The evacuation camp as paradoxical space for women

In recent years, so-called natural disasters have devastated areas around the world. Survivors must leave their homes and reside temporarily in evacuation camps run by state, religious and humanitarian actors. These official post-disaster spaces are intended to provide safety to survivors while they repair damaged homes, rebuild livelihoods, or await new lodging. Not all people, however, experience or perceive these spaces as safe. Through the interventions of institutional actors and the actions of evacuees, these spaces can become sites of repression, violence and family separation. This study of women survivors' experiences in evacuation camps reveals that gendered social relations and norms, often invisible or incomprehensible to the organizations running the camps, shape these sites into paradoxical spaces. The paper draws from interviews and participatory videos made by urban poor survivors of Typhoon Sendong in Cagayan de Oro, Philippines. Gillian Rose's concept of paradoxical space is used to study women's access to, use of and experiences within official post-disaster spaces. Distinct outcomes for survivors based on gender, ethnic and class differences highlight the failure of official post-disaster spaces to protect survivors from harm and the need for women survivors to adopt conflictual strategies that simultaneously exposed them to harms and resisted ideal survivor subject norms.     

Sheltering from domestic violence: Women’s experiences of punitive safety and unfreedom in Cambodian safe shelters

This paper explores the experiences of Cambodian domestic violence survivors who have fled their abusive partners to live in NGO-run safe shelters. Through in-depth interview research undertaken in 2016, we explore the stories of seven women whose experiences speak to tensions between having safety from violence and freedom to live as they choose. The pervasive impunity of the legal system means that Cambodian society operates as a safe space for perpetrators of domestic violence and spatially excludes survivors from it to guarantee their safety from injury and even murder. Just as violence against women has been described as a major area of ‘unfreedom’, we contend also that safe shelter provision in Cambodia, albeit essential, does not necessarily afford freedom from violence, but rather a punitive safety from it which can curtail women’s bodily integrity. Survivors are too often being excluded from decision-making processes in the shelter and treated as passive recipients of physical safety. Making the argument that safety and freedom are not coterminous, we contribute to recent feminist scholarship in geography and aligned disciplines focused on the significance and workings of safe space for marginalised groups. As such, the paper complicates singular viewpoints of safe spaces as enabling environments which can challenge oppressive forces both inside and outside of them.     

Spaces of safety and more-than-safety in women’s refuges in England

Many women escaping domestic violence spend time in women’s refuges (shelters) whilst they deal with practical and emotional issues in a safe space. Such spaces are therefore an important place for women’s recovery and empowerment after abuse, but are also complex spaces of displacement. In the UK, there is a wide range of refuge providers, and different models of accommodation and support provision in refuges. Differences, such as those between refuges providing self-contained flats and those with communal facilities and communal activities, can provide very different experiences for the women and their children who live there. In addition, there have been shifts in the policy context of refuges, and increasingly individualistic models of service provision. This article explores women’s refuges as spaces of safety, and of more-than-safety, drawing on interviews with women in the Midlands, South Coast and London, and on participatory creative groupwork with women in the Midlands and South Coast. Refuge spaces require, but also enable, contact and encounter between women; and communal living and group processes can enable interaction and collaboration between women. The article draws on women’s words and images to exemplify these experiences, concluding that the safe spaces of women’s refuges can enable processes of more-than-safety. These collective processes begin to counteract the isolation of abuse and to help prepare women for their lives after the refuge.     

