In this article we focus on sixty South African primary schoolgirls’ experiences of male violence and bullying. Rejecting outmoded constructions of schoolgirls as passive, we examine how girls draw on different forms of femininity to manage and address violence at school. These femininities are non-normative in their advancing of violence to stop violence but are also imbued with culturally relevant meanings about care, forgiveness, and humanity based on the African principle of ubuntu. Moving away from the discursive production of girls’ victimhood, we show how girls construct their own agency as they actively participate in multiple forms of femininity advocating both violence and forgiveness. Given the absence of teacher and parental support for girls’ safety, we conclude with a call to address interventions contextually, from schoolgirls’ own perspectives.
Deevia Bhana and Emmanuel Mayeza
How Fathers Hope to Configure Their Sons’ Masculinity
active negotiations in numerous social relationships of which the father-son relationship is clearly one. Emily Kane (2006) argues that heterosexual fathers are key in maintaining or changing gender practices. Parents begin to form gendering
The Spatial Turn in Research on Religion
Following a consideration of the impact of the late twentieth-century spatial turn on the study of religion by geographers, anthropologists, sociologists, historians, and religious studies scholars, two trends are distinguished: the poetics of place and the sacred; and politics, religion, and the contestation of space. Discussion of these reveals substantially different approaches to religion, space, and place—one phenomenological, the other social constructivist. The spatial turn has been extremely fruitful for research on religion, bringing together scholars from a variety of disciplines, and connecting not only to traditional areas such as sacred space and pilgrimage, but to new ones such as embodiment, gender, practice and religious-secular engagements.
Postwar reconciliation and the gender of inter-national encounters
This article confronts the grammar of liberal reconciliation discourses with the gendered practices of post-war encounters. After violence that is considered national, meetings between people of different nationalities, and the reconciliation of which they are seen to be a vanguard, tend to be considered as morally good in and of themselves. This article subjects such liberal reconciliation discourse to a double ethnographic intervention: first, by privileging the practice of non-elite inter-national encounters over abstract notions of reconciliation, and, second, by tracing the particular gendered subject positions of sameness that shaped and were shaped by such encounters. The article explores how, after the war in Bosnia and Herzegovina, men who met across former frontlines evoked “normal life” through mutual recognition of performative competence of motifs of hegemonizing masculinities.
Possibilities and Implications
ways that ensured their popularity among boys, the authors argue that “narrow, dominant gender practices [still] endure” (92). Moreover, girls’ experiences of sexism included interactions with teachers. Candace, Magda, and Hayden explained that girls ar
Reflexivity, Dominant and Hegemonic Masculinities, and Sexual Violence
James W. Messerschmidt
practices are creative and inventive, yet they are in response to particular social situations defined through structured gender relations. In gender practice, “there is a strong sense of the constraining power of gender relations (and other structures like
Explorations at the Intersection of Gender Order and Generational Order
of Gender Order and Generational Order Connell (2000) treats masculinity as a concept that names patterns of gender practice. This notion of gender practice is anchored in her theorization of “gender order.” The notion of “gender order” was first
Mimi Sheller and Gijs Mom
repositioned as a social practice in contemporary China in ways that are also producing new kinds of gender identities and gendered practices. She understands cycling as an assemblage involving various models of bicycle, government policies, cyclists, bike
Intimations of a New Materialism
culminates in the observation that they “show how a bodily activity in particular can play a part in forcing a dis-articulation that is experienced as crisis or failure of masculinity, and that may lead to different patterns of gender practice” ( Connell
A Degendered or Resegregated Future System of Automobility?
Dag Balkmar and Ulf Mellström
related to control, risk taking, and emotions are discussed as being lost with cars programmed to follow traffic regulations, 9 such typically gendered practices are rarely explicitly related to men and masculinities. One exception is Anna-Lena Berscheid