Beyond ‘Revenge Porn’: The Continuum of Image-Based Sexual Abuse

In the last few years, many countries have introduced laws combating the phenomenon colloquially known as ‘revenge porn’. While new laws criminalising this practice represent a positive step forwards, the legislative response has been piecemeal and typically focuses only on the practices of vengeful ex-partners. Drawing on Liz Kelly’s (Surviving sexual violence. Polity Press, Cambridge, 1988) pioneering work, we suggest that ‘revenge porn’ should be understood as just one form of a range of gendered, sexualised forms of abuse which have common characteristics, forming what we are conceptualising as the ‘continuum of image-based sexual abuse’. Further, we argue that image-based sexual abuse is on a continuum with other forms of sexual violence. We suggest that this twin approach may enable a more comprehensive legislative and policy response that, in turn, will better reflect the harms to victim-survivors and lead to more appropriate and effective educative and preventative strategies.     

The liminal body: the language of pain and symbolism around Sati

Recent scholarship on sati has stressed the fact that the ‘problem’ of sati is that the problem extends far beyond and begins far before the act itself. One of the things that lies prior to and post the act is language, yet sati is an act that stands in a curious relationship to language. I will examine the relationship between the physical act of sati and the language that surrounds it: the ‘story’ prior to the act which gives the act its meaning; the act itself which stands in an ironic relationship to the story – I will argue that the act is in fact possible only because it displaces the original story, so that every act of becoming sati presents itself not as a radical act in experience, but as an ‘acting out’ of the original story. It is in this acting out of a displaced story, that the boundary between the physical act and language becomes obscured and the body doing the act begins to occupy a liminal position, as it itself begins to function as a language – a language, which in its aspect of an ‘acting out’ obscures its own act. Lastly, I will consider the implications of the symbolic language of sati for the contemporary woman.     

Interviewer: ‘Are women and girls ever responsible for the domestic violence they encounter?’ Student: ‘No,well, unless they did something really,really bad …’

Research shows the ‘gendered nature’ of domestic violence, with Women’s Aid (a UK-based charity) estimating that 1 in 4 women are affected (2014). This paper reports on a project – funded by Comic Relief, completed by Nottinghamshire Domestic Violence Forum (now known as Equation) and evaluated by Nottingham Trent University. The project adopts a Whole School Approach in seeking to prevent domestic violence. Students at three secondary schools attended between one and five blocks of work, and special events. There is evidence of positive developments – with young people showing understanding of domestic violence as well as the margins between healthy and unhealthy relationships. However, not all students could reply ‘never’ to the question of ‘are women and girls to blame for the domestic violence they experience?’, remarking that if the woman had done something ‘really, really bad’ then violence might be justified. We argue that young people’s uncertainties need to be situated within the gender-unequal socio-contexts of contemporary society, and further call for a WSA to domestic violence prevention to be a compulsory part of the UK national curriculum.     

exploring symbolic violence in the everyday: misrecognition,condescension, consent and complicity

In this paper, we draw on Pierre Bourdieu’s concepts of ‘misrecognition’, ‘condescension’ and ‘consent and complicity’ to demonstrate how domination and violence are reproduced in everyday interactions, social practices, institutional processes and dispositions. Importantly, this constitutes symbolic violence, which removes the victim’s agency and voice. Indeed, we argue that as symbolic violence is impervious, insidious and invisible, it also simultaneously legitimises and sustains other forms of violence as well. Understanding symbolic violence together with traditional discourses of violence is important because it provides a richer insight into the ‘workings’ of violence, and provides new ways of conceptualising violence across a number of social fields and new strategies for intervention. Symbolic violence is a valuable tool for understanding contentious debates on the disclosure of violence, women leaving or staying in abusive relationships or returning to their abusers. While we focus only on violence against women, we recognise that the gendered nature of violence produces its own sets of vulnerabilities against men and marginalised groups, such as LGBT. The paper draws on empirical research conducted in Sweden in 2003. Sweden is an interesting case study because despite its progressive gender equality policies, there has been no marked decrease in violence towards women by men.     

