Affilia

This article explores the suppositions that financial education programs in Chile have on the financial behavior of low-income women. For this purpose, through a documentary analysis of the National Strategy for Financial Education (ENEF) and a series of interviews with different actors involved in the financial education program, we seek to explain how the intervention considers the role of women in the financial space, exploring the assumptions that guide the methodologies deployed in the intervention. Our results are divided in two: first, we explore the assumptions of the ENEF and the reasons that make women its priority audience; emphasizing the diagnosis, the assigned roles and the expected behavioral changes. Second, we explore the intervention methodology to account for how, through the teaching of savings and planning skills, women are expected to improve their financial skills and those of their household. We discuss how gender roles persist in these intervention spaces and the importance of incorporating feminist perspectives to think about emancipatory interventions.

Creative writing during the COVID-19 pandemic can serve as a decolonizing intersectional feminist method for critical self-reflexivity. We share responses to the prompt: “If my therapeutic practice came with a warning label in COVID-19, what would it say?” and provide an analysis of the neoliberalism, whiteness, and colonialism embedded in our creative writing and practice. Engaging in critical self-reflexivity through metaphor carries potential for revealing hidden gendered, racialized, colonial, and neoliberal biases and norms related to social work practice, particularly when done in a collaborative, dialogic manner. We conclude by providing possible creative writing prompts that might be used in social work practice, supervision, and teaching to advance existing practices of self-reflexivity in social work both during and beyond the pandemic.

Reproductive justice is increasingly being utilized as a framework for exploring women’s reproductive health experiences. However, this topic has not yet been explored among Indigenous state-recognized tribes who do not utilize the Indian Health Service, and little research explores what other factors impact women's ability to reach their reproductive goals. A qualitative descriptive research methodology was used to explore experiences of reproductive justice among members of an Indigenous state-recognized tribe in the Gulf Coast. Data were collected through qualitative semi-structured life-history interviews with female tribal members. Several key themes emerged illustrating barriers related to women achieving their reproductive desires. These included: (a) High Prevalence of Hysterectomy or Sterilization; (b) Experiences with Infertility Common; and (c) High Frequency of Polycystic Ovary Syndrome or Endometriosis. Findings of this study reveal that Indigenous women face multiple barriers to achieving reproductive justice. This study is unique in exploring the family planning desires and goals, and the barriers experienced in achieving these reproductive desires, for women in a Gulf Coast, non-federally recognized Indigenous tribe. These results contextualize national trends and suggest that Indigenous women in this study experience reproductive injustices that harm their ability to achieve their reproductive desires.

The agency of lone mothers who rely on government income supports is often erased by the discourse of dependency, especially under welfare-to-work eligibility criteria. Here we apply the concept of small acts of micro-resistance in constrained circumstances, augmented by conceptualization of resistance as conscious oppositionality and intentionality to understand the agency of lone-mothers who receive income-assistance (IA) as they make-do and raise children under state- and market-enforced rules. Using a resistance lens reveals the interconnected importance of everyday acts like “talking back” to income-support staff, surreptitious gleaning of goods for resale, and re-storying the self. We describe these in three modalities: resistance as evasion and subterfuge; resistance through asserting positive identities; and resistance in forging their own path. Using a conceptual framework of resistance reveals the extent to which women’s survival and capacity to raise children are contingent on a performance of compliance, demonstrating the impacts of welfare-to-work on female-headed lone parent families.

Whether and how social service providers use practice strategies that address racism is critically understudied, particularly with people who are at risk of sex trafficking. The purpose of this article is to understand (1) the perceptions of racial disparities in sex trafficking (as learned from sex trafficking education), and (2) the strategies used to address racism in practice (color-evasiveness, anti-oppressive practice [AOP]). We used a directed content analysis approach to analyze 24 semistructured, in-depth interviews of providers who knowingly encounter sex-trafficked young people in a majority white region of a Midwestern state (census indicates that minority populations include African American, Native American, and Hispanic/Latino people). Findings suggest that providers perceived sex trafficking education (e.g., trainings they attended) as predominantly focused on economic standing and family risks, rather than racial disparities and roles of structural racial oppression. They also experienced challenges in naming the racial identities of clients and addressing racism in practice. Implications for implementing critical consciousness and AOP strategies as well as future research directions are discussed.

