Week 8: Technology, Masculinity, and Violence

As I was reading the Globe and Mail this past Saturday the caption of the above photo caught my eye; it read “A Liberated Nation Ponders a New Beginning.” This photo depicts the Libyan nation as represented by soldiers, religious figures and boys. Women are rendered invisible. The description of the photo notes the Libyan interim government is facing “pressure to move toward democracy” and as I read this I wondered what role women will play in the peace building and democratic process. My analysis discusses the way masculine and feminine subjects are divided in war and how this divide is exaggerated by the public-private dichotomy. By discussing this photo in the context of Cristina Masters’ “Cyborg Soldiers and Militarised Masculinities” and Zainab Salbi’s speech “No Peace Without Women” I reflect on the notion of gendered subjects and how this impacts the framing of war and peace building. 

            Masters’ chapter explores the idea that military technology could be a “transgressive force” and collapse the gendered understanding of conflict (men as protectors and women as needing protection). But her analysis finds that technology continues to perpetuate gendered power structures. Masters examines the “cyborg soldier” to show the way the masculine subject of war has changed. Thus, masculine subjectivity has shifted from the masculine body to military technology. She concludes by stating this masculinised technology contributes to a more violent type of war because it allows for a distancing and dehumanization of the enemy other.

            As the CEO and founder of Women for Women International, a key theme in Salbi’s speech is the vital role women play in peace building. Similar to Masters, Salbi discusses the masculine-feminine divide that frames the war discourse. More specifically, she describes men as experiencing the “frontline” and women experiencing the “backline.” These experiences reflect the gendered roles of the public and private sphere. Furthermore, these gendered experiences shape different conceptions of peace and security. Thus, Salbi articulates the need for a dialogue between men and women during nation building. 

            The masculine depiction of the Libyan nation reflects the way subjects are gendered in war and peace processes. Masters discusses the masculine subject of military technology as it embodies supposed masculine qualities, like objectivity and rationality. Human bodies are seen as fragile, “unreliable” and “unruly.” Thus, the physical body of the soldier is no longer seen as the” hardware,” but rather as “wetware.” The masculine subject has shifted from the body and is now embedded as the “hardware” of the military technology. This “fetishization of technology” focuses on the violence of war and privileges the “frontline” experience over the “backline” experience. As such, gendered subjects of war are perpetuated.

            Also, by continuing to categorize masculinity with the “frontline” and femininity with the “backline,” women are excluded from the peace building process. Salbi highlights the way security is performed by women during war; women keep schools open, they keep families fed and they play uppets for their children during bombing raids to keep them calm. These examples differ from a frontline perspective of security, but as Salbi reminds us, both perspectives are necessary to achieve equitable peace building. Her speech documents the way Afghani women are being left out of the nation building process. An examination of the Libyan nation as represented by the Globe and Mail photo is worrisome for the prospect of feminine subjects participating.

            Lastly, these three texts all speak to the inherent weakness of the rigid categories of masculinity and femininity. Masters’ chapter demonstrates the impossible standards of masculinity; machines have absorbed this subjectivity, as physical bodies and minds experience emotions like fatigue and remorse that hinder performance in war. Salbi articulates the fluidity of courage, with women who lived through rape camps finding the strength to stand up, again and again. This shows that our qualities do not belong in categories divided by the public-private, masculine-feminine divide. In order to reframe our perceptions of war and peace all perspectives must be considered.

Bibliography

Masters, Cristina. “Cyborg Soldiers and Militarised Masculinities.” In Gender Matters in Global Politics: A Feminist Introduction to International Relations. Edited by Laura J. Shepherd. Routledge: Oxen: 2010, 176-186

Salbi, Zainab. “No Peace Without Women.” Lecture, Distinguished Women in International Affairs and United States Institute of Peace’s “Women and War” conference, Washington DC, 3 November 2010. <http://media.elliott.gwu.edu/video/165.> Accessed 26 October 2011. 