Becoming and being urban in Hanoi: Rural-urban migration and relations in Viet Nam

The discourse of the rural-urban migrant is that of a sojourner in the city, a man or a woman who will almost inevitably return to his or her rural roots and re-engage with farming and village living. In this paper we ask whether rural-urban migrants can ‘become’ urban and shed their identification as temporary denizens of the city. We develop a conceptual framework that provides five entry points to explore this process of becoming urban, and then apply the framework drawing on the experiences of migrants to Viet Nam's capital, Hanoi. We argue that even when migrants do return to their homelands they do so with altered priorities and on different terms. The experience of migration was not infrequently transformative and life-changing. While migrants may not ‘become’ urban in the fullest sense, their homeland had become a space of familial origin and emotional identification, not a place where people necessarily sought to reside, work, raise their children and build their lives.     

gendered discipline in globalising India

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.     

from pillar to post: understanding the victimisation of women and children who experience domestic violence in an age of austerity

The dismantling of the welfare state across the United Kingdom (and indeed a number of other Western industrialised democracies, such as Canada and the United States) and the reductions to welfare provisions and entitlements are having a detrimental impact on women’s equality and safety. Towers and Walby argue that the recent cuts to welfare provision in the United Kingdom, particularly for women’s services, could lead to increased levels of violence for women and girls. This paper makes the argument that female victims of domestic abuse experience violence on two levels: first, at the intimate/personal level through their relationship with an abuser and, second, at a structural level, through the state failing to provide adequate protection and provision for women who have experienced violence in intimate relationships. Using a specific example of post-violence community services delivered to both the children of women who have experienced domestic violence and the women themselves, this paper draws on empirical research carried out in 2010–2011 with London-based third-sector and public sector organisations delivering the Against Violence and Abuse Project ‘Community Group Programme’. We argue that the lack of services for women involved in, or exiting, a violent relationship can amount to state-sanctioned violence, if funding is withheld, or indeed, stretched to breaking point.     

naming and defining ‘domestic violence’: lessons from research with violent men

In this paper we draw on data from in-depth interviews with men who have used violence and abuse within intimate partner relationships to provide a new lens through which to view the conceptual debates on naming, defining and understanding ‘domestic violence’, as well as the policy and practice implications that flow from them. We argue that the reduction of domestic violence to discrete ‘incidents’ supports and maintains how men themselves talk about their use of violence, and that this in turn overlaps with contentions about the appropriate interventions and responses to domestic violence perpetrators. We revisit Hearn’s 1998 work The Violences of Men, connecting it to Stark’s later concept of coercive control, in order to develop and extend understandings of violence through analysis of the words of those who use it. We conclude by exploring the implications of these findings for recent legal reform in England and Wales and for policies on how we deal with perpetrators.     

Slovenia’s socialist superwoman: feeding the family,nourishing the nation

In this article we critically reflect on ‘feminist research methods’ and ‘methodology’, from the perspective of a feminist research unit at a South African university, that explicitly aims to improve gender-based violence service provision and policy through evidence-based advocacy. Despite working within a complex and inequitable developing country context, where our feminist praxis is frequently pitted against seemingly intractable structural realities, it is a praxis that remains grounded in documenting the stories of vulnerable individuals and within a broader political project of working towards improving the systems that these individuals must navigate under challenging social and structural conditions. We primarily do this by working with non-governmental organisations (NGOs) providing gender-based violence services in research conceptualisation, design and implementation. This raises unique and complex questions for feminist participatory research, which we illustrate through a case study of collaborative, participatory research with NGOs to improve health and criminal justice outcomes for survivors of sexual violence. Issues include the possibility of good intentions/good research designs failing; the suitability of participatory research in sensitive service provision contexts; the degree(s) of engagement between researchers, service providers (collaborators/participants) and research participants; as well as our ethical duties to do no harm and to promote positive, progressive change through personal narratives and other forms of evidence. Given the demands of our context and these core issues, we not only argue that there are no ‘feminist methods’, but also caution against the notion of a universal ‘feminist methodology’. Whilst we may all be in agreement about the centrality of gender to our research and analysis, the fundamental aims and assumptions of mainstream (Western) feminist approaches do not hold true in all contexts, nor are they without variance in mode, ideal degrees of participation and importance to social context.     

networks of violence in the production of young women’s trajectories and subjectivities

