Social Control in Transnational Families: Somali Women and Dignity in Johannesburg

Transnational mobility often separates families and distances individuals from the kinship and social structures by which they organized their lives prior to migration. Myriad forms of insecurity have been the impetus for Somali movement into the diaspora, with people fleeing the realities of conflict that have marked Somalia for decades while physically dividing families as individuals settle in different countries around the world. Mobility has altered the dynamics of households, families, and communities post-migration, reshaping social constructions as individuals move on without the familial support that sustained them in Somalia. While outcomes of these hardships are variable and often uneven in different settlement spaces, migration can offer new opportunities for people to pursue avenues from which they were previously excluded, such as by assuming roles and responsibilities their relatives once filled. These changes precipitate shifting identities and are challenging for women who find themselves self-reliant in the diaspora, particularly in the absence of (supportive) husbands and close kin.Drawing on ethnographic research in Johannesburg’s Somali community, this chapter explores the assumption that migration provides an opening for women to challenge subordinating gender norms. Settlement often grants women greater freedom to make choices in their lives, such as in employment and personal relationships, and yet they remain constrained by networks that limit their autonomy. Even with transnational migration and protracted separation, women are family representatives who must uphold cultural notions of respectability despite realities that position them as guardians and family providers. Women remain under the watchful eye of their extended families through expansive networks and the ease of modern communication, which facilitate a new form of social control as women’s behavior is carefully monitored and reported to relatives afar. These actualities raise questions about the degree to which transnational movement is a liberating force for women or rather a reconfiguration of social control. I argue that despite women’s changing position in their households and families, they remain limited by social control within their extended families and communities

Transnational peace building and conflict: Lessons from Aceh, Indonesia, and Sri Lanka

10.1355/SJ24-2CSojourn242211-23

The ethical ambivalence of resistant violence: notes from postcolonial south Asia

In the face of mounting militarism in south Asia, this essay turns to anti-state, ‘liberatory’ movements in the region that employ violence to achieve their political aims. It explores some of the ethical quandaries that arise from the embrace of such violence, particularly for feminists for whom political violence and militarism is today a moot point. Feminist responses towards resistant political violence have, however, been less straightforward than towards the violence of the state, suggesting a more ambivalent ethical position towards the former than the latter. The nature of this ambivalence can be located in a postcolonial feminist ethics that is conceptually committed to the use of political violence in certain, albeit exceptional circumstances on the basis of the ethical ends that this violence (as opposed to other oppressive violence) serves. In opening up this ethical ambivalence – or the ethics of ambiguity, as Simone de Beauvoir says – to interrogation and reflection, I underscore the difficulties involved in ethically discriminating between forms of violence, especially when we consider the manner in which such distinctions rely on and reproduce gendered modes of power. This raises particular problems for current feminist appraisals of resistant political violence as an expression of women's empowerment and ‘agency’

Religion, conflict and boundary politics in Sri Lanka’s east

Boundaries have always been central to the dynamics of armed conflicts. Wars involve the activation and hardening of certain boundaries, thus dividing friend from foe. But despite the efforts of political potentates to carve out clearly delineated impermeable boundaries, people continue to travel across and sometimes challenge these boundaries. In this article, we study the boundary crossing practices of religious actors in eastern Sri Lanka, a multi-ethnic and multi-religious context affected by protracted war and a tsunami. We discuss two case studies, one on local conflict mediation activities and another on post-tsunami humanitarian work, to examine how religious actors engage with boundaries. We find that paradoxically, religious actors derive their ability to intervene in politically controversial issues because of their perceived distance from the 'dirty' world of politics. But conversely their religious and institutional identities are threatened when they become too visibly enmeshed in everyday politics