Do adult women survivors of childhood sexual abuse see their past victimization as having any relation to or impact on their current political engagement? While it is important to know how having experienced childhood sexual abuse (CSA) impacts women survivors’ adult personal relationships, health, and wellbeing, more research must be done on how these abuse experiences affect women survivors’ political engagement. Nearly 25,900,000 women voters in the United States have likely experienced childhood sexual abuse (National Sexual Violence Resource Center 2011), therefore it is imperative and participation. This interpretive autoethnographic and ethnographic study examines the narratives of six women CSA survivors currently attending a counselling support group, and employs feminist methodology to conceptualize the women’s beliefs and feelings on the impact of CSA on their political participation. The findings of this study, however, do not seek to be generalizable to all women survivors of CSA, but instead reveal how six adult women survivors of CSA cope with and interpret their victimization as having an impact on their adult political engagement and participation. Utilizing interpretive concepts of power, citizenship, and civil society, this study finds that adult women survivors of CSA may be more politically active if they have a safe space to disclose their abuse experiences to fellow survivors of CSA. This study suggests that a civil society community of adult CSA survivors might be beneficial for survivors and may encourage survivors to see political engagement as a viable avenue for healing from the trauma of CSA.

Small-scale, peasant farmers are some of the most vulnerable people to the effects of climate change. They rely on a stable climate to support their natural ways of farming, which typically depends on consistent rainfall, temperate weather, and predictable season cycles. The perceptions of how successful coffee production is during shifting climatic disruptions is of key importance, if mitigation or adaptation efforts are to be successfully implemented. By using ethnographic methods with members of a coffee cooperative in Mexico, called Cafe Justo, I found that peasant farmers are very perceptive of the climatic changes and recognize forthcoming challenges as a result of changes in weather and precipitation levels. Rain-fed agriculture remains particularly vulnerable to coffee market demands, as coffee production for the majority of the cooperative members is the primary source of income. Through interpretive analysis of in-depth interview data collected from 19 coffee-famers in Chiapas, Mexico, I identified factors associated with perceptions of changing climate and weather conditions. Social identities, general perceptions of climate change, and impacts on livelihoods were investigated through the speaking-with model, as it was presented by Nagar and Geiger in 2007. These findings have rich implications for co-learning between the small-scale, coffee farmers and the scientific community so that mitigation and adaptation strategies are discussed. The findings also merit further investigation into future migration changes due to mass exoduses of climate refugees who are no longer able to successfully cultivate and harvest the lands to serve their needs and those of their community.

When the United States’ Central Intelligence Agency recently declassified documents relating to the 1953 Coup in Iran, it was discovered that American involvement was much deeper than previously known. In fact, the CIA had orchestrated the coup against democratically-elected Mohammed Mossadegh. This action was sold to the United States public as being essential to democracy, which seems contradictory to its actual purpose. U.S. political leaders justified the coup by linking it to what Charles Mills calls “racial liberalism,” a longstanding ideological tradition in America that elevates the white citizen to a place of power and protection while making the racial noncitizens “others” in the political system. Political leaders in the United States relied on bribing the American media to portray the Shah as the white citizen and Mossadegh as a racial other, the white citizen was restored to power and the racial other was overthrown.

The asylum seeking process in the United States is arbitrary in nature, many aspects of which have been well documented. The legal process rests the burden of proof upon the asylum seeker to demonstrate he or she is truly fleeing persecution to a legal system where asylum seekers are not eligible for free representation. This contributes to a lower rate of success and an uncertain future, due to the limited or no access to employment, education, and health benefits, within the country in which they seek asylum. However, the academic literature pertaining to the repatriation process of the failed asylum seeker in the United States remains relatively unexplored. Consequently, the true failure rate remains unknown. This paper contends that genuine asylum seekers may fall through the cracks, unable to show evidence of their persecution. Thus, repatriations result in a dual victimization of the failed asylum seeker resulting in situations where a genuine case can be exposed to the very same dangers he or she fled in the first place. This is a grave violation of their human rights and the principle of Non-refoulement.

