By extending the cast list of roles implicated in rape’s hidden sphere of harm, this book attentively listens to experiential voices of complainant/witnesses, suspect/accused, police, lawyers, judges and jurors, therapists, advocates, partners, parents, family and friends during the criminal justice journey. Highlighting good and bad practices, it proposes a paradigm shift for inculcating policy reform, arguing the case for implementation science as a framework for embedding change. The book will be of interest to those involved in the policy, practice and delivery of criminal justice, the support and voluntary sector as well as giving valuable insight to students of forensic and investigative psychology, criminology, law, social policy, gender studies the new policing apprenticeship degree programmes.
Focus on young adult literature - This focus on young adult literature means that this book expands scholarship specifically in this area. Focus on the Gothic for young people – Gothic texts are very popular in children’s and young adult literature, but there hasn’t been a lot of scholarship on the Gothic for adolescents. This book expands our knowledge of how the Gothic intersects with young adult literature. Includes coverage of YA fiction from the UK, US, Canada, Australia and New Zealand, a range of genres that intersect with the Gothic (including historical fiction and fairy tale), as well as forms such as the short story and graphic novel.
Nepal, a country emerging from armed conflict and with a strong base of patriarchy and feudalism at its roots, has institutionalized the norm of violence as portrayed in social values, political criminalisation and impunity. The practice of routinely subjecting women to various forms of violence from the womb to the grave is pervasive. Socially, the sanctity of marriage remains a key structure through which the liberty of women is hampered. Thus, the inter-linkages of women’s chastity with their sexuality wherein any breaches are considered to be contaminating norms have contributed to situate rape as the crime shrouded in secrecy, giving rise to a pervasive and prevalent culture of silence among the survivors. Rape is a heinous human rights violation that infringes upon the sexual autonomy and integrity of an individual. Nepal committed herself to uphold the international human rights norms as stipulated in the Convention on the Elimination of all forms of Discrimination against Women (CEDAW); Convention on the Rights of the Child; International Covenant of Civil and Political Rights (ICCPR); International Covenant on Economic, Social and Cultural Rights (ICESCR); as a State party to international law. In addition, with the UNSCR 1325 and 1820 which are clear on promoting women’s participation and working towards combating sexual violence, it is mandatory for the Government of Nepal to put in place mechanisms to actualize its commitment to women’s rights. It is within this mandate that WOREC-Nepal and Isis-WICCE set out to examine the extent to which survivors of rape and sexual violence access justice and the efficacy of response mechanisms, in an effort to inform and draw the attention of decision and policy makers, activists, development workers, legal practitioners, and academic practitioners, to this critical development concern. Based on 55 in-depth interviews with survivors, 114 key informant interviews, 33 focus group discussions as primary sources; and media review (MR) of 201 cases and analysis of 723 documented cases WOREC xvii by organizations (OR) as secondary sources, the research team covered the 10 districts of Morang, Dhanusha, Kailali, Udayapur, Kavrepalanchowk, Kathmandu, Baglung, Dailekh, Dolakha and Darchula. Major findings i) Prevalence and magnitude of rape The findings show that the reporting and documentation of rape cases is still very marginal. An average of 443 cases in a year1reflects a high prevalence of rape if systems are conducive for survivors to report. The analysis further indicates that rape is a deeply entrenched national problem that transcends class, caste, ethnicity, age, economic, educational, geographical and religious status. From the regional perspective, Terai/Madhes was rated at (46.5% -MR and 45.1% -OR); and Jhapa (43-OR) district as having the highest rate of rape. According to the media review, the most affected group was in Hill Janjati (39.3%); and as per organizations’ documentation review, Brahmin/Chhetri and Hill Dalit (24.5% for each) followed by Hill Janjati (23%). The groups of minors (62.8%-OR, 63.6%-MR and 65.9%-police), students (67.9% -MR and 62.5%-OR) and unmarried women (79.4%-MR and 88.3%- OR) were the most vulnerable and affected. Though it is a fact that rape within marriage exists, it remains a taboo subject which is kept well hidden and institutionalized within the family structure. It was therefore difficult to identify and document marital rape related cases.
Looking at popular culture from 1980 to the present, feminism appears to be "over": that is, according to popular critics we are in an era of "postfeminism" in which feminism has supposedly already achieved equality for women. Not so, says Sarah Projansky. In Watching Rape, Projansky undermines this complacent view in her fascinating and thorough analysis of depictions of rape in U.S. film, television, and independent video. Through a cultural studies analysis of such films as Thelma and Louise, Daughters of the Dust, and She's Gotta Have It, and television shows like ER, Ally McBeal, Beverly Hills 90210, and various made-for-tv movies, Projansky challenges us to see popular culture as a part of our everyday lives and practices, and to view that culture critically. How have media defined rape and feminism differently over time? How do popular narratives about rape also communicate ideas about gender, race, class, nationality, and sexuality? And, what is the future of feminist politics, theory, and criticism with regard to issues of sexual violence, postfeminism, and popular media? The first study to address the relationship between rape and postfeminism, and one of the most detailed and thorough analyses of rape in 25 years, Watching Rape is a crucial contribution to contemporary feminism.
