On Thursday 23 May 2019, I attended at the Sydney University Law School Beyond Punishment Seminar Series: Aboriginal Women in the Criminal Justice Network. The speakers discussed data on Aboriginal and Torres Strait Islander women in prison, and programs to support them in the state of New South Wales (NSW). ‘Aboriginal’ women in the context of the talks and the discussion below also encompasses Torres Strait Islander women.*
Before I tell you more about the talks, I’ll set the scene, looking solely at the adult prison context affecting Aboriginal women being targeted by the criminal justice system.
Over-incarceration is an issue best examined through a lens of intersectionality, a term originally exploring the limitations of dominant definitions of discrimination under industrial law (Crenshaw 1989: 150). Legal outcomes of Aboriginal women are simultaneously impacted by race, gender, class and other systemic inequalities. Lack of legal resources available to Aboriginal women to navigate the legal system is born of concurrent racial justice and gender inequalities. Economic disadvantage, poor access to therapeutic and other health services, and housing insecurity are preconditions of offending; these are class and racial justice issues. Sexual violence and poverty of Aboriginal mothers are typical of imprisoned women’s backgrounds at a rate that is much higher than male prisoners (Stathopoulos and Quadara 2014). Again, these are both racial and gendered issues, which are interconnected with colonial violence and intergenerational trauma.
I am writing on 26 May; National Sorry Day. This day commemorates the truth-telling of the Bringing Them Home report, the documentation of the Stolen Generations. Around 100,000 Aboriginal and Torres Strait Islander children were forcibly taken from their families under our racist social policy. The first institution built to ‘civilise’ Aboriginal children through the use of violence was in Parramatta, New South Wales (Marlow 2016). From 1910 to 1970, across the nation, Aboriginal children were forced to forget their culture, language and spirituality. They were placed into neglect by Christian-run missions and into White foster care (AHRC 1997). Today, the state continues to forcibly remove Aboriginal children from their families at four times the rate as non-Indigenous kids (Zevallos 2017). New forced adoption laws in New South Wales mean children placed in care will be forcibly adopted (Zevallos 2019). For Aboriginal women in prison, this will almost certainly mean losing legal rights to see their children. Fracturing families through the imprisonment of mothers is another way in which colonial violence continues in the present-day.
Jump in for part 2 of my film reviews for this year’s Spanish Film Festival! All of these films are centred on women and issues of class, as directed by non-Indigenous, non-Black women. But there are other themes of intersectionality that I will draw out.
We start with The Good Girls, a much-celebrated tale about greed and White femininity during the 1982 financial crisis in Mexico. Ana by Day starts from an interesting premise – a White woman comes home to find someone else already in her home: her doppelganger. What to do? We move through risque escapism, as envisioned from a place of class privilege. Two of the strongest films of the festivals follow. For the most thoughtful exploration of patriarchy, sexuality and race I’ve ever seen on film, Carmen y Lola is unsurpassed. It was an engrossing story of a young, lesbian Gitana minority woman in Spain, falling in love in a context where ‘compulsory heterosexuality’ and its complex ties to culture and family are unpacked. Another highlight is a methodical and complex look at the lives of Brown Mexican women who service hotels. If you think that sounds mundane, The Chambermaid will floor you with its poignant study of a woman who has always made herself small to survive. She finds subtle ways to subvert servitude. Finally, with its weighty ideals and harrowing topic of human trafficking, The Longest Night is superb filmmaking but utterly horrific for anyone committed to women’s rights. Let’s find out why.
In case you missed this on my other social media, in January 2019, Lady Science published a podcast about my career and feminism. I was interviewed in late 2018 by Leila McNeill, one of the editors-in-chief. Below is an excerpt where you can learn a little about my professional history. I discuss how racial minority sociologists are challenging knowledge production in our field. I show how the concept of otherness is feeding the overt political resurgence of White nationalism. Then I cover the importance of intersectionality in sociological practice.
Leila: To kick off our series I’ll be talking with Zuleyka Zevallos, a sociologist from Australia, about the history of sociology, how the work of Indigenous and minority sociologists is changing the field, and how intersectional feminism influences her work. Leila: Without further ado, I’ll let Zuleyka introduce herself.
Z. Zevallos: Yep, so my name’s Zuleyka Zevallos. I’m a sociologist, and I’ve got a PhD in sociology. I started off doing research on the intersections of identity from migrant background women. I was really interested in how their experiences of gender, sexuality, ethnicity and also religion made their sense of identity, and how that also interconnected with their experiences of racism and multiculturalism, and how all of that affected their sense of belonging to their communities, as well as broader Australian society.
Z. Zevallos: After I finished my PhD I’ve been teaching the whole way through, and then I was an academic for a little while. I taught the sociology of gender and sexuality as well as leading courses on ethnicity and race. I also looked at the impact of technology on society…
Z. Zevallos: I spent the first few years working with an interdisciplinary social modelling team. That was a really great experience because it really taught me different applications of sociology, but also how to speak to scientists from the natural and physical sciences, from computer sciences, and how to blend their disciplines with mine. Continue reading Interview: Talking Feminist Sociology
Here’s a typical example of how White people exercise and maintain racism. Kerri-Anne Kennerly flies into a rage about Saturday’s protests, led by Aboriginal people, seeking to change the date of Australia Day and establish systemic reform that includes a Voice to Parliament and Makarrata (treaty). Kennerly taps the table angrily, ‘Has anyone of them been out to the Outback where children, babies, 5 year olds are being raped. Their mothers are being raped. Their sisters are being raped. They get no education. What have you done? Zippo.’
