Blog | Gender

The workshop “Space and Power from a Gender and Intersectional Perspective” was part of the International Participatory Summer School on “Power and Space”, which took place from September 13th to […]

In West Africa, an entertainment genre called Afronovela is booming. Like South American telenovelas, they are romantic soap operas, but set in Africa. Especially in Senegal and the Ivory Coast, an industry of its own has emerged. In subproject C06, the French sociologist Séverine Marguin and the Congolese director and film scholar Daddy Dibinga Kalamba investigate how these series stage narrations of successful lives.

In the South Korean metropole of Seoul, queer people have been increasingly pushing their way into the public sphere for more than two decades. The Seoul Queer Culture Festival, for example, has made it to the forecourt of the city hall against quite a bit of resistance, and the first neighborhood pride event took place in the Mapo district in 2022. Sung Un Gang, a member of subproject B03, is interested in such space-appropriating changes in the LGBTQ movement. He is not only interested in already well-documented processes, but also in how queer people create new spaces and recode old ones through quite mundane everyday actions.

As ontological or theoretical insight, methodological approach, analytical perspective, ethical standpoint and political praxis, intersectionality has shed light on how the entanglements of different regimes of power (sex/gender, race, ethnicity, age, class, etc.) shape experiences, processes of becoming and social relations. However, can intersectionality also address questions of space and geography? Why is it so important to bring together intersectionality and spatiality? How can we research intersectionality in political geography? This blogpost constitutes an attempt to answer all these queries drawing from the observed potential of intersectionality to delve into personal (and political) situated experiences of mobility through space.

On 20th-21st of October the CRC 1265 held its fourth international conference, this year titled “My City is a Battleground – Intersectionality and Urban Violence”. After two years of COVID restrictions, we could finally meet in person again, which in itself provided a cause for celebration as participants pleased to mingle with new as well as familiar faces. This year’s theme followed up on the CRC’s interest in socio-spatial conflicts, looking at the way intersectional tensions accompany processes of urban spatial refiguration. Taking its inspiration from decades of research on social inequality, class struggles, migration, violence as well as from intersectional feminist work, the conference turned its attention to intersectional experiences of violence and the way conflicts manifest intersectionally in and through urban space.

The environmental movement of Turkey has three decades of history. A culture of resistance was transferred from the first women's ecological resistance that attracted attention in the Bergama peasant movement to today's struggling women.[1] One of the areas of resistance discussed in this article is the Mount Ida (Kazdağları) Resistance, which is one of the most reported ecological struggles in the press in recent years in Turkey. [2]  Global companies came to this significant area, within the borders of Turkey's Marmara and Aegean regions, to search for gold with cyanide and destroy some regions with the state's approval. Resistance temporarily stopped the destruction and cutting of trees in the area.

The mystery surrounding the harem has resulted in rumors of what life behind its high walls actually looks like. Images of beautiful women, sexual pleasure, endless overindulgence have been projected over the reality of this strictly maintained gendered space. It’s easy to dismiss its existence as an example of archaic gender boundaries which have no place in the 21st century. But why? By delving into historical reactions to the harem, we can explore how gendered spaces are constructed and how this bears on our understanding of “freedom”.

Delhi is considered a dangerous city when it comes to women’s mobility. Episodes of violence like the bus gang-rape of 2012 are a symptom of a city inscribed with gender inequality, especially in relation to accessing public space. In this contribution, I explore the experiences and relationship with mobility of the members of a ladies-only motorcycle club, the Bikerni. By looking at their hardships and successes, this blog post aims to convey how biking is a conflagration point for more than just patriarchal relations of power.