Calling 911: intimate partner violence and responsible citizenship in a neoliberal era

For most of United States’ history, the state did not intervene in violence perpetrated within the home or intimate relationships. Women experiencing intimate partner violence had little recourse from state institutions for security or legal justice. This article’s inquiry centers on two policing practices – preferred arrest and evidence-based prosecution – that emerged in the 1980s to redress the state’s long history of ignoring intimate partner violence. Drawing on two years of ethnographic fieldwork, this article examines how these two policing practices affect the experience of citizenship for intimate partner violence survivors by showing how the state creates a distinction between ‘cooperative’ victims who support the arrest and incarceration of their abusers and ‘uncooperative’ who do not. To develop this argument, I conceptualize the policing and prosecution response to intimate partner violence as a social contract of rights and responsibilities that mediates the relationship between the state and women who experience intimate partner violence. By illustrating how the state discursively constructs ‘uncooperative’ victims as irrational, this article utilizes a feminist geographic analytic to examine the everyday discursive and material technologies that the state employs to reregulate responsible citizenship in a neoliberal era.     

Memory and Non-Place: Visual Testimonies of Japanese American Internment During World War II

This article addresses the little-known history of Japanese Latin American internment during WWII. Classified as ‘illegal aliens’ and ‘enemy aliens’, 2,264 Japanese Latin Americans were stripped of citizenship from their home countries, denied rights in the United States, and ultimately deprived reconciliation due to their undocumented status. Using the traces of this history as a case study, I explore the strategic memories Japanese Latin Americans create about non-place – spaces of statelessness or states of exception – that allow them to make claims about state violence committed against them under these conditions, and, second, argue that demands for justice against political violence entail not only bringing light to erased histories but also developing engaged acts of reception that account for survivors’ claims to the memories of non-place. Visual testimonies, such as the Denshō Digital Archive and the short documentary Hidden Internment: The Art Shibayama Story (2004), affectively connect a viewer/listener to the memory of trauma, to an inexpressible haunting, and thus are critical platforms for creating a collective memory between survivors and the digital generation of postmemory.     

Can't I be seen? Can't I be heard? Black women queering politics in Newark

What does it mean for a black female to negotiate urban space? How is her body read, her politics enacted, and her agency understood and interpreted? How do black women use their bodies and identities to challenge structural intersectionality in US cities? To answer these questions, I explore how black women embraced a set of oppositional spatial practices to resist the intersectional effects of misogyny, homo/transphobia, racism, and poverty in Newark, New Jersey. I reconstruct the creation of the Newark Pride Alliance, a local lesbian, gay, bisexual, transsexual and queer coalition that mobilized in 2003 and 2004, after the death of Sakia Gunn. Exploring migrations between ‘black women,’ ‘black queer’ and ‘black feminist,’ I examine how black women respatialized social capital and enacted resistance. Through semi-structured interviews and frame analysis, I explore how black women forged new relationships between queer youth and black vernacular institutions, and created political spaces in which honest engagement of issues of gender violence, poverty, and power could take place.     

Race,space, and agency in the international introduction industry: how American men perceive women’s agency in Colombia,Ukraine and the Philippines

The international introduction industry, more commonly known as the ‘mail order bride’ industry, is often portrayed in American media as a conduit of human trafficking or a ploy by women from ‘third world’ countries to gain access to American citizenship. This study addresses how men participating in the international introduction industry perceived the industry and the agency/sincerity of women who participate in it across three different geographic spaces, namely Ukraine, Colombia and the Philippines, and how these perceptions often adopt racialized discourses that portrays white Ukrainian women as sexy ‘scammers’, while women of color are more likely to be portrayed as victims of poverty and patriarchy. Based on empirical data collected on romance tours within all geographic spaces with male participants, I suggest that men’s racialized assumptions regarding women’s intentions within the industry, as well as what type of agency they possess, are heavily based on tropes of the third world as backwards, traditional, and static.     