This paper focuses on the deployment and interdependence of different expressions of gendered and classed violence in shaping the choices, trajectories and subjectivities of young women on vocational beauty therapy courses. It takes as its premise the understanding that, far from simply being an aberrant expression of interpersonal or intergroup aggression, violence is embedded in social life in multiple and complex ways, reverberating through women’s lives to reproduce disadvantage and subordination. The paper draws on theoretical and empirical investigations of the interrelationships between structural, direct and symbolic expressions of violence and asks what this literature can offer in challenging normative, often individualised, conceptions of violence. Drawing on an ethnographic case study of National Vocational Qualification (NVQ) beauty therapy courses and the young women undertaking them, I explore the accounts of students and their tutors on becoming and being ‘beauty girls’. I consider what these accounts might tell us about how forms of symbolic and interpersonal violence intersect with, reproduce and legitimise the violence involved in unequal and unjust socio-economic structures. I argue that the ways in which different forms of violence mutually reinforce each other at a micro-level produce an embodied ‘sense of limits’ that ultimately reproduces the structural violence of gendered and classed inequalities. The examples given illustrate both a ‘chronology of violence’ in young women’s lives, and the way in which those lives can be understood, at least in part, as embedded in and shaped by networks of violence. Finally, I briefly consider examples of dissent and resistance, the conditions under which they might be possible and the ways in which, through the interplay of different forms of violence, they might also be curtailed.     

A picture in black and white: modernism,postmodernism and the scene of ‘race’

‘Writing, in its noblest function’, says He´le`ne Cixous, ‘is the attempt to unerase, to unearth, to find the primitive picture again, ours, the one that frightens us.’ Cixous' hopes for the possibilities of writing are the starting point for a very new and startling piece of Australian writing, Kathleen Mary Fallon's ‘how violence made a real mother-of-a-mother of me’, writing that possibly gets closer to the ‘heart of the matter’ of contemporary Australian black-and-white relations than any other white-signed literary text. What might Fallon's writing attempt to ‘unerase’, to ‘unearth’? What is the primitive picture, according to Fallon, that so frightens us? Here, I want to explore the questions Fallon's writing asks, and to explore more generally what ‘writing’ and ‘reading’ might mean in the contemporary Australian context, and I do this in terms that might seem at first to be surprisingly anachronistic. I read this very contemporary, some would say postmodern, example of Australian writing in terms of a paradigm that is described by the field of critical studies of literary modernism. This is a paradigm that emphasises what feminist critic Marianne DeKoven calls the ‘irreducible ambiguity’ of some texts, their ‘radical undecidability’, their ‘impossible dialectic’. I am seeking to recuperate this paradigm and the critical impulses that it generates for a project whose objectives are far from those of literary modernism with their alleged origins in a white European and, for some, a masculinist aesthetic of the late teens and 1920s. I am interested in revisiting modernism, not only as a kind of writing practice but as a critical practice, and therefore as a reading practice, one that has possibilities for reading ‘black’ and ‘white’ in Australia now: for reading what might be called the ‘impossible dialectic’ of relations between whites and Indigenes. How might we read Australian writing now, in particular its efforts to ‘unerase’, to ‘unearth’, that picture that, I argue, frightens ‘us’, as white Australians: the picture in black and white, the original scene, the scene of invasion and dispossession, the scene in which the words ‘terra nullius’ were first uttered, the scene that continues to structure our perceptions of the Indigenous ‘other’ and of our white selves into the present?     

IMPRACTICAL RECONCILIATION

This article examines the events and texts of the Huggins–Bell debate, in view of the revival of Bell's ‘everyone's business’ position in the current context of the Northern Territory Intervention. I argue that while there are disjunctures between the position Bell espoused and the measures taken in the Intervention, the Intervention's policy approach of ‘practical reconciliation’ shares the signature features of Bell's position. As in Bell's work, the discourses supporting the Intervention use an ideology/practice binary to defend the morality of intervention, refuse to treat issues of lateral violence and racism intersectionally, and claim to bolster the authority of Indigenous women while in practice undermining that authority.     

Masculinities and emotional expression in UK servicemen: ‘Big boys don’t cry’?

