, tiredness and chronic fatigue, hearing difficulties and problems with their eyesight. The potential for the ongoing sexual transmission of the Ebola virus is also an area of concern clinically and in terms of the ongoing stigmatisation of survivors
The Identity and Stigmatisation of Ebola Survivors
This article elaborates on the connection between hygiene/cleanliness and the bureaucratic control of Ethiopian immigrants in Israel. It discusses the role of stigmatisation in constructing immigrants' perceived backwardness and weakness, which necessitate guidance. The analysis also demonstrates the patronisation of immigrant women through inspection of their tidiness as mothers and housewives. The case of the Ethiopian immigrants, who began arriving in Israel at the beginning of the 1980s and still immigrate, will be used to suggest that the bureaucratic regulation of immigrants, rather than racism or cultural differentials, is behind the integration process. Moreover, the similarities between the absorption practices applied towards immigrants from Ethiopia and those from Muslim countries in the 1950s will be discussed in terms of the bureaucratic patronage over immigrants in Israel.
When HIV Meets Government Morality
Kristin Soraya Batmanghelichi
In Iran, as in many countries worldwide, misinformation and ignorance of HIV/AIDS have encouraged a culture of secrecy and anonymity for those living with HIV. For many HIV-positive women, religious, political and economic pressures complicate their social status and access to health care. Moreover, they must contend with societal discrimination and stigmas associated with the condition. Adding nuance to contemporary studies on gender and sexuality in Iran, this report highlights the colourful narratives of a select group of HIV-positive mothers attending weekly wellness workshops in Tehran. Discussing issues of intimacy, modesty, motherhood and stigmatisation, this article explores one of Iran's expanding communities at risk of infection and the ways in which women with HIV negotiate the stigma of their condition in an Islamic Republic.
The C-section at the Intersection of Pronatalism and Ethnicity in Turkey
In this article, I investigate the politicisation of the Caesarean-section (C-section) in Turkey as an anti-natalist procedure. In 2012, the Turkish state began to implement a series of interventions to lower the high rates of birth by C-section, which culminated in an attempted ban on elective C-section. In a previously unseen way, I argue that this intervention was based on the logic that because women are not medically recommended to undergo several C-sections, this surgical procedure limits the number of children a woman can give birth to, causing a concomitant decrease in population growth rates. This article traces the ways in which pronatalist discourses and interventions become meaningful in the medical setting by addressing the politicisation of C-sections. It examines how the C-section reflects a particular population discourse, which is marked by a moral language that stigmatises the fertility of Kurdish women.
Women, Dress and Sexuality in Iran
Functioning as a socio-political resource and method of discipline and control over women's bodies and sexualities, mandatory Islamic dress in Iran has been a central feature of the Islamic Regime's policy towards women. Intended to stand as a symbolic discourse of women's social and sexual submissiveness and docility, those who resist dress codes are subjected to severe punishment as well as stigmatisation. Despite repercussions, increasing numbers of urban Iranian women are refashioning their public bodies in new styles and appearances to not only resist dress codes but to more importantly challenge the regime's patriarchal discourses regarding women. This article seeks to examine the politicisation of Iranian women's bodies and sexualities through the emergence of this innovating women's resistance movement termed 'alternative dress'.
This article considers the way the outbreak of coronavirus and the subsequent lockdown have egregiously impeded the intimate life practices of Kotis, people who possess a distinct gender-variant identity in India. The Kotis, who subsist mostly on begging or sex work through cross-dressing, counter the hegemonic heteronormative ‘bodyscape’ that fetishizes bodily differences and reinforces normative intimate practices. Using narratives and documentary evidence on their lives, this article elaborates how Koti livelihoods and the intimate practices circumambient of such livelihoods are withering away because of the pandemic. Tragically today, they are branded as ‘corona transmitters’, and their intimate practices are stigmatised as ‘infectious’. A restraint on their physical movement and gathering in public spaces due to the pandemic has ramifications not only for their livelihood, but also for their intimate practices and identity assertions.
neighbors, the inhabitants of Gilân stigmatise especially their predilection for bread, which they sometimes consider with amusement, sometimes with compassion, sometimes also with repulsion. I heard some young people from Rasht, the capital of Gilân
Henglien Lisa Chen and David Orr
yet … so we need to train her more’. They address family members’ fears over whether the person may act unpredictably with a child in the house, or the community’s stigmatisation of the ‘mad’, and generally acknowledge that without help or mental
How Liberians Responded to the Ebola Epidemic Containment Measures
was counterproductive and inefficient in controlling transmission, since it did not facilitate mutual trust between the Government and its constituencies and instead shaped stigmatisation and inequalities. The following study focuses on how Liberians
Gender and Stigma in Sierra Leone’s Ebola Response
Olive Melissa Minor
Sweh (Krio): fever that kills the whole family Fitina, bola neh , and bola-bola highlight the trauma of EVD, the isolation it inflicts and the stigmatisation of the sick. Killbola, tawonah, boda wuteh and sweh emphasise the virulence of the