‘Dulling it down a bit’: managing visibility,sexualities and risk in the Night Time Economy in Newcastle,UK

Drawing on qualitative interviews with young women in the UK, this article highlights how gendered and sexualised negotiations of visibility intersect and continue to be important in the ways in which young women self-regulate bodies and identities to manage risk in the Night Time Economy (NTE). Adopting visible markers of normative, heterosexual femininity on a night out can be understood as simultaneously mitigating against the risks of experiencing certain types of harassment, whilst increasing the risks of experiencing others. This article reaffirms the relevance of negotiations of visibility in shaping non-heterosexual women’s dress as a strategy for managing the risk of homophobic abuse and demonstrates some of the ways in which all young women – regardless of actual or perceived sexual identification – are required to police their bodies in order to manage the additional risks of ‘heterosexualised’ harassment in the NTE. These include threats of sexual violence and harassment primarily associated with women’s positioning as subordinated gendered subjects rather than with the policing of ‘non-normative’ sexualities, with findings suggesting that young women are more concerned with managing the risks associated with a heterosexualised male gaze rather than a homophobic gaze. ‘Everyday’ experiences of harassment are trivialised and normalised in bar and club spaces, and adopting markers of normative, heterosexual femininity was felt to increase the risks of receiving this kind of ‘unwanted attention’. Clearly, young women face challenges as they attempt to negotiate femininities, sexualities and safety and manage intersections of gender and sexuality in contemporary leisure spaces.     

Creating safe atmospheres? Children’s experiences of grandparents’ affective and spatial responses to domestic violence

ABSTRACT

While grandparenting literature has primarily discussed intergenerational relations in families with ‘normal’ everyday problems, such as childcare, it has largely neglected more troublesome issues, such as domestic violence. Based on interviews with ten children and teens, this article explores grandchildren’s experiences of how their grandparents have responded when they were being exposed to violence in the intermediate generation. These responses have affective-spatial aspects as the grandparents contributed to what we call ‘safe atmospheres’. Grandparents’ homes often provided a sense of safety, and grandparents at times contributed to a safe atmosphere in their grandchildren’s homes and helped to create safety and comfort in non-domestic places. Some grandparents, however, could be unsupportive and fail to contribute to safe atmospheres. Although physical space is important to create safety, in order to create a safe atmosphere, it has to correspond to a relational movement where grandparents side with their grandchildren.     

On the question of historical injuries: Transitional justice,anthropology and the vicissitudes of listening (Respond to this article at http://www.therai.org.uk/at/debate)

In this paper I am concerned with how certain kinds of violence and injuries, located simultaneously in multiple spaces and temporalities, question the prospect of what I call an ‘imagined new future’. I take the proceedings of a recent workshop on transitional justice, held in a university situated in the global North, as an avenue to unpack this idea. Here, I distinguish two instances when testimonies of violence embodied by survivors, may challenge broader assumptions about transitional justice. Firstly, when the prospect of historical injuries emerge, when difference and inequality – despite the promise of new post‐violence nations – are in fact woven together into a longue durée, a longer temporality, that remains beyond the theoretical contours and technical mandates defined by experts in the field. From this perspective, transitions may be experienced by specific communities not as fractures but as relative continuities, for example, of historically rooted political and economic hegemonies. Secondly, when the voice of survivors fracture the theoretical space created by larger discourses of reconciliation. In this case, they may incarnate an unforgiving victim, displaced outside the moral economy of reconciliation that stresses forgiveness and unity over resentment and fragmentation. In the end, the question I would like to pose is how certain forms of violence are rendered unintelligible by mainstream transitional justice discourses.     

A zone of exception: gendered violences of family ‘Happiness’ in Vietnam

This article examines the ways in which women’s ‘family happiness’ in Vietnam paradoxically, and alarmingly, is rendered compatible with the endurance of what is diminished as ‘minor’ partner violence. Thus focusing on the gendering of ‘happiness’ and the discrepancies between ideals and practices, the article unfolds how intersections between a number of ‘power-geometries’ including violence preventive legislation, an official family discourse, and the patrilineally organized family facilitate the conditions that allow for male-to-female violence in the domestic sphere. The article highlights how Intimate Partner Violence transmutes the ‘happy family’ into a ‘zone of exception’ wherein which the laws prohibiting violence are suspended, the juridico-political status and rights of a woman blurred, and a state of chronic precariousness and crisis generated. Such tendencies are fortified by the ambiguous strategies of the Women’s Union. In maneuvering between violence preventive legislation and family ideals, the Union is criticizing patriarchal family hierarchies while also encouraging women to nurture family happiness by complying with an abusive partner.     

