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Although this chapter situates all violence against women as a human rights issue, it emphasises ‘culturalised’ forms of this violence, such as honour-based violence/abuse, forced marriage and female genital mutilation. The authors draw upon their respective research to highlight how these forms of gendered violence have been subjected to a process of culturalisation. The chapter shows that while this process has raised awareness of previously under-researched forms of abuse and highlighted some of the contextual differences between women’s experiences of violence more broadly, its overemphasis on culture and cultural pathology has resulted in policy and legislative responses that do not always benefit victims. Ultimately, this chapter aims to problematise ‘culturalised’ understandings of violence in diverse communities and to show how current policy, legislative and support responses fail to adequately address the intersectional needs of black and minority ethnic victims/survivors.¹

Purpose – In this chapter I engage with central debates in sociology regarding ways of thinking about identity, belonging and diversity. The purpose is to provide a critical engagement with the problems involved, at both a conceptual and political level and to suggest ways forward.

Approach – I critically examine and compare the notions of belonging and identity, both as conceptual tools and how they are embedded in political discourses, particularly on issues of diversity. I also examine diversity and superdiversity and propose a translocational lens as a useful means for rethinking the issues involved, both conceptually and politically.

Findings – Belonging and identity can be seen as part of the same ‘family’ of concepts, and while both are used politically in similar ways, belonging enables a greater engagement with place and location and the structural and contextual facets of social life. Notions of diversity and superdiversity are highly normative, and an intersectional and translocational analysis is proposed.

Social Implications – It is suggested that dominant notions of belonging, identity and diversity essentialize and perpetuate social boundaries of otherness and that those policies that use such notions, particularly integration policies, fail to address issues of participation, access and parity, which are necessary for the development of an inclusionary society.

Originality – The chapter engages critically with important issues of theory and practice and contributes to the development of theoretical tools for understanding central issues of social and political debate. It develops a ‘translocational’ lens for understanding social divisions in society.

Since female genital mutilation/cutting (FGM/C) entered the wider Western consciousness in the 1970s, feminist debates surrounding these practices have wrestled with the tensions between recognising the specificity of women's experiences of oppression and challenging gender-based violence (GBV) as a global phenomenon. Crucially, although intersectionality is now readily applied to analyses of different forms of GBV, the international anti-FGM/C discourse has been slow in embracing more nuanced analyses of women's vulnerability. This chapter draws from still often-overlooked Black and postcolonial feminist thinking to problematise the radical feminist legacy which continues to prescribe the dominant explanations to women's participation in FGM/C in terms of ‘Third World’ un-educatedness and lack of feminist consciousness. In framing women's participation as a patriarchal bargain (Kandiyoti, 1988), this chapter argues that women's complicity in FGM/C takes place amidst complex constraints which inhibit women's spaces for action in FGM/C-practising societies. The chapter reflects findings from qualitative research which has interrogated women's experiences of continuums of interpersonal and structural violence to make sense of women's participation and constrained resistance in FGM/C-practising contexts. In doing so, this chapter problematises the gender and racial binaries which continue to influence decontextualised understandings of women's acts of ‘honour’-based violence.