Therefore, this paper argues the theory of the Marginalized Other in Human Rights Law (Simmons 2011) can be extended to the repatriations process of failed asylum seekers in the United States. Using secondary data and reports this thesis breaks down the repatriations process into three components in order to demonstrate how the failed asylum seeker is treated as a Marginalized Other during each point of contact. By addressing the victimization that occurs during the repatriations process this paper concludes the threat posed to the human rights of failed asylum seekers can be minimized.

ABSTRACT

As a graduate student earning both a Master of Arts in Social Justice and Human Rights and a Graduate Certificate in Nonprofit Leadership Management, I have tried to bridge the theoretical and the empirical in a meaningful way. A problematic chasm between the nonprofit professional and the client being served existed, and I wanted to research this chasm. I wanted to understand what challenges a woman of color faced if she was both a client and a nonprofit professional, possessing dual identities and engaging in a sort of welfare system border crossing. There was a gap in the academic research on women in the nonprofit sector, more specifically the charitable, human services sector, and there was little to no research on women who have been both clients and caseworkers. Therefore, I conducted a series five of in-depth, semi-structured interviews with women of color working at a local food bank. As an employee of the food bank, I recorded my own observations and field notes in order to write a feminist institutional ethnography. I employed interpretive, less conventional design methods, which were aligned with my commitment to social justice. The research highlighted many negative stories about oppression and exclusion women faced in the nonprofit sector. It also confronted the problematic stereotype welfare recipients, specifically women of color, are faced with as a result of the politics of disgust and dominant myth of the Welfare Queen. The research sought to explain how and why women of color transition in and out of the welfare state, and how they manage to work within a food bank, where they are constantly surrounded by inequalities.

This research study analyzes the use of piropos as a dominant part of Buenos Aires street culture. Piropos are locally defined as advances made by male strangers toward women in the public sphere, and they typically include: following, staring, unsolicited sexual/romantic comments and physical contact. Although these amorous or sexually expressive advances have been historically viewed as harmless, the local development of anti-piropo campaigns in Buenos Aires indicates that this flirtatious public act is more damaging than previously recognized. The current debate in Buenos Aires concerning the use of piropos in public has rendered this social practice worthy of investigation. Throughout this study, I examine women’s experiences with and interpretations of piropos by utilizing participant observation, surveys, focus groups, and semi-structured individual interviews. I explore women’s diverse emotional and verbal responses to these interactions, and I analyze how the use of piropos has impacted some women’s sense of wellbeing and security in the public realm. In order to demonstrate the effect of piropos on women’s daily lives in the public sphere, I examine the ways in which women alter their behavior in order to avoid piropos. Furthermore, this investigation examines how piropos are often interpreted by female recipients as a public display of gender-based power differences. Thus, I argue that piropos are consistently used to reflect and sustain machismo, and they consequently restrict women’s equal access to public spaces in Buenos Aires. The quantitative and qualitative data presented throughout this thesis unveil the weighty ramifications of a social practice that has often been overlooked.

An asset-based approach to vulnerability, as presented in Voices of the Poor: Can Anyone Hear Us? and World Development Report 2000/2001: Attacking Poverty, provides a possible theoretical framework for understanding vulnerability to human trafficking. Case studies, field studies and narratives of human trafficking provide evidence that the assets of victims of trafficking play a significant role in human trafficking. This appears to be true both with regard to how traffickers exploit victim assets and with regard to how successful human trafficking prevention efforts are implemented. By exploring and further establishing this connection, I hope to provide evidence that a model of human trafficking acquisition incorporating elements of victim assets and the assets of communities deserves field-testing. Such field-testing will hopefully confirm the deep connection between assets and human trafficking activity and establish the necessary connections anti-trafficking activists will need to create a predictive version of the model with regard to individual vulnerability to human trafficking. Lastly, I argue that, provided the connection between human trafficking vulnerability and victim asset levels holds, an asset-based approach provides a rhetorical framework to resist policies that compromise asset levels of particularly vulnerable populations.