Beyond ‘Culture’ as an explanation for intimate violence: the politics and possibilities of plural resistance

This article interrogates simplified culturalist explanations of gendered violence, which evoke timeless ‘tradition’ and religiosity to locate violence in racialized places and upon ‘othered’ bodies. I examine structural processes that shape women’s experiences of and vulnerability to intimate violence. My analysis complicates culturalist narratives, but engages critically with culture as one context within which violence is embedded. Drawing on field research within Muslim communities in Hyderabad, India, I discuss the complexities of interwoven experiences of structural, state, and intimate gender violence. I draw attention to how anti-violence organizations working in marginalized communities theorize these complexities, and practices of what I am calling ‘plural resistance,’ which these organizations enact through equally complex responses to such violences. Plural resistance describes community-based strategies that simultaneously reject both gender violence and other forms of systemic violence, such as poverty born of uneven development. Embodied resistance to gender violence provides a critical lens for understanding articulations between regional patriarchies, exclusionary state practices, uneven development, and Islamophobia.     

Domestic violence,safe space and vicarious abuse: inside a Pennsylvania Exchange and Visitation Center

Drawing on ethnographic fieldwork that I conducted in the ‘safe space’ of an exchange and visitation center, this article examines center staffs’ experiences of vicarious abuse. Vicarious abuse refers to the emotional effects that occur when someone – other than the victim in the relationship – experiences or witnesses the coercively controlling tactics of a domestic violence abuser. This article examines the limitations of safe space that fails to consider the physical and emotional security needs of all who utilize the space. By tracing the fears of staff who interact with abusers, this article also frames domestic violence as a public safety concern with implications beyond the intimate. With recognition that staff experiences of vicarious abuse differ from the embodied experiences of victims in abusive relationships, this article applies a feminist geographic analytic to examine how the ‘safe space’ of an exchange and visitation center enables fear and normalizes vicarious abuse.     

‘Because they can do the work’: women farmers in sustainable agriculture in Pennsylvania,USA

Women throughout the West are up to three times more likely to be the operator of a farm in sustainable agricultural models than in productivist models. When women assume the role of farmer they transgress traditional gender identities on farms, which dictate that women are ‘farmwives’ and men are ‘farmers’; these gender identities intersect with spaces in the agricultural community to imply appropriate behavior for women as farmwives. This research demonstrates that the sustainable agriculture community provides spaces that promote and are compatible with women's identities as farmers. Feminist analyses of space and agriculture suggest that productivist agricultural models marginalize women from spaces of knowledge, while sustainable agriculture provides spaces of empowerment for women farmers. The fieldwork for this project involved a purposive survey, in‐depth interviews and participant observation with twenty women farmers over an 18‐month period in the sustainable agriculture community of Central Pennsylvania.     

‘Generous Amazons Came to the Breach’: Besieged Women,Agency and Subjectivity during the French Wars of Religion

Gender studies of violence have forced scholars to rethink the association of femininity with ‘vulnerability’ and the objectivisation of women as mute victims of organised violence and oppression, incapable of agency. Recent debates about the role women and homosexuals should play in military systems in the United States and other countries have sparked a renewed interest in exploring historical contexts of the relationships between gender and organised violence. If we consider violence as a performative act, whole new dimensions of gendered aspects of the history of violence and warfare emerge. In this article, I intend to draw on my research on gender, honour, and violence during the French Wars of Religion to explore the roles played by Protestant and Catholic women in southern France during siege operations. These besieged women acted to support their coreligionists by participating in the conflicts as healers, suppliers and even combatants. Besieged women were considered ‘vulnerable’ in sieges, yet their involvement in siege operations challenged contemporary gender stereotypes, threatened social norms and opened new potential cultural possibilities for these women. I hope to show how the discourses on violence, bodies, revolt and religion shaped the tough choices that confronted these women as they participated actively in civil violence. The besieged women in southern France, I believe, are key to understanding the dynamics of gender and warfare and the ways in which women have actively participated in violence – especially in cases of civil violence where the status of the body politic was thrown into question.     