This study adopts a critical discourse analysis (CDA) approach to problematize the representation of victims in the online educational messaging on sex trafficking promoted in the US “end-demand” movement. The websites of 20 US anti-trafficking groups are analyzed. While these website-based messages are positioned to educate the public about sex trafficking, they are predominately framed toward problematizing sex work and essentializing women with racialized and marginalized identities in sex work, with no discursive recognition of intersectional structural inequalities (e.g., racism, sexism, poverty, homo/transphobia) that lead to trafficking. These ideologically charged messages, when presented as “facts,” further the anti-sex work sentiment among the public, powerfully (re)produce and sustain the public (mis)perception equating “anti-sex trafficking” with “anti-sex work,” and legitimize the carceral feminist anti-trafficking practice that primarily criminalizes, censors, and oppresses the agency, behaviors, and needs of structurally marginalized communities. This paper calls attention to how injustice may be (re)produced in the way trafficking is represented and how representational injustice may translate into material consequences, further subjecting already marginalized groups to criminalization and surveillance. Through incorporating representational justice into our conceptualization of racial and social justice, we may (re)build an anti-trafficking framework that is structurally competent, rights-inclusive, and centered on humanization.

In the United States (U.S.) and Australian contexts, the fight to achieve legal and societal recognition of cisgender men's violence against cisgender women operated according to an incident-based victim-offender binary. Those held accountable for the violence were seen as offenders, those who survived the violence were seen as victims. This binary persists across police, court, corrections, intervention, and child protection settings. However, work with cisgender heterosexual women with offenses of abuse and violence demonstrates that the binary does not capture their complex experiences. Instead, they have “offended” in the context of often surviving long-term harm in their families of origin and from their intimate partners. Because their experiences do not align with the binary, they are caught in ineffective and retraumatizing responses. The authors use an intersectional theoretical framework to explore how heterosexual cisgender women's use of force complicates the victim-offender binary. By understanding women who have used force as having both survived and caused harm, rather than “victims” or “offenders,” the authors call attention to the limitations of, and harm caused by, binary approaches. The authors also call for a reconceptualization beyond the binary—challenging established legal and intervention frameworks. To demonstrate the need for this reconceptualization, the authors report on U.S. and Australian legal cases, intervention approaches, and discuss socio-legal systems implications.

Violence against women (VAW) is a global social problem. In India, its high prevalence is connected to gender inequality, whereas Finland suffers from the so-called Nordic Paradox—that is, the existence of both gender equality and a high prevalence of VAW. This qualitative study employed a critical constructioniist approach and frame analysis to analyze data from interviews with Finnish (n = 20) and Mumbai (n = 18) social workers. We asked how social workers frame their response to VAW and how ways of framing elucidate institutional practices that facilitate the interventions. Anti-oppressive, juridical, procedural, and collaborational frames revealed institutional practices mirroring how societal dismissal of VAW and neglect of survivors’ experiences travel across cultures. However, in contrast to Mumbai, ways of framing in Finland revealed little evidence of a feminist approach to VAW. Although gender as a social category might not have stood out in the Finnish data, there was evidence of how gender works through ethnicity. Findings raise questions for both countries about how to develop VAW interventions, for example, to address the complexity of VAW affecting individuals, families, and communities, engage different stakeholders, and attend to social positionality as well as axes of diversity.

Through an epistemological stance of post-structural feminism, this conceptual paper explores the use of language within eating disorders (ED) intervention articles, and the problematic narratives and power dynamics that are reinforced through this discourse. The paper begins with a vignette coupled with reflexive analysis of the authors’ experiences within a hospital-based ED unit. The authors then engage in a post-structural feminist analysis to discuss how language within ED intervention research relay problematic narratives of: (1) the individual with an ED as passively, not actively, engaged in care; (2) that their experiences can be captured and categorized; and (3) that measurement based scientific knowledge is more valuable than the lived experiences of clients. Overall, the authors argue that these narratives not only shape how social work researchers think of EDs, but also what we think of those with EDs. These themes also signal a larger power dynamic that continuously favours the epistemic value of researchers’ knowledge over that of the client’s, which runs contrary to the guiding principles of client-centered care in social work. To address these critiques, the authors recommend that social work researchers adopt an eco-social phenomenological approach informed by post-structural feminism when conducting ED intervention research.