Dominant discourses of military servicemen position them as more prone to psychological damage than the general population, but as reluctant to seek psychological assistance, because of the military culture of ‘toughness’, a military masculinity, that values stoicism, emotional control and invulnerability and implicitly excludes ‘feminine’ characteristics like emotionality. This is seen as a barrier to military personnel seeking help, by implicitly discouraging emotional disclosure and expression. This article presents an analysis of semi-structured interviews with six male military and ex-military personnel, focused on their experience and understandings of emotion, emotional expression and ‘mental health’ in the military. The dominant construction of military masculinity certainly renders some forms of emotion inexpressible within certain contexts. However, we argue that the construct is more complex than a simple exclusion of the ‘feminine’ and the ‘emotional’. We explore how the highly masculine notions of military solidarity and ‘brotherhood’ create a ‘safe’ masculine space within which men could share their emotional experiences, but also highlight how this space for emotional expression is relatively constrained. We argue that these notions of solidarity and brotherhood open a space for emotional connection and expression that must be respected and worked with creatively, in therapeutic and other interventions.     

Visualising the ‘real’ and the ‘fake’: emotion work and the representation of orgasm in pornography and everyday sexual interactions

Visual representations of orgasm – whether in the flesh or mediated through a screen – are produced in a context of intense uncertainty about whether what is being seen represents an authentically experienced bodily event. Despite detailed scientific scrutiny and close attention to bodily signs, the authenticity of women's orgasm remains a site of cultural anxiety and contested gender politics. This uncertainty is exacerbated by the construction of female orgasm as inherently invisible or un-see-able, and ‘faking’ orgasm as a prevalent social practice. Drawing on existing literature from psychology, sociology and porn studies, this theoretical paper explores the problem of visually representing orgasm in the context of these uncertainties, and examines how the distinction between the ‘real’ and the ‘fake’ is structured by discourses of authenticity. Pornography and everyday sexual interactions provide ideal contexts for exploring the practices of producing and consuming visual representations of embodied experience because both necessitate a see-able orgasm which consumers/lovers can read as ‘real’. This paper demonstrates that considerable interpretative work is necessary to read the female body as authentically orgasmic in the context of cultural uncertainty, and that distinctions between the ‘real’ and the ‘fake’ are continually reworked. Drawing on the contrast between ‘surface’ and ‘deep’ acting (Hochschild, 1983), I argue that the distinction between the ‘real’ and the ‘fake’ cannot be established by recourse to unmediated bodily experience, and instead, researchers should consider how and when this distinction has traction in the world and the implications of this for gendered power relations, subjectivities and practices.     

Pat Cadigan's <Emphasis Type="Italic">Synners</Emphasis>: Refiguring Nature,Science and Technology

This article analyses an anti-essentialist SF novel, focusing on the extent to which A anti-foundationalism enables a more accurate as well as a more productive representation of postmodernity. My argument stresses the ways in which Pat Cadigan's novel Synners, mostly because of its remarkable narrative form, challenges some of the most dangerous norms and normativity of American thought and culture. I argue, that, in order to understand this complex novel correctly, we must approach technoscience and transnational capitalism as separate, interacting discourses and material practices. The representations of technoscience, in the novel, are definitely not ‘figures’ for late capitalism: they are representations of a discourse which interacts with capitalism in the fictional world as in the real world.Contrary to what has been suggested by a number of critics writing about Foucault, use of this notion of discourse does not preclude use of notions of agency. As the queer theorists who have drawn on Foucault's work show, agency can be theorized in terms compatible with the notions of discourses, material practices and technologies. My discussion of Synners thus focuses on questions of agency, showing how Cadigan uses a deconstruction of Judeo-Christian religious tropes to argue for a responsible, and knowledgable, ‘incurably informed’ approach to technology.     

‘It is caused of the womans part or of the mans part’: the role of gender in the diagnosis and treatment of sexual dysfunction in early modern England

Philip Barrough wrote in 1590 that barrenness ‘is caused of the womans part or of the mans part’. By the eighteenth century, however, barrenness was perceived as a female disorder distinguished from male impotence. Few historians have addressed the uncertainty surrounding early modern definitions of infertility, choosing instead to adopt set terms that fit comfortably with modern ideas. This article will highlight the difficulties surrounding the gender distinction of the terms ‘barrenness’ and ‘impotence’ during this period. Moreover, the discussion will examine the role of gender in diagnosing these disorders to sufferers. The article will argue that ideas of gender were more central to diagnosis of poor sexual health than to effectual treatment. Although it appears that barrenness and impotence were treated with separate remedies, many treatments were described as effectual for both sexes. Additionally, the ingredients used in such recipes were often sexual stimulants explained without reference to gender.     