Longari, Marco. “A Liberated Nation Ponders a New Beginning.” Getty Images. From “Successful NATO Mission lets rebels define conflict.” Globe and Mail, 22 October 2011. <http://www.theglobeandmail.com/news/world/africa-mideast/successful-nato-mission-let-rebels-define-conflict/article2210127/> Accessed 26 October 2011.

Blog Week 7: Economics, Nationalism and Consumerism



Blog Week 7 – Economics, Nationalism and Consumerism

            On Tuesday October 18th, Jian Ghomeshi, the host of CBC's Radio Q, interviewed Sasha Houston Brown. The topic of the interview was Houston Brown’s reaction to Urban Outfitter’s new line of “"Navajo" themed products.” At the time of their interview, Urban Outfitters had released a statement exclaiming that they would not change the name of these products, but the next day the word Navajo was removed from the products and replaced with "printed." Thus, "Navajo Hipster Underwear," is now described as "Printed Hipster Underwear." On Columbus Day (irony fully intended), Houston Brown wrote an open letter to Glen Senk, the CEO of Urban Outfitters. Her letter articulated the cultural disrespect and legal issues regarding the appropriation of Navajo culture into mass consumer goods. She explained how these products belittle the Navajo Nation, as their cheap and tacky representation of the Navajo culture is "racially demeaning" and ignorant. Her letter outlines how the use of the word “Navajo” is illegal for Urban Outfitters use in describing their products, as this word is patented and only the Navajo Nation or those with express permission may use it. The Navajo inspired product line and the response it evoked is a clear demonstration of the way consumerism, nationalism and the global political economy are inherently linked. By examining Kristen Ghodsee’s “Potions, Lotions and Lipstick: The Gendered Consumption of Cosmetics and Perfumery in Socialist and Post-Socialist Urban Bulgaria” and Dibyesh Anand’s “Nationalism,” I will discuss how these articles illustrate the gendered nature of consumption. Furthermore, these articles highlight the significant role the state plays in shaping national, consumerist identities.

           

Ghodsee’s article traces the consumption of health and beauty aids (HBAs) in socialist Bulgaria through to the introduction of capitalism, within the wider realm of globalization. She demonstrates how the socialist state created a producerist identity and the way this shifted to a consumerist identity after the collapse of the Soviet Union. This notion of consumerist identities is gendered, as women were overwhelmingly the consumers of new products in Bulgaria. The sexualisation of women through HBAs is also discussed in this article, as she points to how women expressed their desire for cosmetics as a way to look “young” and “attractive.” Physical appearance was also understood by some women as part of their resume; one of the women interviewed stated “[y]ou have to be good looking to get a job.” Thus, this article reminds us to study consumerism and capitalism with a gendered lens.

           

Anand’s chapter outlines the dominant discourse of nationalism and the way women and notions of gender are silent within it. She argues that nationalism is not “natural,” but instead is constructed everyday through the lives and actions of its subjects. The concept of Orientalism is also present in this chapter and Anand discusses the way the dichotomy of Self and Other is strengthened during times of stress and conflict. She reminds us of the gendered construction of the Self and the Other, in which the Self is masculine and the Other is feminine.

           

By considering these two readings in relation to the Navajo products, several themes and connections emerge. First, all these texts reveal the gendered nature of consumption and how this shapes an envy and sexualisation of the Other. This is demonstrated through one of Ghodsee’s interviews, as the interviewee recalls how younger Bulgarian women would use Western deodorants rather than the state produced rose scented perfume. Deodorants were preferred because these women considered Western products to be “prestigious.” For these women, having Western products were a marker of status and women judged one another according to how “they smelled.” Ironically, these women later discovered that the deodorants to be “supermarket brands, like Rexona and Nivea.” Thus, their sense of Self and Other was convoluted by state control and their resistance. The gendered character of consumption is also evident in the recent popularity of Indigenous trends in fashion. Moccasins, feather earrings and Navajo Hispter underwear are a few examples of this. These products are marketed towards women and they also reveal an underlying notion of Othering. The corporate appropriation of Navajo culture is a misrepresentation of Indigenous peoples and Indigenous women. It demonstrates state interest in shaping consumer identities and the tension involved in this process. The Houston Brown’s demand that Urban Outfitters remove the word Navajo from these products is an example of resistance to this top-down state constructed nationalism.

