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This chapter puts practices of everyday violence at the center of its analysis of colonial order. It examines the micro-mechanisms and manifold forms of threatening and hurting people. While a quotidian part of colonial life, such practices – accepted and normal within the colonial moral economy – are not normally seen as state actions. However, they reveal the workings of a powerful state: one that was built in an improvised fashion by low-level state representatives.

Based on an analysis of everyday police work in German Southwest Africa, this chapter offers a theoretical reframing of the colonial state that aims to provincialize the modern European state. It shifts the perspective away from the legal and institutional aspirations and structures of the state, instead turning attention to less rationalized processes: the idiosyncratic, makeshift, affective procedures of low-ranking officials. On this plane, everyday violence played a key role in generating a new social order. Ultimately, it had constructive effects which were a fundamental and inherent part of the colonial state’s power.

The purpose of this paper is to establish a conceptual connection between gender-based violence (GBV) and genocide. Victims of gendercide, such as femicide and transicide, should be eligible for protections assigned to victims of genocide, including the Responsibility to Protect (R2P).

This study examines genocide, gendercide, femicide, transicide and the R2P doctrine to formulate a platform of engagement from which to argue the alignment and congruence of genocide with gendercide. Using a content analysis of the United Nations High Commission for Refugees definition of GBV, and Article II of the Genocide Convention (GC) five “directive” facets are examined, namely, identity, physical violence, psychological violence, oppressive violence and repressive violence.

Expressions of physical violence, psychological violence, oppressive violence and repressive violence reflected similarity, whereas the GCs omit sex and gender as facets of identity group inclusion. The only variation is the encapsulation of identity factors included in the acts of harm.

The elevation of gendercide to the status of genocide would permit us the leverage to make it not only illegal to permit gendercide – internationally or in-country – but make it illegal not to intervene, too.

Deliberate harm based on sex and gender are crimes against people because of their real or perceived group membership, and as such, should be included in genocide theory and prevention.

This study explores a new conceptual basis for addressing gendercidal violence nationally to include sex and gender victim groups typically excluded from formal parameters of inclusion and address due to limitations in Article II. The analysis of genocide alongside GBV may inform scholars and activists in the aim to end gendered violence.

Bringing together anthropological and sociological conceptions of “the everyday” with the new social studies of childhood, this paper seeks to challenge the predominance of the trauma paradigm in understanding the impact of the 1994 Rwandan genocide upon children and youth.

In focus group and ethnographic research conducted with Rwandan children and young people aged between 12 and 25, the challenges identified were primarily within their everyday lives, relationships and environments.

Building on the assertion that “we have great resilience to keep going” the resiliency and agency of children and young people in negotiating an ongoing nexus between violence and peace is emphasized.

This is not to deny the horrendous nature of the genocide, or that there are some children with enduring severe psychological problems. However, the trauma paradigm is only one way of capturing the legacies of the genocide and can give rise to a misplaced emphasis on passivity and vulnerability. The framework of the everyday provides a holistic paradigm for policies and programmes addressing the situation of children and young people post‐conflict and builds upon their resources and competencies.

This paper offers a more complex and nuanced understanding of trauma, resilience and the legacies of genocide for children and young people.

The domain of study on mediated suffering is ensconced within an Orientalist paradigm which ideologically structures our visuality and gaze. The consignment of suffering through bodies of alterity and the geo-politics of the Global South encodes the coloniality of power as a dominant reading. It then naturalizes the West as the voyeur in its consumption of the abject bodies of the Global South. Creating a binary through this East-West polarization in the oeuvre of suffering as a realm of study, it creates the hegemony of the West as the moral guardian of suffering, imbuing it with the right to accord pity and compassion to the lesser Other. Beyond elongating the Orientalist trajectory which lodged the body politic of the Global South as a sustained ideological site of suffering, it hermeneutically seals the East as irredeemable, ordaining it through the gaze over the Other as a mode of coloniality. In countering this Eurocentric proposition, this chapter contends that this coloniality of gaze needs further rumination and new sensibilities in the study of mediated suffering, particularly following 9/11 and the shifting of the geo-politics of suffering in which the West is dispossessed through its own manufactured ideologies of the ‘War on Terror’ such that it is under constant threat of terrorist attacks and through the movement of the displaced Other into the Global North. Besieged and entrapped through its own pathologies of risks and threats, the West is projected through its own victimhood and the politics of the Anthropocene within which risks are seemingly democratized by environmental degradation as an overarching threat for all of humanity. Despite these shifts in the global politics, the scholarship of suffering is locked into this polarity. The chapter interrogates this innate crisis within this field of scholarship.

