police raid at an illegal ‘gambling center’ and placed in a women’s shelter in Kuala Lumpur. While this article explores the tragedy of sex trafficking and the plight of trafficked victims, it also focuses on the politics of the body of the trafficked woman, discussing how the female body has been abused and condemned through manipulation and oppression. This article also reveals how systems of oppression, namely patriarchal cultural practices and gendered discrimination, have helped form a prejudice and suppression of Vietnamese women. Ketu Katrak and Elleke Boehmer’s discussions on the politics of the female body construct the basis of this article’s theoretical framework. At the same time, the literary approach of ‘lived narratives’ offers a unique blend of multiple disciplines of study, including literature, sociology, gender, and politics, to discuss sex trafficking in Malaysia. Overall, this article provides a glimpse into the complex dynamics of sex trafficking in Malaysia.
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Wariboko, Onyinyechi Priscilla Christian, та Caroline N. Mbonu. "Di bụ ugwu nwanyị (Husband is the dignity of a woman): Reimagining the Validity of an Igbo Aphorism in Contemporary Society". Journal of Gender and Power 14, № 2 (1 грудня 2020): 103–22. http://dx.doi.org/10.2478/jgp-2020-0016.
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Abstract Cultural aphorisms tend to sustain gender disparity. There are certain cultural expressions which tend to sustain gender disparity and oppression among the Igbo of Nigeria. One of such is di bụ ugwu nwanyị, literally translated ‘husband is a woman’s dignity’. This Igbo maxim tends to foster gendered marginalization and oppression in contemporary Igboland. The saying reinforces the status of the husband as requisite for the visibility and pride of the woman. Perhaps this may explain why some marital issues such as husband infidelity, wife-battering, are culturally underplayed for protection of the man. Thus women are forced to endure abuses in their marriages. There exist a plethora of other gender related issues that are rooted in the di bụ ugwu nwanyị metaphor. This paper engages the implications of this Igbo cultural expression amidst the advocacy of gender justice and inclusivity in Igbo land. As qualitative study that adopts the phenomenological approach, this paper, draws insight from interviews, observations, oral histories and extant Igbo literature. Akachi Ezeigbo’s snail-sense feminism and Obioma Nnaemeka’s negofeminism undergird the theoretical framework. The paper advocates for the obliteration, or reinterpretation of di bụ ugwu nwanyị that honours dignity for gender equity and inclusivity so as to valorize the status of women in Igboland.