We are all hardwired with a unique voice and vision—it is written in our DNA, however most of us find it difficult to identify and honor that voice. We question our validity, reject our attempts, rule ourselves unworthy, and erect countless obstacles to our self expression and creativity. On Finding Your Voice looks at the mindset and thought patterns that stops us, the obstacles we build to negate ourselves and hold back our progress—and provides perspectives to help you dismantle those blockages, one by one.
From the rise of the Pan-Maya Movement in Guatemala and the Zapatista uprising in Mexico to the Water and Gas Wars in Bolivia and the Idle No More movement in Canada, the turn of the twenty-first century has witnessed a notable surge in Indigenous political action as well as an outpouring of texts produced by Native authors and poets. Throughout the Americas—Abiayala, or the “Land of Plenitude and Maturity” in the Guna language of Panama—Indigenous people are raising their voices and reclaiming the right to represent themselves in politics as well as in creative writing. Revealing Rebellion in Abiayala explores the intersections between Indigenous literature and social movements over the past thirty years through the lens of insurgent poetics. Author Hannah Burdette is interested in how Indigenous literature and social movements are intertwined and why these phenomena arise almost simultaneously in disparate contexts across the Americas. Literature constitutes a key weapon in political struggles as it provides a means to render subjugated knowledge visible and to envision alternatives to modernity and coloniality. The surge in Indigenous literature and social movements is arguably one of the most significant occurrences of the twenty-first century, and yet it remains understudied. Revealing Rebellion in Abiayala bridges that gap by using the concept of Abiayala as a powerful starting point for rethinking inter-American studies through the lens of Indigenous sovereignty.
Shakespeare Studies is an international volume published every year in hardcover, containing more than three hundred pages of essays and studies by critics from both hemispheres.
In Unveiling Desire, Devaleena Das and Colette Morrow show that the duality of the fallen/saved woman is as prevalent in Eastern culture as it is in the West, specifically in literature and films. Using examples from the Middle to Far East, including Iran, India, Pakistan, Bangladesh, Thailand, Japan, and China, this anthology challenges the fascination with Eastern women as passive, abject, or sexually exotic, but also resists the temptation to then focus on the veil, geisha, sati, or Muslim women’s oppression without exploring Eastern women’s sexuality beyond these contexts. The chapters cover instead mind/body sexual politics, patriarchal cultural constructs, the anatomy of sex and power in relation to myth and culture, denigration of female anatomy, and gender performativity. From Persepolis to Bollywood, and from fairy tales to crime fiction, the contributors to Unveiling Desire show how the struggle for women’s liberation is truly global.
Her Voices is a compilation of intriguing studies that explore some of the key issues and understandings that have become focal points of feminist discourse in recent times. This work examines subordination, marginalization and even the outright suppression of 'Her' voices by the linquistic, philosophical and other symbolic structures of a patriarchal and phallocratic society. Contents: Preface, Fabio B. Dasliva and Matthew Kanjirathinkal; Introduction: Her Voices: Toward a Feminist Social Theory, Fabio B. Dasilva, Matthew Kanjirathinkal and Kerry Rockquemore; Woman's Voice and the Discourse of Rape: An Analysis of Three Texts, Vasilkie Demos; No Man's Land: Definitions of 'Women Space' in Diana Rivers' Feminist Utopian Novels, Andrew James Cognard-Black; Visibility and the 'Speculum of Woman': What If He Went Back Into the Cave and Found Instead of Children, A Crone?, Mary Jeanne Larrabee; Tactile Sociality, Cynthia Willett; Queering the Phallus, Debra B. Bergoffen; Women in Dark Times: Rahel Varnhagen, Rosa Luxemburg, Hannah Arendt, and Me, Bat-Ami Bar On; Marxist Voices in Feminism, Frances Kominkiewicz; Women as Laborer and Product: A Marxist Analysis of Sexuality and Pornography in Late Capitalism, Michelle Y. Janning; Feminism and the Problem of Georges Batille, Ken Itzkowitz.
"It is widely recognized that the Hebrew Bible is filled with rape and sexual violence. However, feminist approaches to the topic remain dominated by Phyllis Trible's 1984 Texts of Terror, which describes feminist criticism as a practice of "telling sad stories." Pushing beyond Trible, Texts after Terror offers a new framework for reading biblical sexual violence, one that draws on recent work in feminist, queer, and affect theory and activism against sexual violence and rape culture. In the Hebrew Bible as in the contemporary world, sexual violence is frequently fuzzy, messy, and icky. Fuzzy names the ambiguity and confusion that often surround experiences of sexual violence. Messy identifies the consequences of rape, while also describing messy sex and bodies. Icky points out the ways that sexual violence fails to fit into neat patterns of evil perpetrators and innocent victims. Building on these concepts, Texts after Terror offers a number of new feminist strategies and approaches to sexual violence: critiquing the framework of consent, offering new models of sexual harm, emphasizing the importance of relationships between women (even in the context of stories of heterosexual rape), reading biblical rape texts with and through contemporary texts written by survivors, advocating for "unhappy reading" that makes unhappiness and open-endedness into key feminist sites of possibility. Texts after Terror also discusses a wide range of biblical rape stories, including Dinah (Gen. 43), Tamar (2 Sam. 13), Lot's daughters (Gen. 19), Bathsheba (2 Sam. 11), Hagar (Gen. 16 and 21), Daughter Zion (Lam. 1 and 2), and the Levite's concubine (Judg. 19)"--