Abbott’s ‘budget crisis’, CALD women’s loss? Service providers explore the impact of funding cuts

Women have been disproportionately affected by funding cuts to services following the 2008 global financial crisis. Using a feminist intersectional analysis of austerity measures applied to family violence (FV) services in Victoria, Australia, including 11 service provider interviews, we find that: the Australian government drew on global narratives of austerity in constructing a ‘budget crisis’, with subsequent cuts to funds addressing FV; budget cuts negatively impacted services’ abilities to address the needs of culturally and linguistically diverse (CALD) women; there is a lack of qualified interpreters and multilingual services, and; there are missed opportunities to engage and support young CALD people in FV services. Policy recommendations to support FV services and their abilities to help CALD women and young people are provided.     

Más o Menos Muerto: Bare Life in Roberto Bolaño's 2666

This article explores Chilean Roberto Bolaño's novel 2666 (2004) with a focus on the significance of what Giorgio Agamben describes as ‘bare life.’ In the novel, Bolaño employs Pedro Páramo as a metaphor to talk about feminicide and violence against women in Santa Teresa, the fictional Ciudad Juárez, Mexico. The victims of violence in Santa Teresa in 2666 are described as ‘más o menos muerto,’ a condition that points to the way in which disappeared and misidentified bodies are forced into eternal anonymity and denied even the right of death. Whereas the dead in Pedro Páramo are denied the rights of citizenship in life, those in 2666 face a denial of rights that extends from life into death, leaving them with nothing, not even their names. In 2666, the physical violence is preceded by what Juárez photojournalist Julián Cardona describes as ‘economic violence.’     

‘Mountain women’: silent contributors to the global agenda for sustainable mountain development

In this article, we examine the transnational and international discourses and initiatives focused on and/or carried out by the so-called ‘mountain women.’ Tracking the growing reference to ‘mountain women’, we analyze the way in which the construction and the claim of a gendered identity has developed within the general debate on the international recognition of the global importance of mountain environments that emerged about 20 years ago. Drawing on documents, a survey and interviews, our main objective is exploring how such a reference could lead to the making of an imagined community of ‘mountain women’ offering opportunities for political action. This article concludes that, though women are identified in international discourses as essential contributors to sustainable mountain development, the social identity ‘mountain women’ has not yet evolved into a collective identity around which political solidarities and strategies coalesce to ultimately ground collective action. Indeed, women's organizations have other themes on their agendas and are active at other scales apart from the global one. Indeed, few are willing to identify themselves as ‘mountain women.’ For the time being, ‘mountain women’ remain silent partners in the global agenda for sustainable mountain development.     

Rights to protection and the state: the Australian Government's National Plan to reduce violence against women and children and victim's justice

Due to increased awareness and impact of domestic violence, women's safety in the domestic sphere has become a prominent problem in Australian politics. In an analysis of criminal injuries compensation (CIC) processes in WA, this paper highlights a specific aspect of national policy failure in relation to safety for women who have experienced domestic and family violence. It establishes policy impetus to acknowledge a right to protection by the state within the domestic sphere, then discusses the history and relevance of state responsibility/obligations for victims of crime compensation and demonstrates how the failure to comply with the nationally endorsed plan to address domestic violence places some women at risk of further harm. The example of WA's victims of crime compensation processes highlights the high level of female domestic violence victims using the scheme and important intersectional issues pertinent for Indigenous women. The paper points to how a specific failure of policy implementation may be addressed.