            Another key theme that emerges in this analysis is the gendered layers of consumption, international relations and the global political economy. As the economy becomes more global, the production of goods becomes cheaper and labour conditions worsen. This is examined in Ghodsee’s article in her discussion of the consumer surplus, which contributes to availability of HBAs ready for women to purchase. In Houston Brown’s letter she notes the role the globalized economy has played in the creation of the “cheap knock-off trinkets made in factories overseas,” which supposedly represents the culture of the Navajo Nation. She continues in her criticism by stating that “[S]elling imported plastic and nylon dreamcatchers disrespects our history and undermines our sovereignty as Tribal Nations.” Many women are employed by transnational companies and Export Processing Zones and it is likely that many of these Navajo products were produced under these conditions. Thus, the global political economy and consumer identities reinforce one another.

             

Bibliography

Anand, Dibyesh. “Nationalism” In Gender Matters in Global Politics: A Feminist Introduction to International Relations. Edited by Laura J. Shepherd. Routledge: Oxen: 2010, 280-291.

Ghodsee, Kristen. “Potions, Lotions and Lipstick: The Gendered Consumption of Cosmetics and Perfumery in Socialist and Post-Socialist Urban Bulgaria.” Women Studies International Forum 30:1 (2007), 26-39. 

“Houston Brown, Sasha. “An Open Letter to Urban Outfitters on Columbus Day,” October 10, 2011. Indian Country Today Media Network.< http://indiancountrytodaymedianetwork.com/2011/10/an-open-letter-to-urban-outfitters-on-columbus-day/> Accessed October 20, 2011.

“Is this a Fashion Crime?,” Tuesday October 18, 2011. Q Blog: CBC Radio.< http://www.cbc.ca/q/blog/> Accessed October 20, 2011.

“So-Called Navajo Products Vanish from Urban Outfitters Website, October 19, 2011.” Indian Country Today Media Network.< http://indiancountrytodaymedianetwork.com/2011/10/so-called-navajo-products-vanish-from-urban-outfitters-website/?utm_source=facebook&utm_medium=social&utm_content=so-called-navajo-products-vanish-from-urban-outfitters-website&utm_campaign=fb-posts> Accessed October 20, 2011.





Blog Week 6: Control, Women's Bodies and Sexuality

         In the news this week I have been following the Missing Women Commission and the issues surrounding this inquiry. More specifically, I am interested the way many groups are refusing to participate, as they believe women are not being allocated a significant role and therefore, any meaningful change is unlikely to occur. An article posted on CBC discussed the findings of the inquiry and it is suggested that “a combination of the law, police tactics and bad attitudes among officers” contributes to the marginalization of sex workers in Vancouver.

           

            The themes we discussed this week in class related to control, women’s bodies and sexuality are reflected in a local setting through this article. By examining Barbra Sullivan’s “Trafficking in Human Beings” and Edward E. Baptist’s ““Cuffy,” “Fancy Maids,” and “One-Eyed Men”: Rape, Commodification, and the Domestic Slave Trade in the United States,” these themes are illustrated in a global sense. By considering the continuing intersection of control, women’s bodies and sexuality, it is evident that these themes pervade all levels of politics.

           

            Sullivan’s chapter makes several key observations in her study of human trafficking. First, she discusses the gendered construction of international trafficking laws by comparing trafficking and smuggling laws. She examines the language that frames trafficking laws and finds it to be feminine and passive, whereas the language of smuggling laws is masculine and implies consent and freedom. Second, this gendered construction shapes the way sex trafficking is the central focus for media and political institutions, rather than acknowledging the way trafficking involves men, women and children in different ways. Third, Sullivan discusses the negative impacts anti-trafficking laws have upon women’s rights.

