Young Black women's resistance to the Canadian settler colonial state apparatus: Negotiating the complexities of “being part of the system that oppresses”

Young Black peoples encounter racism and discriminatory practices and policies through formal education and in the larger society (Creese, 2013; Dei & James, 1998; Kelly, 1998). As the experiences of the research participants—young Black women between the ages of 18 and 30—highlight, a formal education system that is structured to benefit and perpetuate the settler colonial state apparatus marginalizes Black youth, including those who are deemed “successful” through their acceptance into higher education as formal education and the labour market are structured according to the logic of settler colonialism. As such, these systems operate by imposing Euro-Western systems of knowledge, justice, and community on racialized peoples, and in particular, Black peoples. Yet, the research also shows that while injustice is the reality for young Black people, so too is resistance through a small yet powerful contingent who are refusing to remain complicit in perpetuating settler colonialism.     

Placeholders and Changemakers: Women Farmland Owners Navigating Gendered Expectations

Gendered expectations are central to the continuation of agricultural land tenure systems that concentrate land and power in the control of men. These expectations about how land should be used and by whom are communicated through cultural narratives and maintained through social interactions. Through analysis of qualitative data collected through in‐depth interviews with women farmland owners in Iowa, this article identifies a pivotal person without whom the success of these stories is in jeopardy: the “placeholder.” In this article, I identify how cultural narratives place two gendered expectations on women in the placeholder position: (1) that women landowners maintain farmland through the continuance of its use and preexisting land agreements with tenants or co‐owners, and (2) that women landowners defer their authority as landowners to men. Further, I identify the “changemaker” as an emerging character within cultural narratives—one who refuses to fit the expectations of placeholder and whose behavior may or may not be accepted by the community. Finally, I find that alternative social networks provide enabling environments for changemakers as sites of potential narrative revisions or shifts.     

Feminism and gendered impact of COVID‐19: Perspective of a counselling psychologist

When women, girls and gender‐diverse people — who have been disproportionately impacted by the COVID‐19 pandemic outbreak since the public health crisis has also become a crisis for feminism — will identify and acknowledge their organismic phenomenological self, wholeness and growth will be fully functioning. Psychological aspects for the public health emergency operated through counselling psychologists to manage mental health, emotional, psychological, cognitive, behavioural, relational and social impacts are fundamental. And the role of counselling psychologists in maintaining personal mental health and their clients is a crucial indicator of collective wellbeing. This perspective is embedded in the gendered approach and feminist framework which attempts to explore and offer the embodied intersectional and divergent impact on living during the COVID‐19 pandemic lockdown.     

Just one of the guys until shower time: How symbolic embodiment threatens women's inclusion in the US military

The military constitutes a complex occupational field for women — one in which embodied masculinity is legitimized and rewarded, and women's bodies are often perceived as problems to the extent that they deviate from this masculine standard. Drawing from 33 in‐depth interviews with men and women who served on active duty in the US military between 2005 and 2015, we ask: How does female embodiment raise barriers to the full incorporation of women as equal workers in a total institution? Our analysis focuses on three primary aspects of what we call symbolic embodiment (female bodies as physically weak, as leaky/unclean and as sexually distracting), as they are rooted in the cultural imagination more than in any biological or experiential reality. We show how the symbolic embodiment of female workers effectively undermines individual claims of honorary masculinity by reasserting the pre‐eminence of naturalized capacities over individual performance and experience, and constructs women as second‐class workers within the masculine culture of the military. Our results extend the literature on the embodied self at work and reveal potential limits to Bourdieu's theory of the gendered habitus.     

Globalization and the increase in transnational care work: The flip side

Abstract

I argue that to understand the reality of who is (or is not) accessing care globally, we must examine the flip side of the flows of women migrating transnationally to perform caring labor. The flip side includes the levels of care the migrants experience and that attained by their families in their absence. Most migrants endure a care deficit, working in physically and emotionally stressful situations where they encounter many forms of discrimination. Their families may be better off economically, but not emotionally. I examine the role of the state, pointing out that many governments face a double bind—needing women to migrate for economic reasons but not wanting citizens abused abroad or the accompanying adverse publicity. I critique several government responses to this dilemma and conclude by assessing recent international initiatives to address migration problems, suggesting they lack perspective on how globalization influences women's migration.     

