In 1913, famine struck the Sahel from Senegal to Sudan and killed as many as half a million people. French observers barely noted the event. In 1931, a far smaller famine in western Niger caused between 15,000 and 30,000 deaths. This time, the
Women's Experience of the Holodomor, 1932–1933
Although the tragedy of the Holodomor (the Great Famine) of 1932 and 1933 figures prominently in public discourse and historical scholarship in Ukraine today, its gender dimension has not yet been examined. This article is based on an analysis of personal narratives of female survivors of the Holodomor, collected and published in Ukraine since the 1990s until now. It focuses on the peculiarities of women's experience of the Holodomor and explores women's strategies of resistance and survival in the harsh circumstances of genocide. It exposes a spectrum of women's agency at the grassroots and illuminates controversies around women's ways of coping with starvation. The article also discusses the methodological challenges and ethical issues faced by a Ukrainian female scholar studying women's experiences of famine.
Climate Change, Gender Relations, and Situational Analysis
Jonas Østergaard Nielsen
Since the major Sahelian droughts and famines of the early 1970s and 1980s, international development and aid organizations have played a large role in the small village of Biidi 2, located in northern Burkina Faso. This article explores how a visit by a development 'expert' to the village can be analyzed as a social situation in which normal social control is suspended and negotiated. Focusing on gender relations, the analysis shows how the women of Biidi 2 involved in the event were relatively free to construct alternative definitions of their identity and social position vis-à-vis the men.
Reconfiguring Gender and Nationality in the poetry of Eileán Ní Chuilleanáin, Nuala Ní Dhomhnaill and Eavan Boland
In Irish writing the house is a familiar metaphor for nation, psyche, and community. Haunted with unquiet ghosts, it is frequently depicted as symptom of colonial repression and control, invoking the Famine, dispossession, dislocation, partition; the list, as with all colonial abuses, goes on and on. Freud usefully makes the connection between the uncanny (unheimlich) and the homely (heimlich)2 indicating the secondary meaning of heimlich as covered, concealed. Once the silences and (long) sufferings of colonisation are out in the open, gender issues, and the institution of home supported by these, which also rests on naturalised cover-ups – these continue to unsettle the discourses of home, nation and history.
Biblical Realism, Not Utopia
During the past one hundred years, in Europe alone, more than one hundred million persons lost their lives by violence: under strafing aeroplanes, murdered by machine guns at the edge of trenches they had dug, by deliberate acts of man-made famine, beaten and starved in death camps. For many years the term 'human dignity' was only a noise made by lips. Yet no century in history became so drunk on utopias, and so disoriented morally by pretty pictures of the future. Murders were committed in the name of ideas about a 'better' organisation of society – ideas that we learned to call 'ideology'. It was enough to cast speech about 'a better future for humanity' into suspicion.
Oscar A. Gómez
Recognizing the influence crises have in shaping global governance nowadays, the present work explores the possible contribution of human development thinking countering the perverse effects of shock-driven responses to major emergencies. This is done by focusing on contributions by Sen, Dreze, Haq and Stewart related to famines, violent conflict and the idea of human security, analyzed using a selection of four criteria, namely, describing the position of crisis inside human development thinking, issues of modeling and measurement, the stance toward agency, and the actors gathered around the discourse. After strengths and weaknesses are considered, the article suggests a tangential involvement through other human concepts, so human development ideas do not get muddled by the logic of shocks and fulfill the great responsibility of helping us avoid the many shortfalls of a security-obsessed view of humanity.
Anna Bara and Erika Monahan
meaning for the Jewish protagonists of the book contributes to intensify the contrast of the fates of the other categories of population, to whom such options have not been made available. Anna Bara, University of Kent The Hungry Steppe: Famine, Violence
from the Ottomans, the totalitarian land-lords Tsiflikades, all the way to the Axis occupation in World War II and the famine that took place in Greece during the war. The occupations narrative is especially fluid, as the different eras seem condensed
A Jewish Perspective
build an altar; from there the family journeyed in stages towards the Negev. So far so good – in nine verses, the family has travelled over a thousand kilometres on what seems to have been a rather uneventful journey. But their fate changes; a famine
. Starting with a short overview of Sen's life, Hamilton (pp. 1–23) notes that the experience of growing up in India, particularly witnessing first-hand the horrors of the Bengal famine, motivated Sen's concern with economistic development models. These