Moving beyond ideas of laddism: conceptualising ‘mischievous masculinities’ as a new way of understanding everyday sexism and gender relations

Abstract

This article engages with current debates on ‘lad cultures’ by questioning how we understand the term in the specific context of everyday sexism and within groups of men varying in age. Further to this, using a feminist and critical masculinity studies perspective, the article will explore how men do not necessarily comprehend their behaviour within the framework of lad culture or within the continuum of sexual violence. Through discussion of ethnographic and interview data collected over a year at a site historically associated with lad cultures, that of a Rugby Union club in Northern England, an alternative way of conceptualising masculinity and everyday sexism, ‘mischievous masculinities’, is proposed. Men in the research practiced what I term mischievous masculinities, whereby they implemented ‘banter’ to aid in both the construction and de-construction of sexist ideas within the rugby space. Performing mischievous masculinity enabled men of all ages to both engage in and simultaneously challenge everyday sexism in ways they understood to be ‘innocent’. However, the continual framing of banter as ‘just a laugh’ demonstrated that this form of sexism can be construed as problematic, due, in part, to its subtlety, in relation to more overt and violent sexist practices. A key difference between the men in my research and previous theorising of ‘lad culture’ is the recurring theme amongst older participants that ‘I should know better’, demonstrating consciousness of the sexist and problematic connotations which could be drawn from this interaction. This notion of mischievous masculinities then, in the context of a life course perspective, can be seen to challenge more established notions of an unreflexive lad culture, thus affording a more nuanced understanding of everyday sexism amongst more diverse groups of men than currently exists, as well as allowing for men’s agency in a specific site.     

‘Great Expectations’: Rehabilitating the Recalcitrant War Poets

Formulating a definition of ‘good’ poetry is, and should be, impossible. Yet women's poetry of the First World War seems generally to have been condemned as ‘bad’. It inspires an ambiguous response from readers who recognize the value of its historical, social and psychological content, but shudder at the limitations of its form. However, I believe that a much more fruitful reading of these ‘recalcitrant’ texts is possible. It is not my intention to deny either their problematic nature, or the diversity and complexity of male responses to the war, but rather to emphasize that women's experience of the First World War was radically different from that of men, and we should not therefore be constrained by the traditional parameters of 1914-18 criticism when we explore these works. This article examines a selection of this poetry in the light of the psychological processes of grief and bereavement, and in so doing indicates other areas in which constructive readings of these texts might be made.Why do we expect the articulation of a radically new and uniformly consistent poetic voice from what was a large and diverse group of women? The expectations of modernism ironically have created a literary ‘mainstream’ out of a selection of experimental, and largely male, writing. I hope to show that the ‘failure’ of these women to conform to our textual ‘great expectations’ is irrelevant. The single most characteristic feature of these women's experience of war was isolation. Their position had neither the homogeneity of the trenches, nor the intense intellectualism of experimental circles. Predominantly middle class, alienated by absence and bereavement, they attempted to articulate the unprecedented nature of their experience. That their experiments were not wholly successful is perhaps indicative of the near impossibility of the task they undertook.     

Racialized Women,the Law and the Violence of White Settler Colonialism

In 2001, Rie Fujii, a 23-year-old Japanese national living without legal status in Calgary, Alberta, Canada left her two infant children alone in her apartment for 10 days while visiting her out-of-town boyfriend. The children, Domenic and Gemini, died of dehydration and starvation. Charged with two counts of second-degree homicide, Fujii plead guilty to manslaughter and received an 8-year sentence. Through an analysis of the publicly available judicial documents relating to the crimes of Rie Fujii, this paper explores how the law’s individualization and medicalization of crime and violence may obscure the multiple forms of everyday and structural violence that racialized women in white settler states such as Canada experience and may perpetrate. Drawing on Scheper-Hughes and Bourgois’ concept of the violence continuum, I argue that the law’s conceptualization of crime and violence conceals and thus advances the violence endemic to white settler colonialism.