Politics and Philosophy in Russian Social Democracy: Alexander Bogdanov and the Sociotheoretical Foundations of Vpered

Il’f and Petrov’s travel memoir, Odnoetazhnaia Amerika (One-Storied America), is an account of their travels across the United States in the mid-thirties. This work—much edited and censored for changing political climates—was a state-sponsored attempt to reveal the “real” America to the Soviet reader. Although many critics have asserted that Il’f and Petrov’s treatment of America is surprisingly positive, regarding the work as “positive satire” ignores important stylistic and rhetorical devices operational in the text. The authors’ positive assessments of America are invariably about services, behaviours or habits they judge to be potentially useful in the building of socialism. More interesting is how the text reflects on Soviet culture; One-Storied America is an instrument of mythologization of the authors’ native land in the tradition of much travel literature. Their frame of reference for the observations about the exotic, alien world they encounter is their own culture and establishing difference, in this case, entails value judgement: what is svoi is superior. The foreignness of the other (America) is established by Il’f and Petrov through plot structure and through linguistic tropes. Average Americans— those who are not politically conscious—are characterized as limited, prejudiced and lacking taste, and this is reflected in their primitive language. Those who are ideologically sympathetic (either Americans or displaced Russians) speak excellent Russian; their speech is not marked as other. One-Storied America can thus be read as Il’f and Petrov’s attempt to exploit the foreignness of American culture in the service of Soviet cultural construction. They are particularly concerned with the construction of image and perception—and misapprehension and fear of the other are effective tools.     

'White Men are Liars' - another look at Aboriginal-Western interactions

Aboriginal Australia has been in the national press lately fortragic reasons. Family violence, substance abuse, unemployment,poor health, appalling living conditions, hopelessness –the statistics and stories tell a terrible tale of life in someremote area communities. Although they do not describe all Indigenouscommunities, they are a reality for a sufficiently large numberto require a radical rethink of policies designed to promoteIndigenous rights and prosperity. They exist despite structuralreforms previously achieved and believed to rectify the wrongsof the past, such as land rights, government financial support,educational     

Women in the Field: Women,Farming and Organizations

One striking feature of farming as an occupation is that there are few women who farm in their own right. The passing of land from father to son means that women rarely own land. Their typical entry to farming is through marriage. Women's route of entry to farming affects interpersonal relationships within the family, and also women's role in the public space of farming. Women are under‐represented in farming organizations, in training programmes, and in the politics of farming. This article focuses on the position of women within farming organizations and the interaction between (male) farming organizations and women's farming organizations. Farmers are an extremely well‐organized occupation and wield considerable political power because of this effective organization. However, farming organizations are almost entirely male. This article examines how women are treated within farming organizations, and also the interaction between (male) farming organizations and women's farming organizations. Drawing on the theory of organizations, I argue that the inclusion of women in farming organizations and the existence of women's farming organizations reinforce gender divisions within agriculture and do not in any way question the understanding of men as farmers, or the political power they hold.     

Tell It Slant Sex,Disclosure, and HIV

Encounters with HIV can tell us much about how we as individuals communicate about and view our bodies and most intimate selves—how we view and approach truth, lies, sex, and trust. Better ways of handling issues of disclosure in conjunction with changed sexual practices can be crucial to thwarting the HIV pandemic. We interviewed in depth 59 HIV-infected and 18 uninfected gay, bisexual, and heterosexual men and women. Five strategies emerged for dealing with disclosure and safer sex. Clinicians and policymakers need to be as aware and sensitive as possible to the perspectives of men and women grappling with these issues.     