           

            The theme of control of women’s bodies is discerned through the harmful implications of law, both at the international level with anti-trafficking laws and also at the Canadian level, with sex worker laws. As is noted in the CBC article, Canadian laws regarding sex workers is vague and tends to criminalizes prostitution. This means many sex workers do not seek help from the police, as it could result in lawful repercussions. The CBC article also notes how many sex workers have been “ridiculed by police officers when reporting assaults, and harassed while on the streets.” This type of institutional discrimination is highlighted in Sullivan’s article, as she focuses on how immigration officers stereotype women coming from countries like Brazil and refuse them entry.

           

            Baptist’s article examines the intersection between slavery, rape and commerce during the American slave trade. His analysis reveals the commodification of African women’s bodies and how these bodies were desired by the “one-eyed-men,” as a way to establish their domination. A second theme to his article is the connection between political economy (the trade of bodies) and globalization (the slave trade and domestic trade).

            At the heart of Baptist’s article is the notion of control. Through his interpretation of the letters sent between slave traders Isaac Franklin and Rice Ballard, Baptist concludes that these men “passionately wanted ‘mulatto’ women, and black people generally; as bodies to rape and bodies to sell.” The control of the slave trade was underpinned by racial constructions of law, in which Africans were considered sub-human and therefore had no rights. The bodies and sexuality of these African women was controlled through white political dominance. These political power relations are also a cause of the discrimination faced by sex workers in Vancouver. The CBC article notes how sex workers have been pushed out of “safer” neighbourhoods due to complaints from residents. As a result many sex workers have been displaced to industrial areas, which are rarely policed. The CBC article also notes the Highway of Tears and the way many Indigenous women have gone missing, yet this has escaped the focus on many mainstream media sources. Furthermore, both the Baptist article and the CBC article note the lack of power these women have, as they are socially marginalized and therefore face structural discrimination in attempting to change their circumstances.  

           

            In conclusion, the connections between Sullivan, Baptist and the CBC article all demonstrate the multifaceted ways in which control, sexuality and women’s bodies emerge in politics. The Sullivan article reminds us that many of the discourses ignore the deeper social, political and economic reasons as to why people are trafficked. This is reflected in the CBC article, which urges us to think about the broader issues surrounding sex work, like poverty and institutional discrimination. Baptist reminds that control of women’s bodies and sexuality has a very long history and there are deeply entrenched notions of dominance. Considering these sources together, trends in international politics parallels local politics and the intersection between these themes is clear.

Bibliography

Baptist, Edward E. ““Cuffy,” “Fancy Maids,” and “One-Eyed Men”: Rape, Commodification, and the Domestic Slave Trade in the United States.” The American Historical Review 106:5 (2001), 1619-1650.

Canadian Political Press. “Police make sex workers “easier targets,” inquiry told,” October 12, 2011. CBC News: Canada. Accessed October 13 2010. <http://www.cbc.ca/news/canada/british-columbia/story/2011/10/13/bc-missing-women-prostitution-expert.html?cmp=rss>

Christopher, Ben. “First day of missing women hearings marred by protests, more withdrawals,” October 11, 2011.  The Hook. Accessed October 11, 2011. <http://thetyee.ca/Blogs/TheHook/Rights-Justice/2011/10/11/Missing-Women-Hearings-Begin/?utm_source=twitterfeed&utm_medium=twitter&utm_campaign=Feed%3A+thehookblog+%28The+Hook%29>

Sullivan, Barbra. “Trafficking in Human Beings.” In Gender Matters in Global Politics: A Feminist Introduction to International Relations. Edited by Laura J. Shepherd. Routledge: Oxen: 2010, 89-101.