Technology-facilitated violence against women (TFVW) is readily becoming a key site of analysis for feminist criminologists. The scholarship in this area has identified online sexual harassment, contact-based harassment, image-based abuse, and gender-based cyberhate – among others – as key manifestations of TFVW. It has also unpacked the legal strategies available to women seeking formal justice outcomes. However, much of the existing empirical scholarship has been produced within countries like the United States, United Kingdom, and Australia, and there has been limited research on this phenomenon within South East Asia. As such, this chapter maps how technology is shaping Singaporean women's experiences of gendered, sexual, and domestic violence. To do so, it draws upon findings from a research project which examined TFVW in Singapore by utilizing semistructured interviews with frontline workers in the fields of domestic and sexual violence and LGBT services. Drawing from Dragiewicz et al.’s (2018) work on technology-facilitated coercive control (TFCC), I argue that victims-survivors of dating, domestic, and family violence need to be provided with support that is TFCC informed and technically guided. I also suggest that further research is needed to fully understand the prevalence and nature of TFVW in the Singaporean context.

The purpose of this paper is to examine experiences of harassment within the context of precarious work, which in Canada is shaped by subnational legislative frameworks.

A narrative inquiry approach to data collection and analysis was adopted. The paper draws from 72 interviews conducted with workers in precarious jobs from various industries in three cities in the Canadian province of Ontario, as well as 52 employment standards officers (ESOs) from 15 local Ministry of Labour offices in every region across the province. Placing workers’ stories in counterpoint to those of ESOs brings them into conversations about the law to which they would normally be left out.

The main finding of this paper is that harassment and employment standards (ES) violations are interrelated phenomena experienced as abuses of power and as tactics of control occurring within a context that is shaped by legislative frameworks.

This paper demonstrates that for workers in precarious jobs legislative frameworks and labor market practices in Ontario do not provide adequate redress for harassment and ES violations. In so doing, legislative frameworks render invisible the power imbalances within the employment relationship and obscure the interrelatedness of harassment and the wider erosion of workplace norms.

Many child‐focused civil society organisations (CSOs) working in Africa, Asia and South America have shifted from organising their work around children's needs to promoting their rights. The rights‐based frameworks they use are informed by the United Nations Convention on the Rights of the Child. This article explores the value of global rights. Ethnographic studies about the lives of young people and their transition into adulthood point to diversity of ideas about childhood in different parts of the world, raising questions about whether the idea of universal child rights can accommodate such varied worldviews. Yet CSOs have often failed to take account of this diversity in the way they use rights frameworks. Research by anthropologists about children in three situations ‐ at work, on the move and facing violence ‐ is used here to reveal the problems caused if rights frameworks are used without sufficient understanding of context and complexity.

This paper aims to draw attention to the significance of “acculturation” in organisations and organising and how learning occurs as micro-practices (organisational poetics).

The recognition of the ontological significance of organisational acculturation invites a more critical view of the effects of organisational practices on individual identity, social norms and the accountability of organisations to society.

Organising and organisations are cast as nurseries of cultural practices that are so normalised we regard them as “unremarkable,” as “just the way things are,” yet “schooling” of identity and social norms.

If we want a better world, we should, as citizens, expect more from our organisations and their learning.

The significance here is, from a post-structural, relational stance, that organising and organisations are significant agents in the performance of what it is to be human and our social conditions. As well as goods and services, organisations produce “humans.”

As distinct from the canon of organisational learning literature which is primarily concerned with learning for the effectiveness and resilience of organisations for their own benefit, this paper asserts that what we learn and normalise in organisations structures society – the world we live.