Migrants,Settlers and Colonists: The Biopolitics of Displaced Bodies

All through the nineteenth century, Madeirans migrated from their Atlantic island to places as remote as Hawaii, California, Guyana and, later, South Africa. Scarcity of land, a rigid social structure, periodic famines and rampant poverty made many embark to uncertain destinies and endure the harsh labour conditions of sugarcane plantations. In the 1880s, a few hundred Madeirans engaged in a different venture: an experience of “engineered migration” sponsored by the Portuguese government to colonize the southern Angola plateau. White settlements, together with military control, scientific surveys and expeditions, contributed to strengthen the claims of European nations over specific territories in Africa. At that time, the long lasting claims of Portugal over African territories were not matched by sponsored colonial settlements or precise geographic knowledge about the claimed lands. There was little else representing Portugal than the leftover structures of the slave trade, the penal colonies and the free‐lance merchants that ventured inland. In fear of losing land to the neighbouring German, Boer and British groups in south‐western Africa, the Portuguese government tried then to promote white settlements by attracting farmers from the mainland into the southern plateau of Angola. As very few responded to the call, the settlement consisted mostly of Madeiran islanders, who were eager to migrate anywhere and took the adventure of Angola as just another destiny out of the island where they could not make a living. Their bodies and actions in the new place became highly surveilled by the medical delegates in charge of assessing their adaptation. The reports document what were then the idealized biopolitics of migration and colonization, interweaving biomedical knowledge and political power over displaced bodies and colonized land. At the same time, those records document the frustrations of the administration about the difficulties of the settlement experience and the ways in which colonial delegates blamed their failure on the very subjects who enacted and suffered through it. The eugenicism and racialism that pervade those writings, a currency during the age of empire, may now be out of taste both in science and in politics; however, they are not fully out of sight, and the subtle entrance of social prejudice into the hard concepts of biomedical science is still with us. Learning from this example may help analysing contemporary processes of medicalizing diversity or pathologizing the mobile populations, or, in other words, the biopolitics of migration in the 21^st century.     

A game of three monkeys: Kadazan Dusun villagers and violence against women

Based on detailed and long-term anthropological research among rural Kadazans, the paper sets out the social history of domestic violence in one Sabah village. In more than 30 per cent of the households, there is a woman who has experienced repeated spousal abuse during her life. Adding those men who abused earlier spouses, and adults who lived through the abuse of their mothers in childhood, it is clear that violence is and has long been part of everyday — yet secret — village experience. For various reasons, researchers appear to have colluded in ignoring the issue. To help those women and their children whose lives are blighted by fear and fearful memories, it would be wise to assume domestic violence is as present in rural as in urban settings.     

What is Love? The Materiality of Care in Ghanaian Transnational Families

In the West, economics and intimacy are assumed to occupy separate – even antithetical – domains. In Ghanaian family life, however, affection is understood to be expressed through the distribution of material resources across generations and a person’s life cycle. Such an understanding of love means that migrant parents who leave their children behind in Ghana can continue to be good parents by sending remittances, and, in fact, may be considered better parents than caregivers who stay and are poorer. This construction of love also means that children tend to attach themselves to more financially secure caregivers over those with fewer economic opportunities — to men in favour of women, to those abroad over those in Ghana. It is precisely because love is signalled through material exchanges that children long to be with parental migrants far away who support them and feel abandoned by those parents who do not. The intertwining of economic and emotional ties in Ghanaian transnational families has significant implications for policy, as discussed in the conclusion.     

The Gender of Pregnancy: Masculine Lesbians Talk about Reproduction

Heterosexism and patriarchy collude to create an expectation of pregnancy for all women. In addition, the bodily production of pregnancy has been socially gendered as feminine because of its association with female-bodied people. These two ideological codes—that all women should become mothers through pregnancy and that pregnancy is a femininely gendered endeavor—suggest conundrums for masculine lesbians. This study relies on interview data with 14 childfree masculine-identified lesbians about the ways in which they are able (or unable) to imagine themselves as pregnant people in their future lives. Participants’ navigation of the concept of pregnancy reveal the complexity of gendered bodies and gender practice.     

Why have relative rates of class mobility become more equal among women in Britain?

