Search

Schools continue to produce regimes of gender and sexuality, including overt and covert curricula based on assumed essentialist differences between girls and boys, reinforced and regulated through uniform, sport and peer pressure. The recent focus on the experiences of trans and non‐binary children in schools makes visible the ways in which all children are subject to heteronormatively gendered regulatory and disciplinary techniques in everyday school life. This article discusses the findings from a pilot study drawing on participatory action research techniques with 42 young people in six workshops in north‐east England. Recruitment methods were required to be flexible given the context within which the study was conducted, which was with Covid‐19 mitigations in place. This meant that we were not able to be fully inclusive of young people from local youth groups as they were either not meeting or only meeting online. We thus had to mainly recruit from university student societies and student residences from which we organised three workshops; sports organisations from which we organised one workshop, and a local youth group with which we ran one workshop. The final workshop was conducted with young people who had attended one of the previous five workshops, to enable feedback on our analysis. All participants were over 16 years of age. The majority of participants were women (25) with 16 men, including one transman, and one non‐binary person. Most identified as white (31) with the rest identifying as Black, East Asian and British 'Other' (11). The focus of the workshops was to explore with young people their memories about where and how they first encountered being 'gendered' and/or having a sexuality. The data has been collected, recorded and transcribed within strict ethical guidelines. The workshop data has been analysed using a grounded theory approach, where we developed the theoretical models from the data. This article focuses on those key moments when their behaviours, presentation and/or ideas were subject to facilitators and/or regulators of their gender and/or sexuality. We draw out the contradictions inherent in, on the one hand, the essentialist rationales for difference and inequalities between genders and sexualities in schools and, on the other hand, the apparent need to enforce these 'natural' differences and inequalities. Participatory creative approaches were adopted in each workshop to promote conversations and drawings about who regulated/facilitated their gender and/or sexuality and how they did so. Each workshop cumulatively informed the next, leading to a sixth synthesising workshop that collectively analysed young people's reflections. Drawing on the conceptual frameworks of epistemic injustice (M. Fricker, Epistemic Injustice: Power and the Ethics of Knowing, Oxford University Press, 2007) and 'space for action' we conclude that young people want and need brave active spaces to discuss and 'do' gender and sexuality, and to resist essentialism and social control. Schools can be both places where control is created and entrenched and where it can also be resisted. Our research suggests that better whole school responses to dismantle regimes of gender and sexuality can be created by and for young people. [ABSTRACT FROM AUTHOR]

Our paper is based on a qualitative empirical study of forced marriage in the UK and offers a multidimensional view which challenges four key points that are currently central in the forced marriage debate. First, the study explores the problematic of current UK and European Union policies on preventing forced marriage which focus on raising the age of sponsorship and marriage age for non-EU nationals migrating to the UK. Second, current conceptualizations of forced marriage focus on consent at the entry point into marriage. In contrast, survivors of forced marriage, and women's organizations experienced in providing services to this group, both attach equal importance to exiting (forced) marriages. Third, within the forced marriage debate, South Asian and Muslim communities are perceived as being largely responsible for forced marriages, whilst our research demonstrates that the range of communities in which forced marriage occurs is much wider. Fourth, forced marriage is often seen as a product of a 'backward' culture or religion in a pathologizing manner. The narratives in our study illustrate the interplay between culture, religion, poverty and state practices including immigration practices which points to the need for a more sophisticated and nuanced understanding of forced marriage. We end our paper by outlining measures that could be put into place to support women experiencing forced marriage. [ABSTRACT FROM AUTHOR]

Our paper is based on a qualitative empirical study of forced marriage in the UK and offers a multidimensional view which challenges four key points that are currently central in the forced marriage debate. First, the study explores the problematic of current UK and European Union policies on preventing forced marriage which focus on raising the age of sponsorship and marriage age for non-EU nationals migrating to the UK. Second, current conceptualizations of forced marriage focus on consent at the entry point into marriage. In contrast, survivors of forced marriage, and women's organizations experienced in providing services to this group, both attach equal importance to exiting (forced) marriages. Third, within the forced marriage debate, South Asian and Muslim communities are perceived as being largely responsible for forced marriages, whilst our research demonstrates that the range of communities in which forced marriage occurs is much wider. Fourth, forced marriage is often seen as a product of a 'backward' culture or religion in a pathologizing manner. The narratives in our study illustrate the interplay between culture, religion, poverty and state practices including immigration practices which points to the need for a more sophisticated and nuanced understanding of forced marriage. We end our paper by outlining measures that could be put into place to support women experiencing forced marriage. [ABSTRACT FROM AUTHOR]

This article examines key trends within Indian feminist analysis on prostitution, and is based on primary fieldwork around feminist organizations in India and on research conducted on prostitution in the states of Maharashtra, Delhi, West Bengal and Orissa. The article argues that there are at least three ways in which Indian feminists have addressed the issue of prostitution - as silence, as hurt and violence and as potential choice and liberation. I suggest that all these perspectives are limited in that they do not necessarily take in the wide range of experiences encountered by women in prostitution, and may well feed into mainstream patriarchal views on prostitution. The first trope looks at the ways in which 'mainstream' Indian feminists did not raise issues of sexuality, thereby relegating questions of prostitute rights to the margins. The second approach is based on radical feminist critiques of prostitution as violence and hurt, and legitimizes itself by drawing on the articulations of those sex workers and activists who draw on the experiences of hurt, anguish, violence and coercion that form a part of their lives. Finally, I look at prostitute rights organizations that seek to create an alternative to these analyses. [ABSTRACT FROM AUTHOR]