Here, Kennerly evokes the same strawman argument that politicises rape and child abuse that has been used since colonisation to deny Aboriginal people rights. She could be referring to the Northern Territory Intervention, where the army went into remote regions to justify removals of Aboriginal children. The Intervention was NOT based on evidence – that’s already been proven. It has been catastrophic for communities. Continue reading Whiteness, Racism and Power
Roma is a beautiful film that covers issues of gender, race, class and violence in Mexico. Dedicated to, and based on, writer/ director Alfonso Cuarón’s childhood nanny and housekeeper “Libo” (Liboria Rodríguez), the film follows Cleo (the sublime Yalitza Aparicio), a young Mixtec woman employed by an affulent Mexican family. She has lived with them since the children’s birth, herself perhaps still in her 20s. She is beloved by the children, but is still treated like a servant.
Her woman employer, Sofia, also tells Cleo she loves her at a pivotal point in the film, even as we see how she flies into rage, diminishes Cleo and blames her for insignificant details. Sofia’s mother also lives in the household, mostly indifferent to Cleo, until tragedy strikes. At one stage, having been on her feet all day working, Cleo sits on the ground, holding the children’s hands, as the rest of the family sits comfortably on the couch watching TV. Sofia then directs Cleo to get her husband a drink after Cleo is settled.
These are women separated by race and class, but who are bound together by the men in their lives who neglect and mistreat them. The men are a wreck. Everyone, including Sofia, call the philandering husband ‘The Doctor,’ his status, vanity and whims disrupting everything around him. Continue reading Roma: Film Review
In a new article defending Trevor Noah’s sexist and racist comedy about Aboriginal women, a White woman academic exemplifies how Whiteness is normalised in academia and in public life. In Talkin’ Up to the White Woman, Dr Aileen Moreton-Robinson chronicled how White women academics denigrade Aboriginal women’s contributions and knowledge. The case study that follows is an example of this dubious tradition. The sociology of humour can help to expose how a White woman’s minimisation of sexist racism is a strategy to retain power and dominance over Aboriginal women.
This past week, Australia celebrated NAIDOC Week (8-15 July), a time to recognise the leadership, culture and achievements of Aboriginal and Torres Strait Islander people. Originally standing for National Aborigines and Islanders Day Observance Committee, NAIDOC Week has historically reflected the ongoing resistance to genocide, assimilation and land dispossession, famously culminating in the annual Day of Mourning in 1938 (a protest against Australia Day on 26 January). The NAIDOC committee emerged in 1956, and has in recent decades coordinated local and national events and awards to promote Indigenous excellence. This year’s theme is Because of Her We Can, promoting the multiple leadership roles of Indigenous women for their families and communities, as they push for social justice and human rights at the local community and national levels.
Here’s a recap of a discussion I led on Twitter with the hashtag, #StridentWomen.
Hello everyone. Hope you had a strident day being strident. The Chief Scientist has said he hates it when women in science talk about inequality because it detracts from “progress.” Please bear in mind that while 49% of undergraduate students in science, technology, engineering and mathematics (STEM) are women, only 21% of senior professors of STEMM are women. So let’s talk now about progress.
This is my sociological reflection over the exhibition, Rembrandt and the Dutch Golden Age. There was only one woman artist in the exhibition, White Dutch artist Rachel Ruysch. There were no people of colour, except in one landscape depicting slavery of African people, in a work celebrating the growth of Amsterdam. Other than this, no other references to colonialism, even though there was a giant ship in the exhibition and a landscape of Brazil referencing an “outpost.”
There was a painting of the Burghers, a group descendent from Sri Lanka and various European origins, especially Potugese and Dutch, but the exhibition makes no reference to class or race. The term Burgher derives from the Dutch word for “citizen” or “town dweller”, mixed with the French word “bourgeois” which refers to the upper class. The Burghers were actually upwardly mobile middle class who made a good living as merchants and commissioned paintings to reflect their modest wealth. While most were of mixed racial background, they are painted as White.
Finally, in one of the photos you see Rembrandt’s painting “Bust of a Man in Oriental Dress,” depicting a White man wearing a turban – an example of White upper class appropriating the culture and religion of Others, but the exhibition explains this as “exotic looking garb.”The exhibition is excellent, but like many, it whitewashes history and replicates racial, gender and various inequalities by papering over relations of power in art.
The exhibition is on in the Art Gallery of New South Wales, Sydney.
Rembrandt and the Dutch Golden Age.
[Photos: 1/ woman with long white hair stares at “Bust of a Man in Oriental Dress. 2/ a White man and Asian woman outside the exhibition. 3/ A young man walks towards the camera as other art vistors wander around the gallery. 4/ people take photos of the large paintings on display. 5/ a bald man stares closely at photographs of Rembrandt. 6/ a man and a woman look at a large golden painting featuring architecture. 7/ visitors walk around the busy exhibition.]
A new study establishes gendered expectations imposed on academics. “Students with high academic entitlement were more inclined to be irritated or disappointed when a female professor denied their requests, and more likely to then persist in asking for favors after being denied. They were also more likely to conclude, if the professor was female, that a request denial meant that the professor disliked them.
“Aside from contributing to burnout and taking time away from career-enhancing activities, greater demands and special requests from students may affect female professors’ career advancement by causing them to get less favorable course evaluations or even more complaints filed against them.
"Students may perceive female professors as less fair than their male counterparts if female professors are expected to expend exceptional effort to help out their students in unrealistic ways, thus resulting in worse evaluations.” – Professor Amani El-Alayli on her new study.”