In a previous paper it has been shown that across three cohorts of men and women born in Britain in 1946, 1958 and 1970 a gender difference exists in regard to relative rates of class mobility. For men these rates display an essential stability but for women they become more equal. The aim of the present paper is to shed light on the causes of this trend—or, that is, of increasing social fluidity—among women. We begin by considering a refined version of the perverse fluidity hypothesis: that is, one that proposes that part‐time work leads to increasing downward worklife mobility among women that also entails downward intergenerational mobility and thus promotes greater fluidity. We do in fact find that the increase in fluidity is very largely, if not entirely, confined to women who have had at least one period of part‐time work. However, a more direct test of the hypothesis is not supportive. We are then led to investigate whether it is not that part‐time working itself is the crucial factor but rather that women who subsequently work part‐time already differ from those who do not at entry into employment. We find that eventual full‐ and part‐timers do not differ in their class origins nor, in any systematic way, in their educational qualifications. But there is a marked and increasing difference in the levels of employment at which they make their labour market entry. Eventual part‐timers are more likely than eventual full‐timers to enter in working‐class positions, regardless of their class origins and qualifications. Insofar as these women are from more advantaged origins, they would appear not to seek to exploit their advantages to the same extent as do full‐timers in order to advance their own work careers. And it is, then, in the downward mobility accepted by these women—who increase in number across the cohorts—that we would locate the main source of the weakening association between class origins and destinations that is revealed among women at large.     

Assortative Mating and the Intergenerational Transmission of Parental Incarceration Risks

Research on the intergenerational transmission of incarceration tends to emphasize the strong association between fathers' involvement with the criminal justice system and sons' behavioral outcomes, such as experiencing incarceration. The father–son association in incarceration risks is, however, not the only mechanism through which these risks may travel across generations. Although female rates of incarceration are generally low (even for women who experienced parental incarceration when they were girls), women could transmit incarceration risks across generations through their choice of partner. This article uses administrative data on three generations in Denmark to show that assortative mating—the nonrandom selection of partners with similar characteristics—indeed make women just as likely as men to transmit incarceration risks across generations.     

Determinants of work-family balance satisfaction during the pandemic: Insights from Québec

The first wave of the COVID pandemic was the most challenging for employed parents, and more specifically for women. In Québec, research has shown a deterioration in the psychological health of parents in the early weeks of the pandemic. In this research, we investigate how Québec parents who remained employed during the lockdown in 2020 perceived their work-family balance in the stressful context of new earning and caregiving constraints, drawing on survey data collected in May 2020. Our approach integrates insights from psychological, managerial and sociological literatures. We find that most parents who remained employed found their work-family balance “easy” in the first months of the pandemic, but women felt less satisfied with their work-family balance than men as well as those whose employers were less understanding and supportive, and those whose workloads increased. The implications of these results are discussed in the light of previous studies on work-family intersections, to show that gender continues to matter when family members are faced with extraordinary circumstances such as the closing of childcare and schools, even in the egalitarian context of Québec, where fathers are perceived as legitimate caregivers.     

Rapunzel & the Pumpkin-Eater: Marital Systems of Agoraphobic Women*

A fairy tale character and a nursery rhyme are used to dramatize the marital systems of women with agoraphobia. This systems perspective emphasizes that the disorder is more than an individual or intrapsychic one, that it is an interpersonal or marital adjustment and that the phobic symptoms of the wife also provide a defence for her husband. Rapunzel characterizes an agoraphobic woman with severe dependency and separation problems. Her husband may be a Rescuing Prince — protective of her and denying of his own problems; or, a Pumpkin-Eater — sexually inadequate and withdrawn. The marriages involve unconscious transactions promising mutual protection. Finally, some aspects of psychotherapy, both individual and conjoint are examined.     

Privilege and burden of im‐/mobility governance: On the reinforcement of inequalities during a pandemic lockdown

In order to contain the COVID‐19 pandemic, nation states have focused on the governance of im‐/mobilities: certain mobility restrictions have been enforced, while simultaneously some forms of mobility have been maintained or even enhanced in order to keep the system running in crisis mode. With a special focus on Austria, we analyse the specific politics of im‐/mobilities concerning the organization of paid work and show how the socio‐spatial conditions of who is permitted, denied or urged to work are inextricably linked to inequalities. It becomes apparent that while in principle all bodies are equally dependent on collective social relations and enduring infrastructure, not everybody contributes equally to their maintenance. In fact, the governance of im‐/mobilities follows and reinforces already prevalent inequality regimes based on class, gender and migration relations, thereby differentiating between bodies perceived as highly valuable and worth protecting and those categorized as less valued and potentially disposable.